Sun Goddess of Arinna

In the pantheon of the Hittites, one of the ancient peoples of Anatolia, the Sun Goddess of Arinna is one of the foremost divine beings in the state religion. She occupies the head of the pantheon alongside her commonly accepted consort, the Storm God. Revered as both a sky goddess and a deity associated with the underworld, she was regarded as the protector of the monarchy, the provider of justice, and the foundation of the state’s continuity.

The Chief Goddess of the Hittite Pantheon, Arinna, Seated on Her Sacred Animal, the Lion (Generated by Artificial Intelligence)

Definition and Characteristics

The Sun Goddess of Arinna traces her origins to the indigenous Hattian people of Anatolia. Her original Hattic name was Wuru(n)šemu. After being adopted by the Hittites, she became known by the name of Arinna, the city that served as her cult center. In texts she is described with epithets such as “Queen,” “Mother,” “She Who Sheds Light,” “Queen of the Heavens,” “Queen of All Lands,” and “Mistress of the Hatti Land.”

The goddess possesses a dual character. By day she traverses the heavens, representing justice and illumination; at sunset she descends into the underworld, where she continues her journey through the night. For this reason she is also regarded as a “chthonic” or “earth” goddess and is associated with funerary rites. In some texts her name is used interchangeably with that of the Mesopotamian underworld goddess Ereškigal.

Historical Development

Origins and Early Period

The cult of the Sun Goddess of Arinna extends back to the pre-Hittite Hattian period. Her presence becomes clearly evident in the earliest Hittite written sources, particularly in the annals of Hattušili I (c. 1650–1620 BCE), one of the founders of the Old Hittite Kingdom. In these texts Hattušili I identifies himself as “beloved by the Sun Goddess of Arinna” and addresses her with the title “Hâkimem” (GAŠAN-IA). He also records enriching her cult with spoils acquired during his military campaigns.

Imperial Period and Syncretism

During the Hittite Imperial Period, the goddess’s position in the state pantheon became even more central. Particularly under the reign of Hattušili III and Queen Puduhepa in the 13th century BCE, a policy of simplification and syncretism—merging deities with similar attributes—was pursued. Within this framework, goddesses from diverse origins but sharing comparable characteristics were assimilated under the identity of the Sun Goddess of Arinna.

The divine figure most closely identified with her during this period was the Hurrian goddess Hepat. Queen Puduhepa, daughter of a priestess from Kizzuwatna (a Hurrian region), sought to elevate Hepat, her people’s chief goddess, to the highest rank within the Hittite state cult. This is reflected in a prayer text attributed to Puduhepa:

"Sun Goddess of Arinna, my lady, you are queen of all lands. You have taken for yourself the name Sun Goddess of Arinna in the land of Hatti, and in the land of Sedir you have taken for yourself the name Hepat..."

This identification is also reflected in the reliefs of the open-air sanctuary at Yazılıkaya near Hattusa. At the head of the procession of gods stands the goddess Hepat, depicted seated on a lion. However, some scholars argue that Hepat lacked solar attributes and that this fusion was a politically motivated imposition rather than a natural theological development.

During this period the Sun Goddess of Arinna was also associated with the Mesopotamian goddess of love and war, Ishtar (Hurrian: Šaušga). Common iconographic elements—particularly their shared association with lions and martial characteristics—likely formed the basis of this connection.

Post-Hittite Influences

After the collapse of the Hittite state, the attributes of the Sun Goddess of Arinna continued to influence other goddesses worshipped in Anatolia. The local goddess of Kargamish, Kubaba, rose to the status of chief goddess during the Late Hittite city-states period. Kubaba’s iconography and identity as a “mother goddess” show strong parallels with Hepat. It is widely accepted that the cult of Kubaba spread westward and transformed into the Phrygian chief goddess Kybele. The cult of Kybele was later adopted by the Lydians, Greeks, and Romans.

Cult and Worship

The solar cult generally tended to be confined not to the entire population but to a select elite, such as the ruling class. The cult of the Sun Goddess of Arinna exemplifies this pattern.

Relationship with the Monarchy

The Sun Goddess of Arinna was regarded as the protector and guide of the Hittite royal family. Hittite kings used the title ^DUTU^ŠI【1】  , meaning “My Sun,” signifying a bond of identification between the king and the sun (deity). The king and queen were considered the chief priest and chief priestess of the goddess on earth. She was believed to assist the king and his army in battle, and victories were attributed to her favor.

Hittite queens also maintained a special relationship with the goddess. Evidence suggests that upon death, queens were identified with her and referred to as the “Sun Goddess of Arinna.” In one text, deceased queens such as Vallani, Nikkalmati, and Ašmunikal are listed alongside the Sun Goddess of Arinna.

Festivals and Rituals

Major festivals and ceremonies were held at specific times of the year in honor of the goddess. It was believed that neglecting these rites would bring disaster upon the kingdom. The principal festivals include:

• AN.TAH.ŠUM^SARHoliday^【2】 : Celebrated in spring and lasting between 38 and 40 days, this was one of the most comprehensive festivals in the Hittite calendar. During the rites, the king and queen visited numerous sacred cities, including Arinna.

• ^EZENEid al-Fitr^【3】 : A three-day festival held in autumn or during the harvest season. The third day was dedicated to the Sun Goddess of Arinna.

• ^EZENNuntarriyašhaš Festival^【4】 : A festival involving ritual visits by the king following a military campaign, held in autumn. According to texts, on the fifth day of the festival the king traveled to Arinna to conduct celebrations.

Iconography and Symbols

• Solar Throne: Circular objects made of bronze, silver, or gold, these are the most fundamental cult objects symbolizing the sun. Numerous solar thrones have been found in royal tombs at Alacahöyük. They were typically placed upon bull horns and adorned with figures of deer or other animals. They are believed to have been used as standards in religious ceremonies.

• Winged Solar Throne: This symbol, originating in Egypt and Mesopotamia, was adopted by the Hittites as an emblem of kingship and sovereignty. It commonly appears above the king’s name and conveys the meaning “Majesty.”

• Lion: The lion is the sacred animal of the goddess. After her identification with Hepat, she is frequently depicted seated upon a lion, as seen in reliefs at Yazılıkaya. This imagery was inherited by later depictions of Kybele.