*h₁ég^u̯(h)-/h₁g^u̯(h)-´

This lexeme is only found in inscriptions of the 8^th century BCE.

[D.S.]

The meaning of the word “BIBERE”-na was deduced by means of the logogram, which pictures a drinking person, and the context, i.e. (“EDERE”)á-ru-na “BIBERE”-na=ha ‘to eat and to drink’ (Laroche 1960c:4, Starke 1990a:553, Hawkins 2000a:449). In the context, where the deceased claims that he died by (the grace of) Santa, we find the syntagma EDERE-tà-mi-i-sa u-wa/i-mi-i-sa (KULULU 2, §3). Morpurgo Davies (apud Hawkins 1980c:221) translates ‘having eaten (and) drunk’, which would refer to the funeral meal prior to his death (cf. Hawkins 2000a:488). Furthermore, she connects etymologically HLuw. /u-/ with Hitt. eku-/aku-^(mi) ‘to drink’ (followed by Starke 1990a:553).

[D.S.]

1. /una-/

Hapax in a Luwian passage of a Hittite festival description (LNS).

[Zs.S.]

Attestation following CLL:241 checked against the photograph of the Konkordanz. On the grammatical analysis see under Meaning. For a further attestation proposed by Hawkins 1980c:221 see s.v. išta-.

[Zs.S.]

The word is attested in the following Luwian sentence (KUB 35.133 ii 24’-25’, transcription following Starke 1985b:280, slightly modified): ^DU-an a-wa<>za-aš-ti wa-at-ta-ne-i az-za-aš-ti-iš wa-a-šu ú-ut-ti-iš wa-a-šu (not continued). The last four words are rendered basically in two different ways leading to two different meanings of this word:

First, as ‘thou will eat well, thou will drink well’, leading to a verb u- ‘to drink’ (Morpurgo Davies 1980b:106 n. 24 [“may mean”], followed by CLL:241 and EDHIL:236 [with question mark]; similarly Hawkins 1980c:221 [it “may” mean “thou hast eaten well, thou hast drunk well”]; Bossert 1954a:102 wanted to connect it with libation due to the offering context).

Second, as “Die Speise (ist) das Gut / das Gute, der Trank (ist) das Gut / das Gute”, leading to a noun ‘drink’ (Starke 1981a:249, Starke 1990a:465, 565; also Ünal 2016a:974 [who, however, next to utti- ‘drink’ included an uttiš ‘?’ too]; cf. already Meriggi 1957a:218f. [‘Getränk’]; Laroche 1959a:103 [a noun in nom. sg.]). Tischler 2008a:213, Tischler 2016a:406 lists both possibilities.

From a formal point of view both translations are possible (Starke 1981a:250 n. 5 and Starke 1990a:465 n. 1695 rightly points out that the nom.-acc. sg. n. wāšu cannot be an adjective due to the lack of congruence, but it can not only be a noun, as he assumed, but also an adverb, cf. already Bossert 1954a:102). Starke 1981a:251 and Starke 1990a:465 calls attention to the parallel phrase šu^?-wa-at-ra wa-a-šu in KBo 4.11 rev. 40 translated by him as ‘Die Fülle (ist) das Gut(e)’. Although this seems to argue for the correctness of his rendering of ú-ut-ti-iš, the parallel passage is otherwise completely obscure and thus his translation is not assured and cannot be used as an argument. Moreover, it also remains obscure what exactly the sense of “Die Speise (ist) das Gut / das Gute, der Trank (ist) das Gut / das Gute” is.

Although the exact meaning of wa-at-ta-ne-i remains debated (see the discussion s.v.), unlike its form (dat.-loc. sg. in congruence with zašti ‘this (very)’), it is clear that we are dealing with a vocative of the Weather God followed by a full sentence (introduced by a=wa), uttered by the priest, who prepared an offering with bread and sweet wine. This sentence must thus either contain at least one inflected verbal form or be a nominal sentence (cf. already Bossert 1954a:102). If this is a nominal sentence, we arrive at senseless sentences, regardless whether wāšu is an adverb (‘*O Weather God! For/in/on/at this very w. the food is well, the drink is well’) or a noun (‘*O Weather God! For/in/on/at this very w. the food is the goodness / goods, the drink is the goodness / goods’). However, if this is a non-nominal sentence, only az-za-aš-ti-iš and ú-ut-ti-iš can be verbs and they would stand in 2^nd sg., which perfectly fits the circumstance that before this sentence we have an invocated Weather God and the obtained meaning already makes perfect sense (for this translation cf. already Morpurgo Davies 1980b:106 n. 24): ‘O Weather God! ! In/on/at this very w. thou will eat well, thou will drink well’.

[Zs.S.]

This lexeme is mostly found in one mythical passage of a an Old Hittite ritual (CTH 752) and once in the incantations of the festival for the Palaic pantheon (CTH 751).

[D.S.]

The appurtenance of the last attestation to this lexeme is not certain due to the fragmentary state of the context.

[D.S.]

Checked against the Photographs of the Konkordanz (Mainzer Photoarchiv). The attestation a-˹ḫu˺[-wa-(a)-an-ti] (KBo 19.159, 5’) surely belongs here, as the fragment contains the same mythological passage as the other ones, i.e. KUB 32.168, KUB 32.18; cf. Carruba 1970a:49.

[D.S.]

Otten 1945-1951a:81f. suggests the meaning ‘to drink’ for Pal. aḫu- and brings contextual support for each passage: First, in KUB 35.165 rev. 22’, it is the action to be performed by Ziparwa with the filled cups. Then, he compares the sentence adānti ni=ppa=aš mušānti aḫuwānti ni=ppa=aš ḫašānti with a Hittite passage recurring in various myths, e.g. eder n=e ŪL išpiyer ekuiēr=ma n=e=za ŪL ḫaššikker ‘They ate, but they did not satiate, they drank, but they did not quench their thirst.’ (KUB 17.10+ i 19’-20’). Thus, he equates semantically and etymologically Pal. aḫu- with Hitt. eku-/aku-^(mi) ‘to drink’ (followed by Kammenhuber 1959a:37, Carruba 1970a:49).

[D.S.]

HW (2nd ed.) E:29-33, HED E, I:261-268, EDHIL:236f.