Araştırma Makalesi
BibTex RIS Kaynak Göster

Did Hittite Kings acclaim themselves to be god?

Yıl 2020, Sayı: 48, 346 - 365, 30.06.2020

Öz

Generally, the kings ruled a country thanks to divine right in ancient societies. The kings had the power and authority in both religious and earthly affairs. In other words, the kings were chief executive, pontiff and commander-in-chief or people regarded them in this way.
It is generally accepted that the Hittite kings were not gods when they were alive, but they became gods after their deaths. Some studies on the Hittites also suggest that the Hittite kings, in particular the recent kings Tutḫalia IV and Šuppiluliuma II, declared themselves as god when they were alive. However, we think that none of the Hittite kings acclaimed themselves to be god before he died. Hittite kings did not make a god to themselves when alive, is examination based on archaeological and writing evidences in this paper.

Kaynakça

  • Beckman, G. (1995). The Siege of Uršu Text (CTH 7) and Old Hittite Historiography. Journal of Cuneiform Studies, 47, 23 – 34.
  • Beckman, G. (1996). Hittite Diplomatic Texts. Scholar Press Atlanta.
  • Brisch, N. (2003). Of Gods and Kings: Divine Kingship in Ancient Mesopotamia. Religion Compass 7 (2), 37–46.
  • Chavalas, M. W. (2006). The Ancient Near East Historical Sources in Translation. Blackwell Publishing
  • Collon, D. (1995). Ancient Near Eastern Art. University of California Press.
  • De Martino, S. (2006). Hititler. [Gli Ittiti]. Dost Kitabevi.
  • Durkheim, E. (1995). The Elementary Forms of Religious Life. The Free Press.
  • Engnell, I. (1967). Studies in Divine Kingship in the Ancient Near East. Blackwell Publishing.
  • Frazer, J. G. (1894). The Golden Bough a Study in Comparative Religion. I. MacMillan and Co.
  • Frazer, J. G. (1927). Man, God and Immortality Thoughts on Human Progress. Macmillan and Co.
  • Götze, A. (1967). Die Annalen Des Muršiliš. Wissenschaftlische Buchgesellschaft.
  • Güterbock, H. G. (1956). The Deeds of Suppiluliuma as Told by His Son, Mursili II. Journal of Cuneiform Studies 10 (2), 41 – 68.
  • Güterbock, H. G. (1960). An Outline of the AN.TAḪ.ŠUM Festival. Journal of Near Eastern Studies 19(2), 80 – 89.
  • Hawkins, J. D. (1995). The Hieroglyphic Inscription of the Sacred Pool Complex at Hattusa (SÜDBURG) with an Archaeological Introduction by Peter Neve. Harrassowitz Verlag Wiesbaden.
  • Hoffner, H. A. Jr. (2009). Letters from the Hittite Kingdom. Society of Biblical Literature.
  • Kassian, A. Andrej, K. & Sidel'tsev, A. (2002). Hittite Funerary Ritual šalliš waštaiš. Münster Ugarit Verlag.
  • Kaynar, F. (2014). Hitit Kralı II. Murşili’nin Dil Felci Metninin (CTH 486) Filolojik ve Sosyo-Kültürel Değerlendirilmesi. [Philological and socio-cultural assessment of the speech paralysis text (cth 486) of Hittite king Mursili II]. İstanbul University Institute of Social Sciences Department of History / Ancient History Unpublished Master Thesis. İstanbul.
  • Kılıç, Y., & Şeyma A. (2013). Eski Mezopotamya’da Siyasi Örgütlenmede Din Olgusu [Religion in the Political Structure of Ancient Mesopotamia]. Turkish Studies 8 (5), 387 - 403.
  • Kuhrt, A. (1995). The Ancient Near East c. 3000 – 330 BC. I. Routledge.
  • Mensching, G. (2004). Dini Sosyoloji. Din Bilimleri Yayınları.
  • Neu, E. (1974). Der Anitta – Text. Studien zu den Boğazköy – Texten.
  • Sazanov, V. (2018). Universalistic Ambitions, Deification and Claims of Divine Origin of Mesopotamian Rulers: the Lagaš II Dynasty. Usuteaduslik Ajakiri 72, 42 – 58.
  • Selz, G J. (2008). The Divine Prototypes. Nicole Brisch (ed). Religion and Power Divine Kingship in the Ancient World and Beyond in (13 – 31). The Oriental Institute of Chicago.
  • Singer, I. (2002). Hittite Prayers. Society of Biblical Literature
  • Cohen – Taggar, A. (2006). Hittite Priesthood. Universtätsverlag Winter
  • Ünal, A. Ahmet E., & Ediz, İ. (1990-91). The Hittite Sword from Boğazköy-Hattuşa, Found 1991and its Akkadian Inscription. Museum. 50 – 52.
  • Woudhuizen, F. C. (1994-95). Luwian Hieroglyphic Monumental Rock and Stone Inscriptions from the Hittite Empire Period. Talanta 36 – 37, 153 – 217.

Hitit Kralları kendilerini tanrı ilan ettiler mi?

Yıl 2020, Sayı: 48, 346 - 365, 30.06.2020

Öz

Eskiçağ toplumlarında genellikle krallar tanrının verdiği güçle ülkelerini yönetmişlerdir. Krallar hem dini hem de dünyevi hayattaki tüm yetkileri elinde toplamışlardır. Yani krallar, baş yönetici, baş rahip, baş komutan konumlarında bulunmuşlar veya halkları tarafından öyle görülmüşlerdir.
Hitit krallarının yaşıyorlarken tanrı olmadıkları, ölümlerinden sonra tanrı oldukları, genel olarak kabul edilen düşüncedir. Ancak Hititlerle ilgili yapılan bazı çalışmalarda, Hitit krallarının, özellikle son dönem kralları olan Tuthalia IV ve Šuppiluliuma II’nin, henüz daha hayatta iken kendilerini tanrı yaptıklarına dair bazı görüşler belirtilmiştir. Ancak hiçbir Hitit kralının kendisini ölmeden önce tanrı yapmadığını düşünmekteyiz. Bu çalışmada, Hitit kralllarının hayatta iken kendilerini tanrı yapmadıkları konusu, arkeolojik ve yazılı kaynaklara dayanılarak incelenmiştir.

Kaynakça

  • Beckman, G. (1995). The Siege of Uršu Text (CTH 7) and Old Hittite Historiography. Journal of Cuneiform Studies, 47, 23 – 34.
  • Beckman, G. (1996). Hittite Diplomatic Texts. Scholar Press Atlanta.
  • Brisch, N. (2003). Of Gods and Kings: Divine Kingship in Ancient Mesopotamia. Religion Compass 7 (2), 37–46.
  • Chavalas, M. W. (2006). The Ancient Near East Historical Sources in Translation. Blackwell Publishing
  • Collon, D. (1995). Ancient Near Eastern Art. University of California Press.
  • De Martino, S. (2006). Hititler. [Gli Ittiti]. Dost Kitabevi.
  • Durkheim, E. (1995). The Elementary Forms of Religious Life. The Free Press.
  • Engnell, I. (1967). Studies in Divine Kingship in the Ancient Near East. Blackwell Publishing.
  • Frazer, J. G. (1894). The Golden Bough a Study in Comparative Religion. I. MacMillan and Co.
  • Frazer, J. G. (1927). Man, God and Immortality Thoughts on Human Progress. Macmillan and Co.
  • Götze, A. (1967). Die Annalen Des Muršiliš. Wissenschaftlische Buchgesellschaft.
  • Güterbock, H. G. (1956). The Deeds of Suppiluliuma as Told by His Son, Mursili II. Journal of Cuneiform Studies 10 (2), 41 – 68.
  • Güterbock, H. G. (1960). An Outline of the AN.TAḪ.ŠUM Festival. Journal of Near Eastern Studies 19(2), 80 – 89.
  • Hawkins, J. D. (1995). The Hieroglyphic Inscription of the Sacred Pool Complex at Hattusa (SÜDBURG) with an Archaeological Introduction by Peter Neve. Harrassowitz Verlag Wiesbaden.
  • Hoffner, H. A. Jr. (2009). Letters from the Hittite Kingdom. Society of Biblical Literature.
  • Kassian, A. Andrej, K. & Sidel'tsev, A. (2002). Hittite Funerary Ritual šalliš waštaiš. Münster Ugarit Verlag.
  • Kaynar, F. (2014). Hitit Kralı II. Murşili’nin Dil Felci Metninin (CTH 486) Filolojik ve Sosyo-Kültürel Değerlendirilmesi. [Philological and socio-cultural assessment of the speech paralysis text (cth 486) of Hittite king Mursili II]. İstanbul University Institute of Social Sciences Department of History / Ancient History Unpublished Master Thesis. İstanbul.
  • Kılıç, Y., & Şeyma A. (2013). Eski Mezopotamya’da Siyasi Örgütlenmede Din Olgusu [Religion in the Political Structure of Ancient Mesopotamia]. Turkish Studies 8 (5), 387 - 403.
  • Kuhrt, A. (1995). The Ancient Near East c. 3000 – 330 BC. I. Routledge.
  • Mensching, G. (2004). Dini Sosyoloji. Din Bilimleri Yayınları.
  • Neu, E. (1974). Der Anitta – Text. Studien zu den Boğazköy – Texten.
  • Sazanov, V. (2018). Universalistic Ambitions, Deification and Claims of Divine Origin of Mesopotamian Rulers: the Lagaš II Dynasty. Usuteaduslik Ajakiri 72, 42 – 58.
  • Selz, G J. (2008). The Divine Prototypes. Nicole Brisch (ed). Religion and Power Divine Kingship in the Ancient World and Beyond in (13 – 31). The Oriental Institute of Chicago.
  • Singer, I. (2002). Hittite Prayers. Society of Biblical Literature
  • Cohen – Taggar, A. (2006). Hittite Priesthood. Universtätsverlag Winter
  • Ünal, A. Ahmet E., & Ediz, İ. (1990-91). The Hittite Sword from Boğazköy-Hattuşa, Found 1991and its Akkadian Inscription. Museum. 50 – 52.
  • Woudhuizen, F. C. (1994-95). Luwian Hieroglyphic Monumental Rock and Stone Inscriptions from the Hittite Empire Period. Talanta 36 – 37, 153 – 217.
Toplam 27 adet kaynakça vardır.

Ayrıntılar

Birincil Dil İngilizce
Bölüm Makaleler / Articles
Yazarlar

Murat Turgut 0000-0003-1056-5737

Yayımlanma Tarihi 30 Haziran 2020
Gönderilme Tarihi 12 Mart 2020
Kabul Tarihi 5 Haziran 2020
Yayımlandığı Sayı Yıl 2020 Sayı: 48

Kaynak Göster

APA Turgut, M. (2020). Did Hittite Kings acclaim themselves to be god?. Erciyes Üniversitesi Sosyal Bilimler Enstitüsü Dergisi(48), 346-365.

ERCİYES AKADEMİ | 2021 | sbedergi@erciyes.edu.tr Bu eser Creative Commons Atıf-Gayri Ticari-Türetilemez 4.0 Uluslararası Lisansı ile lisanslanmıştır.