m͂qre-

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.) as well as in the poetical inscription engraved on the lion sarcophagus of Antiphellos, dated on stylistic grounds to the beginning of the 4^th century BCE (Zahle 1979a:318, Mühlbauer 2007a:91).

[D.S.]

This word family surrounding m͂qre- often shows an additional prefix t-, e.g. tm͂qrẽ (TL 55.1), which is functionally (and etymologically) unclear (cf. DLL:130, who compares the first segment of Lyc. B timlu); see also the derivatives m͂qri-^(ti) and tm͂qris-^(ti). Schürr 2016d:165 assumes a prefix of the shape (u)t- based on one attestation, i.e. utm͂qrimi, but see under lemma m͂qri-^(ti).

[D.S.]

The lexeme m͂qre- represents something that is offered to the gods. This is made clear by the contexts of TL 44c.40, TL 44d.54 and even TL 55.1. In TL 44d.54, it is also said to have belonged to the Lycian king, occurring alongside pigasa ‘…’ and urasla ‘great offering’. Therefore, the meaning of m͂qre- must be related to something beneficial. However, without an etymological approach, it is hardly possible to find something accurate.Shevoroshkin 2012a:459, 475 (also Shevoroshkin 2011b:151) suggests a connection with Hitt. miyaḫuntešš-^(mi) ‘to grow old’ by translating it with ‘something ripe for a meal, apportioning’, which is hardly convincing. If we project the word back into the cuneiform script, we expect a Hittite or Luwian word like *mVḫur-(a)- as a cognate. Differently, one might have to consider a univerbation between (t)m͂- and qre-. Further evidence is needed.

[D.S.]

While Melchert (DLL:122) considers m͂qre- to have a mutated stem, we opt for neuter e-stem, which is supported by the nominative use in TL 44d.66. A common gender e-stem is also excluded based on this attestation.

[D.S.]

1. m͂qri-^(ti)

2. m͂qreime/i-

3. tm͂qris-^(ti)