/kwayada-/

This hapax legomenon is attested in an inscription from Sam’al-Y’DY, dating to the 10^th or 9^th century BCE.

[AH.B.]

dat./loc. sg.

/kwayada/

kwa/i-ia-ta?

PANCARLI, §5 (Sam’al-Y’DY)

Regarding the final sign in the attestion in PANCARLI, §5, Herrmann, van den Hout & Beyazlar 2016a:63 n. 37 note the cursive form, but state that 〈ta〉 is more likely than 〈na〉.

[AH.B.]

The meaning was suggested first by Herrmann, van den Hout & Beyazlar 2016a:63 incl. n. 38, who connect it to the CLuw. word family around the root /kway-/ and thereby also the HLuw. verb /kwaya-/ ‘to fear, to revere’. Thus, their interpretation is etymologically based, and it also works well contextually. For the passage in PANCARLI, §5 runs: a-wa/i kwa/i-ia-ta^? za-a (STELE)wa/i-ní^?-i-za LIBARE-ti-˹i˺, approx. /a=wa kwayada za wani=za sarlidi/, meaning ‘He (scil. the author) offers this stele in reverence (scil. to the aforementioned storm-god)’ Pace Herrmann, van den Hout & Beyazlar 2016a:61, 63 who note the disjointed context and therefore deem the stele to be the recipient of the offering.

[AH.B.]

Assuming that the phonological interpretation as /kwayada-/ is correct, the word is obviously related to the verb /kwaya-/ ‘to revere’ and /kwayada-⁽ⁱ⁾/ ‘to worry, to be concerned (for)’. From the context in PANCARLI, it is obvious that the noun must represent a non-mutating a-stem, since the dat./loc. sg. ending is /-a/ here.

If the phonological shape should be /kwayanta-/, however, the form would represent an old nt-participle derived from the verb /kwaya-/ ‘to fear, to revere’, or again an unattested noun */kwaya-/ ‘fear’ vel sim. Noticeably, the word does remain an a-stem, which would mean the participle was derived further.

[AH.B.]

The sole attestation of the lexeme comes from a tiny ritual fragment (NS).

[E.R.]

Checked against the photographs in the Mainzer Fotoarchiv. – Reading after Starke 1985b:388.

[E.R.]

The fragmentary context does not provide any information to elucidate the meaning. Therefore, the translation offered here depends entirely on the transmission of kuwayata- ‘fear, respect; fearful situation’ in Hittite context (see under Lemma for references).

[E.R.]

Like the meaning, also the classification as a common gender non-mutating a-stem is drawn from the attestations in Hittite transmission.

[E.R.]

The attestations of the present lemma come from various genres, i.e. an oracle report, treaties, and an oath. All fragments show NS.

[E.R.]

nom. sg.	ku-wa-ia-táš	KUB 22.52 rev. 2	(CTH 570, NS)
gen. sg. (Hitt.)	ku-wa-ia-táš	KUB 22.52 rev. 1	(CTH 570, NS)
dat./loc. sg.	ku-wa-ia-ta	KUB 26.33 iii 6	(CTH 122, NS)
abl./instr. (Hitt.)	ku-wa-ia-ta-za	KUB 26.32 i 11	(CTH 124, NS)
nom./acc. coll.	ku-wa-ia-ta-a!	KBo 4.14 ii 15	(CTH 123, NS)

For the interpretation of ku-wa-ia-táš at KUB 22.52 rev. 1 as gen. sg., see van den Hout 1984a:68 n. 41.

[E.R.]

Checked against the photographs in the Mainzer Fotoarchiv. – Admittedly, the reading of the single vertical as 〈táš〉 (instead of 〈tiš〉, thus Kronasser 1966a:249) is rare, but it allows to assign all attested form to a single lexeme. – The reading of ku-wa-ia-a at KUB 22.52 rev. 2 cited in DLL:58 and found in subsequent handbooks goes back to a mistake in the handcopy. The photograph shows a final vertical, which is commonly read as -táš in the attestation of the same form in the preceding line (see van den Hout 1984a:68 n. 41). – The emendation ku-wa-ia-ta-a^! at KBo 4.14 ii 15 follows DLL:58, HED K:302 (differently CLL:118).

[E.R.]

For the present derivative of kuwaya-⁽ⁱ⁾ ‘to fear’, scholars have not only envisaged the meaning ‘fear’ as suggested in DLL:58f. (followed in HHw:89, HEG A-K:685) or ‘fearful (situation)’ (HW:357, CHD L-N:358), but also ‘reverence, respect’ (CLL:118, HED K:301f., CHD Š:88, Ünal 2007a:385). This interpretation is drawn from KUB 26.32 i 11: ^(11)DUTU-ŠI-ma EN-IA ku-wa-ia-ta-za ⁽¹²⁾šal-la-nu-mar-ra-za ša-ku-wa-šar-it ZI-it PAB-ḫa-ḫa-at “I have loyally protected His Majesty, my lord, out of fear/respect and magnification” (cf. HED K:301f., CHD Š:88). Independent of the precise translation, it is obvious that the connotation of kuwayata- is positive, here. The opposite is the case at KBo 4.14 i 15f. ⁽¹⁵⁾nu-ut-ták-⸢kán⸣ am-me-e-el ku-wa-ia-ta-a^! pa-ra-a né-ia-ru ⁽¹⁶⁾nu LUGAL-i [U]GU a-ak “(If such times, (so) fearful, arise again for me, if ..., if ..., or if ...,) my fearful situation shall be sent forth to you, and you shall (be willing to) die for the king” (cf. CHD L-N:358, HED K:302, Fuscagni 2014a; different van den Hout 1984a:68 n. 41). Consequently, the word can be understood in either way. Outdated Sommer & Falkenstein 1938a:73, Friedrich 1947a:304f.

[E.R.]

The dat./loc. sg. in -a constitutes unambiguous evidence for a non-mutated a-stem; see CLL:118; still different HEG A-K:685 (i-stem), HED K:301 (t-stem), van den Hout 1984a:68 n. 41 (neuter t-stem), HHw:88 (stem in -tt-). The collective form of the stem kuwayata also acquires a slightly more concrete sense then the common gender singular (see under Meaning). For the derivational process, see Sasseville 2021a:348.

[E.R.]

For the Luwian origin of the entire word family, see under the lemma of kuwayata-⁽ⁱ⁾.

[E.R.]

For the lemma head, see kuwaya-⁽ⁱ⁾.