*di̯éu̯-ot-/*di̯ut-´

This lexeme is attested more than 40 times in inscriptions from Malatya, Karkamiš, Tell Ahmar, Maraş, Cilicia, Commagene, Emirgazi, Boğazköy, the Amuq and Tabal dating from the second half of the 13^th to the early 7^th century BCE.

[A.P.]

The above table offers a representative selection. Damaged and uncertain attestations have been omitted.

In KÜRTÜL, §6, the last sign could be 〈sa〉 or 〈ha〉, i.e. either a nom. sg. ending or the enclitic particle /=ha/ ‘and’, but the inscription is too damaged to tell.

[A.P.] [AH.B.]

The meaning of this deity name has long been clear, it was first suspected to signify the sun-god by Güterbock 1942a:28, 53 and Güterbock 1943a:298f. and later accepted generally, cf. e.g. Alp 1950b:4 and Laroche 1960c:100f. While not the most frequently mentioned deity in the HLuw. corpus (the storm-god /Tarhunt-, Tarhunza-/ occurs at least over 200 times, and the goddess Kubaba approx. 100 times), the sun-god nevertheless holds a prominent place in the Luwian pantheon. Hutter 2003a:224-227 provides a brief summary of the position of the sun-god in Luwian religion.

In the texts, the sun-god is often mentioned together with other gods, thus e.g. in KARKAMIŠ A6, §20: wa/i-ta (DEUS)TONITRUS-hu-ti-i (DEUS)SOL-ti-i (DEUS)ku+AVIS-pa-pa-ia-ha ta-ni-mi-i-ha-a-wa/i DEUS-ni-i FRONS-ti-i SUPER+ra/i-a PUGNUS-ri+i-lá/í-wa/i, approx. /wa=an=tta Tarhunti Tiwadi Kubabaya=ha tanimi=ha=wa massani hanti sarra ariwi/, meaning ‘I (will) raise him up before the storm-god, the sun-god, and (the goddess) Kubaba, and every god’ (cf. Hawkins 2000a:125).

[AH.B.]

The noun is a common gender stem in /-ad-/, which was already clear to Laroche 1958a:108 for the CLuw. form. The attestations for the nom. sg. form atest to stem allomorphy with /Tiwadis/ as well as /Tiwazas/, the former representing a secondarily mutated stem. The latter form shows a recharacterization, in which the generalised full grade nom. sg. c. ending has been attached to the already fully inflected form /Tiwaz/ (as in CLuw.) without prior elision of the stem-final dental. Hawkins, Morpurgo Davies & Neumann 1973a:40 n. 141 suggest that the recharacterization may have taken place in analogy to the name of the Storm-god /Tarhunt-, Tarhunza-/. In addition to the stem allomorphy visible in the nom. sg. for /Tiwad-, Tiwaza-/, it is possible that the acc. sg. displays a similar variance between overtly attested /Tiwadin/ and unattested */Tiwazan/, because such occurs in the case of the deity name /Tarhunt-, Tarhunza-/, the name of the storm-god. However, only further textual evidence can prove this.

This deity name has served as the basis for a number of personal names (see e.g. already Laroche 1960c:101), e.g. /Azatiwada-/,Although see the doubts regarding the morphological analysis expressed by Tischer in HEGS:1102f.) /Tiwadamuwa-/, /Tiwadalliya-/, /Tiwadami-/, /Tiwadawiya-/ (for which see Zehnder 2010a:292 and Yakubovich 2013a:88) etc.

[AH.B.]

1. /tiwadama/i-/

The attestations of this divine name are broadly strewn across the genres (from MS onwards).

[E.R.]

^Dutu, the Sun-god, is the addressee in KUB 35.107 iii 11’. For other interpretations of the sequence ^Dutu-wa-ti, see Steitler 2017a:387f. – The assignment of ti-wa-⸢ta⸣(-)[ at KUB 32.70, 6 is uncertain due to the break after -⸢ta⸣. For another possible attestation on KBo 44.241, 3’, see Sasseville 2019b:119. – On ^Dutu-ša-an-za-a[n] at KUB 35.90, 7’ with the marker -nz- for the plural possessor, see Melchert 2000a:177.

[E.R.]

Checked against the photographs in the Mainzer Fotoarchiv.

[E.R.]

Based on the spellings with phonetic complements such as ^Dutu-wa-za (KUB 35.78 i^? 9’) and the comparison of ^Dutu-ti-i da-a-ti-i (KUB 35.107 iii 10’) with ta-a-ti-iš ^Dti-wa-az ‘father Sun-god’ (KUB 35.68, 16’), Rosenkranz 1948aand Otten 1953a:50f. recognized the match of ^Dutu- ‘Sun-god’ with ^Dtiwat-. The reading and translation soon entered the handbooks (HW:329, Kronasser 1956a:62, DLL:128f., Starke 1990a:145f., CLL:229f., Rieken 1999a:104f., Melchert 1994a:231 et al., HHw:178, HEGŠ:199, EDHIL:766, HEDSE, SI, SU:119f.). For a recent philological treatment of the male Sun-god and female Sun-godess of the Earth (tiyammaššiš) as well as the cultural context, see Steitler 2017a(with bibliography).

[E.R.]

Already Otten 1953a:50 posited a stem ending in an alveolar; likewise, Starke 1990a:145f.

[E.R.]

1. tiwariya-

2. tiwatani-^(ti)

3. tiwataniya-

4. tiwataniya-^(ti)

5. tiwataniyama-

6. ^ḪUR.SAGtiwadašša- (del Monte & Tischler 1978a:432, HEGT:399)

7. PN Tiwa(d)-…/Tiwada-… (Starke 1990a:146)

8. PN Tí-wa-tí-ia (in Old Assyrian) (Yakubovich 2010a:211-213, Kloekhorst 2019b:60)

The word appears once in a NS ritual text, while the genitival adjective occurs in a NS votive text.

[E.R.]

Unless the form is another instance of ud ‘day’ (as ibid. iii 5’, iii 7’), it could represent a nom. sg. of CLuw. Tiwat- ‘Sun-god’ (thus Starke 1990a:145, followed tentatively in CLL:229).

[E.R.]

Checked against the photographs in the Mainzer Fotoarchiv.

[E.R.]

The semantic interpretation at KUB 35.127 iii 9’ as ‘Sun-god’ relies on the reading of the logogram as ^Dutu (rather than ^Dud, see under Forms). More problematic is the interpretation of tiwatašša in ]x-ma ti-wa-ta-aš-ša kù.babbar ⸢5⸣ gí[n “... tiwatašša of 5 shekels of silver” (de Roos 2007a:261-265). Tischler (HEGT:399), Ünal 2007a:722, and de Roos 2007a:265 understand the word as the designation of an object or implement made of silver, presumably intended as a votive offering for the Sun-godess of Arinna. Alternatively, tiwatašša could also be an adjective ‘related to the Sun-god(dess)’ (in depictive function) governed by the preceding word ending in ]x-ma. The latter interpretation is preferred here, because the Sun-godess of Arinna is mentioned a few lines earlier (ibid. rev. 16).

[E.R.]

For the consonant stem, see under the lemma Tiwat- in Cuneiform Luwian.

[E.R.]

Nothing in the context hints at the Luwian origin of the word, but the combination of the determinative for divine names and the stem final -at- (plus nom. sg. c. ending /-s/) points to a Cuneiform Luwian reading /tiwats/ (Starke 1990a:145, CLL:229). The genitival adjective tiwatašša, be it an adjective or substantivized, is clearly Luwian on account of both its base tiwat- and its suffix -ašša/i- (HEGT:399).

[E.R.]

This deity is well attested across the Palaic corpus.

[D.S.]

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

[D.S.]

The deity tiyaz has been interpreted early on as the Sun-deity based not only on contextual grounds but also on comparative grounds with the Hittite version of the festival of Ziparwa, in which Tiyaz is rendered with ^dUTU.  (Laroche 1948-1949a:10f., Kammenhuber 1956a:15, Kammenhuber 1959a:21f., Carruba 1970a:75, Watkins 1974b:106f., Steitler 2017a:403-407). On its epithet pašḫullaša-, see under lemma.

[D.S.]

Though a dental stem tiyat(t)-, the name is unfortunately only rendered in its nominative form tiyaz (< *tiyat(t)- + -s), which is also used at the default stem form. For the synchronic palatalization of -w- > -y- adjacent to a -i- in Palaic, see Sasseville & Yakubovich 2018a:49f.

[D.S.]