Hittite Marriage

In a number of respects, the Hittites adopted a quite liberal and pragmatic approach to the institution of marriage. De facto as well as formal marriages were recognized. There were regulations to ensure that marriage contracts were fulfilled, and due compensation paid to the aggrieved party when they were not. Prenuptial agreements were entered into which envisaged the possibility of a marriage breaking down.

The ‘Code of the Nesilim’ (Hittite laws), as an ancient legal code offered more protection for a woman than Victorian England, in the sense that a woman could both initiate a divorce and keep her inheritance as well as half her husband’s estate if she divorced.

Practices

“Generally, a woman’s marriage was arranged by her parents. The woman’s own agreement to the marriage does not seem to have been required” (Imparati, 572-573)

Early on in a girl’s life she might be promised to a particular boy/man.

From this stage of “promise,” she was “bound” in the second stage of marriage by three phases:

1 Pre-nuptial (uno?cial) agreement: The groom o?ers a gift to the bride's family;

2 O?cial agreement: The bride's family receives a kū?āta (bride-price) from the groom and o?ers an ‘iu?aru’ (dowry) to the groom;

3 Ceremony: In which to-date, there is no description of, to seal a marriage contract, the woman is brought in as an ‘iwaru’ (gift). In this practice the Hittites acted as did other Near Eastern cultures.

“Regrettably, no marriage contracts have been found yet in Hittite archaeology, thus, impeding knowing exactly what kinds of arrangements they stipulated, although we know they must have existed and would had various reciprocal obligations between spouses, validated by witnesses and a seal” (Imparati, 573)

A woman usually went to live in her husband’s house, although Hittite law provides for a kind of adoption of the husband into the wife’s family when his family was too poor to provide a ku?ata. Since the children of a free man were free, a wealthy slave could thus acquire freedom for his grandchildren through such an adoption/marriage.

Monogamy appears to have been far and away the most common state of marriage. The only regularly polygamous marriages we hear about are in case of a Hittite King. His first wife had a special status of ‘Munus.Lugal’ (Queen) at a time with the others as ‘Dam.Mes?’ (secondary wives) and ‘Es?Erti’ (concubines). Since a King required prodigious numbers of offspring, both male and female, to govern and militarily protect the Empire, as well as to form alliances with other Kingdoms, his polygamous marriage status appears to have been a special case for the most part.

“Hittites adopted a liberal and pragmatic approach to the institution of marriage” (Bryce, 119).

“Divorce was apparently not uncommon, and divorce proceedings could as easily be initiated by a woman as by a man” (Bryce, 119).

“It seems that in a divorce between persons of equal status, the couple’s assets were generally divided equally and all the children but one remained with the mother; if the wife was of lesser social status [slave/free], the husband retained the custody of all but one of the couple’s children” (Collins, 24).

“In addition to the equitable division of assets, the wife had another sizable financial advantage in the case of divorce: She retained both the ku?ata and the iwaru. Her dowry represented her share of her father’s estate and remained her property throughout her married life and divorce. While married, her husband acted as custodian of the dowry, but it only became his if she died before him, and in this case, it appears it passed to the children, as in Babylonian law” (Bryce, 130)

“There were also provisions that a widow be adequately provided for after her husband’s death. Among other things, she had the legal right to disinherit her sons if they failed to take care of her” (Bryce, 132)

Laws of Rape and Adultery

There are two key law codes to consider regarding rape and adultery, which in the Hittite mind, appear to be closely tied ideas. Here are the relevant codes:

Clause 197 “The Laws”

If a man seizes a woman in the mountains (and rapes her), the man is guilty and shall die, but if he seizes her in her house, the woman is guilty and shall die. If the woman’s husband catches them (in the act) and kills them, he has committed no offence.

Clause 198 “The Laws”

If he (the husband) brings them to the palace gate [the royal court] and says: “My wife shall not die,” he can spare his wife’s life, but must also spare the lover. Then he may veil her [his wife]. But if he says, “Both of you shall die”, and they “roll the wheel”. The king may have them both killed or he may spare them.

(Hughes, 190)

"In Clause 197, if the sexual encounter occurs in an isolated place where the woman could not call out for help, it is assumed that it is rape and the man is guilty and the penalty is death" (Imparati, 574).

If, on the other hand, the sexual encounter occurs in the woman’s house, then the law assumes she was committing adultery, not being raped, and for that, she pays with her life.

The husband, if he catches a man with his wife, is justified under Hittite law in killing them, but only in the heat of the moment. Clause 198 indicates that if he stops to think about it, he must bring the two before the king for the court’s decision.

Interestingly, he cannot request that only one of the adulterers be killed. It’s an all or nothing decision. The king can override the angry husband’s decision and spare both.

Overall

Hittite law is a mixed bag as far as women’s rights. Certainly rapists paid a high penalty for their crime, but we cringe at the idea of defining rape by location. In addition, a married man could have sex with another woman without it being counted as adultery as long as the woman was not married. That is, only a woman was bound in marriage to the one sexual partner. Clearly the Hittites operated under a “double standard” like so many other cultures through time…

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Food for thought!

for more go to: The Hittite Laws - Code of Nesilim

BIBLIOGRAPHIES:

Bryce, Trevor. Life and Society in the Hittite World. Oxford: Oxford University Press, 2002.

Collins, Billie Jean. The Hittites and Their World. Atlanta: Society of Biblical Literature, 2007

Hughes, Bettany. Helen of Troy. New York: Knopf, 2005.

Imparati, Fiorella. “Private Life Among the Hittites.” In Civilizations of the Ancient Near East, edited by J.M. Sasson, K. Rubison, J. Baines, 571-585. New York: Scribner’s, 1995.