Wordmarks for UT and College of Liberal Arts
Winfred P. Lehmann, Director :: PCL 5.112, 1 University Station S5490 :: Austin, TX 78712 :: 512-471-4566
LRC Links: Home | About | Books Online | EIEOL | IE Lexicon | IE Maps | IE Texts | Pub. Indices | SiteMap



Hittite Online

Lesson 10

Sara E. Kimball, Winfred P. Lehmann, and Jonathan Slocum

The festival texts make up the largest group of tablets found at Bogazköy. Stereotyped, they describe in detail the rituals that must be carried out at a given festival. They also include information of importance for reconstructing the history of the Hittites, such as lists of place names, and data on the gods and the functionaries in the various cults. The texts are lengthy; those for the KI.LAM festival, "The Festival of the Gate-House," make up more than 12 tablets, while the purulli festival is recorded in 32. They are also of importance for determining changes in the Hittite language over time, as well as supplies for the participants in the festival, such as their rations of food, their festive garments, and their ornaments. For the KI.LAM festival the priest selects 4 sheep on the first day, and again on the third, leading to a total of more than 120. Similar information is included for bread and beverages, as well as for the clothing and ornaments, some of which have not been identified. The participants are also identified by types, such as priests of the various deities and cities, and cult functionaries in addition to men and women of the town. Much of this information still remains to be assembled and published.

Reading and Textual Analysis

The sections from the description of the KI.LAM festival that are presented here are self-explanatory. The first provides information on the participants and their functions. The remainder list the procedures as the king and queen proceed from their palace to the site of the ceremony. The central features of the ceremony in the procession viewed by the king, first at the palace gate and then at the upper gate of the gods, consisted of cult objects. The priest of KAL is followed by "the spears," the "copper fleeces," and the animals of the gods; these are metal figures, including a silver panther, a silver wolf, a golden lion, a lapis lazuli boar, a silver boar and a silver bear. They in turn are followed by the "god-men," metal figures of the stags, and birds of ivory. Further ceremonies include the race of the runners, who bring a libation vessel to the king. This is filled with wine, which the king then pours into the hands of the priests, who are mentioned in the lists of garments given them. Thereupon the king and the queen ride in a chariot to various houses and temples, finally to the ceremonial tent of the Storm-god where a "Great Assembly" is held at which 40 different gods are worshipped, as by drinking to them. Finally the king and queen return to the palace, entering through the palace gate.

22-31 - GISH DINANNA GAL LÚ.MESHha-li-ya-re-es SÌRRU LÚALAM.KA UD me-ma-i LÚpal-wa-tal-la-as pal-wa-iz-zi LÚki-i-ta-as hal-za-a-i

LÚSÌLA.SU.DU8.A 1 NINDA.GUR4 EM-SA a-as-ka-az ú-da-i LUGAL-i pa-a-i LUGAL-us par-si-ya LÚSÌLA.SU.DU8.A-kan LUGAL-i NINDA.GUR4 e-ep-zi ta-as-ta pa-ra-a pe-e-da-i

1-14 - ma-a-an LUGAL-us Éha-li-en-tu-u-az ú-ez-zi ta GISHZA.LAM.GAR-as pa-iz-zi nu-za LUGAL-us MUNUS.LUGAL e-sa-an-da

n-as-ta DUMU.É.GAL SHA GISHSHUKUR GUSHKIN an-da ti-ya-az-zi nu SHU-az GISHSHUKUR GUSHKIN GISHkal-mu-us Ù GAD SHA GISHSHUKUR GUSHKIN har-zi úe-ez-zi GAD LUGAL-i pa-a-i

GISHkal-mu-us-ma-as-sa-an kat-ta GISHDAG-ti da-a-i

DUMU.É.GAL-ma EGIR-pa LUGAL-i-kan me-na-ah-ha-an-da ti-ya-zi GISHSHUKUR GUSHKIN har-zi nu ka-a-as-mi-is-sa-a hal-za-a-i

24-39 - nu GAL LÙME-SHE-DI pe-ra-an-hu-wa-i na-as-kan LUGAL-i me-na-ah-ha-an-da ti-ya-zi

nu 2 DUMUMESH.É.GAL A-NA LUGAL MUNUS.LUGAL ME-E QA-TI hu-u-pa-ri-it GUSHKIN pe-e-da-an-zi

SHA GISHSHUKUR GUSHKIN-ma DUMU.É.GAL hu-u-up-par-as A-NA 2 DUMUMESH.É.GAL GÙB-la-za i-ya-at-ta-ri GAL DUMUMESH.É.GAL-ma-as-ma-as EGIR-an kat-ta-ni-pu-un pe-e har-zi

nu ma-ah-ha-an GISHDAG-ti kat-ta ma-ni-in-ku-wa-ah-ha-an-zi nu DUMU.É.GAL SHA GISHSHUKUR GUSHKIN-ma EGIR-pa ti-i-ez-zi

nu 2 DUMUMESH.É.GAL A-NA LUGAL MUNUS.LUGAL SHUHI.A-as wa-a-tar pa-ra-a ap-pa-an-zi nu-za-kan LUGAL MUNUS.lUGAL SHUHI.A-SHU-NU ar-ra-an-zi nu-kan pa-ra-a pe-e-da-an-zi

12-23 - nu LUGAl-us GAD-an ar-ha pi-is-si-az-zi na-at ma-a-an A-NA LÙMESH ME-SE-DI an-da-an pi-is-si-az-zi LÙMESH ME-SE-DI ku-e-ez par-as-sa-na-an-te-es na-at LÙMESH ME-SE-DI sa-ra-a da-an-zi

ma-a-na-at DUMUMESH.É.GAL-ma an-da-an pi-is-si-az-zi DUMUMESH.É.GAL ku-e-ez par-as-sa-na-an-te-es na-at DUMUMESH.É.GAL sa-ra-a da-an-zi na-at LÚMESHGISHBANSUR-as pi-an-zi

Lesson Text

22-31 GISH DINANNA GAL LÚ.MESHha-li-ya-re-es SÌRRU LÚALAM.KA UD me-ma-i LÚpal-wa-tal-la-as pal-wa-iz-zi LÚki-i-ta-as hal-za-a-i
 LÚSÌLA.SU.DU8.A 1 NINDA.GUR4 EM-SA a-as-ka-az ú-da-i LUGAL-i pa-a-i LUGAL-us par-si-ya LÚSÌLA.SU.DU8.A-kan LUGAL-i NINDA.GUR4 e-ep-zi ta-as-ta pa-ra-a pe-e-da-i
1-14 ma-a-an LUGAL-us Éha-li-en-tu-u-az ú-ez-zi ta GISHZA.LAM.GAR-as pa-iz-zi nu-za LUGAL-us MUNUS.LUGAL e-sa-an-da
 n-as-ta DUMU.É.GAL SHA GISHSHUKUR GUSHKIN an-da ti-ya-az-zi nu SHU-az GISHSHUKUR GUSHKIN GISHkal-mu-us Ù GAD SHA GISHSHUKUR GUSHKIN har-zi úe-ez-zi GAD LUGAL-i pa-a-i
 GISHkal-mu-us-ma-as-sa-an kat-ta GISHDAG-ti da-a-i
 DUMU.É.GAL-ma EGIR-pa LUGAL-i-kan me-na-ah-ha-an-da ti-ya-zi GISHSHUKUR GUSHKIN har-zi nu ka-a-as-mi-is-sa-a hal-za-a-i
24-39 nu GAL LÙME-SHE-DI pe-ra-an-hu-wa-i na-as-kan LUGAL-i me-na-ah-ha-an-da ti-ya-zi
 nu 2 DUMUMESH.É.GAL A-NA LUGAL MUNUS.LUGAL ME-E QA-TI hu-u-pa-ri-it GUSHKIN pe-e-da-an-zi
 SHA GISHSHUKUR GUSHKIN-ma DUMU.É.GAL hu-u-up-par-as A-NA 2 DUMUMESH.É.GAL GÙB-la-za i-ya-at-ta-ri GAL DUMUMESH.É.GAL-ma-as-ma-as EGIR-an kat-ta-ni-pu-un pe-e har-zi
 nu ma-ah-ha-an GISHDAG-ti kat-ta ma-ni-in-ku-wa-ah-ha-an-zi nu DUMU.É.GAL SHA GISHSHUKUR GUSHKIN-ma EGIR-pa ti-i-ez-zi
 nu 2 DUMUMESH.É.GAL A-NA LUGAL MUNUS.LUGAL SHUHI.A-as wa-a-tar pa-ra-a ap-pa-an-zi nu-za-kan LUGAL MUNUS.lUGAL SHUHI.A-SHU-NU ar-ra-an-zi nu-kan pa-ra-a pe-e-da-an-zi
12-23 nu LUGAl-us GAD-an ar-ha pi-is-si-az-zi na-at ma-a-an A-NA LÙMESH ME-SE-DI an-da-an pi-is-si-az-zi LÙMESH ME-SE-DI ku-e-ez par-as-sa-na-an-te-es na-at LÙMESH ME-SE-DI sa-ra-a da-an-zi
 ma-a-na-at DUMUMESH.É.GAL-ma an-da-an pi-is-si-az-zi DUMUMESH.É.GAL ku-e-ez par-as-sa-na-an-te-es na-at DUMUMESH.É.GAL sa-ra-a da-an-zi na-at LÚMESHGISHBANSUR-as pi-an-zi

Translation

22 To the accompaniment of the large INANNA-lyre, the singers sing, the comedian speaks, the applauders applaud, (and) the reciter recites. The cupbearer brings one sour thick bread from the gate/outside. He gives it to the king (and) the king crumbles (it). The cupbearer holds out a thick loaf to the king and he (the cupbearer) takes (it) away.
1 When the king comes from the palace complex, he goes to the tents; and the king (and) queen seat themselves. The Son of the Palace of the Gold Spear steps in. With his hand, he holds the lituus and the towel of the golden spear. He comes(?) and gives the towel to the king, but the lituus he sets down at the throne. The Son of the Palace again steps in front of the king. He holds the golden spear. He calls out "kassmissa!"
24 And the chief of the bodyguard marches in front and he steps facing the king. And two Sons of the Palace take hand-water to the king and queen with a gold bowl. The Son of the Palace of the Gold Spear steps to the left of the two Sons of the Palace of the Vessel. The chief of the Sons of the Palace holds out a linen towel to them (the king and queen). And when he approaches the throne, then the Son of the Palace of the Gold Spear steps back. And 2 Sons of the Palace hold out water for the hands of the king and queen. And the king and queen wash their hands and they (the Sons of the Palace) take (it) away.
12 And the king throws the towel away. If he throws it among the bodyguards, the bodyguards from where they have been squatting pick it up, and the bodyguards take it away. But if he throws it among the Sons of the Palace, the Sons of the Palace from where they have been squatting pick it up, and they take it away and give it to the Men of the Table.

Grammar

46. Negatives

Hittite has two widely used negative particles. One, natta, can be considered the general negative. The other, le:, which was rarer, was an emphatic negative, used in expressing strong wishes or commands.

46.1. Emphatic negative

The emphatic negative could be used, at least in early texts, in commands with the imperative. It could also be used with verbs in the indicative to express strong wishes in texts from all periods.

    le:-ta   na:hi
    negative-yourself   fear (imp.)
    "Don't fear for yourself."
         
    memiyann-a-ssi   le:   mematti
    word-but-to her   not   you speak
    "And you should not speak a word to her."
             
    ehu-wa   i:t   kuwapi-wa   paisi
    come on-quotative   go   where-quotative   you go
    ammuk-ma-wa-tta   le:   saggahhi    
    I-and-quotative-you   not   know    
    "Go! And I don't want to know where you go!"
                 
    n-asta   le:   a:ssawe:s   id:lauwas   anda harkanzi
    and-locatival   not   good   bad   perish together with
    "Let not the good people perish together with the bad."

With a verb in the second or third person iterative le: can be translated as "stop" doing the action conveyed by the iterative:

    le:   kuwatqa   lahlahhiskesi
    not   in any way   keep worrying
    "You should stop worrying in any way."
46.2. General particle natta

By far the more common negative particle, however, was the general particle natta. It is usually written out as na-at-ta in the earliest Old Hittite texts, but in later texts, the syllabic spelling is normally replaced by the Akkadogram U:L, which was read as natta. Natta normally occurs before the part of the clause that is negated. So-called "double negatives" are perfectly grammatical in Hittite.

Natta may negate the entire predicate of a sentence of a sentence, or a noun that is part of the predicate:

    takku   natta-ma   taranzi   nu   natta   paimi
    if   not-but   they say   then   not   I go
    "But if they don't say, I will not go."
                         
    eter   n-e   U:L   ispie:r
    they   ate   not   were satiated
    "They ate, (and) they were not satiated."
                 
    takku   kussan-a   natta   piyan
    if   wage-but   not   paid
    "But if the wage is not paid..."
                 
    lalesmess-a   U:L   siya:nza
    the invoice-and   not   sealed
    "And the invoice was not sealed."

In the following the direct object or one of its modifiers is negated:

    U:L   pittuliantan-ma   anda warpiskesi
    not   intimidated-but   you enclose
    "You enclose even the unintimidated."
             
    qa:sa-smas-kan   parkuin   misriwantan   harkin    
    look-to you-locatival   pure   perfect   white    
    GISHPA-it   U:L   walhantan   UDU-un   sipantahhun
    with a stick   not   struck   sheep   I offer
    "Look, I am offering you (as sacrifice) a pure, perfect, white, never-struck with a stick sheep."

The subject or one of its modifiers can also be negated:

    natta-an   u:k   tarnahhun
    not-it   I   released
    "It wasn't I who released it."
             
    ektas-ma-du-ssan   erhaz   U:L   nahsariyauwanza   arha   U:L   wezzi
    net-but-you-locatival   circle   not   afraid   out   not   comes
    "Even the unafraid will not come out of the circle of your net."
46.3. Indefinite pronouns and adverbs

Indefinite pronouns and adverbs can be negated, for example natta kuiski means 'no one', natta kuitki means 'nothing', natta kuatqa means 'in no way', and natta kuwappiki means 'in no way, at no time, never':

    nu-wa   U:L kuitki   sakti
    and-quotative   nothing   you know
    "You know nothing."
             
    ANA   M.DLAMMMA-ma-kan   wastul   U:L kuitki   a:sta
    to   Kurunta-but-locatival   fault   not any   remained
    "No fault whatsoever attached to (lit. 'remained with') Kurunta."
                     
    M.DLAMMA-as-ma-kan   U:L kuwappiki   anda   e:sta
    Kurunta-but-locatival   in no way   in   was
    "Kurunta was in no way involved (in the insurrection)."
46.4. Negative adverb na:wi

The negative adverb na:wi means 'not yet'. When na:wi is used with a verb in the present tense, the sentence or clause in which it occurs is to be translated by the English present perfect:

    ma:n-kan   DSIN   nawi   u:pzi
    if-locatival   the moon   not yet   rises
    "If the moon has not yet risen..."

When na:wi is used with a verb in the past tense, the sentence should be translated by the Engish past perfect:

    EGIR-izzi-ma-ssi   TUPPU   na:wi   wemiyawen
    last-but-to it   tablet   not yet   found
    "We had not yet found its final tablet (i.e. the final tablet of a multi-tablet composition)."
46.5. Adverb nu:ma:n

The adverb nu:ma:n, which is a compound whose second element is probably related to the irrealis particle man, is used with negative wishes, for example:

    n-e   namma   hattesnas   kattanda nu:ma:n pa:nzi
    and-they   moreover   to holes   down not they go
    "And they (snakes) do not want to go back down into (their) holes again."
47. Local Adverbs and Preverbs

Hittite has a handful of function words that may act as postpositions (function words that are comparable to English prepositions), as adverbs specifying location, and as preverbs, words that modify verbs. As adverbs, anda 'into', a:ppa 'after(wards), behind', arha 'outward, away', katta 'downward', para: 'forward, forth, further', and sara: 'upward' indicate movement in a particular direction. The related adverbs a:ppan 'behind, after(wards)', kattan 'at the side', pe:ran 'before, in front, previously' and se:r 'upon', tend to indicate location in relation to a particular position. A:ppa and a:ppan are often written with the Sumerogram EGIR with or without phonetic complement, while pe:ran may be written with the Akkadograms PANI or MAHAR. The adverbs may be used of spatial, temporal, or logical relationships, for example:

    DINGIRDIDLI.HI.A-s-a   DUMUMESH-us   A.AB.BA-az   sara:   da:er
    gods-but   children   out of the sea   up   they took
    "But the gods took the boys up out of the sea."
                     
    aniu:r-kan   EGIR-an   iyanzi
    ritual-locatival   again   they do
    "They perform the ritual again."
             
    a:ppa-ma   URUDalawas   ku:rur   ISBAT
    afterwards-but   city of Dalawa   hostilities   took
    "But afterwards, the city of Dalawa took up hostilities."
                 
    ammuk-at   kattan   lahhi   iyantat-pat
    me-they   together   to war   they went-indeed
    "Together with me they indeed went to war."
47.1. Compound Verbs

Combinations of preverb plus verb may be considered compound verbs. As preverbs, these words modify the sense of the verbs in much the same way that function words like "in," "up," or "down" modify the sense of the verb in English phrasal verbs like "fill in (a form)" (compare "fill"), "give up" 'surrender' (compare "give"), "put down" 'insult someone' (compare "put"). Preverbs tend to precede the verbs they modify as closely as possible, and in most instances, the preverb comes immediately before the verb. As with English phrasal verbs, the meaning of the preverb plus verb combination may be fairly close to the meaning of the uncompounded verb or it may be may be idiomatic and not entirely predictable from the literal meanings of the elements of the compound.

Sometimes, the addition of the preverb simply makes the meaning of the verb more emphatic. For example, the verb karap- means 'eat, devour'. With arha the sense is more akin to English 'eat up':

    nu-za   LÚMESH   huelpi   GA.RASSAR   iwar   arha karapta
    and-reflexive   men   fresh   leek (gen.)   like   you eat up
    "You eat up men like (one would eat up) a fresh leek."

The verb huwa:i- means 'run, march, go'. When used with the preverb pe:ran 'in front, before' it can have the literal meaning 'run in front' or it can have the figurative meanings 'lead' or 'help, support'. The compund pe:ran huwa:i- normally takes a dative object.

    nu   DUTUSHI   ANA   KARASHHI.A   G\R-it   peran hu:iyanun
    and   my majesty   dative   army   on foot   marched-before
    "And I, my majesty, marched before the army on foot."

The phrase pe:ran huwa:i- is often used of the gods supporting the king or his troops in battle:

    nu-nnas   DINGIRMESH   peran hu:wae:r    
    and-us   gods   before-ran    
    nu   ÉRINMESH   LÚKÚR   hullumen
    and   troops   enemy   we defeated
    "The gods supported us, and we defeated the enemy troops."

The basic meaning of pe:ssiya- is 'throw', though it can have metaphorical meanings such as 'waive' or 'disregard'. With the preverb arha, however, it can take on a variety of meanings, including 'reject' or 'repudiate':

    nu   apu:n   MA:ME:TUM   arha pessiyatten
    and   that   oath   away-throw
    "Repudiate that oath."

The compound verb pe:ran weriya- with the reflexive particle -za means 'involve oneself with'. In the following sentence, a nominal sentence made with the participle, the negative adverb le: separates the preverb from the verb:

    ANA   LÚ.ME^S   URUMira-ma-wa-za   peran le: weriyanza
    with   men   Mira-but-quotative-reflexive   do not be involved
    "Don't be involved with the men of Mira."
47.2. Separation of Preverb and Verb

Under certain conditions, the preverb may be separated from the verb it modifies. In the following sentence, for example, the verb is para: pa:i- 'hand over', but the preverb is separated from the verb by a negative particle:

    kuwat-war-an   para: U:L pesti
    why-quotative-him   over-not-you give
    "Why didn't you hand him over?"

The preverbs para: and a:ppa, to which enclitcs have been attached are separated from the verb by negative indefinites in the following sentence with the compound verbs para: na:i-, meaning 'add' here, and a:ppiya pe:ssiya- 'leave off, neglect':

    para:-ma-ssan natta kuitki na:i
    forth-but-locatival-nothing turns
    a:ppa-ya-kan natta kuitki pessiyazzi
    back-but-locatival-nothing-throws
    "He does not add anything, nor does he leave off anything."

The multiple functions of these words as adverbs, postpositions, and preverbs can be a source of ambiguity. A native speaker of Hittite presumably had intuitions about which elements in a sentence belonged together, just as a speaker of English can sense that 'in' belongs with 'turned' in the sentence "She turned in her homework," but 'in' belongs with 'the driveway' in "She turned the car in the driveway." A modern reader of Hittite, however, has to rely upon clues from syntax and meaning to distinguish the function of these words. When the function word appears directly before the verb, it is likely to be a preverb. When the function word appears after a noun or pronoun in the accusative, genitive, dative-locative, ablative, instrumental, or allative, it is possibly to be interpreted as a postposition. Negatives, indefinites, and the adverbs namma 'moreover', imma 'indeed', kissan 'thus', and apenissan 'just so' may intervene between a preverb and its verb. Finally, a combination of function word plus verb that has a meaning clearly distinct from the meaning of the verb and difficult to reconstruct from the literal meaning of its parts is most likely a verb with preverb, for example, pe:ran weriya-, 'be involved with', which is composed of pe:ran 'before' and weriya- 'call (out)'.

48. Sentence Particles

Perhaps the only thing that is entirely clear about the sentence particles -kan, -ssan, -asta, (or -sta), -apa (or -pa), and -an is that they occur at the end of the sentence-initial enclitic chain. These particles, or some of them, have been variously described as indicating local relations between the verb and other elements in the sentence, as indicating locatival or other case functions, as modifiers of the verb that work in conjunction with preverbs, as remnants of pronouns used to establish relations between clauses, or as connective particles used to connect sentences or clauses. Much of the research done on the particles, however, suffers from problems resulting from lack of evidence or doubtful methodology. The particle -an is very rare. It is found only in the earliest texts, and it seems to have dropped out of use quite early. The fate of -apa (-pa), which is also rare and archaic, was similar, though related particles are found in the other Anatolian languages. The particle -asta (-sta) is also found in early texts and in copies of early texts but was lost from the living language by the Empire period. By contrast, -ssan (also -san) is fairly well attested in texts from most periods except the very latest, and -kan (sometimes spelled -kkan), which is rare in Old Hittite, increases dramatically in frequency in later texts.

48.1. Examples of asta

The rarity of -an and -apa means that little can be said with certainty about the functions of these paricles. It has been claimed that -asta (-sta) has an affinity for the ablative case, or for meanings associated with it and indeed, a sense of separation is found in sentences such as the following:

    GISHTUKULHI.A-us-sus-sta   ZAG.LU.ZA   da:hhun
    weapons-their-locatival   shoulders   I took
    "I took their weapons from their shoulder(s)."

The particle is found in a sentence with a noun in the ablative and with the compound verb katta pa:i- 'go down' in the following:

    ma:n-asta   GUD.MAH-a   KÁ.GAL-az   katta   paizzi
    when-locatival   bull   gate (abl.)   down   goes
    "When the bull goes down through the gate..."

Similarly, -asta is used with kattanda pai:- 'go down into', though not with a noun in the ablative in, for example:

    n-asta   DIM-nas   ta:n   annas-sis   kattanda pait
    and-locatival   of the Stormgod   for a second time   mother-his   downward went
    "For the second time, the mother of the Stormgod went downward."

However, katta pa:i- is found without -asta in, the following sentence from a copy of a fairly early text:

    nu   nekuz me:hu:ni   hu:da:k   katta paitten
    and   at night-time   immediately   down go
    "At night time, go down immediately!"

The compound kattanda pa:i- is found without a particle in, for example:

    n-e   namma   hattesnas   kattanda nu:ma:n pa:nzi
    and-they   moreover   to holes   down negative they go
    "And they do not want to go back down into (their) holes again."

The postposition katta 'down', modifying a noun with the ablative occurs with pai- and with the particle -kan rather than -asta in the following sentence from a fairly early text:

    n-at-kan   katta   ISHTU KÁ.GAL-az   URUDa:uniya   pa:nzi
    and-they-locatival   down   from the gate (abl.)   city of Dauniya   they go
    "And they go down from the Dauniya gate."
48.2. Examples of -ssan

The uses and meaning of the particle -ssan are somewhat clearer. It may have an affinity with the dative, locative, and allative, and may add the idea of superposition ("over, upon, on"), proximity, or accompaniment. It does occur often with a dative-locative and/or with the preverb and adverb se:r 'over, upon', for example:

    serr-a-ssan   harnamma   BAPPIR   ISHTU   KASH   harnan   lahuwai
    over-and-over   yeast   BAPPIR   with   beer   fermented   he pours
    n-at   anda immiyanzi                    
    and-them   into mixes                    
    "He pours over them (herbs) yeast (and) BAPPIR fermented with the beer, and he mixes them together."

Similarly, s:er and -ssan occur with huwa:i:- in the following sentence about vegetation growing over the sleeping god Telepenus:

    se:r-s-a-ses-san   halenzu   huwai:s
    over-but-him-over   halenzu-plant   ran
    "But over him the halenzu-plant grew."

It is possible that the sense 'over' is conveyed by se:r rather than -ssan, but the particle may also be used without se:r but with a dative-locative or allative. In many of these instances, -ssan may indicate a goal:

    nu-mu-ssan   zigg-a   KARASH-pat   hu:da:k   arnut
    and-to me   you-and   troops-those same   immediately   bring
    "And you, bring those same troops to me immediately!"
                     
    LUGAL-us-san   DU-as   NA4huwasiya   anda paizzi
    king-over-to   of the Stormgod   stele   into goes
    "The king enters (the enclosure) to the stele of the Stormgod."

The particle may also strengthen or add the idea of a goal. In the first sentence, -ssan accompanies the adverb apiya 'there'; in the second sentence, however, it may be that -ssan alone imparts the idea of location:

    nu-ssan   apiya   iyaddumat
    and-locatival   there   go (pl.)
    "Go there!"
             
    n-as   KUR   URUHattusi   U:L   hu:isuwezzi   aki-pat-ssan
    and-he   land   Hattusas   not   lives   he dies-instead-locatival
    "He will not go on living in Hattusas; instead, he will die there."
48.3. The Particle -kan

The function of -kan is much harder to describe because it is so rare in early texts, in which its original, limited, meaning may have been preserved, and it is so common in later texts, where it has clearly replaced other particles.

49. Enclitic Conjunctions

The Hitite conjunctions -a 'but', -ma 'but, moreover', and -a, -ya 'and' are enclitic. That is, they have no independent accent but instead instead attach to a preceding independently accented word. Each of the enclitic conjunctions precedes all other enclitic particles and pronouns in the enclitic string.

49.1. Adversative -a-

The conjunction -a- 'but' is found mainly in early texts, and, although it is found in these texts beside the enclitic conjunction -ma, which is similar in meaning, -ma gradually spread at the expense of -a-, until -a- was eliminated. After vowels or idiograms it is spelled -ya, and after consonants it is spelled -a. Generally, it is attached to the initial word in its clause. Enclitic -a- may be used to conjoin two clauses, for example:

    takkuw-as   attas-sas-a   É-ri   aki
    If-she   her-father's-but   in house   dies
    "But if she dies in her father's house..."
                 
    DINGIRDIDLI.HI.A-s-a   DUMUMESH-us   A.AB.BA-az   sara: da:er
    gods-but   children   out of sea   up took
    "But the gods took the boys up out of the sea."
                 
    takku   kussan-a   natta   piyan
    if   wage-but   not   paid
    "But if the wage is not paid..."
&