*áp-en

This lexeme is attested approx. 22 times in most regions, with the notable exception of Hama. Attestations date from the second half of the 13^th century to the early 7^th century BCE.

[A.P.]

The above table offers a representative selection of attestations, excluding broken and uncertain examples unless they are singular.

The spellings without /n/ in İSKENDERUN, § 2, KARKAMIŠ A1a, §35, KARKAMIŠ A13b, §5, and KARKAMIŠ A6, §31 do not necessarily represent /appa/ instead, rather all are followed by consonant-initial particle chains, and their final /n/ is therefore omitted by orthographic convention (cf. e.g. Melchert 2003b:182). It is within the realm of possibility, however, that at least some of them should be counted towards /appa/ instead of /appan/.

[A.P.]

With its similarity to Hittite appan ‘behind, after’, HLuw. /appan/ was soon assigned a meaning, see already Hrozný 1933a:346f. n. 3. In the manner of most adverbs, the present lexeme can also assume the role of a postposition and a preverb (cf. e.g. Oshiro 1995a:217). Its postpositional use is visible in KARATEPE 1 Hu., §40: kwa/i-pa-wa/i-mu POST-na (DEUS)TONITRUS-hu-za-sá (DEUS)CERVUS₃-za-sá-há sá-ta za-ti “CASTRUM”-si AEDIFICARE.MI-na, approx. /kwippa=wa=mu appan Tarhunzas Runzas=ha asanta zatti harnissi tamuna/, translating as ‘Indeed, (the storm-god) Tarhunza and (the stag-god) Runtiya were after me for building this fortress’ (cf. Hawkins 2000a:53). As a preverb, it can be seen in the first part of the apodosis of the curse formula in SULTANHAN, §32: kwa/i-i-pa-wa/i-na ka+ra/i-mi-si-za-sa (DEUS)ku-AVIS-pa-pa-sa á-pa-na mu-wa/i-i, approx. /kwippa=wa=an Karkamisizzas Kubabas appan muwai/, meaning ‘Indeed, (the goddess) Kubaba of Karkamiš shall conquer him from behind (i.e. rape him)’ (cf. Hawkins 2000a:470).

Boroday & Yakubovich 2018a:13f. point out that the meaning of /appan/ is not mere spatial, but can also work on a temporal level, esp. when the word occurs sentence-initially. Such can be observed in KARKAMIŠ A6, §31, the apodosis of a curse formula spelling out the punishment that shall be inflicted upon any evil-doer: á-pa-pa-wa/i-a (DEUS)ni-ka+ra/i-wa/i-sá CANIS-ni-i-zi á-pa-si-na CAPUT-hi-na ARHA EDERE-tú, approx. /appan=ba=wa Nikkarawas zuwaninzi appassin harmahin ahha adantu/, meaning ‘Then Nikkarawa’s dogs shall eat up his head!’ (see Boroday & Yakubovich 2018a:14, differently Hawkins 2000a:125).

[AH.B.]

Boroday & Yakubovich 2018a:12 analyse /appanni/ as a compound of the two adverbs /appa/ ‘back’ and /anni/ ‘in(to)’.

[AH.B.]

1. /appanni/

The lexeme is found in both festival texts and ritual incantations (from MS onwards).

[E.R.]

The putative attestation at unpubl. Bo 5510, a duplicate of HT 1 ii 9’ and KUB 9.31 ii 34, is cited after Görke 2015a.

[E.R.]

Checked against the photographs in the Mainzer Fotoarchiv. – Due to the lack of the initial plene spelling, the assignment of ap-pa-an at KUB 35.70 ii 3 to the present lemma is not assured (see also CLL:21 with question mark). The fragmentary context, sentence-initial appan zanta [, does not help. – The manuscripts KUB 9.31 and HT 1 show also other omissions.

[E.R.]

The attestations of āppan ‘behind’ at KUB 35.139 iv 2 and KBo 9.145, 9’, 10’ govern a dat./loc. form (postpositional use), while the remaining occurrences modify the verb šā-⁽ⁱ⁾ ‘to let go, release’ (preverbial use). Melchert 1989b:33f. demonstrated that the last combination, āppan šā-, represents an idiomatic expression meaning ‘to leave behind’ in the sense of ‘to grant, to furnish’ (like the imperfective stem āppanda šaššā-, see under Lemma, and Hitt. āppa tarna-). In the context of the Zarpiya ritual (KUB 9.31 ii 33’f. and duplicates), the god Ea supplies ḫupalziyatiya〈n〉za ḫaršanza, presumably drinking bowls and bread loaves, for a meal to pacify Šanta and the Annarumm(i)-deities. In KUB 35.133, a meal is similarly described, where “good men” are supposed to supply what is necessary.

The translation ‘behind’, partly augmented by ‘back’ and/or ‘after’ in analogy with Hitt. āppan, is listed in the handbooks (DLL:29, CLL:21, HEG A-K:42, HED A:93, HW 2nd ed. A:161, HHw:s.v., EDHIL:193).

[E.R.]

CLuw. āppan, functioning like both HLuw. /appan/ and /appanni/, is compounded from āppa and the allomorph of *an(ni) (see Boroday & Yakubovich 2018a:12-17).

[E.R.]

This lexeme is attested across a wide variety of Lycian inscriptions.

[O.B.]

The form epñne is puzzling and allows for multiple analyses. It could be an extended form of epñ or an assimilated form of epñte (DLL:15). Gusmani 1962a:166 n. 28 proposes that the element -ne is an enclitic pronoun. Conversely, Neumann 2007a:62 allows for the possibility of an adjective epñne/i- in the dat./loc. pl. For now, the form is tentatively included here.

[O.B.]

Since Hrozný 1917a:180, Lyc. epñ has been connected to the formally perfect Hittite cognate appan ‘behind, after, etc.’. A similar meaning for the Hittite and Lycian forms is consensually assumed in the literature (see e.g. Pedersen 1945a:23, Kronasser 1956a:161, Laroche 1958b:185, Gusmani 1962a:166 n. 28, HEG A-K:41, HED A:93, DLL:15, Schürr 2005a:138, EDHIL:193, Shevoroshkin 2014a:236, Serangeli 2019a:240, slightly differently Boroday & Yakubovich 2018a:14 n. 15 ‘beside’).

[O.B.]

1. epñnẽne/i-

2. perepñ

3. Epñtibazah (PN) (Neumann 2007a:61)

4. Epñxuxa (PN) (Neumann 2007a:61)

This lexeme is attested in both Lycian B inscriptions, i.e. TL 44, the pillar of Xanthos, dated stylistically to around 400 BCE and contextually to shortly after the ascension of the Persian emperor Artaxerxes II in 405-404 BCE (Borchhardt & Eichner 1997-1999a:19f.) and TL 55, the lion sarcophagus of Antiphellos, dated stylistically to shortly after 400 BCE (Zahle 1979a:318, Mühlbauer 2007a:91).

[O.B.]

Lyc. B epñ occurs as a preverb to ta-^(di) (TL 44d.9, TL 44d.33). The form apñ is umlauted to the following tadi ‘puts’ (DLL:115), unlike epñ in TL 44d.9.

[O.B.]

See Meaning under the corresponding Lycian A lemma.

[O.B.]

1. epñtere/i-

HW 2nd ed. A:148-162