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Chapter 4. Anger’s History: Κότος and Etymology
Now the Hittite word kattawatar refers to the anger of the goddess on seeing the neighboring cities attacking Hatti, and it occurs in a prayer of great antiquity  performed in a context of social crisis.  Lebrun’s translation of kattawatar as “un motif de vengeance” suggests a value similar to the one that we have found for kótos in the Greek contexts. Further this passages points to a long-standing relationship (here between countries, “neighbors of foreign lands”) of the kind that we will see (in the next chapter) is required for a feuding relationship. Moreover, Mursilis continues his prayer through the notions of anger that he thinks come into play with respect to the goddess’s kattawatar (Lebrun 1980, 163 [A 54-56]):
After the mention of the goddess’s vengeance, this passage shows two other words for anger in Hittite, both representing a more generalized form of wrath, karpís and kartimiyaz. The order is iconic, with the word for the divine revenge heading a list of anger-terms. Recall here the way that kótos could be used in clusters with other Homeric terms for anger: ei mḗ tis theós esti kotessámenos Trṓessin / hirōn mēnísas; khalepè dè theoû épi mênis, “Unless it is a certain god that has kótos with the Trojans, being enraged over sacrifices; difficult is the rage of a god” (Il. 5.174-78); mḕ pṓs toi metópisthe kotessámenos khalepḗnēi / hoútō nûn apópempe, Diòs d’ epopízeo mênin “lest with kótos in the future, he (Zeus) take it ill, give now (to Odysseus) passage home, and take heed of the rage of Zeus” (Od . 5.146-47).  In both Homeric cases, kótos seems to be the more grave form of anger, and in both cases, a god’s anger is the focus. In Mursilis’ prayer, the sun goddess’s kattawatar, a marked term, is the central request, with other (unmarked) more conventional terms for anger following in its wake.