uwaniya-

All attestations of the word in Cuneiform Luwian context occur in the Puriyanni ritual in a single passage (from MS onward).

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dat./loc. sg.	u-wa-a-ni-ia	KUB 35.54 iii 21	(CTH 758, MS)
abl./instr.	u-wa-⸢a⸣-[ni-ia-ti]	KUB 35.54 iii 18	(CTH 758, MS)
	u-wa-ni-i[a-ti]	KUB 35.47, 3’	(CTH 758, NS)

Checked against the photographs in the Mainzer Fotoarchiv.

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The relevant passage in the Puriyanni ritual runs as follows:  ... [M]UN-ša-pa a-a-la-a-ti u-wa-a[(-ni-ya)-ti] ú-pa-am-ma-an ... MUN-ša=pa-a=[t-ta z]i-la [(a-a-)]li-i u-wa-a-ni-ya na-a[-wa i-t]i “(Water is carried from the river,) and salt is provided by the remote uwaniya-. (Water does not go then to the river,) and salt does not go then to the remote uwaniya-” (KUB 35.54 iii 17-21 with duplicate KUB 35.47, 2’-5’).

Laroche (in DLL:106, followed in HW:426) pointed out the relationship of the forms with HLuw. /wanid-/ ‘stone block, stele’ and drew from the Puriyanni ritual the additional information that salt is retrieved from the uwaniya-, but his translation ‘bloc de pierre, stèle’ is based only on the former observation. Later, Carruba 1982a:47f. noted that, next to the sea and salt lakes as possible sources of salt, salt mines are also common in antiquity, and suggested that uwani(ya)- means ‘mountain, rock’. Watkins 1986a:59f. n. 29 (and Watkins 1987a:423f.), who combined the evidence, came to almost the same conclusion, but put a stronger weight on the compatibility with HLuw. /wanid-/ ‘stone block, stele’, thinking of ‘rock face’, originally “escarpé ou face de roche plus ou moins verticale” (ibid. 424). The last interpretation was accepted in CLL:256 (‘of a rock face, cliff’), Melchert 2004a:371, HEG U-Z:280f. However, based on the gloss wedge marked occurrences associated with a pasture (see under /waniya-), Beckman 1983a:83 preferred ‘salt-lick’, and the idea was taken up in Starke 1990a:187, HHw:s.v., Otten 1988a:16 and Rieken & Yakubovich 2022a, either alone or in combination with ‘rock face, stone’.

In view of Carruba’s hint at the salt mines, it must be noted that not only rock or stone material are common features of both a stele and a salt vein or mine, but also the fact of their being carved. If this is the common denominator, the meaning of waniya- is ‘carving, carved object’, hence ‘cave, mine’, while *wanī(t)-, also being carved, is the word for the ‘stone block, stele’. Other cognates that confirm the hypothesis should have contingent meanings, and indeed, the well-established word family of PAnat. *g^u̯hén-ti/g^u̯hn-énti > *u̯én-ti/k^u̯n-énti (see Reconstruction under PLuw. *u̯on-) offers a number of etymological connections with appropriate semantics.

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The dat./loc. sg. in -iya indicates a non-mutating common gender a-stem, hence uwaniya- c.

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1. waniyant(i)-

The word appears in historical texts, a festival, and a myth embedded in a birth ritual (probably from MS onwards).

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dat./loc. sg.	wa-ni-ia	KBo 4.10 obv. 33’	(CTH 106, NS)
	wa-a-ni-ia	Bo 86/299 ii 6	(CTH 106, NS)
gen. sg.	u-wa-ni-ia-aš	KBo 23.41, 11’	(CTH 641, NS)
abl. (Hitt.)	u-wa-ni-i[a-az]	DBH 46/2.127 ii 10’	(CTH 333, MS?)
	u-wa-ni-ia-az	DBH 46/2.127 ii 11’	(CTH 333, MS?)
	u-w[a-ni-ia-az]	KUB 33.67 iv 25	(CTH 333, NS)

While Starke 1990a:187f. n. 616 tentatively glosses u-wa-ni-ia-aš as a dat./loc. pl., Chrzanowska 2011a interprets u-wa-ni-ia-aš as a nom. sg. and part of a list. The latter is syntactically possible, but does not permit a coherent semantic interpretation. In contrast, the gen. sg. suggested here can be analyzed as an attribute to Hitt. limma (a beverage, see CHD L-N:62), which, applying the meaning arrived at under CLuw. uwaniya-, results in a drink from a cave or mine, possibly a mineral drink or sole.

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Checked against the photographs in the Mainzer Fotoarchiv. – For the correction of the erroneous reading la-pa-nu-u-wa-ni-ia in CHD L-N:41, cf. Beckman 1983a:83 and van den Hout 1995a:60 (after collation).

DLL:106 lists the putative attestation of wa-an-ni-iš at KUB 17.33, 12’ (in a Hittite passage of the Ištanuwa ritual) as another instance of the lexeme uwaniya- ‘rock face’. In spite of the geminate spelling of the nasal, this is generally accepted (HW:426, Watkins 1986a:59f. n. 29, Watkins 1987a:423f., Starke 1990a:187, CLL:256, Ünal 2007a:784, HHw:s.v., HEG U-Z:280f.). Only Starke 1980a:84 n. 35, in an early article, disconnects wanni- from waniya-. Contrary to the ubiquitous claims, the mention of ^NA₄NA.RÚ^ḪI.A ‘stele’ at KUB 17.33, 10’ and 17’ is a very weak argument. It reveals nothing about the meaning of wanniš at 12’, especially since only a third of the lines is preserved and the context is entirely elusive. In addition to that, not even the reading is beyond doubt, as the space between wa-an-ni-iš and the following šu-wa-a-ta[r] is very narrow (not broader than between -an- and -ni-), so that a reading wa-an-ni-iš-šu-wa-a-ta[r] is equally possible. From a morphological point of view, the difference between the Hittite common gender i-stem and the Luwian stem in -iya- makes the equation all the more difficult. Consequently, Laroche’s assignment of apparent wanniš to the present lemma is not accepted here. – wa-an-n[a- at KUB 48.8 obv. 3’ (a historical fragment mentioning Piyamaradu) and KBo 18.23 rev. 8 (a letter) represents a lemma in CLL:255 and HEG U-Z:279, but in these cases, too, the contexts are so fragmentary that they hardly provide any information. Admittedly, the mention of ḫartaggaš ‘bear’ immediately before wa-an-n[a- at KUB 48.8 obv. 3’ evokes the idea of a bear’s den.

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The passages of waniya- transmitted in Hittite texts are quite diverse. With the background of what could be drawn from the Luwian passages (‘stone block, stele’ and a source of salt), Beckman 1983a:76f. and 83 concluded that, in the context of pastures, the word denotes a salt-lick and translates: (And what[ever ...] lay on the table – everything she (scil. the goddess Anzili) consumed^?.) ⁽²⁴⁾ ... [EGI(R-ŠU-ma MUN ŠA Ú.SAL u-wa-ni-i)a-az] ⁽²⁵⁾ka-du-pa-a-it Ú.SAL-LUM u-w[(a-ni-ia-az-kán ma-aḫ-ḫa-an x)        ] ⁽²⁶⁾Ú-UL zi-in-na-at-ta-ri ... “[There]after, the salt of the meadow from the saltlick she consumed^?. As the meadow from the saltlick is not exhausted ....” However, because the salt is not a natural part of the meadow but is transferred there, it is expected to be exhausted in the salt-lick itself, whereas it occurs in abundance in a salt lake or salt mine. Therefore, the referent of the abl. uwaniaz=kan should be such a source. Likewise, u-wa-ni-ia-aš li-im-[ma] at KBo 23.41, 11’, a beverage of the uwaniya- presented to the deity, has the same origin. Finally, according to KBo 4.10 obv. 33’ and Bo 86/299 ii 6, the treaty partners of the Hittite king are guaranteed to have their cattle driven to the salt-lick (and) the wāniya- as the source of the salt: ma-a-an-na IŠ-TU  KUR ^URU.ÍDḫu-la-ia la-pa-ni wa-ni-ia pé-en-na-an-zi nu-⸢uš⸣-ši-kán la-pa-na-li-ia-an-za le-e da-an-zi “And when they drive (scil. their goats and sheep) from the Ḫulaya-riverland to the salt-lick (and) waniya, let them not take away from him (scil. the king of Tarḫuntašša) the rights pertaining to the salt-lick.” (transliteration and modified translation of Otten 1988a:16f. and van den Hout 1995a:30f. after CLL:125). Accordingly, lapana- ‘salt-lick’ and wāniya must be two different items. Under the lemma of CLuw. waniya-, it is also argued on etymological grounds that the lexeme does not refer specifically to a salt lake or salt mine, but more generally to the cave carved into the rock for mining.

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For the assignment to the -a- stems, see under CLuw. waniya-.

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On account of the transmission of the lexeme in Cuneiform Luwian context and the use of gloss wedge marking, a Luwian origin is commonly assumed (Beckman 1983a:83, Starke 1990a:187f. n. 616, Melchert 2005a:451, van den Hout 2006a:240, CLL:255, HHw:s.v., HEG U-Z:280f.).

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For the lemma head see PLuw. *u̯on-.