alaha-^(di) (aladeha-^(di))

This lexeme is mainly found in grave inscriptions.

[D.S.]

3sg. pres. act.	ala[h]adi	TL 101.4 (Limyra)
	alahadi	TL 57.9 (Antiphellos)
		TL 102.2 (Limyra)
		TL 112.3(x2) (Limyra)
		TL 118.2 (Limyra)
		TL 131.2 (Limyra)
		N 306.3(x2) (Ҫağman)
		N 309b.3 (Myra)
		N 309b.3, 4 (Myra)
	(a)lahadi	TL 134.3 (Limyra)
	alaḥa{ha}ḍị	TL 134.2 (Limyra)
3pl. pres. act.	alahãti	TL 112.5 (Limyra)
3pl. pres. act. (redupl.)	alahhãti	TL 11.3 (Pinara)
inf.	alahaṇẹ	TL 118.2 (Limyra)
	aladeḥãne	TL 112.4 (Limyra)
inf. (redupl.)	aladahhãna	N 350.3 (Patara)
unclear	ạladẹ[	N 328.2 (Xanthos)

Contra Neumann 2007a:10, trbbalahati does not belong here, see Lyc. A ha-^(ti).

The two instances of reduplicated formations are adduced here to this lemma, although they might indicate a syntactic or semantic difference that is not yet discernable.

[D.S.]

For the reading of the infinitive alahaṇẹ (TL 118), see Christiansen 2020a:252 n. 328 against the reading of Kalinka 1901a:82. On the reading of aladeḥãne (TL 112), see Christiansen 2020a:242 (contra Friedrich 1932a:82, who read it as alade[h]x[ãne]).

[D.S.]

The well-attested Lycian verb alaha-^(di) has received countless meanings since the beginning of Lycian studies in the 19^th century (for a summary, see Neumann 2007a:10-12). It is clear that it refers to a prohibited action that can be done to a grave, although at the same time the action can be performed by someone who has the authority (see aladehala-). Schmidt 1876a:20-22 compares Lycian clauses containing the verb alaha- with Greek clauses in similar inscriptions from Lycia, but did not reach any conclusion since there are different possibilities, although the meaning ‘to open, penetrate’ has been very popular; see among others Houwink ten Cate 1961a:96. Later, Bryce 1976a:178-182 provides a contextual analysis of the verb in question and concludes that the verb must mean ‘to prepare, arrange’ (followed by Melchert in DLL:3; differently Heubeck 1989a:49 “to lay (a body) without authorization”). Melchert 2015c criticizes the various and contradictory translations of Schürr 2008b and suggests (on page 160) after a broad contextual analysis that the verb refers to the authorized transfer of tombs to the care of the Mindis and to the prohibited transfer of already buried persons from one tomb to another. Presenting a more much elaborated summary of the research literature, Christiansen 2020a:167, 218-224 finally translates the verb with ‘to assign, allocate’ (followed by Sasseville 2021a:307 and Melchert pers. comm.; cf. Gehrisch 2018a:141f. “(mit Holz) versiegelt sein”, Serangeli 2019a:230 n. 6 “zuordnen”, Oreshko 2019a:95-101 “to release a place to somebody, to let somebody into a place, to concede”). Nonetheless, the meaning cannot be considered absolutely assured, as Christiansen herself places a question mark next to each translation in her article.

[D.S.]

For the stem formation, see Lyc. A ha-^(di), and for the preverb ala, see recently Rieken & Yakubovich 2022a:270 and cf. Melchert 2015c:162 as well as Eichner 1993b:239 n. 15. The function and origin of the preverb de, which is occasionally present in the univerbatio, (also found in the substantive aladehala- c.), is more obscure, but we are possibly dealing in origin with the same word as the Lycian Wackernagel’s particle =de (differently Oreshko 2019a:91-95, who assumes a noun alad(i)- meaning ‘place’ as the first member of the univerbation).

[D.S.]

For the lemma head see Lyc. ha-^(ti) or ha-^(di).