ḫalliš-

The attestations of the lexeme are limited to the Puriyanni ritual so far (from MS onwards).

[E.R.]

Checked against the photographs in the Mainzer Fotoarchiv, except for KUB 35.55 (no photograph available).

[E.R.]

From the contexts, it is clear that ḫalliš- denotes an affliction that the ritual patron has to dispose of, together with the adduwalza utarša ‘evil word’ and parattanza ‘impurity’ (KUB 35.54 ii 39’, iii 1f., 22-24). The cautious suggestion by Starke 1990a:113 that ḫalliš- refers to an unpleasant weather condition was rightly rejected in CLL:48, because it started from an erroneous understanding of adduwalza utarša as ‘evil water’. Instead, Melchert’s (CLL:48) alternative translation as ‘sickness, pain’ gained some support (HHw:36, Melchert 2004d:473, Yakubovich 2017d, Sasseville 2021a:530f.). More recently, Mouton, Puértolas Rubio & Yakubovich (pers. comm.) suggested ‘contamination’, which fits the context and permits to understand the verb ḫallīna-⁽ⁱ⁾ as either ‘to contaminate’ or ‘to treat and undo contamination’.

[E.R.]

Starke 1990a:112 (followed in HHw:36, Melchert 2004d:473, Yakubovich 2017d, Sasseville 2021a:530f.) classified the form plausibly as the neuter nom./acc. sg. (with the secondary ending -ša/-za) of a stem in -iš-. In view of the cognate formations ḫallīna-⁽ⁱ⁾ and ḫalliyatt(a)-, the base of ḫalliš- is most likely an unattested i-stem noun *ḫall(i)- (for the type, cf. tāru- ‘wood’ and tāruš- ‘statue’).A derivational relationship with ḫalāl(i)- ‘pure’, now outdated, was proposed in DLL:38.

[E.R.]

For a tentative reconstruction of the root, see under Pal. ḫalāi-.