A closer parallel is to be found in the use of PŠAM ŠI 'my sun-god' as a title of the Egyptian king in the Amarna letters.39 This, however, is only one of several complimentary titles used by the king's vassals; they did not use it constantly, and, as far as we know, the king of Egypt never used it of himself when writing in Assyrian. Furthermore it is ŠARRU 'king' or BELI 'my lord' that takes the place of a personal pronoun in the Amarna letters.

Since, then, the use of the sign-group PUD. ŠI as a sort of personal name for the Hittite king cannot be fully understood from the history of cuneiform writing, it must find its explanation in the Hittite language. This conclusion becomes certain when we observe that in the one extant Hittite letter from an Egyptian king he uses the same curious expression of himself, with a significant variation in the method of writing. In the letter to Tarhundaraba, king of Arzawa, occurs the phrase:40 DUMU.ŠAL-ti PUD-mi ku-in DAM-an-ni ú-wa-da-an-zi, 'to your daughter whom they will bring for marriage to my sun-god'. But instead of DUD-ŠI we read PUD-mi; instead of an Assyrian phonetic complement including the pronominal suffix -I, we have the corresponding Hittite pronominal suffix in the dative case (-mi 'meo'). It follows that the sign-group PUD. ŠI in Hittite documents was read not as Assyrian (ŠAM ŠI) but as a Hittite noun with appended -miš. In K Bo. 5. 3. 4. 29 we find an accusative PUD. ŠI-in, which Hrozný (SH 84) interpreted as an i-stem form of the substantive. Of course the Hittite phonetic complement belongs to -min, the accusative of the pronominal suffix.

The Hittite word for the noun 'sun' is also written by the ideogram DUD, and phonetic complements show that its nominative ended in -uš and its accusative in -un. Like the word for 'king', it was a u-stem. We find, then, that in Hittite, but not in Babylonian, it is customary to use the phrase 'my sun-god' as the standing designation of the reigning monarch. In Hittite both the word for 'king' and the word for 'sun' are u-stems. It is a natural inference that the two words are identical throughout. We must certainly read LUGAL-us as *haššuš; I suggest that we read PUD-us as *haššuš, and PUD. ŠI as *haššuš-miš. In Greek we must assume beside yws from pafos 'sun', an equivalent stem *ws with original w, on account of Homeric póws (contamination of φάος and *φως), the derivatives φώσκει, διαφώσκω, φωστήρ, and Attic

39 For references, see J. A. Knudtzon, Die El-Amarna-Tafeln 1511 s. v. šamšu. 40 See J. A. Knudtzon, Die Zwei Arzawa-Briefe 36. 12-13.

pws (paos from páfos would not contract).41 In Greek we also find ❤ús used of princes. It has, to be sure, a different stem when it is thus brought down to earth, and it has not hitherto been clear whether pús, pwrós had always been a t-stem or whether it was originally an s-stem like *pws 'sun'. In view of the apparent confusion of the two meanings in Hittite one may now incline to adopt the second alternative. Some further support for this opinion may be derived from the fact that a Sanskrit lexicographer cites bhās, the cognate of *pws 'sun', as meaning 'might, majesty'. I am inclined to think that the practice of identifying the reigning monarch with the sun was inherited by the Hittites from the days before their fathers had separated from the Indo-European parent stock.

I can offer no explanation of the difference in stem-form between Hittite *haššuš and IE *bhōs. If we assume that Hittite is the innovator here, it is worth noting that the language has but scant remnants of other consonant stems than those in r/n and nt.

Hittite has two verbs with the stem hark-. One of them loses the final k before endings beginning with a consonant (e.g., pres. 3rd sing. harzi) and means 'have';42 the other retains k in all positions (e.g., harkzi, written har-ak-zi) and means 'go to ruin, perish, be destroyed'.43 As Götze, Hatt. 72, has pointed out, the stem harnik- 'devastate, destroy', is a causative with nasal infix from the stem of the latter verb. There is also a causative with the usual suffix nu, namely harganu-, whose meaning is identical with that of harnik-. No doubt harnik- is an inherited stem and harganu- a relatively recent analogical formation.

I would connect harnik- with Latin frango 'break' and hark- with Gothic brikan, Anglo-Saxon brecan 'break', Latin frēgī 'I broke', fragor 'crash', etc. In the Indo-European languages forms from the root without nasal infix often have the causative (i.e. transitive) force; but Hittite preserves the probably original distinction. The final consonant of the root is written in Hittite either as g or as k; this is one of the very numerous words which suggest that Hittite had lost the distinction between voiced and voiceless stops.

Hittite har(k)- 'have' I would connect with Latin farcio 'stuff, cram', Albanian bark 'bundle', Middle Irish barc 'profusion', etc. The mean

44

41 See Brugmann, Grundriss 2.2 536, 5781; Brugmann-Thumb, Griechische Grammatik1 75; Walde-Pokorny, VWIS 2.122.

42 See Sommer, BoSt. 7. 72.

43 See Götze, Hatt. 81; and references.
"See Walde-Pokorny, VWIS 2.134, 272.

ing was evidently in the first place 'cram, press together', then 'pack up, load, carry', and finally 'have'. If the loss of the final k before consonantal endings was due to a regular phonetic change, we can explain its retention in harkzi 'he is destroyed', etc., on the assumption that an original g (Lat. frango, frēgī) was retained in this position when original k was lost.

It seems probable that harandan (not harankal), which is explained in a glossary by Assyrian BIRTU and HALSU 'stronghold' is a Hittite word; and if so it is accusative from a nominative *haranza. This form would seem to be a participial stem from har (k)-, so that the original meaning was 'held, possessed'. I am therefore inclined to think that the distribution of stem-forms in the verb-har- before consonants and hark- before vowels-is not original, but that there has been a contamination of two different stems, one with and one without a final k. Possibly the stem har- is to be traced to IE *bher-- 'carry' (❤épw, fero, etc.) Probably another derivative of the root *bher is to be recognized in harnaus 'birth-stool',46 which, in that case, contains the causative suffix nu, and properly means 'causing to bring forth'. WaldePokorny, VWIS 2. 153 (following Persson), show that the root meant 'bring forth' in Indo-European as well as in Germanic. Sommer and Ehelolf think that the many variant forms of harnaus indicate a loanword. If they are right the source is probably Luwian, and that would not interfere with our etymology.

An important group of Hittite words consists of handa- 'fix, determine, construct', handaš 'true', para handalar 'the power by which gods determine the fate of men, numen', para handanda- 'rule by divine power', and para handandatar = para handatar.47 With the stem hand- we may compare IE *bhendh 'bind', Sanskrit bandhati, Avestan bandaiti, Gothic and Anglo-Saxon bindan, Greek Tevde pós 'father-in-law', Latin offendimentum 'band by which the apex was held in place'. As to the final consonant of the root, we should expect IE dh to appear in Hittite as the sound which is written indifferently as d or t. For that is the correspondence already known in dai-, tiya-, te- 'place', which is certainly cognate with IE *dhe- 'place'.48 See below p. 121.

Another word with initial h corresponding to IE bh is hanna- 'litigate, decide a law-suit', whose derivative hanneššar means 'justice, court of

"See Sayce, ZA. 4. 386 (1889).

46 For the meaning and forms, see Sommer and Ehelolf, BoSt. 10. 3f. 47 See Sommer and Ehelolf, BoSt. 10. 30f.; Götze, Hatt. 53f., 60, 91ff. 48 So Friedrich, ZDMG, NF. 1. 159 (1922).

justice'.49 This is Greek paivw 'show', Albanian be,j, beń (<*banyō) 'make'. This root is an extension of *bha-, the base of Sanskrit bhāti 'shines', so that hanna- is ultimately akin to *haššuš 'sun, king'. For the present we must leave undecided whether the nn of hanna- resulted from the ny which is evidenced by the Greek present stem, or whether it is an inexact writing for the single n of ἐφάνην, φανερός, etc.

Friedrich, ZA NF. 1. 189, has clearly shown that hurtais is equivalent to Assyrian IRRITU 'curse'. It is quite possible, however, that the word sometimes had a more general sense, such as 'harm, destruction'. K Bo. 2. 3. 2. 1f:50 nu ku-u-uš ENMES ZUR i-da-a-la-u-e-eš hur-da-a-e-eš QA.TAM.MA li-e ú-wa-an-zi may very well be translated 'just so may not evil destruction come to these sacrificers'. The verb hurt- in the military oath has as its subject the gods of the oaths, li-en-ki-áš DINGIRMES, whose function is to destroy, not to curse, the man who

violates his oaths.

If the primary meaning of hurt- is 'injure, destroy', we may connect it with Greek Téρłw, τорłéw 'destroy', Skt. bhartsati 'threatens', from IE *bherdh-,52

The verb halza- 'call, recite', whose forms were discussed above (fn. 31), is clearly IE *bhels-, from which come Skt. bháşati 'barks' (earlier *bhṛṣati), bhāṣate 'speaks' (earlier *bharsate), Lith. balsas 'voice', bilstu ‘I begin to speak', OHG, AS bellan 'bark', etc.53 I cannot cite another instance of the change of ls to lts; in fact I do not know of another Hittite word which contains the sound group lts (l-z). But the change is so closely parallel to that of ns to nts (e.g., in the nominative singular of the nt-stems), that no one will be inclined to doubt it. Some difficulty is presented by alšanza 'captive?,54 but we can safely leave the explanation until we discover the etymology of the latter word.

The adjective harkis 'white'55 is cognate with Skt. bhrājás 'gleaming', Alb. bare 'white', Goth. bairhts 'bright', and Lith bérszt 'grows white', whose IE base is *bhereĝ-.56

Sommer's discussion of the verb hatk- (BoSt. 7. 1-6) clearly established

49 See Sommer, ZA 33. 931 (1921); Friedrich, OLZ 26. 45f. (1923).

50 Transliterated and incorrectly translated by Hrozný, BoSt. 3. 72f.

51 KBo. 6. 34. 4. 12; transliterated and translated by Friedrich, ZA, NF. 1, 168. 52 See Walde-Pokorny, VWIS 2. 174.

53 See Brugmann, Grundriss 12 430, 459, 778.

"See Friedrich, ZA, NF. 2. 274.

"See Friedrich, ZA, NF. 3. 185.

"See Walde-Pokorny, VWIS 2. 170.

the meaning 'shut' (a door, a temple, etc.), and showed that another meaning such as 'drücken, bedrängen' must be assumed. Sommer connected the two meanings by citing an Accadian parallel, and suggesting that the latter language influenced the Hittite verb. To me such foreign influence upon the meaning of a native word seems rather improbable, and besides there is reason for making the second meaning of hatk-somewhat more drastic. The words hatugais 'frightful', hatugatar 'terror', and hadukišzi ‘atrocities are committed' (in a hostile country)57 can scarcely be separated from our verb; and accordingly I would translate anda hatkešnumi 'I cause atrocities to be inflicted in (a hostile land)'. The primary meaning was probably 'strike, smite'. For the development of the meaning 'close' (a door), compare German zuschlagen. Without the suffix (u)k we have the iterative-intensive hazzik- (i.e. hat-sk-) 'strike, play' (a musical instrument).58 If Sommer (BoSt. 7. 57) is right in interpreting hazziya- as 'strike, engrave', that verb also belongs here. The Hittite root hat-(uk)- is probably to be connected with the IE root *bhat-, which is assumed by Walde-Pokorny, VWIS. 2. 125 f. for Lat. fatuus (*mit Dummheit geschlagen') 'foolish', Gallic-Latin battuo 'strike', Russian batu ‘oaken stick', etc. Note the extension in u in Latin and Gallic as well as in Hittite. It is possible instead to think of a connection with Skt. bādh- (from *bhādh-) ‘harass, distress', which in that case must have undergone a development parallel with that of the Hittite verb.

Hittite haršan 'head', whence haršanallis 'wreath',59 may be connected with Skt. bhṛṣṭiş 'point', Lat. fastigium 'peak, summit', from IE *bhares- 'point, tip'.60

61

With some hesitation I suggest a connection between has 'soap', whose original meaning was probably 'ashes',"1 and Skt. bhásman ‘ashes'. The latter word is connected with bhas- 'crush, chew', etc., and so the suggested etymology carries with it the assumption that Hittite haš originally meant 'that which has been reduced to dust'. There can be no doubt that haššaš 'hearth'62 is connected in some way with has; did it originally mean simply 'ashes'?

Since IE bh appears so frequently in Hittite as h, one might perhaps

57 See Friedrich. ZA, NF. 3. 189 f.

58 See Götze, Hatt. 101 and fn. 1.

59 See Götze, Hatt. 953; Friedrich, ZA, NF. 2. 275.

60 See Walde-Pokorny, VWIS 2. 131.

1 See Friedrich, ZA., NF. 3. 191 and fn. 4.

62 See Sommer and Ehelolf, BoSt. 10. 243.