aškummāwa-
‘sacrificial meat’
- Language
- Palaic
- Class
- Derivative
- Grammar
- subst, c.
- ID
- 449
1. Individual Anatolian Languages
1.1 Palaic
aškummāwa-
‘sacrificial meat’1.1.1Transmission
This lexeme is found in the festival for the Palaic pantheon (CTH 751).
[D.S.]
1.1.2Forms
| nom. pl. | aš-ku-um-ma-a-u-wa-aš | KBo 19.152 + KBo 27.77 iv! 14’ | (CTH 751, MS) |
| [aš-k]u-ma-a-u-wa-aš | KBo 19.153 iii 9’ | (CTH 751, NS) | |
| aš-ku[-ma-]˹a˺-u-aš | KBo 48.178 + KBo 19.153 iii 20’ | (CTH 751, NS) | |
| nom./acc. coll. or stem form | aš-ku-ma-a-u-wa(=ga) | KUB 35.165 rev. 11’ | (CTH 751, OS or MS) |
| aš-ku-ma-a-wa(=ga) | KBo 48.178 iv 8’ | (CTH 751, NS) | |
| unknown | aš-ku-m[a-a-wa- … ] | KBo 40.108, 8’ | (CTH 751, MS?) |
1.1.3Graphic Features
Checked against the photographs in the Konkordanz.
[D.S.]
1.1.4Meaning
The semantic assignment of aškum(m)āwa- is facilitated by the Hittite passage occurring immediately before (nu UZUšu-up-pa ti-an-zi ‘They place the sacrificial meats’; KUB 35.165 rev. 11’), in which the Palaic lexeme can be equated with Hitt. šuppa ‘sacrificial meat’. In the Palaic passage following the Hittite one, the speaker draws the attention of the god Ziparwa to the sacrificial meats, which lie in front of him. Then, the various body parts of the animals sacrificed are enumerated; cf. Kammenhuber 1955b:364, 374, Kammenhuber 1959a:28, 36, Carruba 1970a:52, Carruba 1972a:25f., Watkins 1987b:399. Contra Eichner 2010a:54f., who suggests the meaning ‘Ger. Opfertier-Vierheiten’ based on a different etymological approach, which is rejected below under Reconstruction.
[D.S.]
1.1.5Stem
Weitenberg 1984a:387 interprets Pal. aškum(m)āwa- as an ablauting u-stem. However, Palaic substantival u-stems do not show ablaut; cf. šamlu- c. ‘apple’. Therefore, it is better to take aškum(m)āwa- as an a-stem of a formation -wa- c.
[D.S.]
2. Reconstruction
2.1Reconstruction
Szemerényi 1979b:351f. n. 6 analyzes Pal. aškummāwa- as a compound made of aš- and kummā-wa-. He connects the second part with Cuneiform Luwian kumma- referring to something sacred. Watkins 1987b:400 accepts this analysis and furthermore, he connects the first member aš- with Luw. āš- n. and Hitt. aiš/išša- n. ‘mouth’ (followed by Melchert 2010b:55f.). The compound can be analyzed as follows: aš- + kummā- + -wa- c. (< *-u̯o- + -eh2-). The base of the second member kummā- is likely to go back to *kummā-, a stem in *-eh2-, which is supported by the retention of the long -ā- before the suffix -wa-. For further evidence regarding the stem *kummeh2-; see PAnat. *kummeh2-.Eichner 2010a:54f. argues against the etymology of Szemerényi and Watkins (cited above) for reasons, which we cannot accept. First, he refutes the semantic equation of aškummāwa- with Hitt. šuppa- on the premises that the former is an a-stem and the latter is an i-stem, which is absolutely irrelevant. Then, he rejects the connection between Pal. kummā-wa- and Luw. kumma-, because he thinks that the latter is an i-stem, which is false see under lemma. Moreover, he believes that the Palaic word lacks a geminate -mm- in -kumma- disproving the connection with Luw. kumma-, but omits that one example of a Middle Hittite text has a geminate -mm- (KBo 19.152 + KBo 27.77 iv! 14’). Therefore, his problematic attempt to suggest a different and far-fetched etymology with the Luwian word /mawa-/ ‘four’ cannot be accepted.
[D.S.]
For the first member of the compound see Pal. *aš-.