Chapter XVI: Part III: The Mounds and Palace-Portico at Sakje-Geuzi (2)

The power of Tushratta would seem, indeed, to have been crushed by these irresistible exploits;[758] the kingdom fell into anarchy, and the king himself was shortly afterwards murdered, giving the Hittite a further occasion for interference in its affairs, an opportunity which we shall find he was not slow to seize. Meanwhile, however, disaffection had shown itself in the North of Syria, seemingly as a result of the overtures of Pharaoh’s emissaries.[759] ‘Wheeling about,’ the record says,[760] Subbi-luliuma recrossed the Euphrates and descended on Aleppo. His route lay probably from Malatia by way of Samsat or Marash, and the absence of comment at this stage confirms our impression that this region was already subject to him, though there is a suggestion that a generation previously it had been for a time in the hands of the Mitannians.[761] The subjection of Aleppo[762] and the neighbouring lands and cities of Nî and Katna[763] was swiftly effected, and at first these districts were placed under the rule of one Akia, king of Arakhti; but on the disaffection of this chief they were reduced to direct government by Hittite officials and became a province of the kingdom. A chieftain who remained loyal to Egypt made an effort about this time to recover the land of Am for the Pharaoh, but he was repulsed by Aitakama with the Hatti.[764] Aitakama thus reappears on the scene, and from the same record it is clear that he had been reinstated in his father’s kingdom. He now appears as the most influential agent of the Hittite king in the north of Syria, entrusted with the conduct of missions and command of troops, even while protesting to the Pharaoh[765] that he was maligned by those who accused him of infidelity. His attempts to seduce the frontier states from their old allegiance had been reported to the Pharaoh by Akizzi,[766] who wrote from Katna, apparently on the eve of the events we have just recorded, appealing at the same time in despair for help against the catastrophe that threatened. To Aitakama’s proposals Akizzi replied that though he should die he would not go over to the king of the Hatti. With him there remained faithful the kings of Nukhasse, of Nî, of Zinzar, and of Tunanat, all city-states near Aleppo, while with the Hittite there were leagued the kings of Rukhizi and Lapana, whose names were Arzawia and Teuwatti. We have seen that Akizzi’s appeal and his fidelity were alike in vain. The Pharaoh was powerless or unwilling to interpose; resistance unsupported was impossible; and Subbi-luliuma with his generals easily made good his victories. Akizzi himself seems to have escaped from Katna before that city fell,[767] but the king of Nî, by name Takua,[768] and his brother Aki-tessub were among the prisoners.

CÆSAREA: TYPES OF SEMITIC SETTLERS. (_See pp. 12, 23, 33._)]

The triumph of the Hittite arms in these, and doubtless other minor expeditions, had now established the authority of the Hittite king throughout the region of northern Syria, and had extended his frontier until it bordered on that of the Amorites, hitherto professed allies of the Pharaoh. These early settlers have recently been recognised as of Aramaic (Semitic) stock; in records of Babylonia as old as the time of Hammurabi, from which this inference is made, they are described as living in the western deserts, and now appear to have pushed gradually northward, until they had occupied, like Bedouin, all the habitable fringe of the tongue of desert lying between Mesopotamia and the Lebanon. Their patriarch, Ebed-Asherah, now found himself in the same dilemma as Aitakama and other northern chieftains had before him, but the rapid advance of the Hittite power left him little time for hesitation.[769] He and his sons were the recognised leaders of the Amorite tribes in peace and policy and war. They had watched with anxiety the approach of the Hittite leader on Tunip from Nukhasse,[770] and the failure of the Pharaoh to send them support could not but have added to their concern. Quick by instinct to read the signs of the times, they covertly came to an understanding with the chief of Kadesh, a city already under the Hittite suzerainty, if not actually within the domain of Aitakama. At the same time Aziru, the most active of the sons of Ebed-Asherah, making pretence of still serving his old master, cast his eye upon the city of Sumur as his nearest prize. The change of attitude and subtle dealings of the Amorites did not escape the notice of the Pharaoh’s emissary, who reported Sumur to be in great danger though not yet fallen, and Ebed-Asherah’s sons as minions of the new northern power.[771] The Egyptian sovereign was grieved but inactive. In a letter addressed to the Amorite chief[772] he charged them with their duplicity, and ordered the appearance of Aziru as a hostage at his court. The latter, however, evaded the command. He would seem to have already brought about the downfall of Sumur and other cities, and felt some natural hesitation in accepting his sovereign’s invitation. He found also a pretext for postponing the rebuilding of Sumur as commanded,[773] and still protested his fidelity. In response, however, to a more peremptory summons, in spite of shifts and subterfuges, Aziru appeared ultimately at Thebes[774] for the judgment of his case. But the Amorites had influence at court, as appears from a letter of their patriarch to one of the officials asking for his son’s release.[775] Amon ‘passed sentence’ on Aziru and ‘granted him his life.’[776] The mercy extended to Aziru, however, was unavailing; and further allegiance to the Pharaoh could only have proved fatal to the best interests of his people. The Hittite cause was clearly triumphing, indeed the Egyptian made no apparent effort to resist his oncoming; in any case the Amorite hastened to take the winning side. Betaking himself to the Hittite, Aziru ‘cast himself under the feet of Subbi-luliuma,’ who ‘granted him grace.’[777] The price of the Amorite vassalage appears in another record as three hundred shekels of gold paid yearly.[778]

With the Amorites on his side it would appear that the Hittite leader might now have swept onwards to the frontiers of Egypt, but at this stage the southerly progress of the Hittite arms seems to have been stayed. Occupied probably with other campaigns of similar character for the expansion of his power in Asia Minor, Subbi-luliuma had been obliged to entrust the conduct of much of his Syrian wars to Aitagama, and possibly he found that the region of the Lebanon was a frontier already distant enough for effective control. However that may be, he found it desirable to come to terms with the Pharaoh, and concluded with him an alliance,[779] which brought their struggle for some time to an end.

Some of the events which we have described seem to have happened with a swiftness surprising even in oriental history, but the Great King probably foresaw that a sterner task lay before him in the consolidation of his empire. Here again fortune proved to be on his side, by removing the two chief sources of inquietude on his Asiatic frontiers. In Egypt, Amenhetep IV., who had succeeded to the throne about 1375 B.C., was too young or too busily occupied with home affairs to take any active interest in the possession of Syria, and was only too glad to renew the Hittite treaty in due course.[780] Babylonia, where the kings of Karduniash sat upon the throne, was too distant to give occasion for anxiety, and in addition the broad tract subject to the Amorite régime was wedged between their respective spheres of influence. In the East the tragic development of affairs among the Mitannians,[781] the murder of Tushratta, the flight of the heir-apparent from the usurper and patricide, Sutatarra, and the invasion of the land by the Assyrians and by the mountaineers of Alshe, were a series of events all favourable to the Hittite cause. The armies of Subbi-luliuma crossed the Euphrates to make good his claim to a portion of the disintegrated kingdom, and when he realised the distressful condition which the anarchy of these times had brought about, he even sent his administrators with cattle, sheep, and horses to re-establish the population.[782] Finally, when the fugitive Mattiuaza, after a vain appeal to the court of Babylon,[783] turned to him for protection, he saw and grasped his opportunity. The oracle was consulted, and ‘the Hittite god gave judgment in favour of Mattiuaza, Tushratta’s son’ (as against Sutatarra, whom he had previously supported). Taking, therefore, the unhappy prince by the hand, Subbi-luliuma gave him one of his daughters to wife, and set him upon the remnants of his father’s throne. Terms of allegiance were defined, and the new but reduced kingdom of Mitanni was created a special Protectorate.[784] The gods of both peoples were invoked as guardians of the treaty. The frontier of Subbi-luliuma on the Euphrates was amply secured by the gratitude of the re-established king.

The empire of the Hittites beyond Taurus had now reached, under Subbi-luliuma, its furthest historical extent; and in Asia Minor, though direct evidence is not yet available, we may infer that his sway had been extended westward far beyond the confines of the Halys, even if his arms had not already penetrated to the Lydian coast.[785] We thus see in Subbi-luliuma the founder of the Hittite empire under the dynasty of the Hatti, which for nearly two hundred years continued to hold its own amid the constant tremblings of the balance of oriental power throughout this time. Relieved for the present from their frontier campaigns, the Great King and his allies seem to have reaped the reward of their good fortune and prosperity. In the capital at Boghaz-Keui, ‘the city of the Hatti,’ the royal palace seems to have stood on the northern crest of Beuyuk Kaleh.[786] At Malatia, the palace of his vassal or ally, the king of Khali-rabbat (the _Milid_ of later Assyrian records), was decorated with sculptured blocks showing the ruler and his consort as high priest and high priestess, making oblations before Sandes (the Hittite national deity), and to the winged deity who seems to have been the guardian of the tribe.[787] To the same phase of art, though not necessarily the work of this generation, we must assign the similar oblation scenes of Eyuk[788] and Fraktin[789]; in the former case, moreover, the forms of the sacred vessels are the same as those seen at Malatia. It is true that such vases may have continued in use for ceremonial purposes after their common vogue had passed; but in any case the lower buildings at Eyuk, the existence of which we have pointed out,[790] must be as old as these times; while in the rock-sculptures of Fraktin we recognise a phase of art and motive as early as that of any recorded Hittite works.

It is a singular fact that notwithstanding the great deeds of Subbi-luliuma and his successors, no sculpture of any kind has come down to perpetuate the Hittite triumphs. The Hittite monuments of Asia Minor are all of primarily religious signification. The royal palaces were decorated with religious scenes, while even the warrior deities of Giaour-Kalesi and Kara-Bel are identified with forms of the national god Sandes. The king is always spoken of as The Sun, and this fact may be reflected in the terms of address to the Pharaoh by his Syrian subjects at this time,[791] who otherwise is invariably styled the Horus. At Malatia the local king and queen are already seen as high priest and high priestess of the gods.[792] In these early suggestions we see the first traces of ideals so clear in later history, namely, priest-kingship and the high status of the woman,[793] with all the ramifications which the maintenance of these principles involved.

The nature of the Hittite constitution as a whole becomes more clear in later reigns, but we have already seen something of the nature of the kingdom and confederacy in watching the tying of its bonds. Three distinct grades of allegiance can be recognised already:[794] the allies, the vassals under tribute, and the conquered states administered by the crown. The special protectorate of Mitanni may be classed with the first of these. Each subject state would seem to have been bound to the Great King by special treaty: that with the Amorites has been already mentioned, while even the petty kingdom of Nukhasse seems to have its special firman granted when first conquered, previous to the disaffection of its chief.[795]

YENI HAN, NEAR SEKKELI: GROUP OF NOMAD WOMEN. (_See p. 29._)]

Subbi-luliuma died,[796] and ‘mounted the hill,’[797] where on the sacred high place he was gathered to his god. Thereafter for over a century and a half, notwithstanding the constant development of new historical situations, the dynasty of the Hatti sat firmly on the throne, throughout the greatest visible period of Hittite power. His son Arandas, who nominally succeeded after a short interregnum, seems to have been without effective power, and was shortly replaced by his brother Mursil, the _Maurasar_ of the Egyptian texts. During the earlier part of an apparently long reign, this monarch seems to have had leisure and tranquillity to enjoy the empire which he had inherited from his father. During the first ten years at any rate, the annals of which are preserved, there seems to have been no incident of foreign affairs more noteworthy than a series of minor troubles on the frontiers. His relations with a number of states are mentioned, but the Hittite names of these are not yet recognisable.[798] The governorship of various frontier lands was apportioned, or possibly these were now for the first time brought under Hittite rule. One _Barkhu-izuwa_ was appointed to the land of Mira, _Manapa-Tessub_[799] to Amaskhe-haku, and _Targâs-nâli_ to Happalama. The terms of the Amorite vassalage were renewed in a special treaty with Abbi-Tessub, who now appears as chieftain of that people.[800] In the period of apparent calm in the early part of this reign, we may see historically the opportunity when in the security of his kingdom the monarch built a new royal palace at Boghaz-Keui on the lower ground to the north of the acropolis, outside the main line of the defences.[801]

But inactivity in these empires of the sword was always fraught with danger. Towards the close of his reign, if we read the somewhat obscure chronology of this period rightly, the eastern frontiers of his empire suffered several shocks. The Assyrian kingdom had been steadily gathering strength, and soon after 1320 B.C. Shalmaneser I. seems to have dispossessed the Hittite entirely of his suzerainty eastward of the Euphrates, ravaging all the kingless country of Mitanni as far as Carchemish.[802] Further north he even crossed the Euphrates and entered Khali-rabbat, capturing Malatia, just as a previous Assyrian monarch had done a hundred years before. In this campaign the Hittite forces sent against him seem to have been definitely defeated, and Shalmaneser penetrated as far as Muzri,[803] while his successor also invaded the district of Kummukh, which lay on the Hittite side of the Euphrates around Samsat. Egypt also, rejoicing in the re-establishment of a strong line of kings, was not long in taking advantage of this temporary weakening. Sety I. had hardly ascended the throne of the Pharaohs when he initiated a series of campaigns in the south of Syria, and erelong found himself able to beat back the Hittite forces, and to penetrate northwards as far as Tunip and the land of Naharain,[804] reaching possibly to the Euphrates. The early operations of his successor, Rameses II., however, seem to have extended only as far as the Lebanon,[805] where the Hittites were encountered; hence we may conclude that the latter had been able to regain their ascendency in northern Syria. In these critical times, with a great struggle inevitable and even imminent, Mursil died, and his son Mutallu succeeded to the Hittite throne.[806]

The new monarch was not slow to realise the critical state of affairs that had arisen on his eastern frontiers. Assyria, indeed, seems to have withdrawn temporarily, through internal reasons, from her efforts to obtain a footing in the Hittite lands, but the repeated incursions of the Egyptian armies, and the evident intention of the Pharaoh to regain his dominion over Syria, called forth a mighty effort on the part of Mutallu to retain the empire which his great ancestor, Subbi-luliuma, had established, if not even to extend its boundaries. The call to arms was sounded through the Hittite lands, and the response from every side showed how deeply and widely the power of the Great King had been established. Practically all parts of Asia Minor are represented in this splendid rally round the Hittite leader. United in this common enterprise, the states of the centre, like the Hatti (_Kheta_), Arinna, Pisidia, were joined by Dardanians and Mysians from the furthest portions of the peninsula, as well as by Lycians of the southern coast, and Kataonians from the anti-Taurus.[807] Northern Syria, from Carchemish to Kadesh, sent also its contingents, for the Hittite leader ‘left no people on his road. Their number was endless, nothing like it had ever been seen before. They covered the mountains and hills like grasshoppers for their number.’ The Pharaoh valiantly went out to meet this formidable enemy before it entered his own dominions, and the fateful battle was joined not far from Kadesh. The opening stages were favourable to the Hittite, who made a strategic and unforeseen onslaught on the enemy’s flank, and for a time disorganised the Egyptian forces. The Pharaoh’s position, indeed, at one moment seems to have been almost desperate, but in the issue he managed to recover his formation and claims to have pursued the Hittites from the field.[808] The Egyptian losses were so great that they were unable to follow up their advantage: even Kadesh remained unassailed, though the Hittite king had taken refuge within its walls; so that the battle must be regarded as indecisive. The moral effect, however, on both sides was sufficient. Mutallu made overtures for a truce, which the Pharaoh readily accepted,[809] and the Egyptian forces were withdrawn.

BATTLE OF KADESH: HITTITE CHARIOTRY CHARGING A HILL.

Temple of Rameses II. at Abydos.]

The result of this battle proved indeed an effective rebuke to the ambitions of the leaders on both sides. Thereafter Rameses confined his military operations to southern Syria. With the Hittites the issue was more serious, and the consequences more immediate. Two princes of the royal blood, Sipa-zar (? Subbi-sil) and Mazarima, several chiefs, soldiers, and charioteers had been counted among the slain. The Kataonian chief also perished in the battle, and the king of Aleppo was drowned while attempting to cross the moat and marshes that protected Kadesh. The great army had to be disbanded, dismayed and disappointed, when victory had been so nearly within their grasp. The Amorites, whose home lands had suffered perhaps most of all in this warfare, and who were at all times watchful of the balance, threw off their allegiance.[810] Their chief, Put-akhi,[811] was deposed, but escaped the punishment of his offence. The disaffection spread among the troops: a mutiny took place, in which the chief general figures conspicuously, and Mutallu was assassinated.[812] The zenith of Hittite power was passed; the Hittite Sun had reached its highest point, and the shadows at that same moment began to lengthen. Never again, it would seem, could the Hittite leaders call up in their special enterprise so many allies drawn from such varied peoples.

The dynasty of the Hatti none the less retained the throne; Hattusil, brother of the ill-starred leader, whose end we have described, now became Great King, and Putukhipa, Princess of Qizwadna, was his queen. As daughter of the city of Arinna, the home of the sun-god, this lady was probably the foremost of the land, and her union with the Prince of the Hatti was one of the events that contributed to restore the prestige of his house. As Khetasar this monarch looms big in the pages of Egyptian history, and indeed his reign was one of considerable importance and duration. But, as with his compeer upon the throne of Egypt, the actual tendency of events throughout this reign shows signs of weakening in the Hittite power and the gradual dismemberment of their empire.[813] As with Egypt also from this date, this reign was free from serious conflict or disturbance in Syria. Assyria had fallen temporarily behind in the bid for empire, the Mitannians were utterly submerged, and neither of the other two powers was yet disposed to resume hostilities. One of Hattusil’s first acts contributed indeed to secure the tranquillity of his frontier in this direction, by the reinstatement of Put-akhi as Chief of the Amorites, under the same terms of vassalage as of old.[814] It was indeed to Hattusil’s intervention that the Amorite prince owed his life at the time of his disaffection; and now, with a Hittite princess (Gashuliawi) for wife, Put-akhi was united in his allegiance by a double bond.

Later in his reign, about 1271 B.C., Hattusil succeeded in bringing about a definite offensive and defensive alliance, and treaty of extradition, ‘a good treaty for friendship and concord, which was to assure peace, for a longer period than beforetime’ with the Pharaoh. The preliminary negotiations occupied many months, and were carried out with a full measure of oriental dignity. The queens on either side took part in the negotiations, and the chief wife of Rameses wrote to Putukhipa specially expressing her satisfaction when the affair was concluded. The first draft of the treaty was clearly prepared by the Hittite diplomatists; not only does the name of the Hittite king come first in all cases where both names occur, but a summary has been found among their archives which does not contain all the clauses finally incorporated.[815] It is prefaced with an historical preamble, after the well-established precedent found in the Hittite treaties with the Amorites and the Mitannians, as well as with minor vassal states. Only in this case, the treaty being one of equity, no pointed allusion was made to the first conquest of Subbi-luliuma on the one side, or to the exploits of Sety on the other: the fact of past wars and of the previous interim treaties was mentioned, but now the two kings were to be as allies, friends, and brothers, with a good understanding between them for evermore. Neither should henceforth invade the other’s lands, the boundary between them being the northern Lebanon; on the other hand, if either was in distress of war, and appealed to the other for assistance, then troops should be sent accordingly; their warfare should be in common.[816] Minor matters, such as the question of fugitive servants and refugees, were also arranged.

We do not know whether duplicate copies of this treaty were actually exchanged, but this may be inferred from the fact that an Egyptian embassy was received in the Hittite capital.[817] The Egyptian record of this affair, inscribed on the walls of the temple of Karnak, only makes it known that two Hittite ambassadors, by name ‘Tal-tisebu’ and ‘Rameses,’ accompanied by a goodly retinue, presented the Hittite copy engraved on a silver tablet to the Pharaoh.

The gods of all the Hittites were separately invoked, after their time-honoured custom, as guardians to the inviolability of this treaty. The sun-god, lord of heaven, takes first place, followed by the sun-god of Arinna. Then come the various localised forms of Sandes,[818] called Sutekh by the Egyptians, and associated here with nine chief states, in which we seem to recognise three,[819] Arinna, Aleppo (Khilpa), and Sarisu, possibly the classical Sareisa. A list of the tutelary deities follows, including seven gods and three goddesses,[820] but possibly the gaps in the text betoken others. Finally, the god of the land, the queen of heaven, the goddess of the soil, the mistress of the oath, the goddess (Askhir) of the mountains, and the rivers of the Hittite lands, are appealed to; with a last reference to the gods of Qizwadna, the home of the Hittite queen, and to those of Egypt, who are all covered by one clause. The designs and inscriptions of the seals are of special interest: upon the tablet itself these were naturally engraved. On the obverse, we are told, there was the image of the Hittite national god embracing the Great King,[821] surrounded by an inscription rendered, through the medium of the Egyptian text, ‘The Seal of Sutekh, Prince of Heaven,’ and ‘the seal of the treaty made by Khetasar (Hattusil) son of Maursar (Mursil), the great and powerful king of the Hittites.’ This was the seal of the Hittite god of the skies. The reverse was parallel, only in place of the figure of Sandes was that of the sun-god of Arinna, lord of the whole earth, and the Great Queen was shown in the deity’s embrace. Around was an inscription, ‘The seal of the sun-god of the city of Arinna, lord of the earth,’ and ‘The seal of Putukhipa, Great Queen of the Hittites, daughter of the land of Qizwadna ... of the land of Arinna, the mistress of its territory, the priestess of its goddess.’

The fame of this treaty was noised abroad, and an inquiry was received from the king of Babylonia as to its purport. The Hittite king replied[822] with firmness and obvious exultation: ‘I will inform my brother: the king of Egypt and I have made an alliance, and made ourselves brothers. Brothers we are and will [unite against] a common foe, and with friends in common.’ The letter continues with an explanation of the previous warfare between the nations that had rendered this compact desirable, and allusion is made to the inroads of the Pharaoh on the Hittite lands.

Though relations between Egypt and Babylonia at this time were well established, it might have been thought that Babylon was too distant to have been much concerned with the Hittite seated in the north of Asia Minor. Yet in fact at this time only the eastward extension of the Amorite realm divided the two powers, just as the same people formed the frontier with Egypt further west. Diplomatic relations had indeed been opened between them for fully a generation, and several long letters have been recovered. They refer chiefly to the brigandage of the Amorites, whom the Hittite king is asked to keep in order, and punish as being his vassals. It is interesting to notice also the influence which Hattusil exerted, through the forceful language of his ambassador at the Babylonian court, and his own almost threatening diplomatic letters, interfering even in the settlement of the succession to the Babylonian throne. This subject might well be regarded as outside the sphere of international politics, and the Babylonian king found reason to object also to the terms of the communication on this matter, which would have been addressed more fittingly to a vassal rather than a compeer. But Hattusil’s reply is worthy of record: ‘I only wrote this, “If you do not acknowledge the son of your lord, will it not happen that if an enemy attack you, I will not come to your aid?” for my brother was then a child, and he is an evil man who deals according to evil thoughts.’

Questions of foreign policy also were discussed by these two powers in several letters. One fragment from Babylon shows that the increasing power of Assyria[823] was the problem of the moment, and a reply of Hattusil[824] shows that they were being drawn together on this matter, which was of grave concern to them both. His advice to the younger king, expressed in flattering terms, to ‘go and plunder the land of the foe,’ indicates the astute politician’s anxiety to get the sword that hung menacing over his own head removed. The situation that now developed is one of considerable historical interest. Like Tushratta of Mitanni on the approach of the Hatti, so now the Hittite king at this crisis took special means to ensure the support of Egypt, where Rameses the Great still sat upon the throne of Thebes beside the tranquil Nile. Formerly Tushratta had granted a daughter in marriage at the first time of asking, contrary to precedent; but now not only was the first Hittite princess seemingly offered to Rameses, to take a place among the other royal wives, but the Hittite king himself with great state accompanied her to Egypt, and, escorted up the Nile, visited the Egyptian monarch in his capital, an event without parallel in oriental history. Naturally Rameses made adequate record of this incident,[825] and the beauties of his new bride received the praises of his courtiers.

Little is known of the two successors of Hattusil, Dudkhalia, and his son Arnuanta, under whom the dynasty of the Hatti kings was prolonged into the twelfth century, B.C. An edict issued by the former concerns the organisation of the empire and the position of the greater vassals.[826] The names of some of the chieftains transpire among the witnesses to the document: Eni-Tessub[827] appears at this time as king of Carchemish, which was probably the second state of the empire. Another event in the reign of Dudkhalia is a ‘treaty’ with the king of Aleppo, doubtless a ratification of the terms of vassalage, but the name of that chieftain is not revealed.

The name of Arnuanta, his son, who in turn became Great King, is the last of the dynasty that has come to light, and circumstances tend to show that the day of Hatti dominion was really over. He is known only from two fragments of royal edicts, and a more complete document (found in the débris of a gateway), seemingly an elaborate land register or cadastral survey.[828] This is rendered of special interest by the seals, which, like the famous boss of Tarkudimme, were inscribed in Hittite hieroglyphs and in cuneiform. The Hittite inscription on one seal is defaced, but the cuneiform can be read in both cases. The first seal is that of Arnuanta himself, the Great King, son of Dudkhalia. The second gives the names of the royal ladies, namely, the Queen-Mother Tawâssi,[829] and his wife, the Great Queen, Munidan; while a daughter of Dudkhalia is mentioned, though her name is lost.

The appearance of these royal women side by side with the monarch in the transaction of state affairs reawakens a whole series of interesting allusions which transpire in the earlier archives of this dynasty, indicating a clear position of authority held by the female side, and even suggesting a matriarchal system of succession to the throne. In the edict of Dudkhalia the Queen-Mother, Putu-khipa, is mentioned as co-ruler; and we have seen above that she separately placed her seal upon the treaty with Egypt, wherein she is described as Great Queen of the land of the Hittites, ... of the land of Arinna, the mistress of its territory.’ Further, the son of this powerful lady succeeded to the throne upon the death of Mutallu, even though the latter’s son was still alive (being mentioned in documents of Hattusil). During the interregnum[830] she maintained the continuity of the government, with sole powers in her hands, as appears from her correspondence at this time with Rameses. The title of Hattusil himself to the throne can best be explained in view of these facts, by his marriage with this lady, a first princess of the land;[831] and that her son would succeed seems to have been foreseen by Rameses II. when he wrote to her diplomatically, wishing him ‘good health.’ The part taken by royal women in state affairs in the East can be illustrated from modern events in China, which under its Mongol rulers presents us with so much interesting comparison, no less than from the records of the correspondence between Egypt and Mitanni in the age with which we deal.

This respect of the worshippers of the Mother-Goddess for the female was inculcated by them among various branches of their peoples. It will not be forgotten that the founder of the Hatti dynasty, when he admitted the fugitive Mitannian prince to his family and extended to him his protection, laid down the condition of a monogamous marriage. So, too, Hattusil, in granting his daughter to the Amorite chieftain, Put-akhi, whom in like manner he re-established in his authority, inserted in the document recording the alliance a clause to the effect that the sovereignty over the Amorite should belong to the son and descendants of his daughter for evermore.

These indications all agree with the impression that Greek tradition and the Hittite monuments have already left upon our minds. The worship of the Mother-Goddess, to which we have alluded, would seem, indeed, to have been paramount throughout the Hittite lands, from Carchemish to Ephesus, from Kadesh to the coast of the Black Sea. Originally a nature cult, derivable from the productivity of the earth, this had now taken divine form with the quality of self-reproduction, to develop later into the conception of a universal mother. Though this worship was general throughout western Asia, its introduction into Asia Minor is traceable to the Hittites, upon whose monuments its symbolism appears earlier than it is known elsewhere, notably at Boghaz-Keui,[832] Eyuk,[833] Fraktin,[834] and on Sipylus.[835] We do not wish to imply a local development of the cult, though that may be admitted as a possibility when we consider the simple and general nature of its origins, and the power of the human mind then as now to attain in a few years the standpoint reached only by generations of ancestral experiences, and thereon to build up new conceptions, to be transmitted in like manner together with those inherited. Yet on the fertile plains of Babylonia the seasonal productivity of nature was more conspicuous and almost spontaneous; there indeed, as it seems, man was earlier able to give up his wandering life and settle, noting with satisfaction and gratitude that earth and sunshine with other elemental forces provided him with the means of living. Taking also the evidence as it stands, it would seem that the embodiment of these conceptions in divine form (under the name Istar) is earliest attributable to Babylonia; and from there consequently we are disposed to derive her when found in Asia Minor, whether by general contact, as is historically admissible, or introduced, as seems more probable, by some early migration of Hittite peoples that had already assimilated her to themselves.

The worship of a goddess with virtues so natural and with powers that it was so desirable to propitiate would, in any case, it may be thought, be readily acceptable to a peasant people. It became deeply rooted, and in certain localities took special forms, reflected many centuries later in rites like those of Ma at Comana, Kybele in Phrygia, Artemis at Ephesus, and, latest of all, Semiramis at the post-Hittite city at Carchemish. From the sculptures of Boghaz-Keui[836] it may be seen that, as in Babylonia, there was already associated with her a youth, whose male powers were necessary to complete her own. With her also there appears a lioness or panther whose force and character seemed to be emblematic of hers. Though clearly attributable to an earlier phase of thought, this association may have been made before the cult was localised. There are, however, traces in these sculptures of more primitive conceptions, attributable to older strains of population. From the evidence in general, four or five strata, indeed, may be discerned in the Hittite pantheon. In the lowest of these there appear the purely elemental forms, mountains and streams,[837] earth,[838] sun,[839] moon[840] and star.[841] Passing from the inanimate to the animate, we find the lion,[842] the bull,[843] the eagle,[844] the falcon or dove,[845] the goat,[846] the stag, the serpent[847] and other living creatures, some of them possibly adopted as tribal totems, and all no doubt representing some special virtue or power that later became embodied in the deities associated with them. Upon these substrata the gods of human form appear to be imposed, and first among these the Mother-goddess. Already, as we have noticed in these sculptures,[848] her supreme powers in life and her unfathomable actions had found expression in the semblance of a lion, before she was adopted by the mountain-worshippers; and another class of monument, possibly of later evolution, seems to reveal her in another aspect, as a goddess to be propitiated at death. The two ideas in her case are not far separated; for just as in the simplest conception of her powers through her the dead earth revived, while in her developed cult, her dead son yet lived in her offspring (through her unnatural union with him), so the instinctive belief of humanity in the incompleteness of death found expression in offerings to her for the dead,[849] and in communion of the dead at her table.[850] The idea of a future life after death was inseparable from her worship.

In the sculptures[851] of these times there are associated with the goddess a number of divine attendants and priestesses, each holding as it seems a bent staff upon which she leans. These are not armed, but in them we may see the prototypes of a class of women devoted to the goddess, who in later centuries, on the decline of the Hittite power, at the coming maybe of the Phrygians, at first for the defence of their religion, and later separating in independent action, developed into armed priestesses, and possibly the Amazons of tradition.[852] But that was not yet; nor do we see in any of the shrines of the goddess of this age any sign or suggestion of the orgies and carnal festivals that a thousand years later were celebrated in her name. On the other hand, we see the cult at this age in its simplicity; in some cases the goddess worshipped alone, in others accompanied by the son-consort, whose position in legend and at Boghaz-Keui is secondary to her own. In the latter case, however, she is face to face with another god who is her equal. We have been able to trace in these sculptures to some extent the merging of this religion with the old conceptions, and now we pass to consider its union with the new.

In this fourth phase the male predominates. The new divinity was a god omnipotent, with lightning in his hand. We call him Sandes, from a name surviving in Greek tradition in Cilicia and Lydia; but his real name is unknown. Possibly Tarku was one Hittite form of it; but at this period of his conspicuous individuality Baal or Zeus would suit him better. Like the goddess, he was well known in western Asia under various guises, the Tessub of Mitanni, the Hadad of Syria, the Rimmon of Babylonia. He came into Asia Minor, it seems to us, as guardian deity of the conquering Hatti, clad like their warriors; and in their wake came a limited number of kindred tribes, among whom also he was worshipped under various forms,[853] notably as a God of War with sword in hand.[854] By them he was transmitted as the national god to the other Hittite peoples, whose tutelary deities, however, seem to have been various.[855] In him, the embodiment of manly strength, the nature worshippers saw the sun, ruling in the skies,[856] supreme, a fitting husband for their Mother Earth. It was not hard to reconcile the cults. Just as the sun’s return in spring-time to shine upon the earth was necessary to revivify the dead year; so was the periodic union of the god with the goddess natural and appropriate, that the earth might bring forth her fruits in due season. The sculptures[857] illustrate the rite that arose upon this new ideal, where we see the statue of the god borne upon the shoulders of his priests to the open-air sanctuary of the goddess, and the divine nuptials celebrated with the dancing and revelry that have accompanied marriage festivals through all time.

The conception of Fatherhood, hitherto submerged, now found expression in independent form, wherein the new god was identified with the Bull, the emblem of virility. At Malatia[858] the god rides upon the animal’s back; at Eyuk[859] the animal alone is found, in a scene where his ministers are the royal high priest and priestess, the counterpart to the worship of the goddess herself on the other side of the gateway. In this character food and music and revelry were his delight. There were present all the elements which under other conditions might have led to the development of a special and exaggerated worship of masculine powers. But here the circumstances were unfavourable. So long, indeed, as the warrior kings maintained the throne, their god also retained his individuality,[860] amid an environment, however, too deeply imbued with the older ideals to maintain his separate worship after their downfall. Already we see one way in which his cult was liable to be submerged; for the part he now claimed, as it were, by force, had been hitherto played in esoteric fashion by the son. Hence a new identity arose, in which the attributes of the father-god and the son-god became confused and merged in one.[861] This fact seems to be reflected even in the sculptures of Boghaz-Keui, where the cult of a dirk, which each important male figure wears, becomes endowed with a separate ritual.[862] Possibly, however, this may be more particularly an aspect of the son-god, and associated with the ritual of the Mother-goddess. It was, moreover, a national cult, widespread, and revered.[863] In any case the association of the Father-god with the Son-god in the cult of the Mother-goddess, nature’s divine triad, seems to us an essential feature of the religion of these times.

The part played by the king and his queen in this worship is clear in the sculptures of Eyuk[864] and Malatia,[865] and their position as high priest and priestess of the god is defined in the text of the Egyptian treaty.[866] Whether the king himself took an official position in the worship of the goddess is still open to conjecture; for the pictures of the high priest at Boghaz-Keui,[867] though accompanied by the royal insignia, are open to another interpretation,[868] and possibly in her festivals the king’s place was taken by a eunuch-priest of considerable authority, in accordance with a ritual long established and surviving in later times. At Sinjerli there is an interesting suggestion in a certain series of sculptures[869] belonging possibly to this era. In comparing these it seems to us that the king himself is shown impersonating his gods or god in various characters; in one he is the warrior with shield and spear, in another he holds aloft the lightning trident, and in a third we see him like Thor with a magic hammer. In the rites of the various deities the king may possibly have carried these sacred emblems ceremonially.

The position of the Hatti kings in state affairs, the nature of their kingdom and their empire, has been already disclosed in watching how their power was won.[870] The army was the mainstay of their empire, yet no martial scenes decorate the walls of the palaces and temples that have been hitherto unearthed. This may be accounted for by the essentially feudal nature of the constitution, whereby the bulk of the forces would be composed of troops under the more direct command of the vassal kings and chieftains. Within the domain of his own tribe or tribes, though doubtless a royal bodyguard was maintained, it would almost seem that the power of the Hittite king was sustained rather by constitutional rights such as have been indicated. Some of the religious sculptures, however, give an indication, though in somewhat conventional and maybe antiquated form, of the dress and armour of the Hittite infantry; while the general character of their chariots and arms may be gathered from the hunting scenes of later date in Syrian towns. Where the home sources fail, the Egyptian carvings supply a wealth of detail illustrating all branches of the Hittite forces;[871] and these, though drawn as it were from afar, have none the less the advantage of being contemporary evidence, recorded, too, by past-masters in this branch of archivism, who allowed no characteristic detail to escape them.

The freest drawing of a foot-soldier is that from Sinjerli,[872] wherein a warrior is seen armed with a spear and shield; the head of the spear is narrow and ribbed down the middle, and the shaft is about the length of the man; the defensive weapon is of the figure-of-eight shape traditional in Asia Minor, and associated with some branches of the Hittites in Egyptian sculptures.[873] The dirk which is worn, an invariable side-arm of the Hittites, is here shown so long that it looks almost like a two-edged sword; from other sculptures, however, like those of Giaour-Kalesi[874] and Boghaz-Keui,[875] we may be sure that a dirk or dagger is indicated. The crescental hilt and the midrib are noticeable features. That the sword was used, however, may be gathered from other scenes.[876] The dress of the Hittite warrior, like that of his gods, was uniformly the short tunic, short-sleeved vest, shoes with turned-up points, and tall conical hat; the last named is seemingly padded in this instance at the top. Equestrians and charioteers seem to have modified or discarded this head-dress[877] as being unsuitable for rapid motion. In addition to the spear, the bow was doubtless used by both infantry[878] and chariotry;[879] but other implements, originally of an offensive character, like the club, double-axe,[880] mace, and curved dagger,[881] are found only in religious symbolism in such connection that it must be considered doubtful whether they continued to be used in war. The throw-stick is, however, admissible, though found only in sporting scenes.[882] As to the Hittite cavalry the local sources almost fail us. Two stones from Sinjerli show a rider armed with bow and dagger, and possibly a shield decorated with a human face;[883] and a third sculpture from the same site introduces a large round shield and possibly a quiver.[884] There is also a fragment, possibly from Marash, showing a horse rider,[885] though apparently not in that instance a fighting man. In another case a led horse is shown, with attendant groom, as though awaiting his royal master’s pleasure.[886] In Egyptian scenes,[887] however, the Hittite horse-rider is conspicuous, fleeing before the Pharaoh’s arrows, himself armed with a lance; and in two literary passages at least, clear reference is made to the Hittite cavalry.[888]

The chariotry of the Hittites was, however, their chief arm of offence. Unfortunately only one war-chariot is shown in their own sculptures,[889] and this is apparently of later date and employed in an inter-tribal struggle. In this case two persons are shown in the car, the warrior and his driver. The wheel has six spokes, the car is lightly built, and a pair of horses are harnessed to it.[890] The warrior’s arms are the bow and spear. Other chariots appear in hunting scenes, showing little variation except the eight-spoked wheels; but it may be thought from the Egyptian representations that a somewhat heavier car with panelled sides was employed for war. The magnificent appearance of the massed Hittite chariots in attack excited the admiration of their enemies, the Egyptians, who have handed down vivid pictures of them taken from their wars: the assault on a hill,[891] an incident in the battle of Kadesh, shows excellent formation in close order while advancing at a gallop. The Egyptians were unanimous in representing three Hittites in each car, a practice which differed from their own, and so attracted their attention. The third man was a shield-bearer, whose absence from the hunting scenes of the Hittite sculptures is self-explanatory. A square shield, mostly associated with the Syrian allies, makes its appearance in the scene before us; but the Egyptian artists were so much perplexed by the necessity of crowding and showing three men within the tiny car, that they forgot or found no room for the offensive arms of their redoubtable enemy.

For transport in war the Hittites seem to have employed freely a covered wagon on four wheels, a characteristic vehicle throughout western Asia to-day, and drawn then as now either by bullocks or a pair of horses. In addition, the hardy ass was also requisitioned, represented as struggling with the weight of his panniers.[892] Though for the frontier wars with Egypt, fought out mostly near the Lebanon, the Hittite doubtless employed a strategic base in northern Syria, such as Carchemish, yet for his Syrian campaigns, and for the general control of his Syrian dependencies, it becomes almost self-evident that there must have been one route at least available for wheeled traffic connecting with the interior and the capital. But it is by no means easy to determine which of the several passes may have been used for this purpose.[893] The history of these times leads us to infer a system of communication throughout the empire, with Boghaz-Keui as its focus. From this centre, to judge by the disposition of the earlier monuments and other evidence, roads already radiated in several directions. To the north was Sinope,[894] which seems at one time to have been the first port of the country, but to have fallen into decline with Boghaz-Keui itself. To the east we must infer a road connecting the valley of the Halys, whether by way of Sivas or otherwise, with that of the Tochma Su,[895] and so leading down to the frontier at Malatia. A southerly bifurcation of this route led by Albistan down the passes of the Pyramus to Marash,[896] communicating thence severally with Carchemish, Aleppo, and the valley of the Kara Su, wherein lay the cities of Sakje-Geuzi and Sinjerli. A more direct track over the mountains from Mazaca (Cæsarea) to Marash passed by Kuru-Bel near old-time Comana,[897] whence also Dastarkon (near Ferakdin) might be approached. The line of communication from Boghaz-Keui to Mazaca is not known, but a direct road from the former towards Tyana is traceable, and possibly it sent off a branch corresponding with the modern route from Injessu to Cæsarea. Whether in its direct southerly line it continued as a wheel track thus early through the Cilician gates to Tarsus is open to question, though it was clearly open some three centuries later.[898] Westward also there must have been established now or shortly afterwards an embranchment connecting Tyana by way of Ardistama with Iconium; while, as we have already noted,[899] the existence of a main westerly route from Boghaz-Keui to the Lydian coast is testified by the contemporary sculptures of Giaour-Kalesi and Kara-Bel.

Of the cities which these roads connected there remains little trace. At Boghaz-Keui only the buried remains of the palace built by Mursil[900] and the sculptured sanctuary which we have dated to the age of Hattusil[901] can be assigned with any security to the two centuries that we have been considering. At Eyuk and Malatia the cubical building blocks decorated with sculptures seem to indicate the existence of palaces as early as the reign of Subbi-luliuma.[902] The site of Sakje-Geuzi was already occupied by Hittite people, and probably counted six walled townships and citadels within its neighbourhood;[903] we suspect it to be the centre of the state that later becomes known in the Assyrian records by the name of Iaudi. Sinjerli was also a large and flourishing city,[904] the capital of the kingdom later called by the Assyrians Samalla. Carchemish,[905] Aleppo,[906] and Hamath[907] are also known as Hittite cities from the history of these times, but no remains of buildings have been found within their areas that can be assigned to this period.[908] We may infer, however, from the evidence of the excavations at Sinjerli, and from contemporary Egyptian sculptures, as well as from the designs of late fortifications, that the cities of this age were already surrounded by masoned walls, supported by numerous external towers, and entered through gateways barred by a pair of double doors and guarded by wing towers on either hand. But most of the visible architectural remains of Boghaz-Keui, and nearly all those that have come to light in Syria, including those of Marash, belong upon our evidence to a later period after the disintegration of the empire, when for a while in the development of history the opportunity occurred for a revival of local arts upon the old models among the small kingdoms that survived.