*uu̯-i̯é-

The verb is attested in various Luwian ritual texts from the Kuwattalla tradition, the Lallupiya and Ištanuwa festival, and fragments mentioning the ašuša(tal)la-functionaries. All attestations occur in NS copies.

[E.R.]

Starke 1985b:154 emends the fragmentarily attested ú-i-it-ta at KUB 35.45 iii 12’ to ú-i-it-ta-ri based on an identical context, in which [ú-i-i]t-ta〈-ri〉 occurs at KUB 35.48 iii 13’ (cf. ibid.:137).

[E.R.]

Checked against the photographs in the Mainzer Fotoarchiv.

[E.R.]

All major publications agree on a tentative meaning ‘to see; to be seen, to appear’ (DLL:110, CLL:269, HEG U-Z:559, Tischler 2008a:227, Neu 1968a:212, Oettinger 1979a:380, Starke 1990a:382, Sasseville 2021a:343). This interpretation seems to have been based on the comparison with Hitt. au(š)-/uwa-^(ḫi) ‘to see (med. ‘to appear’)’ (cf. DLL:110, CLL:269). However, there is some disagreement over the diathesis and transitivity of individual forms. Melchert (CLL:269) points out that the singular forms attested may be intransitive. Most clearly, an intransitive, passive meaning is preferable for wittaru at KUB 35.133 iii 22, which reads ^DU-aš ú-it-ta-ru “Let the Storm-god be seen!”. The contexts of the other singular forms are less clear.

For the plural forms, Melchert (CLL:269) states that, if correctly assigned, they must be transitive. All plural forms but one occur in the Lallupiya tablet (KUB 25.37 + KUB 51.9), where they are repeated three times at i 37’: [ú]-i-⸢in⸣-tar ú-i-in-tar tar-u-wa-a-li-i[a-a]n ú-i-in-tar. The beginning of the song has been translated as “they appear, they appear, taruwāliyan they appear” (Starke 1990a:382 n. 1380) and “they observe, they observe, they observe the dance” (Sasseville 2021a:343). Starke treats taruwāliyan as an adverbial, which allows him to maintain the passive diathesis for wīntar, while Sasseville sees taruwāliyan as a direct object, which leads to the functional interpretation of wīntar as a transitive middle form. The other occurrence of wīntar in the Lallupiya tablet occurs in a fragmentary and unclear context.

The last plural form at KBo 4.11, 59’ cannot be passive in the context of za-am-na-an-[t]e-in ú-wi₅-en-tar ^DWa-ar-wa-li-ya-an ‘they observe harmful Warwaliya’, as the divine name ^DWarwaliya with its attribute zaman[t]ein is clearly a direct object. Outdated interpretation as ‘wine’ in Kammenhuber 1955c:53.

[E.R.]

The use of wi- in transitive forms indicates both a middle and passive function (Sasseville 2021a:343). The stem shows the zero grade and belongs to the unlenited class of verbs in -i-. Its full grade occurs so far only in the active stem awa-⁽ⁱ⁾ ‘to see’.

[E.R.]

This lemma was written together with the intern Elia Weber.

This lexeme is found in the inscription of the inscribed pillar of Xanthos, dated contextually to shortly after the ascension of Artaxerxes II in 405-404 BCE and stylistically to around 400 BCE (Borchhardt & Eichner 1997-1999a:19f.).

[D.S.]

The word has been interpreted as a nominal formation in -ẽne/i- by Shevoroshkin 2014a:235 (dat. sg. by Melchert (DLL:123) and Schürr 2018b:74), which is not convincing, especially since it is the only possible candidate for the predicate of the transitive sentence in TL 44d.29-32.

[D.S.]

In TL 44d.31, the word {ñtuwitẽni} is part of a scribal mistake, in which a portion of the sentence was accidently written twice.

[D.S.]

Sasseville 2021a:380 takes the stem uwi- (with preverb ñt-) as a cognate of Lyc. uwe-^(ti) (thus also Carruba 1968a:21, Neumann 2007a:254, Gehrisch 2018a:94) and Hitt. anda au(š)-/uw-^(ḫi) ‘to focus on, turn one’s attention to’. The stem in -i- to a Lycian verb in -e-^(ti) is paralleled by the situation found with CLuw. awa-^(i)? and uw-i- ‘to observe (med.), be seen/appear (pass.)’. The meaning obtained from the etymological and morphological perspective is supported by the context, in which the Lycian king “turns his attention” to the small livestock in places where he draws his tributes, in order to provide for his military campaigns (see Sasseville ibid.).

[D.S.]

1. Uwita- (PN) (Schürr 2016d:166f.)
2. Uwiñte- (PN) (Schürr 2016d:166f.)