mišga-

This lexeme is found in the festival for Palaic pantheon.

[D.S.]

gen. adj. nom. sg. c.

mi-iš-ga-ša-aš

KBo 19.152 iv! 16’

(CTH 751, MS)

Checked against the photograph in the Konkordanz (Mainzer Fotoarchiv).

The word mi-iš-ga-ša-aš in KBo 19.156+ i 16’ has been interpreted as a nominative plural form by Carruba 1970a:64 and Oettinger 1978a:81. On the other hand, Melchert 1994a:220 opens the possibility of having a genitive singular, but does not give any further explanation regarding the syntax of the sentence. Sasseville 2019a:26 n. 23 interprets it as a genitival adjective in the nominative singular common gender dependent on kuiša (nom. sg. c.); see under meaning.

[D.S.]

In the Palaic passage, where the word mišgašaš is attested, body parts are shown to the god Zaparwa. It is said that the sacrificial meats and the tīlila are warm. Then, in the following sentence, the word mišgašaš is used to refer to the following two body parts mentioned, i.e. watila- and p/wuzzanni-. No meaning has been suggested previously; cf. Carruba 1970a:64, Carruba 1972a:49. Sasseville 2019a:26 n. 23 suggests tentatively the meaning ´mix´ based on an etymological approach with the Proto-Indo-European root *meik̑- ´to mix´. This is possible but contextually difficult to prove. In the New Script version of the festival text, the word šeḫḫannaš is used instead of mišgašaš, whose meaning is still debatable; see under the respective lemma.

[D.S.]

The lexeme mišgaša- appears to be a derivation with the suffix -aša- from a non-attested base *mišga-; cf. Sasseville 2019a:26 n. 23, Melchert 1994a:219f.

[D.S.]

The Indo-European etymology suggested in Sasseville 2019a:26 n. 23 is contextually too tentative to provide a Proto-Indo-European lemma in this dictionary.

[D.S.]