piḫadda(/i)-

This lexeme is attested in the ritual of Bappi (CTH 431), a priestess of Ḫuwaššanna, in a text rich in Luwianisms, in a festival text for protective deities (CTH 682), and also in a votive text mentioning Tudḫaliya IV; all of which are New Hittite compositions.

[D.S.]

dat. sg.	pí-ḫa-at-ti	KUB 56.28 rev. 26’	(CTH 590, NS)
gen. adj. nom. sg. c.	pí-ḫa-ad-da-aš-ši-iš	KUB 17.12 iii 24’	(CTH 431, NS)
gen. adj. dat. sg.(!)	pí-ḫa-ad-da-aš-ši-iš	KBo 12.60, 4’	(CTH 682, LNS)

In KBo 12.60 and KUB 2.1, the construction is in the dative, even though the divine epithet is declined with the nominative case. The ending -iš is thus emended to <<-is>> in CHDP:257, which is not necessary, because all the other epithets of the passage are likely left in the nominative singular despite their use in the dative.

[D.S.]

Checked against the photographs in the Konkordanz (Mainzer Fotoarchiv). On the reading and emendation of the attestation at KUB 2.1 iii 10 [p]í^?-ḫa<<la->>ad-da-aš-š[i-iš]; cf. McMahon 1991a:106 with n. 110. The attestation is not accepted by CHD P:257 and it is indeed better read as ḫa-la-ad-da-aš-š[i-iš] with DCL:187.

[D.S.]

The genitival adjective piḫaddašša/i- modifies bread in one context, but a protective deity (^DKAL) in the other. Starke 1990a:103-106 suggests that the base *piḫa- means ‘splendor, flash’, which is dependent on the equation with the Sumerogram ḪI.ḪI and an etymological approach with Skt. bhās- n. ‘light, splendor’. Melchert (CLL:177) follows this approach and assigns the meaning ‘splendor, might’ to piḫadda-šša/i- (followed by Del Monte 2004a:347, Tischler 2008a:146 “prachtvoll”, Görke 2015b“der Pracht”, but left untranslated by McMahon 1991a:125).

In the passage, in which three breads are offered to a deity, each of them is accompanied by a Luwian epithet, i.e. šarladdaššiš ‘of exaltation, of praise offering’, piḫaddaššiš and kuwanzunaššiš ‘of heaviness, importance (?)’. Therefore, a positive attribute is expected and a meaning such as ‘of splendor (?), of glory (?)’ would be adequate, but by no means assured; cf. DCL:187 “splendor; might”.

The context of KUB 56.28 rev. 26’ is unfortunately too fragmentary to be of real use, although it is worth pointing out that a vow to a goddess is being performed in relation to Tudḫaliya and the support she should give him, which shows again the positive and glorious connotations of piḫatta(/i)-. It is also left untranslated by de Roos 2007a:273.

[D.S.]

The action noun formation in -tta(/i)- is clear and its derivational base is expected to be a verb, which is likely to be found at the base of the participles piḫamma/i- or piḫaimma/i-. The dative singular in -i suggests a priori a neuter noun or a mutated stem, although a non-mutated a-stem could be declined with a Hittite dative in -i in a Hittite text; see Norbruis & Sasseville 2024a.

[D.S.]

For the lemma head, see CLuw. *piḫa-.