Information about the Hittites

The Piyama-radu Letter The Piyama-radu Letter

(a.k.a. The Tawagalawa Letter)

Sommer, Ferdinand, Die Ahhijava-Urkunden: Mit 9 Tafeln, Hildesheim, 1975, 2ff.

Introduction

The broken and difficult nature of this text calls for a brief introduction in order to set the stage. The text is a letter addressed to an unnamed king of Aḫḫiyawa from an unnamed king of Ḫatti. This king is currently accepted to be Ḫattušili III. Although this text is now commonly known as "The Tawagalawa Letter", Tawagalawa, a brother of the king of Aḫḫiyawa, is not the main subject. Instead, the purpose of the letter is to outline the offenses of a man named Piyama-radu in order to convince the Aḫḫiyawan king to have him extradited to the Hittite king. The text took on the name of Tawagalawa because of a misunderstanding by the original translators of the role of Piyama-radu in the text.

The reason for the misunderstanding is related to the fact that the original letter was written on three large tablets, of which "The Tawagalawa Letter" is only the third. The letter as we have it makes liberal use of the unreferenced third person singular (verbs/pronouns) when referring to Piyama-radu. Unfortunately, the immediate antecedent to these forms in the preserved tablet was Tawagalawa, and so, following proper Hittite grammar, he was believed to be the subject.

The individual referred to in this text as "my brother" is the king of Aḫḫiyawa. The use of the expression "my brother" indicates two things: (1) The Hittite king recognizes the king of Aḫḫiyawa as his equal in rank (as he explicitly states in §6), and (2) that there were friendly, i.e. treaty, relations between the two. Contrast Muwattalli II's treatment of the king of Assyria: he recognized him as a Great King, but refused him the status of "brother".

Efforts to directly connect this text with the small fragments found of Ḫattušili's Annals, such as that by Singer (1983), should be taken cautiously. The annals refer to a Mr. P[i-. . . . .] and to the Lukka Lands. But in spite of several more place names in both texts, they nowhere else match. Both texts also present events that deal with a shortage of water, but the places mentioned are not the same. In spite of all this, there does seem to be sufficient evidence to posit an indirect connection, if Mr. P[i-. . . . .] is accepted as Piyama-radu. The events in the annals impinged upon the territory of Tarḫuntašša. But there is no evidence of an invasion of Tarḫuntašša after Ḫattušili installed Kurunta there. In the Piyama-radu Letter, Kurunta is presented as already being a king, so that Ḫattušili has undoubtedly already installed him in Tarḫuntašša. The fact that Kurunta appears out of his kingdom in the west may perhaps even indicate that he is still finishing up the process of expelling Lukkan enemies from his kingdom. All in all, it seems possible to posit that the events of the Annals occurred slightly before those of the third tablet of the Piyama-radu Letter, and that the Piyama-radu letter may indeed present a continuation of them. It may even be possible to use the water shortage as an indication that both texts deal with events that took place within the same season, although the point should not be pressed with anything resembling vigor.

We do not have the first two tablets, which should help give an idea about how much of this text is missing. Making matters even worse, a great many of the restorations used here are uncertain. For the purposes of easy reading, I have generally only put square brackets around words which are completely missing. This will leave an uninitiated reader with the false impression that everything else is certain. For a better idea of the actual state of preservation of this tablet, reference to Sommer's edition is suggested.

The Third Tablet

Col. I

§1
Mr. [.. .]-la went, and he destroyed the city Attarimma. He burned out the walls and the palaces. When the men of the city Lukka transferred their allegience to Mr. Tawagalawa, he came into these lands. They transferred their allegience to me in the same way, and I came down into these lands. When I arrived in the city Šallapa, he (i.e. Piyama-radu) sent [peo]ple(?) into my prescence, (saying,) "Take me in servitude! Send the Crown Prince to me. He will bring me to My Sun." So I sent the Crown Prince to him, (saying,) "Go! Stand with him on the chariot and bring him (here)!" [But that (man)] silenced the Crown Prince. [He] himself said "No!" Is the Crown Prince not a representative(?) for the king? He holds my hand! But later he himself said "No!" to him. He belittled him before the lands. Even further he said this, "Give the kingship to me here in his place! If (you do) not, then I will not come!"

§2
When I arrived in the city Waliwanda, I wrote to him: "If you seek my lordship, then because I am about to come to the city Yalanda, let me not find any of your people in the city Yalanda! You must not put anyone in (the city) again! May you not appear(?) in my juris[diction(?)]! I will seek my subjects [myself]." But when [I arrived] in the city Yalanda, the enemy approached me for battle in three places. [That plac]e^? was difficult, so I went up on foot. I repulsed the enemy [there], and I then^? [seized] the people. Mr. Laḫurzi, his brother, [set] an ambush for me! Investigate that, my brother, whether or not it is so! Was Mr. L[aḫurzi] not in (the land) for battle? I had not arrived in the land Yalanda. [He went ther]e in accordance with matter of the city Yalanda, "I will not go to the city Yalanda again." [ . . . .]

§3
How these matters which I wrote to you [occurred], I, the Great King, have taken an oath. [May] the Storm God hear! May the gods, too, hear how these matters [are^?]!

§4
When [I destroyed] the land Yalanda, because [I] destroyed the entire land, for the sake of the city [Millawanda] I left the city Atriya, its one district, alone. I t[hen] came up [into the city Yalanda]. [While] I was [up] in the midst of the city Yalanda, I destroyed the entire land [everywhere^?. I did not afterwards go for] civilian captives. When there was no water, [I would have subsequently gone for him.] But the troops [were] di[minished,] so subsequently I did not go [for civilian captives.] So I came up [into the city Apawiya for sleeping. If [Mr. Piyama-radu did not take them,] [I] would not have remembered^?] him. [While I was up] in the city Apawiya, [I wrote to Mr. Piyama-radu] in the city Millawanda, "Come here to me!" [And] I wrote to (you), my brother, too, before the border in this way, "I took hold of him in this matter. How Mr. Piyama-radu kept attacking me [in the land(?)], does [my] brother [know] it or does he not know it?"

§5
When [the messenger of my brother] found me here, he brought [no greeting] to me! [He brought] no gift for me! He spoke [thusly]: "He wrote to Mr. Atpa, 'Put Pi[yama-radu] in the hand of the king of Ḫatti." [1 line lost, ending with "I [...]-ed"] I went to [the city] Millawanda, I went on account of this matter. "What words I will say to Piyama-radu, may the subjects and my brother hear them!" Piyama-radu came out (of the land) by means of a boat. For what words I held him, Mr. Atpa, too, heard them. Mr. Awayana, too, heard^!. Because he is their father-in-law, why do they [stil]l conceal the matter? I took an oath! May they say the entire oath to you! Did I not send the Crown Prince across the border? (I said,) "Go! Drive across the border! Take him by the hand! Stand with him on the chariot and bring him (here) before me! (But) he said "No!" Even Tawagalawa - when I, the Great King, came - [he] came aside to the city Millawanda. [Previous]ly Mr. Kurunta was here. He drove [into] your [prescence], Great King. Was he not an eminent king?

Col. II

[Did] he not [accept] (a guarantee of) safe passage? So why did that (man) not [come(?)]to me? When he says this, "I feared [a wor]d of killing!", did I not send my son, the Crown Prince, into his prescence? Did I not give him this command, "Go! Swear to him, take(?) him by the hand, bring him into my presence." From what word of killing was he afraid? Is bloodshed permitted in the land of Ḫatti? It is not!

§6
When the messenger of my brother spoke the word to me, "Take that man, (but) do not take him away!" I said this, "If someone(?) wroteto me (as) my [unclear] or as my brother, how should I have heardthat(?) word [...]? Now my brother, a Great King(?), my equal in rank, wrote to me; do I not hear the word of my equal(?)?" I myself drove [...]. Whenever a person of mine arrives there, should my brother then say, "He did not hear my word! He did not comply with my wishes!" I would not ask my brother this, "Did you [. . .] comply with some (wish) of mine?" I myself actually went! (From) wherever I approached there, I wrote to Mr. Atpa, "Come! Because my brother wrote to you, 'Go bring him there to the king in Ḫatti!', bring him here! Just as he formerly betrayed(?) my word, he will betray(?) your word! But if he says this, 'I am afraid!' Then I will send one lord, or I will send (my) brother, and that (man) will sit in his place." But that (man) (i.e. Piyama-radu) still [kept] saying, "I am still afraid!", and Mr. Atpa spoke thusly to me, "Does My Sun give (his) hand to a boy?" [Because] my brother gave [(his) hand to that (man), and [I] later [heard his word,] even if he did very much, I would have left [that (man)] alone [everywhere(?)] in safe passage. I swore it to Mr. [Atpa]. I gave him (my) hand. I s[aid(?) . . .] "I will put you [on the road], and [. . .] the matter for you. When(?) I, [the Great King], put you [on the road], [I will write] it to my brother, the King of the land Aḫḫiyawa." He did not refuse it. [. . . .] my deceased(?)
39 [. . . . . The land] Ḫimušša, the land Daḫdaḫḫ'u
40 [. . . . .] . . . the kingship for me
41 [. . . . .] I [. . .]-ed
42 [. . . . .] He defected(?)
43 [. . . . .] from . . . kingship
44 [. . . . .] Give [the king]ship(?)!
45 [. . . . .] say . . .
46 [. . . . .] Because he did not come . . .
47 -50a lost

§7
51 The matter of those people [. . . . .]
52 Because his house (and) family(?) [. . . .]
53 my oaths [. . . . . ]
54 some [god(?)] from wellbeing ran(??) before [. . .]
55 Some god turned forth in favor [...]

§8

Moreover, for the sake of my brother [I did nothing] at all. If perhaps he prevails upon my brother, "[I will go] to the King of Ḫatti - may he put me on the road!" then I will promptly send Mr. Dabala-Tarḫunta, the chariot driver. Is Mr. Dabala-Tarḫunta not a high ranking person? He, a child, rides with me on the chariot as a chariot driver! He used to ride [on the chariot] with your brother Tawagalawa! I already [gave] safe passage to Piyama-radu. In Ḫatti, safe passage is (assured) thusly: If they send bread and a seal to someone, then they will not take part in evil (against) him. Beyond the safe passage, I further (promised) this, "Come! Make a response! I will put you on the road! When I put you on the road, I will write it to my brother! If your wishes are satisfied, so be it! But if your wishes are not satisfied, then when you came, in that same way my person will bring you back into the land Aḫḫiyawa! If so, or if not, may this chariot driver sit in his place!" While he is coming, and while he is coming back there, because he will hold the chariot driver who is of the family of the queen, and in Ḫatti the family of the queen is very great. Is he not actually a brother-in-law to me? May that (man) sit in his place while he is coming (and) while he is coming back!

Col. III

Support him, my brother! May your [person] bring him! Further, my brother, send to him (i.e. Piyama-radu) (a guarantee of) safe passage being as follows, "May you not sin in some way against My Sun again! 'I will not turn into [your land] again.'" The [. . .]-man will [. . . . .] and when I put you on the road, may [my brother know] it!

§9
If [he(?)] does not say these things, too, then, my brother, make a/the [. . .] of this person! Many civilian captives came to the side of my land. He t[ook](?) 7,000 of my civilian captives, my brother. My person will come, and, my brother, he will take [them(?)] for himself before the lords. Because he led them to the side by force, who my brother [sends], may my person install. If [some] lord(?) says, "On account of (the fact that) [I came] to the side(?) as a fugitive", may he remain there! But if [he says this], "He forced me!" , then [may he come back in to me(?)]
18 If [. . . . .]
19 turn out [. . . . .]
20 x x [. . . . .]
21 x [. . . . .]

§10
22 That (man) [. . . . .]
23 much [. . . . .]
24 fugitive [. . . . .]
25 out x [. . . . .]
26 may not [. . . . .]
27 my [. . . . .]
28 - 35 lost
36 [. . . . .] and him (?)
37 (traces)
38 [. . . . .] they will go back in
39 [. . . . .] at whom he became angry
40 [. . . . .] he keeps turning downward
[How it happened for Mr.] X, son of Šaḫurunuwa, so may a/the fugitive come back to my brother,] too, in that same way(?)]. If he is a lord, (or) if he is [actually] a permitted(???) [person], a Great King, my e[qual(?) . .] [he] gladly [approved] that in that place. Wherever my fugitives went to the far side, Šaḫurunuwa became angry against his son. He held him up, and he went into that place. He turned them back out. Do you, my brother, n[ot(?)] take hold of him in that matter? If some servant of mine flees, afterwards they gladly ran to that (man).

§11
Further, he said(??), "He keeps saying this, 'I will go to the far side, into the land Maša and the land Karkiya. Here I will leave alone his civilian captives, his wife, his children, [and] (his) house.'" When he said these (words), wherever he leaves alone the wife, children, and house of my brother in the land, your land singled him out for special attention. But (on the other hand) he kept attacking my land! If I hinder it for him, he will come back into your land. Do you, my brother, approve? Now this(?) [. . .]

§12
So write that one (matter) to him, my brother! If not, "Get up! Go out into Ḫatti! Your lord kept account of you. If not, then come out into the land Aḫḫiyawa, and in what place I settle you, [you will remain!]

Col. IV

1 [. . . . .]
"Get up [along with your civilian capitives,] you wives, and your children. Sit down in the other place. Wherever hostilities are for the King of Ḫatti, be hostile (against that) other land! May you not be hostile (against) my land! If his desire is in the land of Karkiya (or) the land of Maša, then go there! In what matter of the city Wiluša we, I and the king of Ḫatti, were hostile (against) each other, he persuaded me in that matter. We made peace. [Now(?)] hostilities are not permitted (between) us!" [Write] that to him. Even if he [leaves] the city Millawanda alone, my subjects will gladly run over to that (man). So, my brother, I have sent [my troops] into the land Millawanda [on that favorable word].

§13
16 [. . . . .] Mr. Piyama-radu
17 [. . . . .] my brother for me
18 [. . . . .] Write it to me!
For the matter of [that city Wiluša which] we were hostile over, [because we made peace], and further because of how [some companion] turns (away) the sin before his companion, and how [that other companion] turns (away) the sin before his companion, and he does not reject [him again], so I turned [some sin of mine(?)] before my brother, [and he turned it.] May I not [do] it to my brother again! [It is not permitted!]

§14
27 How [my] brother [. . . . .]
28 back to me [. . . . .]
29 wherever(?) the [. . .] of my servant [. . . . .]
30 reject [. . . . .]
31 it instead to/for the people [. . . . .]?

§15
32 My brother previously [wrote thusly] to me, [. . . . .]
33 "You sent to me in a hostile manner!" [. . . . .]
34 I was a child! How [. . . . .]
35 I wrote. Not [. . . . .]
36 How to me in that way [. . . .]
37 such a word [. . . . .]
38 He went(?) from the mouth [. . . . .]
39 The troops quarrelled [. . . . .]
40 foolish. That [matter(?) . . . . .]
41 he said. Why did I [. . . . .]
May the Sun God [of Heaven] judge such a word! How that word [was established] for me, [how] I sent to you in a hostile manner, now [the evil] word [of my brother] came from the mouth. He came to the Great King, the King of Ḫatti, and [we stepped] together with that legal case. So, [my brother], send some servant of yours. [Whoever] brought [that word] to you - that word which is destroyed! - Here I will approach him separately. May they cut off [that person's] head! How [your person overturned your word, may they verily] cut off that person's head! Whose [head] they cut off, [may they] melt it! [May they grind (it) up!] Wherever that blood goes, [because] your servant spoke [that matter], may that one [die! How] it did not come from the mouth [of the god], the servant [later altered] it - he did not make it match (my message) for you! How he spoke it to the Great [King], my equal, the servant [gave compensation for] it to me. Once that matter [. . .] [It is a case for the Sun God] of Heaven!

Colophon
3^rd Tablet, complete.

					Why?
	The Piyama-radu Letter The Piyama-radu Letter (a.k.a. The Tawagalawa Letter) Sommer, Ferdinand, Die Ahhijava-Urkunden: Mit 9 Tafeln, Hildesheim, 1975, 2ff. *Introduction* The broken and difficult nature of this text calls for a brief introduction in order to set the stage. The text is a letter addressed to an unnamed king of Aḫḫiyawa from an unnamed king of Ḫatti. This king is currently accepted to be Ḫattušili III. Although this text is now commonly known as "The Tawagalawa Letter", Tawagalawa, a brother of the king of Aḫḫiyawa, is not the main subject. Instead, the purpose of the letter is to outline the offenses of a man named Piyama-radu in order to convince the Aḫḫiyawan king to have him extradited to the Hittite king. The text took on the name of Tawagalawa because of a misunderstanding by the original translators of the role of Piyama-radu in the text. The reason for the misunderstanding is related to the fact that the original letter was written on three large tablets, of which "The Tawagalawa Letter" is only the third. The letter as we have it makes liberal use of the unreferenced third person singular (verbs/pronouns) when referring to Piyama-radu. Unfortunately, the immediate antecedent to these forms in the preserved tablet was Tawagalawa, and so, following proper Hittite grammar, he was believed to be the subject. The individual referred to in this text as "my brother" is the king of Aḫḫiyawa. The use of the expression "my brother" indicates two things: (1) The Hittite king recognizes the king of Aḫḫiyawa as his equal in rank (as he explicitly states in §6), and (2) that there were friendly, i.e. treaty, relations between the two. Contrast Muwattalli II's treatment of the king of Assyria: he recognized him as a Great King, but refused him the status of "brother". Efforts to directly connect this text with the small fragments found of Ḫattušili's Annals, such as that by Singer (1983), should be taken cautiously. The annals refer to a Mr. P[i-. . . . .] and to the Lukka Lands. But in spite of several more place names in both texts, they nowhere else match. Both texts also present events that deal with a shortage of water, but the places mentioned are not the same. In spite of all this, there does seem to be sufficient evidence to posit an indirect connection, if Mr. P[i-. . . . .] is accepted as Piyama-radu. The events in the annals impinged upon the territory of Tarḫuntašša. But there is no evidence of an invasion of Tarḫuntašša after Ḫattušili installed Kurunta there. In the Piyama-radu Letter, Kurunta is presented as already being a king, so that Ḫattušili has undoubtedly already installed him in Tarḫuntašša. The fact that Kurunta appears out of his kingdom in the west may perhaps even indicate that he is still finishing up the process of expelling Lukkan enemies from his kingdom. All in all, it seems possible to posit that the events of the Annals occurred slightly before those of the third tablet of the Piyama-radu Letter, and that the Piyama-radu letter may indeed present a continuation of them. It may even be possible to use the water shortage as an indication that both texts deal with events that took place within the same season, although the point should not be pressed with anything resembling vigor. We do not have the first two tablets, which should help give an idea about how much of this text is missing. Making matters even worse, a great many of the restorations used here are uncertain. For the purposes of easy reading, I have generally only put square brackets around words which are completely missing. This will leave an uninitiated reader with the false impression that everything else is certain. For a better idea of the actual state of preservation of this tablet, reference to Sommer's edition is suggested. The Third Tablet Col. I §1 Mr. [.. .]-la went, and he destroyed the city Attarimma. He burned out the walls and the palaces. When the men of the city Lukka transferred their allegience to Mr. Tawagalawa, he came into these lands. They transferred their allegience to me in the same way, and I came down into these lands. When I arrived in the city Šallapa, he (i.e. Piyama-radu) sent [peo]ple(?) into my prescence, (saying,) "Take me in servitude! Send the Crown Prince to me. He will bring me to My Sun." So I sent the Crown Prince to him, (saying,) "Go! Stand with him on the chariot and bring him (here)!" [But that (man)] silenced the Crown Prince. [He] himself said "No!" Is the Crown Prince not a representative(?) for the king? He holds my hand! But later he himself said "No!" to him. He belittled him before the lands. Even further he said this, "Give the kingship to me here in his place! If (you do) not, then I will not come!" §2 When I arrived in the city Waliwanda, I wrote to him: "If you seek my lordship, then because I am about to come to the city Yalanda, let me not find any of your people in the city Yalanda! You must not put anyone in (the city) again! May you not appear(?) in my juris[diction(?)]! I will seek my subjects [myself]." But when [I arrived] in the city Yalanda, the enemy approached me for battle in three places. [That plac]e^? was difficult, so I went up on foot. I repulsed the enemy [there], and I then^? [seized] the people. Mr. Laḫurzi, his brother, [set] an ambush for me! Investigate that, my brother, whether or not it is so! Was Mr. L[aḫurzi] not in (the land) for battle? I had not arrived in the land Yalanda. [He went ther]e in accordance with matter of the city Yalanda, "I will not go to the city Yalanda again." [ . . . .] §3 How these matters which I wrote to you [occurred], I, the Great King, have taken an oath. [May] the Storm God hear! May the gods, too, hear how these matters [are^?]! §4 When [I destroyed] the land Yalanda, because [I] destroyed the entire land, for the sake of the city [Millawanda] I left the city Atriya, its one district, alone. I t[hen] came up [into the city Yalanda]. [While] I was [up] in the midst of the city Yalanda, I destroyed the entire land [everywhere^?. I did not afterwards go for] civilian captives. When there was no water, [I would have subsequently gone for him.] But the troops [were] di[minished,] so subsequently I did not go [for civilian captives.] So I came up [into the city Apawiya for sleeping. If [Mr. Piyama-radu did not take them,] [I] would not have remembered^?] him. [While I was up] in the city Apawiya, [I wrote to Mr. Piyama-radu] in the city Millawanda, "Come here to me!" [And] I wrote to (you), my brother, too, before the border in this way, "I took hold of him in this matter. How Mr. Piyama-radu kept attacking me [in the land(?)], does [my] brother [know] it or does he not know it?" §5 When [the messenger of my brother] found me here, he brought [no greeting] to me! [He brought] no gift for me! He spoke [thusly]: "He wrote to Mr. Atpa, 'Put Pi[yama-radu] in the hand of the king of Ḫatti." [1 line lost, ending with "I [...]-ed"] I went to [the city] Millawanda, I went on account of this matter. "What words I will say to Piyama-radu, may the subjects and my brother hear them!" Piyama-radu came out (of the land) by means of a boat. For what words I held him, Mr. Atpa, too, heard them. Mr. Awayana, too, heard^!. Because he is their father-in-law, why do they [stil]l conceal the matter? I took an oath! May they say the entire oath to you! Did I not send the Crown Prince across the border? (I said,) "Go! Drive across the border! Take him by the hand! Stand with him on the chariot and bring him (here) before me! (But) he said "No!" Even Tawagalawa - when I, the Great King, came - [he] came aside to the city Millawanda. [Previous]ly Mr. Kurunta was here. He drove [into] your [prescence], Great King. Was he not an eminent king? Col. II [Did] he not [accept] (a guarantee of) safe passage? So why did that (man) not [come(?)]to me? When he says this, "I feared [a wor]d of killing!", did I not send my son, the Crown Prince, into his prescence? Did I not give him this command, "Go! Swear to him, take(?) him by the hand, bring him into my presence." From what word of killing was he afraid? Is bloodshed permitted in the land of Ḫatti? It is not! §6 When the messenger of my brother spoke the word to me, "Take that man, (but) do not take him away!" I said this, "If someone(?) wroteto me (as) my [unclear] or as my brother, how should I have heardthat(?) word [...]? Now my brother, a Great King(?), my equal in rank, wrote to me; do I not hear the word of my equal(?)?" I myself drove [...]. Whenever a person of mine arrives there, should my brother then say, "He did not hear my word! He did not comply with my wishes!" I would not ask my brother this, "Did you [. . .] comply with some (wish) of mine?" I myself actually went! (From) wherever I approached there, I wrote to Mr. Atpa, "Come! Because my brother wrote to you, 'Go bring him there to the king in Ḫatti!', bring him here! Just as he formerly betrayed(?) my word, he will betray(?) your word! But if he says this, 'I am afraid!' Then I will send one lord, or I will send (my) brother, and that (man) will sit in his place." But that (man) (i.e. Piyama-radu) still [kept] saying, "I am still afraid!", and Mr. Atpa spoke thusly to me, "Does My Sun give (his) hand to a boy?" [Because] my brother gave [(his) hand to that (man), and [I] later [heard his word,] even if he did very much, I would have left [that (man)] alone [everywhere(?)] in safe passage. I swore it to Mr. [Atpa]. I gave him (my) hand. I s[aid(?) . . .] "I will put you [on the road], and [. . .] the matter for you. When(?) I, [the Great King], put you [on the road], [I will write] it to my brother, the King of the land Aḫḫiyawa." He did not refuse it. [. . . .] my deceased(?) 39 [. . . . . The land] Ḫimušša, the land Daḫdaḫḫ'u 40 [. . . . .] . . . the kingship for me 41 [. . . . .] I [. . .]-ed 42 [. . . . .] He defected(?) 43 [. . . . .] from . . . kingship 44 [. . . . .] Give [the king]ship(?)! 45 [. . . . .] say . . . 46 [. . . . .] Because he did not come . . . 47 -50a lost §7 51 The matter of those people [. . . . .] 52 Because his house (and) family(?) [. . . .] 53 my oaths [. . . . . ] 54 some [god(?)] from wellbeing ran(??) before [. . .] 55 Some god turned forth in favor [...] §8 Moreover, for the sake of my brother [I did nothing] at all. If perhaps he prevails upon my brother, "[I will go] to the King of Ḫatti - may he put me on the road!" then I will promptly send Mr. Dabala-Tarḫunta, the chariot driver. Is Mr. Dabala-Tarḫunta not a high ranking person? He, a child, rides with me on the chariot as a chariot driver! He used to ride [on the chariot] with your brother Tawagalawa! I already [gave] safe passage to Piyama-radu. In Ḫatti, safe passage is (assured) thusly: If they send bread and a seal to someone, then they will not take part in evil (against) him. Beyond the safe passage, I further (promised) this, "Come! Make a response! I will put you on the road! When I put you on the road, I will write it to my brother! If your wishes are satisfied, so be it! But if your wishes are not satisfied, then when you came, in that same way my person will bring you back into the land Aḫḫiyawa! If so, or if not, may this chariot driver sit in his place!" While he is coming, and while he is coming back there, because he will hold the chariot driver who is of the family of the queen, and in Ḫatti the family of the queen is very great. Is he not actually a brother-in-law to me? May that (man) sit in his place while he is coming (and) while he is coming back! Col. III Support him, my brother! May your [person] bring him! Further, my brother, send to him (i.e. Piyama-radu) (a guarantee of) safe passage being as follows, "May you not sin in some way against My Sun again! 'I will not turn into [your land] again.'" The [. . .]-man will [. . . . .] and when I put you on the road, may [my brother know] it! §9 If [he(?)] does not say these things, too, then, my brother, make a/the [. . .] of this person! Many civilian captives came to the side of my land. He t[ook](?) 7,000 of my civilian captives, my brother. My person will come, and, my brother, he will take [them(?)] for himself before the lords. Because he led them to the side by force, who my brother [sends], may my person install. If [some] lord(?) says, "On account of (the fact that) [I came] to the side(?) as a fugitive", may he remain there! But if [he says this], "He forced me!" , then [may he come back in to me(?)] 18 If [. . . . .] 19 turn out [. . . . .] 20 x x [. . . . .] 21 x [. . . . .] §10 22 That (man) [. . . . .] 23 much [. . . . .] 24 fugitive [. . . . .] 25 out x [. . . . .] 26 may not [. . . . .] 27 my [. . . . .] 28 - 35 lost 36 [. . . . .] and him (?) 37 (traces) 38 [. . . . .] they will go back in 39 [. . . . .] at whom he became angry 40 [. . . . .] he keeps turning downward [How it happened for Mr.] X, son of Šaḫurunuwa, so may a/the fugitive come back to my brother,] too, in that same way(?)]. If he is a lord, (or) if he is [actually] a permitted(???) [person], a Great King, my e[qual(?) . .] [he] gladly [approved] that in that place. Wherever my fugitives went to the far side, Šaḫurunuwa became angry against his son. He held him up, and he went into that place. He turned them back out. Do you, my brother, n[ot(?)] take hold of him in that matter? If some servant of mine flees, afterwards they gladly ran to that (man). §11 Further, he said(??), "He keeps saying this, 'I will go to the far side, into the land Maša and the land Karkiya. Here I will leave alone his civilian captives, his wife, his children, [and] (his) house.'" When he said these (words), wherever he leaves alone the wife, children, and house of my brother in the land, your land singled him out for special attention. But (on the other hand) he kept attacking my land! If I hinder it for him, he will come back into your land. Do you, my brother, approve? Now this(?) [. . .] §12 So write that one (matter) to him, my brother! If not, "Get up! Go out into Ḫatti! Your lord kept account of you. If not, then come out into the land Aḫḫiyawa, and in what place I settle you, [you will remain!] Col. IV 1 [. . . . .] "Get up [along with your civilian capitives,] you wives, and your children. Sit down in the other place. Wherever hostilities are for the King of Ḫatti, be hostile (against that) other land! May you not be hostile (against) my land! If his desire is in the land of Karkiya (or) the land of Maša, then go there! In what matter of the city Wiluša we, I and the king of Ḫatti, were hostile (against) each other, he persuaded me in that matter. We made peace. [Now(?)] hostilities are not permitted (between) us!" [Write] that to him. Even if he [leaves] the city Millawanda alone, my subjects will gladly run over to that (man). So, my brother, I have sent [my troops] into the land Millawanda [on that favorable word]. §13 16 [. . . . .] Mr. Piyama-radu 17 [. . . . .] my brother for me 18 [. . . . .] Write it to me! For the matter of [that city Wiluša which] we were hostile over, [because we made peace], and further because of how [some companion] turns (away) the sin before his companion, and how [that other companion] turns (away) the sin before his companion, and he does not reject [him again], so I turned [some sin of mine(?)] before my brother, [and he turned it.] May I not [do] it to my brother again! [It is not permitted!] §14 27 How [my] brother [. . . . .] 28 back to me [. . . . .] 29 wherever(?) the [. . .] of my servant [. . . . .] 30 reject [. . . . .] 31 it instead to/for the people [. . . . .]? §15 32 My brother previously [wrote thusly] to me, [. . . . .] 33 "You sent to me in a hostile manner!" [. . . . .] 34 I was a child! How [. . . . .] 35 I wrote. Not [. . . . .] 36 How to me in that way [. . . .] 37 such a word [. . . . .] 38 He went(?) from the mouth [. . . . .] 39 The troops quarrelled [. . . . .] 40 foolish. That [matter(?) . . . . .] 41 he said. Why did I [. . . . .] May the Sun God [of Heaven] judge such a word! How that word [was established] for me, [how] I sent to you in a hostile manner, now [the evil] word [of my brother] came from the mouth. He came to the Great King, the King of Ḫatti, and [we stepped] together with that legal case. So, [my brother], send some servant of yours. [Whoever] brought [that word] to you - that word which is destroyed! - Here I will approach him separately. May they cut off [that person's] head! How [your person overturned your word, may they verily] cut off that person's head! Whose [head] they cut off, [may they] melt it! [May they grind (it) up!] Wherever that blood goes, [because] your servant spoke [that matter], may that one [die! How] it did not come from the mouth [of the god], the servant [later altered] it - he did not make it match (my message) for you! How he spoke it to the Great [King], my equal, the servant [gave compensation for] it to me. Once that matter [. . .] [It is a case for the Sun God] of Heaven! Colophon 3^rd Tablet, complete.