xddaza-

This lexeme is a hapax legomenon attested in the Letoon trilingual inscription. The inscription is most commonly dated to 337 BCE, the first year of the Achaemenid king Arses, during the reign of the Carian satrap Pixodaros (Badian 1977a:49f, Bryce 1986a:48f, Keen 1998a:10, Wagner 2011a:156).

[D.S.] [O.B.]

acc. pl.

xddazas

N 320.20 (Xanthos)

The meaning ‘slave’ (or perhaps ‘servant’) has been generally accepted since the first edition of N 320 by Laroche 1979c:70. The notion of servitude is to be understood as the opposite of arawa ‘freedom’ (dat./loc. sg.) in the same sentence (N 320.21), into which the xddazas are released (hãti ‘they release’). The suffix -aza- indicates that the word denotes a human referent (see under Stem). Consequently, it stands to reason that a xddaza- denotes an unfree individual, and a meaning ‘slave’ or ‘servant’ is therefore appropriate (thus also Starke 1990a:363f, DLL:83, Neumann 2007a:119 with further references). However, the corresponding Greek text uses a different construction and contains no word that would be equivalent to xddazas (Eichner 1983a:54). The xddazas in this context are the slaves of a new Carian cult, the establishment of which is laid out in N 320 (Keen 1998a:10 with further references).

[D.S.] [O.B.]

The morphological structure of xddaza- is relatively transparent. It is an a-stem formed with the “professional suffix” -aza- (Carruba 1977a:303) to a base xdd- not attested elsewhere in Lycian. Eichner 1983a:56 argues that the same base underlies Luwian /hudarl(i)-/ ‘servant’. For further discussion on the suffix -aza-, see Laroche 1979c:98-100, Hajnal 1994a:151f, Hajnal 2003a:193, Sasseville 2015a:288f, Sasseville 2014-2015a:107-109, Martínez Rodríguez 2018a:279.

[D.S.] [O.B.]

For the lemma head see Lyc. A *xuwa-^(di).