Winfred P. Lehmann, Director :: PCL 5.112, 1 University Station S5490 :: Austin, TX 78712 :: 512-471-4566
Hittite Online
Lesson 6
Sara E. Kimball and Jonathan Slocum
This document, called by modern scholars the "Apology (apologia) of Hattusilis III" recounts
the life and military exploits of one of the most successful Hittite kings. Not only was
Hattusilis successful in his military exploits, both before and after his assumption of the
kingship, he and his wife, Puduhepa, instituted religious reforms within the Hittite kingdom
and engaged in extensive diplomatic relations with other great powers of the time such as Egypt
and Assyria. As in other historical texts from the Empire period, the king is shown as the
beneficiary of divine aid from a special protector. In this document, the deity who protects
Hattusilis from his sickly childhood throughout his reign is the Goddess Ishtar. She not only
aids him in battle, but she also guides the major events of his personal life.
Reading and Textual Analysis
Hattusilis, the youngest son of Mursilis, was, by his own account, a frail child. In the first
two paragraphs (document sections 2-3), Ishtar, in the guise of Hattusilis's brother Muwattallis,
appears to his father in a dream and demands that he hand the child over to serve her as priest.
This apparently did have the intended effect of strengthening the child and prolonging his life,
since Hattusilis went on to become a successful general, serving under his brother king Muwattallis
and reestablishing control over the territory charged to his command.
The 3rd paragraph (from document section 9) concerns another crucial event in Hattusilis's life: his
marriage to Puduhepa, daughter of Pentipsarris, a priest in the Kizzuwatnan town of Lawanzantiyas.
Queen Puduhepa, who was also a priestess in the service of Ishtar, was a formidable personality
in her own right, conducting private diplomatic correspondence with, for example, the Egyptian
Pharaoh, fostering the children of nobles, and arranging for diplomatic marriages. Significantly
too, Puduhepa seems to have initiated a revival of Kizzuwatnan religious practice in the capital
city. We know from other documents that she ordered the chief scribe to have recopied earlier
religious rituals, presumably those collected from Kizzuwatnan sources during the Middle Kingdom
period. The marriage and start of Hattusilis's family occurred before Hattusilis became king.
Instead of inheriting the kingship directly, Hattusilis seized it by force. When Muwattallis,
the brother of Hattusilis, died, he apparently left no male heirs of the "first rank" (sons of
his primary wife). Following the rules of succession laid down by Telepenus, a son of the
"second rank", Urhi-Teshup, who took the throne name Mursilis upon assuming the kingship.
Hattusilis remained a powerful figure in the court, however. His success as a military commander
and administrator seems to have provoked resentment within court circles, and at one point the
"apology" relates how he was falsely accused of malfeasance but, with the divine protection of
Ishtar, acquitted. Although he initially supported his nephew the king, he later deposed him,
once again claiming the divine guidance and support of Ishtar as his authority.
2 - SA DIŠTAR par-ra-a ha-an-da-an-da-tar me-ma-ah-hi
- SA -- preposition; Akkadian preposition functioning as graphic indicator of the genitive <SA> of -- of
- DIŠTAR -- proper noun; Sumerogram functioning here as genitive <IŠTAR> Ishtar -- Ishtar
- par-ra-a ha-an-da-an-da-tar -- noun; accusative singular neuter of <parā handandātar> divine might, power -- divine power
- me-ma-ah-hi -- verb; 1st person singular present of hi-conjugation <mēma-, mēmiya-> say, speak -- I will proclaim
na-at DUMU.NAM.LU.U₁₉.LU-as is-ta-ma-as-du
- na-at -- sentence particle; <nu> and + enclitic personal pronoun; 3rd person singular accusative neuter of <-at> he, she, it -- it
- DUMU.NAM.LU.U₁₉.LU-as -- noun; Sumerogram <DUMU.NAM.LU.U₁₉.LU> humankind, human beings + Hittite phonetic complement <-as> (indicating nominative singular animate) -- humankind
- is-ta-ma-as-du -- verb; 3rd person plural imperative of mi-conjugation <istamass-> hear, listen -- hear
nu `zi-la-du-wa SA DUTUŠI DUMU-ŠU DUMU.DUMU-ŠU NUMUN DUTUŠI DINGIRMEŠ-as-kan is-tar-na A-NA DIŠTAR na-ah-ha-a-an e-es-du
- nu -- sentence particle; <nu> and -- and
- `zi-la-du-wa -- adverb; <ziladuwa> henceforth, in the future -- from henceforth # The Glossenkeil "`" may indicate that this word was borrowed from Luvian.
- SA -- preposition; Akkadian preposition functioning as graphic indicator of the genitive <SA> of -- of
- DUTUŠI -- noun; Sumerogram functioning here as genitive singular animate <DUTUŠI> my majesty -- of my majesty
- DUMU-ŠU -- noun; Sumerogram functioning here as accusative <DUMU> son, child + Akkadian enclitic possessive pronoun; 3rd person singular <-SU> his -- his son
- DUMU.DUMU-ŠU -- noun; Sumerogram functioning here as accusative <DUMU.DUMU> grandson + Akkadian enclitic possessive pronoun; 3rd person singular <-SU> his -- his grandson
- NUMUN -- noun; Sumerogram functioning here as accusative plural <NUMUN> seed, descendant -- and descendants
- DUTUŠI -- noun; Sumerogram functioning here as genitive singular <DUTUŠI> my majesty -- of my majesty
- DINGIRMEŠ-as-kan -- noun; Sumerogram <DINGIR> god + Sumerian plural marker <-MEŠ>... + Hittite phonetic complement <-as> (indicating dative-locative plural) + locative participle <-kan> (indicating downward motion) -- the gods
- is-tar-na -- postposition; <istarna> among -- among
- A-NA -- preposition; Akkadogram <A-NA> (functioning as graphic indicator of the dative) -- to
- DIŠTAR -- proper noun; Sumerogram functioning here as dative <IŠTAR> Ishtar -- Ishtar
- na-ah-ha-a-an -- verb participle; accusative singular neuter of hi-conjugation <nahh-> fear, revere -- revered
- e-es-du -- verb; 3rd person singular imperative of mi-conjugation <ēs-> be -- be
3 - A.BU-YA-an-na-as-za MMur-si-li-is 4 DUMUMEŠ MHal-pa-su-lu-pi-in MNIR.GÁL-in MHa-at-tu-si-li-in FDINGIRMEŠ.ARAD-in-na DUMU.MUNUS-an ha-as-ta
- A.BU-YA-an-na-as-za -- noun; Akkadogram functioning here as nominative singular of <ABU> father + Akkadian enclitic possessive pronoun; 1st person singular <-YA> my + enclitic personal pronoun <-annas> (indicating 2nd person plural accusative) + enclitic reflexive particle <-za>... -- my father
- MMur-si-li-is -- proper noun; nominative singular animate of <Mursili-> Mursilis -- Mursilis
- 4 -- numeral; <4> four -- four
- DUMUMEŠ -- noun; Sumerogram functioning here as accusative animate <DUMU> son, child + Sumerian plural marker <-MEŠ>... -- children
- MHal-pa-su-lu-pi-in -- proper noun; accusative singular animate of <Halpasulupi-> Halpasulupis -- Halpasulupis
- MNIR.GÁL-in -- proper noun; Sumerogram <NIR.GÁL> strength + Hittite phonetic complement <-in> (indicating accusative singular animate) -- Muwattallis # This is a rebus-like spelling for Muwattallis. Sumerian NIR.GA/L is to be read as muwa-, "strength".
- MHa-at-tu-si-li-in -- proper noun; accusative singular animate of <Hattusili-> Hattusilis -- Hattusilis
- FDINGIRMEŠ.ARAD-in-na -- proper noun; Sumerogram <DINGIRMEŠ.ARAD> servant of the god + Hittite phonetic complement <-inn-> (indicating accusative singular animate) + enclitic conjunction <-a> and -- Massanauzzi # The Sumerogram DINGIRMEŠ is to be read massan- after the Luvian word for "god," massani-.
- DUMU.MUNUS-an -- noun; Sumerogram <DUMU.MUNUS> girl, daughter + Hittite phonetic complement <-an> (indicating accusative singular animate) -- a daughter
- ha-as-ta -- verb; 3rd person singular preterite of hi-conjugation <hās-, hass-> give birth, beget -- begot
nu-za hu-u-ma-an-da-as-pat EGIR-ez-zi-is DUMU-as e-su-un
- nu-za -- sentence particle; <nu> and + enclitic reflexive particle <-za>... -- and
- hu-u-ma-an-da-as-pat -- adjective; genitive plural of <hūmant-> all, each, every + emphasizing particle <-pat>... -- of all
- EGIR-ez-zi-is -- adjective; Sumerogram <EGIR> after + Hittite phonetic complement <-ezzis> (indicating superlative nominative singular animate) -- the youngest # The Hittite word for "last," or "youngest," was appezziya-. The Sumerogram EGIR is normally read as āppan or āppanda.
- DUMU-as -- noun; Sumerogram <DUMU> son, child + Hittite phonetic complement <-as> (indicating nominative singular animate) -- child
- e-su-un -- verb; 1st person singular preterite of mi-conjugation <ēs-> be -- I was
nu-za ku-it-ma-an nu-u-wa DUMU-as e-su-un ŠA KUŠKA.TAB.ANŠE-za e-su-un
- nu-za -- sentence particle; <nu> and + enclitic reflexive particle <-za>... -- and
- ku-it-ma-an -- adverb; <kuitman> when, while -- while
- nu-u-wa -- adverb; <nūwa> still, yet -- still
- DUMU-as -- noun; Sumerogram <DUMU> son, child + Hittite phonetic complement <-as> (indicating nominative singular animate) -- a child
- e-su-un -- verb; 1st person singular preterite of mi-conjugation <ēs-> be -- I was
- ŠA -- preposition; Akkadogram <ŠA> (functioning as graphic indicator of the genitive) -- of
- KUŠKA.TAB.ANŠE-za -- noun; Sumerogram <KA.TAB.ANŠE> donkey + Hittite phonetic complement <-za> (indicating nominative singular animate) -- foolish
- e-su-un -- verb; 1st person singular preterite of mi-conjugation <ēs-> be -- I was
nu DIŠTAR GAŠAN-YA A-NA MMur-si-li A.BI-YA Ù-et MNIR.GÁL-in ŠEŠ-YA u-i-ya-at
- nu -- sentence particle; <nu> and -- ...
- DIŠTAR -- proper noun; Sumerogram functioning here as nominative <IŠTAR> Ishtar -- Ishtar
- GAŠAN-YA -- noun; Sumerogram functioning here as nominative singular animate <GAŠAN> lady + Akkadian enclitic possessive pronoun; 1st person singular <-YA> my -- my lady
- A-NA -- preposition; Akkadogram <ANA> (functioning as graphic indicator of the dative) -- to
- MMur-si-li -- proper noun; dative singular of <Mursili-> Mursilis -- Mursilis
- A.BI-YA -- noun; Akkadogram functioning here as dative singular of <ABI> father + Akkadian enclitic possessive pronoun; 1st person singular <-YA> my -- my father
- Ù-et -- noun; Akkadogram <Ù> dream + Hittite phonetic complement <-et> (indicating instrumental singular) -- in a dream
- MNIR.GÁL-in -- proper noun; Sumerogram <NIR.GÁL> strength + Hittite phonetic complement <-in> (indicating accusative singular animate) -- Muwattallis
- ŠEŠ-YA -- noun; Sumerogram functioning here as accusative singular of <ŠEŠ> brother + Akkadian enclitic possessive pronoun; 1st person singular <-YA> my -- my brother
- u-i-ya-at -- verb; 3rd person singular preterite of mi-conjugation <wiya-> send -- sent
A-NA MHa-at-tu-si-li-wa MU.KAMHI.A ma-ni-in-ku-wa-an-te-es
- A-NA -- preposition; Akkadogram <ANA> (functioning as graphic indicator of the dative) -- for
- MHa-at-tu-si-li-wa -- proper noun; dative singular of <Hattusili-> Hattusilis + quotative particle <-wa>... -- Hattusilis # This is an example of a possessive dative.
- MU.KAMHI.A -- noun; Sumerogram <MU> year + Sumerogram <KAM> a measure of time + Sumerian plural marker <-HI.A>... -- the years
- ma-ni-in-ku-wa-an-te-es -- adjective; nominative plural animate of <maninkuwant-> short -- are short
Ú-UL-wa-ra-as TI-an-na-as nu-wa-ra-an-mu am-mu-uk pa-ra-a pa-a-i nu-wa-ra-as-mu LÙsa-an-ku-un-ni-is e-es-du nu-wa-ra-as TI-an-za
- Ú-UL-wa-ra-as -- adverb; Akkadian negative <ŪL> not + quotative particle <-war>... + enclitic personal pronoun; 3rd person singular nominative of <-as> he, she, it -- not he
- TI-an-na-as -- noun; Sumerogram <TI> life + Hittite phonetic complement <-ānnas> (indicating genitive singular) -- of life # In other words, "He will not live long."
- nu-wa-ra-an-mu -- sentence particle; <nu> and + quotative particle <-war>... + enclitic personal pronoun; 3rd person singular accusative animate of <-an> him, her, it + enclitic personal pronoun; 1st person singular dative <-mu> me -- him to me
- am-mu-uk -- tonic personal pronoun; 1st person singular dative <ammuk> me -- ...
- pa-ra-a pa-a-i -- verb; 2nd person singular imperative of hi-conjugation <parā pāi-> give -- give
- nu-wa-ra-as-mu -- sentence particle; <nu> and + quotative particle <-war>... + enclitic personal pronoun; 3rd person singular nominative <-as> he, she, it + enclitic personal pronoun; 1st person singular dative <-mu> me -- and... him... my
- LÙsa-an-ku-un-ni-is -- noun; nominative singular animate of <sankunni-> priest -- priest
- e-es-du -- verb; 3rd person singular imperative of mi-conjugation <ēs-> be -- let... be
- nu-wa-ra-as -- sentence particle; <nu> and + quotative particle <-war>... + enclitic personal pronoun; 3rd person singular nominative <-as> he, she, it -- then he
- TI-an-za -- verb; Sumerogram <TI> life + Hittite phonetic complement <-anza> (indicating nominative singular animate participle) -- will live
nu-mu A-BU-YA DUMU-an sa-ra-a da-a-as nu-mu A-NA DINGIRLIM ARAD-an-ni pe-es-ta
- nu-mu -- sentence particle; <nu> and + enclitic personal pronoun; 1st person singular accusative <-mu> me -- me
- A-BU-YA -- noun; Akkadogram functioning here as nominative singular animate of <ABU> father + Akkadian enclitic possessive pronoun; 1st person singular <-YA> my -- my father
- DUMU-an -- noun; Sumerogram <DUMU> son, child + Hittite phonetic complement <-an> (indicating accusative singular animate) -- a child
- sa-ra-a da-a-as -- verb; 3rd person singular preterite of hi-conjugation <sarā dā-> offer, take -- offered
- nu-mu -- sentence particle; <nu> and + enclitic personal pronoun; 1st person singular accusative <-mu> me -- me
- A-NA -- preposition; Akkadogram <ANA> (functioning as graphic indicator of the dative) -- to
- DINGIRLIM -- noun; Sumerogram functioning here as dative <DINGIR> god + Akkadian phonetic complement <-LIM> deity -- the goddess
- ARAD-an-ni -- noun; Sumerogram <ARAD> slave, servant, vassal + Hittite phonetic complement <-ānni> (indicating dative singular) -- to her service
- pe-es-ta -- verb; 3rd person singular preterite of hi-conjugation <pāi-, piya-> give -- gave
nu-za A-NA DINGIRLIM LÙsa-an-ku-un-ni-ya-an-za BAL-ah-hu-un
- nu-za -- sentence particle; <nu> and + enclitic reflexive particle <-za>... -- and
- A-NA -- preposition; Akkadogram <ANA> (functioning as graphic indicator of the dative) -- for
- DINGIRLIM -- noun; Sumerogram functioning here as dative singular <DINGIR> god + Akkadian phonetic complement <-LIM> deity -- the goddess
- LÙsa-an-ku-un-ni-ya-an-za -- verb participle; nominative singular animate of <sankunniya-> serve as priest -- serving as priest
- BAL-ah-hu-un -- verb; Sumerogram <BAL> make sacrifice + Hittite phonetic complement <-ahhun> (indicating 1st person singular preterite hi-conjugation) -- I made sacrifice
nu-za-kan A-NA ŠÚ DIŠTAR GAŠAN-YA `lu-ú-lu u-uh-hu-un
- nu-za-kan -- sentence particle; <nu> and + enclitic reflexive particle <-za>... + locatival particle <-kan> (indicating downward motion) -- and
- A-NA -- preposition; Akkadogram <ANA> (functioning as graphic indicator of the dative) -- in
- ŠÚ -- noun; Sumerogram functioning here as dative singular of <ŠU> hand -- the hand
- DIŠTAR -- proper noun; Sumerogram functioning here as genitive <IŠTAR> Ishtar -- of Ishtar
- GAŠAN-YA -- noun; Sumerogram functioning here as genitive singular <GAŠAN> lady + Akkadian enclitic possessive pronoun; 1st person singular <-YA> my -- my lady
- `lu-ú-lu -- noun; accusative singular neuter <lūlu> prosperity? -- prosperity? # The Glossenkeil "`" probably indicates that this word was borrowed from Luvian. The word's exact meaning is unclear, but it indicates a favorable condition of some sort.
- u-uh-hu-un -- verb; 1st person singular preterite of hi-conjugation <au-, u-> look, see -- I saw
nu-mu DIŠTAR GAŠAN-YA ŠÚ-za IṢ-BAT na-as-mu-kan pa-ra-a ha-an-da-an-te-es-ta
- nu-mu -- sentence particle; <nu> and + enclitic personal pronoun; 1st person singular accusative <-mu> me -- me
- DIŠTAR -- proper noun; Sumerogram functioning here as nominative <IŠTAR> Ishtar -- Ishtar
- GAŠAN-YA -- noun; Sumerogram functioning here as nominative singular <GAŠAN> lady + Akkadian enclitic possessive pronoun; 1st person singular <-YA> my -- my lady
- ŠÚ-za -- noun; Sumerogram <ŠU> hand + Hittite phonetic complement <-za> (indicating ablative singular) -- by the hand
- IṢ-BAT -- verb; Akkadian 3rd person singular preterite of <ṢĀBATU> seize, take -- took
- na-as-mu-kan -- sentence particle; <nu> and + enclitic personal pronoun; 3rd person singular nominative <-as> he, she, it + enclitic personal pronoun; 1st person singular accusative <-mu> me + locatival particle <-kan> (indicating downward motion) -- she... me
- pa-ra-a ha-an-da-an-te-es-ta -- verb; 3rd person singular preterite of mi-conjugation <parā handantēss-> show divine guidance -- showed... divine guidance
9 - GIM-an-ma IŠ-TU KUR Mi-iz-ri EGIR-pa i-ya-ah-ha-ha-at nu-za I-NA KUR URULa-wa-za-an-ti-ya A-NA DINGIRLUM BAL-u-wa-an-zi i-ya-ah-ha-ha-at nu-za DINGIRLUM i-ya-nu-un
- GIM-an-ma -- conjunction; Sumerogram <GIM> when + Hittite phonetic complement <-an> (indicating accusative singular animate) + enclitic conjunction <-ma> but, and -- but when # The Sumerogram is to be read as mahhan.
- IŠ-TU -- preposition; Akkadogram <IŠTU> (functioning as graphic indicator of the ablative) -- from
- KUR -- noun; Sumerogram functioning here as ablative singular <KUR> land, territory -- the land
- Mi-iz-ri -- proper noun; stem form functioning here as genitive singular of <Mizri-> Egypt -- of Egypt
- EGIR-pa -- adverb; Sumerogram <EGIR> back, again + Hittite phonetic complement <-pa>... -- back again
- i-ya-ah-ha-ha-at -- verb; 1st person singular middle preterite of <iya-> go, march -- I went
- nu-za -- sentence particle; <nu> and + enclitic reflexive particle <-za>... -- then
- I-NA -- preposition; Akkadogram <INA> (functioning as graphic indicator of the dative) -- to
- KUR -- noun; Sumerogram functioning here as dative singular <KUR> land, territory -- the land
- URULa-wa-za-an-ti-ya -- proper noun; stem form functioning here as dative <Lawazantiya-> Lawazantiya -- of Lawazantiya
- A-NA -- preposition; Akkadogram <ANA> (functioning as graphic indicator of the dative) -- to
- DINGIRLUM -- noun; Sumerogram functioning here as dative singular <DINGIR> god + Akkadian phonetic complement <-LUM> deity -- the Goddess
- BAL-u-wa-an-zi -- verb; Sumerogram <BAL> make sacrifice + Hittite phonetic complement <-uwanzi> (indicating infinitive) -- to make sacrifice
- i-ya-ah-ha-ha-at -- verb; 1st person singular middle preterite of <iya-> go, march -- I went
- nu-za -- sentence particle; <nu> and + enclitic reflexive particle <-za>... -- and
- DINGIRLUM -- noun; Sumerogram functioning here as dative singular <DINGIR> god + Akkadian phonetic complement <-LUM> deity -- to the Goddess
- i-ya-nu-un -- verb; 1st person singular preterite of mi-conjugation <iya-> do, make -- I made sacrifice
nu-za DUMU.MUNUS MPe-en-ti-ip-sa-ri LÙSANGA FPu-du-he-pa-an IŠ-TU INIM DINGIRLIM DAM-an-ni da-ah-hu-un
- nu-za -- sentence particle; <nu> and + enclitic reflexive particle <-za>... -- and
- DUMU.MUNUS -- noun; Sumerogram functioning here as accusative singular animate of <DUMU.MUNUS> girl, daughter -- the daughter
- MPe-en-ti-ip-sa-ri -- proper noun; stem form functioning here as genitive singular of <Pentipsari-> Pentipsaris -- of Pentipsaris
- LÙSANGA -- proper noun; Sumerogram functioning here as genitive singular of <LÙSANGA> priest -- the priest
- FPu-du-he-pa-an -- proper noun; accusative singular animate of <Puduhepa-> Puduhepa -- Puduhepa
- IŠ-TU -- preposition; Akkadogram <IŠTU> (functioning as graphic indicator of the ablative) -- at
- INIM -- noun; Sumerogram functioning here as ablative singular of <INIM> word, matter, affair -- the command
- DINGIRLIM -- noun; Sumerogram functioning here as genitive singular <DINGIR> god + Akkadian phonetic complement <-LIM> deity -- of the Goddess
- DAM-an-ni -- noun; Sumerogram <DAM> wife, marriage + Hittite phonetic complement <-ānni> (indicating dative singular) -- in marriage
- da-ah-hu-un -- verb; 1st person singular preterite of hi-conjugation <dā-> take -- I took
nu ha-an-da-a-u-en
- nu -- sentence particle; <nu> and -- and
- ha-an-da-a-u-en -- verb; 1st person plural preterite of mi-conjugation <handāi-> order, arrange, marry -- we married
nu-un-na-as DINGIRLUM ŠA LÚMU-DI DAM a-as-si-ya-tar pe-es-ta
- nu-un-na-as -- sentence particle; <nu> and + enclitic personal pronoun; 1st person plural dative <-nnas> us -- and to us
- DINGIRLUM -- noun; Sumerogram functioning here as nominative singular <DINGIR> god + Akkadian phonetic complement <-LUM> deity -- the Goddess
- ŠA -- preposition; Akkadogram <ŠA> (functioning as graphic indicator of the genitive) -- of
- LÚMU-DI -- noun; Akkadogram functioning here as genitive singular of <LÚMU-DI> husband -- husband
- DAM -- noun; Sumerogram functioning here as genitive singular <DAM> wife, marriage -- (and) wife
- a-as-si-ya-tar -- noun; accusative singular neuter of <āssiyātar> love -- the love
- pe-es-ta -- verb; 3rd person singular preterite of hi-conjugation <pāi-, piya-> give -- gave
nu-un-na-as DUMU.NITAMEŠ DUMU.MUNUSMEŠ i-ya-u-en
- nu-un-na-as -- sentence particle; <nu> and + enclitic personal pronoun; 1st person plural dative <-nnas> us -- to us
- DUMU.NITAMEŠ -- noun; Sumerogram functioning here as accusative plural of <DUMU.NITA> son + Sumerian plural marker <-MEŠ>... -- sons
- DUMU.MUNUSMEŠ -- noun; Sumerogram functioning here as accusative of <DUMU.MUNUS> girl, daughter + Sumerian plural marker <-MEŠ>... -- (and) daughters
- i-ya-u-en -- verb; 1st person plural preterite of mi-conjugation <iya-> do, make -- we had
nam-ma-mu DINGIRLUM GAŠAN-YA Ù-at QA-DU ÉTI-ma-mu ARAD-ah-ha-hu-ut
- nam-ma-mu -- conjunction; <namma> furthermore, moreover + enclitic personal pronoun; 1st person singular dative <-mu> me -- and to me
- DINGIRLUM -- noun; Sumerogram functioning here as nominative singular <DINGIR> god + Akkadian phonetic complement <-LUM> deity -- the Goddess
- GAŠAN-YA -- noun; Sumerogram functioning here as nominative singular <GAŠAN> lady + Akkadian enclitic possessive pronoun; 1st person singular <-YA> my -- my lady
- Ù-at -- verb; Sumerogram <Ù> dream + Hittite phonetic complement <-at> (indicating 3rd person singular preterite) -- (appeared) in a dream
- QA-DU -- adverb; Akkadogram <QADU> along with -- along with
- ÉTI-ma-mu -- noun; Sumerogram nominative singular neuter <É> house + Akkadian phonetic complement <-TI> (indicating abstract noun) + enclitic conjunction <-ma> but, and + enclitic personal pronoun; 1st person singular dative <-mu> me -- (your) household... me
- ARAD-ah-ha-hu-ut -- verb; Sumerogram <ARAD> slave, serve + Hittite phonetic complement <-ah-ha-hu-ut> (indicating 2nd person singular preterite middle) -- serve
nu A-NA DINGIRLIM QA-DU ÉTI-YA ARAD-ah-ha-ha-at
- nu -- sentence particle; <nu> and -- and
- A-NA -- preposition; Akkadogram <ANA> (functioning as graphic indicator of the dative) -- to
- DINGIRLIM -- noun; Sumerogram functioning here as dative singular <DINGIR> god + Akkadian phonetic complement <-LIM> deity -- to the Goddess
- QA-DU -- adverb; Akkadogram <QADU> along with -- along with
- ÉTI-YA -- noun; Sumerogram nominative singular neuter <É> house + Akkadian phonetic complement <-TI> (indicating abstract noun) + Akkadian enclitic possessive pronoun; 1st person singular <-YA> my -- my household
- ARAD-ah-ha-ha-at -- verb; Sumerogram <ARAD> slave, serve + Hittite phonetic complement <-ah-ha-ha-at> (indicating 1st person singular preterite middle) -- I did service
nu-un-na-as É-er ku-it e-es-su-u-en nu-un-na-as-kan DINGIRLUM an-da ar-ta-at
- nu-un-na-as -- sentence particle; <nu> and + enclitic personal pronoun; 1st person plural dative <-nnas> us -- and... us
- É-er -- noun; Sumerogram <É> house + Hittite phonetic complement <-er> (indicating nominative singular) -- the household
- ku-it -- relative pronoun; accusative singular neuter of <kui-> that, which, who -- that
- e-es-su-u-en -- iterative verb; 1st person plural preterite of <iya-> do, make -- we established
- nu-un-na-as-kan -- sentence particle; <nu> and + enclitic personal pronoun; 1st person plural dative <-nnas> us + locatival particle <-kan> (indicating downward motion) -- among us
- DINGIRLUM -- noun; Sumerogram functioning here as nominative singular <DINGIR> god + Akkadian phonetic complement <-LUM> deity -- the Goddess
- an-da ar-ta-at -- verb; 3rd person singular preterite middle of <anda ar-> stand -- stood
nu-un-na-as É-er pa-ra-a i-ya-an-ni-is ka-ni-is-su-u-wa-ar-ma-at ŠA DIŠTAR GAŠAN-YA e-es-ta
- nu-un-na-as -- sentence particle; <nu> and + enclitic personal pronoun; 1st person plural dative <-nnas> us -- and our
- É-er -- noun; Sumerogram <É> house + Hittite phonetic complement <-er> (indicating nominative singular) -- household
- pa-ra-a i-ya-an-ni-is -- verb; 3rd person singular preterite of mi-conjugation <parā iya> prosper? -- prospered? # The verb parā iyannāi- means literally "go forward"; its meaning in this context is not entirely clear.
- ka-ni-is-su-u-wa-ar-ma-at -- noun; nominative singular neuter of <kanissuwar> recognition, favor + enclitic conjunction <-ma> but, and + enclitic personal pronoun; 3rd person singular accusative neuter of <-at> he, she, it -- the favor
- ŠA -- preposition; Akkadogram <ŠA> (functioning as graphic indicator of the genitive) -- of
- DIŠTAR -- proper noun; Sumerogram functioning here as genitive <IŠTAR> Ishtar -- of Ishtar
- GAŠAN-YA -- noun; Sumerogram functioning here as genitive singular <GAŠAN> lady + Akkadian enclitic possessive pronoun; 1st person singular <-YA> my -- my lady
- e-es-ta -- verb; 3rd person singular preterite of mi-conjugation <ēs-> be -- had
Lesson Text
2 SA DIŠTAR par-ra-a ha-an-da-an-da-tar me-ma-ah-hi
na-at DUMU.NAM.LU.U₁₉.LU-as is-ta-ma-as-du
nu `zi-la-du-wa SA DUTUŠI DUMU-ŠU DUMU.DUMU-ŠU NUMUN DUTUŠI DINGIRMEŠ-as-kan is-tar-na A-NA DIŠTAR na-ah-ha-a-an e-es-du
3 A.BU-YA-an-na-as-za MMur-si-li-is 4 DUMUMEŠ MHal-pa-su-lu-pi-in MNIR.GÁL-in MHa-at-tu-si-li-in FDINGIRMEŠ.ARAD-in-na DUMU.MUNUS-an ha-as-ta
nu-za hu-u-ma-an-da-as-pat EGIR-ez-zi-is DUMU-as e-su-un
nu-za ku-it-ma-an nu-u-wa DUMU-as e-su-un ŠA KUŠKA.TAB.ANŠE-za e-su-un
nu DIŠTAR GAŠAN-YA A-NA MMur-si-li A.BI-YA Ù-et MNIR.GÁL-in ŠEŠ-YA u-i-ya-at
A-NA MHa-at-tu-si-li-wa MU.KAMHI.A ma-ni-in-ku-wa-an-te-es
Ú-UL-wa-ra-as TI-an-na-as nu-wa-ra-an-mu am-mu-uk pa-ra-a pa-a-i nu-wa-ra-as-mu LÙsa-an-ku-un-ni-is e-es-du nu-wa-ra-as TI-an-za
nu-mu A-BU-YA DUMU-an sa-ra-a da-a-as nu-mu A-NA DINGIRLIM ARAD-an-ni pe-es-ta
nu-za A-NA DINGIRLIM LÙsa-an-ku-un-ni-ya-an-za BAL-ah-hu-un
nu-za-kan A-NA ŠÚ DIŠTAR GAŠAN-YA `lu-ú-lu u-uh-hu-un
nu-mu DIŠTAR GAŠAN-YA ŠÚ-za IṢ-BAT na-as-mu-kan pa-ra-a ha-an-da-an-te-es-ta
9 GIM-an-ma IŠ-TU KUR Mi-iz-ri EGIR-pa i-ya-ah-ha-ha-at nu-za I-NA KUR URULa-wa-za-an-ti-ya A-NA DINGIRLUM BAL-u-wa-an-zi i-ya-ah-ha-ha-at nu-za DINGIRLUM i-ya-nu-un
nu-za DUMU.MUNUS MPe-en-ti-ip-sa-ri LÙSANGA FPu-du-he-pa-an IŠ-TU INIM DINGIRLIM DAM-an-ni da-ah-hu-un
nu ha-an-da-a-u-en
nu-un-na-as DINGIRLUM ŠA LÚMU-DI DAM a-as-si-ya-tar pe-es-ta
nu-un-na-as DUMU.NITAMEŠ DUMU.MUNUSMEŠ i-ya-u-en
nam-ma-mu DINGIRLUM GAŠAN-YA Ù-at QA-DU ÉTI-ma-mu ARAD-ah-ha-hu-ut
nu A-NA DINGIRLIM QA-DU ÉTI-YA ARAD-ah-ha-ha-at
nu-un-na-as É-er ku-it e-es-su-u-en nu-un-na-as-kan DINGIRLUM an-da ar-ta-at
nu-un-na-as É-er pa-ra-a i-ya-an-ni-is ka-ni-is-su-u-wa-ar-ma-at ŠA DIŠTAR GAŠAN-YA e-es-ta
Translation
2 I will tell of Ishtar's divine power; let mankind hear it. And, from henceforth, among the
gods of my majesty, of his son, of his grandson, of the descendants of my majesty, let there
be reverence toward Ishtar.
3 My father, Mursilis, begat us four children, Halpasulupis, Muwattallis, Hattusilis and
Massanauzzis, a daughter. And of all of them, I was the last (i.e. the youngest) child.
And while I was still a child, I was foolish. Ishtar, My Lady, sent my brother Muwattalis to
my father Mursilis in (i.e. by means of) a dream, (saying) "For Hattusilis, the years are short.
He will not live long. Give him to me and let him be my priest. Then he will live." And my
father offered me, a child, and he gave me to the service of the deity. And serving as a
priest to the deity, I made sacrifice. And in the hand of Ishtar, My lady, I saw prosperity(?).
And Ishtar, My Lady, took me by the hand, and she showed me divine guidance.
9 When, however, I came back from the land of Egypt, I went to the city of Lawanzantiyas to
make libations to the Goddess; and I made sacrifice to the Goddess. And, at the command of
the Goddess, I took Puduhepa, the daughter of Pentipsarris, the priest, in marriage; and we
married. And the Goddess gave to us the love of husband and wife. And we had (lit. "made")
sons and daughters. And the Goddess, my lady, appeared to me in a dream (saying), "Serve me
along with your household." And I did service to the Goddess, along with my household.
And the Goddess stood among us (in) the household that we established, and our household
prospered(?), and it had the favor of My Lady, Ishtar.
Grammar
26. The Ablative.
As in Greek and Sanskrit, the ablative is the case that denotes separation or origin:
it is often used to indicate motion away from a location. For example:
| |
|
DSIN-as-wa-kan |
|
nepisaz |
|
mausta |
| |
|
moon-it-quotative-locatival |
|
from heaven (abl.) |
|
fell |
| |
|
"The moon, it fell from heaven." |
| |
|
karizz-a-kan |
|
GIM-an |
|
URU-az |
|
sēhur |
|
IM-an |
|
ārri |
| |
|
flood-and-locatival |
|
as |
|
from the city (abl.) |
|
filth |
|
mud |
|
washes |
| |
|
"As the flood washes filth (and) mud from the city..." |
| |
|
arunaz |
|
ehu |
| |
|
from the sea (abl) |
|
come |
| |
|
"From the sea, come!" |
26.1. Motion away
In the following passage from the "Proclamation of Anittas," the city names Nēsaz and Zālpuwaz
in the ablative indicate motion away from a place and are opposed to the allatives Zālpuwa and
Nēsa, which indicate motion towards a place:
| |
|
karū |
|
MŪhnas |
|
LUGAL |
|
URUZālpuwa |
| |
|
previously |
|
Uhna |
|
king |
|
of Zalpa |
| |
|
DSiusummin |
|
URUNēsaz |
|
URUZālpuwa |
|
pēdas |
| |
|
Siusummi |
|
from Neza (abl.) |
|
to Zalpa (all.) |
|
had carried |
| |
|
appezziyan-a |
|
MAnittas |
|
LUGAL.GAL |
|
DSiusummin |
| |
|
later-but |
|
Anittas |
|
Great King |
|
Siusummi |
| |
|
URUZālpuwaz |
|
āppa |
|
URUNēsa |
|
pēdahhun |
| |
|
from Zalpa (abl.) |
|
back |
|
to Nesa (all.) |
|
I carried |
| |
|
"Previously, Uhna, King of Zalpuwa, had carried Siusummi from Nesa to Zalpuwa. But later, (I), Anitta, the Great King, carried Siusummi back from Zalpuwa to Nesa." |
26.2. Without verbs of motion
In sentences without verbs of motion, nouns in the ablative may often be translated
by English prepositional phrases with "from":
| |
|
takku |
|
amiyaraza |
|
GIŠINBAM |
|
kuiski |
|
ārgi |
| |
|
if |
|
from an irrigation ditch (abl.) |
|
fruit trees |
|
someone |
|
cuts off |
| |
|
"If someone cuts fruit trees off from an irrigation ditch..." |
| |
|
ammuk-ma-aza |
|
ŠÀ-az |
|
lahlahhiman |
|
ŪL |
|
tarhmi |
| |
|
I-but-reflexive |
|
from heart (abl.) |
|
worry |
|
not |
|
overcome |
| |
|
"But I cannot overcome the worry from (my) heart." |
26.3. Consequence
The ablative may also have the sense
"as the result of":
| |
|
takku |
|
LÚ-an |
|
nasma |
|
MUNUS-an |
|
sullanaz |
|
kuiski |
|
kuenzi |
| |
|
if |
|
man |
|
or |
|
woman |
|
quarrel (abl.) |
|
someone |
|
kills |
| |
|
"If someone kills a man or a woman as the result of a quarrel." |
26.4. Akkadian IŠTU
The Akkadian preposition IŠTU often accompanies a noun in the ablative case.
The following passage from the ritual of Tunnawi uses both Akkadograms with phonetic
complements spelled -az to mark nouns as ablative and Akkadian IŠTU:
| |
|
zik-kan |
|
mahhan |
|
sakunis |
|
GE6-az (abl.) |
|
KI-az (abl.) |
| |
|
you-locatival |
|
just as |
|
spring |
|
dark-from |
|
earth-from |
| |
|
purut |
|
EGIR |
|
sarā sakuneskesi |
|
|
|
|
| |
|
mud |
|
back |
|
keeps bubbling up |
|
|
|
|
| |
|
nu |
|
edani |
|
antuhsi |
|
ANA |
|
EN.SISKUR |
| |
|
and |
|
for this |
|
for person |
|
for |
|
patient |
| |
|
IŠTU |
|
UZUÚRHI.A-ŠU |
|
idalu |
|
papratar |
|
|
| |
|
(from) |
|
from limbs (abl)-his |
|
evil |
|
impurity |
|
|
| |
|
QA-TAM-MA |
|
mutāi |
|
|
|
|
|
|
| |
|
just so |
|
remove |
|
|
|
|
|
|
| |
|
"Just as you, spring, keep gushing up mud from the dark world, just so, from the limbs of this person, the patient, remove evil impurity!" |
26.5. Postpositions
The ablative is used with some postpositions, and again, the sense is one of separation
or distance. For example, with katta, kattan "down" the sense is "down from":
| |
|
DUTU-us-kan |
|
nepisaza |
|
katta |
|
sakuwayat |
| |
|
The Sungod-locatival |
|
from heaven (abl.) |
|
down |
|
looked |
| |
|
"The Sungod looked down from heaven." |
26.6. Spatial relations
Some adverbs indicating spatial relations are made from the ablative case forms of
pronouns, for example apēz "from there" and kēz "from here" (from the ablatives
of apā- "that" and kā- "this"). Others may be made from the ablatives of nouns
or adjectives.
| |
|
kūnnaz-tit |
|
iyatta |
| |
|
on right (abl.)-your |
|
walks |
| |
|
"He walks on your right." |
(from kūnna-
'right')
| |
|
iskisaz |
|
EGIR-pa |
|
iyattāri |
| |
|
backwards (abl.) |
|
back |
|
he walks |
| |
|
"He retreats backwards." |
(from iskis-
'back')
| |
|
ANA |
|
LÚSANGA-as |
|
DU |
|
GÙB-laza |
| |
|
to |
|
the priest |
|
of the Stormgod |
|
on the left (abl.) |
| |
|
iyatta |
|
|
|
|
|
|
| |
|
she walks |
|
|
|
|
|
|
| |
|
"She walks to the left of the priest of the Stormgod." |
(from GUB-la- 'left' --
Sumerogram, Hittite reading unkown)
26.7. With parkui-
The ablative may also be used with the adjective parkui- "pure," "free of impurities"
in the sense "free of something" (usually something undesirable):
| |
|
nu-za |
|
DINGIRMEŠ |
|
idālawaz |
|
uddanaz |
|
|
| |
|
and-reflexive |
|
gods |
|
evil (abl.) |
|
words (abl.) |
|
|
| |
|
linkiyaz |
|
hūrdiyaz |
|
ēshanaz |
|
isgaruwaz |
|
hūmandazzi-ya |
| |
|
oath (abl.) |
|
curse (abl.) |
|
murder (abl.) |
|
tears (abl.) |
|
from all (abl.)-and |
| |
|
parkuwaēs |
|
ēsten |
|
|
|
|
|
|
| |
|
free |
|
let you be |
|
|
|
|
|
|
| |
|
"May you, O gods, be free of evil words, perjury, curse, murder, tears, and of all (similar things)." |
27. nt-stem Adjectives and Nouns
The suffix -nt- is fairly common in Hittite. Forms made with this suffix include
adjectives (e.g., hūman- 'all'), participles (e.g., asānt- participle of ēs-,
as- 'be' or tarant- participle of tē-, tar- 'say'), including participles
used nominally (e.g., appānza 'captive' from appant-, participle of ēpp-,
app- 'seize', or iyant- 'sheep', originally the participle of i-, midd. iya-
'go'), and some nouns including, for example, gimmant- 'winter' or ispant- 'night'.
Adjectives with the suffix -went-, (e.g., kisduwant- 'hungry' beside kāsza,
kest- 'hunger') are also nt-stems, as is the ergative suffix (nominative singular
-anza, nominative plural -antes).
By regular sound change, the stem-final -t is lost in the nominative-accusative
singular neuter (e.g., hūman from *hūmant). In the nominative singular animate,
the combination of the stem-final -t and the nominative ending -s is spelled -za.
The adjective hūmant- 'all' is widely attested, and its paradigm may be taken as
representative of the inflection of -nt-stems:
| |
|
Singular |
|
|
|
Plural |
| nom.anim. |
|
hūman-za |
|
|
|
hūmant-es |
| acc.anim. |
|
hūmand-an |
|
|
|
hūmand-us |
| nom.-acc.n. |
|
hūman |
|
|
|
hūmant-a |
| gen. |
|
hūmant-as |
|
|
|
hūmand-an, hūmand-as |
| dat./loc. |
|
hūmant-i |
|
|
|
hūmand-as |
| inst. |
|
hūmant-et |
|
|
|
|
| abl. |
|
hūmant-aza, hūmand-az |
|
|
|
hūmanda-za |
28. Derived Verbs
The verbal suffixes -nu-, -ēss-, and -ahh- play an important role in Hittite
word formation, making verbs derived from verbal roots, from adjectives, and from nouns.
The suffix -nu-, which can be added to verbal, nominal, or adjectival stems, is
causative in value; in other words, it adds the sense "make someone do the action of
a verb," or "make someone or something take on the qualities expressed by an adjective
or noun." The suffix -ahh- is added to adjectives. Its sense is similar to that of
-nu- in that it means "make someone or something take on the qualities expressed by
the base adjective." The suffix -ēss-, which was originally primarily attached to
adjectives, denotes entry into a state. Its sense is "become the quality expressed by
the adjective."
28.1. Causatives in -nu-
Verbs with the suffix -nu- take mi-conjugation endings. Since an earlier sequence
of *uw became um in Hittite, the first person plural present and preterit mi-conjugation
endings -weni and -wen show up as -meni (or -mmeni) and -men after the suffix
-nu-. It should be noted that the common spelling with uw in the third person plural
present and imperative indicates that the final u of the suffix became w before the
endings -anzi and -andu. The verb wahnu- 'make turn, swing' is related to wēh-
'turn', and parkunu- 'cleanse, purify' is from the adjective parkui- 'clean, pure'.
The final i of the adjective is regularly dropped with the addition of the suffix:
| Present |
|
|
|
|
| Singular |
|
|
|
|
| 1 |
|
wah-nu-mi |
|
parku-nu-mi |
| 2 |
|
wah-nu-si |
|
parku-nu-si |
| 3 |
|
wah-nu-zzi |
|
parku-nu-zzi |
| Plural |
|
|
|
|
| 1 |
|
wah-nu-meni |
|
parku-nu-mmeni |
| 2 |
|
wah-nu-tteni |
|
parku-nu-tteni |
| 3 |
|
wah-nuw-anzi |
|
parku-nuw-anzi |
| Preterit |
|
|
|
|
| Singular |
|
|
|
|
| 1 |
|
wah-nu-nun |
|
parku-nu-nun |
| 2 |
|
|
|
*parku-nu-tten |
| 3 |
|
wah-nu-t |
|
parku-nu-t |
| Plural |
|
|
|
|
| 1 |
|
wah-nu-men |
|
parku-nu-men |
| 2 |
|
*wah-nu-tten |
|
*parku-nu-tten |
| 3 |
|
wah-nu-er |
|
parku-nu-er |
| Imperative |
|
|
|
|
| Singular |
|
|
|
|
| 1 |
|
|
|
|
| 2 |
|
*wah-nu-t |
|
parku-nu-t |
| 3 |
|
*wah-nu-ttu |
|
parku-nu-ddu |
| Plural |
|
|
|
|
| 1 |
|
|
|
|
| 2 |
|
*wah-nu-tten |
|
parku-nu-tten |
| 3 |
|
*wah-nuw-andu |
|
parku-nuw-andu |
The verb in -nu- may have meanings quite close to those of the verb or adjective
from which it is formed, or it may develop extended meanings not paralleled by its
base. The adjective salli- means "big", and the derivative in -nu-, sallanu-,
literally "make big," can mean "raise (children)." For example, this passage from
the bronze tablet on which a treaty between the Hittite king Tudhaliya IV and Kurunta
of Tarhuntassa is recorded uses the verb in this sense in both the infinitive and
in the iterative:
| |
|
annisan-pat-an |
|
MNIR.GÁL-is |
|
LUGAL-us |
|
ANA |
|
ABU-YA |
|
|
| |
|
before-emphatic-him |
|
Muwattallis |
|
the king |
|
to |
|
father-my |
|
|
| |
|
MHattusili |
|
sallanummanzi |
|
piyan |
|
harta |
|
n-an |
|
annisan-pat |
| |
|
Hattusilis |
|
to raise |
|
given |
|
had |
|
and-him |
|
already-indeed |
| |
|
ABU-YA |
|
sallanusket |
|
|
|
|
|
|
|
|
| |
|
father-my |
|
raised |
|
|
|
|
|
|
|
|
| |
|
"Previously Muwattalli, the king, had given him to my father, Hattusilis, to raise, and indeed, my father had already raised him." |
The basic meaning of the adjective parkui- is "pure," "free from" (impurities),
(physically or ritually) "clean"; it can also mean "innocent" in a legal context.
The derived verb parkunu- has the literal meaning "clean, purify," and it can mean
"declare (someone) innocent", "clarify (a matter), "reform" (cf. English "clean up"
in the meaning "reform"), for example:
| |
|
TÚGNÍG.LÁMMEŠ-kan |
|
kēzza |
|
arranzi |
| |
|
festival-clothes-locatival |
|
with this |
|
they wash |
| |
|
n-at |
|
parkunuwanzi |
|
|
| |
|
and-them |
|
they clean |
|
|
| |
|
"And they wash festive garments with this and clean them." |
| |
|
|
|
|
|
|
| |
|
nu |
|
kūn |
|
EN.SISKUR |
|
apēz |
|
sapiya |
| |
|
and |
|
this |
|
patient |
|
with it |
|
scrub |
| |
|
n-an |
|
12 |
|
UZUÚR |
|
parkunut |
|
|
| |
|
and-him |
|
twelve |
|
body part(s) |
|
purify |
|
|
| |
|
"Scrub this patient with it and purify the twelve parts of (his) body." |
The verb weh- means "turn," and it is often used in the middle in the sense
"go about," mill around," as in the following:
| |
|
nu-ssi |
|
peran |
|
hūmantes |
|
parkunwantes |
|
wehanta |
| |
|
and-him |
|
before |
|
all |
|
purified |
|
they go about |
| |
|
"And all go about before him in a purified state." |
The derivative wahnu-, however, means "make turn" and may have
metaphorical meanings such as "alter."
| |
|
n-an-kan |
|
ŪL-pat |
|
wahnunun |
| |
|
and-it-locatival |
|
not-certainly |
|
I turned |
| |
|
"And certainly I did not alter it (a tablet)." |
With the preverb sēr "above" wahnu- can mean "wave (something) over"
(someone or something):
| |
|
ug-a-smas-san |
|
ERÍNMEŠ-an |
|
sēr |
|
3 |
|
ŠU |
|
wahnumi |
| |
|
I-but-them-locatival |
|
soldiers |
|
over |
|
three |
|
times |
|
I make turn |
| |
|
"I wave the (clay statues of the) soldiers over them three times." |
The mi-verb link- means "swear an oath," but the derivative linganu- means
"make swear an oath," or "put under oath":
| |
|
n-as |
|
linganunun |
|
nu-tta |
| |
|
and-them |
|
I have put under oath |
|
and-to you |
| |
|
memian |
|
sakuwasar |
|
memandu |
| |
|
word |
|
truthfully |
|
let them speak |
| |
|
"I have put them under oath; let them tell you the truth." |
28.2. Factitive verbs in -ahh-
Both mi-conjugation and hi-conjugation inflection is attested for verbs with the
suffix -ahh-. Although the base from which maniyahh- 'distribute, entrust,
administer, govern' has been formed has been lost, it is a well attested verb,
and many of its inflected forms have been found:
| Singular |
|
|
| Present |
|
|
| 1. |
|
maniy-ah-mi |
| 2. |
|
maniy-ah-ti |
| 3. |
|
maniy-ah-zi, maniy-ahh-i |
| Plural |
|
|
| 1. |
|
*maniy-ah-weni |
| 2. |
|
*maniy-ah-teni |
| 3. |
|
*maniy-ahh-anzi |
| Preterit |
|
|
| Singular |
|
|
| 1. |
|
maniy-ahh-un |
| 2 |
|
maniy-ah-ta |
| 3. |
|
maniy-ahh-is, maniy-ah-ta |
| Plural |
|
|
| 1. |
|
*maniy-ahh-wen |
| 2. |
|
*maniy-ahh-ten |
| 3. |
|
maniy-ahh-ir |
| Imperative |
|
|
| Singular |
|
|
| 2. |
|
maniy-ah |
| 3. |
|
maniy-ah-du |
| Plural |
|
|
| 2. |
|
maniy-ah-ten |
| 3. |
|
*maniy-ahh-andu |
The effect of the suffix is to produce a verb that means make someone or something
have the quality expressed by the adjective from which the verb is derived. One
finds, for example, happinahh- 'make rich, enrich' beside happina- 'rich',
dasawahh- 'make blind, blind' from dasuwant- 'blind', or newahh- 'make new,
re-copy' beside nēwa- 'new'. The following two sentences provide examples:
| |
|
mān |
|
ŪL-ma |
|
nu-smas-san |
|
uwanzi |
| |
|
if |
|
not-but |
|
then-to-you-locatival |
|
they come |
| |
|
apiya |
|
pēdi |
|
tasuwahhanzi |
|
|
| |
|
there |
|
in the place |
|
they make blind |
|
|
| |
|
"If you don't (obey the king's orders), then they will come to you and will blind (you) on the spot." |
| |
|
|
|
|
|
|
|
|
| |
|
n-at |
|
luluwāi |
|
happinahhi-ya-at |
| |
|
and-it |
|
sustain |
|
make rich-and-it |
| |
|
"Sustain it (the country of Hatti), and enrich it" |
28.3. Mi-conjugation verbs in -ēss-
The central meaning of the mi-conjugation verbs in ēss- is to become