*dupauwar-/dupaun[-

This word is only attested once and appears with a gloss marker in a NS cult inventory, namely in the description of a statue of the deity Pirwa (CTH 514). Cf. Güterbock 1964a:70f. for a definition of this genre. For detailed studies of these texts, see Carter 1962a, Cammarosano 2012a, Cammarosano 2013a, and Cammarosano 2018a

[A.B.]

gen. adj.?

acc. sg.?

du-pa-ú-n[a?-

KUB 38.4 obv. i 4’

(CTH 514, NS)

The attestation follows Brandenstein 1937a:563, n.1 and Brandenstein 1943a:22 (cf. Otten 1953b:65, Jakob-Rost 1963a:165, Weitenberg 1984a:269, Starke 1990a:551f., HEG T, D:449; CLL:235, Ünal 2007a:738, Ünal 2016a:550 and van den Hout 2007a:248). The transliteration has been checked against the photo of the Mainzer Fotoarchiv.

[A.B.]

The fragment breaks after the Ú-sign. Restoration of a NA-sign has been suggested by Starke 1990a:551 due to syntactic considerations (see below). The photo of the Mainzer Fotoarchiv shows a horizontal next to the last readable sign (also indicated in the hand copy). Accordingly, a NA-sign is possible here.

[A.B.]

The only attestation of du-pa-ú-n[a?- is a fragmentary description of a statue(tte) of the deity Pirwa. This deity is associated with horses and the cult inventory lists all sorts of equestrian terms (e.g. a horse, reins, or a whip), cf. Haas 1994a:412–415 and Pecchioli Daddi 2003–2005a. Although the context is fragmentary, the first line allows for a restoration that relates this text to Pirwa of the town Šippa (cf. Otten 1953b:65), which is also attested in the NS festival ritual text KUB 2.13 rev. vi 8 (cf. Klinger 1996a:566f.). The context of KUB 38.4 obv. i 1’–11’ (the transliteration is based on the photo of the Mainzer Fotoarchiv, and in addition the hand copy as well as transliterations, restorations and translations of Brandenstein 1937a:563, n. 1; Brandenstein 1943a:22, Otten 1953b:65, Jakob-Rost 1963a:165, Starke 1990a:551f. and Cammarosano 2018a:330f. have been taken into account) shows:

(1’)[… d]pí-ir-wa-aš ⸢URU⸣ši-⸢ip?⸣[(-pa?) ...] (2’)[… a-)]na anše.kur.ra kù.babbar gar.[(ra?) ...] (3’)[...] KUŠkir4.tab.anše kù.babbar iš[- ...] (4’)[... z]ag-za šu-za du-pa-ú-n[a?- …] (5’)[…]il5-du-ḫu kù.babbar ḫar-z[i ...] (6’)[… -]šu?-ša-aš an.bar ge6 ⸢ḫar⸣[-zi ...] (7’)[…] ⸢kù⸣.gi-kán iš-ḫu-zi-i[a(-an-za) ...] (8’)[…] ⸢bib⸣-ru anše.kur.ra kù.gi x[- ...] (9’)[…] ⸢kù⸣.gi dab-ši na4 gar.⸢ra⸣ [...] (10’)[… -m]a-a-u-wa-an-za 9 [...] (11’)[…] ⸢igi?⸣-zi gub-an-t[e-(eš) ...]

(1’)[… deity] Pirwa, of the town Ši[-pa?…] (2’)[… o]n a horse gem[med? …] with silver (3’)reins ma[de? ] of silver […] (4’)with the right hand a dupaun[a?- …] (5’)a whip of silver (the deity) hol[ds …] (6’)[…] of meteorite iron (the deity) h[olds …] (7’)[… of go]ld is gir[ded …] (8’)[…] a bibru-(vessel in the shape of a) horse of gold […] (9’)[… with go]ld coated (and?) with (gem)stones gemm[ed …] (10’)[… -]ed(ptc.) 9 […] (11’)[… in the fr]ont? stand[ing(pl) …]

The main question for the interpretation of du-pa-ú-n[a?- is whether it is a direct object or an attribute. It appears in line 4’ together with the phrase “with the right hand”. In line 5’ the cult inventory mentions a silver whip that is held (by the deity).

Starke 1990a:552, HEG T, D:449, Tischler 2008a:204 and Cammarosano 2018a:330f. assume the Glossenkeilwort to be an attribute of il5-du-ḫu kù.babbar ‘silver whip’. This suggests that the left hand would have to be reconstructed at the end of line 5’ and the item held in the left hand would be mentioned in line 6’. This is possible as there are traces of the verb ḫarzi ‘holds’ at the end of this line, too.

Starke 1990a:551f. connected du-pa-ú-n[a?- with the Cluw. dūpi-/dūpai- ‘to strike’ and suggested that it is a genitival adjective (see under Origin for a discussion of the derivation of this form) with the meaning ‘of / for striking’. However, the notion that a whip is used to strike (cf. Starke 1990a:552 “zum Schlagen”; CLL:235: ‘striking, punishment’, HEG T, D:449 “auf das Schlagen, die Bestrafung bezüglich”, cf. Tischler 2008a:204, Tischler 2016a:388, Ünal 2007a:738, Ünal 2016a:550 [Ünal lists dupau- as separate lemma but it is not attested otherwise]), seems not worth mentioning for a whip (e.g. in Akkadian texts, descriptions of whips refer to uniquely shaped and plated finials or handles, cf. CAD I–J:288).

Differently, Brandenstein 1937a:563, n.1; Brandenstein 1943a:22, Bossert 1944a:56, Otten 1953b:65, Jakob-Rost 1963a:165, Jakob-Rost 1963b:204f. and Haas 1994a:413 restored “holds” and “in the left hand” at the end of line 4’, assuming the whip to be held in the left hand and the du-pa-ú-n[a?- (which Haas translates as “Halfter”, with question mark) as a direct object in the right hand. This object could be another equestrian item. Pecchioli Daddi 2003–2005a:575 translated: “in his right hand, he is holding the reins and in his left a silver whip”. But the hand in which something is held is usually mentioned before the object. This translation was probably influenced by another description of a statuette of Pirwa of the town Zipariwa (NS oracle text KBo 44.209 rev. iv 8’–12’, CTH 578). The deity is said to hold silver reins, cf. Otten 1953b:64–65, Pecchioli Daddi 2003–2005a:575 and Haas 1994a:413, who translates: “…und in der linken Hand silberne Zügel hält”. However, it is not actually mentioned in KBo 44.209 either, in which hand the reins are held or if there is another object in the right hand.

The interpretation was based on depictions of a female horse-related deity from Egyptian clay fragments, who holds the reigns in their left hand (cf. Haas 1994a:414f.). This subject is connected with a long discussion on whether Pirwa can be not only a male but also a female deity (which is, among others, assumed by Güterbock 1983b:208 and Haas 2011a:223, but doubted by Otten 1953b:64–67, Starke 1990a:551f. n. 2041, HEG T, D:449, and Pecchioli Daddi 2003–2005a:575, arguing that a female deity appearing frequently with Pirwa had falsely been identified as Pirwa himself), and if Pirwa and Ištar can be exchanged in some contexts (cf. Güterbock 1956c:312, Güterbock 1961a:14, with n.18. and Haas 1994a:414).
The same assumed connection gave rise to the suggestion by Bossert 1944a:57–61 that du-pa-ú-n[a?- could be a kind of shield (“Schild oblonger Form”, cf. Jakob-Rost 1963a:165, Weitenberg 1984a:268f., with question mark: Ünal 2007a:238, Ünal 2016a:550, Tischler 2016a:388 and HEG T, D:449 “wohl überholt”).

If du-pa-ú-n[a?- is connected with the verb ‘to strike’ (see under Origin), it would not be expected to be used for designating a shield, instead one would expect a kind of weapon or sim. Ajchenval´d et al. 1987a:167 (see under Origin) assumed a kind of club or mace. HEG T, D:449 added URUDUdupiyali- (a weapon ?) as nomen instrumenti, possibly connected to the latter proposal, s.v. dupiyal(a/)i- for detailed discussion. To conclude, this fragmentary passage is not sufficient to establish the meaning of du-pa-ú-n[a?-, nor do other attested texts identify the denoted item. The most probable interpretation seems to be an object related to striking in the right hand of the deity.

[A.B.]

du-pa-ú-n[a?- appears in the list of Luwianisms by van den Hout 2007a:248 and is considered to be Luwian by most authors (as Starke 1990a:551f, HEG T, D:449, Tischler 2008a:204, Tischler 2016a:388, Ünal 2007a:738 and Ünal 2016a:550) or at least non-Hittite (as Bossert 1944a:57), mostly because of the gloss marker and the assumed genitival adjective.

Yet the Luwian status of this word is uncertain. The gloss marker is not a safe criterion for classifying a word as Luwian (cf. Melchert 2005a:446), and the morphology of du-pa-ú-n[a?- is unclear. The NA-sign is damaged (see under Graphic features). The rest of the form is restored by Starke 1990a:551f., assuming that du-pa-ú-n[a?- must be a genitival adjective *dupaunašša/ī- (cf. HEG T, D:449) from an oblique stem of an otherwise unattested r/n-heteroclitic verbal noun CLuw. *dupauwar-/dupaun- as a derivative of CLuw. dūpi-/dūpai- ‘to strike’; also *Ajchenval´d et al. 1987a:167 (non vidi) had suggested etymological relations with this verb. CLL:234f. followed Starke, but regarded *dupa- as the derivational base. HEG T, D:449 supposed that CLL had assumed this base to be attested in reduplicated dūpadupar/n- ‘striking / punishment?’, cf. dūdupa(-). CLL, however, assumes *dūpa- as the base of the latter. This is particularly relevant considering the difference in vowel quantity (see a detailed discussion of unlikely derivational relations between these words, s.v. dūpaduparša-, dupiduparša-). Although a relation with a Luwian verb for ‘to strike’ is possible and would fit the context, the fragmentary attestation does not permit a clear view of the morphology or meaning of this word.

[A.B.]