wandani(ya)-
‘radiant, glowing, hot (?)’
- Language
- Cuneiform Luwian
- Grammar
- adj
- ID
- 1855
1. Individual Anatolian Languages
1.1 Cuneiform Luwian
wandani(ya)-
‘radiant, glowing, hot’1.1.1Transmission
The word is attested exclusively in mythological passages from the rituals of the Tauriša tradition (from MS onward).
[E.R.]
1.1.2Forms
| nom./acc. sg. n. | wa-da-ni-an-za | KUB 35.123 iv 4’ | (CTH 768, LNS) |
| wa-an-da-ni-⸢ia⸣-an-za | KUB 35.107 iii 6’ | (CTH 764, MS) | |
| [wa-an]-⸢da⸣-ni-i[a-an-za] | KUB 35.107 iii 26’ | (CTH 764, MS) | |
| unclear | wa-an-da-ni-i[a(-) | KUB 35.102 obv. 4’ | (CTH 766, MS) |
For wattaniyan at KBo 13.260 iii 15, which has at times been considered as another instance of the present lemma, see instead under wattani(ya)- n. ‘land’.
[E.R.]
1.1.3Graphic Features
Checked against the photographs in the Mainzer Fotoarchiv.
[E.R.]
1.1.3.1Phonological Interpretation
For the nasal reduction in wa-da-ni-an-za at KUB 35.123 iv 4’, see Kronasser 1966a:90.
[E.R.]
1.1.4Meaning
Meriggi 1957a:218 supposes an etymological relationship between wandaniyanza at KUB 35.107 iii 6’ and Hitt. wantā(i)-(mi) ‘to be warm, to glow’ and assigns erroneously tappašša preceding the adjective wandaniyanza to the lemma of tapašša- ‘fever’. Sixty years later, it is clear that tappašša is the nom./acc. sg. of tappaš- ‘heaven’, while wandaniyanza is its attribute or the predicate adjective of the sentence, in either case a description of the heaven. Its use as an epithet for celestial bodies is confirmed by the collocation with the Moon-god in DS]ÎN-aš-ta wa-an-da-ni-i[a(-) at KUB 35.102 obv. 4’ (see also Steitler 2017a:395). Thus, ‘radiant, glowing’ is a plausible translation for wandani(ya)- (contra CLL:257) also under the new contextual interpretation.
Further support comes from the HLuw. cognate (<“>FLAMMAE(?).SOL)”wa/i-tú-la-si- /wanTulassa/i-/ ‘of radiance’, once attested as a by-word of the Sun-god (Hawkins 2000a:229; see under Lemma). The semantic interpretation was accepted in DLL:106f., Oettinger 1979a:381, Carruba 1982a:4, HEG U-Z:283, Tischler 2008a:219 with a question mark, Steitler 2017a:388, 397; skeptical CLL:257, EDHIL:956).
[E.R.]
1.1.5Stem
The adjectival character of wandani(ya)- emerges from its attributive function in wandaniya nepiši ‘in the bright sky’ (KBo 9.127 + KUB 35.41 i 11’) in Hittite transmission (see under Lemma), whereas the nom./acc. sg. n. wandaniyanza offers unambiguous evidence for an -i(ya)- stem.
[E.R.]
1.2 Luwian in Hittite transmission
wandani(ya)-
‘radiant, glowing, hot (?)’1.2.1Transmission
As its counterpart in Luwian context, the word occurs only in a mythological passage from a ritual of the Tauriša tradition (MS).
[E.R.]
1.2.2Forms
| dat./loc. sg. | wa-an-⸢da-ni⸣-ia | KBo 9.127 + KUB 35.41 i 11’ | (CTH 764, MS) |
1.2.3Graphic Features
Checked against the photographs in the Mainzer Fotoarchiv.
[E.R.]
1.2.4Meaning
The semantic interpretation is treated under CLuw. wandani(ya)-.
[E.R.]
1.2.5Stem
For the assignment to the class of the -i(ya)- stems, see under CLuw. wandani(ya)-.
[E.R.]
1.2.6Origin
Steitler 2017a:395 implies that wandaniya at KBo 9.127 + KUB 35.41 i 11’ is a Hittite form, which cannot be entirely excluded. However, the exact correspondence regarding usage and stem with wandaniyanza at KUB 35.107 iii 6’, iii 26’ (same tablet) in Luwian context speaks for a Luwian status of wandani(ya)- in all passages (thus e.g. Melchert 2005a:448; further references under CLuw. wandani(ya)-).
[E.R.]
2. Reconstruction
2.1Reconstruction
The root wand- as in Luw. wandani(ya)- ‘radiant, glowing, hot (?)’ and Hittite wandā(i)-(mi) ‘to be hot’ can be reconstructed as Proto-Anatolian *u̯enT- ‘hot’. Contra Frotscher 2012a:177, who connects Luw. wandani(ya)- with Hitt. āi-/i- ‘to be warm’, arguing for a Luwian sound law *oi̯ > wa, which is not accepted here; see Sasseville 2021a:425f. The Hittite formation in -ā(i)-(mi) (< *-eh2-i̯e/o-) is treated by Oettinger 2001b:463-465 as secondary, assuming instead a verb of the type -āi-/-i(ya)-(ḫi) as the primary stem formation; cf. EDHIL:956. For the Hittite action noun wantema- c., see Oettinger (ibid.). The Luwian adjective wandan-i(ya)- seems to have been derived from a non-attested n-stem noun, i.e. *u̯enT-En- + -i̯o-. For a possible cognate in Hieroglyphic Luwian, see /wa(n)Tula(/i)-/.
[D.S.]
3. Proto-Indo-European
3.1Semantic Reconstruction
Due to the lack of direct non-Anatolian cognates, no PIE reconstruction is given here.
3.1.1Root etymology
According to Carruthers 1933a:158f. (cf. also HEG U–Z:284), the PAnat. root *u̯enT- ‘to be warm/hot’ ought to be connected with OCS u‑vędati ‘to wither’ and Ved. vandhya- ‘infertile, defective’.He also adds ModE wonder, which is semantically difficult to connect, and Gk. ἄνθραξ ‘coal, embers’, which Kölligan 2003a derives from a root *h2endh- ‘dark, black’ (cf. Ved. andhá- ‘blind, dark’). However, Kölligan 2003a and the relevant dictionaries he consulted (GEW I:109f., DELG:90) are obviously not aware of the etymology proposed by Carruthers 1933a.The former is directly associated with warmth, viz. ‘hot’ > ‘dry’ > ‘withered’, the latter can be connected with ‘(to be) warm/hot’ and ‘to wither’ inasmuch as withered plants are not able to reproduce anymore. The secondary transfer to female animals and women is trivial.Cf. Pinault 2005a for an etymological proposal for TochA kuli, TochB kl(y)iye ‘woman’ ← *‘uterus’ < ‘related to flowing (i.e. menstruation)’ (: PIE 2.*gu̯elH- ‘to drip, well’, LIV²:207, LIV²+ s.v. 2.*gwelH‑; cf. also PIE *gu̯ón- ? ‘woman’ with further lit.). If this etymology is right, the change ‘flowing’ → ‘fertile woman’ would provide an oppositional parallel to ‘dry’ → ‘infertile (of women)’. In this scenario, one would not have to reckon with a transfer from a (withered) plant to a (infertile) female being, as proposed above.Furthermore, LIV²:610 (followed by EDSIL:476, etc.) connects OHG swintan ‘to wither, fade’.
Taking only the Core IE data into account, as e.g. IEW:1047 and LIV²:610 do, the meaning of the root may indeed be reconstructed as “durch Hitze dörren; welken” or “verdorren, schwinden”; cf. already Charpentier 1906a:225. However, if the Anatolian data is compared, the reconstructed root has to be specified as PIE *(s)u̯endh- ‘(to be) warm/hot’.
3.2Morphological Reconstruction
No direct cognates are attested, which is why no reconstruction beyond PAnat. is provided here.
3.2.1Root etymology
The root-final consonant of PAnat. *u̯enT- ‘to be warm/hot’ cannot be determined independently from the Anatolian data alone. In view of Ved. vandhya- ‘unfruitful, defective’, the dorsal stop is clearly reconstructable as *dh. The connection with OHG swintan ‘to fade, wither’ provides further evidence for *‑dh and, furthermore, suggests that the root in question has an s mobile (cf. also the Balto-Slavic material). The root is thus reconstructable as PIE *(s)u̯endh- ‘(to be) warm/hot’ (LIV²:610).
[A.O.]
4. Transmission
Ved. vandhya- ‘infertile (of women, female animals and plants)’ (Mn., ep.+), vandhyā- f. ‘infertile woman’ (Sū+)The stem is sometimes written bandhya-, cf. Böhtlingk 1855a VI:681, Monier-Williams 1851:919.
EWAia II:403, KEWA III:143f., Böhtlingk 1855a V:21, Monier-Williams 1851:919
Gk. ἄνθραξ ‘coal, embers’ (Ar.+)
GEW I:109f., DELG:90, EDG:105, Dieu in CÉG 14 (2015):162f., Kölligan 2003a, LSJ:141
(?)ON undr, OE wundor, OHG wuntar ‘wonder’
EDPG:—, Orel 2003a:474f., de Vries 1977a:634
OE swindan, OHG swintan ‘to fade’
EDPG:—, Orel 2003a:—, Seebold 1970a:492