dūtiya-

The word is attested once in the ritual against the disease of a child (NS).

[E.R.]

nom./acc. pl. n.

SÍG!du-ú-ti-ia

KBo 12.100 obv. 5

(CTH 765, NS)

Laroche 1973a:181 considers an Akkadographic interpretation (dūtu ‘potency, virility’), but this is incompatible with the context.

[E.R.]

Checked against the photographs in the Mainzer Fotoarchiv.

[E.R.]

The semantic interpretation of ^SÍGdūtiya- depends on the determinative SÍG for woolen objects and the context with a parallel clause using ^TÚGšeknuš ‘cloak’ in the same position: ⁽⁴⁾[m]a-a-la-kán ÍD-i MUŠ^ḪI.A IŠ-TU KUN^ḪI.A-ŠU-NU ḫa-me-in-kán-ta-at ⁽⁵⁾[^MU]^NUS.MEŠwa-šu-um-ma-ni-ia-ú-li-en-zi an-da ^SÍG!du-ú-ti-ia ⁽⁶⁾ḫa-me-en-ga-an-ta-at AT-ḪU-TIM an-da ^TÚGše-ek-nu-uš ⁽⁷⁾ḫa-me-en-ga-an-ta-at “In the Mala river, the snakes are tied with their tails, the wašummaniyaul(i)- women are tied together at their dūtiya- dresses, the companions are tied together at their cloaks” (KBo 12.100 obv. 4-5; cf. Starke 1985b:244, Laroche 1973a:181, HEG T:474f.). The only further specification possible lies in the fact that the ^SÍGdūtiya- is an item suitable to tie persons together, like a shawl, girdle or any lengthy piece of dress; cf. Laroche 1973a:181 (partie de la toilette féminine), HEG T:474f., HHw:182, Ünal 2007a:742; no translation in CLL:238.

[E.R.]

It is not unlikely that ^SÍGdūtiya- contains the adjectival suffix -i(ya)-, but the lack of a concrete semantic interpretation and the resulting intransparency of the rest of the word presents serious difficulties for any analysis.

[E.R.]

Although Starke 1985b:244 (followed in CLL:238) marks the word as Luwian, there is no positive indication for a Luwian origin. Neither does the lack of assibilation of the alveolar before -iya- point in that direction, because the lenis /d/ (spelled with singleton -t-) does not undergo this change.

[E.R.]