*i̯ág̑-i̯e/o-
‘to do, make’
- Language
- Proto-Anatolian
- Grammar
- verb
- ID
- 3731
1. Individual Anatolian Languages
1.1 Hieroglyphic Luwian
/izzi(ya)-(di)/, i-zi-ia-
‘to make’1.1.1Transmission
This lexeme is attested approximately 121 times in inscriptions from all regions, dating from the second half of the 13th to the early 7th century BCE.
[A.P.]
1.1.2Forms
The above table offers a representative selection, omitting broken attestations.
The forms attested at ALEPPO 6, §3, 〈i-zi-ta〉, and KIRÇOĞLU, §3, 〈i-zi-i-tà-ta-a〉, are classified as medio-passive by Yakubovich 2016a:81 incl. n. 21, contra Hawkins 2011a:45 and Hawkins 2000a:384. For the latter, Hawkins proposes an emendation to 〈i-zi-i〈-sa〉-tà-ta-a〉, which is here deemed unnecessary.
[A.P.]
1.1.3Graphic Features
1.1.3.1Phonological Interpretation
As one of the basic verbs, this word is well-attested in the HLuw. corpus. The spelling variations transport a relatively fine-grained picture of the phonological shape of the word throughout the paradigm, including abbreviated spellings with the endings left out. When attested, however, the lenition of the endings becomes visible in the 3sg. pres. act., where 〈ti〉 is sometimes replaced with 〈+ri-i〉, and the 3sg. pret. act., which alternates between 〈tà〉 and 〈la〉, all indicating the rhotacism of inter-vocalic /d/ typical for HLuw. in its later stages, cf. Rieken 2008b:639.
The phonological interpretation of this verb was fully reformulated with the new readings of several signs by Hawkins, Morpurgo Davies & Neumann 1973a, who specifically note on pp. 16 and 44 the special case of /izzi(ya)-/ and the from then on broken link with CLuw. a(ya)-(di) ‘to make’ (for a recent overview of the developments see Yakubovich 2020a:465-467).The older erroneous interpretation as /aya-/ still makes the odd appearance in the literature, see e.g. Villanueva Svensson 2014a:72, who cites it alongside /izzi(ya)-/.
[AH.B.] [A.P.]
1.1.4Meaning
The semantic interpretation of the verb depends on its diathesis, with the active denoting ‘to do, make’, and the medio-passive meaning ‘to become’, cf. e.g. Rieken 2007b:263-265 and Yakubovich 2016a:81 incl. n. 21. The meaning of /izzi(ya)-/ is hence that of a basic level term in the verbal domain. For KARATEPE 1, Hawkins 2000a:64 notes that /izzi(ya)-/ usually translates Phoenician pʿl, but twice found to match Phoenician kn, which otherwise goes together with HLuw. /as-(ti)/ ‘to be’. While the verb can denote active fashioning, Durnford 2010a:66 points out that it can also be used in a more figurative way, e.g. on the ANKARA 2 silver bowl, in which the author of the inscription is more likely to have commissioned the bowl.
As one of the basic verbs, /izzi(ya)-/ is frequently found to combine with one or more preverbs. Thus e.g. as /appan ahha izzi(ya)-/ in CEKKE, §28, which Hawkins 2000a:151 hypothesises to mean ‘to make back away’, perhaps ‘to change’. For /anta izzi(ya)-/ in TÜNP 1, §8, he suggests ‘to be involved in’, comparing it to Hittite anda kiš- (Hawkins 2000a:156).The colon number in Hawkins’ edition is §7, but the preceding clauses have since undergone a redivision, resulting in a renumbering. The combination /anni izzi(ya)-/ with dative can mean ‘to provide’ or ‘to cause’, depending on the type of dative, viz. commodi or incommodi, and it results in a ditransitive construction (Yakubovich 2010b:379).
Finally, Rieken 2007b:265 notes that HLuw. fully maintains the basic meaning of this verb, i.e. ‘to do, make’, and does not itself share in the semantic extension that its Hittite cognate iye/a-(mi) ‘to make; to celebrate (ritually)’ has undergone; instead that function is mainly taken over by the cognate /izzista-(i)/ ‘to honour’. This view contrasts with Yakubovich 2020a:476, who regards /izzi(ya)-/ as having a slightly more specialised meaning with ‘to perform, produce’.
The semantic flexibility of the verb becomes apparent in its contexts of attestation. E.g. the apodosis of the final curse formula in KARKAMIŠ A2+3, §24: *a-wa/i-sa DEUS-na-za CAPUT-tá-za-ha *336-na-na (DEUS)TONITRUS-tá-ti-i (LOQUI)ta-tara/i-ia-mi-sa i-zi-ia-ru, approx. /a=wa=as massananz …-ttanz=ha usinan Tarhuntadi tadariyammis izziyaru/, meaning ‘He shall be made cursed by (the storm-god) Tarhunt in the presence of gods and (noble)men!’ (cf.Hawkins 2000a:110).
[AH.B.]
1.1.5Stem
The paradigm of the verb shows stem allomorphy between /izzi-/ and /izziya-/, a typical case of contraction of /-iya-/ within that stem class, cf. Rieken 2007b:264f., followed by Sasseville 2021a:324f. Differently Kloekhorst 2019a:179, who regards the word as an i-stem verb that later introduced /ya/ throughout the paradigm after the 3pl. pres. act. form /izziyanti/. This view, again, is countered by Yakubovich 2020a:475f., who analyses /izzi(ya)-/ as a compound verb of an adverb /izzi/, itself originally a verb, and the HLuw. verb /a(ya)-(di)/ ‘to do, make’.Outdated is Melchert 1987a:194 n. 29, who tentatively suggested a verb in *-ti̯o-.; cf. under Reconstruction.
[AH.B.]
1.1.6Compounds
1.1.7Derivatives
1.2 Luwian in Hittite transmission
izzi(ya)-
‘(med.) to become’1.2.1Transmission
This lexeme is attested once in a catalogue of tablets and once in the Old Hittite ritual of Zuwi.
[D.S.]
1.2.2Forms
| 3sg. pres. med. (Hitt.) | iz-zi-at-ta-ri | VBoT 133 obv. 7 | (CTH 276, NS) |
| 3sg. imperf. impv. act. (Hitt.) | ˹iz˺-zi-iš-kad-du | KBo 13.146 iii 5 | (CTH 412, LNS) |
1.2.3Meaning
Based on the context of the catalogue of tablets where it is said that a ghost is izziya-ed to someone, the meaning ‘to appear (?)’ has been tentatively suggested (see HW 2nd ed. I:316f. with further literature). Yakubovich 2010d:59 brings further evidence for the semantic assignment by equating this verb with HLuw. /izzi(ya)-(di)/ ‘to do, make; med. to become’ (thus also Rieken 2007b:264 and Sasseville 2021a:324; contra HED E,I:504). Therefore, the verb in the medio-passive would literally mean ‘to become’, which fits the context. The other context is too fragmentary to be of any use.
For the outdated literature, which had the readings GIŠ.<ḪUR>-zi-at-ta-ri instead of iz-zi-at-ta-ri, see HW 2nd ed. I:316f. and Yakubovich 2010d:59 n. 49.
[D.S.]
1.2.4Stem
On the stem formation, see Sasseville 2021a:321, 324f.
[D.S.]
1.2.5Origin
Yakubovich 2010d:59 advocates an Empire Luwian borrowing and points out that the ending -ttari, instead of the expected lenited variant -dari, speaks for a Hittite assimilation of the word. The word izziyattari is also considered a Luwianism by Rieken 2007b:264, Villanueva Svensson 2014a:72 and Sasseville 2021a:324. Its occurrence in the ritual of Zuwi, which is known for its abundance of Luwianisms, may also be adduced as additional evidence for a Luwian origin.
[D.S.]
2. Reconstruction
2.1Reconstruction ‘to do, make’
Rieken 2007b offers a convincing Indo-European etymology of HLuw. /izzi(ya)-(di)/ (and CLuw. izziattari) with Gk. ἅζομαι ‘to revere’ and Skt. yájate ‘to worship’, thus reconstructing the root as *(H)i̯ag̑- (followed by Yakubovich 2010d:57, Villanueva Svensson 2014a:72 and Sasseville 2021a:324f.). Sasseville points out that the original formation must have had the accent on the root, i.e. *i̯ág̑-i̯e/o-, which triggered the lenition of the ending with subsequent contraction of the sequence *-i̯ắ- > -i-, thus keeping the development simple and straightforward (contra Kloekhorst 2019a:178f. “*ih2g̑-éi-ti/-i-énti” and Yakubovich 2020a:475f. “a late univerbation”). Concerning the possibility of reconstructing an initial laryngeal before the glide of the root, it should be emphasized that the lack of any sort of reflex in Luwian rather speaks against a root-initial laryngeal, although an updated treatment of the development of *Hi̯- in Anatolian is lacking in the literature. Concerning the original semantics of the root, see also Kloekhorst 2019a:165 n. 5.
[D.S.]
3. Proto-Indo-European
3.1Semantic Reconstruction
Building on previous ideas by Rieken and Yakubovich,Kloekhorst 2019a:165 note 5 argues that the basic meaning of the root must have been ‘to perform, to construct, to execute’, which already in PIE was used “especially in expressions with words like ‘ritual’ or ‘honorary services’ as object”. From there, the verb underwent semantic generalization or bleaching on the way to Luwian (> ‘to make’), while the old meaning is still visible in derivatives (/izzista-/ ‘honour’, /izzitta-/ n. ‘celebration, offering (?)’, etc.). In Core Indo-European, the verbal root underwent semantic narrowing and was specialized in a meaning ‘to perform rituals or honorary services’ > ‘to honor, offer’ (see also LIV2+s.v. *h1i̯ag̑- note 1a). It is not clear if Tocharian B yāṅk(ā)- ‘be deluded; bewitch’ belongs here and if yes, how its meaning relates to ‘to perform, to construct, to execute’ or ‘to honor, offer’ (despite the attempt made by Hilmarsson 1991a:141f.).
3.2Morphological Reconstruction
The Greek spiritus asper (/h/ from *hxi̯-), the Vedic perfect ījé (*hxi-hxg̑-), as well as the preverb lengthening in Avestan frā-iieze ‘I worship’ (*pro-hxi̯°) are all indicative of a root-initial laryngeal (cf. LIV²:224f. s.v. *Hi̯ag̑- note 4). As *hxi̯- > Greek /h/ was probably limited to *h1i̯- (*h2i̯- and *h3i̯- probably gave – just like plain *i̯- – Greek ζ-; see Byrd 2015a:234–236) and since *h1- is also the least problematic laryngeal to account for Luwian izzi(ya)- (but see the reservations above), it is best to reconstruct the root onset as *h1i̯-. The root vowel is often assumed to be *a, viz. *h1i̯ag̑- (thus LIV2+s.v. *h1i̯ag̑-), as there is no evident alternative to explain both Vedic yaj- and Avesten yaz- on the one hand, and the consistent a-vocalism in Greek (and Latin) on the other (but see EDG:11f. s.v. ἅγιος for a dissenting view, advocating for *hxi̯eh2g̑- instead). The Luwian verb izzi(ya)- < Proto-Anat. *i̯ág̑-i̯e/o- has a formal match in Ancient Greek ἅζομαι ‘stand in awe of (esp. gods and one’s parents); respect’.
[S.H.]
4. Transmission
Hieroglyphic Luwian /izzi(ya)-(di)/ ‘to make’, Luwian in Hittite Transmission izzi(ya)- ‘(med.) to become’, Hieroglyphic Luwian /izzista-/ ‘honour’, /izzitta-/ n. ‘celebration, offering (?)’, /izzi(ya)di(ya)-/ n. ‘offering’, /izziyassa-(i) ‘to be reverent (?)’, /izziyad(ar)ra-/ n. ‘offering’, /izziyana-/ c. ‘rite’.
Vedic yájate ‘to worship, adore, honor (esp. with sacrifice or oblations); to consecrate, offer’, perf. ījé, aor. yákṣat, ayaṣṭa, (á)yāṭ, iṣṭá- ‘sacrificed, worshipped’, yājáyati ‘to assist so. as a priest at a sacrifice; to cause so. to sacrifice sth.’, su-yáj- ‘worshipping or sacrificing well’, deva-yáj- ‘sacrificing for the gods’, r̥tvíj- m. ‘priest’ (< *‘sacrificing at the right time (r̥tú-)’), yájas- n. ‘sacrifice’, yajás- ‘worshipping’, yajúṣ- n. ‘sacrifice, worshipping’, íṣṭi- f. ‘sacrifice’, yájyu- ‘worshipping, devout, pious’, yajatá- ‘worthy of worship, adorable, holy, sublime’, yajñá- m. ‘worship, devotion, prayer, praise’, etc. Cf., e.g., EWAia II:392f. s.v. YAJ, 394 s.v. yajatá-, s.v. yajñá-, Werba 1997a:394f.
Avestan yazaitē ‘he worships’, frāiieze ‘I worship’ (1st sg. mid.), yazəmna- ‘worshipping’, yašta-, išta- ‘worshipped’, daēuua-iiaz- ‘worshipping Daēuua’, yaštar- m. ‘worshipper’, Old Persian yadataiy ⟨ydtiy⟩ ‘he worships’, Khotanese gyaṣ- (jays-) ‘to offer (sacrifice)’, etc., Avestan yazata- m. ‘someone worthy of worship’, Khotanese gyasta-, Middle and New Persian yazd ‘god’, Ossetic Iron zæd, Digor izæd ‘deity, angel’, Avestan yasna- m. ‘an act of worship, oblation, sacrifice’, Khotanese gyaysna- ‘sacrifice’, Middle and New Persian jašn ‘festival’. Cf., e.g., EWAia II:392f. s.v. YAJ, 394 s.v. yajatá-, s.v. yajñá-, EDIV:219f. s.v. *iaz.
Ancient Greek ἅζομαι ‘stand in awe of (esp. gods and one’s parents); respect’ (Il.+), ptcpl. ἁζόμενος ‘reverently, in holy fear’, ἅγιος ‘sacred, holy’ (Hdt.+), ἁγνός ‘pure, chaste, holy’ (Od.+), ἄγος n. ‘pollution, guilt; expiation, sacrifice’ (Hdt., A., Th., etc.), ἐναγής ‘under a curse’ (Hdt., S., etc.), psilotic for *ἅγος because of Pamphyl. *hαγος (inscr. hάιι<α> < *hαγεα), Eub. PN Ευhαγης (cf. εὐαγής ‘guiltless’), περἁγείς ‘all-sacred’ (Corinna). Cf., e.g.,GEW I:11f. s.v. ἅγιος, 13 s.v. ἁγνός, EDG:11f. s.v. ἅγιος, 13 s.v. ἁγνός; Stüber 2002a:22 on ἄγος.
(?) Tocharian B yāṅk(ā)- ‘be deluded; bewitch’ (yaṅkäskau ‘I bewitch’), Tocharian A yāṅk(ā)- ‘id.’. Cf., e.g., Adams 1999as.v. yāṅk-, Malzahn 2010a:784f., both referring to Hilmarsson 1991a:141f.