/tawasha-/, ta-wa/i-sa-ha-, *476
‘appearance, manifestation’
- Language
- Hieroglyphic Luwian
- Class
- Derivative
- Grammar
- subst, common gender
- ID
- 258
1. Individual Anatolian Languages
1.1 Hieroglyphic Luwian
/tawasha-/, ta-wa/i-sa-ha-, *476
‘appearance, manifestation’1.1.1Transmission
This lexeme is only attested in the Iron Age period. Its first attestation is to be found in the inscription of BOYBEYPINARI 2 dated to the reign of Suppiluliuma (either second half of the 9th century or late 9th-early 8th century BCE, cf. Simon 2014e:248-252).
[D.S.]
1.1.2Forms
| acc. sg. | /tawashan/ | (“L.476”)ta-wa/i-sa-ha-na | BOYBEYPINARI 2, §20 (Commagene) |
| L.476-wá/í-sa-ha-na | CEKKE, §27 (Karkamiš) | ||
| ta-wa/i-sa-ha-n[a] | KULULU 5, §12 (Tabal) |
1.1.3Meaning ‘appearance, manifestation’
Pace Hawkins 2000a:340, Yakubovich 2002a:193f., Giusfredi 2010b:258 n. 569, Payne 2012a:81, a formation in /-asha-/ can hardly be adjectival. From a morphological perspective, the word ta-wa/i-sa-ha-na is an abstract noun in /-asha-/ c. (Starke 1979a) derived from the nominal stem /taw(i)-/ ‘eye’. If the identification of the derivational base is correct, the noun /tawasha-/ c. refers to something pertaining to the sight. In the sentence of CEKKE, §27 cited below, it is modified by the preceding genitive (DEUS)ku-pa-AVIS-pa-si ‘of Kubaba’ and followed by another noun CORNU+RA/i-na ‘abundance’. The concept of abundance indicated here would be to specify the purpose of the manifestation of Kubaba. An appropriate translation would be:
(DEUS)ku-pa-AVIS-pa-si-pa-wa/i L.476-wá/í-sa-ha-na CORNU+RA/I-na ní LITUUS+na-ti (CEKKE, §27)
´Let him not behold the manifestation of Kubaba in respect to abundance.´
A double accusative construction (in this case accusativus limitationis) is more adequate than taking an abstract formation in /-asha-/ to be adjectival. The next passage contains also a double accusative construction, but, in this case, the noun /tawasha-/ specifies which aspect of the soul should not receive the status of Tarhunz.
á-pa-ti-pa-wa/i á-lá/í-sa (DEUS)ku-AVIS á-pa-si-i-na “COR”(?)-ni-na (“L.476”)ta-wa/i-sa-ha-na PRAE-na ‹ARHA› TONITRUS-wa/i-nú-wa/i-tu (BOYBEYPINARI 2, §20)
´May Lady Kubaba not let his soul reach the status of Tarhunz in respect to its appearance.´
In sum, the semantics ‘appearance, manifestation’ are both contextually and morphologically proper and, therefore, assigned for the lexeme /tawasha-/. For double accusative constructions especially with causative verbs in Hittite see van den Hout 1992a, Hoffner & Melchert 2008a:246-250.
[D.S.]
2. Reconstruction
2.1Reconstruction
The nominal formation /tawasha-/ c. is here interpreted as a derivative in /-asha-/ c. (< *-Vsh2o- + -eh2-) from the nominal base /taw(i)-/ ‘eye’. For the reconstruction of the suffix /-asha-/ c. compare the slightly different view of Melchert 2014d:205f.
[D.S.]
For the base of the derivative see HLuw. /taw(i)-/.
3. Proto-Indo-European
3.1Semantic Reconstruction
The semantic analysis of the formation underlying Luw. tawasha- ‘appearance’, viz. pre‑Anat. *(s)h3eku̯‑(e)s‑h2‑eh2- (on the morphological segmentation, cf. below), is straight forward: the neuter s‑stem PIE *(s)h3éku̯‑os- is an abstract meaning ‘orientation’ (if ← ‘to follow’) or ‘sight’ (if ← ‘to see’), the collective PIE *(s)h3éku̯‑(e)s‑h2- derived thereof denotes ‘the visible world’. While Gk. ὄψανον ‘vision, apparition’, on the one hand, is understood as a substantivized adjective of appurtenance ‘belonging to the visible world’ > ‘visible’, Luw. /tawasha‑/, on the other hand, is an abstract of such an adjective, viz. ‘visible’ → abstr. ‘visibility’ > ‘appearance(?), manifestation(?)’.
3.2Morphological Reconstruction
According to Melchert 2014d:205f., the complex suffix PAnat. *‑(a)sHa- is derived via the following process: s‑stem (here: *(s)h3éku̯‑os- > Lat. =secusEven if there are hints at masculine (thus, o‑stem) forms, there is stronger evidence for the s‑stem in Latin, differently IEW:897, WH II:506, EM:608, EDLIL:551.) → collective (here: *(s)h3éku̯‑(e)s‑h2- → Gk. ὄψανον) → thematic stem (here: *sh3eku̯‑(e)s‑h2‑eh2- > Luw. tawasha‑).
An s‑stem *(s)h3éku̯‑os‑, *(s)h3ku̯‑és- ‘sight’ may be observable in Lat. seques‑ter ‘trustee’ and =secus ‘‑wards’.The Indo-Iranian stem *ak‑š- is probably not an old s‑stem (as IEW:775f. implies), but influenced by PIIr. *Huši- ‘ear’ (cf. YAv. uši- ‘ear’), cf. NIL:375 n. 15.The proposed collective PIE *(s)h3éku̯‑(e)s‑h2- may be continued in the substantivized no‑derivative Gk. ὄψανον ‘vision, apparition’.Cf. also Gk. λείψανον ‘remainder’ (E.+), which can similarly go back to *lei̯ku̯‑s‑h2‑no‑. Vaniček I:8 interprets ὄψανον as “ὀπτ‑ανο‑ν”, which phonologically does not make any sense.
Following the PAnat. Reconstruction as well as the semantic development outlined above, the collective underlying Gk. ὄψα‑νον ‘vision, apparition’ and Luw. /tawasha-/ ‘appearance(?)’ may be reconstructed as PIE *(s)h3eku̯‑(e)s‑h2- ‘everything visible, visible world’ cautiously.
[A.O.]
4. Transmission
PIt. *seku̯o/es- ‘sight’, cf. Lat. sequester ‘intermediary; trustee’ (Pl.+), Lat. (?)=secus ‘‑wards’Cf. Lat. extrīn=secus ‘from without; outside’, intrin=secus ‘from within; inside’, etc. Lat. secus prep. ‘beside; in accordance with’ (only in post‑classical inscriptions) is reanalyzed from the univerbations.
Lat. secus adv. ‘otherwise, different’ (Pl.+), OIr. sech ‘beside, without’, Gaul. hep ‘without’ rather belong to PIE *sekH- ‘to separate’ (LIV²:524), cf. EDPC:328f., differently Klingenschmitt 1980a (followed by EDLIL:551, regarded as unlikely by WH II:506), cf. also Viredaz in CÉL 2 (2004):334.
WH II:506, EM:608f., 615f., EDLIL:551, OLD²:1899f., 1919