Papahdilmah ap Pu-Sarruma, Prince of the Hittites

• Preferred Name: Papahdilmah ap Pu-Sarruma, Prince of the Hittites^{[1] [2] [3] [4] [5] [6]}
  
• Gender: M
  
• FSID: GQGW-2SK
  
• Death: Y
  
• http://familysearch.org/v1/TitleOfNobility: son and heir to the throne of King Pu-Sarruma (Successor: Labarna)ABT 1600 BC with note: Wikiwand: Papahdilmah
  
• Notes:

  === Life Sketch ===
  Papahdilmah was son and heir to the throne of King Pu-Sarruma, based on some of the contemporaneous Hittite written sources,
  However, based on Pu-Sarruma's inheritance documentation, Hattusili I was followed by Labarna. According to fragmentary inscriptions, Papahdilmah was designated Labarna's successor by Pu-Sarruma during his absence. Labarna won the following civil war to regain his throne.
  
  Papahdilmah had a sister Tawannanna, who was the wife of King Labarna. Papahdilmah opposed his father who, therefore, chose his son-in-law Labarna for his succession. Papahdilmah was well received and had the support of the king's advisors.
  
  He made war against his brother-in-law and lost. His child may have been Hattusili I.
  
  -- Wikiwand: Papahdilmah

1. Title: Wikiwand: Labarna I
   Author: From Wikipedia, the free encyclopedia
   Publication: Name: https://www.wikiwand.com/en/Labarna_I;
   Note: Labarna I was the traditional first king of the Hittites, c. early 16th century BC (short chronology). He was the traditional founder of the Hittite Old Kingdom (fl. c. 1600 – 1450 BC). His wife was Tawannanna. The existence of Labarna I is questioned by some modern scholars. "Labarna" was also a title of early Hittite rulers, such as Hattusili I. Given the relatively few contemporaneous references to Labarna I personally, some scholars have suggested that pioneering Hittitologists may have erred in assuming that Labarna was the personal name of a king. According to this theory, the first Labarna (in the sense of a title) was Hattusili I, who is normally regarded as the second "Labarna." "Tabarna," a variant of Labarna, often is mentioned in Hattian, Hittite, Hurrian and Akkadian texts from the Hittite archives. Biography Labarna was not the first in line to the throne. PU-Sarruma designated Labarna as his successor after his own sons revolted against him. Upon PU-Sarruma's death, Labarna and Papahdilmah, one of PU-Sarruma's sons, contended for the throne, with Labarna emerging victorious. What little is known about him is culled mainly from the Telepinu Proclamation, which states that he overwhelmed his enemies and "made them borders of the sea," a statement which may refer to conquests as far as the Mediterranean coast in the south, and the Black Sea in the north. Labarna installed his sons as governors in several cities including Tuwanuwa, Hupisna, Landa, and Lusna (the identities of these cities are uncertain, but thought to perhaps be Tyana, Heraclea Cybistra, Laranda, and Lystra). Through his conquests, he was responsible for laying the groundwork for the Hittite empire that was to come.
   
2. Title: Wikiwand: PU-Sarruma
   Author: From Wikipedia, the free encyclopedia "For a god, see Sarruma."
   Publication: Name: https://www.wikiwand.com/en/PU-Sarruma;
   Note: PU-Sarruma (PU-LUGAL-ma, mPU-"Šàr-(rù)-ma," possibly representing "Hišmi-Šarruma") is a conjectured pre-Empire king of the Hittites. The conjecture was forwarded by Emil Forrer and is not commonly accepted. He would have reigned around 1600 BC (short chronology). Family Hišmi-Šarruma would correspond to the grandfather of Hattusili I and the father-in-law of Labarna I and true father of Papahdilmah, mentioned (but not by name) by Hattusili. Hišmi-Šarruma was also a father of Tawannanna. Virtually nothing is known of PU-Šarruma's life, who is a very shadowy figure. PU-Šarruma's sons had turned against their father, so that, while he was in the city of Šanahwitta, he named his son-in-law Labarna as his successor. However, Papahdilmah still had support among the king's servants and chief officers.
   
3. Title: Wikiwand: Papahdilmah
   Author: From Wikipedia, the free encyclopedia
   Publication: Name: https://www.wikiwand.com/es/Papahdilmah;
   Note: Papahdilmah (also Pavahtelmah , Papaḫdilmaḫ , Pawaḫtelmaḫ or Papaldikmak ), based on some of the contemporary Hittite written sources, was son and heir to the throne of King Pu-Sarruma. However, based on Pu-Sarruma's inheritance documentation, Hattusili I was followed by Labarna. According to fragmentary inscriptions, Papahdilmah was designated Labarna's successor by Pu-Sarruma during his absence. Labarna won the following civil war to regain his throne. He had a sister Tawannanna who was the wife of King Labarna. Papahdilmah opposed his father who, therefore, chose his son-in-law Labarna for his succession. Papahdilmah was well received and had the support of the king's advisors. He made war against his brother-in-law and lost. His child may have been Hattusili I.
   
4. Title: Wikiwand: Ḫattušili I
   Author: From Wikipedia, the free encyclopedia
   Publication: Name: https://www.wikiwand.com/en/%E1%B8%AAattu%C5%A1ili_I;
   Note: Hattusili I ("Ḫattušili I") was a king of the Hittite Old Kingdom. He reigned ca. 1586–1556 BC (short chronology). He used the title of Labarna at the beginning of his reign. It is uncertain whether he is the second king so identified, making him Labarna II, or whether he is identical to Labarna I, who is treated as his predecessor in Hittite chronologies. During his reign, he moved the capital from Neša (Kaneš, near modern Kültepe) to Ḫattuša (near modern Boğazkale), taking the throne name of "Ḫattušili" to mark the occasion. He is the earliest Hittite ruler for whom contemporary records have been found. In addition to "King of Ḫattuša," he took the title "Man of Kuššara," a reference to the prehistoric capital and home of the Hittites, before they had occupied Neša. A cuneiform tablet found in 1957 written in both the Hittite and the Akkadian language provides details of six years of his reign. In it, he claims to have extended the Hittite domain to the sea, and in the second year, to have subdued Alalakh and other cities in Syria. In the third year, he campaigned against Arzawa in western Anatolia, then returned to Syria to spend the next three years retaking his former conquests from the Hurrians, who had occupied them in his absence.
   
5. Title: Wikiwand: Kussara
   Author: From Wikipedia, the free encyclopedia
   Publication: Name: https://www.wikiwand.com/en/Kussara;
   Note: Kussara ("Kuššar") was a Bronze Age kingdom in Anatolia. The kingdom, though apparently important at one time, is mostly remembered as the origin of the dynasty that would form the Old Hittite Kingdom. The Kussaran king Pithana, with his son Anitta, forerunners of the later Hittite kings, conquered Kanesh (Nesa) and its important trade centrum in roughly 1780 BC. The seat of the Kussaran dynasty was then moved to Kaneš, though Kussara appears to have retained ceremonial importance. Anitta took the title of 'Great King' when he defeated the polities of Zalpuwa and Hattum. Pithana and Anitta are the only two recorded kings of Kussara, and their exploits are known chiefly from the so-called "Anitta Text," one of the earliest inscriptions in the Hittite language yet discovered. A further king, Labarna I is accepted as a king of Kussara by most scholars. Hattusili I, recognized as one of the first Hittite kings, referred to himself as "man of Kussara," but moved his capital from there to Hattusa (from which he likely took his name). It is clear, however, that even after the capital was moved, Kussara retained some importance, as it was there that Hattusili would call a council on his own succession. Kussara occasionally is mentioned in the clay tablets of the old Assyrian trade period of Anatolia (as Ku-ša-ra) and less often in the early Hittite Kingdom (as KUR URU Ku-uš-ša-ra). The borders of Kussara are unknown and the old city of Kussara has not been found, though several proposals for its placement have been advanced. For instance, Massimo Forlanini, an expert in the geography of ancient Anatolia, has stated that Kussara was probably situated southeast of Kanesh, but presumably north of Luhuzzadia/Lahu(wa)zzandiya, between Hurama and Tegarama (modern day Gürün), perhaps on a road which was crossing another road to the north in the direction of Samuha. Professor Trevor Bryce, meanwhile, says "[t]he city of Kussara probably lay to the south-east of the Kizil Irmak basin in the anti-Taurus region, on or near one of the main trade routes from Assyria and perhaps in the vicinity of modern Şar (Comana Cappadocia)." From Old Assyrian trade tablets we know that a palace and an Assyrian trade station, or Karum, existed in the city. The language or dialect of Kussara is neither found nor described in either the Assyrian or Hittite texts. The Kings of Kussara became the Kings of Kanesh in the Karum IB period of Kanesh. Hattusili I and Hattusili III mentioned the origins of the Kings of the land of Hatti as Hattusili I styled himself: "man of Kussara . . . Great King Tabarna, Hattusili the Great King, King of the land of Hatti." No other town or land was ever mentioned by a King of Hattusa as the origin of the Kings of Hattusa. Because the Kings of Kussara and their clan formed the base of the Old Kingdom of the Hittites, the Hittite language (known as "Nesili" to its speakers after the city of Kanesh or Nesa) was the language of the ruling officials. It is assumed that the language of Kussara was Indo-European, because if it were not, many more non Indo-European elements would be expected in its apparent successor, Hittite. Craigh Melchert concludes in the chapter Prehistory of his book The Luwians (2003–17): "Hittite core vocabulary remains Indo-European." The Anitta Text records that when Pithana captured Kanesh, he did no harm to it, but made the inhabitants "his mothers and fathers." Some scholars have taken this unique statement to mean there were cultural and/or ethnic affinities between Kussara and Kanesh.
   
6. Title: Hittites.info: Early Empire Commonly referred to as the Old Kingdom
   Publication: Name: https://web.archive.org/web/20131212014413/http://www.hittites.info/history.aspx?text=history%2FEarly+Empire.htm;
   Note: Early Empire Commonly referred to as the Old Kingdom Ḫattuša: Due to later construction, not much remains of the Old Kingdom city (Bittel (1970)). (The following begins the exploration of a hypothesis by the author that many Old Hittite rituals incorporated aspects of the early formation of the Hittite Old Kingdom and the rise of its dynasty. The dynasty's principle means of apology and justification was the subjugation of the ritual for secular purposes. I do not think that the Hittite dynasty was operating outside of a Ḫattian milieu when they did this. The first version of the myth/ritual concerning the Storm God and the Serpent I believe was a pre-Hittite dynastic founding myth which the Hittites incorporated into their own founding mythology. The whole thing is, obviously, highly speculative at this time.) The origins of Hittite kingship are still obscured by a lack of documentation and the sad state of preservation of our earliest documents dealing with this topic. We therefore stretch the limits of our resources in an attempt to form a least a shady picture of the historical development. Our three most important texts here are The Anitta Text - dealt with earlier, The Queen of Kaniš and the Tale of Zalpa, and A Ritual for the Construction of a New Palace. The last of these, the ritual, is preserved in several copies. The main copy dates from the Empire period and is almost undamaged. Clues in the language point to an Old Hittite origin for this text, and one Old Hittite fragment has also been discovered, confirming the early composition of this text. The connection between the ritual text and the Queen of Kaniš text is tantalizing but admittedly highly speculative. In the significant line, the king addresses his throne dias, which was also a goddess known as Ḫalmašuitt, to whom this ritual was dedicated; "Oh Ḫalmašuitt, you brought the light carriage to the king - to me - from the sea as (a symbol of) dominion. {The gods} opened the land of my mother. They called me, the king, 'Labarna!'" (KUB 29.1 i 23-25.) It's possible that the 'me' referred to here originally may have been Ḫattušili I (i.e. Labarna II), although in practice it would refer to whatever king was conducting the ritual. The "light carriage" was some sort of vehicle in which the king would ride when he was in the city of Ḫattuša, as opposed to whenever he left the city, when he rode in a chariot. Other than the king, only gods are attested riding in a light carriage, with perhaps a priest of the god who served to steady the god's idol. Clearly then, the "light carriage" was a potent symbol of power. But it is the line about the sea which is of greatest interest here. It could mean that the Hittite king perceived his power as truly originating from the sea, but Ḫalmašuitt is in no other way connected with water. In fact, in this ritual she is considered the proprieter of the trees in the mountains! This line is, however, reminiscent of lines from the other two Old Hittite compositions under consideration here, The Anitta Text and The Queen of Kaniš and the Tale of Zalpa. In The Anitta Text we read of "the sea of Zalpuwa" and of "Zalpuwa by the sea". The Queen of Kaniš and the Tale of Zalpa begins with the thirty sons of the queen of Kaniš being floated down a river which "carried them down to the sea, to the land of Zalpuwa," where, "the gods recovered the children from the sea and raised them." The text then goes on to relate how the sons returned to Kaniš and how the cities of Kaniš and Zalpa entered in to a sinful compact (through incestuous marriages). Just as the youngest son begins to denounce the sin, the text breaks. When the text resumes again, an unnamed Hittite king (Ḫattušili I?) is describing a conflict with Zalpa which continued through three generations of Hittite rulers. The text ends with the Hittite destruction of Zalpa. The temptation to connect a long term conflict between Ḫatti and Zalpuwa by the sea - which ultimately favored the Hittites - with the ritual's reference to a symbol of dominion being brought to the Hittite king from the sea is obvious. Perhaps we can recreate a scenerio in which the Hittites recognized some sort of Zalpuwan hegemeny in northern Anatolia which they struggled against. Then when they ultimately emerged victorious, they perceived it as a change from a Zalpuwan hegemeny to a Hittite hegemeny. So they incorporated a Zalpuwan symbol of power, the light carriage, as a symbol of their own power. It is frustrating to note once again a definite but completely opaque connection between Kaniš and the Hittite dynasty. The text begins with a description of relations between Zalpa and Kaniš, but ends with a description of relations between Zalpa and Ḫatti. The nature of the preserved segments makes it clear that the original, full text would have had to make the connection, but it is lost to us today! Having presented this hypothesis, we can go no further at this time. The evidence is simply not there. We shall have to set aside this speculative history for now, and turn our attention to the earliest Hittite rulers actually attested, who may go back fully three generations before the official beginning of the Old Kingdom under Labarna I. Developments elsewhere in the Mediterraenean: Crete (Castleden (1993) 79f.): Around 1700 BC, the era of the first temples on Crete came to an end when the temples and the towns around them were destroyed, possibly as a result of earthquakes. The destructions, while surely traumatic, was not fatal to the civilization, and both temples and towns were quickly rebuilt. During this New Temple Period, the rebuilt temples were enlarged, presumably indicating the continuation or even aggrandizement of their importance in Minoan communities. The towns themselves followed the settlement patterns of the previous period, but were themselves expanded as well. Most towns were located on or near the Cretan coast. In similar fashion to settlements elsewhere in the Near East, Minoan towns consisted of irregular blocks of houses separated by cobbled streets. The ground floors were used for storage, cooking, and other work activities while stairways led up to living and sleeping quarters. The towns of Knossos, Mallia and Zakro continued to grow in prominence. In addition to the major temple-palaces which dominated their towns, additional buildings - either houses or other sanctuaries - were built around them. These additional buildings are absent in other towns with temple-palaces such as Phaistos, Gournia, and Myrtos Pyrgos. The temple-palace of Knossos of the New Temple Period is the version seen at the ruins today, and, in its completed form of ca. 1400 BC, is probably the most ambitious building project ever undertaken by the Minoans. The famous Phaistos Disc appears to date from approximately 1700 BC. Tudḫaliya I It's not certain if Tudḫaliya ever ruled as a king. Ḫattuša was perhaps the Hittite capital again by or during the reign of Tudḫaliya I. A Tudḫaliya appears in the court of Zuzzu as the rab šaqē "Chief Cupbearer" (Hitt. GAL LÚSAGI), a high, non-military position probably held by members of the royal family (Beal, diss.). Chronologically, this could be the Tudḫaliya listed as the father of PU-Šarruma. If so, then we have a vital link between the Colony Period and the Hittite Period. (See Forlanini [1995]) Ḫuzziya 0 A Ḫuzziya is mentioned on the Cruciform seal of Muršili II (See Muršili II) before Labarna I, and is given the title "Great King." He might also be mentioned in the offering texts in a similar position. He is otherwise unknown. See Dinçol et al. 1993. The inclusion of Ḫuzziya on the Cruciform seal is very difficult to explain. The most likely scenerio is that this is a previously unknown ruler in Ḫattuša. However, one can perhaps think of Huzziya, king of Zalpuwa, defeated by Anitta. If so, then we find in the Cruciform Seal a direct connection between kingship in Zalpa and kingship in Ḫatti. While this must be considered rank speculation, it is not patently absurd. The Assyrian King List begins with a list of "kings dwelling in tents" and "kings who are the fathers". This may be the result of the Assyrians trying to insert their own dynasty into a list of recognized rulers in order to gain legitimacy. Perhaps at some point the Hittite rulers did the same, incorporating the Zalpan dynasty within their own. If Muršili came across such a document, it may have led to what we see in the Cruciform seal. PU-Šarruma, Son of Tudḫaliya I Virtually nothing is known of PU-Šarruma's life. Nevertheless, our continuous history of the Hittite dynasty begins with this shadowy figure. PU-Šarruma's sons were said to have turned against their father, so that, while he was in the city Šanaḫwitta, he named his son-in-law, Labarna, as his successor. However, this boded ill for the future, since one of his true sons, Papaḫdilmaḫ, still had support among the king's servants and chief officers. That the succession to the throne should be disputed between the two younger men, while perhaps not inevitable, is certainly not surprising. Papaḫdilmaḫ, Son of PU-Šarruma Name: Hattic Civil War against Labarna I. Labarna I (~1680~1650), Son-in-Law(?) of PU-Šarruma PU-Šarruma's intentions for the succession to his throne were temporarily frustrated by the actions of his servants and chief officers, who chose to recognize the rights of his son Papaḫdilmaḫ instead, and therefore placed him on the throne instead of Labarna. Labarna, however, did not concede the point, and a struggle for the throne ensued between the party of Papaḫdilmaḫ and that of Labarna. Nothing is known of the course of the conflict other than that Labarna emerged victorious and took the throne willed to him by his father-in-law. Papaḫdilmaḫ's supporters were to pay a heavy price, so that years later, when Labarna's successor was himself proclaiming a new successor to the t..