Hitit dininin sosyo-politik yönü
| dc.contributor.author | Karaköz,Kübra | |
| dc.date.accessioned | 2024-05-30T08:38:30Z | |
| dc.date.available | 2024-05-30T08:38:30Z | |
| dc.date.issued | 2024 | |
| dc.description.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. 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 | |
| dc.identifier.uri | https://dspace.ankara.edu.tr/handle/20.500.12575/91108 | |
| dc.language.iso | tr | |
| dc.publisher | Ankara Üniversitesi | |
| dc.subject | hititler | |
| dc.subject | hitit dini | |
| dc.subject | ritüeller | |
| dc.title | Hitit dininin sosyo-politik yönü | |
| dc.title.alternative | The socio-political aspect of Hittite religion | |
| dc.type | Thesis |
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