titiyāl(i)-

The sole attestation of the word is found in a song incipit of the Ištanuwa festival.

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Checked against the photographs in the Mainzer Fotoarchiv.

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No meaning has been assigned to titiyāla, so far (DLL:98, CLL:228, Hutter 1988a:26f. and 68, Starke 1990a:195, HEG T:392, Ünal 2007a:721, HHw:177, Sasseville 2021a:415). The text runs as follows: tap-pa-ši-tar ta-pa-la tap-pa-ši-tar ta-pa^!-la la-am-ma-úr ti-ti-ya-a-la a-li-na-an ḫal-ti-it-ta-ri DINGIR^MEŠ-zi. Sasseville 2021a:415 (following Carruba 1998c:75) proposed that tapala means ‘storm-clouds’, and the verb ḫaltittari is commonly interpreted as ‘he is called’ (see under Lemma). Furthermore, it is suggested here that lammaur is an abstract noun derived with -w(a)r/-un- from the base *lamma(i)-^(di) < *lamna(i)-^(di) ‘to name’ ← *lamn- ‘name’. This is in accordance with the use of the particle -tar, since also in Hittite ḫalzāi-/-i(ya)-^(ḫi) is used with a particle (=ašta, =kan, or =ššan) when combined with šum-šu ‘his name’ or lamnit ‘by name’. If correct, the sentence can be understood as a performative utterance “in the sky the storm-clouds, in the sky the storm-clouds are called with (their) foreign denomination titiyāla, oh Gods.” A possible metaphor that would permit to connect titiyāl(i)- with the root of tītan- ‘(female) breast, teat’ is ‘lactating, nourishing’ for the fertilizing effect of rain. The form, probably substantivized in the context, then means ‘(the) lactating one’.

The fact that, in Hittite transmission, the adjective titiyāl(i)- is probably also used in an incantation of the Storm-god (see Hutter 1988a:26f., 68), who is responsible for providing rain to irrigate the earth, furnishes supportive evidence for the interpretation suggested here (see under Lemma).

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An adjectival suffix containing -l- normally points to the i-mutated class (see also the form titiyalin in Hittite transmission). If the assigned meaning is correct, the word is best derived from the verb *tit(a)i-^(di) ‘to lactate, to nurture’ (see also under Luw. titaimma/i- ‘sucking, suckling, child’) with a non-mutating abstract noun in -iya- c. as an intermediate step, and an adjectival -l(i)- suffix. A parallel formation can be seen in ^(URUDU)dupiyal(i)- ‘(a weapon)’ ← *dupiya- c. ‘striking’ ← *dup(a)i-^(di) ‘to strike’ (cf. Lyc. tub(e)i-^(di) ‘to strike down, destroy’ and cf. dupiyal(a/)i-).

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Attested only once in Hittite transmission, the word appears in the Tunnawi ritual.

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Checked against the photographs in the Mainzer Fotoarchiv.

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The fragmentary context of titiyalin in isolation (see Hutter 1988a:26f.) does not permit a semantic assignment but see CLuw. titiyāl(i)-.

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The i-stem form in Hittite transmission combined with the nom./acc. pl. n. titiyāla in the Luwian corpus indicates that we are dealing with an i-mutated stem. For the derivational history, see CLuw. titiyāl(i)-.

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The perfect match with CLuw. titiyāl(i)- (with an exclusively Luwian root and productive Luwian suffixes) as well as the attestation in the Tunnawiya ritual known for its Luwian borrowings speaks clearly for a Luwian origin of the lexeme (see also DLL:98, Hutter 1988a:68, Starke 1990a:195, CLL:228, implicit HEG T:392).

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For the lemma head see CLuw. tītan-.