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A New Hieroglyphic Luwian Inscription from Hatay ANATOLICA XL, 2014 A NEW HIEROGLYPHIC LUWIAN INSCRIPTION FROM HATAY A. Dinçol*, B. Dinçol, J.D. Hawkins and H. Peker In Memoriam Ali Dinçol Abstract In 2006 a report was brought to the late professor Ali Dinçol of the discovery of a new Hieroglyphic Luwian inscription on the bank of the Orontes river in the village of Demirköprü (formerly, Jisr el Hadid), Hatay province. A visit by Professor Ali Dinçol with Profesor Belkıs Dinçol and Dr. Hasan Peker revealed a basalt block in the form of a base, bearing on two preserved sides parts of one and two lines inscription. They worked on the text in 2006 and again in 2009, and prepared the piece for removal to the Hatay Museum. A preliminary publication is offered here in collaboration with Professor J.D. Hawkins. The text as preserved concerns the father of the author of the inscription and the erection of a memorial statue to him, probably on this base itself. JISR EL HADID 4 Object details Location In the garden of a house in the Demirköprü village, to be taken to the Hatay Museum. Description The base was originally a rectangular basalt block, measuring 103 cm in length, 70 cm in width and 40 cm in height. On its top there is a square shaft hole measuring 40 x 40 cm with a depth of 20 cm to mount a stele or statue on it. Two side are partially preserved (A, D), two lost (B, C). The preserved sides bear an inscription: A, one line dextroverse; D, two lines dextroverse-sinistroverse, sense continuous. From this it is clear that the corner D-A formed the left edge-right edge of the inscription, thus that this part of the inscription began with A left side, line 1 running dextroverse, continuing on the lost B1-C1, preserved on D1 descending to D2, then running sinistroverse to end somewhere on C2-B2. A1 left side is not the beginning of a text but a continuation: clearly it ran on from an element, probably a stele or a statue, which was originally fi xed in the visible shaft hole. The village Demirköprü is the fi nd spot of three other inscribed fragments (= JISR EL HADID frags. * Shortly after completing this paper (as well as forthcoming publications of ARSUZ 1-2, KARKAMIŠ New Stele KH.11.O.400, and other works) Professor Ali Dinçol passed away. 62 A. DINÇOL, B. DINÇOL, J.D. HAWKINS, H. PEKER 1-3), which in 1935 and 1937 were bought from the villagers by the American excavation team working at Tell Tayinat and transported to Chicago. Hawkins suggested that these fragments and possibly also the fragment from TULEIL 1 could belong to the same inscribed monument, a stele or an orthostat, of at least eight lines estimated measurements 70 x 60 x 20 cm, without direct joins with each other. We compared these fragments with the new one (JISR EL HADID 4) to determine whether they could all be parts of the same monument consisting of a stele and a base, but saw immediately that the reconstructed stele could not fi t the base, since the width of the shaft hole is twice as big (i.e. 40 cm) as the thickness of the stele (i.e. 20 cm), and since the signs used on the base and fragments show different forms. For example, for the signs L.35 na and L.29 ta different forms were preferred on JISR EL HADID frags. 1-3 and JISR EL HADID 4. Preserved dimensions of inscription: (side A), line length, 54 cm., line height, 6 cm.; (side D) line length, 88 cm., line heights, 6 and 5.5 cm. Condition: fair Script, line-divider: relief Sign-forms: cursive (one monumental á, ta) Pecularities: PRAE+i; na Word-dividers: occasional Discovery In addition to the previously found fragments of Hieroglyphic Luwian inscriptions at Demirköprü = Jisr el-Hadid, we were informed of the existence of a fourth inscribed stone in 2006 on the bank of the Orontes by Prof. Dr. Erhan Altunel from the Department of Geological Sciences at the University of Osmangazi (Eskişehir), who studied the geomorphology of the region. We are very grateful for the collaboration of the former Director of the Museum Faruk Kılınç, and the museum assistant Demet Kara. On our visit in August of the same year, the stone turned out to be the base of a stele or a statue, unfortunately damaged by unknown persons with blows of sledge hammer (in the hope of fi nding gold in it). The documentation was completed in April 2006 and latex squeezes were made, then in October 2009 the inscription was collated and checked, and detailed photographs were taken. Necessary offi cial arrangements were made for the transportation of the stone which was being kept in the garden of a house in the village, to the Hatay Museum. Publication, Edition Here for the fi rst time. ANATOLICA XL, 2014 63 Content of the text (A) Brother and sister, relation with father(?); (D) offerings of animals to Storm- God, also to father’s statue... The author gives his own name as Runtapi and his father’s apparently as Sami(ya). Cf. content of JISR EL HADID 1 (“my father and my brothers”), 2 (“my father...”). Date Probably 8th century BC. Line drawing Traced from stone by Ali Dinçol, Belkıs Dinçol and Hasan Peker: fi g. 5. Photographs Taken by Ali Dinçol and Hasan Peker in Demirköprü, in 2006 and 2009: fi gs. 1-4. Transliteration A §1. [lost element above] ||(base, A) x x-ia-ta §2. á-mi-ha-wa/i |FRATER-la-i-na (FEMINA.MANUS.FEMINA)na-na-tara/ i-ha |PUGNUS-ri+i-ta §3. [ ]-i(-)[ ]-wa/i(-)[ ]-s[a ]x[... [B+C, lost] D 1. §1. [... ...]x-x-ta §2. |á-mu-pa-wa/i-na CERVUS+RA/I-ta-pi-sá á-pi-si-na COR-tara/i-i-na i-zi- i-ha §3. wa/i-na á-pi-sa-za tá-ti-za DEUS-na-za COR-ni-i-na ˂wa/i?-˃li-nu-u-ha 2. §4. (“VIA”)ha+ra/i-w[a/i]-ta-z[a] ||-pa-wa/i-tu-ta za-a X-ha §5. (DEUS)TONITRUS-ti-i 1 ARIES/OVIS-ni-sa |(“X.X”)ku-wa/i-za-i §6. POST+RA/I-ta-pa-wa/i “1” BOS(ANIMAL) |1 GAZELLA(ANIMAL) CRUS+X-i §7. a-mi-pa-wa/i tá-ti PRAE+i sà-mi-ia-sa-na STATUA-r[u]-t[i [... Translation A §1. [... ] he/they […]ed §2. and he/they raised my brother and sister. §3. ... [B+C, lost] D 1. §1. [... ...]ed, §2. but I, Runtapi, made him (as) his image, §3. and for his fathers’ gods I exalted him (as) an image, 64 A. DINÇOL, B. DINÇOL, J.D. HAWKINS, H. PEKER 2. §4. and for the travellers I …ed this for him: §5. for Tarhunta one ram will always KUWAZA, §6. and afterwards one ox (and) one gazelle will stand. §7. And before my father Sami(ya)’s statue [… Commentary Side A FRATER-la-i-na: further attestation of form in -la-i- against that in -la-; see commentary on ALEPPO 2, §3. But for new interpretation as FRATER.LA- (LA as phonetic indicator), see Yakubovich, 2010, 387. (FEMINA.MANUS.FEMINA)na-na-tara/i-: logogram already recognized determining tuwatri-, “daughter” (TELL AHMAR 1, §§24, 29), where FEMINA.MANUS. FEMINA = FILIA, as VIR2.MANUS.VIR2 = FILIUS, “son” (Empire MANUS+VIR2 = FILIUS, MANUS+FEMINA = FILIA). The only previous attestation of Hier. Luw. “sister” is written (FEMINA)na-na-sa5+ra/i- (MARAŞ 6, §1) =Cun. Luw. adj. nanasri(ya)- (logogram NIN): see Melchert, 1993, 154; Kloekhorst, 2008, 601. Is the clear writing with -tara/i- here an error, or should a phonetic explanation be sought? Side D §2. CERVUS2+RA/I-ta-pi-sá: surely to be taken as the PN of the author, Runtapi(ya)s, “given by the Stag-God”, for which we may compare (DEUS)CERVUS2+RA/I-ti-ia-sa, the Stag-God Runtiyas (TELL TAYINAT 2, frag. 10a-b, §i, showing strikingly similar form of the “antler” sign) The only remaining question is the function of the +RA/I: whether it aberrantly signals ru, or what. á-pi-si-na: a new appearance of api-, by-form of the usual apa-, “that”, for which see TELL TAYINAT 2, l.1, frag. 2, §ii, commentary. The by-form occurring only in inscriptions of Amuq and Hama, where apa- is not found, may be a regional peculiarity. See further apisanza (dat. pl.), following §3. COR-tara/i-i-na, atrin: see recently Yakubovich, 2002, pp. 194-197; Hawkins, forthcoming, CRRAI LVII. The structure of the clause is clear: “I, myself, made him (as) his ATRI”. This may help to elucidate the much discussed atri-, for which the basic sense “soul, person, self” is established, but other attestations including this one seem to point to an extension to “likeness, image”. Who is “him” ? The context as understandable suggests that it might be the speaker’s father, who appears in §7 apparently in the form a statue. Could this also be his ATRI? §3. COR-ni-i-na: this form alternating with the usual COR-tara/i- has already been seen in KULULU 4 §§4 and 9, where the context points most obviously to the meaning “soul”. Here we must suppose the same reference as COR-tara/i- in §2. ANATOLICA XL, 2014 65 ˂wa/i-˃li!-nu-u-ha (li reversed): since no verb linu- is known, and waliyanu-, “exalt” always occurs with atri- as object (MARAŞ 4, §§ 11,15; TELL AHMAR 5, §§ 12, 15, as emended Hawkins, 2006, p.
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