*al-o-

1. /alan(na)-/

2. /aliwann(i)-, alunn(i)-/

3. /(a)liwannid-/

The adjective appears in all text types known from the extant corpus of Cuneiform Luwian, except in letters (from MS onwards).

[E.R.]

In spite of the lack of contextual evidence and the break immediately before the word, the instance of ]a-la-a in KUB 35.155, 7 is assigned to ala/i- because of the rare and therefore significant plene spelling of the final syllable, which is also attested in a-a-li-i in KUB 35.47, 5’. – Following CLL:6, the inclusion of the form alan is only tentative; a-li-ša-an-ḫa-x[ (KBo 30.167 ii 4’, CTH 773, NS) probably does not belong here, because no analysis of the putative particle chain is possible. – For the new attestations in KBo 60.32 and KBo 68.142, see Sasseville 2020a:52 and Sasseville 2019b:121 respectively. – The attestations of a-a-li-iš at KUB 41.8 iii 6 and KBo 10.45 iii 15 (listed under the present lemma in CLL:8) are treated under Luw. āla/i- in Hittite transmission. – For a-la at KBo 4.11 rev. 40 and 58, see the separate Lemma ala. – Reading of a-la-ti (over erasure) at KBo 4.11 rev. 43 against Starke 1985b:341 (cf. the position of the first upper horizontal wedge in contrast with AT ibid. rev. 40).

[E.R.]

As demonstrated by Rieken & Yakubovich 2022a:278f. (accepted in Steitler 2017a:390, 395), Anatolian inherited the root *al- ‘not related to the speaker’ with derivatives that show a range of metaphorically transferred meanings: ‘other’, ‘distant’, ‘foreign’, ‘hostile’, and ‘wild’. Of these, ‘distant’ fits especially well in two significant contexts of āla/i-: 1) KUB 35.107+ iii 12’-13’: the invitation of rivers, āla/i- mountains, the āla/i- wilderness, ways and paths, rivers and creeks, while the “Great Deity” is excluded (cf. Steitler 2017a:393f.). The neglect is even more pointed if distant guests are supposed to take part in the feast. 2) KUB 35.54 iii 17-21: the conjuration, by which, in analogy with salt taken from a distant mine, the impurity is taken away and said not to return. Here the distance underscores the impossibility of return. A third attestation is compatible with this interpretation: 3) The famous song incipit of KBo 4.11 rev. 46 tells about someone who came from alati ... wilušati “from distant ... wiluša-.” Independent of how wiluša- is translated, a person coming from a distant place is a plausible motive for the beginning of a song. With the new reading of a-la-ti (over erasure) at KBo 4.11 rev. 43, the sentence ibid. 43f. becomes clear after all: za-an-ni-in kaskal-an ku-i-in a-la-ti ku-i-iš ni-mi-ia-an-ni an-na-a-an i-li du-du-um-ma-ni-⸢ta⸣-an “Whoever goes this path under/with nimiyanni, have mercy (on him)!” The construction features two relative pronouns, which is unproblematic in Anatolian languages. If zanna/i- represents an adjective instead of a pronoun, the translation is “Whoever goes whatever path ...” (cf. under zanna/i-).

Earlier interpretations took other directions. Thus, Watkins 1995b:144-147 claimed that āla/i- means ‘high, lofty, steep’ and was borrowed into Mycenean Greek, appearing as the first member in the Greek compound ᾱλίβατος (Pindar, Aeschylus), ἤλίβατος (Homer) ‘steep (rock)’. This interpretation was presented already in Watkins 1986a:714f. n. 29, accepted in CLL:6, and considered in HHw:13. In contrast, Starke 1990a:603 argued that Luw. āla/i- is unlikely to function as the word for ‘steep, high’, since this meaning is expressed by Luw. parrai(ya)-. Instead, Starke 1990a:374 n. 1346 and 462 n. 1683 (repeated in HHw:13) suggested that the lexeme in question represents the noun for ‘sea’, regarding it as a cognate of Lyc. A elijãna ‘nymphs’. Starke’s interpretation of ala/i- ultimately went back to Carruba 1962a:65f. (repeated in Carruba 1982a:47f.), HW:475, Laroche 1979c:114; still very vague Meriggi 1957a:215 and without any assignment of a meaning DLL:25f.

[E.R.]

The forms listed above clearly identify the word as an i-mutated stem based on either the root itself or a thematic derivative thereof.

[E.R.]

1. alanna/i-

2. alašša/i-

3. alaššamm(i)-

4. alinna/i-

5. aliya-

6. allallā-

In Hittite transmission, the only occurrence of this word comes from a NS fragment of the cult of Išḫara.

[E.R.]

uninflected

a-⸢li⸣

KBo 23.41, 11’

(CTH 641, NS)

The form ali precedes the genitive uwaniyaš. Since, on other occasions, āla/i- (see under Lemma) is also used as an epithet of ()uwaniya- with the expected formal agreement, it can be assumed that the same semantic relation was intended in the present passage. Either the scribe omitted the ending inadvertently (a-⸢li⸣-〈ia-aš〉; differently, Melchert pers. comm. “error for nom. sg. a-li-iš”), or he transferred the attested form ali from the more frequent dat./loc. sg. *ali uwaniya without recognizing the adjectival status of the first member of the collocation; for correlating semantic features, see under Meaning.

[E.R.]

Checked against the photographs in the Mainzer Fotoarchiv.

[E.R.]

The meaning assignment relies on that of CLuw. āla/i- (see under Lemma, in which also the earlier semantic interpretations ‘steep’, ‘salty’, and ‘sea’ are listed; no translations in the recent editions Janowsky & Wilhelm 1993a:140, Prechel 1996a:240, Chrzanowska 2011a). It is compatible with the present context, but does not add an especially pointed notion to its semantics. This indicates that the collocation with ()uwaniya- is petrified and already bleached to a certain extent.

[E.R.]

Although the form is probably uninflected at KBo 23.41, 11’, the word generally belongs to the large class of i-mutated adjectives like its match in Luwian transmission.

[E.R.]

On account of the equivalent āla/i- in Cuneiform Luwian context together with the use of the gloss wedge, ala/i- can safely be assigned to Luwian (see also HEG T:464; not listed by Melchert 2005a and van den Hout 2006a).

[E.R.]

Possible derivative:

1. ἄλα

1. aλa-

2. aλida-