Siim Mõttus
University of Tartu, Ajaloo ja arheoloogia instituut, Graduate Student
- PhD studentedit
Research Interests:
The discussion about the principles of succession in the Hittite kingdom has been largely focused on the Old Kingdom period and not so much on its later history. But through a variety of sources (diplomatic treaties, oath impositions... more
The discussion about the principles of succession in the Hittite kingdom has been largely focused on the Old Kingdom period and not so much on its later history. But through a variety of sources (diplomatic treaties, oath
impositions etc.) from the New Kingdom, one could take a gander at how the passing of the throne was viewed at those times. Unsurprisingly, similar to the previous era, the norm was still that a son of a king was to inherit the throne, but there are enough hints in the text that sometimes the political whims and needs of a king (and a queen) superseded tradition and succession rules were more fluid. In addition, the fact that certain kings felt the need to constantly take steps to legitimize and secure their and their successor’s position over rivalling branches of the
royal family shows that the transference of power in the Hittite New Kingdom was still problematic.
impositions etc.) from the New Kingdom, one could take a gander at how the passing of the throne was viewed at those times. Unsurprisingly, similar to the previous era, the norm was still that a son of a king was to inherit the throne, but there are enough hints in the text that sometimes the political whims and needs of a king (and a queen) superseded tradition and succession rules were more fluid. In addition, the fact that certain kings felt the need to constantly take steps to legitimize and secure their and their successor’s position over rivalling branches of the
royal family shows that the transference of power in the Hittite New Kingdom was still problematic.
Research Interests:
This article takes a look into an ancient folktale from the Hittite Anatolia of the 2nd millennium BC and offers a translation into Estonian. The tale describes a man named Appu, rich but unfortunately without any children. He asks the... more
This article takes a look into an ancient folktale from the Hittite Anatolia of the 2nd millennium BC and offers a translation into Estonian. The tale describes a man named Appu, rich but unfortunately without any children. He asks the sun-god for aid and is later granted two sons, whom he named Bad and Good. When the brothers grow up, a quarrel breaks out over the inheritance, as Bad tries to scam Good for the superior share. They turn to gods for justice and although the end of the story is not preserved, it seems that the sun-god righteously brings the matter to a close, punishing Bad. The folktale shares a lot of common tropes with other stories – conflicting brothers, childlessness and the topics of justice and morality – what is good and what is bad.
Research Interests:
Research Interests:
Sources on the reign of the Hittite king Telepinu, including the principle source in the form of an edict issued by the king himself, are unfortunately taciturn about his relationship to previous kings. Such information that we do have... more
Sources on the reign of the Hittite king Telepinu, including the principle source in the form of an edict issued by the king himself, are unfortunately taciturn about his relationship to previous kings. Such information that we do have hints at two possibilities: he was either a son or a son-in-law of Ammuna, a previous ruler. He is tied to Huzziya I, a usurper, but the latter's position in the dynasty is uncertain as well. This article makes the case for the view that Telepinu married into the royal family rather than being born into it, and Huzziya I was a lower-rank son who had to eliminate higher-standing candidates in order to ascend to the throne.