The Luwian personal names formed with -ziti ‘man’ did not survive into the later hieroglyphic inscriptions; the latest clear example is attested at Carchemish around 975 BC. They were not continued in the names formed with -σητα in the Pisidian inscriptions from Sofular, with -σητας in Greek inscriptions from Rough Cilicia, Isauria and the eastern margin of Pamphylia, nor those with -σατης in Pisidia and Lycaonia or -σατας in Pamphylia: We should expect *-ζιδις, or at least *-σιδις, and the η of -σητα points rather to a non-Luwian language. The Carian name Músat has therefore nothing to do with Luwian Muwaziti either, and probably not even with Pisidian Μουσητα: it would be better to compare it with other Carian names ending in -at.The Lycian name Ipresida in Tlos and Cyaneae corresponds to Ἰμβρασίδης in Simena and probably also in Tlos, and it is altogether improbable that this is the Luwian name Im(ma)raziti in Greek guise (see Imbrasides as a patronym in the Iliad and in the Aeneid). Its use as a personal name in Lycia and nowhere else may have been stimulated by its re-interpretation as a theophoric name, see Iprehi, probably a theonym (perhaps corresponding to Apollo), in Tlos too. In Lycian only sidi, probably ‘son-in-law’, corresponds to Luwian ziti- in the sense of ‘husband’.The mountain Imbros = Ölemez Dağ near Caunos has a walled settlement on top, and a remarkable quantity of Imbrians is attested in the inscriptions of Caunos. The name of the settlement is attested by Iβr at the beginning of a Carian inscription, probably followed by the Carian word for ‘demiurgos’. Its name should be analysed as imb-r-, because *imb-, alone is attested by Carian βanol = Ιβανωλλις and Ιμβιαιμις in Lycia. It has therefore nothing to do with Luwian *im(ma)ra- = Hittite gimra- ‘field’, just as Lycian Iprehi and Ipresida.