ḫašāwant-

This lexeme is found in a festival for the Palaic pantheon preserved on Old/Middle Hittite tablets as well as in a fragment of a festival (KBo 19.157 6’). It is also attested in Hittite texts as epitheton of the deity Kamama e.g. in the festival for the deity Ziparwa (KUB 2.4 + KUB 51.24 v 4, KBo 59.173 v 10’).

[D.S.]

nom. sg.	ḫa-ša-a-u-an-za	KUB 35.165 rev. 16’	(CTH 751, OS or MS)
	ḫa-ša-a-u-wa-an-za	KUB 35.167 19’	(CTH 751, MS?)
	ḫa-ša-wa-an-za	KBo 19.157 6’	(CTH 754, NS)
false nominative	ḫa-ša-a-u-an-za	KUB 35.165 rev. 16’	(CTH 751, MS)

The form ḫa-ša-a-u-an-za functions as a dative within the passage KUB 35.165 rev. 16’, but is left in its nominative form, which occurs also with the name of the god ^dtiyaz within the same passage.

[D.S.]

Checked against the photographs in the Konkordanz (Mainzer Fotoarchiv).

[D.S.]

The word ḫašāwant- is attested as an attribute of the deity ^dKamama, which appears to have a Hattic origin (Soysal 2004b:528 with further literature, Steitler 2017a:170f., contra Starke 1990a:75 n. 182). Laroche 1973b:85f. makes us aware that the deity Kamama appears together with the protective royal gods in divine lists. In KBo 58.220 + KUB 41.39 iv? 4´ and KBo 59.173 ii 4´, he is rendered with the logogam ^dLAMMA ´protective god´. Thus, Kamama should have a beneficial function as a protective god. Steitler 2017a:171 n. 562 provides a contextual account of the the Hattian god Kattellikamamma ´König Kamamma´ equating ^dKAL.LUGAL and compares it persuasively with the Palaic name ḫašāwanz Kamama. Therefore, the Palaic epithet ḫašāwanz can be translated as ´king´.

From a comparative perspective, I suggest an etymological connection with Pal. ḫaš- ‘to satiate, quench one’s thirst’. The adjective ḫašāwant- would be a formation in -want- derived from the base *ḫaša- (probably cognate to HLuw. /hasa-/ c. ‘abundance’), i.e. ḫašā- + -want- ‘having satiety/abundance’. Thus, the king in Palaic would be the one having abundance, which is semantically adequate. Although the deity has a Hattic origin, its epithet found in Hittite and Palaic texts must not be taken as Hattic. Already Kammenhuber 1959a:32f. suspects an Indo-European origin of the epithet based on the morphology of ḫašāwant-, whose morphology is easily analyzable as Anatolian.Kammenhuber 1959a:32 suggests the meaning ‘wizard’ based on an etymological connection with Hitt. ^MUNUSḫāšawa- equating ^MUNUSŠU.GI ‘Old Woman’ (previously assumed to mean ‘wizard’ vel sim.).

[D.S.]