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Hittite Online

Lesson 5

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

Muršiliš II (roughly 1321-1295 B.C.) took over the Hittite kingdom at its height after a brief reign by his brother Arnuwandaš II (roughly 1322-1321). His father, Šuppiluliumaš (roughly 1344-1322) had rebuilt the capital, Hattusa, known today as Boğazköy, and reorganized local government, establishing the so-called New Kingdom which was maintained from the time of his accession to approximately 1200 B.C. He conducted a successful campaign against Arzawa in southwestern Anatolia while maintaining conflicts with the kingdom of Mitanni in the southeast and establishing a firm foothold in Syria. Muršiliš continued the warfare, as indicated by the first selection from his Annals given here regarding Arzawa.

The second selection illustrates how he solidified his control, first to the land of the Seha river to the east and then to the country of Mira to the southeast. In the third selection we are informed that he did not take over the mountainous land of Azzi to the far east of Anatolia, but was content to control the citizens as vassals. While we have no knowledge of the activities of the sixth year Festival, his attendance at it signifies that under his control the Hittite kingdom enjoyed peace while also being at its highest level.

Reading and Textual Analysis

One of the remarkable features of Muršiliš's rule was the production of annals. Among these is a set concerning the military deeds of his father, but that has been poorly maintained. On his own career he compiled two, one a lengthy account covering his entire career, and the other exerpted here covering the first ten years of his reign. Besides informing us of his military activities it illustrates his social and religious activities.

The second excerpt illustrates how he solidified his control over areas that he and his father had conquered, establishing social ties as well as military assistance. By different procedures indicated in the third selection he protects the country of Azzi without taking over its governance. His success in general, as in Arzawa he credits to the Stormgod, here labeled Mighty, and also to another deity not included in these excerpts, the Sungodess of Arinna, who was the highest female Divine among the earlier Hattic peoples and then maintained as special protector of the Hittite kings. His annals may have been prompted by accounts kept by the Bablyonian rulers and are the fullest of any of the Hittite rulers.

9b - A-NA MU-uh-ha-LÚ-ma LÚTE₄-MU u-i-ya-nu-un

10-12a - nu-us-si ha-at-ra-a-nu-un ARADMEŠ-YA-wa-at-tak-kan ku-i-e-es an-da ú-e-er nu-wa-ra-as-ta EGIR-pa ku-it ú-e-wa-ak-ke-nu-un nu-wa-ra-as-mu EGIR-pa Ú-UL pa-is-ta

12b - nu-wa-ra-as-mu EGIR-pa Ú-UL pa-is-ta nu-wa-mu-za DUMU-la-an hal-zi-es-se-es-ta

13-14 - nu-wa-mu-za te-ep-nu-us-ke-et ki-nu-na-wa e-hu nu-wa za-ah-hi-ya-u-wa-as-ta-ti nu-wa-an-na-as DU BE-LÍ-YA DI-NAM ha-an-na-a-ú

15-17a - ma-ah-ha-an-ma i-ya-ah-ha-at nu GIM-an I-NA HUR.SAGLa-wa-sa a-ar-hu-un nu-za DU NIR.GÁL EN-YA pa-ra-a ha-an-da-an-da-a-tar te-ek-ku-us-sa-nu-ut nu GIŠkal-mi-sa-na-an si-ya-a-it

17b-18a - nu GIŠkal-mi-sa-na-an am-me-el KARAŠHI.A-YA us-ke-et

18b - KUR URUAr-za-u-wa-ya-an us-ke-et

18c-19 - nu GIŠkal-mi-sa-na-as pa-it nu KUR URUAr-za-u-wa GUL-ah-ta ŠA MUuhha-LÚ-ya URUA-pa-a-sa-an URU-an GUL-ah-ta

33 - nu-za MMa-na-pa-DU-an KUR ÍDSe-e-ha-ya ARAD-an-ni da-ah-hu-un

34 - nam-ma I-NA KUR URUMi-ra-a EGIR-pa ú-wa-nu-un nu KUR URUMi-ra-a ta-ni-nu-nu-un

35 - nam-ma URUAr-sa-ni-in URUSa-a-ra-u-wa-an URUIm-pa-an-na ú-e-te-nu-un na-as BÀD-es-na-nu-un

36-37a - na-as ERINMEŠ a-sa-an-du-la-az e-ep-pu-un URUHa-a-pa-nu-wa-an-na ERINMEŠ a-sa-an-du-la-az e-ep-pu-un

37b - nam-ma I-NA URUMi-ra-a MMas-hu-i-lu-wa-an EN-iz-na-an-ni ti-it-ta-nu-nu-un

38a - nu A-NA MMas-as-hu-i-lu-wa kis-sa-an me-ma-ah-hu-un

38b-39 - zi-ik-wa-kan MPÍŠ.TUR-as PA-NI A-BI-YA pit-ti-ya-an-ti-li an-da ú-et nu-wa-at-ta A-BU-YA sa-ra-a da-a-as

40-41a - nu-wa-du-za LÚHA-TÁ-NU i-ya-at nu-wa-at-ta MUNUSMu-u-wa-at-tin a-pe-el DUMU.MUNUS-ZU MUNUS KU-YA A-NA DAMUT-TU-ŠU pe-es-ta

41b-42a - EGIR-an-ma-wa-ar-as-ta Ú-UL ti-i-ya-at nu-wa-at-tak-kan LÚMEŠ.KÚR-KA se-er Ú-UL ku-en-ta

42b-43a - nu-wa-at-ta am-mu-uk EGIR-an ti-i-ya-nu-un nu-wa-tak-kan LÚMEŠ.KÚR-KA se-er ku-e-nu-un

43b-45a - nam-ma-wa URUDIDLI.HI.A ú-e-te-nu-un nu-wa-ra-as BÀD-es-na-nu-un nu-wa-ra-as ERINMEŠ a-sa-an-du-la-az e-ep-pu-un

45b - nu-wa-at-ta I-NA URUMi-ra-a EN-an-ni ti-it-ta-nu-nu-un

28-32a - ma-ah-ha-an-ma LÚMEŠ URUAz-zi a-ú-er URUDIDLI.HI.A BÀD-kan ku-it za-ah-hi-ya-az kat-ta da-as-ke-u-wa-an te-eh-hu-un nu LÚMEŠ URUAz-zi ku-i-e-es URUDIDLI.HI.A BÀD NÀ₄pe-e-ru-nu-us HUR.SAGMEŠ-us par-ga-u-e-es na-ak-ki-i AŠ-RIHI.A EGIR-pa har-ker na-at na-ah-sa-ri-ya-an-da-ti nu-mu LÚMEŠ ŠU-GI KURTI me-na-ah-ha-an-da ú-e-er

32b - na-at-mu GÌRMEŠ-as kat-ta-an ha-a-li-i-e-er

33 - nu-mu me-mi-er BE-LI-NI-wa-an-na-as le-e ku-it-ki har-ni-ik-ti

34a - nu-wa-an-na-as-za BE-LI-NI ARAD-an-ni da-a

34b-35a - nu-wa A-NA BE-LI-NI ERÍNMEŠ ANŠE.KUR.RAHI.A pe-es-ke-u-wa-an ti-i-ya-u-e-ni

35b-36a - NAM.RA URUHa-at-ti-ya-wa-an-na-as-kan ku-is an-da nu-wa-ra-an pa-ra-a pi-i-ya-u-e-ni

36b-37 - na-as nam-ma DUTUŠI Ú-UL har-ni-in-ku-un na-as-za ARAD-an-ni da-ah-hu-un na-as-za ARAD-ah-hu-un

38-39 - nu-mu MU.KAM-za ku-it se-er te-e-pa-u-e-es-sa-an-za e-es-ta nu nam-ma KUR URUAz-zi Ú-UL da-ni-nu-nu-un nu LÚMEŠ URUAz-zi li-in-ga-nu-nu-un

40a - nam-ma URUHa-at-tu-si ú-wa-nu-un

40b-41 - nu URUHa-at-tu-si gi-im-ma-an-da-ri-ya-nu-un nu-za EZENHI.A ŠA MU.6.KAM i-ya-nu-un

Lesson Text

9b A-NA MU-uh-ha-LÚ-ma LÚTE₄-MU u-i-ya-nu-un
 10-12a nu-us-si ha-at-ra-a-nu-un ARADMEŠ-YA-wa-at-tak-kan ku-i-e-es an-da ú-e-er nu-wa-ra-as-ta EGIR-pa ku-it ú-e-wa-ak-ke-nu-un nu-wa-ra-as-mu EGIR-pa Ú-UL pa-is-ta
 12b nu-wa-ra-as-mu EGIR-pa Ú-UL pa-is-ta nu-wa-mu-za DUMU-la-an hal-zi-es-se-es-ta
 13-14 nu-wa-mu-za te-ep-nu-us-ke-et ki-nu-na-wa e-hu nu-wa za-ah-hi-ya-u-wa-as-ta-ti nu-wa-an-na-as DU BE-LÍ-YA DI-NAM ha-an-na-a-ú
 15-17a ma-ah-ha-an-ma i-ya-ah-ha-at nu GIM-an I-NA HUR.SAGLa-wa-sa a-ar-hu-un nu-za DU NIR.GÁL EN-YA pa-ra-a ha-an-da-an-da-a-tar te-ek-ku-us-sa-nu-ut nu GIŠkal-mi-sa-na-an si-ya-a-it
 17b-18a nu GIŠkal-mi-sa-na-an am-me-el KARAŠHI.A-YA us-ke-et
 18b KUR URUAr-za-u-wa-ya-an us-ke-et
 18c-19 nu GIŠkal-mi-sa-na-as pa-it nu KUR URUAr-za-u-wa GUL-ah-ta ŠA MUuhha-LÚ-ya URUA-pa-a-sa-an URU-an GUL-ah-ta
33 nu-za MMa-na-pa-DU-an KUR ÍDSe-e-ha-ya ARAD-an-ni da-ah-hu-un
 34 nam-ma I-NA KUR URUMi-ra-a EGIR-pa ú-wa-nu-un nu KUR URUMi-ra-a ta-ni-nu-nu-un
 35 nam-ma URUAr-sa-ni-in URUSa-a-ra-u-wa-an URUIm-pa-an-na ú-e-te-nu-un na-as BÀD-es-na-nu-un
 36-37a na-as ERINMEŠ a-sa-an-du-la-az e-ep-pu-un URUHa-a-pa-nu-wa-an-na ERINMEŠ a-sa-an-du-la-az e-ep-pu-un
 37b nam-ma I-NA URUMi-ra-a MMas-hu-i-lu-wa-an EN-iz-na-an-ni ti-it-ta-nu-nu-un
 38a nu A-NA MMas-as-hu-i-lu-wa kis-sa-an me-ma-ah-hu-un
 38b-39 zi-ik-wa-kan MPÍŠ.TUR-as PA-NI A-BI-YA pit-ti-ya-an-ti-li an-da ú-et nu-wa-at-ta A-BU-YA sa-ra-a da-a-as
40-41a nu-wa-du-za LÚHA-TÁ-NU i-ya-at nu-wa-at-ta MUNUSMu-u-wa-at-tin a-pe-el DUMU.MUNUS-ZU MUNUS KU-YA A-NA DAMUT-TU-ŠU pe-es-ta
 41b-42a EGIR-an-ma-wa-ar-as-ta Ú-UL ti-i-ya-at nu-wa-at-tak-kan LÚMEŠ.KÚR-KA se-er Ú-UL ku-en-ta
42b-43a nu-wa-at-ta am-mu-uk EGIR-an ti-i-ya-nu-un nu-wa-tak-kan LÚMEŠ.KÚR-KA se-er ku-e-nu-un
43b-45a nam-ma-wa URUDIDLI.HI.A ú-e-te-nu-un nu-wa-ra-as BÀD-es-na-nu-un nu-wa-ra-as ERINMEŠ a-sa-an-du-la-az e-ep-pu-un
45b nu-wa-at-ta I-NA URUMi-ra-a EN-an-ni ti-it-ta-nu-nu-un

28-32a ma-ah-ha-an-ma LÚMEŠ URUAz-zi a-ú-er URUDIDLI.HI.A BÀD-kan ku-it za-ah-hi-ya-az kat-ta da-as-ke-u-wa-an te-eh-hu-un nu LÚMEŠ URUAz-zi ku-i-e-es URUDIDLI.HI.A BÀD NÀ₄pe-e-ru-nu-us HUR.SAGMEŠ-us par-ga-u-e-es na-ak-ki-i AŠ-RIHI.A EGIR-pa har-ker na-at na-ah-sa-ri-ya-an-da-ti nu-mu LÚMEŠ ŠU-GI KURTI me-na-ah-ha-an-da ú-e-er
32b na-at-mu GÌRMEŠ-as kat-ta-an ha-a-li-i-e-er
33 nu-mu me-mi-er BE-LI-NI-wa-an-na-as le-e ku-it-ki har-ni-ik-ti
34a nu-wa-an-na-as-za BE-LI-NI ARAD-an-ni da-a
34b-35a nu-wa A-NA BE-LI-NI ERÍNMEŠ ANŠE.KUR.RAHI.A pe-es-ke-u-wa-an ti-i-ya-u-e-ni
35b-36a NAM.RA URUHa-at-ti-ya-wa-an-na-as-kan ku-is an-da nu-wa-ra-an pa-ra-a pi-i-ya-u-e-ni
36b-37 na-as nam-ma DUTUŠI Ú-UL har-ni-in-ku-un na-as-za ARAD-an-ni da-ah-hu-un na-as-za ARAD-ah-hu-un
38-39 nu-mu MU.KAM-za ku-it se-er te-e-pa-u-e-es-sa-an-za e-es-ta nu nam-ma KUR URUAz-zi Ú-UL da-ni-nu-nu-un nu LÚMEŠ URUAz-zi li-in-ga-nu-nu-un
40a nam-ma URUHa-at-tu-si ú-wa-nu-un
40b-41 nu URUHa-at-tu-si gi-im-ma-an-da-ri-ya-nu-un nu-za EZENHI.A ŠA MU.6.KAM i-ya-nu-un

Translation

Year 3; lines 9b-19: But, to Uhhaziti I sent a messenger. I wrote him: "My subjects who came to you, because I now demanded (them) back, you have not given (them) back to me. And you have been calling me a child; and you have been belittling me. Now come on: we will fight one another. And the Stormgod, my lord, decide our case." And as I marched, when I arrived at Mt. Lawasa, then the mighty Stormgod, my lord, displayed (his) divine might. He hurled a thunderbolt. And my troops saw the thunderbolt and the country of Arzawa saw the thunderbolt. The thunderbolt went and struck the country of Arzawa and it struck Apasa, Uhhaziti's city.
Year 4; lines 33-45: I took Manappa-Datta of the Seha river land as vassal. And moreover I went back to the country of Mira and I fortified the country of Mira. Moreover, I built the cities Arsanini, Sarawa, and Impa and fortified them and garrisoned them with troops. And I garrisoned the city of Hapanuwa with troops. Furthermore, In Mira, I set up Mashuiluwas in overlordship. And I said the following to Mashuiluwas: "You, Mashuiluwas, came before my father as a fugitive and my father took you in and made you his son-in-law and gave you Muwattis, his daughter, my sister, in marriage. But he could not be concerned with you and (he could not) attack your enemies for you. But I am concerned with you, and I have attacked your enemies for you. And, moreover, I have built cities and fortified them and garrisoned them with troops. And I have settled you in lordship in Mira."
Year 10; lines 28-41: But when the people of Azzi saw that I had started taking fortified cities in battle, the people of Azzi, who held out in fortified cities, fortified rock forts, high mountains and high places, they became afraid. Then the elders of the county came before me and prostrated themselves at my feet. And they said to me: "Our lord, do not destroy us, Take us, our lord, into vassalship, and we will begin providing to our lord infantry and chariot fighters. And the Hittite captive who is among us, we will hand him over." Moreover, I, my majesty, did not destroy them and I took them in vassalship and I made them vassals. And because the year had become short for me, I did not fortify (Azzi); instead, I put the people of Azzi under oath and then I went to Hattusas and I spent the winter in Hattusas. Festivals of the sixth year (there).

Grammar

21. Iya-stem Adjectives and Nouns

A number of adjectives and a handful of nouns have a suffix -iya-. In some instances, forms with -iya- are found beside i-stem forms. Some of the nouns of this type may be former i-stems that have taken on a-stem inflection. Others, which were originally iya-stems, may either have adopted i-stem inflection by analogy, or they may have undergone a sound change in which the final a of the suffix was dropped. The adjective hantezziya- 'first', which is quite common, and which is sometimes spelled with the Sumerogram IGI plus phonetic complement, provides representative examples.

    animate       neuter
Singular           hantezz-i
nom.   hantezz-iya-s, hantezz-i-s       hantezz-i
acc.   hantezz-iya-n, hantezz-i-n        
gen.       hantezz-iya-s    
dat/loc.            
abl.       hantezz-iy-az    
inst.            
all.       hantezz-iy-a    
Plural            
nom.   hantezz-i-ēs        
acc.   hantess-i-us        
gen.       hantezz-iya-s    
22. r/n-stem nouns

Hittite has a number of neuter nouns in which a stem in -r, normally found in the nominative-accusative singular and plural, and sometimes in the locative singular, alternates with a stem in -n-. In the other Indo-European languages this is an archaic inflection retained only in scattered remnants, but Hittite not only possesses a number of archaic nouns with the original inflection fairly intact, the -r, -n- stem type of inflection is productive in Hittite and is used to form several kinds of verbal nouns.

The most archaic nouns of this type, such as wātar 'water' or ēshar 'blood', show an alternation both in the shapes of their roots and in the shapes of their suffixes according to case. Wātar retains the old collective-plural suffix -ār in its nominative-accusative plural, while the attested forms of ēshar may reflect a mix of inherited singular and plural-collective forms.

Singular        
nom/acc.   wāt-ar   ēsh-ar
gen.   wit-en-as   ēs-n-as, ish-an-as, ēsh-an-as
dat/loc.   wit-en-i   ēs-n-i, ish-an-i
abl.   wit-en-az   ish-an-za
inst.   wid-an-ta   ēsh-an-ta
all.        
Plural        
nom/acc.   wid-ār    

The early instrumental widanta was later replaced by witenit, with a stem witen- based on the stem of the genitive, dative, and ablative. The loss of h between consonants in genitive ēsnas and dative ēsni may have occurred in Indo-European or it may have been an inner Hittite development. Forms such as genitive ishanas were possibly inherited from an Indo-European collective inflection. It seems likely that forms with the stem ēsh-an- have adopted the root of the nominative-accusative.

In pāhhur 'fire' the suffix alternates between -ur in the nominative-accusative singular and -wen- elsewhere in the paradigm, while in mēhur 'time', the suffix of the nominative-accusative is -ur and the suffix of the rest of the paradimg is -un-:

Singular        
nom/acc.   pāhh-ur   mēh-ur
gen.   pāhh-wen-as   mēh-un-as
dat/loc.   pāhh-wen-i   mēh-in-i
abl.   pāhh-wen-az   *mēh-un-az
inst.   pāhh-wen-it    
all.       *mēh-un-a

Two other nouns, uttar 'word, thing, affair' and pattar 'basket, tray', have a suffix -ar that alternates with a suffix -an-. The plural of uttar, uddār also retains the old collective suffix -ār.

Singular        
nom/acc.   utt-ar   patt-ar
gen.   utt-an-as   *patt-an-as
dat/loc.   udd-an-ī   patt-an-ī
abl.   udd-an-az   patt-an-az
inst.   udd-an-ta   patt-an-it
all.        
Plural        
nom/acc.   udd-ār    
dat/loc.   udd-an-as    
22.1. Complex Suffixes

Other neuter nouns of this type have complex suffixes which are the product of adding the suffixes -r and -n- to already existing nominal stems, some of which were themselves formed from verbal stems. Many of these nouns also have close relationships to verbs from which the base nouns were derived. Nouns in -āwar, -āun-, such as asāwar 'sheepfold' and patāwar 'feather' seem originally to have been formed from -ā-stem nouns. The root of asāwar is related to the root as- beside ēs- 'be':

Singular        
nom/acc.   as-āwar   part-āwar
gen.   *as-āun-as   part-āun-as
dat.   as-āun-i   *part-āu-ni
abl.   as-āun-az   part-āun-az
inst.   *as-āun-it   part-āun-it
all.        

The complex suffix -essar, -esn- forms verbal nouns, for example, hannessar, 'law case, judgment' comes from hann- 'litigate, decide a court case'.

Singular    
nom/acc.   hanness-ar
gen.   hannes-n-as
dat.   hannes-n-i
abl.   hanness-n-az
inst.   hannes-n-it
all.    

The suffix -ātar is used to form abstract nouns from verbs. In nouns of this type, the nominative-accusative -ātar alternates with a suffix -ānn- from *-ādn-. A frozen form of the allative -ānna forms one type of infinitive. Paprātar 'impurity', which is well attested, beside the verbs papre- 'be proven guilty' (i.e. 'impure'), papress- 'become impure', and paprahh- 'defile, make impure' is a representative noun of this type:

Singular    
nom/acc.   paprātar
gen.   paprānn-as
dat.   paprānn-i
abl.   paprānn-aza
inst.   *paprānn-it
all.   *paprānn-a

Verbal abstract nouns in -war, have a genitive in -was, from an earlier -wons with a regular sound change of ns to s. The suffix in -n is preserved in the supine in -wan, from an original endingless locative, and in the infinitive in -wanzi from an original dative. Because original sequences of uw became um, verbs with stems in final -u- make verbal nouns in -mar, -mas, supines with the suffix -uman, and infinitives in -umanzi. The verbal nouns are often found in the genitive in expressions like: taknāz dāuwas 'taking from the earth' with dāuwas, genitive of dāwar, the verbal noun of dā- 'take', zahhiyas pēdan 'place of battle, battlefield' with the genitive of zahhiyawar from zahhiya- 'fight'.

22.2. Pēr, parn- 'house'

The noun *pēr 'house' (normally written É-er) has a stem par-n- in forms other than the nominative-accusative singular and plural. In the locative, the forms *pēr without ending and *pēr-i (written É-er and É-ri or É-i) are found beside parn-i:

Singular    
nom/acc.   *pēer, Éer
gen.   par-n-as
dat/loc.   par-n-i, *pēr, *pēr-i
abl.   par-n-az
inst.    
all.   par-n-a
Plural    
nom/acc.   *pēr, É-er
gen.   *par-n-as
dat/loc.   par-n-as
23. The Locative

The locative is the case that indicates the place in which an object or action is located.

    nu   É-ri-ssi   anneskezzi
    and   in house-his (loc.)   he works
    "And he shall work in his house."
             
    pēdi-ssi-ma   ZÀ.HA.LI-an   anenun
    in place (loc.)-its-(loc.)-and   cress   I sowed
    "And on its site I sowed cress."
             
    nu-ssan   kē   hūman   GIpaddanī   katta handaizzi
    and-locatival   this   all   in a basket (loc.)   she arranges
    "And all this she arranges in a basket."
                     
    nu-kan   Éh:li   sāwātar   pariparāi
    and-locatival   in yard (loc.)   the horn   she blows
    "And in the yard she blows the horn."
23.1. Abstract locative

The locative may be abstract in meaning:

    namma   INA   URUMirā   MMashuiluwan   EN-iznanni   tittanunun
    moreover   in   the City of Mira   Mashuiluwa   in lordship (loc.)   I established
    "And I established Mashuilas in lordship in the city of Mira."
23.2. Action in time

The locative is used in adverbial expressions locating action in time, for example:

    GIM-an-ma   hameshi   tethai
    When-but   in spring (loc.)   it thunders
             
    nu   URUNēsan   ispandi   nakkit   dās
    and   Nesa   in the night (loc.)   by force   I took
    "And I took Nesa in the night by force"
                     
    hantezzi-kan   UD-ti   UDUiyantan   inanas   DUTU-i
    in-first (loc)-locatival   in day (loc.)   sheep   of illness   to the Sungod
    sipantahhi                
    I sacrifice                
    "On the first day I offer a sheep to the Sungod of illness."
24. The Imperative

The second person singular and plural of the imperative function as do imperatives in the other Indo-European languages, to indicate commands.

    ammel-kan   assul   PANI   MPulli   halzai
    my-locatival   greetings   before   Pulli   read
    "Read my greetings to Pulli."
                     
    ÚHI.A-uss-a-kan   arha   hūdāk   waras
    grass-and-locatival   down   immediately   cut
    "Cut down the grass immediately."
                 
    n-at-mu   tuppiaz   hatrāi
    and-it-to-me   with a tablet   write
    "Write it to me with a tablet!"
             
    nu   kuedani   DINAM   ēszi   n-at-si   hanni
    and   to whoever   a law case   is   and-it-for him   judge
    n-an-kan   asnut                
    and-him-locatival   set right                
    "Whoever has a law case, judge it for him and set him right."
                         
    nu   tuliyan   halzisten
    and   the assembly   call (pl.)
    "Call the assembly!"
             
    nu-ssan   apiya   iyaddumat
    and-locatival   there   go (pl.)
    "Go there!"
24.1. Third person imperative

The third person imperative has modal-like functions. It can express a wish, or it can express a sense of obligation or of futurity. Often, it can act as an indirect sort of imperative, comparable to constructions in English with "shall," "should," "may," or "must."

    LUGAL-us   MUNUS.LUGAL-ass-a   huiswantes   asandu
    the king   the queen-and   alive   may they be
    "May the king and queen live! (i.e. 'Long live the king and queen!')"
                 
    na-at   DUMU.NAM.LU.U19.LU-as   istamasdu
    and-it   mankind   let them hear
    "And let mankind hear it."
             
    nu-tta   DINGIRMEŠ   assuli   pahsantaru
    and-you   the gods   in benevolence   may they protect
    "May the gods protect you in benevolence."
                 
    nu   auriyas   EN-as   DINAM   SIG5-in   hannau
    and   of watchtower   lord   law case   well   let him judge
    "The border lord should judge the case well (or 'Let the border lord judge the case well')."
24.2. Voluntive

The first person singular imperative, sometimes called a voluntive, expresses a wish, or may have a modal-like sense.

    teshit   uwallu
    with dream   let me see
    "Let me see (it) in (lit 'with') a dream."
         
    nu-mu   apppatar   hatrāttin
    and-to-me   receipt   write
    nu   seggalu    
    and   I may know    
    "Write me a receipt, so that I may know."
             
    zig-a   attas-mis   ēs   ug-a   DUMU-as   ēslit
    but-you   father-my   be   I-but   son   let me be
    "You be my father and let me be (your) son."

Although there is no special form for the first person plural imperative, the first person plural of the indicative can also be used to express a wish:

    kinun-a-wa   ehu   nu-wa   zahhiyawastati    
    now-but-quotative   come on   and-quotative   we fight    
    nu-wa-nnas   DU   BELI-YA   DINAM   hannāu
    and-quotative-for-us   the Stormgod   lord-my   case   let judge
    "Now come, let us fight (or 'we will fight'); let the Stormgod, my lord, judge the case for us."
24.3. Negative adverb lē

Forms of the second person present and third person present can also have imperative or modal force when used with the negative adverb lē.

    memiyann-a-ssi   lē   mematti
    word-but-to-her   not   you speak
    "You should not speak a word to her."
             
    nu   sarāzzi   DI-sar   lē   katterahtēni
    and   superior   court case   not   make low
    kattera-ma   hannessar   lē   sarāzziyahteni    
    inferior-but   court case   not   make superior    
    "Do not disparage a superior court case, nor make an inferior case prevail."
                     
    nu-wa   BĒLĪNĪ-NI   INA   URUHayasa   lē   pāisi
    and-quotative   lord-our   against   Hayassa   not   he goes
    "Let our lord not go against Hayasa."
24.4. Archaic forms of "come, go"

Hittite preserves two archaic forms of the imperative of the verb meaning "come, go." One, ehu can be roughly translated as "come" or "come on!"

    kinun-a-wa   ehu   nu-wa   zahhiyawastati
    now-but-quotative   come on   and-quotative   we fight
    "Now come, let us fight!"
                 
    arunaz   ehu
    from the sea   come on
    "From the sea, come!"

The other archaic imperative, ī-, is preserved in the second person singular īt and the second person plural ītten.

    īt-wa   ANA   DIM   URUHatti   BELÍ-YA
    go-quotative   to   Stormgod   of Hatti   lord-my
    "Go to the Stormgod of Hatti, my lord!"
                     
    ītten   azzikatten   akkuskatten
    go   keep eating   keep drinking
    "Go, keep eating (and) drinking (i.e., 'remain alive')!"

The two may be used together:

    ehu   hāras   īt
    come on   eagle   go
    "Come on eagle, go!"
25. The quotative particle

The quotative particle -war- is used to indicate quoted speech. It takes the form -war- when it occurs before enclitics beginning with vowels, and it shows up as -wa- when it occurs before enclitics beginning with consonants. At the end of a phrase, it also shows up as -wa:

Normally, -war- is attached to the first word of each clause in a passage of quoted speech, as in the following passage from the Apology of Hattusilis III that quotes what Ishtar said to Hattusilis' father, Mursilis, in a dream. Note that the quotative particle can be rendered in English as "saying":

    nu   DISTAR   GASAN-YA   ANA   MMursli
    and   Ishtar   lady-my   to   Mursilis
    A.BI-YA   Ù-et   MNIR.GÀL-in   ŠEŠ-YA   wiyat
    father-my   with dream   Muwattallis   brother-my   sent
    ANA   MHattusli-wa   MU.KAMHI.A   maninkuwantes    
    for   Hattusilis-quotative   years   short    
    ŪL-war-as   TI-annas   nu-war-an   ammuk    
    not-quotative-he   of life   and-quotative-him   to me    
    parā pāi   nu-war-as-mu   LÙsankunnis   ēsdu    
    hand over   and-quotative-he-to me   priest   let be    
    nu-war-as   TI-anza            
    and-quotative-he   living            
    "Ishtar, My Lady, sent Muwattalis, my brother, to my father, Mursilis by means of a dream, (saying): 'For Hattusilis(-wa), the years are short. He(-war) is not for life. Give him(-war) to me and let him(-war) be my priest. Then he(-war) (will) live.'"

Quoted speech may also be introduced by a verb of speaking or saying:

    nu   siunan   antusiss-a   tarsikkanzi
    and   of gods   men-and   are saying
    kāsa-wa   URUHattusi   ēshar   pangariyattati
    look-quotative   in Hattusas   bloodshed   has become widespread
    "And now the men of the gods are saying: 'Look(-wa) bloodshed has become widespread in Hattusas.'"

Sometimes the adverb kissan "thus" or "the following" is used, with or without a verb of speaking or saying, to introduce quoted speech:

    nu   wet   ABI   DUTUŠI   ANA   MMadduwatta
    and   came   father   of my majesty   to   Madduwattas
    kissan   namma   memista   kāsa-wa-tta        
    thus   moreover   said   look-quotative-to-you        
    KÚR   HUR.SAGZippaslā   ADDIN   nu-wa-za        
    country   Mt. Zippasala   I have given   and-quotative-reflexive        
    apūn-pat   esi                
    that-itself   be                
    "And the father of my majesty came (and), moreover, said the following, to you, Madduwattas, 'Look,(-war) to you I have given the mountain land of Zippasla; so(-wa) occupy it!'"

The verb hatrāi- 'write' is treated as a verb of speaking, and quotations from letters are marked with the quotative particle -war-, -wa-. In the following, the king is quoting a letter that he has received from one provincial official to two other officials to whom he is writing:

    kāsa-mu   MPisenis   URUKasepuraz   hatraīit    
    look-to me   Piseni   from Kasepura   wrote    
    LÚKÚR-wa   pangarit   ispandaz        
    enemy-quotative   in force   by night        
    kuwapi   VI ME   LÚKÚR   kuwapi-ma   IV ME
    in place   600   enemy   in place-but   400
    LÚKÚR   yattaru   nu-wa-kan   halkius   arha waraskezzi
    enemy   is marching   and-quotative   grain   harvests up
    "Look, Piseni wrote me from Kasepura: 'The enemy(-wa) is marching in force by night -- 600 enemy in one place, 400 enemy in another, and he(-wa) is harvesting up the grain.'"