šaḫuitant(a)-

The attestations of the lexeme are found in manuscripts from the Kuwattalla tradition.

[E.R.]

acc. sg.	ša-ḫu-i-t[a-an-ta-an]	KBo 29.37, 3’	(CTH 763, NS)
	ša-ḫu-i-[ta-an-ta-an]	KUB 35.20 rev. 9’	(CTH 761, MS)
	[ša-ḫu-i-t]a-an-ta-an	KUB 35.43 ii 11’	(CTH 761, NS)

For the complementary restorations of the incomplete attestations that led to positing a new lexeme, see Melchert & Yakubovich 2022a.

[E.R.]

Checked against the photographs in the Mainzer Fotoarchiv. – The earlier reading ša-ḫu-i-z[i] at KBo 29.37, 3’ was corrected according to [ša-ḫu-i-t]a-an-ta-an by Melchert & Yakubovich 2022a:377. – For the extensive, but well-founded restorations of the respective contexts, see ibid. 374-376.

[E.R.]

CLuw. šahuitant(a)- and witatt(a)- form a merism, denoting malign phenomena that the gods are requested to remove from the ritual patron. Based on both typological and etymological considerations, Melchert & Yakubovich 2022a identified these as the ‘binding’ and ‘smiting’ of the ritual patron.

[E.R.]

Formed without i-mutation and denoting a patientive evil to be removed, the acc. sg. šaḫuitantan most likely belongs to a neuter substantive (like its counter-part witatt(a)- n.) that goes back to the substantivization in -(a)- of an adjectival -ant-stem, a denominative deriving from *šaḫuid- ‘binding’ (Melchert & Yakubovich 2022a:380).

[E.R.]

For the lemma head see CLuw. *šāḫuid-.