=

for such a meaning. He had overlooked the vocabulary entry3 GU.ME. [IR.ME.IR H]A.NA.BU = hu-wa-li-ya-[war]. HANĀBU is defined by Muss-Arnolt, Assyrisch-Englisch-Deutsches Handwörterbuch 325, as 'sprout, grow luxuriantly, abundantly'. The verb huwaliyacontains the same formative elements, for example, as irmaliya- 'be ill', which is a denominative in iya from irmalaš ‘ill', while the base of irmalaš appears in the adjective irmas 'ill'.' The fact that irmaš is an adjective does not make it necessary to assume an adjective *huwaš 'growing'; for there is no lack of derivatives in 1 from verb-stems. Examples are: arkammanalliš 'tributary'10 from the verb implied by arkammanatar 'payment of tribute';" išhiul 'obligation, contract' from išhiya- 'bind';12 takšul 'peace, peaceful'13 from takš- 'join'14; waštul 'harm, injury' from wast- 'do harm'.15 We may then confidently translate welkuwa le huwai 'may plants not grow'. For the present we can scarcely decide whether welkuwa is a nominative singular neuter, equivalent to welkuwan, or whether it is a nominative plural with a singular verb, as in Greek.16

Furthermore, the participle huwanza appears as final member of compounds in the sense of 'growing, becoming.' Friedrich17 has shown that the Hittite word for old man is miyahuwanza. The prior member of this compound is the stem miya-, which Friedrich18 understands to mean 'wachsen, blühen'. In all the passages cited the meaning 'be ripe' would fit as well, and in several it is better. Particularly in Keilschrifturkunden aus Boghazköi 8. 35,19 the meaning 'be ripe' seems necessary. The text records the significance of birth in each of the several months, and each paragraph begins with a clause in the follow

KBo. 1. 42. 3. 28. The restoration was made by Ernst Weidner, Studien zur Hethitischen Sprachwissenschaft 1. 67 (1917); and since no other ideogram beginning GÚ.ME. is known, it is virtually certain. In addition to Weidner's reference, see Meissner, Seltene Assyrische Ideogramme No. 10447.

• See Hrozný, BoSt. 3. 1662.

10 See Forrer, Forsch. 1. 91.

11 See Friedrich, Staatsvertr. 34f.

12 See Hrozný, SH. 55, BoSt. 3. 149. 14.

13 See Götze, Hattusilis, Der Bericht über seine Thronbesteigung nebst den Paralleltexten 86.

14 Sommer, BoSt. 7. 352.

15 See Sommer and Ehelolf BoSt. 10. 21, 46; Friedrich, Staatsvertr. 158.

16 Cf. Friedrich, Staatsvertr. 1763 and references.

17 Ib. 94; cf. ib. 44f.

18 ZA, NF. 2. 53f. (1925), 3. 200f. (1926).

19 Translated by Friedrich, Heth. Schriftt. 2. 29f.

ing form; i-na ITU IX.KAM DUMU-áš mi-ya-ri 'a child is born in the ninth month'. As Friedrich correctly observes, the meaning 'be born' is the only one possible; but such a meaning can scarcely be derived from 'grow'. The embryo grows before birth, and the child after birth; growth is actually checked for a time at birth. Clearly the word means 'be ripe' and hence 'be ready for delivery'. Elsewhere the participle is used of a vineyard full of ripe fruit, and the iterative-intensive miyešk- means 'ripen'. The derivative miyatar means 'ripe fruit, crop'. The compound miyahuwanza, then, originally meant 'growing ripe' and then 'aged'.

Another compound in -huwanza is šarhuwanza 'womb, embryo'.20 Its prior member is the adverb šar(a) ‘up', so that the word properly denotes 'that which grows big'. The final huwanza 'becoming, growing' in these two words may be a participle from the stem huwa-, in spite of the fact that we have a different participle in the phrase piran huiyanza 'helper'.21 We do not yet understand the relationship of the two stems huwa and hui- (cf. fn. 1).

Furthermore our word, in the form hui-, means 'live', in the derivative noun huitar 'the living things, the animals'. The suffix tar usually forms abstract nouns, and so it is probable that the collective force comes from an earlier meaning 'life'.

This derivative forms a connecting link between huwa-, hui- and the stem huis- 'live'.22 The additional element in huis is the suffix (e)s, (2), which appears to strengthen verb-stems in several cases without greatly changing their meaning. Thus we find halziš(š)-, halzeš (š)beside halza- call',24 and peššiandu beside pa-, pi- 'give'.25 From au'see'26 we find forms in & in the third person singular: pres. aušzi, pret. aušta, imperat. aušdu, and also in the first person preterit middle aušhahat. From ki- 'lie, be placed' there is a derivative kiš(a)- 'become, be'. The verb hatk- 'shut',27 forms the causative hatkešnu-. As we shall see presently (f. n. 31), this suffix (i)š is an element of the iterative-intensive suffix (i)šk.

20 Friedrich, ZA NF. 1. 185 (1924), Zimmern, Orientalistische Literaturzeitung 25. 298 (1922).

21 Hattusilis 2. 39, p. 18 Götze.

22 See Friedrich, OLZ. 26. 46-9 (1923).

23 See Sommer, BoSt. 7. 22.

24 See Hrozný, BoSt. 3. 863; Sommer and Ehelolf, BoSt. 10. 58.

25 See Sommer, BoSt. 4. 151 and especially 7. 22.

26 See Forrer, Zeitschrift der Deutschen Morgenländischen Gesellschaft, NF. 1. 214 (1922); Friedrich, ZA, NF. 3. 1861, 202 f. (1926).

27 See Sommer, BoSt. 7. 1ff.

The stem huis- shows a further extension in u in huišuš ‘alive, raw',28 huišwanza ‘alive', and huiswatar 'life'. With reduplication and a further suffix we get huihuiššuwališ29 'mature, old enough to be king'. Friedrich compares the suffix with that of taršawalaš (ta-ra-áš-šá-wa-la), which is used of a lawsuit and means 'entscheidbar' or the like. I would connect the prior element of the latter word with dar- 'declare, announce',30 through an extension in s analogous to halziš(š)- beside halza-, huis- beside huwa-, etc. That the extended form of dar- had the suffix instead of is, eš is shown by the iterative stem taršk- (e.g., tar-ši-ki-mi, Forrer, Boghazköi-Texte in Umschrift 2. 23. A 2. 15).31 The word originally meant 'spruchreif, capable of being decided'. Assuming that the suffix wališ had the same force as walaš in taršawalas, we can hardly come nearer the ordinary meaning of huiš(u)- in defining huihuiššuwališ than if we translate 'old enough to beget, capable of begetting', and so 'mature'. Apparently then huwa-, hui-, huiš- means not only 'grow, become, live', but also 'beget'.

Now this is precisely the range of meaning of Indo-European *bhewə-, *bheu-, *bhū-; and I propose to connect them on the basis of a phonetic law: Hittite h initial corresponds with Indo-European bh. Whether huwa- is an independent development from the pre-Indo-European base* *bhewā-, or whether we should trace the Hittite forms to some sort of contamination of the several grades can scarcely be determined at present. See above fn. 1. The etymology is strengthened on the formal side by a number of Sanskrit words which, like Hittite huis-, contain an element (i)s, namely bhaviṣṇus 'becoming' bhūṣati ‘is busy', bhūşayati 'adorns', etc.

A pragmatic argument in favor of the connection is the fact that it enables us to establish another etymology at once. A well recognized derivative of Indo-European *bhews- is Sanskrit bhūmi, Old Persian būmi 'earth'. This word comes very close to meaning 'everything,

23 Sommer and Ehelolf, BoSt. 10. 20.

29 See Götze, Hatt. 119, and especially Friedrich, Staatsvertr. 89.

30 See Götze, ZA 34. 184 (1922).

31 That the sko-suffix in Indo-European was a conglomerate (s + ko) is well known (see Brugmann, Grundriss 22. 3. 350f.). The Hittite iterative suffix šk was similarly formed, as is shown by such series of stems as au-'see' : auš- : ušk-; halza- 'call' halzeš (š)-, halziš(š)- : halzišk-; hanna- 'decide a law-suit, litigate': hanneššar 'justice, lawsuit': hannešk-; ištamaš- 'hear' : ištamašk-; maušš- ‘fall': maušk-; pa-, pi- 'give' : peššiya 'give, throw', pippeššar 'gift': pešk-; parh- 'drive hard, speed' parheššar 'haste' : parhešk-; punuš(š)- ‘ask' : punušk-; uppa-, uppi- 'send': uppeššar 'Zusendung': uppišk-.

totality' when Darius calls himself xšāyabiya ahyāyā būmiyā ‘king of this earth'. In Sanskrit there is a neuter n-stem bhūman which also means 'earth', and whose plural comes to mean 'the aggregate of existing things'. With the latter stem I would connect the Hittite nt-stem humanza 'all, whole'. The n-stems have practically disappeared in Hittite; no doubt the r/n-stems have taken their place as far as they had substantive value and neuter gender. I cannot cite other Hittite examples of n-stems giving way to nt-stems; but in view of the extensive spread of the latter declension32 that is the most natural fate of an n-stem which had or had gained a personal or an adjectival force. We may then regard the connection of huwa-, hui-, huis- with IndoEuropean *bhewa- as fairly certain if we can find other Hittite words with initial h corresponding to Indo-European bh.

First of all we must consider huwa-, hui- in the meaning 'flee' and in the phrase piran huwa- 'go before, lead to victory'. These meanings of the word are so far removed from the others, and also from the force of Indo-European *bhewǝ-, that we are justified in looking for another etymology. The meaning 'flee' leads us at once to Greek yɛúyw, Latin fugio 'flee', Sanskrit bhujáti 'bend, force aside', Lithuanian búgstu, búgti 'be frightened', Gothic biugan 'bend', Anglo-Saxon būgan 'be bent, flee', etc.33 Since the Germanic words compel us to posit not only Indo-European *bheug- but also *bheugh- or *bheuq-, there is no difficulty in assuming as the base of Hittite huwa- 'flee' a form without a root-determinative.

As noted above it is as easy to derive the meaning 'run' from the meaning 'flee' as the reverse; and this seems to have been the actual direction of development. Several Indo-European languages preserve the meanings 'bend' and 'be bent', which can scarcely be derived from 'flee', and still less from 'run'. Here we seem to have the original force of the word, out of which developed the meaning 'flee' before the separation of Hittite from the parent stock.

One of the commonest words in the Hittite documents is the word for 'king'; but it is usually denoted by an ideogram. Very often we have the ideogram LUGAL, either alone or with phonetic complements (LUGAL-uš, LUGAL-un), which show that the word ended in uš in the nominative and in un in the accusative. There is also a verb meaning 'become, be king', and this also is usually written by the 32 See especially Friedrich, Staatsvertr. 85 f.

33 For other cognates and references to the literature see Walde-Pokorny, Vergleichendes Wörterbuch der Indogermanischen Sprachen 2. 144 ff.

34

ideogram; but occasionally we read haššuwet instead of LUGAL-uwet 'he became king'. It follows that the word for 'king' was *haššuš." The reigning Hittite king is regularly designated not by the ideogram LUGAL, but by the sign-group PUD.ŠI, i.e., the determinative which regularly stands before the name of a god + the ideogram for 'sun' + an Assyrian phonetic complement which includes -I the pronominal suffix of the first person singular. A full translation would be 'my sun-god'. This is treated somewhat like a personal name; it is comparable to English 'his Majesty', except that it is used by the king in speaking of himself. Mursilis II begins the annals of his first ten years:35 Thus speaks my sun-god Mursilis, the great king, the king of Hatti, etc.' After an introduction of two lines he devotes 16 lines to the early period of his life during the reign of his father and his elder brother. In this passage the title under consideration does not occur. In line 19 he continues: 'When, however, my sun-god seated myself on the throne of my father, Hittite treaties were written out in two versions which have the form of letters, one from each of the two contracting kings to the other. Mursilis addresses Duppi-Tesup of Amurru as follows:36 'And as <I> my sun-god protect you, so will I protect your son also.'

This curious use of the ideogram of the sun-god for the Hittite king finds certain partial analogies in the cuneiform writing. The Babylonians tended from the earliest times to write royal names by ideograms, and, since a personal name usually contained the name of a god, divine names, duly equipped with the god-determinative, were extremely common in the names of kings. The Hittite kings could not find the names of Babylonian gods in their own personal names, but they did the best they could. For example, the name Mutallis is written NIR.GAL-iš because NIR.GAL may stand for Assyrian MUTALLU 'heroism'," and Mursilis is written Mu-ur-ši-DINGIR. LIM, where the ideogram and Assyrian phonetic complement are to be read as Assyrian ILI 'god'.38

Hrozný, BoSt. 3. 9915, Sommer, BoSt. 7. 92, Weidner, BoSt. 8. 502, Archiv für Keilschriftforschung 1.11; Freidrich ZA, NF. 2. 276.

35 KBo. 3. 4. See Hrozný, BoSt. 3. 164ff. for a transliterated text and a (partially incorrect) translation.

36 Cf. Friedrich, Staatsvertr. 13.26.

37 See Götze, Hatt. 56.

33 See Sommer, OLZ 27.27 (1924); Friedrich, Staatsvertr. 151. DINGIR occurs in the Amarna letters with the phonetic value il, but it is not there equipped with a phonetic complement besides.