Other Status than the living so that they can provide - like the gods - blessings and

welfare for the family when they are venerated in a proper way.” 9 ' 8 In this case the royal

house from Hattusa recurred to the concept of the ancestor cult in northem Syria. 9 ' 9

The ghosts of people who were not fully integrated into the netherworld, either

Because they had not been properly buried or because they were, for some reasons,

Taracha 1998b.

Del Monte 1975: Archi 1979c.

Archi. 1979c; Kapehis 2006: 140ff.; Archi 2007a; Singer, in press.

975 Otten 1951; 1968; Haas - Wäfler 1977: 106fr,; Carruba 2007, Similar lists in the cult of dead

Kings and ancestors from the royal family are known from Mesopotamia and from Ugarit and

Mari in Syria, see, e.g., Finkeistein 1966: Bayliss 1973; Kitehen 1977; Pardee 1996; Ceeh 2002;

Jacquefc 2002.

976 Silvestri 1982; Taracha 2000: 196; Hutter-Braunsar 2001; Kapehis 2006: 40ff. Contra ß eal <2002d:

59f.) and Soysal (2003: 53f.) not only the king ‘beeame a god’ after death.

977 For a different Interpretation, see Haas -- Wäfler 1977: 89 n. 19; Haas - Wegner 1992: 249;

Haas 1994a: 243 (“Der Wendung “zum siu(n) werden” könnte der Glaube zugrunde liegen, da ß

die Seelen des Königs und der Königin nach dem Tode mit dem ererbten indogermanischen

Himmels- und Stammesgott verschmelzen”). Later, however, Haas (2000: 53) changed bis view.

Hutter 1997: 84,

For Ugarit, cf. Xella 1983: 286; Lewis 1989: 49, 171; Serensen 1999: 11ff. with references. For

Eniar, see van der Toorn 1994h; Schmidt 1996.

HrmTE Anatoija

Not gettiBg their offerings in the ancestor cult, were capable of causing the Irving

A good deal of grief. Also unexpected or untimely contact with ghosts, treated as an

,..., 980,,,,,.

Omen, resulted m gfcost tear, 1 his tear was regarded as magre contammation to

Be removed by purificatory rituals. The action of rancorous words, similarly as en-

Mity between people, did not stop with the death of one side of the conflict. The

Deceased could take revenge from beyond the grave for wrongs experienced in life or

Wrongs suffered by members of Ms/her family. Among the mantalli rituals pertain-

Ing to rancor, which were performed to heal an antagonism between two people, there

Are many that were offered by a living person with the deceased. 9Sj In one.such

Ritual Hattusili III offered a ghost haunting him a whole city, whose inhabitants

Were obliged ever since to celebrate a cult of the deceased. 982

The E.NA 4 (DINGIR iCM / DINGIR UM addas) or ‘Stone House (of the god or of the

Divine father, ancestor)’ was a real mausoleum, in wbich the mortal remains

of royal family members lay, ' In the royal fimerary ritual the ashes of a king or

Queen were taken there after being collected from the pyre (see above). The terms

DINGIR i/M addas / DINGIR (MES) AB(B)U=SU ‘god(s) (his) father(s), i.e„ divine

father(s), ancestor(s),’ 984 or addas DINGIR MES -is ‘gods of the father’ are a literal

translation of the Human en-ni atta=ni ‘god father,’ or en(i)~na atta=ni=ve/i=na

‘gods of the father’ respectively and refer to a Syrian tradition of the ancestor cult

Going as far back as the second half of the third millennium BC in Ebla. 980

The tomb appears to have remained under the protection of a patron deity of the

Dead person. Chamber B of the rock sanctuary at Yazilikaya, which was probably

The burial place of Tuthaliya IV, bears a large relief (no. 81) of the king in the embrace

Of his protective god Sarrumma. Also Hattusili HI mentions in his Apology that he

erected for himself the ‘House of Bones’ (hastiyas pir), which he dedicated to his

Del Monte 1973.

Archi 1971: 211f.; Hutter 1991: 38f.; van den Hout 1998: 5f., 91f.

I KU ß 18.32 ii 24 J ff., van den Hout 1998: 169, 18 ö f.

i Otten 1958b: 7Qf.; 104ff.; Haas - Wäfler 1977: 119: Groddek 2001a; van den Hout 20(52 with

References; Kapelus.2006: 108ff. Cf. also KUB 16.39 ii 3, 6, 11: E.NA 4 DINGIR /JM m Tuthaliya

‘Stone House of the God Tuthaliya' referring to the mausoleum of Tuthaliya (IV).

I Cf. Luwian tatinzi Tathers gods, divine fathers’ in KUB 9.31.ii 30, Starke

1990: 146.

» Taracha 1998h: 19öf.; 2000: 195f. with references, Far DINGIR.A.MU(.SÜ) ‘god (his) father' in

Eblaitic texts, see Xella 1983: 288; Archi 1988c: 107ff. For 7/78.4 in Ugarit. Dinar, EI-Qifcär. etc.,

See, e.g.«van der Toorn 1993 with.references.

The Empire Period

165

V v

Patron goddess Sauska of Samuhad It foilows from this that the king took care to