šūrušūru-

This lexeme is found in a festival text for the Palaic pantheon.

[D.S.]

2sg. impv. act.	šu-u-ru-šu-u-ru	KUB 32.17+ 20’	(CTH 751, MS?)
	šu-u-ru-šu-u-ru	KUB 32.17+ 24’	(CTH 751, MS?)

Checked against the photograph in the Konkordanz (Mainzer Fotoarchiv). The second sign RU in the word šu-u-ru-šu-u-ru in KUB 32.17+KUB 35.167 20’ is marked as faulty in Carruba 1970a:17, but not in Carruba 1972a:13. Based on the photograph of the Konkordanz, the sign is fine and there is no correction to be made.

[D.S.]

Both attestations of the lexeme are found in a fragmentary passage, where bread loaves are offered to one god after the other. First, the offerings are given to the divine couple Zaparwa and Kataḫzip/wuri. Then, a beneficial formula is demanded from the god pašḫullašaš Tiyaz, before the bread loaves are presented to him. The next two recipients, i.e. Ilaliyantikeš and Ḫašamili, are briefly addressed and the context is too fragmentary to draw any information. The lexeme šūrušūru- appears for the first time after the following deity ḫašāwanz(a) Kamama is mentioned and then again after Šaušḫalla. Due to the new Join of KBo 40.108 made by D. Sasseville, it has become clear that šu-u-ru-šu-u-ru-at (likewise šu-u-ru-šu-u-ru-ma-at) represents a complete clause in itself, i.e. šūrušūru=at and šūrušūru=ma=at. Thus, šūrušūru can be best interpreted as a 2sg. impv. verbal form (with full reduplication). Its previous interpretation as a neuter noun would now create a syntactic difficulty (pace Carruba 1970a:71). The enclitic pronoun =at should refer to the bread offered by the Tabarna and Tawannanna, which means that the verb refers to an action to be performed to the bread by the deity. Until further evidence or at least an etymological connection, no semantics are posited here (neither in Kammenhuber 1959a:24, 86, Carruba 1970a:71, Tischler 2008a:177, Ünal 2016a:996).

[D.S.]

No etymology possible.

[D.S.]