ḫizza(i)-^(di)

The verb occurs twice in a fragment belonging to a birth ritual and once in the Puriyanni ritual.

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1pl. pres. act.	ḫi-iz-za-ú-un-[ni]	KUB 35.103 ii 12’	(CTH 766, MS)
1sg. pret. act. (?)	ḫi-in-za-ḫa (?)	ABoT 2.241 + IBoT 3.96 (+)  ABoT 2.237 ii 1’	(CTH 758, MS?)
3pl. impv. act.	ḫi-iz-za-in-du	KUB 35.103 iii 3	(CTH 766, MS)

Outdated restoration as ḫi-iz-za-ú-un-[du] at KUB 35.103 ii 12’ in Otten 1953a:58 and DLL:46. For the assignment of ḫinzaḫa to the present lemma, see under Meaning. However, considering the fragmentary context, ḫi-in-za-ḫa could be taken instead as an acc. pl. followed by the enclitic =ḫa ‘and’ (for the existence of a similar noun, cf. Pal. ḫi-).

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Checked against the photographs in the Mainzer Fotoarchiv. – If the unification of ḫizza(i)- and ḫinza- into a single lemma is correct, the nasal was graphically suppressed in ḫizza(i)-.

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While DLL:46 refrains from translating ḫizza-, Carruba 1968a:18 considered ‘to entrust’ (although with a question mark). He was followed by Melchert (CLL:70), Tischler (HHw:51), Shevoroshkin 2002a:223 n. 18, 331 (Shevoroshkin 2011a:32, Shevoroshkin 2011b:151, Shevoroshkin 2014a:256) and Simon 2020b:41 with n. 22. More recently, Melchert 2007b:3 translated ‘to fetch’ adducing an etymological connection with Gk. οἴσομαι ‘will carry, bring’ from PIE *h₃ei̯t- (followed by Sasseville 2021a:87). However, all scholars seem to agree that the object of the action (apan ‘that’), thought to refer to the child, is somehow transferred from one place or group to the next.

Two aspects of the interpretation require changing now: first, the pronoun apan ‘that’ does not refer to the child (who is zā- dumu ‘this child’, instead, i.e. combined with the proximal demonstrative), but to the mother, who is mentioned together with the father in the preceding context and therefore fits a reference with the distal demonstrative much more easily. Second, the ^Den.zu-a- and the kummai(ya)- ḫatayann(i)- are probably two groups or institutions (Yakubovich, pers. comm.; for ḫatayann(i)-, see under Lemma). With both new analyses in mind, the passage can be rendered as follows: ... (cleansing of the house by the mother and the father) ^{(ii 11)}[i-ú-]un-ni-wa ^Den.zu-an-za-an-za kum-ma-ia-a[n-za] ⁽¹²⁾[ḫa-t]a-ia-an-na-an-za a-a-pa-an ḫi-iz-za-ú-un[-ni] ⁽¹³⁾i-ia-an-du-ku-wa za-aš-ši-in dumu-an-na-aš-ši-i[n] ⁽¹⁴⁾a-an-ni-in wa-ra-al-li-in ú-wa-ta-a[n-du] ... (cleansing of the house by the mother and the father) ^{(iii 1)}[p]a-wa i-ia-an-du ^Den.zu-in-zi x[   ] ⁽²⁾kum-ma-ia-an-za ḫa-ta-ia-an-na-an-za ⁽³⁾a-pa-an ḫi-iz-za-in-du (after the description of the cleansing of the house by the mother and the father) “Let us go (and) entrust her (scil. the mother) to the pure wipers of the ^Den.zu-a-! They shall go (and) bring this child’s own mother! ... (cleansing of the house by the mother and the father) Let the ^Den.zu-a- entrust her (scil. the mother) to the pure wipers!” (They shall lift this child and separate him (from the umbilical cord)! They shall place him at the mother’s breast! As she was formerly, thus she (scil. the mother) shall be also now!” Since the mother is brought into the speaker’s direction in line 14, it is unlikely that she is first transferred to the pure wipers in a physical sense of the word (in case of ḫizza- ‘to offer, present’), nor would she have been already picked up by the pure wipers (in case of ḫizza- ‘to fetch’). Therefore, the metaphorical interpretation ‘to entrust’, originally suggested by Carruba 1968a:18, suits the context best.

The fragmentary context of the variant ḫinzaḫa does not contribute anything to its semantic elucidation nor does it justify its assignment to this lemma, but in view of the meaning ḫizza(i)-, ‘to entrust’, it is extremely likely that the words are cognate with Hitt. ḫink-^(mi) ‘to offer, present’ (Yakubovich, pers. comm.), with the nasal preserved in ḫinzaḫa, but lost in ḫizza(i)-.

[E.R.]

Melchert 2007b:3 (followed by Sasseville 2021a:87) classified the verb as a stem in -a(i)-^(di) based on the preservation of -a- before the ending -unni.

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For two competing etymologies, see under Meaning.

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