iiiFnSym 0 1 iiiFnSymT 0 T 1 The basic meaning of the word meyan(n)i-, meyan(n)a-, mēni- is apparently 'cycle’ or ’circle'. When used in conjunction with witt- ‘year’ it apparently refers to the ‘annual cycle’. Its meaning in connection with birds remains is more difficult to determine. According to CHD L–N, 232-233 s.v. meyan(n)i-, miyani-, mēni-, meyan(n)a-, miyana-, it likely refers to migratory birds that gather in spring while the king is still in his winter residence. This theory is supported by the fact that a large number of migratory birds stop in Anatolia before flying back to Europe in spring. Further evidence is found in KUB 18.12+, where the gathering of the birds is mentioned along with other seasonal events. These include the festival of thunder, the festival of the year, and the laying down of the AN.DAḪ.ŠUM plant, presumably a crocus or another early bloomer (cf., e.g., KUB 18.12+ obv. 1-3; obv. 17 passim). By contrast, Starke F. 1989b, 662 believes that the expression refers to birds of the surrounding area due to the local references ‘in Ḫattuša, in Katapa’, etc. Similar also Beal R.H. 1997a, 207 note 9. iiiFnSymT 1 T 2 Or, ‘will be gathered’. If MUŠENḪI.Ameyanaš refers to migratory birds, it is, however, more likely that the birds came together on their own and were not gathered at the king's command. For a discussion see CHD L-N, 232-233 s.v. meyan(n)i-, miyani-, mēni-, meyan(n)a-, miyana-. iiiFnSymT 2 T 3 Lit. ‘head’. iiiFnSymT 3 T 4 For the supposed meaning of the two adverbs appan arḫa- preceding the accusative nouns karpin or waštul as ‘hidden’ see Zuntz L. 1936a, 42-43; Beal R.H. 1997a, 78 note 130 and Marcuson H 2016a, 152-153. iiiFnSymT 4 T 5 Lit. ‘it’ (nom. sg. c., referring back to memia- ‘word’. iiiFnSymT 5 T 6 Differently, Beal R.H. 1997a, 208: “and ‘the revolt which they make’ he placed into ‘misbehavior’ for them”. The nom. pl. com. of the relative pronoun kuiēš and the nom.-acc. neut. waštul make, however, the translation given here more likely. For the indefinite postponed “indefinite” relative clause, see Hoffner H.A. − Melchert H.C. 2008a, 426, § 30.63. The acc. sg. com. -an of the enclitic pronoun suggests that the Hittite word behind BAL is ḫarnamniyašha- com. ‘stir, commotion, turmoil’. iiiFnSymT 6 T 7 The precise nature of the threat posed by birds remains unclear. One might think of ominous birds predicting danger but also of birds attacking humans during the breeding season. Also, the attraction by food (e.g., for augury) favors such attacks. iiiFnSymT 7 T 8 Or, ‘and they [are given to …]’. Cf., e.g. obv. I 25. iiiFnSymT 8 T 9 Restoration inferred from the following paragraph (obligation and swearing in of the kitchen personnel). Cf. also CTH 265.1 KUB 13.3 obv. ii 20'–30' (§8), edited by Miller J.L 2013a, 78-87. iiiFnSymT 9 T 10 It remains unclear whether the colon “X took for him/her/itself …” was preceded by the colon “X arose”. iiiFnSymT 10 T 11 i.e. an unintentional infliction of harm. iiiFnSymT 11 T 12 i.e., an unintentional infliction of harm. For more information, see the introductio. iiiFnSymT 12 T 13 Neither the oracle procedure nor its outcome is recorded. iiiFnSymT 13 T 14 For the supposed meaning of the two adverbs appan arḫa- preceding the accusative karpin or waštul as ‘hidden’ see Zuntz L. 1936, 42–43; Beal R.H. 2002f, 78 note 130 and Marcuson 2016a, 152–153. iiiFnSymT 14 T 15 For the supposed meaning of the two adverbs appan arḫa- preceding the accusative karpin or waštul as ‘hidden’ see Zuntz L. 1936, 42–43; Beal R.H. 2002f, 78 note 130 and Marcuson 2016a, 152-153. iiiFnSymT 15 T 16 The fact that according to obv. II 37-38 the chariot-drivers are put under an obligation in order to avert the threat, the “misbehavior of a horse” apparently leads to a road accident (see also Beal R.H. 1997a, 209 with note 29). iiiFnSymT 16 T 17 The phrase likely refers to bodily injury or death posed by a horse, e.g. while travelling in a chariot (see Beal R.H. 1997a, 209 with note 29). The latter is suggested by the fact that the danger is tried to be averted by instructing court officials and chariot drivers. iiiFnSymT 17 T 18 The phrase likely refers to a road accident (see Beal R.H. 1997a, 209 with note 29). iiiFnSymT 18 T 19 Differently, KUB 5.3+ obv. I 18 IGI-zi SUMEŠ. iiiFnSymT 19 T 20 The meaning of the phrase remains unclear. Beal R.H. 1997a, 209, note 36 reads NÍG-aš-za, interpreting -aš as an enclitic pronoun in the ACC.PL and translates the phrase as “the thing(?) took them inside itself”. However, a similar phrase in KUB 16.97 rev. 45 suggests that -aš in the present text is a phonetic complement. Thus, in KUB 16.97 rev. 45 GAR-aš (or NÍG-aš) is to be found in a verbless clause: GAR-aš-ša-an A-NA GAR še-er (or NÍG-aš-ša-an A-NA NÍG še-er) “a GAR (or NÍG) is above a GAR (or NÍG)”. GAR (or NÍG) might thus be an equivalent to Akkadian ṣibtu(m) ‘increase’, as has been suggested by Schuol M. 1994a, 266–268 with reference to AHw 1098 s. v. ṣibtu(m) II. This is also supported by the position in which the term is mentioned in the liver oracle. iiiFnSymT 20 T 21 The outcome of the procedure is apparently not recorded. iiiFnSymT 21 T 22 It is unclear whether one or two cola are missing since the colon “X arose” before “(and) took for him/herself …” is sometimes missing. iiiFnSymT 22 T 23 Since in the following passage a new topic is addressed the result of the procedure is probably favorable. In general, however, the minor sickness as a recipient can yield both a favorable and unfavorable result (see, e.g. KUB 5.3+ obv. I 41 vs. KUB 5.3 obv. II 39). In other oracles the result of the procedure is usually favorable if the minor sickness is the recipient of the passive token the outcome here is presumably also favorable. Cf. also CTH 563.1 KUB 5.3+ obv. I 41. Yet, there are also cases in which the transfer of a token to the minor sickness leads to an unfavorable result. See KUB 5.3 obv. II 39. iiiFnSymT 23 T 24 The meaning of SAG.ME is still unclear. Notably, as a feature of the exta, it is primarily mentioned alone. In a few instances, however, it is preceded by other features, such as ZÍ ḫi-li₈ (KUB 22.56 rev.21′); GIŠTUKUL (‘weapon’; KUB 6.19+ rev.?23′/Rs.? III 23′); ni., ši., ir.-liš (KUB 16.29+ obv. 21); ni., ši. (KUB 22.70 rev. 3). In one case it is followed by šuri- (KUB 6.2 obv. 12). If two exta are observed, SAG.ME is always mentioned as a feature of the second one. Furthermore, in all cases in which the outcome is preserved or explicitly stated, it is unfavorable (both when an unfavorable outcome was solicited or unsolicited). See also the preliminary analysis by Laroche (Laroche E. 1952b, 34; Laroche E. 1970b, 130, 134). iiiFnSymT 24 T 25 Or: “the deity [arose]?” iiiFnSymT 25 T 26 The restoration of obv. II 43-48 is based on CTH 563.1 KUB 5.3+ obv. I 43-48. iiiFnSymT 26 T 27 Neither the oracle procedure nor the outcome is recorded. Instead, four lines of this and five or six lines of the following paragraph are left blank. iiiFnSymT 27 T 28 i.e. the standing army. See Beal R.H. 1992a, 37-55 and Beal R.H. 1997a, 210 with note 40. iiiFnSymT 28 T 29 The phrase kattan arḫa [GAR-ru?] (i.e. kattan arḫa [kittaru], “it [shall be] disre[garded]”, or literally, “it shall be put away below”), which on the basis of other texts is likely to be restored here, apparently excludes what is mentioned in the following conditional clause. However, in other cases, the conditional clause stating the exception precedes it (cf., e.g., KBo 23.117 obv. 89-90). A similar construction as in KUB 5.3+ obv. I 44 is to be found in KUB 18.7 obv. 6-7. For an overview and discussion of the usage of kattan arḫa ki- and similar phrases see Zuntz L. 1936a, 47-49. iiiFnSymT 29 T 30 The term ‘day of the mother’ refers to the natural death in contrast to an unnatural death caused by a desease (see also Friedrich J. 1930a). For further references see CHD Š, 502 s.v. šiwatt- c 1ʹbʹ. iiiFnSymT 30 T 31 The meaning of the verb markišta(i)- and the related verbal substantive markištauwar remains unclear. For a discussion and further literature see CHD L-N, 190. iiiFnSymT 31 T 32 Or, “behind/after that it is šuri-”. It remains unclear whether the term designates an area of the liver localized near the gallbladder, or a feature or pathological change of the liver. See Schuol M. 1994b, 287f.; CHD Š, 648-649, s.v. šuri- A. In any case, this finding reverses the result to its opposite. iiiFnSymT 32 T 33 Presumably Ḫattuša, but also another place for the king’s winter stay is possible, such as Aleppo (cf. KUB 5.4+ rev. III 1-2), Katapa (KUB 5.3+ rev. IV 1-5; KUB 5.4+ rev. III 3-8); Ankuwa (KUB 5.3+ rev. IV 10; KUB 5.4+ rev. III 13) or Zitḫara (KUB 5.3+ rev. IV 13). iiiFnSymT 33 T 34 Or, “and placed it for the god into anger.” See Beal R.H. 1997a, 210. iiiFnSymT 34 T 35 The restoration is based on obv. II 1-2 which states that the epidemic will be caused by the anger of a deity. iiiFnSymT 35 T 36 Or, “is kno[wn] (as one) inmidst the year”, i.e. a seasonal one. The enclitic conjunction -ma that in obv. i 58 is attached to ŠÀ MU-ti (or MU-TI) indicates that the conditional clause is part of a double question and expresses an alternative to the question in obv. i 46-48. Since the latter asks if a general sudden epidemic (pankuš markišdauwaš ḫenkaš) will not occur up in Ḫattuša during His Majesty’s winter stay and make the king flee from there the phrase ŠÀ MU-ti (or ŠÀ MU-TI) ta[ran ] apparently defines the epidemic as one that had been predicted earlier in the year or as one that is already known as a seasonal one. iiiFnSymT 36 T 37 Probably to be emended into a singular “a deity”. Cf. obv. II 5-12. iiiFnSymT 37 T 38 i.e., not some other deity will be causing it (see obv. II 6). iiiFnSymT 38 T 39 Presumably, the angry deity was represented by a divine statue that was shaped as a quiver and was carried on a wagon along with other divine statues. The representation by a quiver suggests that it was a warrior deity. According to other sources, the term GIŠMA-AD-NA-NI designates a vehicle with four wheels that was dragged by bulls and was frequently used to transport statues of gods, primarily those of warrior deities. For attestations and discussions see, e.g., CAD M/1, p. 19 s.v. madnanu A; CAD M/1, p. 116-117 s.v. majāltu; Soysal O. 2019b, 177-178. Naming the deity only by his/her attributes, but not by name, might be because this was considered as potentially dangerous, esp. if it was a war deity. iiiFnSymT 39 T 40 The switch to the 2SG is indicated by the use of the particle -za in the following verbless clause. See Hoffner H.A. − Melchert H.C. 2008a, pp. 362–364 (§ 28.32–28.40), cf. also CHD P, 78 s.v. *palšiaḫḫ-. iiiFnSymT 40 T 41 According to Beal R.H. 1997a, 211 and CHD P, 78 s.v. *palšiaḫḫ-, *palšiaḫḫ- here probably means ‘to satisfy’. Yet, also the literal meaning ‘to set on the road, to dispatch’ fits well into the context. Thus, it might refer to the dispatch of the divine statue of the deity. Support for this interpretation is provided by the oracle inquiry CTH 561.2 KUB 5.1+ III 19: DINGIR-LIM-tar KASKAL-an-zi DINGIRMEŠ URUšapinuwaiya udanzi “they will dispatch the divine statues and bring the gods to Šapinuwa”. Also the use of the verb with the local or directional adverb zilan ‘on this side, lengthways’ (or ‘flanking’, as per Beal R.H. 1997a, 211) in KUB 5.1+ rev. IV 83-84 suggests that the verb refers to a movement: DUTU-ŠI-za DINGIRMEŠ-tar ŠA ḪUR.SAGḫa-ḫar-wa KASKAL-aḫ-zi zi-la-an-na-kán ŠA URUḪAT-TI DINGIRMEŠ-tar KASKAL-aḫ-zi “will His Majesty set the gods of Mount Ḫaḫarwa on the road? And from this side the gods of Ḫattuša?”. iiiFnSymT 41 T 42 Restoration based on obv. I 26; obv. I 48, obv. II 11 passim. iiiFnSymT 42 T 43 Or, “we mad[e]”. iiiFnSymT 43 T 44 Apparently, the oracle precedure and its outcome apparently have not been recorded. iiiFnSymT 44 T 45 It remains unclear whether the temple of the Storm-god of Aleppo in Aleppo or in Ḫattuša is meant. The particular wording nu=kan DUTU-ŠI I-NA É D10 URUḫalap=ma tapuša SÈD-yazi “His Majesty intends to winter beside the temple of the Storm-god of Aleppo” might be an indication that the passage refers to the temple of the Storm-god of Aleppo in Ḫattusa rather than the one in Aleppo. A similar scenario is to be found in the oracle report KUB 18.12 + KUB 22.15, which deals with the dangers that might threaten the king during his stay in "Ḫattusa, (the city) of the Storm-god of Aleppo" (cf. obv. 1–2 DUTU-ŠI MUNUS.LUGAL URUKÙ.BABBAR-ši; obv. 15 passim). iiiFnSymT 45 T 46 As in obv. II 27-29 and obv. II 47-48, neither the oracle procedure nor its outcome are recorded. iiiFnSymT 46 T 47 This is the only inquiry in KUB 5.3+ that, similar to KUB 5.4+ obv. I 2–3; obv. I 17–18; obv. I 27–28 passim and KUB 18.12+ obv. 3; obv. 16; obv. 24 passim mentions the celebration of the festivals and the congregation of the birds of the season for the king.