zāwi(n)
‘here’
- Language
- Cuneiform Luwian
- Grammar
- part
- ID
- 946
1. Individual Anatolian Languages
1.1 Cuneiform Luwian
zāwi(n)
‘here’1.1.1Transmission
The lexeme is attested not only in incantations of the Puriyanni ritual and those of the Kuwattalla tradition (from MS manuscripts onward), but also in festival texts mentioning the ašušatalla-officials (CTH 665).
[E.R.]
1.1.2Forms
| indecl. | za-a-ú-<i>-i(=) | KUB 35.16 ii 8’ | (CTH 760, NS) |
| [za-a-ú]-˹i˺-i(=) | KUB 32.81, 2’ | (CTH 761, MS?) | |
| za-a-ú-i-i(=) | KUB 35.54 ii 8 | (CTH 758, MS) | |
| za-a-ú-i-i(=) |
KUB 35.55, 5’ |
(CTH 758, NS) | |
| za-a-ú-i | KUB 35.54 ii 31’, iii 37 | (CTH 758, MS) | |
| za-a-ú-i | KUB 35.54 ii 41’ | (CTH 758, MS) | |
| za-a-ú-i | KUB 35.72, 6’ | (CTH 758, MS) | |
| za-a-ú-i-i(=) | KBo 29.22, 3’ | (CTH 760, NS) | |
| za-˹a˺-[ú-i- | IBoT 3.96 ii 6 | (CTH 758, MS?) | |
| za-ú-i-i(=) | KUB 35.25, 4’ | (CTH 761, MS) | |
| za-ú-˹i˺ | KUB 35.133 iii 12 | (CTH 665, LNS) | |
| za-a-wi5!-i(=) | KBo 45.199 ii 10’ | (CTH 665, LNS) | |
| za-ú-i-i(=) | KBo 29.6 obv. 19’ | (CTH 762, NS) | |
| za-a-ú-i-in |
VBoT 43 ii 8’ |
(CTH 763, NS) | |
| za-a-ú-i-n(=) | KUB 35.70 ii 20 | (CTH 762, NS) | |
| ˹za-a˺-ú-i-n(=) | KBo 9.141 i 14’ | (CTH 761, MS) | |
| [za-a]-˹ú˺-i-n(=) | KBo 29.63, 3’ | (CTH 762, NS) | |
| za-ú-i-n(=) | KUB 35.60 iii 1 | (CTH 763, NS) | |
| [za]-˹a˺-ú-i-n(=) | KUB 35.68, 12’ | (CTH 763, NS) | |
| za-ú-i-n(=) | KUB 35.71 ii 1 | (CTH 759, MS) |
1.1.3Graphic Features
Attestations checked against the photographs in the Konkordanz (with the exception of KUB 35.55, 5’ and VBoT 43 ii 8’).
[E.R.]
1.1.4Meaning
Laroche (DLL:114f.) recognized the parallelism in usage of CLuw. zawi(n) and Hitt. kāša (also postulating the same for CLuw. zāwin=pa and Hitt. kāšma) and translated the particle as ‘voici’. This interpretation is also found in CLL:282. Later, Melchert 2003b:204 followed Hoffner’s (Hoffner 1968b) analysis of Hitt. kāša and kāšma as marker of a perfect with present relevance and transferred this meaning to CLuw. zāwi(n). Meanwhile, it has become clear that Hitt. kāša marks reference to the speaker, which implies a hic et nunc reference as well, while kāšma indicates reference to the addressee (Rieken 2009a). Although most of the contexts in which zāwi(n) occurs are fully compatible with the assumption that it marks speaker reference, a purely locatival meaning ‘here’ would be sufficient, too. At this point, it can only be said that the semantics of zāwi(n) and kāša were close enough to be used in similar fashion in the incantations executed by the ritualist to draw the gods’ attention to the ritual action performed by him.Outdated Meriggi 1957a:204f.
[E.R.]
1.1.5Stem
As many local adverbs, zāwi(n) features two variants with and without final -n (cf. Boroday & Yakubovich 2018a). Although its stem formation is not entirely clear, zāwi(n) is obviously derived in some way from the demonstrative pronoun zā- (DLL:114f., EDHIL:460f.).
[E.R.]
2. Reconstruction
2.1Reconstruction
The reconstruction of the Luwian adverb zāwi(n) is not obvious. Frotscher 2012a:177 suggests a pre-form *k̑oi̯, because of his Pre-Luwian sound law *oi̯ < *u̯e, which is not accepted here. On the other hand, he opens the possibility of seeing a depronominal derivation in *-u̯o-, which is possible, but difficult to prove. Yakubovich 2016b:477 n. 49 does not accept the etymology of Frotscher (ibid.) and suggests that the extension in zāwi(n) is analogical to a reconstructed adverb */sannawi/ ‘apart, aside’, whose final sequence -aw- he traces back to the same morpheme as the one of Gk. ἄνευ, but followed by an i-extension. Though possible, this hypothesis is far-fetched and must be considered tentative until further evidence emerges.
[D.S.]
For the lemma head see CLuw. zā-/zī-.