Two solar deities being identified with one another in ritual practice. One of the texts

speaks of offerings made to the Sun-goddess of Arinna (with Mezzula) and to the

‘heavenly Sun of Arinna,’ the latter being certainly mistaken for the Sun-god of

Heaven. 400 In the Hurrian-Hittite itkalzi ritual the Sun-goddess of Arinna appears

In the place of the Hurrian Simige together with his consort Ayu-Ikalti 461 (see 3.2.2).

The logogram °UTU A ' (J SAMAS) is also attested as a notation for the goddess’s

name. 4 *"' At the same time, the Sun-goddess starte being referred to in texts from

the Empire period as ‘of Arinna’ in order to distinguish her from the male solar

Deities; this epithet does not appear with her name in any of the Old Hittite sources.

From Tuthaliya III, 4oJ royal seal iconography had expressed the tutelary role of

The Sun-god of Heaven with regard to the king as an aedieuia with a wir; ged solar

disc above the hieroglyphs of the king’s name." ' This royal Propaganda was given

F.) probably refers to an eariier redaction of the JJayasa treaty from the time«of Tutha-

Liya III; see Carruba 1988b; cf. also Taracha 2005a: 94 n. 20.

459 Güterbock 1958. Cf. also Haas 1994a: 14lf,; Wilhelm 1994; Singer 2002a: 30f. with references,

460 KUB 25.2Q+KUB 57.99 v 4’fth Yoshida 1998; 108, 312.

461 KUB 29.84-4 i 23f., Haas 1984: 87 (no. 9); Yoshida 1.996: 151; see now also Strau ß 2006: 84.

Kassian - Yakubovieh 2004.

Salvini 1990,

Some scholars (e.g. Dingol 2002: 90; Soysat 2003: 53) Interpret the winged solar disc in these

scenes as a hieroglyph for the royal title ‘My Sun.’ In my opi.ni.on, however {see also

Taracha 2005a: 95), the timely appearance of the aedieuia co.mposition eoncurrently with

The elevation of the Sun-god in the lists of divine witnesses of Hittite state treaties favors the

Idea that the winged solar disc actually symbolizes the Sun-god; cf, also an Image of Simige

Below a winged disc at Yazihkaya (3.2.2), in attire that r

Iconography of the late Empire period. Otten (1987: 32)

Esembles the king

Is correct in»tat:

A new expression under Muwattalli II with the emergenee of the so-called Umar

Mung scene in which Teslub/Tarhunt of Heaven extends bis protection to the king.

The representation of the ruler in the embrace of Teslub/Tarhunt of Heaven is re-

Peated on seals of the successors of Muwattalli II - Mursili III/Urhi-Tessub and

Tutbaliya IV. ' On the seal of the latter king the Umarmung scene is incorporated in

An elaborate aedicula with the winged disc of the Sun-god above the Meroglyphs of

The king’s both, Hittite and Human, names that are flanked by the supreme pair of the

State pantheon, the Sun-goddess of Arinna and the Storm-god embracing Tuthaliva.

In thirteenth-century iconography the relation between the king and the Sun-god

And Storm-god is visualized in the symbolic Identification of the king with both deities:

The king as Sun-god in bis priestly dress and as Storm-god in military attire. 4 ” 6

The Sun-god and the Storm-god were the Gods of Kingship par exeellence. m

Ä fragmentary prayer bringe the theme of an orphan king, who calls himself the

child and at the sarne time a Steward of the Sun-god and the Storm-god: “[TJ have

no [father], I have no mother. You, O gods, (are) [my] father, [you (are)] my

[motherj. You (are like) His Majesty (lit. My Sun) and I, I (am like?) your subjects.

You alone, 0 gods. have put the kingsh[ip] in my [hajnd.” J ' The reverse of the text

reads: “0 Sun-god and Storm-god! [Incline(?)] good eyes and regard the king and

queen with favorable [eyes] and keep them alive!” 4 *’ 4 Galling someone ‘father und

Mother’ was the customary way of expressing respect in Hittite language; it is

Attested in Old Hittite sources beginning with the Anitta text (see 3.1.1).

The group of the Gods of Kingship is not defined in the preserved texte. It must

Have incleded other deities as well. One text from the times of Mursili II mentions

the royal gods next to the Sun-goddess of Arinna: “O Sun-goddess of Arinna (and)

better proof of change in ideology than a new iconography of the royal seals. The royal title ‘My

San’ is attested already in the Old Hittite period; see Carruba 2002. it must have been introdueed