wārina-⁽ⁱ⁾

The form is attested twice in the incipit of an song in the Lallupiya tablet composed in the OH period.

[E.R.]

2sg. impv. act.	wa-a-ri-na	KBo 4.11, 50	(CTH 772, NS)
	wa-a-ri-na	KBo 4.11, 51	(CTH 772, NS)

The morphological analysis of the form depends entirely on the interpretation of the little context that the song incipits offer and, therefore, is highly insecure.

[E.R.]

Checked against the photographs in the Mainzer Fotoarchiv. – The reading of ap-pa in the same clause as a complete word (see CLL:20) is possible but not assured, because the edge of the tablet is abrased so that it is unclear whether or not another sign could have followed (ap-pa(-)[).

[E.R.]

The only context we have comes from the short incipit of a song that accompanies the drinking of ^dŠiuri (imma wārina imma wārina altannima appa mannun ^dAyantī). In CLL:258 and Tischler 2008a:220 neither a morphological analysis nor a semantic assignment are attempted. Sasseville 2021a:533f. cautiously suggests that wārina is a member of a class of causative verbs with the suffix -ina-⁽ⁱ⁾ (mainly attested in Palaic) and is therefore endingless, to be interpreted as a 2sg. impv. form. The repetition of the verb and the use of the intensifying particle may support this. Based on the fact that the preceding (line 49) and the subsequent incipit (line 55) contain a verb of calling, Sasseville concludes that this is also the case in line 50f. He proposes for wārina an etymological connection with wari(ya)-^(di) ‘to call’ (see under Lemma) and postulates a transitivizing function for the -ina-⁽ⁱ⁾ suffix. His translation of the sentence is: “Reveal, reveal to the deity Ayanti the mannun behind the altannima!” However, the interpretation of appa is open to doubt.

Therefore, a different stance is taken here. Following the imperative interpretation of Sasseville, one may consider a connection of wārina- with wār- ‘water’ and especially wāri(ya)- ‘related to water, watery, water’ so that one would arrive at a factitive meaning ‘to make watery, to water’. Such an understanding of the passage is supported by the occurrence of altannima immediately afterwards, a word that certainly belongs as a derivative to altann(i)- ‘spring, well’ meaning perhaps something like ‘area of the well (?), sacred spring basin (?)’ (the parallel to Pal. kuwalima ‘enclosure’ is already drawn in Sasseville 2021a:533f.). If correct, the first part would mean “Water indeed, water indeed the area of the spring ...” or, depending on the interpretation of appa, “Water indeed, water indeed behind the area of the spring ...” In this case, the context would refer to the irrigation of land or flooding a sacred spring basin.

Obviously, both interpretations contain aspects that cannot be proven, so far.

[E.R.]