/tawan(i)-/

Attested twice, this lexeme can be found in inscriptions from Karkamiš and Tabal, dating to the late 10^th or early 9^th century and the 8^th century BCE respectively.

[AH.B.]

abl./instr.	/tawanadi/	(“AVIS”)ta-wa/i-na-ri+i	SULTANHAN, §12 (Tabal)
acc. pl.	/tawaninzi/	(DOMUS+SCALA)tá-wa/i-ni-zi	KARKAMIŠ A11a, §19 (Karkamiš)

Because of the different logograms used as determinatives, Hawkins 2000a:98, 469 does not connect the above forms to the same lexeme. However, as both contexts have since seen reinterpretation (see the discussion under Meaning below), it is likely that the two attestations belong to the same lexeme after all.

[AH.B.]

The interpretation given relies on both etymological and contextual evidence. Thus, both contexts of attestation show that the word denotes something in relation to worship. The clause in SULTANHAN, §12 runs: *a-wa/i-na á-pi-i zi-na (“AVIS”)ta-wa/i-na-ri+i (“PES”)u-pa-ha, approx. /a=wa=an appi zin tawanadi uppahha/, meaning ‘I re-dedicated him with this place to stand’, cf. Goedegebuure 2007a:324 who realised that the word cannot denote a bird-offering, which had been suggested by Hawkins 2000a:466, 469. Goedegebuure’s findings are here combined with linking the word to the family around the verb /ta-⁽ⁱ⁾/ ‘to step; to stand’.

[AH.B.] [I.Y.]

The word is clearly a common gender noun and subject to i-mutation, deriving from the root verb /ta-⁽ⁱ⁾/ ‘to (come to) stand’. Although it is tempting to identify the suffix /-wann(i)-/ here, its presence in the lexeme is quite unlikely, because it usually builds denominal adjectives, some of which are later substantivized themselves. Rieken & Sasseville 2014a:305f. point out, however, that /-wann(i)-/, itself likely a combination of the suffixes /-wa-/ and /-ann(i)-/, may be combinable with roots as well, though none of their examples feature a verbal root. Instead, the formation shows a /-wa-/ morpheme of unknown meaning or function, which it shares with the noun /tawara-/ ‘standing’ and CLuw. tattawali(t)- ‘?’.

[AH.B.]

For the lemma head, see HLuw. /ta-⁽ⁱ⁾/.

This lexeme is found in fragments of the Great Ritual of Kuwattalla and Šilalluḫi as well as on a Luwian ritual fragment of unknown appurtenance.

[D.S.]

nom. sg.	[d]a-a-ú-wa-ni-iš	KUB 35.70 ii 22	(CTH 762, NS)
	[t]a-a-wa-ni-iš	KBo 29.63 ii? 5’	(CTH 762, NS)
abl./instr.	ta-wa-na-a[-ti]	KUB 35.152 iii 9	(CTH 770, NS)

Josephson 1979a:182 compares etymologically dāwan(i)- with the word for ‘eye’ CLuw. dāw(i)- and adduces the mention of the eyes and the head in KUB 35.70 ii 22-23 and KBo 29.63 ii^? 5’-6’. However, the information drawn from the Luwian word in Hittite Transmission speaks for a meaning ‘stalk, stem’ (see already CLL:225). Nonetheless, the fragmentary context hinders any certainty, which is why the translation of the lemma should be used with caution until further evidence emerges.

[D.S.]

For the morphology, see the lemma below.

[D.S.]

This lexeme is mainly found in the Luwian house purification ritual of Puriyanni, though in Hittite context, as well as in the ritual of Šamuḫa.

[D.S.]

acc. sg.	da-wa-ni-in	KUB 29.7 rev. 31	(CTH 480, MS)
abl./instr.	ta-wa-na-a-ti	KUB 35.57 i 3	(CTH 758, NS)
abl./instr. (Hitt.)	ta-a-ú-wa-ni-it	KBo 17.54+ iv 15’	(CTH 458, MS)

For the attestations, see Laroche 1959a:96 and HEG T, D:287.

[D.S.]

The lexeme tāwan(i)- (normally spelled dawan(i)- in bound transcription) was translated with ‘stalk, stem’, denoting a part of the onion (HEG T, D:287 with further literature). In the context of the ritual fragment KBo 17.54+, it refers to a human body part listed together with the word for ‘throat’, whereas the attestation of the ritual of Puriyanni occurs in a fragmentary context that does not give any hint regarding its semantics. The semantics attributed here are based on the context of the ritual of Šamuḫa and entirely compatible with HLuw. /tawan(i)-/ c., which represents in one context a kind of offering and in another perhaps a place to stand, see above.

[D.S.]

The word can be formally analyzed in two different ways: it could represent a mutated common gender n-stem (cf. Hitt. adv. tāwana ‘right, faithful’ as a possible cognate), or it could be composed of the suffix -n(i)- c., which would probably be built on an adjective *tāwa(/i)-, referring to that which is straight.

The connection with the root verb tā-⁽ⁱ⁾ ‘to stand’ is also possible but not cogent.

[D.S.]