/zunni-(ti)/
‘to make alright, rectify (?)’
- Language
- Common Luwian
- Grammar
- verb
- ID
- 789
1. Individual Anatolian Languages
1.1 Hieroglyphic Luwian
/zunni-(ti)/, (*466)zú-ní-
‘to put right (?)’1.1.1Transmission
This lexeme is attested twice in a single inscription from Karkamiš, dating to the 10th century BCE.
[A.P.]
1.1.2Forms
| 1sg. pret. ind. act. | /zunnihha/ | (*466)zú-ní-ha | KARKAMIŠ A1a, §19 (Karkamiš) |
| (*466)zú-ní-ha | KARKAMIŠ A1a, §20 (Karkamiš) |
1.1.3Graphic Features
1.1.3.1Phonological Interpretation
The phonological interpretation of this verb is provisional and suggested by Melchert (pers. comm.), based on the possible etymological connection with CLuw. 
zunnimiš ‘made alright, rectified (?)’.The rather more complicated connection with HLuw. /kwanzu-/ ‘heavy; important’ as envisaged by Sideltsev & Yakubovich 2016a:88f. esp. n. 16 is hence unnecessary, not least because it involves a different logogram, too, viz. GRAVIS (sign *356).] If the word is indeed a verb in /-i-(ti)/, the endings are not lenited; if, however, it should be shown to belong to another verbal class, this part of the form may require reassessment. The word is twice spelt with the logographic determinative *466, whose meaning and possible syllabic value remain unknown to this day; it appears to depict a stele or block with small handle-like (?) protrusions on both sides, and is used only once more in a personal name.
[AH.B.]
1.1.4Meaning
The semantic interpretation is suggested by Melchert (pers. comm.) and meant to be approximate, based on comparison with Luwian zunni- ‘to make alright, rectify (?)’). Appearing twice in the same inscription and in consecutive sentences, the HLuw. verb is even featured in parallel constructions in KARKAMIŠ A1a, §§19-20: *a-wa/i-ta kwa/i-i-ha *a-pa-sa-na (“PODIUM”)ta-ti PRAE-i (*466)zú-ní-ha kwa/i-i-ha-wa/i-ta *a-pa-sa-na (“PODIUM”)ta-ti PRAE-i (*466)zú-ní-ha, approx. /a=wa=tta kwin=ha abassan tadi pari zunnihha kwin=ha=wa=tta abassan tadi pari zunnihha/, meaning ‘I put one properly forward on his own podium, and the other I put properly forward on his block’ (cf. Melchert, pers. comm.). The meaning is thus assigned on an etymological as well as on a contextual basis, though the evidence from both should be taken with caution until further data is available.
Outdated is now the older meaning ‘to worship’, which was first tentatively suggested by Hawkins 2000a:90 and followed by Sideltsev & Yakubovich 2016a:88f. esp. n. 16 and Sasseville 2021a:149.
[AH.B.]
1.1.5Stem
Although based on a different etymological link, a denominal formation in /-i-(ti)/ by Sasseville 2021a:149 is the most likely analysis still. The derivational base is unattested in Luwian, but very likely identical with or closely related to Hittite kunna- ‘right’.
[AH.B.]
1.2 Luwian (Glossenkeilwörter)
zunni-(ti)
1.2.1Transmission
The lexeme is attested once in a birth ritual (cf. most recently Bachvarova 2013a with references), which contains many Luwianisms.
[E.R.]
1.2.2Forms
| part. nom. sg. c. | zu-un-ni-mi-iš |
KUB 44.4 rev. 16 + KBo 13.241 rev. 6 | (CTH 767, LNS) |
1.2.3Graphic Features
Readings checked against the photographs in the Konkordanz.
[E.R.]
1.2.4Meaning
No meaning of zunnima/i- is assigned in the earlier publications (Tischler 2008a:209, CLL:285, HEG:Z 781f., Ünal 2007a:827). The word is attested together with mannaimma/i- in the context of the birth ritual of fPittei, where a newborn child is treated medically with ointment and his mother is cleaned. Then the practitioner addresses the evil effects of the blood-red moon, probably an ill omen with Haas 1994a:234 and Giorgieri 2001a:419f.: ‘Step away! You are zunnima/i- (and) mannaimma/i-’. With an implicit comparison between the former and the future condition, ‘it was good, and it shall go well’ the success of the ritual is stated. According to this interpretation, the Luwian participles describe rectification of the omen and its reversed effect after the treatment. Thus, the verb underlying zunnima/i- probably describes the process of rectifying the omen, while mannaimma/i- refers to its result: ‘You are made alright (and) furnished with fruit (i.e. announcing a healthy child)’; cf. mannaimma/i- under Meaning.
[E.R.]
1.2.5Stem
Obviously, the attested form is a participle of a verb zunni-(ti). However, in Hittite transmission, the reduplicated derivative of this verb, zuzun(n)i-, is found as well.
[E.R.]
1.2.6Derivatives
1.2.7Origin
The derivation with the suffix -mma/i-, the use of the gloss wedges and the parallelism with juxtaposed mannaimma/i- reveal the Luwian origin of zunnima/i-, in accordance with the strong Luwian influence seen in KUB 44.4 + KBo 13.241.
[E.R.]
2. Reconstruction
2.1Reconstruction
If the assignment of meaning as ‘to make alright, rectify’ suggested above is correct, the semantics of the lexeme is parallel to that of Hittite kunna- ‘right’. Since Duchesne-Guillemin 1947a:89f., the latter has been regarded as the reflex of a -no- adjective *k̑wn̥-no- (root *k̑wen-, IEW:630f.); cf. HEG:631-633, HED: K 247f. and EDHIL:493f. with references. As a consequence, the question arises whether Luw. *zunna- (to be reconstructed as the base of zunni-(ti) with its participle zunnima/i-) goes back to *k̑wn̥-no- as well. This is compatible with a spontaneous change of PIE *k̑ > Luw. z, as assumed in Tischler 1990a and Tischler 1992a, Melchert 1989b:30, but Luw. kumma-, Lyc. kuma- and congeners showing initial k < *k have to be separated from this root (as pointed out by Kloekhorst (EDHIL:493). However, if Melchert 2012a were right in assuming a conditioned sound change PIE *k̂ > Luw. z before sounds with palatalizing effect (such as *e, ē, i, ī, u̯, and with intermediate steps secondary schwa before syllabic resonants), different syllabifications of the zero grade root both as *k̑wn̥-C and *k̑un-V could result in *zon-C <zu-(u-)un-> and *kun-V, respectively, which would then give rise to a paradigmatic split. In this case, the stem in *-mo- reflected by Luw. kumma- etc. could have been derived after this split. The question is left open here, but the double reflex of *k̑wn̥-/*k̑un- is regarded as the most important argument for Melchert’s theory, as yet (contra Melchert 2012a, the development of the voiced palatals is not decisive, because as Sanskrit shows, the assibilation of the unvoiced plosives is not necessarily parallel to that of their voiced counterparts).
[E.R.]
3. Proto-Indo-European
3.1Semantic Reconstruction
According to IEW:630, the PIE root *k̑u̯en- means “feiern; heilig(en)”, i.e. ‘to celebrate; to holy, hallow’. EIEC:493 gives for *k̑u̯en(to)- a meaning ‘holy’; so does Watkins 2000a:45 s.v. kwen-. However, given the meanings of the Anatolian forms (Hitt. kunna- ‘right [hand or side]; right, favorable, successful’, Luw. *zunni(ya)- ‘to make alright, rectify’ vel sim.), a basic meaning ‘right’ for PIE *k̑u̯en- might also be possible (‘right’ > ‘just’ > ‘holy’?).
3.2Morphological Reconstruction
A connection of Hitt. kunna- adj. ‘right (hand or side); right, favorable, successful’ and Luw. *zunni(ya)- ‘to make alright, rectify’ (cf. part. zunnima/i-) with the PIE root *k̑u̯en- has long been considered; cf., e.g., EDHIL:493f. with further lit.Differently HED K 247f., where Hitt. kunna- is connected with the PIE root *k̑u̯eh1- ‘to swell’ (LIV²:339f.) instead. Cf. also Hintze 2007a:353 on Av. spəṇta- (see transmission above). In the IE languages, the root is only reflected by nominal formations; cf. the transmission above.
[T.S.]
4. Transmission
?Av. spəṇta- ‘holy, sacred’ or ‘bounteous’ (OAv., YAv.), comparative spańiiah-, superlative spə̄ništa-Cf., e.g., IEW:630 (to PIE *k̑u̯en- ‘sacred, holy’) and Hintze 2007a:353 (to Av. sū-, Ved. śū- ‘to swell’ < PIE *k̑u̯eh1- ‘id.’, cf. LIV²:339f.).
?Goth. hunsl n. ‘sacrifice’, OE hūsel n. ‘sacrament’, etc.< *k̑u̯n̥-s-lo-, as per IEW:630. Differently Kölligan 2002a, who discusses a connection with a PIE root *k̑ens- “in der Bedeutung ‘verehren’ mit einem der Instrumentalsuffixe germ. *-la-, *-sla- oder *-þla-.” For this root cf. also LIV²:326 s.v. *k̑eNs-. Cf. also Casaretto 2004a:409f. s.v. hunsl.
?TochB kwants* ‘firm, steadfast, solid, constant’Cf. DTB²:252, where the etymology of the Tocharian word is considered to be uncertain. Among other possibilities, a connection with PIE *k̑u̯en- ‘holy, sacred’ is discussed there.