/uppa-⁽ⁱ⁾/

This lexeme is attested five times in inscriptions from Karkamiš, Tell Ahmar and Malatya, dating from the 10^th to the 8^th century BCE.

[A.P.]

The above list may not be complete, since the verbs /uppa-⁽ⁱ⁾/ and HLuw /uba-⁽ⁱ⁾/ ‘to found, grant’ are easily confused, especially when not preceded by a determinative and attested in semantically inconclusive contexts. In fact, the occurrence at SULTANHAN, §4 may belong to the other verb, since the context fits both meanings equally well.

[A.P.] [AH.B.]

The meaning of this verb seems reasonably clear, but mix-ups with the similarly spelt /uba-⁽ⁱ⁾/ ‘to found, grant’ have led to some confusion, and over time, scholars have suggested a host of different, albeit related meanings for this verb.E.g. ‘to carry (off)’ (Melchert 2019c:570); ‘to erect’ (Yakubovich, pers. comm.). Cf. Simon 2019i:893 for a brief summary. However, of all the meanings proposed, the contexts fit ‘to bring, send’ most easily. Melchert 2019c:572 points out that the verb possesses no inherent directionality. Instead, the verb can be combined with directional adverbs, e.g. /anta/ ‘in(to)’ and /parihha/ ‘over from’, to indicate the direction of the transfer (cf. Melchert 2004a:372).

The attestation at KARKAMIŠ A2+3, §7 illustrates the meaning well: *a-wa/i-ta *a-mi-ia-za (LITUUS.AVIS)ta-ni-ia-za REGIO-ni-i a-tá (DEUS)BONUS-na (DEUS.VITIS)ti-PRAE-ia-ha ARHA (CAPERE₂)u-pa-ta, approx. /a=wa=tta ammiyanz taniyanz wattani anta Kumarman TiPariyan=ha ahha uppatta/, meaning ‘In my holdings in the land, he (scil. the storm-god Tarhunt) brought forth the (grain-god) Kumarma and (the wine-god) TiPariya’ (cf. Hawkins 2000a:109).

[AH.B.]

The verb shows a stem in /-a-⁽ⁱ⁾/ and is considered a deradical formation, see Sasseville 2021a:363-365.Note that Sasseville 2021a:363-365 attributes the attested forms differently across the graphemically largely identical verbs /uba-⁽ⁱ⁾/ ‘to found, grant’ and /uppa-⁽ⁱ⁾/ ‘to bring, send’.

[AH.B.]

1. /uppa(n)n(i)-/

The verb occurs from the Old Hittite period onward in festival texts and rituals of the Tauriša tradition.

[E.R.]

Tischler (in HHw:s.v.) seems to have interpreted up-pa-a=m-mi at KBo 17.36+ iv 14 as a participial form. – On ūppi-, which is sometimes classified as belonging to the present verb (e.g. tentatively in CLL:242, HEGU-Z:75), see under Lemma.

[E.R.]

Checked against the photographs in the Mainzer Fotoarchiv.

[E.R.]

Probably based on the similarity with the Hittite verb uppa-/-i(ya)-^(ḫi) translated as ‘to bring (here)’, CLuw. ūppa-⁽ⁱ⁾ was generally understood as a transfer verb indicating a movement towards the speaker, i.e. ‘to bring (here)’ (e.g. in DLL:102, HW:427,Oettinger 1979a:489, CLL:242, Melchert 2004a:370f., HEGU-Z:75, skeptical EDHIL:922, but Starke 1990a:520 n. 1921 ‘to send’). Moreover, the confusion with upa-⁽ⁱ⁾ ‘to furnish, grant’ added to the philological problems around this verb. They were eventually resolved byMelchert 2004a.

While it was clear from that point onward that the Luwian verb indicates a movement, more recently, Melchert 2019a:570f. demonstrated that a directional meaning towards the speaker is synchronically not present in CLuw. ūppa-⁽ⁱ⁾, as it is combined with anda ‘in, into’ specifying a third person referent. The same applies to its derivative ūppanna-⁽ⁱ⁾, which is found with pariyan ‘over to’. Therefore, Melchert’s non-directional translation ‘to carry, move’ is adopted here.

[E.R.]

Sasseville 2021a:337, 364f. puts uppa-⁽ⁱ⁾ among the primary ḫi-conjugation verbs based on the Hieroglyphic-Luwian evidence.

[E.R.]

1. uppanna-⁽ⁱ⁾