dūwazza-

Both attestations are found in incantations of birth rituals from the Tauriša tradition (MS).

[E.R.]

Checked against the photographs in the Mainzer Fotoarchiv. Note the spelling with -ú-.

[E.R.]

CLuw. dūwazza- functions as a poetic epithet of the Earth. At KUB 35.107 ii 11’, Sea, Sky and Earth come in threatening, but are “raised” by a deity. Thus, the dūwazza- Earth is “raised” by the “Great God” and the Sun-goddess of the Earth, and in sympathetic analogy also the head of the new-born child is raised. In the famous Wiluša song, at KUB 35.103 iii 13’, the “man” (lú-iš) beats the duwazza- earth (with his feet?). Most scholars follow Meriggi’s (Meriggi 1957a:210) early interpretation as “banales Beiwort der Erde” related to tūwā ‘in the distance, far away (?)’ and Hitt. tūwala- ‘distant, far’, hence ‘wide’ (Watkins 1987a:425f., CLL:240, HEG T:487, HHw:184, EDHIL:904, Steitler 2017a:396; no translation in DLL:101). On account of his interpretation of -zza- as a superlative suffix, Yakubovich 2012a:328f. specifies the meaning of dūwazza- as ‘widest’. Attractive as this solution may seem, the spelling with -ú- contrasting with -u- in tūwā and derivatives makes it suspect.

Alternatively, Rieken 2007a:296 (followed by Sasseville 2014-2015a:108 n. 8) suggests a connection with tūwaš- ‘harvest, fruit’ in Hittite context and CLuw. dūwaš- ‘harvest, fruit’. Accordingly, dūwazza- tiyamm(i)- would be ‘the (most) fruitful Earth’, but also here, one encounters the problem of divergent spellings with -u- and -ú-. Nevertheless, the fact that then the outlier with -u- appears in Hittite transmission tips the scales slightly in favor of the ‘fruitful, fertile’ solution.

[E.R.]

Obviously, the epithet ends in the adjectival suffix -zza-, for which Yakubovich 2012a:328f. proposed a superlative meaning. For the identification of the base tūwa-, see under Meaning and the lemma head CLuw. tūwa-.

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