Hitit dininin sosyo-politik yönü
The socio-political aspect of Hittite religion
Yazar: KÜBRA KARAKÖZ
Danışman: PROF. DR. TURGUT YİĞİT
Ankara Üniversitesi / Sosyal Bilimler Enstitüsü / Tarih Ana Bilim Dalı / Eskiçağ Tarihi Bilim Dalı
Derece: Doktora, 2024
Konu: Tarih = History
Dizin: Hitit Devleti = Hittite Government ; Hitit metinleri = Hittite texts ; Hititler = Hittites ; Hititoloji = Hittitology

Özet:
Hittite Religion, due to its pragmatist structure, is a structure consisting of religious
elements, gods, cults, festivals, prayers, prophecies, rituals and many other similar
elements belonging to different cultures. The multiple structure of the Hittite religion,
which is a result of geography and the political ideology of the state, supports the political
and economic sanctions of the kingdom. Hittite cuneiform sources indicate that kings
were often favoured by the gods. The king of Hatti Land, the vizier, messenger and priest
of the gods. These three statuses provide the king with legitimacy in the administration
of the kingdom. The Hittite king derived political legitimacy from the Hittite deified
throne e specially with its storm and sun cult and gods.
The gods were integrated into the Hittite religion for natural reasons from the
geography within the area of sovereignty, but also through the practice of god-napping
which which is a political phenomenon. The pantheon, which has diversified and
expanded over time, has been behind the king's claim to absolute kingship. The divine
lineage connection of the kings to the gods was provided by the gods of storm, sun and
throne. The accession of the kings to the throne was realised with the guidance of these
divine figures. The close relationship of the kings with the gods was reflected in both
written sources and visual sources where the influence of religious communication was
more strongly felt. In written sources, the kings declare that they are supported by the
gods. This support was also reinforced in the written sources used by the kings to govern
their subjects, with the statement that defiance against the king would be cursed by the
gods. The kings legitimized their every action during the war with the power they received
from the gods, whose approval they received through various prophecies and rituals. The
kings, as priests and messengers of the gods, emphasized their dominance in the central
region with their roles, gestures and facial expressions during the festive ceremonies.
Although the festivals and ceremonies were quite costly, what was taken back from the festivals, ceremonies and rituals was very important for the Hittites. Thisis both a renewal
of the kings' co-operation with the gods for the continuity of life and at the same time a
situation that emphasizes the power of the kings to their subordinates. This characteristic
structure of the Hittite religion supported the political and economic policy of the
kingdom in necessary situations and opportunities, and ensured its continuity.

Abstract:
Hittite Religion, due to its pragmatist structure, is a structure consisting of religious
elements, gods, cults, festivals, prayers, prophecies, rituals and many other similar
elements belonging to different cultures. The multiple structure of the Hittite religion,
which is a result of geography and the political ideology of the state, supports the political
and economic sanctions of the kingdom. Hittite cuneiform sources indicate that kings
were often favoured by the gods. The king of Hatti Land, the vizier, messenger and priest
of the gods. These three statuses provide the king with legitimacy in the administration
of the kingdom. The Hittite king derived political legitimacy from the Hittite deified
throne e specially with its storm and sun cult and gods.
The gods were integrated into the Hittite religion for natural reasons from the
geography within the area of sovereignty, but also through the practice of god-napping
which which is a political phenomenon. The pantheon, which has diversified and
expanded over time, has been behind the king's claim to absolute kingship. The divine
lineage connection of the kings to the gods was provided by the gods of storm, sun and
throne. The accession of the kings to the throne was realised with the guidance of these
divine figures. The close relationship of the kings with the gods was reflected in both
written sources and visual sources where the influence of religious communication was
more strongly felt. In written sources, the kings declare that they are supported by the
gods. This support was also reinforced in the written sources used by the kings to govern
their subjects, with the statement that defiance against the king would be cursed by the
gods. The kings legitimized their every action during the war with the power they received
from the gods, whose approval they received through various prophecies and rituals. The
kings, as priests and messengers of the gods, emphasized their dominance in the central
region with their roles, gestures and facial expressions during the festive ceremonies.
Although the festivals and ceremonies were quite costly, what was taken back from the festivals, ceremonies and rituals was very important for the Hittites. Thisis both a renewal
of the kings' co-operation with the gods for the continuity of life and at the same time a
situation that emphasizes the power of the kings to their subordinates. This characteristic
structure of the Hittite religion supported the political and economic policy of the
kingdom in necessary situations and opportunities, and ensured its continuity