/tiwadama/i-/, (DEUS)SOL-wa/i-tà-mi-
‘the sun-god’s (devotee)’
- Language
- Hieroglyphic Luwian
- Grammar
- adj
- ID
- 2667
1. Individual Anatolian Languages
1.1 Hieroglyphic Luwian
/tiwadama/i-/, (DEUS)SOL-wa/i-tà-mi-
‘the sun-god’s (devotee)’1.1.1Transmission
This lexeme is attested ten times in inscriptions from Karkamiš, Tabal, Cilicia and Commagene, dating from 8th to the early 7th century BCE.
[A.P.]
1.1.2Forms
| nom. sg. | /tiwadamis/ | (DEUS)SOL-wa/i-tà-mi-i-sa | KULULU 2, §1 (Tabal) |
| SOL-wa/i+ra/i-mi-sa8 | KULULU 4, §2 (Tabal) | ||
| KULULU 4, §1 (Tabal) | |||
| SOL-wa/i+ra/i-mi-sa | HİSARCIK 1, §1 (Tabal) | ||
| SOL-tà-mi-sá | BOYBEYPINARI 2, §5 (Commagene) | ||
| (DEUS)SOL-mi-sá | KARATEPE 1 (Hu.), §1 (Cilicia) | ||
| (DEUS)SOL-mi | KARKAMIŠ A21, §2 (Karkamiš) | ||
| dat./loc. sg. | /tiwadami/ | ti-wa/i+ra/i-mi | KULULU 5, §3 (Tabal) |
| gen. | /tiwadamas/ | (DEUS)SOL-wa/i+ra/i-ma-sa-’ | KARKAMIŠ A18h, §1 (Karkamiš) |
| (DEUS)SOL-wa/i+ra/i-ma-sa | KARKAMIŠ A5a, §1 (Karkamiš) |
There may be another attestation of the word at KARKAMIŠ A18f, §1, as Hawkins 2000a:186 mentions traces on the squeeze that he transliterates as 〈(D[EUS)SOL…]〉, but it is visible neither on the photo nor on the drawing and therefore omitted in the above table.
The attestation in KARKAMIŠ A21, §2 is analysed as a nom. sg. c., because the inscription features many words whose endings have been left out, and the present lexeme is probably part of the subject noun phrase. However, the clause breaks off shortly after, and it is therefore possible that the form should be analysed as a dat./loc. sg. instead.
[A.P.] [AH.B.]
1.1.3Graphic Features
1.1.3.1Phonological Interpretation
The phonological interpretation of this lexeme is reasonably certain because of its evident and close relationship to /tiwad-/ ‘sun’ and the deity name /Tiwad-/ ‘sun-god’ (see Hawkins 1970a:82). The close morphological ties are supported on the graphemic level, where the spelling of the present lexeme mostly includes the two logograms DEUS and SOL, the first in determinative function, the latter in representing part of the phonological form. Once, the word is attested in fully syllabic spelling 〈ti-wa/i+ra/i-mi〉 (KULULU 5, §3), i.e. /tiwarami/ with rhotacised intervocalic /d/,In his editio princeps of the inscription, Kalaç 1986a:360 had regarded the addition of the sign 〈+ra/i〉 as an error on part of the scribe, but it fits perfectly within the morphology of the word, as was clear to later scholars, cf. e.g. Hawkins 2000a:485. which serves as additional proof that the phonology of the word has been correctly interpreted.
[AH.B.]
1.1.4Meaning
The meaning of this adjective has seen some debate among scholars. Most frequently, the word appears in the collocation 〈(DEUS)SOL-wa-tà-mi- CAPUT-ti-〉, approx. /tiwadama/i- …-tt(i)-/, meaning ‘tiwadama/i- prince/nobleman/person?’, in which it modifies the noun it precedes. Semantically, the phrase has been regarded as an honorific epithet either from the religious or the secular domain. In the religious interpretation, the collocation has long been translated with ‘sun-blessed prince’, which was first suggested by Hawkins 1970a:82 and followed by other scholars. Hutter 2003a:227 proposed a slightly different interpretation as ‘devoted to the sun-god’. According to this view, the phrase is used to express the author’s allegiance to the sun-god.
The secular interpretation regards it as expressing allegiance to a worldly ruler instead. Building on an early suggestion by Bossert 1948a:170, 176f. because of the Hittite expression dUTUši ‘My Sun, Majesty’,Bossert 1948a translated the phrase as ‘My Sun’s man’ (“meiner Sonne Mann”), wrongly assuming that the phonetic complement represented an enclitic possessive pronoun as it could have done in Old Hittite; HLuw. does not have such pronouns, however. He discusses the title ‘My Sun’ in Hittite and the neighbouring languages in greater detail in Bossert 1957c, reiterating his views regarding the translation of the Phoenician original of the bilingual KARATEPE 1 inscription on p. 114. Goedegebuure (unpublished conference paper; followed by Yakubovich 2017e:s.v.) has suggested that the word represents the possessive of the royal address and appellative ‘His Majesty’, i.e. ‘of His Majesty, His Majesty’s’.
Recently, Melchert 2021a:287-289 incl. n. 22 has pointed out that the secular interpretation is unlikely, precisely because it relies on the polysemous use of the deity name /Tiwad-/ ‘sun-god’ as a title of address for the king. While HLuw. avails itself of this double meaning, it must be noted that it employs a different logogram for the royal address, viz. SOL2 (sign *190), which depicts a winged sun disk and thus looks markedly different to the oval-shaped SOL (*191), and there is no reason to assume different logograms were used for the title on the one hand and a putative adjective derived from it on the other hand.Melchert 2021a:287-289 interprets the spelling 〈CAPUT-ti-〉 to represent /zid(i)-/ ‘man’, i.e. the same as 〈VIR-ti-〉, but this is unlikely, see HLuw. CAPUT-ti- ‘prince, nobleman’. Moreover, Melchert 2021a notes that hardly any of the inscriptions mention any ruler that the adjective could refer to, instead the phrase usually occurs in the context of religious affiliations. Thus e.g. in KULULU 4, §§1-2, which runs: EGO-wa/i-mi ru-wa/i-sa4 IUSTITIA-ní-sa á-sá-ha SOL-wa/i+ra/i-mi-sa8 ta-ha-wa/i-mu SOL-wa/i+ra/i-mi-sa8, approx. /ammu=wa=mi Ruwas tarrawannis asha tiwadamis hamsis (an)ta=ha=wa=mu tiwadammis/, meaning ‘I was Ruwa the loyal (one), the grandson of a sun-god’s (devotee), and myself also the sun-god’s (devotee). (The gods loved me well...)’, where the author is identified with respect to both his genealogy and his devotion to the sun-god in particular.
[AH.B.]
1.1.5Stem
The word appears to be derived from /tiwad-/ ‘sun’ with the suffix /-ama/i-/, which is used to form denominal adjectives of appurtenance (see Melchert 2003b:195). As is obvious from the attestations and expected for an adjective, the stem is subject to i-mutation.
[AH.B.]
For the lemma head see HLuw. */tiw-/.