īkkunāwunta

This lexeme is found in the Great Ritual (or dupaduparša-ritual) of Kuwattalla and Šilalluḫi.

[D.S.]

3pl.(?) pret. ind. act.	i-ik-ku-na-a-ú-un-ta	KUB 35.16 i 6’	(CTH 760, NS)
	[i-ik-ku-ú-n]a?-a-un-ta	KBo 9.143 iii 9’	(CTH 763, MS)

Thus with Sasseville 2021a:191. Yakubovich (pers. comm.) suggests that the ending -unta could be 1pl. pret. ind. act. instead, which is worth considering; cf. under Meaning and Stem.

[D.S.]

Starke 1985b:122 does not restore anything for KBo 9.143 iii 9’, although traces of the sign 〈na〉 are still visible. The restoration is supported by the parallel passage of KUB 35.16 i 5’-6’ (thus restored also in Hutter 2019a:341).

[D.S.]

The semantics of the verb depend on both the meaning of its derivational base and its morphological analysis. Since ikkuwar/n- means ‘liver’, the denominative verb must refer to an action involving the liver. Based on the fragmentary passage of KUB 35.16 i 5’-6’, it appears as if the verb īkkunāwunta takes the negatively connotated ḫāratar=ša and waškuwalliman=za mentioned in the previous sentences as direct objects. Following the morphological derivation of Starke 1990a:537f., the form īkkunāwunta would be derived from a noun in -wa-, i.e. *ikkunawa-, derived in turn from the oblique stem of ikkuwa/n-. Sasseville 2021a:191-193 adopts tentatively the morphological analysis of Starke, further taking into consideration the equative function of the suffix -wa(/i)-, and assigns the meaning ‘to make sth. (scil. offense, sin) equate to the liver (of the scapegoat)’. Pace CLL:86, Hutter 2019a:341. However, this morphematic translation is strongly dependent on the morphological analysis; cf. under Stem.

[D.S.]

The analysis of the Luwian verbal stem-final -(a)unta is very much debated; cf. Sasseville 2021a:182f., 190f. with further literature.

[D.S.]

1. īkkūnaunašša/i-

For the lemma head, see CLuw. ikkuwar/n-.