/kwanza(i)-^(di)/

This lexeme is attested 14 times in inscriptions from Tabal, Maraş, Malatya, the Amuq, Commagene and Cilicia, dating maximally from the 11^th to the early 7^th century BCE.

[A.P.]

1sg. pret. act.	/kwanzaha/	kwa/i-za-ha-’	ERKİLET 1, §2 (Tabal)
3sg. pret. act.	/kwanzada/	kwa/i-za+ra/i	MARAŞ 10, l.4 (Maraş)
		kwa/i-z[a...]	IZGIN 1, §19 (Malatya)
		CAPERE.SCALPRUM-tà	ARSUZ 2, §28 (Amuq)
		CAPERE+SCALPRUM	ARSUZ 1, §28 (Amuq)
			TOPADA, §39 (Tabal)
		CAPERE+SCALPRUM-za+ra/i?-...	İVRİZ frag. 2 (Tabal)
		(CAPERE+SCALPRUM)˹kwa/i˺-za-tà	İVRİZ 1, §4 (Tabal)
		(CAPERE+SCALPRUM)kwa/i-za-tà	GAZİANTEP, l.3 (unknown)
3pl. pret. act.	/kwanzanta/	(“CAPERE+SCALPRUM”)kwa/i-za-ta	KARATEPE 4, §2 (Cilicia)
		SCALPRUM+CAPERE[...]	BOYBEYPINARI 1, §11 (Commagene)
unclear	/kwanza…/	kwa/i-za(-)x[	TELL TAYINAT 1, frag. 3-5, l.5 (Amuq)
part. nom./acc. pl. n.	/kwanzammaya/	kwa/i-za-ma-ia	KARABURUN, §11 (Tabal)
		˹kwa/i?˺-za-ma[-ia?]	ŞIRZI, §8 (Malatya)

Judging by the context, ADIYAMAN 2, §3 (Commagene) may feature another attestation of the present lexeme, albeit only in fragments: 〈...]z[a^?-]tà〉, and therefore deemed too uncertain to be included in the above table.

[A.P.] [AH.B.]

The meaning of this lexeme can be deemed certain. For one, the spelling of the verb frequently involves some combination of the logograms CAPERE (sign *41) and SCALPRUM (*268), depicting a hand and a chisel respectively, mostly combined into a ligature CAPERE+SCALPRUM (*330) with a hand holding a chisel. For another, the word usually appears in the last clause or final part of an inscription, which can be used in the fashion of a colophon, noting the name of the scribe / carver of the text. Alternatively, it is used in the protases of curse formulae, detailing possible damage to an installation. A typical colophon-type usage can be observed in the short inscription KARATEPE 4; §2: za-ia-pa-wa/i SCRIBA-la-li-ia ^IDEUS-ní-i-sá ^IDEUS-na-(OCULUS)á-za-mi-sá-há (“CAPERE+SCALPRUM”)kwa/i-za-ta, approx. /zaya=ba=wa tuppalalliya Massanis Massanazzammis=ha kwanzanta/, translating as ‘Massani and Massanazzammi carved these writings’ (cf. Hawkins 2000a:69).

It should be noted that a very similar stem with the same meaning exists in HLuw. /kwan-/ ‘to carve’ and the derived agent noun HLuw. /kwananalla-/ ‘carver’. The spelling of the latter involves the logogram SIGNACULUM (sign *402Previously read SCUTELLA; see Payne 2017a:77-83.), suggesting a different conception of the basic meaning.

[AH.B.]

The verb belongs to the class in /-a-^(di)/, thereby displaying a stem different to its cognate in CLuw., which features an additional i-vowel in parts of the paradigm, viz. kwanza(i)-^(di), and Sasseville 2021a:79f. and 88f. regards the HLuw. stem as the result of paradigmatic levelling from /-a(i)-^(di)/ to /-a-^(di)/.

While it is appealing to regard /kwanza-/ as a /-zza-/ derivative (or the reinterpretation as such) of the verb /kwan-/, Thus suggested e.g. by Yakubovich 2014a:294. Sasseville 2021a:88f. points out that this would have resulted in the verb inflecting according to the ḫi-conjugation, which is not the case. Instead he regards it as a denominal formation based on the noun */kwanza-/, attested as a deity name in CLuw. ^DGUL-za- ‘goddess of fate’.

[AH.B.]

This lexeme is found in a cult text for the throne of the Hurrian goddess Ḫepat (CTH 701) and in another text pertaining to the temple of the same goddess (CTH 702).

[D.S.]

inf.	GUL-za-a-ú-na	KUB 9.2 i 6	(CTH 702, LNS)
part. nom./acc. pl. n.	GUL-za-a-i-ma	KUB 45.6+ ii? 21’	(CTH 701, MS)
	GUL-za-i-ma	KUB 45.6+ l.col. 15’ (+ Bo 7753)	(CTH 701, MS)
	GUL-za[-a-i-ma]	KUB 45.6+ ii? 6’	(CTH 701, MS)

The idea of seeing GUL-za-a-i-ma as GUL-za-a-i=ma is rightly rejected by Starke 1990a:461 and can now be confirmed due to the join with the unpublished fragment Bo 7753 (Dijkstra 2016a:33 and Sasseville 2021a:88 n. 9); see under Meaning. Puhvel (HED K:243) reads in KUB 32.45 rev. 18’ GUL-za-ḫi[- as an example of a Luwian abstract noun in -aḫit-, although it would be possible to read GUL-za-i[m- instead, which would represent another participial form; further evidence is needed.

[D.S.]

Checked against the photographs in the Konkordanz (Mainzer Fotoarchiv). The attestation of the fragment Bo 7753 cannot be verified by photo, since it has not been published yet; cf. Dijkstra 2016a:33 and Sasseville 2021a:88 n. 9. The reading of the infinitive GUL-za-a-ú-na follows the autography (and Starke 1990a:461 n. 1675, Strauß 2006a:274). This is contra Carruba 1966a:36 and Tischler (HEG A-K:629), who read an extra sign at the end, i.e. GUL-za-a-ú-na-a[š, making a Hittite verbal noun out of it. Based on the photo, there is no trace of an additional sign detectable. This is further supported by the occurrence of a Hittite infinitive in the parallel occurrence immediately after.

[D.S.]

In KUB 9.2 i 6, the verb GUL-zā(i)- designates an action to be performed on a cheese and is translated as ‘to mark’ (Starke 1990a:461, Strauß 2016a:275, HED K:243), which is based on the sumerogram or on the relation to the Hittite words surrounding gulš-^(mi) or GUL-š-^(mi) ‘to carve’. In KUB 45.6+ l.col. 15’ (+ Bo 7753), the following sentence occurs after a Hurrian incantation:

              [nam-ma] GUL-za-i-ma ZAG-it ki-iš-ši-ri-it e-ep-zi

              ‘Further, he seizes the marked (things) with his right hand.’

Further information on what GUL-za-i-ma refers to requires a more thorough investigation of the context and of the Hurrian incantations.

[D.S.]

Sasseville 2021a:79f., 88f. argues that GUL-zāuna und GUL-zāima reflect a verb in -ā(i)-^(di) and that this class underwent a morphological innovation to Iron Age Luwian /-a-^(di)/.

[D.S.]

A Luwian origin of the lexeme GUL-zā(i)-^(di), which is made clear by its verbal endings, is accepted by Starke 1990a:460f., Melchert (CLL:108), Puhvel (HED K:243), van den Hout 2006a:250, Sasseville 2021a:88.

[D.S.]