šapiya-

The attestations of this word are found in NS copies of Kuwattalla rituals.

[E.R.]

abl./instr.	ša-p[í]-ia-ti	KUB 35.71 ii 6	(CTH 759, MS)
	ša-p[í]-ia-ti	KBo 29.6 obv. 20	(CTH 762, NS)
gen. adj. nom./acc. sg. n.	ša-pí-i[a-a]š-ša-an-za	KBo 29.6 obv. 19	(CTH 762, NS)

Checked against the photographs in the Konkordanz. Reading of -a]š- in ša-pí-i[a-a]š-ša-an-za following Sasseville 2021a:91 against Starke 1985b:129 (ša-pí-i[a]-ša-an-za).

[E.R.]

In view of the parallelism between the contexts of CLuw. šapiyati and that of the same word in Hittite context with Hittite inflection, šapiyaz (see below under ša/epiya-), an identification of the two words is warranted. The Hittite word denotes a vessel as indicated by the classifier DUG; in Luwian context, šapiyati is used as an instrument in an action of cleansing, parallel to ḫašāti ‘out of ashes (used as soap)’. Hence, a meaning ‘washbowl’ seems appropriate for all attestations.

In the same context (ibid. obv. 20’), the gen. adj. šapiy[a]ššanza is attested, modifying a noun warran-[ . šapiy[a]ššanza warran-[ is presented by the ritualist and said to have come out of ashes (used as soap) and ‘the washbowl’. Probably, the genitival adjective has a necessitative meaning here, i.e. ‘of the washbowl’ → ‘to be cleansed’ (Ilya Yakubovich, pers. comm.). Once the entity to be cleansed has undergone this process, it then serves as comparandum for the ritual client in the required state.

[E.R.]

For the Hittite origin of the lexeme, see under ša/epiya- in Hittite transmission.

[E.R.]

The word is attested in incantation rituals beginning from the MH period.

[E.R.]

nom. sg.	ša-pí-a[š]	KBo 18.172 rev. 7	(CTH 470, NS)
	ša-pí-aš	KBo 46.282, 4’	(CTH 832, NS)
nom. sg. or dat. pl.	DUGša-pí-aš	KBo 8.103, 7’	(CTH 470, NS)
acc. sg.	ša-pí-an	KUB 33.70 iii 10	(CTH 403, NS)
	še-pí-⸢e-an⸣	Bo 5085	(CTH 403, MS)
abl./instr.	ša-pí-ya-za	KBo 45.236 ii 9’	(CTH 470, NS)
	[ša-p]í-ya-az	KBo 59.39 obv. 7’	(CTH 470, NS)
acc. pl.	še-pí-uš	KUB 33.70 iii 8	(CTH 403, NS)

Given the parallel context of both forms in KBo 45.236 and KBo 59.39, there can be no doubt about the interpretation of ša-pí-ya-za as an ablative and, thus, a Hittite inflectional form. –^DUGša-pí-aš in KBo 8.103, 7’ is followed by anda in fragmentary context, which allows for an interpretation as either nom. sg. c. or dat. pl. – The analysis of ša-pí-an in KUB 33.70 iii 10 as a participial form of šapiya(i)- (‘crushed salt’, as suggested in Güterbock 1967a:142, followed by del Monte 2002a:72f.) is excluded by the preceding numeral ‘1’, thus correctly read by Groddek 2001a:109.

[E.R.]

Checked against the photographs in the Konkordanz. For the restoration of [ša-p]í-ia-az, cf. Groddek 2014a:34. – The reading of [ša-p]í-aš, as proposed by CHD Š:205 in KBo 18.172 rev. 7 preceding the attestation cited, is not possible. This is obvious from the photograph, since there is only one wedge, which looks very much like the end of -t]i-. – Against the hand copy of Heinrich Otten, the photograph of KBo 46.282, 4’ shows the final vertical wedge of the ša sign (cf. CHD Š:205). – For Bo 5085, see Görke 2015a.

[E.R.]

The parallel contexts of Hitt. šapiyaz(a) in KBo 45.236 and CLuw. šapiyati in KBo 59.39 testify to the close etymological relationship of the two words.

The classifier DUG in KBo 8.103, 7’ identifies šapiya- as a type of vessel. It can be made of silver or of clay, it can be filled with fat and salt, and be covered with a lid. CHD Š:205 still assumes that ištappullit ištap(p)- means ‘to stop up with a stopper’ and postulates a mouth for the vessel, but following HW 2nd ed. I:263-270, the collocation designates more generally ‘to cover up with a lid’. This would permit a broad and open shape for the vessel.

Taking into account the collocation with another cleansing utensil, i.e. ‘ashes (used as soap), of the homophonous equivalent in Cuneiform Luwian, a meaning ‘washbowl’ seems suitable, especially since a washbowl is part of the toiletries and as such likely to be made of precious metal for the rich.

[E.R.]

The phonological analysis of initial /sp-/ in šapiya-/šepiya- leads to the further assumption that the word is Hittite in origin, since the treatment of /sp-/ has a parallel in ša/e/ipe/ikkušta- ‘needle’, while in Luwian the deletion of the initial sibilant is to be expected (cf. parta(/i)- < *sperd^h-). For a recent discussion on initial /sp-/ clusters, see Melchert 2016c (including a response by Yakubovich and further references). Semantics support Melchert’s (CLL:188) claim that the lexeme is the derivational base of Hitt./Luw. šapiyā(i)-^(mi) ‘to scrub, rub, cleanse’.

[E.R.]

For the lemma head, see PAnat. *seP-/*sP-i̯é/ó-.