ušantarai(ya)-

The adjective is attested in several ritual texts mentioning the ^DGUL-šeš, the ^DDaraweš or both, once in a votive text and once in a cult inventory (all NS tablets).

[E.R.]

dat./loc. sg.	u-ša-an-da-ra-a-i	KUB 15.9 obv. 4’	(CTH 570, NS)
nom. pl. c.	ú-ša-an-da-ra-in-zi	KUB 35.84 obv. ii? 12’	(CTH 457, NS)
dat./loc. pl.	[ú-ša-a]n-da-ra-ia-an-za	KUB 35.84 obv. ii? 9’	(CTH 457, NS)
dat./loc. pl. (Hitt.)	ú-ša-an-ta-ra-i-ia-aš	KBo 55.181, 5’	(CTH 530, NS)
	ú-š]a-an-ta-ra-ia-aš	KBo 55.181, 7’	(CTH 530, NS)
unclear	u-š]a-an-da-ra-i[a-	KUB 58.108 iv 2’	(CTH 434, NS)

The attestation of u-ša-an-da-ra-a-i at KUB 15.9 obv. 4’ (in a fragmentary context) is analyzed as an adjective (following Otten & Siegelová 1970a:33-36 and de Roos 2007a:164 n. 368; contra Goetze 1938a:75, Starke 1990a:165, CLL:246, HHw:211, HEG U-Z:112 advocating a verbal interpretation), not only for economic reasons, but also, and mainly, because one would expect a suffix combination containing -antar- (< *-e/ont- + *-ro-) to be denominal in origin, which precludes a 3sg. pres. ind. act. in -Cai (cf. Sasseville 2021a). Instead, the form is a dat./loc. sg. in -ai < *-aiy-i (cf. wa-aš-ḫa-i at KBo 34.186, 5’). – The dat./loc. pl. form [ú-ša-a]n-da-ra-ia-an-za stands syntactically for a nom. or voc. pl.

[A.B.] [E.R.]

Checked against the photographs in the Mainzer Fotoarchiv. ­– If the assignment of u-ša-an-da-ra-a-i to this lemma is correct, the word shows variation between initial u and ú, as do other members of the word family. This would agree with the restoration of u-š]a-an-da-ra-i[a- at KUB 58.108 iv 2’, which follows the spelling of u-ša-an-da-r[i-in] ibid. iv 5’ and u-ša-an-da-ri-iš ibid. iv 10’.

[E.R.]

The stem ušantarai(ya)- is attested as an attribute of ‘tables’ and the ‘GUL-ša- deities’. It is obviously derived from a non-mutating -a- stem *ušantara-, which itself is an individualizing and/or abstract noun of the adjective ušantara/i- ‘bringing gains, bringing blessings’. The resulting meaning should be ‘related to the action of gains-bringing/individual bringing gains’. Confirmation comes from its function as attribute of tables in sacrifice, which cannot bring gains themselves, but rather belong to the action of gains-bringing. However, both could be said of the GUL-ša- deities. Naturally, both meanings come very close to each other and are normally not distinguished by scholars, even when the adjectives are recognized as different lexemes as in DLL:103, Otten & Siegelová 1970a:35, Weitenberg 1984a:389, Starke 1990a:376, CLL:245f., HEG U-Z:112. For the discussion of the meaning of the base ušantara/i-, see under Lemma.

[E.R.]

For the final suffixes -a- + -i(ya)- of the stem ušantarai(ya)-, see under Meaning. Its base *ušantar- can be analyzed as root uš- + suffix -ant- + -ar- with i-mutation (Starke 1990a:165, 349, 374-377, based on Goetze 1938a:75; see also DLL:103).

[E.R.]

There can be no doubt about the Luwian origin of the word, on account of the gloss wedges, the Luwian stem formation and endings, and the root uš- (or waš-) not reflected in Hittite.

[E.R.]