ḫalwati(ya)-

The sole attestation of the noun is found in a vassal treaty.

[E.R.]

nom./acc. pl. n.

ḫal-wa-ti-ia

KBo 4.14 iii 31’

(CTH 123, NS)

The interpretation as a dat./loc. sg. form (in adverbial function) is found in DLL:39, Starke 1990a:465f., CLL:49, HED H: 50; undecided is DCL:58. However, much more likely is a function as the direct object of DÙ-ši (iyaši) ‘you make, you perform’, which, otherwise, would appear in intransitive use.

[E.R.]

The accepted translation as ‘protest’ (Stefanini 1965a:45f., HW:439, Hoffner 1967a: 62, 71, HEG A-K:139, Weitenberg 1984a:156, HW 2nd ed. Ḫ:92), ‘protest, objection; making excuses’ (Ünal 2007a:146), ‘quarrelsome fashion’ (HED H:50)Unclear is ‘Anwendung machen’ by Fuscagni 2014a. is based on the assumed connection with Hittite ḫalluwā(i)-^(mi) ‘to quarrel’. However, such a premise does not square with the semantics of ḫalwam(ma)n- ‘cheering’, which obviously belongs to the same base. This is why Starke 1990a:476 resorts to the meaning of an emotional phenomenon akin to ‘overzeal’ (‘Übereifer’), whereas Melchert (CLL:49, DCL:58) does not even attempt to translate the word and Tischler (HHw:37) offers generic ‘(psychological state)’.

Starke 1990a:476 derives his proposed meaning (‘overzeal’) based on the passage’s context of how servants should act when the king is in distress, thus being neither complacent nor overzealous but rather putting themselves in the position of the king and acting accordingly. The relevant clauses run as follows: ^(30’)zi-ik-ma-za-kán ZI-ni GAM-an gal-gal-tu-u-ri an-⸢da⸣ ^(31’)le-e ni-ia-ši nu-za ZI-ni GAM-an ḫal-wa-ti-ia le-e DÙ-ši ‘Do not turn secretly/in your mind to the galgalturi- instrument, do not perform secretly/in your mind ḫalwatiya- acts!’ (modifying CHD L-N:355 and HW 2nd ed. Ḫ:92). CHD L-N:355 plausibly explains that the first clause expresses the notion of ‘do not secretly rejoice!’, and most scholars seem to assume a semantic contrast between the two clauses, marking the two extreme poles of a continuum. An alternative interpretation would involve two semantically close clauses with the latter reinforcing the former. This results in a translation ‘Do not turn secretly/in your mind to the galgalturi- instrument, do not perform secretly/in your mind acts of cheering!’ and conforms well with the meaning of ḫalwam(ma)n- ‘cheering’.

[E.R.]

ḫalwatiya is interpreted as the dat./loc. sg. form of a derivation from a deverbal noun ending in -tti- (Starke 1990a:475; similar Ünal 2016a:146). Puhvel instead interprets the stem of ḫalwatiya as simply ḫalwat- (HED H:50). Neither suggestion is possible, as pointed out by Melchert (CLL:49, DCL:58). The syntactic interpretation as a (nom./)acc. pl. n. form implies a stem in -iya-, thus likely an -i(ya)- adjective derived from a stem in -t(i)- – or -tt(i)-, if the spelling is deficient (see HED H:50).

[E.R.]

1. ḫalwatnalla/i-
2. ḫalwatnazza-

A Luwian origin was first proposed by Laroche (DLL:39), and is maintained in HEG A-K:137, Weitenberg 1984a:156, Starke 1990a:475f., CLL:49, Melchert 2005a:452, van den Hout 2006a:240, HED H:50, and DCL:58. This assignment is supported not only by the use of the gloss wedges, but also the derivational suffixes found across the entire word family, viz. -i(ya)- in ḫalu̯ati(ya)-, -attar/-atn- in ḫalwatnalla/i- and ḫalwatnazza-, -alla/i- in ḫalwatnalla/i-, -m(ma)n- in ḫalwam(ma)n-.Therefore, the doubts raised in HW 2nd ed. Ḫ:92 (“Außerdem ist ḫalu̯ati- durch den Glossenkeil allein noch nicht einmal als k.-luw. erwiesen.”) are unjustified. Puhvel considers a *ḫalwa- stem either related to Gothic aljan, aljanon, or to Greek ἀλύω as suggested for Hittite ḫalluwai-. Nevertheless, he concludes that *ḫalwammar “more probably has an entirely different explanation” (HED H: 52).

[E.R.]

*This lemma was written in collaboration with the trainee Marcelo Koraicho.

For the lemma head see Luw. *ḫalwa-.