T-urned to the old Capital in the reign of Mursiii III/Urhi-Tessub (c. 1273-1267), 45J

Singer 1996; 2002a: Soff.; Garcia Trabazo 2002: 331ff.

Taraeha 2007a: 757f.

Popko 2001b.

Apology (CTH 81) i 75 - ii 2, ii 521, Otten 1981; 14f,; KBo 6.294- i 30f. On these events, see

Klengel 1999: 210; Bryce 2005; 230f.

449 KBo 9.98++, Singer 1996: 165f£.

KUB 21.15 i ll’f.. Houwink ten Cate 1974: 125; 1994: 234: Bryce 2005: 253.

88

Hr

TTITE ANATOUA

The ideology of kingship in the early Empire period drew upon Old Hittite tradi-

4 53

Tion. Testifying to the continuity is the high Position of the War-god among the

Divine witnesses in the treaties of the predecessors of Suppiiuliuma I (see above), as

Well as the presence of the statues of Hattusili I in the temples of the Storm-god

and the War-god on the acropolis Büyükkale, which were still worshiped there (in

The forrner temple together with statues of the most prominent kings of the new

Dynasty, Tutfcaliya I, Suppiiuliuma I and Mursili II) in the thirteenth Century BC. 4 “ 2

The enthronement and anointing of a new king and Ms royal consort was a re-

Ligious act. On this day an ancient tradition called for the royal coupie to make of-

Ferings to the Sun-goddess of Arinna; cuit ceremonies were held simultaneously in

The temples of all of the gods (in Hattusa?), as well as in Ziplanda, Ankuwa and

V v

Taliurpa.''' 1 In the treaty between Suppiiuliuma I and Sattiwaza of Mittani, the Sun-

Goddess of Arinna is said to “govern kingship and queenship in Haiti.” 464 She was

the real ruler of the land, the king being absolutely in her service. 4o£>

The ideology of kingship had already changed by this time. In a Palaic incanta-

Tion it is the Sun-god Tiyad who is called the father and mother of the king 456 By

This reference to the Sun-god the incantation documents change in the ideology of

kingship which is to he attributed to Syro-Mesopotamian ideas. 45 ' The change is

Evident also in the arrangement of the list of divine witnesses to state treaties where

The Sun-god of Heaven is mentioned first. Simultaneously the Anatolian War-god

Lost bis exposed place, appearing lower down, together with other war-gods of dif

Ferent origin (see above). This new arrangement of the list of divine witnesses is

Attested for the first time in the documents of Suppiiuliuma I, but it cannot be ex-

Cluded that it was introduced already in the reign of Tutfcaliya III. 458

451 On the ideology of kingship and the enthronement ceremonies, see Kümmel 1967: 43ff.; van den

Hout 1991; Haas 1994a: 188ff.; 1999; Groddek 2002c; Yakubovieh 2005: Collins 2007: 92ff,

CTH 680, Torri 2008 with references.

KUB 12.54 rev. l’ff. with parallele in other texte, Archi 1966: 77; Yoshida 1996: 197; Crasso

2006: 342t.; cf. also Kümmel 1967: 46f,

454 KBo 1.1 rev. 35", 40’ (Akk a di an), Beck man 1999c: 46f.; G. Wilhelm apud Wilhelm - Schwemer —

Klinger 2005: 119. Cf. also Yoshida 1996: 12ff.

Houwink ten Cate 1987,

KUB 35.165 ohv..211 with its parallel KUB 32.17 7T.; Yakubovieh 2005: 108.

CI Bookman 2002b.

Ine list ox divine witnesses in the treaty with Huqqana of Hayasa from the early years of

Suppiiuliuma I (CTH 42, Beck man 1999c: 28f.; J. Klmger apud Wilhelm — Schwemer — Klinger

The Empire Period

89

In the Mesopotamian tradition, the Sun-god Samas, who sees everything, came

To be regarded as a god of truth, justice and right. He was directly interested in. the

Affairs of mankind and watched over the cosmie order founded on the legitimacy of

Royal authority. This tradition was embodied in Hittite hymns and prayers to the

Sun-god, inspired by Babylonien models, in which the god is referred to by the Hit-

W

Tite name Ietanu. Signlficantly, the author of one of these prayers (CTH 373) was

The brother of Tuthaliya III, Kantuzzili (see 3.2.7). Perhaps the appearance of these

Prayers in the royal archives in Hattusa should be connected with the change occur-

Ring in the royal ideology discussed above.

Many of the characteristics of Samas were transferred by the agency of the

Hurrian Simige (3.2.5) to the Sun-goddess of Arinna, which sometimes led to the