qñza

This lexeme is attested in the inscription of the inscribed pillar of Xanthos, dated contextually to shortly after the ascension of Artaxerxes II in 405-404 BCE and stylistically to around 400 BCE (Borchhardt & Eichner 1997-1999a:19f.).

[D.S.]

The phrase qñza prijelija could be either the subject or the direct object of the medio-passive verb tesẽni, which might have something to do with ‘swearing an oath’. The adjective prijeli(je)- means ‘of one’s will, willing(ly)’, which implies that the qñza are something deliberate. Schürr 2018b:78 compares qñza with HLuw. /kwanza-^(di)/ ‘to carve’, which is phonologically attractive. The divine name ^dkwanza- c. (^dGUL-za-) ‘fate deities’ could thus be equated to Lyc. B qñza, although the latter would have to be collective. The interpretation of qñza as deities would be supported by the following sentence, which also mentions deities, i.e. xbadasa and esẽnẽmla, as subjects of the verb. In any case, further evidence would be welcome.

Shevoroshkin 1971a:211 compares Lyc. B qñza to Hitt. ḫanzašša- c. ‘offspring’, which is phonologically outdated. His more recent comparison with Hitt. kwan-^(mi) ‘to strike’ is phonologically more adequate (Shevoroshkin 2014a:243).

[D.S.]