Religion:Ḫalmašuit
| Ḫalmašuit | |
|---|---|
Deified throne, protective goddess of kings | |
| Other names | Ḫanwašuit |
| Major cult center | Kanesh, Hattusa, Ḫarpiša |
Ḫalmašuit (Hattic Ḫanwašuit[1]) was a goddess worshiped by Hattians and Hittites in Bronze Age Anatolia. She was the divine representation of a ceremonial throne, and acted as both an embodiment of royal authority and as a protective deity of kings.
Name and character
The original Hattic form of the theonym Ḫalmašuit was Ḫanwašuit, with the phonetic change reflecting her adoption by the Hittites.[2] It can be translated as "he (or she) sits on her", with n(i)waš meaning "to sit", ḫa being a locative prefix, and it a feminine suffix.[3] In both Hattic and Hittite the name is identical with the word for throne,[4] though they were written with different determinatives, respectively DINGIR and GIŠ.[5] The aforementioned throne had the form of a dais, and the Hittite royal couple was seated on it during religious ceremonies.[1]
There is no evidence that Ḫalmašuit was ever depicted in anthropomorphic form.[6] She has accordingly been characterized as a "throne goddess" by Hittitologists.[7] In both Hattian and Hittite tradition she was connected with the idea of kingship.[1] She acted both as an embodiment of the concept of royal authority and as a protector of kings.[8] This role was most likely responsible for her close association with the war god Wurunkatte.[1] They are attested together in multiple offering lists.[9] They also appear in sequence in a Hattic text enumerating the most important deities of the Hattian pantheon.[10]
A ritual performed prior to the construction of a new palace (CTH 414) refers to an eagle as a messenger of Ḫalmašuit.[8] Volkert Haas notes that these birds were commonly portrayed as servants of the gods across Anatolia and northern Syria, as already implied by texts from Ebla predating the Hittite sources.[11]
Worship
According to Piotr Taracha (de), Ḫalmašuit might have originally been regarded as a royal deity of Zalpa, and later spread to other areas after their rulers adopted the traditions of this city.[12] She was the tutelary goddess of the dynasty of Kuššar, whose best known members Pitḫana and Anitta seized power in Kanesh in the Old Assyrian period.[1] A text from the reign of the latter states that she was also the tutelary goddess of Hattusa, and that she surrendered the city to him after a famine.[13] He subsequently brought her with him to Kanesh, and seemingly had a temple constructed for her there.[14]
Ḫalmašuit was likely adopted as a royal deity by the kings of Hattusa during the reign of Ḫattušili I, possibly following the example of Anitta.[12] A ritual preceding the construction of a new royal palace involved the Hittite king making a pact of friendship with Ḫalmašuit.[8] In the thirteenth century BCE, a throne representing Ḫalmašuit stood in the temple of Wurunkatte in Hattusa.[1]
A birth ritual listing the cult centers of various deities links Ḫalmašuit with the city of Ḫarpiša.[15]
Mythology
The god Zilipuri was considered the builder of the throne symbolically representing Ḫalmašuit, as attested in the text KUB 2.2.[1]
An early Hittite myth describes Ḫalmašuit as a goddess living in the mountains.[16] It relays that she was regarded a source of royal authority and protector of kings who brought them power from the sea and provided them with a ceremonial carriage (GIŠḫuluganni).[1] Volkert Haas argued that the reference to the sea is an allusion to the city of Zalpa, located on the Black Sea coast,[17] but according to Piotr Taracha this is uncertain.[1]
References
- ↑ 1.0 1.1 1.2 1.3 1.4 1.5 1.6 1.7 1.8 Taracha 2009, p. 48.
- ↑ Haas 1994, p. 11.
- ↑ Haas 1994, p. 310.
- ↑ Haas 1994, p. 76.
- ↑ Weiher 1972, p. 62.
- ↑ Taracha 2009, p. 61.
- ↑ Taracha 2009, p. 40.
- ↑ 8.0 8.1 8.2 Taracha 2009, p. 77.
- ↑ Taracha 2009, pp. 39-40.
- ↑ Taracha 2009, p. 50.
- ↑ Haas 1994, p. 303.
- ↑ 12.0 12.1 Taracha 2016, p. 366.
- ↑ Gilan 2014, p. 195.
- ↑ Gilan 2014, p. 196.
- ↑ Haas 1994, p. 542.
- ↑ Taracha 2009, p. 55.
- ↑ Haas 1994, p. 186.
Bibliography
- Gilan, Amir (2014). "The End of God-Napping and the Religious Foundations of the New Hittite Empire". Zeitschrift für Assyriologie und vorderasiatische Archäologie 104 (2). doi:10.1515/za-2014-0016. ISSN 0084-5299.
- Haas, Volkert (1994) (in de). Geschichte der hethitischen Religion. Handbook of Oriental Studies. Section 1: The Near and Middle East. Brill. ISBN 978-90-04-29394-6. https://books.google.com/books?id=EOh5DwAAQBAJ. Retrieved 2023-12-21.
- Taracha, Piotr (2009). Religions of Second Millennium Anatolia. Dresdner Beiträge zur Hethitologie. 27. Wiesbaden: Harrassowitz Verlag. ISBN 978-3447058858.
- Taracha, Piotr (2016). "On Anatolian Traditions of the Old Hittite Kingship". Audias fabulas veteres. Anatolian Studies in Honor of Jana Součková-Siegelová. Brill. pp. 365–373. doi:10.1163/9789004312616_025. ISBN 978-90-04-31261-6.
- Weiher, Egbert von (1972) (in de)
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