/zidiyad(i)-/, VIR-ti-ia-ti-

This lexeme is attested in two inscriptions dated to approximately the same period, i.e. KARKAMIŠ A11b+c (reign of Katuwa, late 10th or early 9th c. BCE) and ALEPPO 2 (reign of Hamiyata, late 10th or early 9th c. BCE).

[D.S.]

acc. sg.	/zidiyadin/	VIR-ti-ia-ti-i-na	KARKAMIŠ A11b+c, §28 (Karkamiš)
dat. sg.	/zidiyadi/	[…]-ia-ti	ALEPPO 2, §23 (Tell Ahmar)
dat. pl.	/zidiyadanz/	VIR-ti-ia-tà-za	KARKAMIŠ A11b+c, §18e (Karkamiš)

For the grammatical interpretation of […]-ia-ti following the one of FEMINA-ti-ia-ti (ALEPPO 2, §23) see Hawkins 1980a:154, Hawkins 2000a:238, contra Poetto 1979a:502 n. 9.

[D.S.]

The logogram VIR indicates that the lexeme VIR-ti-ia-ti- refers to something pertaining to the man. The meaning ‘male’ is established by the fact that it agrees once with /muwida-/ ‘seed’ (KARKAMIŠ A11b+c, §28), i.e. ‘male seed’, and once with /massan(i)-/ ‘god’ (KARKAMIŠ A11b+c, §18e), i.e. ‘male gods’ (Meriggi 1951a:47, followed by Mittelberger 1963a:106, Hawkins 1980a:154, Morpurgo Davies & Hawkins 1987a:227, Payne 2012a:72). The interpretation of the third attestation found in ALEPPO 2, §23 is dependent on the first two, since the sentence is not entirely preserved. Hawkins 1980a:154 (and Hawkins 2000a:238) suggests a convincing restoration of the missing part, i.e. [/tanimi=ha massani/ VIR-ti-]ia-ti FEMINA-ti-ia-ti  ‘for each god, male (and) female’; cf. Payne 2012a:96.

[D.S.]

The lexeme /zidiyad(i)-/ c. is a noun in /-ad(i)-/ derived from the adjective /zidi(ya)-/ ‘of a man’: /zidi(ya)-/ + /-ad(i)-/ (< *-ā́d- with i-mutation < *-éh₂t-). Pace Hawkins 1975a:143, an adjectival formation in -nt- is excluded by the use of the sign <tà> /da/ in VIR-ti-ia-tà-za.

[D.S.]

1. /zidiyadiya-/

For the derivational base, see HLuw. /zidi(ya)-/.