ikeze/i-

This lexeme is attested in two grave inscriptions.

[D.S.]

nom. sg. c.	ikezi	TL 47.2 (Xanthos)
		TL 113.1 (Limyra)

Just as Neumann 1993c:36 recognizes, there are two proper ways to interpret ikezi: first, an ethnicon modifying the owner of the grave, i.e. ‘of Ikos’ (thus Melchert in DLL:28, Eichner 2005a:26 n. 137, Neumann 2007a:151, Gehrisch 2018a:103). However, the association with the Greek island Ikos in the Cyclades is far-fetched und unpersuasive. It also lacks evidence for a place name Ikos in Lycia itself, because the ethnica used in Lycian grave inscriptions to modify the owner or anyone else involved are so far limited to Lycian towns. The second interpretation sees it as a title in apposition to the owner of the grave (thus Imbert 1895a:207Correcting Imbert 1894a:458 “personal name”., Torp 1898b:4, Meriggi 1978c:254). Both interpretations are indeed possible and should be left open (thus Christiansen 2020a:202). It is left untranslated in Neumann 2012a:394, and due to the lack of independent evidence for the meaning of ikezi, it is left untranslated here as well.

[D.S.]

Whereas most scholars assume an adjectival formation in -eze/i- (Though productive, it is not restricted to the formation of ethnica.), one should not neglect the possibility of having the suffixal sequence -ez-i(je)-, whose nominative singular common gender would look exactly the same as the one of a formation in -eze/i-; see prñnezi(je)-.

[D.S.]