dūwinin

The only reliable attestation of the lexeme occurs in the Zarpiya ritual (NS).

[E.R.]

acc.sg. c.

du-ú-i-ni-in

KUB 9.31 ii 28

(CTH 757, NS)

The reading du[-ú-]ị-ni-ia-ti at KUB 35.19 i^? 7’ as cited in Starke 1985b:162 (also Otten 1953a:47, DLL:101, CLL:240) is highly questionable, since virtually nothing is left of the putative -i-. – Cf. also the divine name ^DDuwiniš (nom. sg.; CLL:240).

[E.R.]

Checked against the photographs in the Mainzer Fotoarchiv.

[E.R.]

The word occurs in an incantation with the request to leave the human ritual client untouched, while an animal substitute is offered instead: “Eat sheep and bovines! Do not eat the human (dumu.nam.〈lú〉.u₁₉.lu-in) zaganin duwinin!” (KUB 9.31 ii 27f.). Neither the part of speech nor the meaning of zaganin and duwinin are clear. Görke 2015a did not give a reason for her translation ‘der zur Erde gehört’. Possibly, she thought of a connection with dūwaš-, but it remains unclear how. Therefore, the only specification of the meaning that can be offered to date lies in the fact that the designated property or item is in some way related to a human being.

Outdated or speculative analyses in Sommer & Falkenstein 1938a:85f.: ‘Fleisch’, Rosenkranz 1952a:26f.: ‘Unrat’, Carruba 1968a:15: ‘die knappe (? oder sa^!nin “gute”?) Speise’; without semantic interpretation Otten 1953a:46f. and Melchert 2003c:151 n. 20.

[E.R.]

With only the common gender acc. sg. in -in attested, the form may go back to a noun dūwin(i)-, an adjective dūwina/i-, or another adjective dūwini(ya)-.

[E.R.]