dāliya-

This word is attested only once with gloss marker in a long report including mixed oracles concerning the cult of the deity of Arušna.

[A.B.]

3pl. pres. ind. act.

da-a-li-ia-an-zi

KUB 22.70 obv. 46

(CTH 566, NS)

The attestation follows Rosenkranz 1950a:195, Ünal 1978a:68, cf. EDHIL:817 (without gloss marker) and Zorman 2016a:572 with n. 172. The transliteration has been checked against the photo of the Mainzer Fotoarchiv.

[A.B.]

Rosenkranz 1950a:195 indicated the gloss marker with question mark, considering its function to be uncertain. The photos of the Mainzer Fotoarchiv show that this part of the text is written over the right edge in line 45 and continues into an empty paragraph on the reverse side of the tablet. The form appears in the sequence of lines 46 to 48 that have been written on the reverse indented to line 45. In 46 and 47 the continuation on the reverse side is signalled by a gloss marker, while 48 begins with the sign GAM, which Ünal 1978a:68, n. (f) considers to be the reason for the missing gloss marker in this line. The marker obviously has a text-structuring function (cf. Forrer 1922a:215 and Souček 1957-1971a:440). It shows that the text continues here and not in the line immediately below line 45 of the obverse (which is actually line 49).

The context shows the following (transliteration is based on the photos of the Mainzer Fotoarchiv, and the hand copy and the transliteration, restorations and translation of Ünal 1978a:68f. have also been taken into account):

(45)[… nu ú-nu-teMEŠ ku-e] i?!-na šà é NA4ḫé-kur dlamma-kán (46) da-a-li-ia-an-zi ku-it-ki nu ša é lugal g[am-an ar-ḫ]a gar-ri (...)

(45)[… and the paraphernalia that] (are) inside the stone sanctuary of the Lamma-deity, (46)they leave whatever (is there?) and (that) of the palace is e[xcl]uded / [sepa]rated

The context refers to a dream and a corresponding oracular inquiry with regard to the paraphernalia of the deity of Arušna. Zorman 2016a:592 assumes that the gloss marker refers to a taboo-related (cf. Zorman 2007a) offense in the religious sphere. However, in (preceding) line 43 of the same paragraph, the same word appears without a marker. Moreover, as outlined under Graphic Features, the arrangement of the lines on the tablet clearly points to a text-structuring function of the gloss marker. In this function the marker is usually not indicated with the forms in dictionaries (cf. e.g.EDHIL:817). The form dāliyanzi can easily be identified as belonging to the Hittite verb dāla-, dāliya- ‘to let, to leave (in peace)’; cf. HEG T, D:53–55, EDHIL:816–818, Tischler 2008a:183, Tischler 2016a:348, Ünal 2007a:671 and Ünal 2016a:505.

[A.B.]

As noted above, the gloss marker does not pertain to the lexeme dāliya- here, but instead signals the continuation of the line on the reverse of the tablet. The form dāliyanzi represents a regularly inflected form of the Hittite verb dāla-, dāliya-, which is well attested in Hittite texts (cf. under Meaning), and with regard to the function of the marker discussed above, it is not to be classified as an actual Glossenkeilwort.

[A.B.]