*tu-ii̯o/i-

This lexeme is attested four times in inscriptions from Tabal and Assur, dating to the late 8^th century BCE.

[A.P.]

nom. sg.	/tuwis/	tu-wa/i-sà	KIRŞEHİR, §1 (Tabal)
acc. sg.	/tuwin/	tu-wa/i-na	HİSARCIK 1, §5 (Tabal)
			ASSUR letter e, §30 (Assur)
			ASSUR letter f+g, §52 (Assur)

[A.P.]

A pronoun, the word has been semantically clear for a long time, see e.g. Hawkins, Morpurgo Davies & Neumann 1973a:36 and Oshiro 1988c:50f., although not all instances were correctly identified.Meriggi 1934a:88 attributed the occurrence in HİSARCIK 1, §5 to the numeral ‘two’ instead, a stance he maintained also in Meriggi 1975a:25. This was corrected by Morpurgo Davies & Hawkins 1987a:279. Due to its second person deixis, the word is obviously exclusive to texts directed at a specific addressee, usually in the context of an appeal. HİSARCIK 1, §5 is a case in point with an appeal to a deified mountain: a-wa/i á-wa/i-´ ha-tu+ra/i-la-´ PUGNUS.PUGNUS-la tu-wa/i-na si-sà+ra/i-li-na ku+ra/i-ti-sá SERVUS-lá/í-na, approx. /a=wa awi hattural(l)a …-la tuwin sisarlin Kurtis hudarlin/, probably translating as ‘Come (now), hold in life (?) your worshipper, Kurti’s servant’ (cf. Hawkins 2000a:483).

[AH.B.]

Itself formally an adjective, the possessive pronoun derives from the oblique stem /tu-/ of the personal pronoun /ti/ ‘you (sg.)’, cf. e.g. Yakubovich 2015b:6.4, and also Oshiro 1988c:50f. who presents some of the 2sg. personal pronoun forms and Hittite cognates side by side. The HLuw. form is most likely derived with the frequent adjectival suffix /-i(ya)-/, although more evidence from other slots in the paradigm is needed for proof. Since it shows adjectival inflection, it is assumed to undergo i-mutation, even if the underspecified sign 〈wa/i〉 cannot convey the change unambiguously.

[AH.B.]

This lexeme occurs in Cuneiform Luwian festival fragments.

[O.B.]

nom. sg. c.	tu-ú-i-˹iš˺	KUB 35.133 ii 27’	(CTH 665, LNS)
	[t]u-ú-i-iš	KBo 20.20 rev. 5’	(CTH 665, OS)
		KBo 25.56 iv 22’	(CTH 665, OS)
	tu-ú-˹i-i˺[š]	KBo 20.17 iv 7’	(CTH 665, OS)

All forms have been checked against the Konkordanz (Mainzer Photoarchiv).

[O.B.]

On KUB 35.133 ii 27, CLuw. tūwiš occurs in the following passage: a-a-wa ^dU AN tu-ú-iš UD.KAM-iš ta-at-ta. In the sentence, the adjective tūwiš appears to modify UD.KAM-iš ‘day’. Meriggi 1957a:220 convincingly translates the nominal phrase as ‘your day’, the whole sentence meaning ‘oh Storm-god of heaven, your day has come’. The meaning ‘your’ for CLuw. tūwi(ya)- is followed in CLL:239.

[O.B.]

On the basis of the attested nom. sg. c. forms, it is in principle not possible to know whether this lexeme is a stem in -a/i- or -i(ya)-. However, since evidence from both Luwian and Lycian shows that possessive pronouns are formed with the suffix -i(ya)- in these languages, a stem tūwi(ya)- is most probable (cf. e.g. HLuw /ami(ya)-/ ‘my’, Lyc. tuwi(je)- ‘your’).

[O.B.]

This lexeme is a hapax in Lycian A appearing in TL 44, the inscription on the pillar of Xanthos. The pillar is dated stylistically to around 400 BCE and contextually to shortly after the ascension of the Persian emperor Artaxerxes II in 405-404 BCE (Borchhardt & Eichner 1997-1999a:19f.).

[O.B.]

acc. sg. c.

tuwi

TL 44b.37 (Xanthos)

The meaning ‘your’ given here follows Sasseville 2021a:46. The interpretation as a pronoun was already tried by Torp 1901b:38 (cited by Neumann 2007a:395 and Gehrisch 2018a:73) though as a 2^nd person plural, which is inadequate. Contextually, the translation as a possessive pronoun of the 2^nd person singular makes better sense: the line reads trqqas=ppe : asati : xñtawatã : tuwi ‘the Storm-god favors your kingship’. Neumann 2007a:395 is in this case correct in tentatively assuming that tuwi is an adjectival attribute to xñtawatã.

Schürr 1997b:61 rather analyzes tuwi as a noun tuwe/i- in the locative, meaning ‘in the land’. Accordingly, he translates the line given above as ‘der Wettergott aber liebt Herrschaft im Land’. However, it is not clear contextually why the Storm-god would love kingship in the land in particular. Conversely, the sense ‘your’ is appropriate, especially considering that the phrase occurs in a context where the conjunction se=be is used, indicating recitative speech (see Neumann 2007a:34 with further references). Moreover, no etymological motivation for interpreting tuwi as ‘in the land’ is given, whereas ‘your’ makes comparative sense (see Stem).

The tentative translation of Melchert (DLL:74) as ‘ritual offering’ is based on the sense of Lyc. B tuwe/i- ‘(laid) offering’, but cannot be maintained contextually for the aforementioned attestation on TL 44b.37. The syntax demands either an adjective, in which case ‘votive kingship’ is incoherent, or a dative/locative, where ‘the Storm-god favors kingship in/for the votive offering’ is likewise unlikely.

The translation as ‘Wunsch’ (Meriggi 1936b:281, Meriggi 1937a:507 n. 2) is outdated.

[O.B.]

Lyc. A tuwi(je)- is transparently analyzable as a possessive adjective in -i(je)- formed to a 2^nd person singular pronominal base *tu-. For this strategy of forming possessive adjectives in Lycian, cf. ehbi(je)- ‘his/hers’, and in Luwic cf. HLuw. /ami(ya)-/ ‘my’, /tuwi(ya)-/, /unzi(ya)-/ ‘your (pl.)’ and /anzi(ya)-/ ‘our’.

[O.B.]

This word is attested in the inscription on the pillar of Xanthos, dated stylistically to around 400 BCE and contextually to shortly after the ascension of the Persian emperor Artaxerxes II in 405-404 BCE (Borchhardt & Eichner 1997-1999a:19f.).

[O.B.]

abl./instr.

tuwijẹ!di

TL 44d.1 (Xanthos)

The ẹ̃ found in tuwijẹ̃di is amended to ẹ (thus also DLL:133, Schürr 2018b:63, 83). It is not clear whether tuwijẹ^!di should be adduced under this lemma or if it rather belongs to Lyc. B tuwe/i- ‘votive offering’. The clause in which it appears does not have a legible verb: [..]hed(e) m̃qre : {e}trqqiz tuwijẹ^!di qrbbli [z]ireimedi. In either case it agrees with zireimedi ‘warm’, thus either ‘the Storm-god ?-s the m̃. with your warm (offering) for the q.’ or ‘the Storm-god ?-s the m̃. with the warm offering (of bread) for the q.’ No obvious conclusion may be drawn on the basis of the attested material. Whether tuwijẹ^!di belongs here or not has consequences for the analysis of the stem formation in Lyc. B tuwe/i- ‘votive offering’, which would need to be analyzed as a stem in -i(je)- if the form rather belongs there.

[O.B.]

See Forms under this entry and Meaning under the corresponding Lycian A entry.

[O.B.]

See Stem under the corresponding Lycian A entry.

[O.B.]