# Luwili. Hittite-Luwian Ritual Texts Attributed to Puriyanni, Kuwattalla and Šilalluḫḫi (CTH 758–763).
## Vol. I: Edition and Commentary

Ilya Yakubovich, Alice Mouton

► To cite this version:

Ilya Yakubovich, Alice Mouton. Luwili. Hittite-Luwian Ritual Texts Attributed to Puriyanni, Kuwattalla and Šilalluḫḫi (CTH 758–763). Vol. I: Edition and Commentary. Harrassowitz Verlag, 72/1, 2023, Studien zu den Boğazköy-Texten, 978-3-447-11995-5. 10.13173/9783447119955.1.I. hal-04213323

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<figure><img src="image_1.png" /></figure>
Studien zu den Boğazköy-Texten

Herausgegeben im Auftrag der Akademie der Wissenschaften und der Literatur, Mainz, von Elisabeth Rieken und Daniel Schwemer

Band 72,1

Ilya Yakubovich and Alice Mouton

In cooperation with Laura Puértolas Rubio

Luwili

Hittite-Luwian Ritual Texts Attributed to Puriyanni, Kuwattalla and Šilalluḫi (CTH 758–763)

Volume I: Edition and Commentary

2023

Harrassowitz Verlag · Wiesbaden
YAKUBOVICH AND MOUTON

LUWILI

VOLUME I

DOI: 10.13173/9783447119955.1.1

This is an open access chapter distributed under the terms of the CC BY-SA 4.0 license. https://creativecommons.org/licenses/by-sa/4.0/deed.en

The terms of the CC licence apply only to the original material. The use of material from other sources such as charts, illustrations, photographs and text extracts may require further permission for use from the respective rights holder.

© by authors
DOI: 10.13173/9783447119955.1.1

This is an open access chapter distributed under the terms of the CC BY-SA 4.0 license. https://creativecommons.org/licenses/by-sa/4.0/deed.en
The terms of the CC licence apply only to the original material. The use of material from other sources such as charts, illustrations, photographs and text extracts may require further permission for use from the respective rights holder.

© by authors
Studien zu den Boğazköy-Texten

Herausgegeben im Auftrag
der Akademie der Wissenschaften und der Literatur, Mainz,
von Elisabeth Rieken und Daniel Schwemer
Band 72,1

Ilya Yakubovich and Alice Mouton

In cooperation with Laura Puértolas Rubio

Luwili

Hittite-Luwian Ritual Texts
Attributed to Puriyanni, Kuwattalla and Šilalluhi
(CTH 758–763)

Volume I:
Edition and Commentary

2023

Harrassowitz Verlag · Wiesbaden

DOI: 10.13173/9783447119955.1.1

This is an open access chapter distributed under the terms of the CC BY-SA 4.0 license. https://creativecommons.org/licenses/by-sa/4.0/deed.en
The terms of the CC licence apply only to the original material. The use of material from other sources such as charts, illustrations, photographs and text extracts may require further permission for use from the respective rights holder.

© by authors
Gefördert durch die Akademie der Wissenschaften und der Literatur, Mainz, im Rahmen
des vom Bundesministerium für Bildung und Forschung, Bonn/Berlin, dem Ministerium für
Bildung, Wissenschaft, Weiterbildung und Kultur Rheinland-Pfalz, Mainz, dem Hessischen
Ministerium für Wissenschaft und Kunst, Wiesbaden, und dem Bayerischen Staatsministerium
für Wissenschaft und Kunst, München, finanzierten Akademienprogramms.

This project was sponsored by the ANR (France, ANR-17-FRAL-0007-01) and
DFG (Germany, YA 472/2-1).

The DOI of Volume 2 is: 10.13173/9783447119955.2

<figure><img src="image_2.png" /></figure>

This publication is licensed under the Creative Commons licence CC BY-SA 4.0.

Further information: https://creativecommons.org/licenses/by-sa/4.0/

The terms of the CC licence apply only to the original material. The use of material from
other sources (identified by a source citation) such as charts, illustrations, photographs and
text extracts may require further permission for use from the respective rights holder.

Bibliographic information published by the Deutsche Nationalbibliothek
The Deutsche Nationalbibliothek lists this publication in the Deutsche
Nationalbibliografie; detailed bibliographic data are available on the internet
at https://www.dnb.de/.

For further information about our publishing program consult our website
https://www.harrassowitz-verlag.de/

© by authors.

Published by Otto Harrassowitz GmbH & Co. KG, Wiesbaden 2023

ISSN 0585-5853

eISSN 2702-0002

DOI series 10.13173/0585-5853

ISBN 978-3-447-11995-5

eISBN 978-3-447-39387-4

DOI 10.13173/9783447119955.1
CONTENTS

<table><tr><td>Abbreviations</td><td>IX</td></tr><tr><td>Preface</td><td>XII</td></tr><tr><td>Ritual of Puriyanni against impurity in a house</td><td>2</td></tr><tr><td>CTH 758.1</td><td>2</td></tr><tr><td>CTH 758.2.1</td><td>16</td></tr><tr><td>CTH 758.2.2</td><td>24</td></tr><tr><td>CTH 758.2.3</td><td>30</td></tr><tr><td>CTH 758.3.1</td><td>30</td></tr><tr><td>CTH 758.3.2</td><td>36</td></tr><tr><td>CTH 758.3.3</td><td>38</td></tr><tr><td>CTH 758.4</td><td>42</td></tr><tr><td>CTH 758.5</td><td>44</td></tr><tr><td>CTH 758.6</td><td>48</td></tr><tr><td>CTH 758.7</td><td>52</td></tr><tr><td>Dupaduparša-ritual</td><td>54</td></tr><tr><td>CTH 759.1</td><td>54</td></tr><tr><td>CTH 759.2.a</td><td>68</td></tr><tr><td>CTH 759.2.b</td><td>76</td></tr><tr><td>CTH 759.2.c</td><td>78</td></tr><tr><td>CTH 759.3</td><td>80</td></tr><tr><td>CTH 759.4</td><td>88</td></tr><tr><td>CTH 759.5</td><td>90</td></tr><tr><td>CTH 759.6?</td><td>92</td></tr><tr><td>CTH 759.7</td><td>96</td></tr><tr><td>CTH 759.8.a</td><td>98</td></tr><tr><td>CTH 759.8.b</td><td>100</td></tr><tr><td>CTH 759.8.c</td><td>102</td></tr><tr><td>CTH 759.9</td><td>106</td></tr><tr><td>CTH 759.10.a</td><td>106</td></tr><tr><td>CTH 759.10.b</td><td>112</td></tr><tr><td>CTH 759.10.c</td><td>120</td></tr><tr><td>CTH 759.11</td><td>122</td></tr><tr><td>CTH 759.12</td><td>124</td></tr><tr><td>CTH 759.13</td><td>130</td></tr><tr><td>CTH 759.14</td><td>132</td></tr></table>

DOI: 10.13173/9783447119955.1.1

This is an open access chapter distributed under the terms of the CC BY-SA 4.0 license. https://creativecommons.org/licenses/by-sa/4.0/deed.en
The terms of the CC licence apply only to the original material. The use of material from other sources such as charts, illustrations, photographs and text extracts may require further permission for use from the respective rights holder.

© by authors
<table><tbody><tr><td>Great Ritual and dupaduparša-ritual</td><td>138</td></tr><tr><td>CTH 760.1.a</td><td>138</td></tr><tr><td>CTH 760.1.b</td><td>144</td></tr><tr><td>CTH 760.2</td><td>146</td></tr><tr><td>CTH 760.3.a</td><td>158</td></tr><tr><td>CTH 760.3.b</td><td>162</td></tr><tr><td>CTH 760.4</td><td>174</td></tr><tr><td>CTH 760.5</td><td>182</td></tr><tr><td>CTH 760.6</td><td>184</td></tr><tr><td>CTH 760.7.a</td><td>186</td></tr><tr><td>CTH 760.7.b</td><td>190</td></tr><tr><td>CTH 760.8</td><td>192</td></tr><tr><td>CTH 760.9</td><td>194</td></tr><tr><td>CTH 760.10</td><td>196</td></tr><tr><td>Great Ritual, 1<sup>st</sup> group</td><td>200</td></tr><tr><td>CTH 761.1.a</td><td>200</td></tr><tr><td>CTH 761.1.b</td><td>202</td></tr><tr><td>CTH 761.1.c</td><td>206</td></tr><tr><td>CTH 761.1.d</td><td>216</td></tr><tr><td>CTH 761.1.e</td><td>224</td></tr><tr><td>CTH 761.1.f</td><td>226</td></tr><tr><td>Great Ritual, 2<sup>nd</sup> group</td><td>232</td></tr><tr><td>CTH 761.2.1.a</td><td>232</td></tr><tr><td>CTH 761.2.1.b</td><td>238</td></tr><tr><td>CTH 761.2.1.c</td><td>240</td></tr><tr><td>CTH 761.2.1.d</td><td>242</td></tr><tr><td>CTH 761.2.1.e</td><td>245</td></tr><tr><td>CTH 761.2.2.a</td><td>248</td></tr><tr><td>CTH 761.2.2.b</td><td>250</td></tr><tr><td>CTH 761.2.3.a</td><td>252</td></tr><tr><td>CTH 761.2.3.b</td><td>254</td></tr><tr><td>CTH 761.2.4</td><td>256</td></tr><tr><td>CTH 761.2.5</td><td>262</td></tr><tr><td>Great Ritual, 3<sup>rd</sup> group</td><td>268</td></tr><tr><td>CTH 761.3.1</td><td>268</td></tr><tr><td>CTH 761.3.2.a</td><td>270</td></tr><tr><td>CTH 761.3.2.b</td><td>272</td></tr><tr><td>CTH 761.3.2.c</td><td>276</td></tr><tr><td>CTH 761.3.3</td><td>278</td></tr><tr><td>CTH 761.3.4</td><td>280</td></tr></tbody></table>

DOI: 10.13173/9783447119955.1.1

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The terms of the CC licence apply only to the original material. The use of material from other sources such as charts, illustrations, photographs and text extracts may require further permission for use from the respective rights holder.

© by authors
<table><tr><td>CTH 761.3.5.a</td><td>282</td></tr><tr><td>CTH 761.3.5.b</td><td>284</td></tr><tr><td>CTH 761.3.5.c</td><td>288</td></tr><tr><td>CTH 761.3.6</td><td>292</td></tr><tr><td>CTH 761.3.7</td><td>294</td></tr><tr><td>CTH 761.3.8</td><td>296</td></tr><tr><td>CTH 761.3.9</td><td>306</td></tr><tr><td>Great Ritual, fragments</td><td>310</td></tr><tr><td>CTH 761.4.1</td><td>310</td></tr><tr><td>CTH 761.4.2</td><td>312</td></tr><tr><td>CTH 761.4.3</td><td>314</td></tr><tr><td>Great Ritual and halliyattanza-ritual</td><td>318</td></tr><tr><td>CTH 762.1.a</td><td>318</td></tr><tr><td>CTH 762.1.b</td><td>320</td></tr><tr><td>CTH 762.1.c</td><td>322</td></tr><tr><td>CTH 762.1.d</td><td>324</td></tr><tr><td>CTH 762.1.e</td><td>328</td></tr><tr><td>CTH 762.1.f</td><td>330</td></tr><tr><td>CTH 762.1.g</td><td>332</td></tr><tr><td>CTH 762.1.h</td><td>334</td></tr><tr><td>CTH 762.1.i</td><td>336</td></tr><tr><td>CTH 762.1.j</td><td>338</td></tr><tr><td>CTH 762.1.k</td><td>340</td></tr><tr><td>CTH 762.1.l</td><td>344</td></tr><tr><td>CTH 762.1.m</td><td>346</td></tr><tr><td>CTH 762.2</td><td>348</td></tr><tr><td>CTH 762.3.1</td><td>362</td></tr><tr><td>CTH 762.3.2</td><td>364</td></tr><tr><td>CTH 762.3.3</td><td>370</td></tr><tr><td>CTH 762.3.4</td><td>372</td></tr><tr><td>CTH 762.3.5</td><td>374</td></tr><tr><td>CTH 762.3.6</td><td>376</td></tr><tr><td>A Kizzuwadna Ritual Related to the Kuwattalla Tradition</td><td>380</td></tr><tr><td>CTH 763.1.1</td><td>380</td></tr><tr><td>CTH 763.1.2</td><td>382</td></tr><tr><td>CTH 763.1.3.a</td><td>388</td></tr><tr><td>CTH 763.1.3.b</td><td>390</td></tr><tr><td>CTH 763.1.4</td><td>394</td></tr><tr><td>CTH 763.1.5</td><td>396</td></tr><tr><td>CTH 763.1.6</td><td>398</td></tr></table>
<table><tr><td>Fragments of the Kuwattalla Tradition</td><td>406</td></tr><tr><td>CTH 763.2.1</td><td>406</td></tr><tr><td>CTH 763.2.2</td><td>408</td></tr><tr><td>CTH 763.2.3</td><td>412</td></tr><tr><td>CTH 763.2.4.a</td><td>414</td></tr><tr><td>CTH 763.2.4.b</td><td>416</td></tr><tr><td>CTH 763.2.5</td><td>420</td></tr><tr><td>CTH 763.2.6</td><td>422</td></tr><tr><td>CTH 763.2.7</td><td>424</td></tr><tr><td>CTH 763.2.8</td><td>428</td></tr><tr><td>CTH 763.2.9</td><td>430</td></tr><tr><td>CTH 763.2.10</td><td>432</td></tr><tr><td>CTH 763.2.11</td><td>434</td></tr><tr><td>CTH 763.2.12</td><td>436</td></tr><tr><td>CTH 763.2.13</td><td>438</td></tr><tr><td>CTH 763.2.14</td><td>442</td></tr><tr><td>CTH 763.2.15</td><td>444</td></tr><tr><td>CTH 763.2.16</td><td>446</td></tr><tr><td>CTH 763.2.17</td><td>448</td></tr><tr><td>CTH 763.2.18</td><td>450</td></tr><tr><td>CTH 763.2.19</td><td>452</td></tr><tr><td>CTH 763.2.20</td><td>454</td></tr><tr><td>CTH 763.2.21</td><td>456</td></tr><tr><td>CTH 763.2.22</td><td>458</td></tr><tr><td>CTH 763.2.23</td><td>460</td></tr><tr><td>CTH 763.2.24</td><td>462</td></tr></table>

<table><tr><td>Fragments of the Kuwattalla or Puriyanni Traditions</td><td>466</td></tr><tr><td>CTH 763.3.1</td><td>466</td></tr><tr><td>CTH 763.3.2</td><td>468</td></tr><tr><td>CTH 763.3.3</td><td>470</td></tr><tr><td>CTH 763.3.4</td><td>470</td></tr></table>
# ABBREVIATIONS

## Bibliographical Abbreviations

ABoT 1 Kemal Balkan. *Ankara Arkeoloji Müzesinde bulunan Boğazköy tabletleri*. Istanbul: Millî Eğitim Basımevi, 1948.

ABoT 2 Rukiye Akdoğan. *Ankara Arkeoloji Müzesinde bulunan Boğazköy tabletleri II / Boğazköy Tablets in the Archaeological Museum of Ankara II*. CHDS 1. Chicago: Oriental Institute, 2011.

AnAr Inventory number of the Anadolu Medeniyetleri Müzesi Ankara

Bo Inventory numbers of the Boğazköy tablets

CAD Ignace J. Gelb† et al. (eds.). *The Assyrian Dictionary of the Oriental Institute of the University of Chicago*. Chicago: Oriental Institute, 1956–2010.

CHD Hans G. Güterbock†, Harry A. Hoffner† et al. (eds.). *The Hittite Dictionary of the Oriental Institute of the University of Chicago*. Chicago: Oriental Institute, 1980–. (Volumes are referred to by the letter[s] covered in each.)

CHDS Chicago Hittite Dictionary, Supplements

CHDS 2 see Soysal 2015

CLL H. Craig Melchert, *Cuneiform Luvian Lexicon*. Chapel Hill: self-published, 1993.

CTH Emmanuel Laroche, *Catalogue des textes hittites*. Paris: Klincksieck, 1971 (with supplements in RHA 30 [1972]: 94–133 and RHA 33 [1973]: 68–71; now extensively expanded and revised in the online *Catalog der Texte der Hethiter* of the *Hethitologie-Portal Mainz*: S. Košak and G. G. W. Müller, hethiter.net/: Catalog [2015-08-04], at: http://www.hethport.uni-wuerzburg.de/CTH/).

DBH Dresdner Beiträge zur Hethitologie

DBH 46/2 Rukiye Akdoğan. *Hethitische Texte. Bo 4658–Bo 5000. Teil 2: Autographien*. DBH 46/2. Wiesbaden: Harrassowitz, 2016.

HED Jaan Puhvel. *Hittite Etymological Dictionary*. Trends in Linguistics. Documentation. Berlin; New York; Amsterdam: Mouton; de Gruyter, 1984–. (Volumes are referred to by the letter[s] covered in each.)

HEG Johann Tischler. *Hethitisches etymologisches Glossar*. IBS 20. Innsbruck: Institut für Sprachwissenschaft, 1977–2016. (Volumes are referred to by the letter[s] covered in each.)

hethiter.net/: CTH ... : online text editions of the *Hethitologie-Portal Mainz* available at: http://www.hethport.uni-wuerzburg.de/HPM/txthetlink.php

HFAC Gary M. Beckman and Harry A. Hoffner, “Hittite Fragments in American Collections”, in: *JCS* 37 (1985): 1–60.

DOI: 10.13173/9783447119955.1.1

This is an open access chapter distributed under the terms of the CC BY-SA 4.0 license. https://creativecommons.org/licenses/by-sa/4.0/deed.en
The terms of the CC licence apply only to the original material. The use of material from other sources such as charts, illustrations, photographs and text extracts may require further permission for use from the respective rights holder.

© by authors
HT Leonard W. King. *Hittite Texts in the Cuneiform Character from Tablets in the British Museum*. London: British Museum, 1920.

HW² Johannes Friedrich†, Annelies Kammenhuber† et al. (eds). *Hethitisches Wörterbuch. Zweite völlig neubearbeitete Auflage auf der Grundlage der edierten hethitischen Texte*. Indogermanische Bibliothek, zweite Reihe: Wörterbücher. Heidelberg: Winter, 1975–. (Volumes are referred to by the letter[s] covered in each.)

HZI Christel Rüster and Erich Neu. *Hethitisches Zeichenlexikon. Inventar und Interpretation der Keilschriftzeichen aus den Boğazköy-Texten*. Studien zu den Boğazköy-Texten Beiheft 2. Wiesbaden: Harrassowitz, 1989.

IBoT İstanbul Arkeoloji Müzelerinde bulunan Boğazköy Tabletleri(nden seçme metinler). Istanbul: Maarif Matbaası, etc., 1944, 1947, 1954; Ankara: Türk Tarih Kurumu Basımevi, 1988.

KBo Keilschrifttexte aus Boghazköi

Konkordanz Silvin Košak. Konkordanz der hethitischen Keilschrifttafeln, *Hethitologie-Portal Mainz*, at: http://www.hethport.uni-wuerzburg.de/hetkonk/.

KpT 1 Elisabeth Rieken (ed.). *Keilschrifttafeln aus Kayalıpınar 1 [KpT 1]: Textfunde aus den Jahren 1999-2017*. Wiesbaden: Harrassowitz, 2019.

KUB Keilschrifturkunden aus Boghazköy

NABU N.A.B.U. *Nouvelles Assyriologiques Brèves et Utilitaires*

PIHANS Publications de l'Institut historique et archéologique néerlandais de Stamboul = Uitgaven van het Nederlands Historisch-Archaeologisch Instituut te Istanbul

VBoT Albrecht Götze (ed.). *Verstreute Boghazköi-Texte*. Marburg: Selbstverlag des Herausgebers, 1930.

VS NF Vorderasiatische Schriftdenkmäler der Staatlichen Museen zu Berlin. Neue Folge

General Abbreviations

abl.
acc.
adj.
adv.
C
col.
comm. / c.
conj.
dat.
dat.-loc.
demons.
distrib.
dupl.

ablative
accusative
adjective
adverb
consonant (e.g., -iC-)
column
common (gender)
conjunction
dative
dative-locative
demonstrative
distributive
duplicate

erg.
fn.
gen.
Hitt.
Hurr.
I
imper. / impv.
imperf.
inf.
instr.
intrans.
l.col.
l.e.
ergative
footnote
genitive/genitival
Hittite
Hurrian
indirect object
imperative
imperfective
infinitive
instrumental
intransitive
left column
left edge
<table><tr><td>Lat.</td><td>Latin</td><td>postpos.</td><td>postposition</td></tr><tr><td>LNS</td><td>Late New Script</td><td>pres. / prs.</td><td>present</td></tr><tr><td>Luw.</td><td>Luwian</td><td>pret. / prt.</td><td>preterite</td></tr><tr><td>med.</td><td>middle (voice)</td><td>prev.</td><td>preverb</td></tr><tr><td>mng unkn.</td><td>meaning unknown</td><td>prohib.</td><td>prohibitive</td></tr><tr><td>MS</td><td>Middle Script</td><td>pron.</td><td>pronoun</td></tr><tr><td>n.</td><td>neuter (gender)</td><td>ptc. / ptcp.</td><td>participle</td></tr><tr><td>neg.</td><td>negation</td><td>ptcl.</td><td>particle</td></tr><tr><td>nom.</td><td>nominative</td><td>r.col.</td><td>right column</td></tr><tr><td>NS</td><td>New Script</td><td>refl.</td><td>reflexive</td></tr><tr><td>n</td><td>unknown number (in translation)</td><td>rev.</td><td>reverse</td></tr><tr><td>O</td><td>object</td><td>S</td><td>subject</td></tr><tr><td>obv.</td><td>obverse</td><td>sg.</td><td>singular</td></tr><tr><td>opt.</td><td>optative</td><td>trans.</td><td>transitive</td></tr><tr><td>OS</td><td>Old Script</td><td>V / v.</td><td>verb</td></tr><tr><td>pers.</td><td>person</td><td>verb. subs.</td><td>verbal substantive</td></tr><tr><td>pers. comm.</td><td>personal communication</td><td>voc.</td><td>vocative</td></tr><tr><td>pl.</td><td>plural</td><td>1, 2, 3</td><td>first, second, third person (morphological analysis)</td></tr><tr><td>poss.</td><td>possessive</td><td></td><td></td></tr></table>

## Symbols

<table><tr><td>?</td><td>reading of a sign is doubtful</td><td>x</td><td>illegible sign (in transliteration)</td></tr><tr><td>!</td><td>mistaken placement; designation of column or tablet side differs from hand copy</td><td>{x}</td><td>erased sign</td></tr><tr><td>ma'(BA)</td><td>mistaken sign. The sign before the exclamation mark is the expected sign, whereas the sign between parentheses is the mistaken sign visible on the tablet (whenever identifiable).</td><td>[o o]</td><td>indicates amount of space in gaps; each o = space for one sign</td></tr><tr><td>[ ]</td><td>encloses lost text</td><td>ta</td><td>sign written over erasure</td></tr><tr><td>[( )]</td><td>encloses restorations according to a duplicate</td><td>+</td><td>fragments joined directly</td></tr><tr><td>''</td><td>encloses damaged but legible signs</td><td>(+)</td><td>fragments joined indirectly</td></tr><tr><td>&lt;&gt;</td><td>omitted by scribal error</td><td>:</td><td>Glossenkeil</td></tr><tr><td>&lt;&gt;&gt;</td><td>sign to be omitted</td><td>§</td><td>paragraph</td></tr><tr><td></td><td></td><td>§§</td><td>paragraphs</td></tr><tr><td></td><td></td><td>&lt;</td><td>evolved from</td></tr><tr><td></td><td></td><td>&gt;</td><td>evolved into</td></tr><tr><td></td><td></td><td>/.../</td><td>phonological transcription</td></tr><tr><td></td><td></td><td>*</td><td>reconstructed form</td></tr><tr><td></td><td></td><td>=</td><td>separates morphological elements within words (in transcription)</td></tr><tr><td></td><td></td><td></td><td>word implied (in translation)</td></tr></table>
PREFACE

The present volume arose out of the international project *Luwili: Luwian Religious Discourse between Anatolia and Syria*, sponsored by the ANR (France, ANR-17-FRAL-0007-01) and DFG (Germany, YA 472/2-1). Alice Mouton and Ilya Yakubovich acted as the principal investigators of the French and German parts of the project, respectively, while Laura Puértolas Rubio was employed as a research associate in its French module.

The work on the text edition was organized as follows. The input for it was provided by a lexicographic database and online glossary of Luwian cuneiform texts prepared by Ilya Yakubovich within the framework of the *Annotated Corpus of Luwian Texts* project (ACLT, Moscow) and *The Digital Philological-Etymological Dictionary of the Minor Anatolian Corpus Languages* (eDiAna, Marburg-Munich). Laura Puértolas Rubio collated this database with the up-to-date list of Hittite-Luwian ritual texts available through the concordance of the Boğazköy cuneiform texts at the *Hethitologie-Portal Mainz*. This led to the expansion of the original corpus: we are deeply grateful to Timofey Arkhangelskiy, the erstwhile programmer of the ACLT project, who continued to assist us with this task. The next stage was the philological restoration of the available fragments, primarily conducted by Ilya Yakubovich, and their preliminary paleographic classification, primarily performed by Alice Mouton. This work went hand-in-hand with independent effort by David Sasseville, which resulted in establishing a number of joins involving Hittite-Luwian ritual texts, as well as the demonstration that a number of additional fragments belong to the relevant corpus. We are grateful to David Sasseville, who informed us of some of his discoveries ahead of their communication to the *Hethitologie-Portal Mainz*.

The translations of the texts published in the first volume were drafted by Alice Mouton and edited by Ilya Yakubovich. The preparation of the commentaries to individual fragments involved three project participants: Laura Puértolas Rubio summarized and evaluated the impact of previous scholars upon the interpretation of the relevant passages, Ilya Yakubovich focused on the new linguistic and philological insights, while Alice Mouton tackled the new anthropological interpretations. Naturally, many entries represent the result of joint effort, and all of them were approved by both co-authors. Ilya Yakubovich elaborated on the classification of the ritual fragments on the basis of the paleographic input provided by Alice Mouton. As for the new joins reached by project participants and other scholars, their attribution is provided in the editions of the relevant fragments.

The chapters of the second volume in part summarize and amplify the results that were reached in the course of preparing the text edition, and in part represent focused essays on several topics connected with the form or substance of the edited texts. The texts of the last group are set apart as appendices. Ilya Yakubovich drafted Chapters 1, 3, and 5, as well as Appendices I and II, Alice Mouton drafted Chapters 2

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and 4 and prepared the glossary, while Laura Puértolas Rubio wrote Appendix III. The co-authors read and amended one another's drafts, but Appendix III remains the sole responsibility of Laura Puértolas Rubio, except for the personal communications that are explicitly acknowledged.

The preparation of the edition was delayed somewhat through the COVID-19 pandemic, and further as a result of applying for the permission to collate the relevant tablets at the Museum of Anatolian Civilizations in Ankara. Such an opportunity emerged first in October-November 2021. Over the two weeks spent in Ankara, Alice Mouton and Laura Puértolas Rubio were able to confirm the majority of the proposed joins and discovered several others. Although the new discoveries triggered the necessity to reshuffle our manuscript one more time, after the project funding period had ended, we deem this delay worthwhile. We would like to thank Yusuf Kıraç, director of the Museum of Anatolian Civilizations in Ankara, as well as all the members of the museum's department of cuneiform and hieroglyphic inscriptions for their welcome and precious help.

All the contributors delivered several talks related to their work on the present monograph. Alice Mouton gave guest lectures at the University of Toulouse (December 2018), the University of Verona (March 2022), and the University of Mainz (September 2022), spoke at the seminar of the unit "Mondes sémitiques" at CNRS, Paris (January 2019), presented at the 65th *Rencontre Assyriologique Internationale* (Paris, July 2019), the joint colloquium of the Luwili and PAlaC partner projects (Verona, February 2021), and the joint DFG-ANR colloquium (Paris, June 2022). Together with Ilya Yakubovich, she gave presentations at the colloquium of the Luwili project (Paris, December 2019), the 24th Tronsky Memorial Conference (Saint-Petersburg, June 2020), and the 11th International Congress of Hittitology (Çorum, Turkey, December 2021). Laura Puértolas Rubio delivered talks on topics related to this volume at the 64th *Rencontre Assyriologique Internationale* (Innsbruck, July 2018), the 6th workshop "Luwic dialects: Inheritance and diffusion" (Barcelona, March 2019), the 65th *Rencontre Assyriologique Internationale* (Paris, July 2019), the colloquium of the Luwili project (Paris, December 2019), and the 11th International Congress of Hittitology (Çorum, Turkey, December 2021). She also gave an invited lecture at the University of Barcelona (June 2021). Ilya Yakubovich was invited to talk on the relevant topics at Wolfson College, Oxford (February 2022) and the Institute of Oriental Studies, Russian Academy of Sciences (October 2022); in addition, he presented at the 65th *Rencontre Assyriologique Internationale* (Paris, July 2019), the joint colloquium of the Luwili and PAlaC partner projects (Verona, February 2021), and the 67th *Rencontre Assyriologique Internationale* (Turin, July 2021). We are grateful to all the participants at these gatherings who gave us feedback after the talks, either in public or in private.

In addition to the present monograph, the activity of the Luwili project has resulted in the publication of some twenty research papers. In the majority of cases, they show no intersection or only a limited overlap with the present edition; if they provide a background for some of our interpretations, they are naturally referenced and included in the bibliography. In two cases, however, we are obliged to report a more substantial overlap. At the beginning of the Luwili project, Alice Mouton and

DOI: 10.13173/9783447119955.1.1
Ilya Yakubovich prepared a paper “Where did one speak *luwili*? Geographic and linguistic diversity of Luwian cuneiform texts”, which was eventually published in *Journal of Language Relationship* 19/1 (2021): 25–53. A substantial part of this article addresses the stratification of the Hittite-Luwian rituals treated in this edition, and therefore it seemed appropriate to present these conclusions in some detail in Chapter 4, in particular in Section 4.3. Furthermore, Alice Mouton and Ilya Yakubovich published the Russian version of Appendix I as “Пролептическая конструкция в лувийском языке” in the almanac *Indo-European Linguistics and Classical Philology* (XXIV: 206–33). This publication was a prerequisite for presenting on the relevant topic at the 24th Tronsky Memorial Conference (Saint-Petersburg, June 2020).

Among the people who contributed to the completion of this volume, it is appropriate to begin by recognizing H. Craig Melchert, who was writing his *Dictionary of Cuneiform Luwian* at the same time as we were editing Luwian cuneiform texts. This led to a fruitful exchange of opinions, which has, hopefully, contributed to the success of both projects. When our edition and commentary had reached their near-final version, H. Craig Melchert was kind enough to read through the results and supply several pages of his insightful comments. Other people who read our work were Elisabeth Rieken and Daniel Schwemer, the editors of StBoT. In addition to their decision to accept our monograph into this series, we are grateful for their quick feedback on the matters of both substance and style. We are also obliged to Harrassowitz Verlag for its kind consent to publish our volumes in the open access format, the first precedent of such a kind in the instance of the StBoT series.

Among several partners of the Luwili project, *The Digital Philological-Etymological Dictionary of the Minor Anatolian Corpus Languages* (eDiAna, Marburg-Munich) and *Das Corpus der hethitischen Festrituale* (HFR, Marburg-Würzburg-Mainz) made particularly important contributions to the preparation of this monograph. Throughout the whole period of our work, we enjoyed unrestricted access to the as yet unpublished dictionary files of the eDiAna project, which has saved us from numerous errors. Among the staff of the HFR project, we would single out Susanne Görke, who answered several queries while we were working on Appendix II. The preparation of this appendix, which took us particularly far from our corpus-based study, also benefited from the input of Mark Weeden, who read it through and made numerous comments, and of Theo van den Hout, who supplied valuable bibliographic information. Oğuz Soysal and Mine Çifçi, both acting on behalf of the project *Unpublished Boğazköy-Fragments: Edition and Research* (Marburg-Ankara), facilitated the publication of the fragment Bo 4388. The partnership with the ERC project *Pre-Classical Anatolian Languages in Contact* (PALaC, Verona) led to the organization of a joint online colloquium held in February 2021, where some of our preliminary results were presented. The participation in the project *Los dialectos lúvicos* (Barcelona / Santiago de Compostela) enabled Ilya Yakubovich to attend the only periodical conference held in the field of Luwian Studies, which was important for reflecting the latest results of our colleagues in this book.

A number of people provided technical assistance in the final stages of our project. Timofey Arkhangelskiy extracted a draft glossary from our corpus database, Stephen
Durnford and Ruadhan Hayes proof-read our text and made numerous stylistic improvements, Valentin Gusev agreed to type-set this typographically challenging manuscript, while Marian Wehrstein took over the preparation of the indices. All these people deserve our heartfelt gratitude, and none of them is to be blamed for our shortcomings. Last but not least, we would like to thank our families for showing understanding and support of our efforts, also when we had to work in excess of the usual working time.

Ilya Yakubovich (University of Marburg)

Alice Mouton (Centre National de la Recherche Scientifique, Paris)

DOI: 10.13173/9783447119955.1.1

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DOI: 10.13173/9783447119955.1.1

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The terms of the CC licence apply only to the original material. The use of material from other sources such as charts, illustrations, photographs
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TEXT EDITION

(CTH 758–763)
RITUAL OF PURIYANNI AGAINST IMPURITY IN A HOUSE,
LARGE TABLET (IN THE 3RD PERS.)
CTH 758.1

Table of Manuscripts

A KUB 35.54 Bo 2450 + Bo 3369 + Bo 9473

Transmission and Research History

This is the best-preserved version of the one-tablet Puriyanni ritual, containing most
parts of columns two and three and a small section of column one. All the relevant
fragments have been published in the autograph together; their find-spot remains
unknown. The ductus of the tablet shows the typical features of Middle Script (see
Fig. 2.1). The tablet was acknowledged as the principal tablet of the Puriyanni tradi-
tion and published in transliteration in Starke 1985, 65–69. Significant portions of the
text have been published as excerpts (e.g., Carruba 1982a, 3–4; Watkins 1987, 423–24;
van den Hout 2001, 168, 182; Haas 2003, 226, 444, 712–14; Torri 2003, 58–59; Melchert
2003b, 145–46, Mouton and Yakubovich 2019, 214–15).

Transliteration

§ 1'

Obv. i

A i 1' [2 GU₄.MAH 3 UDU.NÍTA 1 UDU.ŠIR 1 MÁŠ.GAL 1-NU-TIM TÚGNÍG.LÁMMEŠ 1?
TÚGGÚ.È.A] TA-ḤAP-ŠI

A i 2' [KUŠE.SIRHA ŠA EN SÍSKUR ú-e-eš-šu-w]a-aš

A i 3' [nam-ma 1 TÚG ar-ḫa-ia-an ... NINDA.GUR₄.RA tar-na-a]š

A i 4' [22 NINDA *mu-la-ti-iš* ŠA 1/2 *UP-NI* 20 NINDA.SIG 9 *DU]*GKU-KU-UB GEŠTIN
Contents

§§ 1'-5' List of ritual implements

§ 6" Fragmentary Luwian incantation

§§ 7"-9" Ritual waving of the *taluppi*-lump, with its Luwian incantation

§§ 10"-11" Presentation of items

§ 12" Presentation of a wooden figurine acting as the substitute for the ritual patron

§§ 13"-15" Presentation of seeds, silver and gold to the Storm-god of the Open Country

§ 16" Presentation of (symbols for) Heaven and Earth

§§ 17"-21" Ritual waving of a billy goat, with its Luwian incantation

§§ 22"-25" Sprinkling the ritual patron and his house with salted water, with its Luwian incantation

§ 26" Presentation of salted water (twice; each time with a distinct Luwian incantation)

§ 27" Removal of the ritual items, disposal of the animal substitute

§ 28" Scattering of the ritual items

§ 29" Fragmentary; mention of the ritual space as an uninhabited and uncultivated place

A peculiarity of CTH 758.1 vis-à-vis CTH 758.2 is the consistent use of the third person with reference to Puriyanni's actions.

Translation

§ 1'

Obv. i

1'-2' [Two bulls, three rams, one breeding ram, one billy goat, one set of fine clothes, (namely) *one shirt*] (of) felt [(and) shoes (that) the ritual patron wears (on occasions)];

2'-3' [in addition, one piece of clothing (comes) separately].

3' [x thick breads of *one tarn]*a-measure,

4' [22 *mulati*-breads of half a handful, 20 flat breads, 9] jugs of wine,
§ 2'

A i 5' [... ì.DÙG.GA te-pu IN-BU ḥu-u-ma-an ku-i]t-ta te-pu

A i 6' [LÀL 2 NINDA.GUR₄.RA TU]R ŠA GA.KIN.AG

A i 7' [...]

§ 3'

A i 8' [2 DUG ḥu-pu-wa-i 2 GIš in-ta-lu-zi-iš URUDU 2 GI]§ mu-ú-i-la-aš URUDU

A i 9' [2 GIS ḥa-aḫ-ra-an URUDU 2 GIS ti-id-du-ut-ri URUDU 2 GI]§ MAR URUDU

A i 10' [2 ne-pí-iš URUDU 2 te-kán URUDU ...] 'ì' te-pu

A i 11' [1-NU-TIM ga-la-a-am-ma ...-x-da]

§ 4'

A i 12' [... še-ep-pí-it e-wa-an ka]r-aš GÚ.GAL

A i 13' [...]x-uš-ši-iš

§ 5'

A i 14' [...] GIŠ HAŠHUR

A i 15' [...]x šu-ma-an-za

A i 16' [... na-a]k-ki-u-e-eš

§ 6"

Obv. ii

A ii 1' a-''an''-t[a ...]

A ii 2' ku-wa-at-''ti'' x[...]

A ii 3' ku-wa-at-ti DINGIR-LIM-n[i ...]

A ii 4' a-du za-am-ma-an-za ú-[tar-ša ...]

A ii 5' EME-ma ŠU-ta-ia-[...]

§ 7"

A ii 6' nu-uš-ši iš-na-aš ši-i-n[a-an še-er ar-ḫa wa-aḫ-nu-zi]

A ii 7' na-aš-ta an-da ki-[iš-ša-an me-ma-i]

§ 8"

A ii 8' za-a-ú-i-ia-aš ta-lu-up-pí-[iš a-aš-ta]

A ii 9' ku-ra-ma-ti ḥa-ar-ta-t[i kar-ša-am-mi-iš]

A ii 10' ku-lu-uš-ta-na-ti ta-a[l-ku-um-mi-iš]

§ 9"

A ii 11' a-at-ta ta-al-ku-du ''a''-[at-ta kar-aš-du]

A ii 12' EN SÍSKUR a-ap-pa a-ad-d[u-wa-al-za]

A ii 13' ú-tar-ša EN SÍSKUR DINGIRMEŠ-za [pár-ra-an ni-iš]

A ii 14' im-ra-aš-ša DÍM-aš-ša-an-za [ḥal-li-iš-ša]

A ii 15' pa-a a-an-da pu-u-na za-a-aš [ta-lu-up-pí-iš]

A ii 16' la-a-la-ad-du
§ 2' 5' [...] a little bit (of) fine oil, fruits, all of everyth[ing] in small quantity,
6' [honey, two sm]all [loaves] of cheese-bread,
7' [...],

§ 3' 8' [2 kitchen pots, 2 copper shovels, 2] copper *mūila*-tools,
9' [2 copper rakes, 2 copper *tiddutri*-tools, 2] copper spades,
10' [2 copper *nepiš*-vessels, 2 copper *hoes* ...], a small quantity,
11' [one set of brooms ...],

§ 4' 12' [...] *šeppit*-grain, *ewan*-grain, *ka*]raš-grain, chick pea,
13' [...],

§ 5' 14' [...] apple(tree),
15' [...] rope(s)
16' [...] the *na*]kkiu-

§ 6" Obv. ii
1' "Insid[e ...].
2' To whom [...].
3' To which deity [...],
4' the bewitched ma[tter ...]."
5' With the tongue and hand [...].

§ 7" 6' [He waves] the dough figuri[ne over] him
7' and, at the same time, [he says] t[hus]:

§ 8" 8' "Here (is) the *taluppi*-lump.
8'–9' [It has been separated] by cutting (and) crushi[ng]
10' (and) flatt[ened] by the rolling tool.

§ 9" 11'–12' (Likewise), may he flatten them! [May] the ritual patron [separate them]!
12'–13' [May] the ev[il] matter [not (be)] again [in the presence] of the deities of the
ritual patron
14' [(and turn into) the defilement] of the Storm-god of the Open Country!
15'–16' So may this [*taluppi*-lump] take all (of those)!
§ 10”

A ii 17' [n]u-uš-ša-an Ú-NU-TEMEŠ ḫu-u-ma-an-[da]

A ii 18' [kat-t]a ḫi-in-ki-iš-ke-ez-zi na-a[š-ta an-da]

A ii 19' [ki-iš-š]a-an me-mi-iš-ke-ez-z[i]

§ 11”

A ii 20' [...] x x x [...]GI]ŠŠÚ.A-an-za GIŠŠÚ.A-aš KI.MIN

A ii 21' [...]GI]šku-up-pí-iš-ša GIŠGİR.GUB KI.MIN

A ii 22' [...]

§ 12”

A ii 23' [...]x-an ši-i-na-an GIŠ

A ii 24' [...]x-li-iš

A ii 25' [BE-EL SÍSKUR tar-pa-a-aš-ša-aš za-a]m-ma-an-ta

A ii 26' [ma-al-ḫa-ša a]n-ta za-a-aš [pu]-u-na-ta a-ri-ia-ad-du

§ 13”

A ii 27' [nu-uš-ša-an] KŪ.BABBAR KŪ.GI NU[MUN]H[à] ḫu-u-ma-an

A ii 28' [GIŠḫa-aḫ]-ra-an GIŠmu-ú-i-la-ʿan¹ GIŠin-ta-lu-zi

A ii 29' [GIŠMA]R GIŠti-id-du-ut-ri kat-t[a] ḫi-ik-zi

A ii 30' ʿna-aš¹-ta an-da ki-iš-ša-an me-ma-i

§ 14”

A ii 31' za-a-ú-i zi-ia-ar NUMUNHA-na [p]u-u-na-a-ta

A ii 32' in-za-ga-a-an wa-aš-ḫa a-ta [BE]-EL SÍSKUR

A ii 33' GIŠḫa-at-ta-ra-a-ti ḫa-at-ta-[r]i-it-ta

A ii 34' GIŠtu-u-ra-a-ti-pa-ta tu-u-r[a-a-a]t-ta

A ii 35' a-ta im-ra-aš-ša-⟨an⟩ DIM-u[n-t]i pa-ri

A ii 36' ta-ra-a-u-i-it-ta

§ 15”

A ii 37' a-ta pí-ia-at-ta im-ma-[r]a-aš-ša-an DIM-ti

A ii 38' [a]-ʿta zaʾ-ap-pa-at-ta at-tu-[wa]-al-za ú-tar-ša

A ii 39' [ha-al-l]i-iš-ša a-ta a-[ap-p]a DINGIRMEŠ-an-za

A ii 40' ʿŠAʾ EN SÍSKUR pár-ra-an ni-[iš]

§ 16”

A ii 41' a-ú-i-ti za-a-ú-i-pa t[ap-paš-š]a ʿtiʾ-ia-am-mi-iš

A ii 42' pa-a-ti ku-wa-a-ti-in [tap-pa]š-ša ti-ia-am-mi-iš

A ii 43' na-a-wa a-a-ia-ri [ti-i]a-am-mi-iš-pa-ti

A ii 44' [t]ap-paš-ša na-a-w[a a-a]-ia-ri za-a-ḫa SÍSKUR-aš-ša

A ii 45' [...]x a-ʿpa-ti-iʾ ni-iš a-a-ia-ri
§ 10”

17’–18’ He [pr]esents al[l] the items

18’ and, [at the same time],

19’ he say[s thu]s:

§ 11”

20’ “[...] a stool (from among) the stools ditto,

21’ [...] a footstool (from among) the footstool(s) ditto,

22’ [...].”

§ 12”

23’ [...] a wooden figurine [...] (saying):

24’–25’ “[... the substitute for the ritual patron ...].”

25’–26’ May this one pick up [a]ll the [b]ewitched [offerings]!”

§ 13”

27’–29’ He presents silver, gold, all the see[ds], the [ra]ke, *mūila*-tool, shovel, [spa]de (and) *tiddutri*-tool

30’ and, at the same time, he says thus:

§ 14”

31’ “Here lie [a]ll (kinds of) seeds

32’ (and) underground treasures.

32’–33’ The ritual [p]atron has han[d]led them with the *hattara*-tool.

34’ He has han[d]led them with the *turi*-tool.

35’–36’ He handed them over to the Storm-g[o]d of the Open Country.

§ 15”

37’ He gave them to the Storm-god of the Open C[o]untry,

38’ [so that] he (i.e. the Storm-god) treated (ritually) the e[v]il matter

39’ (and) [defile]ment.

39’–41’ May they no[t] come b[ac]k into the presence of the deities of the ritual patron!

§ 16”

41’ Here (are) h[eav]en (and) earth!

42’ So, as [heav]en does not become earth

43’–44’ and (as) [e]arth does no[t b]come [h]eaven,

44’–45’ may these offerings likewise not become [...]!”

DOI: 10.13173/9783447119955.1.002

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The terms of the CC licence apply only to the original material. The use of material from other sources such as charts, illustrations, photographs and text extracts may require further permission for use from the respective rights holder.

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§ 17”

A ii 46' [na-aš-t]a MÁŠ.GAL pár-ni ḫal-ḥal-tu-ma-ra-aš-kán

A ii 47' [an-d]a wa-aḫ-nu-zi {x} na-aš-ta an-da

A ii 48' [k]i-iš-ša-an me-ma-i

§ 18”

A ii 49' [š]a-a-an-du-wa-ta pár-na-an-ti-in-zi

A ii 50' [ḫ]u-u-um-ma-ti-iš ḫa-aš-ša-ni-It-ti-iš

A ii 51' ḫu-wa-aḫ-ḫur-ša-an-ti-in-zi ti-ia-am-mi-iš

§ 19”

Rev. iii

A iii 1 ta-ru-ša-an-ti-iš ad-[du-wa-al-za ú-tar-ša]

A iii 2 ḫal-li-iš-ša ṛpa'-ra-at-ʿta-an'-[za]

A iii 3 pu-wa-ti-il-za [n]a-nu-un-tar-ri-š[a]

A iii 4 ir-ḫu-u-wa-aš-ša ṛpa'-[r]i-it-tar-u-wa-a-aš-š[a]

A iii 5 u-la-an-ta-al-li-ia-an ḫu-it-w[a-li-ia-an]

§ 20”

A iii 6 a-ta a-ap-pa za-aš-ta-an-za DINGIRMEŠ-an-za

A iii 7 pár-ra-an ni-iš im-ma-ra-aš-ša DIM-aš-ša-an-za

A iii 8 ḫal-li-iš-ša

§ 21”

A iii 9 a-ta-at-ta pa-ʿriʾ pát-za-du MÁŠ.GAL-iš

A iii 10 ma-a-u-wa-a-ti pa-[a-a]r-ta-a-ti ma-an-na-ku-na-ti

A iii 11 SI-na-ti a-ta-a[t-t]a pa-ri pát-za-du

§ 22”

A iii 12 nu-uš-ša-an A-NA GAL.GIR₄ [k]u-it wa-a-tar

A iii 13 la-a-ḫu-u-wa-a-an MUN-ia-kán an-da iš-ḫu-wa-a-an

A iii 14 na-at-kán É-ri an-da [p]a-ʿap’-pár-aš-ʿzi’

A iii 15 ṛA’-NA BE-EL SÍSKUR-ia-aš-š[a-a]n ša-ra-a

A iii 16 pa-ap-pár-aš-zi nu ki-iš-ṣ[a-an m]e-ma-i

§ 23”

A iii 17 [w]a-a-ar-ša-at-ta I₇-ti [na-n]a-am-ma-an

A iii 18 [M]UN-ša-pa a-a-la-a-ti u-wa-ʿa’-[ni-ia-ti] ú-pa-am-ma-an

A iii 19 [w]a-a-ar-ša-at-ta zi-i-l[a I₇-i] an-da

A iii 20 [n]a-a-wa i-ti MUN-ša-pa-a[t-ta z]i-la

A iii 21 [a-a]-li-i u-wa-a-ni-ia na-ʿa’-[wa i-t]i

§ 24”

A iii 22 [a]d-du-wa-al-za-pa-at-ta ú-[tar-ša ḫa]l-li-iš-ša
§ 17”

46’-47’ He waves the billy goat at the corners of the house,

47’ and, at the same time,

48’ he says [t]hus:

§ 18”

49’-51’ “May they [l]et it go, (namely) the household (deities), the [p]odium, the hearth, the ḫuwahḥuršant-, the ground

§ 19”

Rev. iii

1 (and) the frame (of the house): the ev[il matter],

2 defilement, impuri[ty],

3 past (or) [p]resen[t],

4 internal (or) e[x]terna[l],

5 of the dead (or) the livi[ng]!

§ 20”

6-8 Afterward, may it not (be) in the presence of these deities (and turn into) the defilement of the Storm-god of the Open Country!

§ 21”

9 May the billy goat carry it away,

10 with (its) four legs, with (its) snout,

11 with (its) horns! May it carry it away!”

§ 22”

12-13 (Regarding) the water [w]hich (is) poured into a ceramic cup,

13 salt (is) also poured into (it)

14 and then he [s]prinkles it in the house.

15-16 He also sprinkles (it) on the ritual patron

16 and he [s]ays thu[s]:

§ 23”

17 “[W]ater (is) [bro]ught from the watercourse,

18 and [s]alt (is) brought from the remote (salt-lick) rock-f[ace].

19-20 In the futur[e, w]ater will [n]ot go (back) to the [watercourse],

20-21 and [in] the future, salt will no[t g]o (back) to the [rem]ote (salt-lick) rock-face.

§ 24”

22 (Likewise), may the [e]vil m[atter, def]ilement,

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A iii 23 [pa-r]a-at-ta-an-za a-ap-pa za-ʿrʾaʾ-[at-ti] pár-ni

A iii 24 [zi-l]a ni-iš a-ú-i-t[i]

§ 25”

A iii 25 [wa]-rʾaʾ-ar-ša ku-wa-ti-i-in ḫa-[la]-a-al

A iii 26 [a]-ta ḫa-la-a-al a-aš-du za-rʾaʾ [p]ár-na-an-za

A iii 27 [DI]NGIRMES-ni-in-zi ḫu-u-uḥ-hur-ša-a[n-t]i-in-zi

A iii 28 [d]a-a-ru-ša ti-ia-am-mi-iš ḫ[u-u-u]m-ma-ti-iš

A iii 29 [GU]NNI-ti-iš GIŠkat-ta-lu-uz-[zi]-ša

A iii 30 rʾaʾ-ta ḫa-la-a-al a-aš-d[u]

§ 26”

A iii 31 [GAL.G]IR₄ da-a-i n[u BE-EL SÍSKUR pa-r]a-a e-ep-zi

A iii 32 [nu me-m]a-i la-ú-na-rʾiʾ-[mi-ša-aš a-a]š-du ḫu-u-um-ti-iš

A iii 33 [GAL.GIR₄ n]am-ma da-a-i nu pa-r[a-a] rʾeʾ-ep-zi

A iii 34 [nu me]-ma-i la-a-ú-na-i-mi-ša-rʾaš a-ašʾ-du

A iii 35 [ta]-ru-uš-ša ti-ia-am-mi-iš [DINGIRMES-e]n-zi

A iii 36 [hū]-rʾuʾ-uḥ-hur-ša-an-ti-in-zi GUNN[I-ti-iš GIŠkat-ta-lu-uz-zi-ša]

A iii 37 [a-a]t-ta za-a-ú-i la-ḥu-ni-i-ḥa a-[ad-du-wa-al-za]

A iii 38 [ú]-tar-ša a-ta {x} a-ap-pa DINGIRMES-an-[za pár-ra-an ni-iš a-ú-i-ti]

§ 27”

A iii 39 [n]u Ú-NU-TEMES ḫu-u-ma-an-d[a ...]

A iii 40 [k]u-it ku-it A-NA SÍSKUR [... na-at]

A iii 41 rÉʾ-er-za pa-ra-a ú-da-[i ...]

A iii 42 rpaʾ-ra-a u-un-na-i na-a[t ...]

§ 28”

A iii 43 nu Ú-NU-TEMES ḫu-u-ma-an-[da ...]

A iii 44 ar-ḥa iš-ḥu-wa-a-i [...]

A iii 45 a-ni-u-ri ḫar-ta nu ŠU[R?-...]

§ 29”

A iii 46 ku-wa-pí-ma GIŠMAR.G[ÍD.DA ...]

A iii 47 ḫar-ša-u-wa-ar-r[a ...]

A iii 48 rna-atʾ x[...]

## Commentary

i 1’-13’: These paragraphs are restored based on KUB 7.14(+) §§ 2-4 (CTH 758.2.1) and IBoT 3.96+ §§ 1’-4’ (CTH 758.3.1).

i 1’: The expression ‘fine clothes’ designates expensive pieces of clothing that are usually worn by members of the Hittite social elite, including the royal family. This
23-24 [im]purity not com[e] back to th[is] house [in the f]uture!

§ 25"

25 As [w]ater (is) pu[r]e,

26-29 may this [h]ouse, (its) [de]ities, ḫuwaḫḫurša[nt-]s, [f]rame, ground, p[o]dium, [he]arth, and thresho[l]d be pure!

30 Ma[y] it be pure!"

§ 26"

31 He takes the [ceramic c]up, he holds (it) [towa]rd [the ritual patron],

32 [and] he [say]s: "May the podium [b]e wash[ed]!"

33 He takes [the ceramic cup a]gain, he holds (it) towa[rd] (the ritual patron),

34-36 [and] he [sa]ys: "May the [fr]ame, ground, (household) [deiti]es, [b]uwaḫḫuršant-s, heart[h, and threshold] be washed!

37-38 Here, I have washed off the e[vil m]atter.

38 [May] it [not come] back [into the presence of] the deities!"

§ 27"

39-40 Al[l] the items, [w]hatever [... he had] for the ritual,

40-41 he bring[s them] out of the house.

41-42 He [also] drives [the substitute] forth

42 and [he ...] i[t].

§ 28"

43-44 He scatters away al[l] the items [...].

44-45 [whatever ...] he had for the ritual, [he ...].

§ 29"

46 Wherever a wag[on ...]

47 an[d] a plowed field [(are) not present],

48 [...] it.

shows that the ritual is aimed at a high-ranking person, which is further confirmed by the high quantity of breads mentioned in lines 4' ff.

i 2': ŠA EN SÍSKUR *ueššuwaš* (lit. ‘of wearing of the ritual patron’). These clothes might be the same as those mentioned in KBo 22.137+ § 2’ (CTH 758.2.2) for dressing the likely substitute for the ritual patron.

DOI: 10.13173/9783447119955.1.002

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**i 6':** For the translation ‘cheese-bread’, see the commentary to KUB 7.14(+) i 11 (CTH 758.2.1).

**i 7':** Because of the restricted space in this line, one expects either x NINDA el-wa-ti-ia-ti-iš tar-na-aš or ša-ku-wa-an GIS zu-pa-ri to be restored here, in the light of KUB 7.14(+) § 3 (CTH 758.2.1).

**i 10':** The Hittite noun *tekan* designates a tool, namely a hoe or a mattock (Ünal 2007, 711). Its homophony with *tekan* “earth” is clearly being used in the incantation occurring in § 16”. Similarly, we believe that this first occurrence of *nepiš* designates a vessel (see CHD L–N, 453a where iron *nepiš*-objects are mentioned) and that its homophony with *nepiš* “sky, heaven” is also exploited in the incantation. The suggestion to interpret this object as a vessel is mainly based on the shape of the Anatolian hieroglyphic logogram CAELUM, graphically a cup. For a similar suggestion, see Soysal 2021.

**i 16':** For the *nakkiu*-spirits, see Mouton 2020b. This is the only reference to these supernatural entities in the preserved part of the Puriyanni tradition, but ritual actions involving the *nakkiu*-spirits are attested several times in the Kuwattalla tradition. For a possible role of these spirits in the ritual, see the commentary to CTH 758.3.1.

**ii 4':** The phrase *za-am-ma-an-za ú-[tar-ša]* ‘bewitched matter’ apparently represents a synonym of ‘evil matter’ (for which see below under ii 13’) and thus refers to the miasma. The adjective /tsammant(i)-/, with the variant /tsamnant(i)-/, is ostensibly derived from the noun /tsamman-/ ‘witchcraft’, which in turn is formally related to the verb /tsappa-(ti)/ ‘to treat ritually’ (see under ii 38’ below).

**ii 5':** One would expect this mention of the tongue and hand to belong to the Luwian incantation, but it is difficult to provide a Luwian identification of šU-ta-ia-[...]. Therefore, we provisionally decided to consider this line to be in Hittite. The tongue and hand represent a metaphoric reference to acts of witchcraft and evil speech. Compare the ritual destruction of the hand and tongue made of dough or paste in the Kuwattalla tradition.

**ii 6':** This gesture is widespread throughout Hittite Anatolia (see Mouton 2015a, 82). In this context, it may designate the waved figurine as a ritual substitute for the patient or alternatively expose the agent of evil marked for the subsequent destruction. The choice between these two possibilities depends on whether the figurines under discussion are to be identified with the evil *nakkiu*-spirits (see the commentary to CTH 758.3.1).

**ii 8':** For /talupp(i)-/ ‘lump, clod’ and its likely regional connections see Melchert 1998. For the use of the *taluppi*-object in Hittite ritual texts, see Haas 2003, 389–90. The manipulations with this object are common to the Puriyanni and Kuwattalla traditions, but its function appears to have been different. In the Puriyanni tradition its deformation metaphorically symbolizes the destruction of the miasma. Note also the consistent use of /kuramman-/ ‘cutting’ in CTH 758 vs. /kurattar-/- ‘cutting’ in CTH 761. The association of the figurine with the *taluppi*-lump in this context suggests that it is made of dough, which finds direct confirmation in the mention of (NINDA)šīna- in KBo 39.181(+), § 3’ (CTH 758.6).
ii 9': H. Craig Melchert suggests that /kuramman-/- refers to a cut off piece of dough involved in the preparation of the figurine, while the form ku-ra-ma-ti has the ablative rather than instrumental function (pers. comm.). See the Luw. ṿ ku'-ra-am-ma-an 'cut-off piece' attested in KpT 1.39 ii 4 (Cammarosano 2018, 68–69, 77). While the source function can be expressed by the dative case with the verb /kars-(ti)/ 'to separate', as is the case throughout the Kuwattalla tradition, the use of the ablative-instrumental in ku-ra-ma-ti is possibly influenced by the following ḫa-ar-ta-t[i]. In this context, we thought it best to interpret both ku-ra-ma-ti and ḫa-ar-ta-t[i] as abstract nouns.

ii 10': For the Luwian verb /talku-(di)/ as the likely cognate of Hitt. ištalk- 'to flatten, smash', see Sasseville 2020c, 195. The context suggests that Luw. /kulustann(a/i)-/ represents a wooden instrument of strong physical impact, associated with the verb /talku-(di)/). In the Kuwattalla tradition, it appears alongside the millstone as a crucial device in the manufacturing of the taluppi-lump made of dough. The attempted translation 'rolling tool' follows the personal communication of H. Craig Melchert, who analyzes Luw. /kullustann(a/i)-/ as a derivative of the Proto-Indo-European root *kʷelh, 'to turn'. Compare the use of the rolling pin for shaping and flattening dough in modern households.

ii 11': The verb [kar-aš-du] is tentatively restored based on KUB 35.55 (CTH 758.3.2).

ii 13': Because the phrase /attuwaltsa udarsa/ is frequently associated with /xalissa/ 'defilement' and /parattantsa/ 'impurity' in CTH 758, we suggest that it refers to the miasma and is better translated as 'evil matter' as opposed 'evil speech' in such contexts. Hitt. idālu uttar constitutes a close parallel to this Luwian concept.

ii 14': For the attestations of the “Storm-god of the Open Country”, see Haas 1994, 327–28 fn. 102, van Gessel 1998, 777 and Appendix III in this book. The expression “defilement of the Storm-god of the Open Country” seems to indicate that this god might be gravely affected by the impurity engendered by the ritual itself (differently Hutter 2003, 252). On this topic, see also Appendix III.

ii 20'-22': This fragmentary Luwian passage must be considered together with the mention of other items of furniture, apparently offered in KUB 35.68:9'-11' (CTH 763.1.3.a). The offering of polluted furniture (probably to the Storm-god of the Open Country) might be a way to let this god deal with its impurity. The expression 'a stool from (among) the stools' might suggest that only one item of each category is offered as representing all the similar items. For a different morphosyntactic interpretation of this passage involving roughly the same translation, see the discussion of nominal morphology in the introduction to Melchert 2023. In this way, the totality of the polluted furniture is being transferred to the god for purification. As far as the ritual rhetoric is concerned, it is noteworthy to compare the structure of this “furniture” incantation with the frequent anatomical conjurations attested in several Hittite ritual texts; their structure usually compares the head of an animal substitute to that of a human ritual patron in the shape “a head for a head, an arm for an arm, (...):” see Haas 2003, 70-75. The choice of using the same rhetoric for the furniture of the house has the result to personify the house. See also iii 1 for the translation ‘frame’.
**ii 25'–26'**: The wooden figurine acts here as the substitute for the ritual patron, see KUB 7.14(+) § 5' (CTH 758.2.1). For Luw. /arija-(ti)/ ‘to carry’, distinct from /ari(ja)-(ti)/ ‘to raise’, see Sasseville 2020c, 21–22. Based on the present context and the additional likely attestation of the same verb in KUB 35.15 ii¹ 5', CTH 761.2.5 (q.v.), we modified its interpretation to ‘to pick up’. For /malxassa/ ‘offerings’ see Appendix II.

**ii 31'–45'**: For a hypothesis about the metric character of this passage, see Francia 2014, 8–11.

**ii 32'**: The interpretation of *in-za-ga-a-an wa-aš-ḫa* as ‘underground treasures’ assumes as a starting point that this is a designation of the precious metals. The reference to silver and gold appears to impose itself both on the basis of the previous § 13” and the parallel passage KUB 7.14(+) § 7’ (CTH 758.2.1), where the respective concept is expressed by Sumerograms Kū.BABBAR ‘silver’ and Kū.GI ‘gold’. For a plausible etymology of *wa-aš-ḫa* implying the meaning ‘god’, see Blažek 2017. Nevertheless, Luw. /wasx(a)-/ appears to be synchronically distinct from the Luwian word for ‘gold’, which is hidden behind the spelling Kū.GI-a[n] in the parallel passage under discussion. As for the adjective /intskan(i)-/, this stem can be analyzed as a reflex of *inttkan(i)- > *intstkan(i)- ‘under-ground’, where the first morpheme is presumably cognate with /inta/ ‘below’ (KUB 32.81+ § 5’, CTH 761.1.b q.v.) or possibly *en-tskan(i)- ‘in-humated’, with the same basic sense. The last possibility echoes Melchert 2003b, 145–48, who translated *in-za-ga-a-an* as ‘things inhumated’ and *wa-aš-ḫa* as ‘sacralized objects’. All the other interpretations offered for this phrase appear to be more problematic. In Melchert 2015a, 410, *wa-aš-ḫa* is interpreted as referring to ‘the seeds symbolizing evils that are to be relegated to the divine sphere’, which is contradicted by the new combinatorial evidence. Melchert 2023 translates *in-za-ga-a-an* as ‘compensatory offering’ and remains agnostic about its etymology, while *wa-aš-ḫa* is interpreted in the same dictionary as ‘pledge, votive object’. The combination of ‘compensatory offering’ and ‘votive object’ seems, however, far too complicated as a paraphrase for ‘silver’ and ‘gold’. Kloekhorst (2008, 861–62) assumed that *in-za-ga-a-an* designates the agricultural implements listed in the previous paragraph and translated this word as ‘tools’, which is again contradicted by the new combinatorial evidence.

**ii 34'**: For the implement /tur(i)-/, whose exact translation remains elusive, see Kloekhorst 2008, 900.

**ii 35'–36'**: While the seeds may metaphorically stand for the miasma that are destroyed in the course of the ritual, silver and gold must represent an offering to the Storm-god of the Open Country for accepting to remove the impurity, although this is a supposition (on this topic, see Appendix III). The combined transfer of offerings and polluted ritual items deemed to be destroyed in the course of the same rite has parallels in Hittite ritual texts—for example, CTH 448.4.9.a §§ 6”–7” (Taracha 2000, 88–89).

**ii 38'**: The Luwian verb /tsappa-(ti)/ was first translated as either ‘to slay (a victim) sacrificially’ or ‘to offer sacrificially (to a deity)’ (see Poetto 2010; Sasseville and Yakubovich 2016). The translation ‘to treat (ritually)’, proposed here, modifies the first
meaning in the light of the present context and fits well with the etymological con-
nection between /tsappa-(ti)/ and /tsamman-/'witchcraft' (Nikolaev 2019, 190-91, fn.
49 with ref.). Melchert 2023 (sub zappa-) suggests a more narrow first meaning 'to
make accursed, damn', which does not seem to be the optimal way of referring to the
neutralization of impurity.

ii 39′–41′: The incantation indicates that the deities of the ritual patron are in danger of contamination if the ‘evil matter’, ‘impurity’ and ‘defilement’ come into their presence (see § 20”). Note that the paragraph division in this passage is unorthodox. Nevertheless, both the grammar and the known parallels to this incantation confirm the conclusion that the paragraph line is not aligned here with the clause boundary.

ii 41′–45′: The passage involving heaven and earth most probably refers back to the homophonous items listed at the beginning of the text (§ 3′). Although not mentioned in the accompanying ritual instruction (§ 13″), they are probably part of the tools being presented together with the precious metals, seeds and tools. The last sentence of this incantation might be a wish that the offerings not become impure again: the very process of offering them to the Storm-god of the Open Country would trigger their purification. The incantation, as a whole, focuses on removing them permanently from the household. For a possibility of offering a polluted ritual substitute and purifying it by this very gesture, see Mouton 2014a.

ii 46′–47′: Ritually treating the four corners of a house is a well-known technique for purifying it (HW² Ḥ, 28–29). This shows that not only the ritual patron (and potentially his gods), but also his whole house has been contaminated, as confirmed by the *incipit* of KUB 7.14(+) (CTH 758.2.1). Through the waving of the billy goat at the corners of the house, the billy goat becomes a substitute for all inhabitants of the house. For the combination of the particle =ašta in the second position and the particle =kan outside the second position in the same clause, see Neu 1993, 139–140. Note that the phrase *pár-ni ḫal-ḥal-tu-ma-ra-aš-kán* ‘at the corners of the house’ features partitive apposition.

ii 49'–iii 5: In this sentence, the parts of the house function as grammatical subjects while the miasma function as direct objects. For the interpretation of merisms in this passage, see Mouton and Yakubovich 2019, 214. The Luwian collocation /xallissa parattantsa/ ‘defilement (and) impurity’ finds a counterpart in the juxtaposition of ritual terms ḫa-la-iš and pur-ta-ḫi-eš in the Palaic incantation (KBo 19.153 iii 5), where these nouns apparently designate two types of blemish in a sacrificial animal (Mouton and Yakubovich 2019, 214 fn. 10). This yields further support to the connection between Luw. /paratt(a)-/ and Hitt. *paprātar* ‘impurity’ (see Kloekhorst 2008, 628–29).

ii 49': The plural form *pár-na-an-ti-in-zi* (lit. 'those possessing the house') probably refers to household deities, which are mentioned before the ritually significant parts of the house. The ergative plural form 'houses' would make little sense in context. Furthermore, the incantation of § 26" explicitly mentions the deities (of the household) together with the architectural elements we find here.

ii 50': [h]u-u-um-ma-ti-iš, variant [h]u-u-um-ti-iš (iii 32), cannot be separated from the noun |("PODIUM")hu-ma-ti in hieroglyphic transmission (KARKAMIŠ A11b, § 17),

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indicating the space where statues of deities can be placed. In the context of a private house, such a space can also be called ‘podium’, although the interpretation that it is a niche cannot be ruled out.

iii 1: The ergative form *ta-ru-ša-an-ti-iš* ostensibly belongs to the same paradigm as the nom.-acc. form [*d]*a-a-ru-ša (iii 28), variant [*ta*]-ru-uš-ša (iii 35), which in turn cannot be separated from *ta-a-ru-uš-š[a] (KUB 35.18(+) iii 3’), variant ALAM-ša (KBo 29.3+ ii 22), the designation of the human body/shape in the Kuwattalla tradition, as well as (STATUA)ta-ru-sá ‘statue, image’, attested many times in hieroglyphic transmission. In the Puriyanni tradition, the same noun presumably refers to the structure of the house. In terms of morphology, we must be dealing with the stem /taru-/, extended by /-sa/ in nom.-acc.sg. (see Jasanoff 2010), while *ta-ru-ša-an-ti-iš* is the secondary formation (the original ergative form would have been /taruwantis/). It seems likely that the stem /taru-/ was in general on its way to be reanalyzed as /tarus-/ in the dialect of the Puriyanni and Kuwattalla tradition, hence the dominant spelling *ta-a-ru-uš-ša/d a-a-ru-uš-ša* in later texts. In contrast, in Late Luwian the same stem underwent reanalysis as /tarud-/, see e.g. KARKAMIŠ A1a § 31 dat.sg. |STATUA-ru-ti-i. No doubt, the nom.-acc.sg. form /taru-sa/ again played a role in this process. When applied to the human body, /tarus-/ is associated with /mijasantsa/ and designates the shape of a person, his silhouette vs. /mijasantsa/ which designates the flesh. Therefore, we chose to render *ta-ru-ša-an-ti-iš* as ‘frame’ in the current context, which hints at the polysemy with the anatomical term. The use of an anatomically connoted term for a part of the house is echoed by the incantation occurring in § 11”.

iii 6–8: This clause seems to indicate that the pollution engendered by the ritual under discussion might contaminate not only the personal deities of the ritual patron, but also the divine participant in the present ritual, namely the Storm-god of the Open Country. If the latter gets severely polluted during the ritual which occurs

## SMALLER FRAGMENTS (IN THE 1ST PERS.)
CTH 758.2.1

### Table of Manuscripts

<table><tr><td>A<sub>1</sub></td><td>KUB 7.14</td><td>Bo 2640</td></tr><tr><td>A<sub>2</sub></td><td>(+) KBo 29.2</td><td>(+) 319/z</td></tr><tr><td>A<sub>3</sub></td><td>+ KUB 35.52</td><td>+ Bo 1171</td></tr><tr><td>A<sub>4</sub></td><td>(+) KUB 35.53</td><td>(+) Bo 3393</td></tr><tr><td>A<sub>5</sub></td><td>(+) VS NF 12.60</td><td>(+) VAT 8307</td></tr></table>

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partly in his domain, i.e. in the open country, one would have to perform a second
ritual in order to purify this god (see also Appendix III).

iii 10: For the body part /mannaxʷann(i)-/, see Yakubovich 2016a, 76 fn. 11 and Oettinger 2019. For /part(a/i)-/ ‘leg’, see Oettinger 2015a, 269–72.

iii 12–16: For other examples of the use of water with salt in purificatory rites, see Strauß 2006, 70.

iii 18–21: The adjective /al(a/i)-/ ‘remote’ is discussed in Rieken and Yakubovich 2022, whereas previously it was analyzed as either adjective ‘high’ or noun ‘sea’ (see Car-ruba 1982b, 47–48). For /uwanija-/ ‘(salt-lick) rock-face’, see Watkins 1995, 145 fn. 19.

iii 23: For a similar restitution za- [-a’-[at-t]i pár-ni, see Goedegebuure 2010b, 85 fn. 30.

iii 27: [DI]NGIRMES-ni-in-zi ḫu-u-uh-ḫur-ša-a[n-t]i-in-zi can alternatively be interpreted as ‘huwaḫurša[nt-]s of the deities’. However, in the light of the list occurring in §§ 18”–19”, we prefer translating these two nouns as two independent entities.

iii 41–42: The billy goat functioning as a substitute for the household is probably disposed of (either sent away alive as a scapegoat to a distant land or slaughtered and buried/burned).

iii 47: This restoration is partly based on an analogous passage occurring in KUB 12.58+ (CTH 409.I) i 39–42: EGIR-an=ma=(š)šan I-/-i peran GISZA.LAM.GARHÁ ŠA GI karū iyanta iyanzi=ma kuwapi nu kuwapi ḫaršauwar maninkuwan NU.GÁL [GISAPI]N UL aranza nu GISZA.LAM.GAR apiya iyanza “Behind, a reed hut (has) already (been) made in front of the watercourse. Where do they make (it)? Where there is no cultivation nearby, (and in a place that) the [plo]w (has) not reached, (this is) where the hut (is) made.” This space serves either as a depot of the ritual remnants (with their highly contaminating power) or as a liminal space for further ritual actions.

Transmission and Research History

This New Script tablet contains small portions of all four columns of a one-tablet rit-
ual attributed to Puriyanni, including the incipit of the ritual. Judging by the find spot
of A₂, the tablet comes from Temple I. The fragments A₁-A₄ were published in trans-
literation in Starke 1985, 60–61, 62–64, while A₅ was identified as part of CTH 758
and published in transliteration in Groddek et al. 2002, 100. The indirect join A₃ (+) A₄
is reported in Starke 1985, 63, the direct join A₂ + A₃ is offered in Sasseville 2020c,
553–55. Alice Mouton integrated the fragments A₁ and A₅ into the same tablet based
on the analysis of their scribal hands (see Fig. 2.2).

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Contents

§ 1 Incipit

§§ 2–4 List of ritual implements

§ 5’ Mention of a substitute for the ritual patron

§§ 6’–8” Presentation of seeds, silver, and gold, with its Luwian incantation

§§ 9”–11” Ritual waving of an animal substitute, with its Luwian incantation

§ 12” Fragmentary Hittite passage

§ 13” Bread offering and blessings for the ritual patron

Transliteration

§ 1

Obv. i

A₁ i 1 UM-MA {x} ¹PU-RI-IA-AN-NI ma-a-an-kán UN-ši pár-ni

A₁ i 2 pa-ap-ra-tar ku-it-ki an-da e-eš-zi nu LÍL-aš DU-an

A₁ i 3 DPa-ra-at-ta-aš-ši-in ki-iš-ša-an BAL-ḫi

A₁ i 4 nu ki-i da-aḫ-ḫi

§ 2

A₁ i 5 2 GU₄.MAH 3 UDU.NÍTA 1 UDU.ŠIR 1 MÁŠ.GAL 1-NU-TIM TÚGNÍG.LÁ[MMEŠ]

A₁ i 6 Ṛ1?TI TÚG Gü.È.A TA-ḤAP-ṢĪ KUŠE.SIRHÁ ṢA EN SÍSKU[R]

A₁ i 7 ú-e-eš-šu-wa-aš nam-ma 1 TÚG ar-ḫa-ia-an

§ 3

A₁ i 8 [o o] NINDA.GUR₄.RA tar-na-aš 22 NINDA mu-la-ti-iš

A₁ i 9 [ŠA] 1/2 UP-NI 20 NINDA.SIG 9 DUG KU-KU-UB GEŠTIN

A₁ i 10 [o o] I.DÙG.GA te-pu IN-BU ḫu-u-ma-an ku-it-t[a]

A₁ i 11 [te-pu] LÀL 2 NINDA.GUR₄.RA TUR ŠA GA.KIN.AG

A₁ i 12 [x NINDA e] l-ḫ wa-1-ti-ia-ti-iš tar-na-aš ša-ku-wa-a[n GISH zu-pa-ri]

§ 4

A₁ i 13 [2 DUG ḫu]-pu-wa-i 2 GISH in-ta-lu-zi-iš [URUDU]

A₁ i 14 [2 GISH mu]-ú-i-la-aš URUDU 2 GISH ha-aḫ-ra-a[n URUDU]

A₁ i 15 [2 GISH ti]-r du-ut-riʾ URUDU 2 GISH MAR URUD [U 2 ne-pí-iš URUDU]

A₁ i 16 [2 te-kán URUDU ...] x x [...]

§ 5’

Obv. ii

A₂+3 ii 1’ [...] x [...] x [...] x [...]

A₂+3 ii 2’ [...-l]e-eš-ši-ia-an-da-an na-ḫda-?a-?TI-ta-ḫi-i[n]

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§ 14" Sacrifice of meat cuts and fruits

§ 15" Fragmentary Hittite passage

A peculiarity of CTH 758.2 vis-à-vis CTH 758.1 is the common use of the first person with reference to Puriyanni's actions. Although §§ 2-11" of CTH 758.2.1 find counterparts in CTH 758.1, the deviations between the formulations of the respective paragraphs concern not only the style but also the substance of the ritual.

## Translation

### § 1

#### Obv. i

1 Thus (speaks) Puriyanni:

1-2 If there is some impurity in a person's house,

2-3 I perform the following sacrifice to the Storm-god of the Open Country—(that is), ‘(that) of impurity’.

4 I take this:

### § 2

5 Two bulls, three rams, one breeding ram, one billy goat, one set of fine cloth[es],

6 (namely) *one* shirt (of) felt (and) shoes (that) the ritua[l] patron wears (on occasions);

7 in addition, one piece of clothing (comes) separately.

### § 3

8 [...] thick breads of one *tarna*-measure, 22 *mulati*-breads

9 [of] half a handful, 20 flat breads, 9 jugs of wine,

10 [...] a little bit of fine oil, fruits, all of everything

11 [in small quantity], honey, two small loaves of cheese-bread,

12 [*x e*] *lwatiyati*-breads of one *tarna*-measure, one soaked [torch],

### § 4

13 [2 kitch]en pots, 2 [copper] shovels,

14 [2 copper [*m]*ūila-tools, 2 [copper] rakes,

15 [2 copper [*ti]*dutri-tools, 2 coppe[r] spades, [2 copper nepiš-vessels],

16 [2 copper *hoes ...*]

### § 5'

#### Obv. ii

1'-2' "[...-l]*eššiyandan nadātaḥi* [...].

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A₂+₃ ii 3' [...] x-[t]a-li-iš EN SÍSKUR tar-pa-a-aš-ša-aš

A₂+₃ ii 4' [za-am-ma-an-t]a ma-al-ḫa-ša an-da za-a-aš pu-na-ʿtaʾ

A₂+₃ ii 5' [a-a-ri-ia-ad]-du

§ 6'

A₂+₃ ii 6' [nu-uš-ša-an K]Ú.BABBAR KŪ.GI NUMUNHA da-pí-ʿanʾ GISHa-aḥ-ḥa-ʿra-anʾ

A₂+₃ ii 7' [Gišmu-ú-i-la]-an GISHMAR GISHin'-ta-lu-zi-ʿinʾ GISH!ti-du-ut-ri

A₂+₃ ii 8' [kat-ta ḫi-i]n-ga-mi ʿna-aš'-ta an-da kiš-an me-ma-aḥ-ḥi

§ 7'

A₂+₃ ii 9' [za-a-ú-i z]i-i-ia-ri ʿNUMUNHA -na pu-u-na-[t]a KŪ.BABBAR-an KŪ.GI-a[n]

A₂+₃ ii 10' [a-ta EN SÍSK]UR tu-u-ʿraʾ-ti tu-úr-[r]a-at-ta

A₂+₃ ii 11' [a-ta EN SÍSKUR] GISHa-ʿtaʾ-ra-ti ḫa-at-ta-ri-i[t-ta]

End of col. ii

§ 8"

Rev. iii

A₄ iii 1' [...] x x x [...]

A₄ iii 2' [...] E]N SÍSKUR-aš-ʿšaʾ-[an-za DINGIRMES-an-za ...]

A₄ iii 3' [KŪ.BABBAR? -pa-a-t]i ku-wa-ti-ʿiʿ-[in ...]

A₄ iii 4' [...] ḫa-la-a]-li-iš EN SÍSKU[R ...]

A₄ iii 5' [...] ḫa-la-a]-li-iš a-aš-du

§ 9"

A₄ iii 6' [na-aš-ta MÁŠ.GAL pár-ni ḫa]l-ḥal-tu-ma-ra-aš-kán ʿanʾ-d[a]

A₄ iii 7' [wa-aḥ-nu-mi na-aš-t]a ʿanʾ-da kiš-an me-ʿma-aḥ-ḥiʾ

§ 10"

A₄ iii 8' [ša-an-du-wa-ta pár-na-aš]-ši-in-zi ḫu-um-ti-i[n-zi]

A₄ iii 9' [ḥa-aš-ša-ni-it-ti-in-zi ḫu]-wa-ḥur-ša-an-ti-in-z[i]

A₄ iii 10' [ti-ia-am-mi-iš ta-ru-ša]-an-ti-in-zi

§ 11"

A₄ iii 11' [ad-du-wa-al-za ú-tar-ša] ḫal-li-iš-ša pa-ra-ʿatʾ-ta-an-za

A₄ iii 12' [pu-wa-ti-il-za na-nu-un-tar-ri-i]a-an-za ir-wa-aš-š[a pa-ri-it-tar-u-wa-a-š-ša]

A₄ iii 13' [ḥu-it-wa-li-ia-an u-la-an-ta-a]l-li-ia-an pa-[a ad-du-wa-al-za]

A₄ iii 14' [ú-tar-ša ni-iš za-aš-ta-an-za D]INGIRMES-an-za pár-r[a-an]

A₄ iii 15' [im-ra-aš-ša DIM-aš-ša-an-za ḫal-l]e-eš-ʿšaʾ

§ 12""

Rev. iv

A₅ iv 1' [...] p]u²-[...]

A₅ iv 2' [...] š]u-u[š² ...]

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3' [...] substitute for the ritual patron.

4'–5' May this one [pic]k up all the [bewitche]d offerings!"

§ 6'

6'–8' I [pre]sent [s]ilver, gold, all the seeds, the rake, [mūil]a-tool, spade, shovel (and) *tidutri*-tool

8' and, at the same time, I speak thus:

§ 7'

9' “[Here l]ie all (kinds of) seeds, silver (and) gold.

10' The [rit]ual [patron] has handled [them] with the *turi*-tool.

11' [The ritual patron] has handle[d them] with the *hattara*-tool."

End of col. ii

§ 8"

Rev. iii

1'–2' “[... to the deities] of the ritual [pa]tron [...].

3'–4' A[s *silver*] (is) [pu]re,

4'–5' may the *ritua[l]* patron be [pu]re [...]!"

§ 9"

6'–7' [I wave the billy goat] a[t the c]orners [of the house],

7' [and], at the same time, I speak thus:

§ 10"

8'–10' “[May they let it (go)], (namely) the podiums, [hearths, the *hu*] *waḥuršant-s*, [ground (and) fra]mes of the [hou]se:

§ 11"

11' [the evil matter], defilement, impurity,

12' [past (or) prese]nt, interna[l (or) external],

13' [of the living (or) the dea]d!

13'–15' The[n] may the evil matter not (be)] in the presenc[e of the ritual patron's] d[e]ities [(and turn into) the de]filement of [the Storm-god of the Open Country]!"

§ 12""

Rev. iv

1'–2' [...]

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A₅ iv 3' [EGIR²-an²]-da-ma [...]

A₅ iv 4' [...]-du-ar-[...]

A₅ iv 5' [ar-ha? du-w]a-r̥ar-̥n[a-i ...]

A₅ iv 6' [h̥u-iš-w]a-an-ti-i[š? ...]

A₅ iv 7' [nu EN] SÍSKUR [...]x

A₅ iv 8' [o] a-uš-zi

§ 13""

A₅ iv 9' [EGIR-a]n-da¹PU-RI-I[A-AN-NI ...]

A₅ iv 10' [...-i]a pár-ši-ia x[...]

A₅ iv 11' [...]x-pát r̥a'-ša-an-[du ...]

A₅ iv 12' [...]x A-NA EN SÍSKUR

A₅ iv 13' [...] MU.KAM] GÍD.DA I-NA EGI[R.U₄-MI ...]

A₅ iv 14' [h̥a-aš-š]u-uš h̥a-an-za-aš-š[u-uš ...]

§ 14""

A₅ iv 15' [EGIR-a]n-da-ma UZU zi-x[...]

A₅ iv 16' [...] Q]A-DU UZU mu-uḥ-r[a-i ...]

A₅ iv 17' [...] i]š-ki-ša-aš h̥a-aš-ta-[i ...]

A₅ iv 18' [GIŠIN]-BI-ia ši-pa-a[n-ti]

§ 15""

A₅ iv 19' [EGIR-an-da-m]a-aš-ša-an [...]

A₅ iv 20' [...]x-r̥iš³-x[...]

Commentary

i 1–3: Compare this *incipit* with the entry of the tablet-catalog KBo 31.6 iii 17’–18’ (Dardano 2006, 186): [x ṬUPPU INIM] ṛPURIYANNI mān=kan UN-ši *parni* *pap*[ratar kuitki anda ēšzi n=an] parkunummi QATI “[xth tablet. Words] of Puriyanni. If [there is some] impu[rity] in a person’s house, I purify [him]. Finished.” Compare also the colophon of CTH 758.2.3.

i 1: This proper name is preceded by the determinative of masculine names. The fact that the main ritual expert is a man is noteworthy. The most frequent male ritual expert is the AZU-ritual practitioner, who is also in charge of purification rituals. Yet, other possibilities might be contemplated as well, so that it is difficult to determine Puriyanni’s social status with certainty. Miller (2004, 492 fn. 879) stresses the fact that Puriyanni is also preceded by the male determinative in KBo 29.1 iv 3’ and KUB 35.57 i 1 but is accompanied by the female determinative in the tablet-catalog KBo 31.6 iii 17’. Furthermore, he shows that this gender confusion appears with six ritual experts (Miller 2004, 488–92, table 19). These data are adduced in support of the hypothesis that Anatolian ritual experts “to whom the compositions were ascribed may also have
3'–4' [Afterw]ard, [...]

5' [b]reak[s ...]

6' [... li]ving [...].

7'–8' The ritual [patron] looks [at ...].

§ 13""

9'–10' [After]ward, Puriy[anni] crumbles [the ... bread an]d [...] (saying):

11' "May they be [...]

12' [...] for the ritual patron:

13' (namely) [...] the long [years], futu[re time ...],

14' [the de]scendants, [...]!"

§ 14""

15'–18' [After]ward, he sacrifi[ces] the meat (of) [... toget]her with the muḥr[ai-body part, ...], the backbone, [...] and the [fru]its.

§ 15""

19' [Afterward, ...]

20' [...]

been, at least at some stage of the evolution of the textual material, legendary fig-
ures" (Miller 2004, 478).

i 2–3: The Storm-god of impurity is mentioned in KBo 29.33+ r.col. 6’ (fragment of a Ḫuwaššanna festival); see also Hutter 2014, 353 and Appendix III in this book. It seems likely that in the Puriyanni tradition the Storm-god of the Open Country and ‘(that) of impurity’ are addressed as one entity, because the former epithet is copiously attested in the text of the rituals, while the latter is introduced only here. Compare with the expression ‘defilement of the Storm-god of the Open Country’ in CTH 758.1. As shown by CTH 758.1, the Storm-god of the Open Country is the main divine addressee of this purification ritual, because he is seen as the supernatural entity who has an expertise in dealing with impurity. For Luw. /paratt(a)-/ ‘impurity’, see the commentary to CTH 758.1, ii 49’–iii 5. The attempt of CHD P, 142 to interpret parat-tašši- as reference to a topographic feature would disconnect the two forms of the Luwian noun occurring in the same ritual tradition and must therefore be rejected.

i 8: For the observation that the *mulati*-bread “occurs chiefly in Hurrian and Kizzu-
watnaean rituals”, see CHD L–N, 328a.
i 11: For another interpretation of NINDA.GUR₄.RA ŠA GA.KIN.AG, see Fritzsche 2011, 35. We decided not to follow this interpretation here, since the parallel expression NINDA.GUR₄.RA ŠA GISPĒŠ mentioned by this author shows that NINDA.GUR₄.RA cannot be reduced to the concept of loaf, but implies bread.

i 12: According to HW² I, 48 this bread name is otherwise only attested in KBo 39.181(+) (CTH 758.6).

ii 3': CTH 758.1 § 12" shows that this ritual substitute is a wooden figurine.

iii 1' and followings: the collation of the original fragment A₄ at the Ankara museum shows that this fragment corresponds to the first third of column three.

iii 3'-5': This tentative restoration is based on the attestations of silver in line 15 and the parallels attesting the purification power of silver (see Strauß 2006, 179–80).

## SMALLER FRAGMENTS (IN THE 1ST PERS.)
CTH 758.2.2

### Table of Manuscripts

<table><tr><td>A<sub>1</sub></td><td>KBo 22.137</td><td>Bo 69/116</td></tr><tr><td>A<sub>2</sub></td><td>+ KBo 29.4</td><td>+ 1053/u</td></tr><tr><td>A<sub>3</sub></td><td>(+?) KUB 35.47</td><td>(+?) Bo 8756</td></tr></table>

### Transmission and Research History

This New Script tablet probably contains the small fragments of all four columns of the one-tablet ritual attributed to Puriyanni. Judging by the find spots of A₁ and A₂, the tablet was kept in Temple I. The three fragments of this tablet were published in transliteration as separate pieces (Starke 1985, 64–65, 67, 99–100; see Groddek 2008, 130–31), the first two were recognized as belonging to the Kuwattalla tradition in Starke 1985. The fragments A₂ and A₃ were indirectly joined to A₁ by Alice Mouton on the basis of paleographic considerations (see Fig. 2.3) and in view of the independent recognitions of A₂ and A₃ as parts of CTH 758 by Ilya Yakubovich. Later, what was first interpreted as an indirect join between A₁ and A₂ ended up to be a direct join thanks to Alice Mouton’s collation campaign at the Ankara museum. The indirect join with A₃ remains uncertain because of its small size. The indirect join between KBo 29.3 and KBo 29.4, assumed in KBo 29, IV and followed in Starke 1985, 98, has not found confirmation. The hypothesis that KUB 35.45, KUB 35.46 and KUB 35.47 belong to the same tablet (Otten in KUB 35, II) had been abandoned long ago and need not be resurrected.

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iii 6'–15': §§ 9"–11" are restored based on CTH 758.1, §§ 17"–20".

iii 6': For the clitic =kan outside the second position combined with =ašta in the second position, see Neu 1993, 139–40.

iii 8'–10': Note the deviation of list of the ritually significant parts of the house from its counterpart in KUB 35.54 ii 49'–iii 1 (CTH 758.1). The noun pár-na-an-ti-in-zi ‘household (deities)’ was presumably misunderstood and replaced here with the possessive adjective [pár-na-aš]-ši-in-zi, but since the latter must agree with plural head nouns, we end up with the description of a house with many podiums, hearths and frames.

iii 11'–13': The miasma listed here constitute the direct object of the clause beginning in the preceding paragraph.

iv 9'–10': Note the change from the first-person to the third-person discourse in the final part of the ritual.

Contents

§ 1' Fragmentary Hittite passage

§ 2' Dressing up the patient's wooden substitute(?) before the huwaši-stone

§§ 3'–4' Fragmentary Hittite passage mentioning a bull. Taking a rope and cutting off a dough figurine by the ritual expert, with its Luwian incantation

§§ 5'–6' Cutting a ritual item (perhaps a dough figurine), with its Luwian incantation(?)

§§ 7"–8" Sprinkling salted water, with its Luwian incantation

§ 9" Fragmentary Hittite passage

§ 10"" Breaking ritual implements; sprinkling water over the ritual patron; bread offering to the Sun-god and the Storm-god of the Open Country, with its Luwian incantation

§ 4' and §§ 7"–8" find approximate parallels in CTH 758.1 and CTH 758.3.2, but show difference in detail.

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Translation

§ 1'

Obv. ii

A₁ ii 1 x[...]x-‘u-wa'-an nu a-pé-e'-[...]

A₁ ii 2 [...]x QA-TAM-{x}MA [...]

A₁ ii 3 [...]x ú-ra-a-ni [...]

§ 2'

A₁ ii 4 nu E[N SÍSKUR ALAM? GIŠ? ...] A-NA NA₄ ḫu-u-wa-š[i-ia]

A₁ ii 5 kat-ta-a[n da-a-i? na-aš? ...] ti-ia-zi nu TÚGNÍG.L[ÁM MES]

A₁ ii 6 ku-e ḫa-an-‘da’-a[n-ta TÚGGÚ].‘ê’.A TA-ḤAP-Š[I]

A₁ ii 7 KUŠE.SIRHĀ na-‘r at’ [E]N ‘SÍSKUR’ a-pé-e-[da-aš]

A₁ ii 8 A-NA TÚGNÍG.LÁM MES še-‘er’ ar-ḥa wa-aš-š[i-ia-az-zi]

§ 3'

A₁ ii 9 nu GU₄.MAH u-un-ni-an-zi ‘na’-an ‘I²-NA’ x[...]

A₁+₂ ii 10 ‘ti-it’-[ta-nu-wa-an-zi ...] x x ‘šu-ma’-an-za-⟨zî⟩-an da-a-an da-ḥ-ḥi

A₂ ii 11 [na-aš-ta ši-i-na-an a-wa-an ar]-ḥa kur-aš-ke-mi

A₂ ii 12 [an-da-ma lu-ú-i-li ki-iš-ša]-an me-mi-iš-ke-mi

§ 4'

A₂ ii 13 [a-aš-ta ḫar-ta-ti ku-ra-am-m]a-ti kar-ša-am-mi-iš

A₂ ii 14 [a-aš-ta NA₄ARA₅-ti gul-lu-uš-t]a-an-na-ti kar-ša-mi-iš

A₂ ii 15 [kar-aš-du-wa-at-ta a-ap-pa] EN SÍSKUR ad-du-wa-al-[za]

A₂ ii 16 [ú-tar-ša a-ta im-ma-ra-aš-š]a DYM-aš-ša-an-za ḫ[a-li-iš-ša ni-iš]

A₂ ii 17 [pa-ta a-an-da ḫa-la-a-li-i]n-zi a-ša-an-du

A₂ ii 18 [za-an-zi pu-na-ti-in-zi EN] SÍSKUR-aš-ši-in-z[i DINGIR MES-in-zi]

§ 5'

A₂ ii 19 [...] da-a-i na-at-kán [...]

A₂ ii 20 [...] x-ŠU ku-er-zi [...]

A₂ ii 21 [...] QA-TAM-M[A ...]

§ 6'

A₂ ii 22 [...] x x x [...]

§ 7"

Rev. iii

A₃ iii 1' ‘pa’-ap-pár-aš-[mi nu ki-iš-ša-an me-ma-aḥ-ḥi]

§ 8"

A₃ iii 2' wa-a-ar-š[a-at-ta I₇-ti na-na-am-ma-an MUN-ša-pa a-a-la-ti]

A₃ iii 3' u-wa-ni-ia-[ti ú-pa-am-ma-an wa-a-ar-ša-at-ta zi-i-la I₇-i an-da]

A₃ iii 4' na-a-wa [i-ti MUN-ša-pa-at-ta zi-la]

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Transliteration

§ 1'

Obv. ii

1-2 [...] that/those [...] likewise.

3 [...] burns [...]

§ 2'

4-5 The [ritual] p[atron *places the wooden figurine*] near the *huwaši-stone*.

5 He steps [...]. The fine cloth[es]

6 which (have been) prepa[red], (namely) [a shir]t [of] fel[t]

7 (and) shoes, the ritual [p]atron

7-8 dress[es] it up with tho[se] fine clothes.

§ 3'

9-10 They drive a bull (in) and [they] ins[tall] it in [...].

10 I take the rope for the second time,

11 I cut [o]ff [the figurine],

12 [and, at the same time], I speak [thu]s [in Luwian]:

§ 4'

13 "[It has been] separated by [crushing (and) cutti]ng,

14 [it has been] separated by the [millstone (and) roll]ing tool.

15 (Likewise), [may] the ritual patron [separate] the evi[l]

16 [matter. May it not] (become) the de[filement] of the Storm-god of [the Open Country]!

17-18 May [all these deities] of the ritual [patron also] be [pur]e!"

§ 5'

19-20 He takes [...], he cuts it [... with] his [...].

21 [...] in the same way [...].

§ 6'

22 [...]

§ 7"

Rev. iii

1' I sprinkle [...] and I speak thus:

§ 8"

2' "Water (is) [brought from the watercourse],

2'-3' [and salt (is) brought from the remote] (salt-lick) rock-face.

3'-4' [In the future, water will] not [go (back) to the watercourse],

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A₃ iii 5' a-a-li-i [u-wa-a-ni-ia na-a-wa i-ti]

§ 9"

A₃ iii 6' ṚA-NA' E[N SÍSKUR ...]

§ 10""

A₁ iii 1" [...] x x [...] ṚMEṢ' [...] x x [...]

A₁ iii 2" DUGKU-KU'-UB ṚGEṢTIN' a[r-ḥ]a Ṛdu-wa-ar'-na-[aḥ-ḥi]

A₁ iii 3" nu EN SÍSKUR ú-e-te-ni-it ar-ḥa [pa-ap-pár-aš-mi']

A₁ iii 4" nu GAL.GIR₄ A ar-ḥa du'-wa-ar-na-aḥ-ḥi E[N ...]

A₁ iii 5" da'-aḥ-ḥi nu 1-EN A-NA DUTU' pár-ši-ia-mi 1-[EN-ma]

A₁ iii 6" A-NA gi-im-ra-aš DU-ni pár-ši-ia-mi [...]

A₁ iii 7" ḥa-aš-ši-i Ṛpa'-ra-a pé-eš-ši-ia-mi Ṛnu' m[e-ma-aḥ-ḥi]

A₁ iii 8" DŠi-wa-ta ḥu-wa-i-ú-na-ti a-aš-x[...]

A₁ iii 9" za-ap-pa-at-ta za-am-ma-an-za ú-'tar'-ša [...]

End of col. iii

## Commentary

**A₁ ii 4–8:** The ḥuwaši-stone being the representation of a divine agent (maybe the Storm-god of the Open Country himself), the deity bears witness to the designation of the wooden figurine as the ritual patron's substitute through dressing it with his clothes. About clothing and transfer of identity in Hittite religious texts, see Mouton forthcoming³. Differently Haas (2003, 621), who suggests that the ritual patron gets rid of his clothes near the ḥuwaši-stone in order to put them on the bull mentioned in the next paragraph, which would act as his substitute. However, the text shows that the bull is driven in once the dressing up already took place. This justifies our restoration in line ii 4.

**A₂ ii 10–12:** Because of the association between the Luwian incantation which immediately follows this passage and the ritual use of the figurine made of dough (ritually waved over the ritual patron in other versions: CTH 758.1 and CTH 758.3.2), we expect this object to be cut off in the present sequence. The rope mentioned in ii 10 was presumably used for attaching the dough figurine to the ritual patron (see CTH 758.6 § 3'). Cutting the figurine could have occurred either after or before its ritual waving over the ritual patron's head, since such a waving might have occurred several times over the course of the ritual. It is worth noticing that these two distinct ritual actions (ritual waving and cutting) are associated with very similar incantations, a standardization that probably reflects scribal intervention. However, there is one major difference between the two sequences: the incantation associated with the first (?) ritual waving of the figurine over the patient's head mentions the patient becoming pure, whereas cutting the figurine would be associated with the incantation mentioning the patient's gods becoming pure again.

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4'–5' [and in the future, salt will not go (back)] to the remote (salt-lick) [rock-face].”

§ 9”

6' [...] to the [ritual] pa[tron].

§ 10”

1” [...]

2” (and) [I] brea[k] down the jug of wine.

3” [*sprinkle*] the ritual patron with water

4” and (then) I break down the ceramic cup of water.

4”–5” I take [the ...-breads]. I crumble one to the Sun-god

5”–6” [and] I crumble on[e] to the Storm-god of the Open Country.

6”–7” [Then] I cast [...] into the hearth and [I] s[ay]:

8” “Sun-god! Through running [...],

9” you treated (ritually) the bewitched matter [...].”

End of col. iii

**A₂ ii 13–18:** §4' is partially and tentatively restored based on KUB 35.55 § 3' (CTH 758.3.2). Within the Puriyanni tradition, this is the only preserved incantation involving the lump of dough where the Luwian verb /talku-(di)/ ‘to flatten’ does not seem at all to appear. Since the verb /kars-(ti)/ ‘to cut off, separate’ can hardly serve as an equivalent of /talku-(di)/ we suspect that its generalization reflects an error of preservation, or perhaps the influence of the Kuwattalla tradition.

**A₂ ii 19–20:** Since the ritual expert expresses himself in the first person singular in this text, the author of the action has to be the ritual patron. It is worth noticing that the ritual patron imitates the ritual expert in the gesture of cutting an object.

**A₃ iii 1':** In the light of the parallel versions, we expect salted water to be mentioned as the direct object in this gap.

**A₃ iii 2'–5':** these lines are restored after CTH 758.1 § 23". Here too, the water incantation presumably underscores the irreversible character of the substitution rite, but contrast its different placement in CTH 758.3.2.

**A₁ iii 1"–9":** Contrast CTH 758.1 §§ 27"–29" and CTH 758.2.1 §§ 12"–15". This is the only version of the Puriyanni ritual where we find a mention of a Sun-deity (Appendix III).

**A₁ iii 2":** Concerning ritual breaking of a pot, see Haas 2003, 749.

**A₁ iii 8":** Although van Gessel 1998, 408 considers Šiwata to be a Luwian form of the deified Day Šiwatt, Hutter 2003, 252 (followed by Steitler 2017, 385) interprets Šiwata as a Hittitized form of the Luwian Sun-deity Tiwad. This second interpretation has the advantage to echo the mention of a Sun-deity on line iii 5".

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## SMALLER FRAGMENT (IN THE 1ST PERS.)
CTH 758.2.3

### Table of Manuscripts

A KBo 29.1 80/p

### Transmission and Research History

This fragment contains a colophon featuring a direct speech of Puriyanni. It was found in the lower city, and its ductus is New Hittite Script. It was edited in transliteration in Starke 1985, 65 and translated in Waal 2015, 519.

### Transliteration

§ 1'

Rev. iv

A iv 1' [ma-a-an-kán] UN-ši pár-ni ṛpa-ap'-r[a-tar ku-it-ki an-da e-eš-zi]

A iv 2' [nu LlL-aš DU]-an ki-iš-ša-an a-ni-ia-m[i nu ki-i da-aḫ-ḫi]

A iv 3' [DUB.1.KAM A]-WA-AT ¹PU-RI-IA-AN-NI [...]

### Commentary

**iv 1'-2'**: The first three clauses of this fragment are restored based on CTH 758.2.1 § 1. Note that there the Storm-god of the Open Country is introduced without additional epithets. The use of the expression "to celebrate (the Storm-god of the Open Country)" (*aniya*) is the functional equivalent of "to perform a sacrifice to (the Storm-god of the Open Country)" (BAL) of CTH 758.2.1.

## SMALLER FRAGMENTS (IN THE 3RD PERS.)
CTH 758.3.1

### Table of Manuscripts

A₁ IBoT 3.96 Bo 4027

A₂ + ABoT 2.241 + AnAr 14839a

A₃ + ABoT 2.237 + AnAr 11502b

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Contents

§ 1' Colophon

The fragment is classified as CTH 758.2.3 based on the similarity of the colophon to
the incipit of CTH 758.2.1.

Translation

§ 1'

Rev. iv

1' [If there is some] impu[rity] in a person's house,

2' I celebrate thus [the Storm-g]od [of the Open Country. I take this].

3' [First tablet. W]ords of Puriyanni [...].

iv 3': It is assumed that the first-person version of the Puriyanni ritual consists of one tablet, just as CTH 758.1 does, in view of the overall parallelism of content among the preserved fragments of both versions, except perhaps for their concluding parts.

Transmission and Research History

This tablet contains small portions of columns one and two of a one-tablet ritual attributed to Puriyanni. The provenance of the tablet is unknown, its ductus appears to

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be Middle Script. The fragment A₁ was published in transliteration in Starke 1985, 61–62 as part of the Kuwattalla tradition, while Akdoğan (2010, 118, 120), supplied the transliterations of A₂ and A₃ and tentatively identified A₃ as belonging to CTH 758. The direct joins A₁ + A₂ + A₃ belong to Alice Mouton, where A₁ + A₂ is based on the identification of A₂ as part of CTH 758 by Ilya Yakubovich. Alice Mouton is also responsible for identifying A₃ as belonging to the tablet under discussion on paleographic grounds (see Fig. 2.4), while Ilya Yakubovich defined its place on the tablet based on the parallel version CTH 758.3.3. The direct join A₂ + A₃ was ascertained through Alice Mouton’s collation of the original fragments at the Ankara museum.

Transliteration

§ 1'

Obv. i

A₁ i 5' [2 GU₄.MAH 3 UDU.NÍTA 1 UDU.ŠIR 1 MÁŠ.GAL 1-NU-TIM TŪ]G'NÍG.LÁ[MMEŠ]

A₁ i 6' [1? TŪGÓGÚ.È.A TA-ḤAP-ŠI KUŠE.SIRHA ŠA E]N SÍSKUR

A₁ i 7' [ú-e-eš-šu-wa-aš nam-ma 1 TŪG ar-ḥa-ia-an]

§ 2'

A₁ i 8' [... NINDA.GUR₄.RA tar-na-aš 22 NINDA mu-la-ti-iš Š]A 1/2 UP-NI

A₁ i 9' [20 NINDA.SIG 9 DUG KU-KU-UB GEŠTIN ... Ì.DÙG.GA t]e-pu IN-BU

A₁ i 10' [ḥu-u-ma-an ku-it-ta te-pu LÀL 2 NINDA.GUR₄.R]A TUR ŠA GA.KIN.AG

A₁ i 11' [x NINDA el-wa-ti-ia-ti-iš tar-na-aš ša-ku-wa]-an GISH zu-pa-ri

§ 3'

A₁ i 12' [2 DUG ḥu-pu-wa-i 2 GISH in-ta-lu-z]i URUDU

A₁ i 13' [2 GISH mu-ú-i-la-aš URUDU 2 GISH ḥa-aḥ-ra-a]n URUDU

A₁ i 14' [2 GISH ti-du-ut-ri URUDU 2 GISH MAR U]RUDU 2 ne-pí-iš URUDU

A₁ i 15' [2 te-kán URUDU ... te-p]u? 1-NU-TIM ga-la-a-am-ma

A₁ i 16' [...]-x-da

§ 4'

A₁ i 17' [... še-ep-p]í-it e-wa-an kar-aš

A₁ i 18' [GÚ.GAL ...]x te-pu

A₁ i 19' [...-uš-š]i-iš
Contents

§§ 1'–4' List of ritual implements

§§ 5"–6" Fragmentary Luwian incantation mentioning a bread offering

§§ 7"–8" Fragmentary Hittite passage mentioning a rope and destructive actions

§ 9" Accompanying Luwian incantation referring to the destruction of evil

§ 10" Fragmentary Hittite passage

A peculiarity of CTH 758.3 vis-à-vis CTH 758.2 is the use of the third person with reference to Puriyanni's actions. CTH 758.3.1 §§ 1'–3' close parallels CTH 758.2.1 §§ 2–4. CTH 758.3.1 §§ 6"–9" are partially parallel to CTH 758.3.3, as seen by David Sasseville. Due to parallels, we can surmise that four lines are certainly missing at the beginning of column one. For this reason, we start the line numbering at i 5'.

Translation

§ 1'

Obv. i

5' [Two bulls, three rams, one breeding ram, one billy goat, one set] of fi[ne clo]thes,

6' [(namely) *one* shirt (of) felt (and) shoes (that) the] ritual [pa]tron wears (on occasions);

7' [in addition, one piece of clothing (comes) separately].

§ 2'

8' [... thick breads of one *tarna*-measure, 22 *mulati*-breads o]f half a handful,

9' [20 flat breads, 9 jugs of wine, ... a lit]tle bit [(of) fine oil], fruits,

10' [all of everything in small quantity, honey, two] small [loaves of] cheese-bread,

11' [*x* *elwatiyati*-breads of one *tarna*-measure, one soak]ed torch,

§ 3'

12' [2 kitchen pots, 2] copper [shovel]s,

13' [2 copper *müila*-tools, 2] copper [rake]s,

14' [2 copper *tidutri*-tools, 2 c]opper [spades], 2 copper *nepiš*-vessels,

15' [2 copper *hoes* ..., *a small quant]ity*, one set of brooms

16' [...].

§ 4'

17' [... *šepp*]it-grain, *ewan-grain*, *karaš-grain*,

18' [chick pea, ...], a small quantity,

19' [...].

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§ 5”

Obv. ii

A₁ ii 1 ḥi-in-za-ḥa [...]

A₁ ii 2 a-ad-du-w[a-al-za ú-tar-ša ...]

A₁ ii 3 ku-wa-at-ti p[ár-ni ...]

A₁ ii 4 DINGIR-LIM-ni NINDA.GUR₄.R[A ...]

§ 6”

A₁ ii 5 a-du a-ap-pa {x} [za-at-ti pár-ni zi-la ni-iš a-ú-i-ti]

A₁ ii 6 a-ad-du-wa-a[l-za ú-tar-ša DINGIRMES-an-za]

A₁ ii 7 pár-ra-an

§ 7”

A₁+₂ ii 8 šu-ma-an-za-ma [...]

§ 8”

A₁+₂ ii 9 na-aš-ta A-NA [...]

A₁+₂ ii 10 še-er ar-ḥa wa-a[ḥ-nu-zi nam-ma-aš A-NA EN SÍSKUR pa-ra-a]

A₁+₂ ii 11 e-ep-zi na-aš E[N SÍSKUR ...]

A₁+₂ ii 12 an-da pu-uš-ša-i[z-zi ...]

§ 9”

A₁+₂ ii 13 za-r[i-i]-r-du-wa'-t[a EN SÍSKUR a-ad-du-wa-al-za ú-tar-ša]

A₃ ii 14 [p]u-u-wa-ti-[il-za na-nu-un-tar-ri-ša ir-ḥu-u-wa-aš-ša]

A₃ ii 15 [p]a-ri-tar-wa-a[š-ša u-la-an-ta-al-li-ia-an]

A₃ ii 16 ḥu-it-wa-l[i-ia-an]

§ 10”

A₃ ii 17 ṛa'-ap-pa-aš x[...]

A₃ ii 18 [x]-x-at-ti [...]

A₃ ii 19 [...] x [...]

## Commentary

i 5'-16': §§ 1'-3' are restored based on CTH 758.2.1 §§ 2-4.

i 17'-19': § 4' is restored based on CTH 758.1 § 4'.

ii 1: The interpretation of ḥi-in-za-ḥa as /xints-xa/ ‘I have handed over’ is based on its assumed Hittite cognate ḫink-(mi) ‘to offer, hand over’. See the derivatives of the same Hittite root occurring in better-understood contexts in column two of KUB 35.54 (CTH 758.1). The orthography of ḥi-in-za-ḥa presumably reflects inherent difficulties with rendering triconsonantal clusters in cuneiform.

ii 9-13: § 8" is restored based on CTH 758.3.3 § 2'. The object of this paragraph are not necessarily the ropes, although such an interpretation is grammatically possible,
§ 5”

Obv. ii

1 “I have handed over [...].

2 [...] the evi[l matter ...].

3 In which h[ouse ...]

4 to the deity the thick bread [...].

§ 6”

5–6 [In the future, may] the evi[l matter not come] back [into this house],

6–7 into the presence of his [deities]!”

§ 7”

8 [...] rope(s) [...].

§ 8”

9–10 [He] wa[ves] (them) over [...].

10–11 [Then] he holds [them toward the ritual patron],

11 and the [ritual] patr[on ...]

12 chops them up [...]:

§ 9”

13 “May [the ritual patron] ch[op the evil matter],

14 [p]as[t (or) present, internal (or)]

15 [e]xterna[l, of the dead]

16 (or) the livi[ng]!

§ 10”

17–19 He [...] back [...].”

since Luw. /summant(i-)/, the equivalent of Hitt. šumanza(n)-, is probably a common gender noun. As an alternative, one can identify the object with the *nakkiu*-spirits, which are mentioned in the immediate proximity of the ropes in KUB 35.54 i 16' (CTH 758.1). Perhaps the ropes were used for attaching the figurines to the ritual patron (see CTH 758.6 § 3'). If these figurines were subsequently chopped, it is only natural to interpret them as representations of the evil *nakkiu*-spirits. The ritual patron seems to be the author of this ritual action, which would fit the accompanying incantation referring to his destruction of the evil matter. The active participation of the ritual patron in his own purification is comparable to what can be observed in the Maštigga ritual (see Mouton forthcoming₁).

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SMALL FRAGMENT (IN THE 3RD PERS.)

CTH 758.3.2

Table of Manuscripts

A KUB 35.55 Bo 568

Transmission and Research History

This New Script fragment preserves a part of column two or three of a Puriyanni ritual. Its find spot remains unknown. It was published in transliteration as part of the Puriyanni tradition in Starke 1985, 70–71.

Transliteration

§ 1'

Rev. iii?

A iii? 1'

[...] x [...]

A iii? 2'

ḥal-l[i-iš-ša ...]

§ 2'

A iii? 3'

EGIR-an-da-ma i[š-na-aš ši-i-na-an A-NA EN SISKUR]

A iii? 4'

še-er ar-ḥa wa-a[ḥ-nu-zi nu ki-iš-ša-an me-ma-i]

§ 3'

A iii? 5'

za-a-ú-i-ia-aš ta-lu-p[i-iš a-aš-ta a-ri-im-mi]

A iii? 6'

[k]u-ú-ra-am-mi kar-ša-a[m-mi-iš a-aš-ta]

A iii? 7'

[Giš]gul-lu-uš-ta-a-ni ta-a[l-ku-um-mi-iš]

A iii? 8'

[ka]r-aš-<<wa>>-du-wa-at-ta {x} 'a'-[ap-pa EN SISKUR]

A iii? 9'

[a-ad-d]u-wa-al-za ú-tar-š[a ḫal-li-iš-ša pa-ra-at-ta-an-za]

A iii? 10'

[pa-aš] DINGIRMES-an-za pár-ra-an 'ḥa'-[la-li-iš a-aš-tu]

§ 4'

A iii? 11'

[EGIR-an]-da-ma-za GAL.GIR₄ ú-i-t[e-na-aš]

A iii? 12'

[da-a]-ri an-da-ma-kán šu-u-w[a²-ru]

A iii? 13'

[ki-it-ta]-ri 'MUN-ia-kán' [an-da iš-ḥu-wa-a-an]
Contents

§ 1' Fragmentary Luwian incantation

§§ 2'–3' Ritual waving of the *taluppi*-lump accompanied by its Luwian incantation

§ 4' Mention of water, a *šuwaru*-plant(?) and salt poured into a ceramic cup

The fragment is classified as belonging to the Puriyanni tradition based on the char-
acteristic set of miasma mentioned in the Luwian incantation. The presentation of the
*taluppi*-lump in the fragment under discussion shows marked differences in detail
from the description of the same ritual act in CTH 758.1.

Translation

§ 1'

Rev. iii?

1'–2' “[...] defile[ment ...].”

§ 2'

3'–4' Afterward, [he] wa[ves] the do[ugh figurine] over [the ritual patron],

4' [and he speaks thus]:

§ 3'

5' “Here (is) the *talup*[i-lump].

5'–6' [It has been] separat[ed] (by) [c]utting [from the raised cut-off piece].

6'–7' [It has been] flat[tened] by the rolling tool.

8' May [the ritual patron sepa]rate a[gain]

9' [the ev]il matte[r, defilement (and) impurity]!

10' [Then may he be] p[ure] in the presence of (his) deities!”

§ 4'

11'–12' [After]ward, he [tak]es a ceramic cup of wat[er].

12'–13' Inside (it) [lie]s a šuw[*aru-plant*].

13' Salt (is) also [poured in].

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## Commentary

iii? 5': The sign AŠ in za-a-ú-i-ia-aš is added above the line.

iii? 5'-10': For the restoration of § 3', see CTH 758.1 §§ 8"-9" and CTH 758.2.2 § 4'. Note the use of the dative case instead of the expected ablative-instrumental with the nouns governed by the participle /karsammis/ and /talkummis/, and contrast the use of the ablative-instrumental case in parallel incantations in KUB 35.54 ii 9'-10' (CTH 758.1) and KBo 29.4 ii 13-18 (CTH 758.2.2). Perhaps this is due to the fact that the source of separation is normally expressed by the dative with the Luwian verb /kars-(ti)/, as is always the case in the texts of the Kuwattalla tradition. In contrast, the ablative-instrumental complements of /karsammis/ in the other passages of the Kuwattalla tradition presumably reflect the means of separation ('cutting' and 'crushing'). The use of a different construction in the passage under discussion may be due to the interference with the Kuwattalla tradition in the scribal milieu. This hypothesis underlies the tentative restoration of *a-ri-im-mi* 'raised' in iii? 5'.

iii? 8': The verbal form [ka]r-aš-wa-du is attested only in this passage, as opposed to numerous occurrences of Luw. /kars-(ti)/ 'to separate' in the *taluppi*-incantations.

# SMALLER FRAGMENTS (IN THE 3RD PERS.)
## CTH 758.3.3

## Table of Manuscripts

<table><tr><td>A<sub>1</sub></td><td>KBo 53.228</td><td>1701/u</td></tr><tr><td>A<sub>2</sub></td><td>(+) KBo 60.32</td><td>(+) 1150/z</td></tr></table>

## Transmission and Research History

This is the first edition of indirectly joined New Script fragments, both found in Temple I, which arguably preserve parts of columns two and three of a ritual attributed to Puriyanni. The identification of A₁ as part of CTH 758 is due to David Sasseville, who noted its partial parallelism with CTH 758.3.1. The identification of A₂ as part of CTH 758 was reached by David Sasseville in cooperation with Ilya Yakubovich. On paleographic grounds (Fig. 2.5), Alice Mouton observed that A₁ and A₂ belong to the same tablet, and thus arguably form an indirect join, since all the versions of CTH 758 appear to consist of just one tablet.

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Therefore, we follow the personal communication of H. Craig Melchert, according to which the insertion of WA in [ka]r-aš-⟨⟨wa⟩⟩-du-wa-at-ta is an error of anticipation, prompted by the second occurrence of this sign in the same phonetic word. The emphasis on separation rather than destruction of the miasma makes this particular instantiation of a *taluppi*-incantation similar to those of the Kuwattalla tradition.

iii? 11'-13': For the restorations in the transliteration of this paragraph, see Soysal 2002, 469.

iii? 12'-13': If this restoration is correct, it would be the only occurrence of the šu-waru-plant in this corpus of texts. Although its exact nature is yet to be determined, this substance is most often used for ritual sprinkling or bathing: see CHD Š, 545-46 and Soysal 2002.

iii? 13': The adjacency of the incantations involving the *taluppi*-lump and water/salt finds a parallel in CTH 758.3.3. For the ritual sprinkling of salted water, see also CTH 758.1 § 22", where, however, this purification rite is not adjacent to a *taluppi*-rite.

Contents

§ 1' Luwian incantation against the evil matter

§ 2' Ritual patron destroys objects symbolizing the evil matter

§ 3' Accompanying Luwian incantation featuring merisms

§ 4' Unclear

§ 5" Unclear incantation

§§ 6"-7" Ritual waving of the *taluppi*-lump, with its Luwian incantation

§§ 8"-9" Sprinkling salted water, with its Luwian incantation

§ 10" Unclear

This version of the ritual uses the third person for the direct speech of the ritual practitioner, like CTH 758.1, but the closest available parallel in terms of structure is CTH 758.3.2.

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Transliteration

§ 1'

A₁:1' [a-ta ni-iš] ṛa-ú'-i-ti ad-[du-wa-al-za ú-tar-ša]

A₁:2' [DINGIRMES-an-za] ŠA EN SÍSKUR pá[r-ra-an]

§ 2'

A₁:3' [EGIR-an-da-ma]-aš A-NA EN SISKUR pa-ra-[a e-ep-zi]

A₁:4' [na-aš EN SISKUR a]n-da pu-uš-ša-i[z-zi nu ki-iš-ša-an?]

A₁:5' [me-ma-i]

§ 3'

A₁:6' [...iš-ša]-ri-iš EME-iš [...]

A₁:7' [...]x ú-la-an-[al-l[i-iš ḫu-u-i-it-wa-li-i-iš]

A₁:8' [pu-ú-wa-ti-li-i]š pa-ri-[ia]-[na'-a[l-li-iš ...]

§ 4'

A₁:9' [...]x-[zi'] [...]

§ 5'

A₂:1" [... DINGIRM]ES-an-za [...]

A₂:2" [...]x a-ri-i[a]-x[...]

A₂:3" [...d]u-u-ra-a-i [...]

§ 6'

A₂:4" [na-aš-ta iš-na-aš ši-i-na-an A-N]A EN SÍSKUR

A₂:5" [še-er ar-ḫa wa-aḫ-nu-zi na-aš-t]a an-da

A₂:6" [ki-iš-ša-an me-ma-i]

§ 7'

A₂:7" [a-aš-ta kar-ša-am-mi-iš gu]l-lu-uš-ta-n[i ta-al-ku-um-mi-iš]

A₂:8" [kar-aš-du-wa-at-ta EN SÍSKUR] ṛa'-ad-du-wa-al-[za ú-tar-ša]

A₂:9" [a-ta a-ap-pa im-ma-ra-aš-š]a DU-aš-ša-an-[za ḫal-li-iš-ša]

A₂:10" [za-aš-ta-an-za DINGIRMES-an-za pá[r-ra-an ni-i[š]

§ 8'

A₂:11" [na-aš-ta wa-a-tar MUN-ia A-NA] EN SÍSKUR-ša-[an]

A₂:12" [ša-ra-a pa-ap-pár-aš-zi nu me-ma]-i

§ 9'

A₂:13" [wa-a-ar-ša I-7-ti na-na-am-ma-an] MUN-pa a-a-l[a-ti u-wa-ni-ia-ti]

A₂:14" [ú-pa-am-ma-an wa-a-ar-ša-at-t]a zi-la I[7-i an-da]

A₂:15" [na-a-wa i-ti MUN-pa-at-ta z]i-i-la

A₂:16" [a-a-li-i u-wa-ni-ia na-a-wa] ṛi'-ti
Translation

§ 1'

1' "[May] the ev[il matter not] come (back)

2' into the pre[sence of the deities] of the ritual patron!"

§ 2'

3' [Afterward, he holds] them toward the ritual patron,

4' [the ritual patron] *chop*[s them *u]*p*.

4'–5' [He speaks *thus*]:

§ 3'

6' "[... ha]nd (or) tongue [...]

7' [...] of the dea[d (or) the living],

8' [pas]t (or) fu[t]u[re ...]"

§ 4'

9' [...]

§ 5"

1" "[... the deit]ies [...].

2"–3" [...]."

§ 6"

4"–5" [He waves the figurine of dough over] the ritual patron.

5"–6" At the same time, [he speaks thus]:

§ 7"

7" "[It has been separated and flattened with the roll]ing tool.

8" [May the ritual patron separate] the evi[l matter]!

9"–10" [May it] no[t (be) again i]n the [pr]esence [of (his) deities (and turn into) the defilement] of the Storm-god of [the Open Countr]y!"

§ 8"

11"–12" [He sprinkles water and salt over] the ritual patron [and say]s:

§ 9"

13" "[Water (is) brought from the watercourse],

13"–14" and salt [(is) brought from] the rem[ote (salt-lick) rock-face].

14"–15" In the future, [water will not go (back) to] the water[course],

15"–16" [and, in] the future, [salt] will [not] go (back) [to the remote (salt-lick) rock-face]."

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§ 10"

A₂:17" [...] x x [...]

## Commentary

A₁:1'-2': § 1' is restored based on CTH 758.3.1 § 6".

A₁:3'-5': § 2' is restored based on CTH 758.3.1 § 8". For the restoration of the third person discourse in the fragment under discussion, see § 8" below. For [a]nda puššai[zzi], see CHD P, 398-99.

A₁:6': For the dichotomy of hand and tongue, more clearly articulated in the Kuwattalla tradition, see nevertheless CTH 758.1 § 6".

A₂:3": The restoration [ku-un-d]u-u-ra-a-i implying the Hittite verb *kundurai*/kunduriya-‘to imbue, impress’, suggested in Soysal 2016, 435, seems unlikely in the context of a Luwian incantation.

A₂:7”–10”: The restoration of this incantation is obviously tentative. In comparison with CTH 758.3.2 § 3’, the presentation of the *taluppi*-lump appears to have been compressed.

## “2ND RITUAL” OF PURIYANNI
CTH 758.4

### Table of Manuscripts

A KUB 35.57 Bo 2328

### Transmission and Research History

This fragment contains a small part of column one of a “second ritual” attributed to Puriyanni, including the incipit. Its find spot is unknown. Its ductus is New Script. The fragment was published in transliteration in Starke 1985, 70.

### Transliteration

§ 1

Obv. i

A i 1 ma-a-an¹Pu-ri-ia-an-ni-iš ‘A-NA’ x[...]

A i 2 ši-pa-an-ti pé-ra-an ar-ḫa-kán x[...]

A i 3 ta-wa-na-a-ti-ma-at ku-wa-p[í ...]

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17" § 10"
[...]

**A₂:7"-12"**: The sequence of § 7" and § 8" finds the counterpart in the sequence of § 3' and § 4' in CTH 758.3.2. Contrast CTH 758.1, where the presentation of the *taluppi*-lump is not adjacent to sprinkling the ritual patron with water and salt. A common feature uniting the *taluppi*-incantations in CTH 758.3.2 and CTH 758.3.3 is the use of the dative-case complement with the participle (see further under CTH 758.3.2 § 3').

**A₂:11"-12"**: For the clitic =šan outside the second position combined with =ašta in the second position, see Neu 1993: 149-51. Note that the restoration of =ašta is tentative; see further Neu 1993: 149-51.

**A₂:13"-16"**: Restoration based on CTH 758.1 § 23".

## Contents

§ 1 Incipit

§ 2 Mention of a billy goat used as a *nakkušši-scapegoat*

§§ 3-4 List of ritual implements

The incipit contains the designation SISKUR *dān* ‘second ritual’. The list of ritual implements shows marked differences from CTH 758.1-3. Hence, we assign the fragment to CTH 758.4.

## Translation

### § 1

### Obv. i

1-2 When Puriyanni makes a sacrifice to [...],

2 [...].

3 While [...] it from the *tawani*,

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A i 4 na-at ar-ḫa-ia-an ap-ʿpaʾ-x-x[...]

A i 5 SISKUR da-a-an ḫal-zi-iš-ʿša-anʾ-z[i]

§ 2

A i 6 1 MÁŠ.GAL šal-la-aš na-ʿku?–ša?–h[i?–ti ...]

A i 7 wa-ar-nu-zi-ia-ʿan 1 UDUʾ x x[...]

§ 3

A i 8 1 TÚG na-an-za ʿla-aʾ-x-x-x-x-x[...]

A i 9 1 tar-pa-la-aš ʿSÍG ZA.GÌN 1ʾ t[ar-pa-la-aš SÍG ...]

A i 10 LÀL te-pu GISHIN-BIʾH[À ...]

A i 11 pa-ra-a te-ʿpuʾ [...]

§ 4

A i 12 ʿne-pí-išʾ [URUDU ...]

A i 13 ʿin-taʾ-l[u-uz-zi-išʾ URUDU ...]

A i 14 x[...]

## Commentary

i 3: The noun /tawan(i)-/ is probably derived from the verbal root /ta-/ ‘to stand’, and cognate with the adjective /tawan(i)-/ ‘standing, upright’ (see the commentary to CTH 762.1.k). Its meaning is conjectural, but see Late Luwian (DOMUS+SCALA)tá- wa/i-ni-zi (KARKAMIŠ A11a § 20), a word for an architectural installation, possibly ‘gynaeceum’ (Hawkins 2000, 99b).

# UNDETERMINED VERSION
CTH 758.5

## Table of Manuscripts

A KUB 35.72 Bo 2751

## Transmission and Research History

This fragment contains a small part of a right column of a Middle Script tablet together with a portion of the intercolumnium. Its find spot is unknown. The fragment was published in transliteration in Starke 1985, 396 without an attribution to any spe-

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4 [...] it separately.

4–5 They call [it] the second ritual [...].

§ 2

6 A šalla- billy-goat as a scapegoa[t ...].

7 He burns it. A sheep [...].

§ 3

8 One piece of clothing [...] it.

9 One tarpala-fabric of blue wool, one t[arpala-fabric of ... wool, ...],

10 honey, a little bit, fruits, [...].

11 a little bit of each, [...],

§ 4

12 a nepiš-vessel [of copper, ...],

13 a shov[el of copper, ...]

14 [...].

i 5: The word *da-a-an* has previously been considered as a Luwian *hapax legomenon* with unknown meaning (Starke 1990, 206, Melchert 1993, 204). Nevertheless, the context seems to point out to the interpretation of *dān* as the Hittite adverb ‘twice, second time’ (see also Giusfredi 2016, 298–99).

i 6: On šalla-, see CHD Š, 82a.

cific tradition. The indirect join KUB 35.72 (+) KUB 35.35, offered in Sasseville 2020c, 562–63, is rejected in the present edition, since the fragments appear to belong to two different compositions and also have too few paleographic elements in common to be certain that they are written by the same hand. Moreover, some sign shapes seem to differ between the two fragments (see Fig. 2.6).
Contents

§ 1' Unclear

§§ 2'–3' Animal sacrifice and wine libation to the Storm-god of the Open Country, with their Luwian incantation

§§ 4'–5' Mentions of food offerings

Transliteration

§ 1'

Right column

A r.col. 1' x[...]

A r.col. 2' nu r a-ú?¹-[...]

§ 2'

A r.col. 3' nu UZUNÍG.G[IG UZUŞÀ ...]

A r.col. 4' gi-im-r[a-aš A-NA DIM ...]

A r.col. 5' nu GEŠTIN š[i-pa-an-...]

§ 3'

A r.col. 6' za-a-ú-i-d[u ...]

A r.col. 7' pa-a za-a[r-za ...]

A r.col. 8' ik-ku-wa-a[r ...]

A r.col. 9' za-ap-pa-at-[ta ...]

A r.col. 10' ni-iš [a-ú-i-ti]

§ 4'

A r.col. 11' ŠA UZUZAG.L[U ...]

A r.col. 12' na-at ar-[ha ...]

§ 5'

A r.col. 13' NINDA.SIG 1 NI[NDA ...]

A r.col. 14' [...] x [...]

Commentary

r.col. 4': Despite the fragmentary character of the passage, the form gi-im-r[a-aš] ‘open country’ appearing in the context of a sacrifice is conducive to the restoration of the Storm-god of the Open Country, which in turn allows us to classify this Hit-tite-Luwian fragment as part of a Puriyanni ritual. The reference to an animal liver

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The attribution of this fragment to CTH 758 is proposed here for the first time, for the reasons see the commentary. No direct overlaps with other fragments of CTH 758 are, however, available.

Translation

§ 1'
Right column

1'-2' [...]

§ 2'
3' The liver [(and) heart ...]
4' [to the Storm-god of] the Open Country [...].
5' [...] li[bate(s)] wine [...]:

§ 3'
6' "Here [...] for you.
7' So [...] hea[rt ...]
8' live[r ...]
9' you/he treate[d (ritually) ...].
10' May [it] not [come]!"

§ 4'
11' [...] of the shoul[der ...]
12' [...] it.

§ 5'
13' A flat bread, one [...]-brea[d ...]
14' [...]

and heart is to be interpreted as an animal sacrifice being offered to the Storm-god of the Open Country (see the *ikkunatt*-sacrifice in the Kuwattalla tradition).

**r.col. 9'–10'**: See ṛzaʾ-ap-pa-at-ta ... ni-[iš] a-ú-i-ti ‘he treated (ritually) ... may it not come’ in CTH 758.1 § 15''.

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## UNDETERMINED VERSION
CTH 758.6

### Table of Manuscripts

<table><tr><td>A<sub>1</sub></td><td>KBo 39.181</td><td>2495/c</td></tr><tr><td>A<sub>2</sub></td><td>(+) KBo 39.180</td><td>(+) 2472/c</td></tr><tr><td>A<sub>3</sub></td><td>+ KUB 35.104</td><td>+ 883/c</td></tr><tr><td>A<sub>4</sub></td><td>+ KUB 35.120</td><td>+ 928/c</td></tr></table>

### Transmission and Research History

These fragments belong to a right column of a double-columned tablet, most likely column two. The fragments were found in or around Building A of Büyükkale and might reflect the Middle Script. The joins A₁ (+) A₂ and A₃ + A₄ are published in Košak 1999, 254 and Kammenhuber 1959, 313 respectively. The joined fragments A₁ (+) A₂ and A₃ + A₄ are published in transliteration in Groddek 2004, 232 and Starke 1985, 409–10. Alice Mouton identified both A₁ (+) A₂ and A₃ + A₄ as belonging to the same tablet (on paleographic grounds; see Fig. 2.7) and as specimens of the Puriyanni tradition, while Ilya Yakubovich advanced a hypothesis that A₁ (+) A₂ precedes A₃ + A₄. The collation of the original tablet fragments at the Ankara museum showed that the join between A₂ and A₃ is actually a direct join. This new join shows enough surface to determine that we are dealing with column two, since the surface is flat (the surface of column three would have been curved).

### Transliteration

§ 1'

Obv. ii

A₁(+)₂ ii 1' [...] x x [...] x [...]

§ 2'

A₁(+)₂ ii 2' [...] pa-a]h-hur pa-ra-a [...] da-an-zi

A₁(+)₂ ii 3' [...] pé-r]a-an Éhi-Γi'-[li ...]x ti-an-zi

§ 3'

A₁(+)₂ ii 4' [EGIR-an-d]a-ma 4 NINDAše-e-nu-[uš 4 NINDAil-wa-t]i-ia-ti-in-za

A₁(+)₂ ii 5' [...]x-uš da-a-i nu '2' [NINDAše-e-nu-uš 2 NIND]Ail-wa-ti-ia-ti-i[n-za]

A₁(+)₂ ii 6' [...] -ši ki-it-kar-az x[...]x

A₁(+)₂ ii 7' [nu ke-e-e]z 1 NINDAši-i-na-an 1 NINDA[il-wa-ti-ia]-ti-in

A₁(+)₂ ii 8' [A-NA TŪ]G-ša-an an-da ḫa-m[a-an-ki ke]-Γe'-ez-⟨zi⟩-ia-aš-ša-an

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Contents

§§ 1'–2' Unclear

§§ 3'–6' Tying the šēna-breads and *ilwatiyati*-breads to the patient, with its Luwian incantation

§ 7' Unclear

§ 8" Unclear

The mention of šēna-breads and *ilwatiyati*-breads supplies a double rationale for assigning this tablet to the Puriyanni tradition. Although the šēna-figurines are fairly common in Hittite-Luwian rituals, the reference to such an object next to a taluppi-incantation in CTH 758.1 § 7" suggests that their variety in use in the Puriyanni tradition was made of a flexible material, such as bread. The mention of the *ilwatiyati*-bread finds a direct parallel in CTH 758.2.1 § 3, while this bakery item does not appear at all to be attested outside the Puriyanni tradition (HW² I, 48a). Judging by CTH 758.1, the manipulations with the šēna-breads belong to column two of the ritual against the impurity in the house, and this conclusion can be tentatively extrapolated to its present version. At the same time, the lack of attestations of the *ilwatiyati*-bread in the preserved part of CTH 758.1 invites caution: perhaps this item was added at a later point in the development of the tradition and was accompanied by the extension of the whole ritual.

Translation

§ 1' Obv. ii

1' [...]

2' They take [...] the fire.

3' [...] in the courtyard [bef]ore [...] they place [...].

4'–5' Afterward, he takes four šēna-breads [(and) four *ilwat*]iyati-breads [...].

5'–6' [...] two [šēna-breads (and) two] *ilwatiyati*-[brea]ds

6' [...] on top [...].

7'–8' [He] ti[es] one šēna-bread (and) one [*ilwatiya*]ti-bread to [this sid]e (of the patient)'s [gar]ment,

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A₁(+)₂ ii 9' [...] x 1 NINDAši-i-na-⟨an⟩ 1 NINDAil-w[a-ti-ia-ti-i]n A-NA TÚG-ša-an

A₁(+)₂ ii 10' [an-da] ḫa-ma-an-ki

§ 4'

A₁(+)₂ ii 11' [...] x [...] x x [...] ke-e-e]z 1 NINDAši-i-na-an

A₂ ii 12' [1 NINDAil-wa-ti-ia-ti-in ...] ṛan-da' ḫa-ma-an-ki

A₂+3 ii 13' [ke-e-ez-zi-ia-aš-ša-an 1 NINDAši-i-na-an 1] NINDAil-wa-ti-i[a-ti-in]

A₂+3 ii 14' [...] an-da ḫa-ma-an-ki ...]x-aš IŠ-[TU ...] x x

A₄+3 ii 15' [...] (vacat) [...] ki-iš-š]a-an [me-ma-i?]

§ 5'

A₄+3 ii 16' [...] wa-aš-ṛši-na-aš'-ši-in-z[i ...]

A₄+3 ii 17' [...]x-in-zi il-wa-ti-ia-[ti-in-zi]

A₄+3 ii 18' [...a]n-ti-in-zi da-a-im-x[...]

A₄+3 ii 19' [...]x-aš an-da-ma-aš-ta x[...]

A₄+3 ii 20' [...] wa?]⁻'a'-ar-ḫ[a] da-a-i-ni-an-za x x x[...]

A₄+3 ii 21' [...] (vacat)

§ 6'

A₄+3 ii 22' [...] x [...]i-in-za ḫa-pa-a-in-du

A₃ ii 23' [...]ta]r²-pa-al-li-in-za

A₃ ii 24' [...z]a al-la-ti-in-za

A₃ ii 25' [...] -za

§ 7'

A₃ ii 26' [...]x-ki-iš-x[...]

§ 8''

Rev. iii

A₂ iii 1' [...-t/š]a-ši

## Commentary

**ii 2'–3':** The meaning of this Hittite passage is unclear due to its fragmentary character. The reference to the fire makes it, however, likely that the portion of the ritual immediately before the act of tying the šēna- and ilwatiyati-breads contains the description of sacrificial offerings. See the mention of two bulls and three rams in the list of ritual implements in CTH 758.2.1 § 2 as well as the reference of animal body parts in the context of a ritual offering in CTH 758.5.

**ii 4'–12':** The act of tying the šēna-figurines to the patient must precede their forcible separation from his body, as described in CTH 758.1 §§ 7"–8". As a parallel for attaching symbols of impurity to the human body before cutting them off, see for example CTH 404.1.I.A § 8–10 (Miller 2004, 64–66). For a possibility of indentifying the šēna-
8'–10' and [...] he also ties one šēna-bread (and) one ilw[atiyati]-bread [to that] side (of the patient)'s garment.

§ 4'

11'–12' [...]. He ties one šēna-bread [(and) one ilwatiyati-bread to this sid]e (of) [...],

13'–14' [and he also ties one šēna-bread (and) one] ilwatiy[ati]-bread [to that sid]e (of) [...].

14' [...] wi[th ...]

15' [...] He speaks thu]s:

§ 5'

16' "[...] of the body [...]

17' [...] ilwatiyati-breads [...]

18' [...] ... oil [...]

19' [...] Furthermore, [...]

20' [...] and oily [wa]ter [...]

21' [...].

§ 6'

22' [...] May they moisten [t]hose

23' [...] r]ival

24' [...] allatinza

25' [...] ...”

§ 7'

26' [...] ... [...]

§ 8''

Rev. iii

1' [...]

figurines with the *nakkiu*-spirits, see the commentary to CTH 758.3.1. The peculiarity of the present rite consists in simultaneously attaching an equal number of *ilwatiyati*-breads, for which see below.

**ii 4'**: The Luwian noun /ilwadijad(i)-/ can formally be derived from the name of the *ilu*-tree, which is mentioned in the Luwian “Songs of Ištanuwa” (Melchert 1993, 88). For the suffix, see /wanadijadija-/ ‘female genitalia’ (KBo 29.16 ii? 4, CTH 761.3.5.c), derived from Luw. /wan(i)-/ ‘woman, wife’.

**ii 20'**: For a tentative reconstruction of the Luwian word for ‘oil’ in this line, see Starke 1985, fn. 88 and see the mention of the derived adjective ‘oily’ in line 6”. Since oil is commonly used in Hittite and Hittite-Luwian purification rites, its mention here
would support the conjecture that the *ilwatiyati*-breads likewise contribute to cleaning the ritual patron from the miasma.

ii 22': Following the personal communication of H. Craig Melchert (02/01/22), we tentatively assume for contextual reasons that *ha-pa-a-in-du* belongs to the paradigm of /xaba(i)-(<sup>di</sup>)/ 'to moisten' and not /xab(a)i-(<sup>di</sup>)/ 'to bind'. Presumably, the verb /xaba(i)-(<sup>di</sup>)/ represents a derivative of Luw. /xab(i)-/ 'river'.

ii 23': Luw. /tarpall(a/i)-/ certainly relates to Hitt. *tarpalli*-’s meaning ‘substitute’ in ritual texts. For the Hittite vocabulary of substitutes, see Mouton 2004b. Yet the likely

## RITUAL OF PURIYANNI (?)

CTH 758.7

### Table of Manuscripts

A KUB 35.6 Bo 10252

### Transmission and Research History

This New Script fragment is not associated with a known find spot, nor can anything be said of its original position on a tablet, except for the possibility that its right edge is broken along an intercolumnium. The fragment was published in transliteration in Starke 1985, 173 as belonging to an identified Old Woman Ritual—that is, to the Ku-wattalla tradition.

### Transliteration

§ 1

A:1' [...] x x x [...]

A:2' [...lu]-ú-i-li n[am²-ma² ...]

A:3' [...] 'A-NA' SISKUR

### Commentary

3': The use of the Akkadographic case marker A-NA with the Sumerogram SISKUR suggests that this heterographic expression is embedded in a Hittite context, because the Sumerograms in Luwian contexts are normally combined with phonetic comple-

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function of [ta]r²-pa-al-li-in-za as a direct object headed by the verb ḫa-pa-a-in-du
‘let them moisten’ would rather support its negative connotations. For the negative
use of *tarpalli* in Hittite mythological texts, where it resembles *tarpanalli* ‘rival’, see
for example Rutherford 2018, 8. Furthermore, Luw. *tar-pa-li-iš* (KUB 29.38 rev. 18’,
CTH 769) appears to be an adjective rather than a noun on syntactic grounds. For the
present context, we tentatively adopt the translation ‘rival’, which is likewise com-
patible with an adjectival interpretation.

Contents

§ 1' A ritual passage featuring the word 'in Luwian'

In theory, the fragment can belong to any ritual with Luwian insertions, its attribu-
tion to the Kuwattalla tradition, as per Starke, is not to be fully ruled out. Neverthe-
less, the occurrence of the Sumerogram SISKUR in isolation tips the scales in favor of
its classification as part of the Puriyanni tradition, since the Kuwattalla tradition
knows only references to the ritual patron. The size of the fragment provides an ob-
vious argument against any further speculations.

Translation

§ 1' [...]

2' [...] in [L]uwian [...] a[gain]

3' [...] to the *offerings*

ments for the purpose of expressing their grammatical features. This implies that either the adverb *luwili* ‘in Luwian’ is followed by a Hittite utterance, or the lost Luwian passage was very short.

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# DUPADUPARŠA-RITUAL
CTH 759.1

## Table of Manuscripts

<table><tr><td>A<sub>1</sub></td><td>KUB 9.6</td><td>Bo 2336</td></tr><tr><td>A<sub>2</sub></td><td>+ KUB 35.39</td><td>+ Bo 9592 + Bo 2778 + Bo 4451 + Bo 8864 + Bo 2737 + Bo 6956</td></tr></table>

## Transmission and Research History

While A₁ was published separately in KUB 9, all the fragments of A₂ were joined together and to A₁ in KUB 35. The result of this join yields one of the best-preserved tablets of the Kuwattalla tradition: one third to one half of its original texts came down to us. The preserved portions include the upper part of columns one and two as well as the lower part of columns three and four, including the colophon. The ductus of the tablet is New Script, which is consistent with the prosopography of the scribe (active mid-13th-century BCE). The find spots of the fragments remain unknown. The tablet was published in transliteration in Starke 1985, 111–16. An edition of the text with French translation can be found in Puértolas Rubio 2019a, 491–504. Significant portions of the text have been published as excerpts (e.g., Starke 1990, 538; Reichardt 1998, 35, 79; Haas 2003, 105–6, 253; Torri 2003, 59–60; Waal 2015, 519).

## Contents

* § 1 Rinsing grits(?) with pure water in a sieve

* § 2 Mixing wine, honey and vegetal oil and pouring the mixture into a ceramic cup

* § 3–7 Manipulations of the sieve and the cup, with their Luwian incantation

## Transliteration

### § 1

Obv. i

A₁ i 1 ṛma-aḥ'-ha-an-ma MUNUSṢU.GI pa-ak-ku-uš-šu-wa-an-da

A₁ i 2 [pá]r-ku-wa-ia-az ú-e-te-na-az ar-ḥa a-ar-ri nam-ma-at-ša-an {x x}

A₁ i 3 EGIR-pa ku-it GIpát-ta-a-ni kat-ta šu-uḥ-ḥa-a-i pát-tar-ma

A₁ i 4 IGIHA-wa ša-ra-a na-a-i nam-ma-at kat-ta-an A-NA GISSĒN

A₁ i 5 ŠA GI da-a-i

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<table><tr><td>§§ 8–9</td><td>Unclear manipulations involving oil, with their fragmentary Hittite incantation</td></tr><tr><td>§ 10'</td><td>Luwian incantation mentioning purification with oil and honey</td></tr><tr><td>§§ 11’–13’</td><td>Incantation for purifying the gods of the ritual patron’s household with oil and honey</td></tr><tr><td>§§ 14’–16’</td><td>The Old Woman moves inside the house and sprinkles wine at the house al- tar uttering a Luwian incantation</td></tr><tr><td>§ 17'</td><td>Unclear Hittite passage</td></tr><tr><td>§§ 18”–19”</td><td>Unclear Hittite passage</td></tr><tr><td>§ 20”</td><td>Luwian incantation mentioning purification with oil and honey</td></tr><tr><td>§§ 21”–22”</td><td>Disassembling the device for mixing grits(?) with oil and honey (?)</td></tr><tr><td>§§ 23”–25”</td><td>The Old Woman and the ritual patron break the reed pipes; the Old Woman utters a Luwian curse</td></tr><tr><td>§ 26”</td><td>Unclear</td></tr><tr><td>§§ 27”–29”</td><td>Manipulations involving the sieve and cedar wood</td></tr><tr><td>§§ 30”–32”</td><td>Dedicating the sheep of the ikkunawar-sacrifice</td></tr><tr><td>§ 33”</td><td>Colophon</td></tr></table>

According to the colophon, this is the sixth tablet (less likely the fifth tablet) of the *dupaduparša*-ritual written by the scribe Duwa under the supervision of Anuwanza. The content of this tablet overlaps with that of KUB 32.8 (+) KUB 32.5 (CTH 759.10.b), which likewise features purification with oil and honey and contains the description of the *ikkunatt*-sacrifice, corresponding to the *ikkunawar*-sacrifice of the present tablet. The progression of the narrative in the present version of the ritual is, however, much slower.

## Translation

### § 1

#### Obv. i

1–2 After the Old Woman rinses grits with [p]ure water,

2–3 then, as she pours them down on the sieve again,

3–4 she turns the holes (of) the sieve upward.

4–5 Then she places it under reed pipe(s).
§ 2

A₁ i 6 EGIR-an-da-ma MUNUSŠU.GI GEŠTIN LÀL Ì.GIŠ-ia an-da ták-ša-an

A₁ i 7 im-mi-ia-az-zi na-at-ša-an kat-ta 1-e-da-ni

A₁ i 8 A-NA DUGGAL.GIR₄ la-a-ḫu-i

§ 3

A₁ i 9 nu-za DUGGAL.GIR₄ ZAG-az {x} ŠU-az e-ep-zi GEŠTIN-ša-an

A₁ i 10 Ì.GIŠ LÀL-ia ku-e-da-ni la-a-ḫu-wa-an GÜB-la-az-za-ma-az

A₁ i 11 ŠU-az G¹pát-tar da-a-i pa-ak-ku-uš-šu-wa-an-da-aš-ša-an

A₁ i 12 ku-e-da-ni šu-uḫ-ḫa-a-an G¹pád-da-ni-i-ma kat-ta-an DUGDÍLIM.GAL TUR e-ep-zi

§ 4

A₁ i 13 nu kat-ta-an DUGDÍLIM.GAL TUR ki-it-ta-ri še-er-ma-aš-ša-an G¹[p]át-tar

A₁+₂ i 14 ki-it-ta-ri G¹pád-da-ni-i-ma-aš-ša-an še-er pa-ak-ku-uš-š[u]-wa-an-rda

A₁+₂ i 15 šu-[uḫ-ḫ]a-[a]-r'an na'-at GÜB-la-az ŠU-az A-NA GISHŠENHÁ

A₁+₂ i 16 ŠA G1 ka[t-t]a-r'an e-ep-zi

§ 5

A₁+₂ i 17 ZAG-az-za-ma-aš-ša-an ŠU-r'az IŠ-TU DUGGAL.GIR₄ GEŠTIN Ì.GIŠ LÀL-ia

A₁+₂ i 18 A-NA 2 GISHŠENMEŠ ŠA GI la-a-ḫu-i r'nu'-uš-ša-an IŠ-TU G¹[S]ŠENHÁ

A₁+₂ i 19 kat-ta še-er r'pa'-ak-ku-uš-[š]u-wa-an-rda'-aš ar-aš-zi

A₁+₂ i 20 pa-ak-ku-uš-šu-wa-[a]n-da-a[z-m]a-aš-ša-an kat-ta G¹pád-da-ni

A₁+₂ i 21 ar-aš-zi G¹pád-da-na-[az-ma-aš]-ša-an kat-ta A-NA DUGDÍLIM.GAL TUR

A₁+₂ i 22 ar-aš-zi MUNUSŠU.GI-ma [ki-i]š-ša-an me-ma-i

§ 6

A₁+₂ i 23 ku-iš ḫi-i-ru-ta-ni-[ia-at-t]a ti-wa-ta-ni-ia-at-ta

A₁+₂ i 24 na-a-nu-um-pa-ta ma-a[d-du-ú]-in-zi ma-al-li-ti-in-zi

A₁+₂ i 25 da-a-ni-ni-in-zi x[...]x-al-la-an-zi a-ar-ši-ia-an-du

A₁+₂ i 26 [t]a-a-i-in-ti-ia-[ta ma-al-li a-i]-ia-ru ta-pa-a-ru-wa

A₁+₂ i 27 [hī-ru]-ú-r'ta' [ta-ta-ar-ri-ia-am-na w]a-la-an-te-ia

A₁+₂ i 28 r'ḥu-u-i-it-wa'-[li-e-ia a-an-ni-e-ia ta-a-t]i-e-ia na-a-ni-e-ia

A₁+₂ i 29 na-a-na-aš-ri-[e-ia]

§ 7

A₁+₂ i 30 lu-ú-la-ḥi-e-ia ḫ[a-pí-ri-e-ia ku-wa-ar-š]a-r'as'-ša-an

A₁+₂ i 31 tu-ú-li-ia-aš-ša-a[n pu-wa-ti-i-la na-nu-un]-ta-ri-ia-a-al

§ 8

A₁+₂ i 32 EGIR-an-da-ma-kán MUNUSŠ[U.GI NINDA? ...] r'ar-ḥa

A₁+₂ i 33 te-pu pár-ši-ia-az-z[i ...]x x-r'ha?

A₁ i 34 Ì.GIŠ ku-it ar-ḥa-ia-[an ki-it-ta-ri? ...]

A₁ i 35 na-at-kán Ì.GIŠ I[Š-TU ...]

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§ 2

6-7 Afterward, the Old Woman mixes together wine, honey and vegetal oil

7-8 and she pours it down into a ceramic cup.

§ 3

9 She holds with (her) right hand the ceramic cup,

9-10 into which wine, vegetal oil and the honey (were) poured.

10-11 She takes with (her) left hand the sieve,

11-12 into which *grits* (were) poured.

12 She holds a small bowl under the sieve.

§ 4

13 The small bowl lies below,

13-14 whereas the [s]ieve lies above.

14-15 The *grits* (had been) po[ur]ed into the sieve.

15-16 She holds it un[d]er the reed pipes with (her) left hand.

§ 5

17-18 With (her) right hand, she pours wine, vegetal oil and honey from the ceramic cup into the two reed pipes.

18-19 It (i.e. the mixed liquid) flows from the pipes down on the *grits*,

20-21 it flows fro[m] the *grits* down into the sieve,

21-22 (and then) it flows fro[m] the sieve down into the small bowl.

22 The Old Woman speaks [th]us:

§ 6

23 "Whoever perjured himself, (whoever) enraged the Sun-god,

24-25 now, may the [pip]es (full) of w[in]e, honey, and oil wash it (away)!

26 May they [bec]ome [o]il [(and) honey]: judgments,

27 [per]juries, [curses] of the [d]ead

28 (or) the living, [of the mother (or) fat]her, of the brother

29 (or) sister,

§ 7

30 of mountain-dwellers (or) de[sert-dwellers], of an [ar]my

31 (or) assembly, [past (or) pres]ent!"

§ 8

32-33 Afterward, the Ol[d Woman] crumbles a little bit [*of bread ...*]

33 [...].

34 The vegetal oil that [*lies*] separatel[y ...],

35 the vegetal oil [...] it w ith ...].

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A₁ i 36 ጺ.GIŠ ku-it ጺpád-da-n[a-az ú-iz-zi? ...]

A₁ i 37 ar-aš-zi na-aš-ta ጺ.[GIŠ ...]

A₁ i 38 A-NA GEŠTIN za-ap-nu-u[z-zi ...]

§ 9

A₁ i 39 EN SISKUR-kán ŠUM-ŠU [h̥al-za-a-iʔ me-ma-i-maʔ ki-iš-ša-anʔ]

A₁ i 40 ka-a-ša-wa-a[z ...]

A₁ i 41 [...] x x x [...]

§ 10'

Obv. ii

A₁ ii 1 ṛh̥a'-l[a-l]a-ṛ'an'-[nu-uš-ša-an-da-am-ma-aš]

A₁ ii 2 a-ad-du-wa-a-[al ...] x x [...]

A₁ ii 3 da-a-i-na-ti [ma]-r'al'-li-i-t[a]-r'a'-t[i a-a-aš-ša]

A₁ ii 4 e-le-el-h̥a-an-du DINGIRMES-in-ṛzi

§ 11'

A₁ ii 5 na-aš-ta ku-i-e-eš DINGIRMES A-NA EN SISKUR

A₁ ii 6 a-aš-ša-u-e-eš DUTU DIMP Hé-pa-du-uš

A₁ ii 7 na-aš-kán h̥u-u-ma-an-du-uš IŠ-TU KAXU-ŠU

A₁ ii 8 ú-e-ri-iš-ke-ez-zi GIM-an-ma a-pu-u-uš

A₁ ii 9 DINGIRMES ir-h̥a-a-iz-zi nam-ma EGIR-an-da kiš-an te-ez-zi

A₁ ii 10 a-a-aš-ša-am-ma-aš e-le-el-h̥a-a-an-du ta-a-i-na-a-ti

A₁ ii 11 ma-al-li-i-ta-a-ti

§ 12'

A₁ ii 12 ta-a-i-in-ti-ʿiaʿ-ta ma-al-li a-i-ia-ru

A₁ ii 13 ta-pa-a-ru-wa h̥i-i-ru-ú-ta ta-ta-ar-ri-ia-am-na

§ 13'

A₁ ii 14 a-a-aš-ša-ti e-el-h̥a-a-du tap-pa-ša-an-ti-iš

A₁ ii 15 ti-ia-am-ma-an-ti-iš ta-a-i-in-ti-ia-ta a-ʿi-iaʿ-ru

A₁+₂ ii 16 ma-al-li-ti-ia-ta [a]-r'i-ia-ru

§ 14'

A₁+₂ ii 17 na-aš-ta MUNUSŠU.G[I a]n-rda-an É-ri pé-er-[da-an e-ep-zi]

A₁+₂ ii 18 EN SISKUR-ma-k[án] a-pí-ia-pát h̥i-lam-ni pé-ra-[an]

A₂ ii 19 A-ŠAR-ŠU h̥ar-zi na-aš-ta GIM-an MUNUSŠU.GI [É-ri]

A₂ ii 20 an-da-an a-ri nu IŠ-TU GA-AN-GA-TI GEŠ[TIN]

A₂ ii 21 iš-ta-na-ni EGIR-pa A-NA DINGIRMES me-na-aḥ-[h̥a-an-da]

A₂ ii 22 pa-ap-pár-aš-ki-u-wa-an da-a-i me-mi-iš-ke-ez-z[i-ma ki-iš-ša-an]

§ 15'

A₂ ii 23 h̥a-la-la-an-nu-uš-ša-an-da-am-ma-aš a-a[d-du-wa-a-al]
36 The vegetal oil that [comes from] the sieve,

36-37 [...] flows [...].

37-38 [She] makes the [vegetal] oil [...] drip into wine [...].

§ 9

39 [She calls] the ritual patron (by) name [and speaks thus]:

40 “Hereby [...}

41 [...].”

§ 10’

Obv. ii

1 “They have purifi[ed themselves]

2 (from) evi[ ...].

3-4 May the gods wash [(their) mouths] with oil (and) [h]oney!”

§ 11’

5-6 The deities who (are) dear to the ritual patron, (namely) the solar deity, the Storm-god (and) Hepat,

7-8 she calls all of them with her mouth.

8-9 As she treats those deities one by one afterward, she says thus:

10 “May they wash their mouths with oil

11 (and) honey!

§ 12’

12 May they become oil (and) honey:

13 judgments, perjuries, curses!

§ 13’

14-15 May Heaven (and) Earth wash their mouth(s)!

15 May they become oil;

16 may they [b]ecome honey!”

§ 14’

17 The Old Woma[n takes] (her) pl[ace i]nside the house,

18-19 but the ritual patron keeps his place there, (namely) befor[e] the gatehouse.

19-20 As the Old Woman arrives inside [the house],

20-22 she starts again sprinkling wi[ne] with a *gangati*-plant at the altar, befo[re] the deities,

22 [and she] speaks [thus]:

§ 15’

23 “They have purified themselves (from) ev[il].

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A₂ ii 24 na-a-nu-um-pa-am-ma-aš wa-a-šu-wa-aš-ša-an-z[a]

A₂ ii 25 ḫa-la-la-an-nu-uš-ša-an-du pu-u-na-ti-[in-zi DINGIRMEŠ-in-zi]

A₂ ii 26 a-a-aš-ša-am-ma-aš e-le-el-ḫa-a-an-du

A₂ ii 27 ta-a-i-na-ti ma-al-li-ta-a-r̥ti

§ 16

A₂ ii 28 ta-a-i-in-ti-ia-ta r̥a-i-r̥ia-ru m[a-al-li-ti-ia-ta]

A₂ ii 29 a-i-ia-ru ta-pa-a-ru-w[a ḫi-r]u-ú-[ta ta-ta-ar-ri-ia-am-na]

A₂ ii 30 na-at-kán EN SISKUR A-[NA? ...]

A₂ ii 31 nu-uš MUNUSŠU.GI ḫ[u-u-ma-an-du-uš ir-ḫa-a-iz-zi]

§ 17

A₂ ii 32 EGIR-an-da-ma-[...]

§ 18

Rev. iii

A₂ iii 1' x [...]

A₂ iii 2' x [...]

A₂ iii 3' iš-x[...]

A₂ iii 4' ku-it x[...]

A₂ iii 5' ša-ra-a t[i-...]

§ 19

A₂ iii 6' nu MUNUSŠU.GI r̥EN SISKUR' [...]

A₂ iii 7' ki-r̥iš-ša-an me-ma-i

§ 20

A₂ iii 8' u-un-za-ḥ[a-a]t-ta a-ap-pa ma-a-an x[...]

A₂ iii 9' a-ad-d[u]-wa-li-iš-ḥa ma-a-ra-an-[...]

A₂ iii 10' r̥a-at-ta'-ni-i a-am-ma-aš a-a-[aš-ša ta-a-i-na-a-ti]

A₂ iii 11' [ma-al-li-t]a-a-ti e-el-ḫa-[ta-ni]

§ 21

A₂ iii 12' [...]x DUGDÎLIM.GAL r̥TUR' x[...]

A₂ iii 13' [...] x x [...]

A₁ iii 14' x x x [...]

§ 22

A₁ iii 15' a-pa-a-a[t ...]

A₁ iii 16' ku-ut-t[a-...] x [...]

A₁ iii 17' Ṣ-TU x[...] x [...] an-r̥da ḫa'-x[...]i

A₁ iii 18' na-aš-š[a-an] kat-ta GIpád-da-ni [pé-eš-ši-ia]-az-zi

A₁ iii 19' ŠA G[I]-ma 2 GISHENHA A-NA EN S[ISKUR pa-ra]-r̥a' e-ep-zi
24-25 Now, may all the [gods] purify their goods!

26 May they wash their mouths

27 with oil (and) honey!

§ 16'

28 May they become oil,

28-29 may they become h[oney]:

29 judgment[s, per]juri[es, curses]!

30 The ritual patron [...] them to [...]

31 and the Old Woman [treats] them a[ll one by one].

§ 17'

32 Afterward, [...].

§ 18"

Rev. iii

1' [...]

2' [...]

3' [...]

4' which [...]

5' [...] up.

§ 19"

6' The Old Woman [...] the ritual patron [...]

7' she speaks thus:

§ 20"

8'-9' "And if also the evil māran- [...] to you (pl.) again,

9'-10' you (pl.) will a- [...].

10'-11' [You (pl.)] will wash your mout[hs] with [oil (and) hone]y."

§ 21"

12' [...] the small bowl [...]

13' [...]

14' [...]

§ 22"

15' That [...]

16' wal[l ...]

17' from [...] in [...].

18' She [thro]ws them down into the sieve

19' but she holds the two re[ed] pipes [towa]rd the ri[tual] patron.

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§ 23"

A₁ iii 20' nu 2 GISHENHA ŠA GI ap-pé-ez-z[i-ia]-az

A₁ iii 21' MUNUSŞU.GI ḫar-zi EN SISKUR-ma-aš-ši-ia-aš me-rna'-a[ḥ-h]a-an-da

A₁ iii 22' IŠ-TU QA-TI-ŠU e-ep-zi nu-uš an-da

A₁ iii 23' ú-e-šu-ri-ia-an-zi nu-uš ar-ḥa du-wa-ar-na-an-zi

A₁ iii 24' MUNUSŞU.GI-ma ki-iš-ša-an me-ma-i

§ 24"

A₁ iii 25' ku-iš-tar ma-al-ḥa-aš-ša-aš-ša-an-za-an EN-ia

A₁ iii 26' a-ad-du-wa-la a-an-ni-ti a-an DINGIRMES-in-zi

A₁ iii 27' a-aḥ-ḥa na-a-ta-at-ta ta-ta-ar-ḥa-an-du

A₁ iii 28' ú-i-it-pa-ni-im-pa-an ú-i-da-a-in-du

A₁ iii 29' ṛpa'-du-w[a-a]n an-na-a-an pa-a-ta-an-za du-ú-wa-an-du

§ 25"

A₁ iii 30' ṛnu MUNUSŞU.GI GIHA A-NA EN SÍSKUR

A₁ iii 31' ṛŠA'-PAL GİRMES-ŠU da-a-i nam-ma-aš-ši-ia-aš

End of col. iii

§ 26"

Rev. iv

A₁ iv 1' x[...]

A₁ iv 2' ma-x[...]

§ 27"

A₁ iv 3' nu MUNUSŞ[U.GI ...]

A₁ iv 4' A-NA MUNUSŞ[U.GI ...]

A₁ iv 5' pé-e-da-i x[...]

A₁ iv 6' pa-iz-zi GIPát'-[tar ...]

§ 28"

A₁(+)=₂ iv 7' a-pa-a-ša-kán MUNUSŞU.GI [...] x x [...]

A₁(+)=₂ iv 8' ar-ḥa da-a-i na-at [GIpád-d]a-ni p[a-ra-a e-ep-zi]

A₁(+)=₂ iv 9' EN SISKUR me-na-aḥ-ḥa-an-d[a ŠU-a]n-ša-an ṛda-a'-[i]

§ 29"

A₁(+)=₂ iv 10' ma-a-an me-eq-qa-a-u[š-ša an]-ni-iš-kán-zi

A₁(+)=₂ iv 11' na-aš-ta ku-e-da-ni-[ia ar-ḥa]-ia-an GISHERIN

A₁(+)=₂ iv 12' ki-iš-ša-ri-iš-ši [...]x-iš-ši da-a-i

§ 30"

A₁(+)=₂ iv 13' EGIR-an-da-ma-kán ṛi'-[ik-ku-ú-n]a-ú-na-aš-ši-in 1 UDU an-d[a]

A₁(+)=₂ iv 14' u-un-ni-ia-an-zi [nu MUNUSŞU.G]I 1 DUGKU-KU-UB GEŠTIN

A₁(+)=₂ iv 15' GISHBANŞU[R]-r'az' d[a-a-i na-a]t A-NA EN SISKUR pa-ra-a

A₁(+)=₂ iv 16' pa-a-i MUNUSŞ[U.G]I-ma-r'kán' [NINDA.KU7] ŠA 1/2 UP-NI GISHBANŞUR-az

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§ 23"

20'–21' The Old Woman holds the two reed pipes from the back,

21'–22' whereas the ritual patron seizes them with his hand(s) from the fr[o]nt.

22'–23' They twist them together

23' (until) they break them off.

24' The Old Woman speaks thus:

§ 24"

25'–26' "Whoever causes evil to the ritual patron,

26'–27' may the gods tear him into pieces (like) reed!

28' May they smite his testicles!

29' May they place him at his feet!"

§ 25"

30'–31' The Old Woman places the reeds at the feet of the ritual patron.

31' Then, she [...] to him.

End of col. iii

§ 26""

Rev. iv

1' [...]

2' [...]

§ 27""

3' The Ol[d Woman ...].

4' To the Ol[d Woman ...]

5' brings [...]

5'–6' goes [...] sie[ve ...].

§ 28""

7'–8' That Old Woman removes [...]

8' and [holds] it f[orward] in the [sie]ve.

9' The ritual patron place[s] his [hand] in front o[f] (it).

§ 29""

10' If they [t]reat man[y],

11'–12' she places the cedar wood [in] each one's hand [... separately].

§ 30""

13'–14' Afterward, they lead insi[de] one sheep of the i[kkun]awar-sacrifice.

14'–15' [The Old Woman] an t[akes] one jug of wine from the tabl[e]

15'–16' [and] she hands [i]t over to the ritual patron.

16'–17' The Ol[d Woman] an t[akes] [sweet breads] of half a handful from the table

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A₁(+)₂ iv 17' ar-ḫa d[a-a]-r i' NINDA.KU₇H[Ā ku]-r i'-e-eš šA 1/2 UP-NI

A₁(+)₂ iv 18' A-NA GİS BAN[Ṣ]UR AD.KID [ki-an-ta-r]i na-aš-ša-an A-NA UDU

A₁+₂ iv 19' A-NA SAG.D[U]-ŠU kat-t[a] r e-ep'-zi

§ 31'''

A₁+₂ iv 20' EGIR-an-da-ma-kán EN SISKUR UDU IṢ-TU DUG KU-KU-UB rGEŠTIN

A₁ iv 21' ḥi-i-ru-ta-al-li DUTU-i ši-pa-an-ti

§ 32'''

A₁ iv 22' i-ik-ku-ú-na-ú-na-aš-ši-iš-ma 1 UDU-pát

A₁ iv 23' ma-a-an me-eq-qa-a-uš-ša an-ni-iš-kán-zi

A₁ iv 24' i-ik-ku-ú-na-ú-na-a[š-š]i-in-ma 1 UDU-pát da-an-z[i]

§ 33'''

A₁ iv 25' rDUB.6.KAM šA' S[ISKUR] du-ú-pa-du-pa-ar-ša

A₁ iv 26' Ú-UL QA-TI

A₁ iv 27' ŠU ፀDU-Ú-WA-A ፀPA-NI

A₁ iv 28' ፀA-NU-WA-AN-ZA IŠ-ṬU[R]

Commentary

i 1–4: For the translation of this passage, see CHD Š, 76a with ref.

i 1: For the tentative translation of Hitt. *pakkusšuwant-* as ‘grits’, see CHD P, 59a. Haas (2003, 105–6) suggests that this lexeme refers here to a sort of aromatic paste.

i 4: The Hittite verb šarā nai- ‘to turn upward’ seems to describe here a circular movement, likely slightly upward, which may help to drain the water from the sieve. Given the context, this movement is different from turning the sieve around.

i 4: For the metaphoric use of “eyes” with the meaning ‘holes’, see for instance Dar-dano 2002, 337.

i 23: Compare the pair ḥi-i-ru-ta-ni-[ia-at-t]a ti-wa-ta-ni-ia-at-ta with the theonym /xirudallis Tiwats/ ‘Sun-god of the Oath’, mentioned later in iv 21’. It is worth mentioning that neither the pair nor the theonym appear in the texts of the Kuwattalla tradition grouped under CTH 761: they apparently represent an innovation in the development of the tradition. A similar but not identical pair is restored in the Tauriša tradition: see KBo 12.89 ii' 9' [ar-ra-aḥ-ḥa-ni-in]-ti ti-wa-da-ni-in-ti, KBo 12.89 ii' 19' a-ar-ra-aḥ-ḥa-ni-it-ti [ti-wa-da-ni-it-ti] ‘they swear and enrage the Sun-god’. For the comparison between the two pairs see Rieken 2017b. A different approach is offered in Giorgieri 2002, 303–4 with fn. 15, according to which the verb ti-wa-ta-ni-ia- ‘to take the deity as witness’ may also imply negative consequences for someone who perjured himself or was cursed before the Sun-god. For a further discussion of this verb with previous bibliography, see Puértolas Rubio 2019b, 64.
17'-18' —the sweet breads of half a handful [w]hich [li]e on the wickerwork tab[l]e—,
18'-19' and she holds them ove[r] the sheep's hea[d].

§ 31'"

20'-21' Afterward, the ritual patron consecrates the sheep to the Sun-god of the Oath with the jug of wine.

§ 32'"

22' Only one sheep (is) for the *ikkunawar*-sacrifice.

23' (Even) if they treat many,

24' they tak[e] only one sheep of the *ikkunawar*-sacrifice.

§ 33'"

25' Sixth tablet of the *dūpaduparša*-r[itual].

26' Not finished.

27' Hand of Dūwā.

27'-28' He wrot[e] before Anuwanza.

**i 25:** The verbal form *a-ar-ši-ia-an-du* certainly shares the root with Hitt. *ārš-*, *aršiye/a-* ‘to flow’ (Kloekhorst 2008, 208–9), but the context suggests that it has the causative meaning, similar to that of Hitt. *aršanu-* ‘to let flow’, which takes the mi- asma as objects. The stem is presumably /arsija-(ti)/, and thus not lexically cognate with Hitt. *aršiye/a-* (see Sasseville 2020c, 23).

**i 26-27:** This passage introduced the standard triad of ‘judgments’, ‘curses’, and ‘per- juries’, the standard triad of harmful events that characterizes the Kuwattalla tradi- tion, as opposed to ‘evil matter’, ‘impurity’ and ‘defilement’, typical of the Puriyanni tradition. For the tentative translation of /tabaru-/, see the commentary to KUB 32.9(+) obv. 8-9 (CTH 761.1.f). For the combinatorial analysis revealing the meaning of /xirun/d-/ ‘perjury’, see Laroche 1955, 78-81.

**i 27-31:** For the restoration of merisms, see KBo 29.3+ ii 1-4 (CTH 760.2; within the context of a different rite).

**i 30:** For the previous treatments of Luw. /kwars(a/i)-/, see Maier 2013, 214-15. The crucial argument for translating this noun as ‘army (camp)’ comes from the juxtapo- sition of KUB 9.34 iv 11’ ÉRIN.MEŠ KARAŠ-aš EME-*an* ‘tongue of the army camp’ and KUB 9.34 iv 12’ *tu-li-ia-aš* EME-*an* ‘tongue of the assembly’ in the Tunnawiya tradi- tion (CTH 409.II.Tf02.A). Here the army and the assembly are contrasted in the same merism as two distinct groups of people united by a common purpose (see further Vol. 2, Section 4.2). For the polysemy between the notions of ‘army’ and ‘army camp’

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in Hittite, which is parallel to the state of affairs reconstructed here for Luwian, see
Melchert 2016c, 299, fn. 3.

**i 34–37:** The interpretation of these fragmentary lines is not an easy matter, but at least in line i 35 we are dealing with a transitive clause. Since the vegetal oil seems to function there as the subject, then it is probably the subject in its other occurrences within the same passage, while ‘it’ of line i 35 is the direct object. Alternatively, one can venture an interpretation of the clause in line i 35 with two direct objects: ‘it’ and ‘vegetal oil’. For a possible interpretation of the ritual actions associated with this passage, see Appendix III.

**ii 1–2:** This clause, restored on the basis of ii 23 below, features a rare case of a re-flexive pronoun in the function of the direct object, combined with the indirect object ‘evil’ expressed by the accusative of respect. For a parallel construction, see KUB 32.9 rev. 6’–7’ (CTH 761.1.f). The subject of this clause might be the ritual patron and his wife/family (for more details, see Appendix III).

**ii 3:** For the ritual use of oil and honey, see Haas (2003, 501–2), who proposes that, in this case, they serve to change curses into blessings (for a similar view, see Hagen-buchner-Dresel 2010, 160 fn. 49). Hutter (2003, 263) argues that oil and honey express here recovery and well-being. On the washing of the deities’ mouth, see Appendix III.

**ii 5–6:** The deities in the list apparently function as gods of the ritual patron’s household, since the continuation of the ritual takes place near their altar, see §§ 14’–16’ below.

**ii 10–16:** This Luwian passage is the best-preserved example of an incantation addressed to the gods of the ritual patron’s household within the Kuwattalla tradition. Presumably, the impurity through bewitchment or personal transgression can spread from a patient to his gods and lead to their alienation (see Appendix III). This danger is more explicitly acknowledged in the incantations of the Puriyanni tradition: see e.g. KUB 35.54 ii 37’–41’ (CTH 758.1). Note that heaven and earth are called to act as agents of purification. On the parallels in the Tunnawiya tradition, see the discussion of Pattern 3 in Vol. 2, Section 4.2.

**ii 17:** The Hittite phrase *pē[dan ēpzi]* is restored based on the parallel *A-ŠAR-ŠU ħar-zi = pēdan ħarzi* in line ii 19.

**ii 20–22:** The purification with the help of the *gangati*-plant is assured only for the texts of CTH 759 within the Kuwattalla tradition. The same holds for the use of the cedar wood (see § 28" below). For the use of the *gangati*-plant in Hittite texts, see Haas 2003, 328–35. On the cathartic rites involving the *gangati*-plant in rituals from Kizzuwatna, see Strauß 2006, 101–8.

**ii 24:** The form *wa-a-šu-wa-aš-ša-an-z[a]* (‘(items of) goods’ is formally a possessive adjective derived from /wasu-/ ‘goods, goodness’. The use of this form next to ‘evil’ in a syntactically parallel construction is likely a deliberate pun, although the meanings of the two clauses are actually rather different.

**iii 10':** The interpretation of the Luwian 2pl. form 'a-at-ta'-ni-i remains problematic. One cannot exclude that it belongs to the paradigm of /a-(di)/ 'to do, make; treat' (Car-
ruba 1968, 15; CLL, 39; Melchert 2003a, 192, fn. 20), but both interpretations face formal
difficulties. The object of this clause are presumably the evil māran[...]. For ‘treating’
the negative phenomena in the context of the Kuwattalla tradition see KUB 35.15 iii¹
11–13 (CTH 761.2.5); we are grateful to H. Craig Melchert for this parallel. Melchert
also indicates a possibility that the sentence ending with ‘a-at-ta’-ni-i is interrogative
in view of the final *plene* spelling in this form (pers comm., 15/08/2021).

iii 20’–31’: In Puértolas Rubio 2022, this ritual sequence is analysed as an example of a curse aiming at subjugating the bewitcher by means of a physical attack. The placing of the broken reeds at the feet of the ritual patron is interpreted as a symbolic representation of the ritual patron’s domination over his adversary. For analogous cases found in the Maštigga tradition, see Mouton forthcoming₁.

iii 22’–23’: For *anda uešuriya* – ‘to twist together’, see Melchert 2016b, 216.

iii 26’: For Luwian /anni:-(di)/ ‘to cause’, see Yakubovich 2010b.

iii 27’: The Luwian noun /nadatt(a)-/, attested only in this passage, is derived from Luw. /nad(i)-/ ‘reed’ (see Kloekhorst 2008, 597). Since the preceding Hittite passage refers to the reed pipes (GiŠŠEN), not to the raw material, the meaning of the derived noun /nadatt(a)-/ was probably ‘reed object’ or something of the sort. The meaning of /ahha/ in this context is debatable, see the remarks in Sideltsev and Yakubovich 2016, 118–19 with fn. 43 (for a different opinion, contrast Melchert 2013a). For a possible etymology of Luw. /tadarxa-/, see Kloekhorst 2008, 838–39. The same metaphor of being snapped off by the deities like reeds appears in the treaty between Šuppiluliuma I and Šattiwazza from Mittani (CTH 51.1), this time in Akkadian: ù at-ta IŠat-ti-ú-a-za ni-iš dingirmeš an-nu-ti qa-du kur-ti-ka ki-i gi li-ḫa-ṣí-isch-ú-ka (Reichardt 1998, 34). Wilhelm (2016, § 17’) translates this passage as ‘Und dich, Šattiwazza, sollen diese Göttereide mitsamt deinem Land wie ein Rohr zerknicken!’; for other attestations of the verb ḫaṣāṣu with this meaning, see CAD H, 131a). In Hittite, the same expression is found in the Song of Ullikummi (see Puértolas Rubio 2019b, 66 with fn. 39; for an edition of the passage, see Rieken et al. 2009a, §§ 8”–9”) and the Song of Kummarbi (Rieken et al. 2009b, § 13), see further CHD L–N, 407a.

iii 28’: For a tentative interpretation of Luw. /witpan(i)-/ as ‘testicles, scrotum’, see Garrett and Kurke 1994. At the same time, given that the incantation under discussion accompanies breaking a reed pipe (which was previously interpreted as a box), the alternative translation ‘penis’ deserves a fair hearing.

iii 29’: Traditionally, the first sign of this line has been read as A (Starke 1985, 115; Kloekhorst 2008, 838; Yakubovich 2012, 327). However, the traces visible on the tablet are incompatible with a reading A (see, for instance, the presence of a clear horizontal). A PA sign seems to be the best option considering both epigraphic and grammatical perspectives.

iv 9’: For a ritual patron, the gesture of placing one’s hand on an offering is a way to
state that this offering comes from him (Wright 1986). Placing one’s hand in front of
an offering without touching it is directly linked to the patient’s state of impurity:

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since he is not yet purified, he cannot be in direct contact with the item destined for the divine. On this aspect, see Mouton 2013b, 232.

**iv 11'–12'**: The explicit reference to the varying number of patients in this late tablet (see also § 32" below) may indicate that the scribe Dūwā had access to the diverging versions of the ritual composed for one vs. many ritual patrons. Compare the presence of multiple ritual patrons in CTH 759.3 as well as the variation in the number of ritual patrons in the Maštigga tradition (Miller 2004, 232–38). For various ways of using cedar wood in Hittite rituals, see Haas 2003, 277–82.

**iv 13'**: The *ikkunawar*-sacrifice of this tablet must be identified with the *ikkunatt*-sacrifice of several other tablets belonging to the Kuwattalla tradition (including KUB 35.78(+), likewise demonstrably belonging to CTH 759). Both terms, tentatively translated as ‘anointing(?)’ by some scholars in the past (CLL 86–87; HW² I, 36a), now appear to be derived from /ikkʷar/, gen.sg. *ikkun*-, the likely designation of ‘liver’ in Luwian (Sasseville 2020c, 191–93). While treating gods with liver as part of the *ikkunatt*-rite is textually attested, here the relevant part of the rite is lost in the lacuna. Some discrepancies between the *ikkunawar*- and *ikkunatt*-sacrifices are also noted below. Nevertheless, the affinity between these two sacrificial offerings is supported by their identical place within the respective rituals: here the *ikkunawar*-sacrifice follows the purification with oil and honey, and the same is true of the *ikkunatt*-sacrifice in KUB 32.8(+) (CTH 759.10.b).

## CTH 759.2.a

### Table of Manuscripts

<table><tr><td>A<sub>1</sub></td><td>KUB 35.94</td><td>Bo 9739</td></tr><tr><td>A<sub>2</sub></td><td>(+) KUB 35.83</td><td>(+) Bo 3920</td></tr></table>

### Transmission and Research History

These two mid-13th-century fragments contain a part of the right edge of a tablet together with the last signs of the respective parts of column two and column three. The fragments were published in transliteration in Starke 1985, 406–7 and Starke 1985, 399–400 respectively, where they were not yet treated as belonging to the Kuwattalla tradition. Since the fragments probably belong to the same tablet series as KUB 35.40+ (see below), one can surmise that they were found in the Temple I area. The reason for treating them as parts of the same tablet is the reconstructed subsequent mention of the *gangati*-plant and cedar wood in column three (see the commentary).

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iv 18'–19': Holding a bread over a sacrificial victim is a dedication gesture, which as- sociates the two kinds of offerings.

iv 20'–21': Contrast KUB 35.16(+) i 1'–4' (CTH 760.3.b), where the animal of the ik- kunatt-sacrifices is apparently consecrated with a jug of beer.

iv 21': For the attestations of the epithet ‘Sun-god of the Oath’, see van Gessel 1998, 880. On this epithet and its connection with the role of the Sun-gods as witnesses in rituals, see Hutter 2003, 226 and Steitler 2017, 341.

iv 22'–24': This statement is in contrast with KUB 35.18(+) i 10 (CTH 760.1.a), where two animals of the ikkunatt-sacrifice appear in the list of implements for the ritual. Only one animal of the ikkunatt-sacrifice is, however, mentioned in Bo 4388:4 (CTH 763.2.1).

iv 25'–28': For the previous edition of the colophon, see Waal 2015, 519.

iv 25': According to KUB 35, *Inhaltsübersicht*, this is the sixth tablet of the ritual. Al- though the numeral is damaged, the available traces agree better with 6 than with 3, contra Starke 1985, 116.

iv 27': The handcopy shows AN instead of PA. Nevertheless, the collation of the tab- let photograph and the comparison with others PA signs of the same tablet suggests that the sign under discussion is a broken PA (see Starke 1985, 116; Torri 2017, 310– 11; contra Waal 2015, 519). On the scribe Duwa who worked under Anuwanza’s su- pervision, see Gordin 2015, 197 and Torri 2015, 580.

Contents

§§ 1'–3' Unclear

§ 4" Luwian incantation mentioning several deities

§§ 5"–6" Fragmentary Hittite passages

§ 7" Luwian incantations for purifying parts of the house with a *gangati*-plant

§ 8"" Unclear

§§ 9"–10" Fragmentary Hittite passages

§ 11"" Unclear

§ 12"" Manipulations with the *gangati*-plant

§ 13"" Fragmentary Hittite passage

§ 14""" Luwian incantation mentioning cedar wood

§ 15""" Luwian incantation mentioning a hearth

§ 16""" Fragmentary Luwian incantation

The ductus of both fragments suggests Ziti II as their scribe (see Fig. 2.9), while their con- tent too is consistent with the extended version of the *dupaduparša*-ritual. Consequent- ly, we attribute it to the same tablet series as KUB 35.41 (CTH 759.2.b) and KUB 35.40+

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(CTH 759.2.c). Note that column three shows suggestive parallels to the purification rite involving the *gangati*-plant as presented in KUB 9.6+ ii 17ff. (CTH 759.1).

Transliteration

§ 1'
Obv. ii?
A₁ ii? 1' [...]x
A₁ ii? 2' [...]x
A₁ ii? 3' [...]x
A₁ ii? 4' [...]x

§ 2'
A₁ ii? 5' [...]x
A₁ ii? 6' [...]x
A₁ ii? 7' [...]x

§ 3'
A₁ ii? 8' [...]x
A₁ ii? 9' [...]x

(lacuna of uncertain length)

§ 4"
A₂ ii 1" [...]x
A₂ ii 2" [...]-zi
A₂ ii 3" [...]x-ta'-al-li-en-zi
A₂ ii 4" [...]-ša-ni-en-zi
A₂ ii 5" [...]-aš
A₂ ii 6" [...]h]a-am-ri-ta-aš-ši-en-zi
A₂ ii 7" [...] DINGIR.MAH<sup>HÁ</sup>-zi

§ 5"
A₂ ii 8" [...]x EN SÍSKUR
A₂ ii 9" [...]-zi
A₂ ii 10" [...] A-NA <sup>GišBAN]</sup>ŠUR AD.KID *da-a-i*

§ 6"
A₂ ii 11" [...]x-*ma-i*
A₂ ii 12" [...] *da-a-i*
A₂ ii 13" [...]-*da*
A₂ ii 14" [...] *m]*e-*ma-i*

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Most parts of the fragments are, however, incomprehensible due to the fragmentary state of their preservation.

Translation

§§ 1'-3'

Obv. ii?

(not attempted)

1" "[...]
2" [...]
3" [...]
4" [...]
5" [...]
6" [...] of the [h]amrit-sanctuary
7" [...] Great Goddesses."

8" [...] the ritual patron
9" [...]
10" [...] places [... on] the wickerwork [ta]ble.

11" [...]
12" She takes/places [...]
13" [...]
14" She [s]ays:

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§ 7"

A₂ ii 15" [gīṣDīM-du na-a-im-mi]-iš

A₂ ii 16" [a-aš-du ḫal-ma-aš-š]u-it-ti-iš-du

A₂ ii 17" [ga-an-ga-ta-a-im-m]i-iš

A₂ ii 18" [a-aš-du ma-na-an-d]a-ri-en-zi

A₂ ii 19" [GUNNI-zi ḫa-ar-ša-an-za t]a-tar-šu-[li]-r'iš

A₂ ii 20" [ga-an-ga-ta-im-ma-a]n a-a[š-du]

§ 8"

Rev. iii

A₂ iii 1' [...]x-da-i

§ 9"

A₂ iii 2' [...] nam-ma

A₂ iii 3' [...] ḫi-lam-ni

A₂ iii 4' [...]iš{x} an-da

A₂ iii 5' [...]x-ni

A₂ iii 6' [...]-r'i'-e-ez-zi

§ 10"

A₂ iii 7' [...]x-ia

A₂ iii 8' [...] ṛDUG'r'ÚTUL

(lacuna of four lines)

§ 11""

A₂ iii 13' [...] x x x [...]z]i

§ 12""

A₂ iii 14' [...]x wa-al-ḥa-a[n-zi]

A₂ iii 15' [...] GA-AN-G]A-TI da-a-i

A₂ iii 16' [...] ša-r]a-a e-ep-r'zi

A₂ iii 17' [...] kat]-ta da-a-i

A₂ iii 18' [...] ḫur-l]i-li an-da me-ma-i

§ 13""

A₂ iii 19' [...] é-ri r'an-da

A₂ iii 20' [...] x x x [...]x

A₂ iii 21' [...] x [...]

(lacuna of uncertain length)
§ 7"

15"-16""[May the pillar be nai]-ed [for him!]

16"-18" [May the thr]one [be purifi]ed [by the *gangati*-plant] for him!

18"-20" [May the dome]stic [altars, *harši*-bread (and) *t]ataršu[l]*iš b[e purifi]ed [by the *gangati*-plant!]'"

§ 8""

Rev. iii

1' [...]

§ 9""

2' [...] then

3' [...] in the [g]atehouse

4' [...] in

5' [...]

6' [...]

§ 10""

7' [...]

8' [...] pot

(lacuna of four lines)

§ 11""

13' [...]

§ 12""

14' [They] strike [...].

15' She takes the [*gang]*ati-plant [...].

16' She holds [... u]p [...].

17' [...] takes [do]wn [...].

18' At the same time, [*the Old Woman*] speaks in [Hur]rian.

§ 13""

19' [...] in the house

20' [...]

21' [...]

(lacuna of uncertain length)

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§ 14”””

Rev. iii?

A₁ iii? 1” [...] -ip-pa-tar

A₁ iii? 2” [...] -li-in-tar

A₁ iii? 3” [...-a]n-du

A₁ iii? 4” [...] GISERIN-in

A₁ iii? 5” [...]

§ 15”””

A₁ iii? 6” [...] ḫa-aš-ša-ni-it-ti-in

A₁ iii? 7” [...] -u-wa-a-na-pa

A₁ iii? 8” [...] x-zi

A₁ iii? 9” [...-z]i

§ 16”””

A₁ iii? 10” [...] x kum-ma-in-zi

A₁ iii? 11” [...] x-i-tar ti-ia-mi

A₁ iii? 12” [...] x x x

## Commentary

**ii? 1”–7”**: While only the last two lines of this paragraph can be partially translated, the use of the plural endings and the absence of verbal endings earlier on suggests the presence of several more theonyms. Perhaps we are dealing with a sequence of verb-initial sentences of the type ‘May god X be A-ed’, where X is a variable and A is a constant.

**ii? 10”**: One can surmise that the item(s) placed on the wickerwork table were deployed in the preceding rite (see KBo 29.3+ ii 14, 29–30, CTH 760.2).

**ii? 15”–20”**: This incantation is restored based on the parallel passage KUB 35.67:1’–6’ (CTH 759.8.c). See the commentary *ad locum*.

**iii? 3’**: See the mention of the gatehouse in connection with the rite of the *gangati*-plant in KUB 9.6+ ii 18 (CTH 759.1).

**iii? 16’**: See KUB 35.67:10’–11’ (CTH 759.8.c). Here too the *gangati*-plant is presumably proffered toward the Sun-god.
§ 14”””
Rev. iii?

1” “[...]

2” [...]

3” May they [...]

4” [...] cedar [...]

5” [...]

§ 15”””
6” [...] the hearth (acc.)

7” [...]

8” [...]

9” [...]

§ 16”””
10” [...] pure (nom. pl.)

11” [...] to the earth

12” [...]”

iii? 18’: This is the only mention of the use of a Hurrian incantation in the context of the Kuwattalla tradition. Contrary to the practice of always citing the Luwian incantations in Luwian within the context of this tradition, here the Hurrian incantation is either not cited at all or translated into Hittite.

iii? 4”: See the mention of the *gangati*-plant in line iii 15’ above. The rite involving cedar wood immediately follows the purification with the *gangati*-plant in the abbreviated version of the *dupaduparša*-ritual (KUB 35.78(+) iv 14’–18’, CTH 759.3). This constitutes the principal rationale for assigning KUB 35.94 iii below KUB 35.83 iii on the same tablet.

iii? 6”: See the unextended lexeme /xassa-/ ‘fireplace’ as one of the items treated by the *gangati*-plant in KUB 35.67:4’ (CTH 759.8.c). Here the hearth is likely used for burning cedar wood, whose odor is meant as an offering to the gods.
CTH 759.2.b

Table of Manuscripts

A₁ KUB 35.41 Bo 3495

Transmission and Research History

This mid-13th-century fragment contains a tiny portion of column three (barely a single preserved word) and a part of column four featuring the colophon. Its find spot is not retrievable from the available records, but judging by the find spot of KUB 35.40+, another piece belonging to the same tablet series (see Fig. 2.9) but not to the same tablet, it was probably found in the Temple I area. The dating of the fragment follows from the scribe's prosopography and is consistent with paleographic analysis (see Fig. 2.8). The fragment was edited in transliteration in Starke 1985, 116–17, while its colophon was translated in Waal 2015, 520.

Transliteration

§ 1'

§ 2'

§ 3''

§ 4''
A iv 2' [DU]B.8.KAM ŠA SÍSKUR du-pí-du-pa-ar-š[a]
A iv 3' ṚA¹-WA-AT ṛšI-LA-AL-LU-ḤI
A iv 4' ṛU' fKU-WA-AT-TAL-LA MUNUSUḤUR.LA₅
A iv 5' [Ṣ]U I'LÚ DUMU I'NU.ĠIŠKIRI₆
A iv 6' [PA-N]I I'A-NU-WA-AN-ZA SAG IŠ-ṬUR

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Contents

<table><tr><td>§§ 1'-2'</td><td>Unclear</td></tr><tr><td>§ 3"</td><td>Unclear</td></tr><tr><td>§ 4"</td><td>Colophon</td></tr></table>

The fragment belongs to the eighth tablet of the *dupaduparša*-ritual written by the scribe Ziti II under the supervision of Anuwanza. As is clear from the tablet number, this is the extended version of the ritual, but there are no hints of the rites that may characterize this particular tablet.

Translation

<table><tr><td></td><td>§ 1'</td></tr><tr><td>Rev. iii</td><td></td></tr><tr><td>1'</td><td>[...]</td></tr><tr><td>2'</td><td>[...]</td></tr><tr><td>3'</td><td>and [...]</td></tr><tr><td>4'</td><td>[...]</td></tr></table>

<table><tr><td></td><td>§ 2'</td></tr><tr><td>5'</td><td>[...]</td></tr></table>

<table><tr><td></td><td>§ 3"</td></tr><tr><td>Rev. iv</td><td></td></tr><tr><td>1'</td><td>[...]</td></tr></table>

<table><tr><td></td><td>§ 4"</td></tr><tr><td>2'</td><td>Eighth [tab]let of the *dupaduparš[a]*-ritual.</td></tr><tr><td>3'</td><td>Word(s) of Šilalluḫi</td></tr><tr><td>4'</td><td>and Kuwattalla, the female attendant.</td></tr><tr><td>5'</td><td>[Ha]nd of Ziti, son of NU.GIŠKIRI<sub>6</sub>.</td></tr><tr><td>6'</td><td>He wrote [befor]e Anuwanza, the SAG-official.</td></tr></table>

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## Commentary

**iv 3'–4'**: For the Old Woman Šillaluhi, see de Martino 2011, 70–71; Kaynar 2017, 160–61; for the female attendant Kuwattalla, see Haas 2003, 22–23; Kaynar 2017, 159–60 (with bibliography); for the discussion of Kuwattalla’s professional title, see Güterbock 1983, 159.

## CTH 759.2.c

### Table of Manuscripts

<table><tr><td>A<sub>1</sub></td><td>KUB 35.40</td><td>Bo 8022</td></tr><tr><td>A<sub>2</sub></td><td>+ KBo 29.8</td><td>+ 1062/u</td></tr></table>

## Transmission and Research History

The direct join between these mid-13th-century fragments was first mentioned in Otten and Rüster 1972, 235. It yields the left upper corner of the tablet with the beginning of column one and the end of column four, including the colophon. Judging by the find spot of A₂, the tablet comes from the Temple I area. The dating of the fragments follows from the scribe’s prosopography and is consistent with paleographic analysis. The two joined fragments were published again in transliteration in Starke 1985, 117, while the colophon was translated in Waal 2015, 519.

### Transliteration

§ 1

Obv. i

A<sub>1+2</sub> i 1 nu na-ak-ki-u-e-eš ku-e-da-aš [...]

A<sub>1+2</sub> i 2 ša-ku-ni-ia-aš IM-aš ṛdaʾ-an-za na-a[n ...]

A<sub>1+2</sub> i 3 ṛa-pé-e-da-ni pé-eʾ-[di ...] x x x [...]

§ 2'

Rev. iv

A<sub>1</sub> iv 1' š[i'-...]

§ 3'

A<sub>1</sub> iv 2' ḫu-u-uk-[...]

A<sub>1</sub> iv 3' NU.GÁL ku-ʾiʾ-[...]

A<sub>1</sub> iv 4' ne-e-a-an [...]

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iv 4': For the collaboration between the Old Woman and a female attendant and its parallel in the Tunnawiya tradition, see the discussion of Pattern 7 in Vol. 2, Section 4.2.

iv 5': For the prosopography of Ziti II, a scribe belonging to the circle of Anuwanza, see Gordin 2015, 179–85.

Contents

§ 1 Hittite fragment mentioning clay of the spring and the *nakkiu*-spirits

§ 2' Unclear

§ 3' Unclear Hittite fragment

§ 4' Colophon

According to the colophon, this is the ninth tablet of the *dupaduparša*-ritual, while the paleographic analysis (see Fig. 2.9) suggests that it belongs to the same tablet series as KUB 35.41 (written by Ziti II under Anuwanza’s supervision). The rite of § 1 finds a likely parallel in KUB 35.116 (CTH 759.13).

Translation

§ 1

Obv. i

1–2 The *nakkiu*-spirits, to which [...]

2 [...] the clay of the spring (is) taken,

2–3 [...] in that plac[e ...] i[t ...].

§ 2'

Rev. iv

1' [...]

§ 3'

2' [...] (v. conjur[e] ...)

3' there is not [...]

4' turned [...].

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A₁ iv 5' MUNUSŠU.GI [...]

§ 4'

A₁+₂ iv 6' DUB.9.KAM ŠA SÍSKUR du-pí-du-pa-ar-[ša]

A₁+₂ iv 7' A-WA-AT ṿĪ-SI-LA-AL-LU-ḤI ṁMUNUSŠU'.GI

A₁+₂ iv 8' Ú ṿKU-WA-AT-TAL-LA MUNUSr SUḤUR'.LA₅

## Commentary

i 1–3: The clay of the spring is used in Tunnawiya’s ritual of the watercourse (§§ 9–14) for fashioning figurines, whose use in communication with the Storm-god is accompanied by Luwian conjurations (according to Alice Mouton’s unpublished edition of CTH 409.1). It is fairly likely that the clay of the spring is also used for substitute figurines in the context of the *dupaduparša*-ritual (see the commentaries to KUB 35.116

## CTH 759.3

### Table of Manuscripts

A₁ KUB 35.81 373/f

A₂ (+) KBo 71.94 (+) Bo 2019/8

A₃ (+) KUB 35.78 (+) 277/c

A₄ (+) KUB 35.37 (+) 1652/c

### Transmission and Research History

All these four New Script fragments, characterized by the identical ductus (see Fig. 2.10), were found in the area of Building A of Büyükkale, except for A₂, which was also found at Büyükkale but in a secondary context. The fragments A₁, A₃, and A₄ were edited in transliteration in Starke 1985, 189, 134, and 111 respectively. In addition, the colophon was translated in Waal 2015, 520. This is the first edition of A₂. The identity of A₄ as part of CTH 759 was self-evident from the beginning, while A₃ was identified on independent grounds as its part in Hutter 2003, 262. The fragments were joined by Alice Mouton and Ilya Yakubovich in the course of the Luwili Project. The horizontal join between A₁ and A₂ yields the restoration of the complete paragraph; the vertical join between A₃ and A₄ is undertaken on the assumption that the end of A₃ belongs can conclude that A₃ (+) A₄ belongs to column four of the tablet. Judging by the to the same paragraph as the beginning of A₄. Since A₄ contains the colophon, one content of A₁ (+) A₂, this joined fragment comes before A₃ (+) A₄ in the sequence of the

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5' The Old Woman [...].

§ 4'

6' Ninth tablet of the *dupadupar* [ša]-ritual.

7' Word(s) of Šilalluḫi, the Old Woman

8' and Kuwattalla, the female attendant.

and CTH 759.13), but here they are apparently used in communication with the *nak-kiu*-spirits (on which see Mouton 2020b).

**iv 1':** A restoration š[*i-pa-an-ti*] ‘sacrifices’ is contextually likely but obviously uncertain.

rites reconstructed for the Kuwattalla tradition; and since A₄ demonstrably belongs to the first tablet of the ritual, this warrants a further indirect join between A₁ (+) A₂ and A₃ (+) A₄, which is consistent with the paleography of the respective fragments. We assume that A₁ (+) A₂ belongs to column one, judging by the approximate place of the respective fragment in the structure of the ritual, but this is uncertain. Note that A₄ has a lower sign density than the other tablet fragments of the ensemble. After the collation of the original fragments, they show the same scribal hand as KUB 35.42 (CTH 761.2.3.a) and KUB 34.62+ (CTH 761.2.3.b), although the signs are smaller in the last two fragments (see Fig. 2.10).

Contents

§ 1' Ritual spitting, with its Luwian incantation

§ 2' Waving and then breaking the tongue of dough, each with its Luwian incantation; spitting rite, with its Luwian incantation; *taluppi*-rite

§ 3' Unclear

§ 4" Unclear

§ 5" Presentation of sacred meat cuts to the Sun-god, with its Luwian incantation; nailing down liver and heart, with its Luwian incantation; *ikkunatt-sacrifice*; presentation of the sacred meat cuts of another sacrificial victim to the Sun-god, with its Luwian incantation

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§ 6" Offerings of bread; purification with a *gangati*-plant; purification with cedar wood

§ 7" Nailing down of the *nakki*-spirits, with its Luwian incantation

§ 8" The Old Woman goes into town

§ 9" Colophon

According to the colophon, this is a version of the *dupaduparša*-ritual. A special feature of this tablet series is the alternation of concise Hittite instructions and Luwian

Transliteration

§ 1'

Obv. i

A₁ i 1' [...]-ri'-x[...]

A₁ i 2' [...] 'kat'-ta [al-la-pa-aḫ-ḫi nu me-ma-i a-aḫ-ra-an]

A₁ i 3' [wa-aḫ]-ra-an tap-pa-[at-ta ...]

A₁ i 4' [nu me-m]a-i a-aš-d[u ...]

§ 2'

A₁(+)₂ i 5' [na-aš-t]a EME A-N[A EN SISKUR š]e-er ar-ḫa wa-aḫ'-n[u-zi]

A₁(+)₂ i 6' [ḫa-la-l]i-ša-a-aš 'a'-[aš-du nu i]š-na-aš EME QA-D[U ŠU? ar-ḫa]

A₁(+)₂ i 7' [du-w]a-a-ar-na-a-i [nu me-m]-ri'ma-am-ma-al-w[a]-ri'

A₁(+)₂ i 8' [a-a]d-du-wa-li-[in EM]E-in nu-uš ka[t-ta]

A₁(+)₂ i 9' [a]l-la-pa-aḫ-ḫi nu [me-ma-i] a-aḫ-ra-an wa-aḫ-[ra-an]

A₁(+)₂ i 10' [tap-p]a-at-ta nu-za [pár-ku-in] ta-lu-up-pi-in [da-a-i]

A₁(+)₂ i 11' [nu m]e-ma'(IZ)-i ḫa-la-[li-in-z]i-ia-ta a-ša-[an-du]

A₁(+)₂ i 12' [na-a]n-kán A-NA [EN SISKUR še-e]r ar-ḫa w[a-aḫ-nu-zi]

A₁ i 13' [nu me]-ma-i ḫ[a-la-li-ša-a-aš a-aš-du]

§ 3'

A₁ i 14' [...] x x [...]

§ 4"

Rev. iv

A₃ iv 1' [...] x [...]

A₃ iv 2' [...] x

§ 5"

A₃ iv 3' [na-aš-ta UZUNÍG.GI]G UZUŠÀ ḫu-u-i-[šu DUTU-i]

A₃ iv 4' [me-na-aḫ-ḫa-a]n-da e-ep-zi nu me-ma-i [...]

A₃ iv 5' [ḫi-i-ru-ta-al-li-i]n DUTU-un nu-uš-ša-an MUNUS§[U.GI]

A₃ iv 6' [UZUNÍG.GIG UZUŠÀ] 'kat'-ta tar-ma-a-iz-zi nu me-m[a-i]

A₃ iv 7' [ku-iš-tar ma-al]-ha-aš-ša-aš-ša-an-za-za EN-an-z[a]

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incantations within each full paragraph. Both this feature and the quick progression of rites suggest that we are dealing with its abbreviated version. The fragment A₁ (+) A₂ addresses the manipulations that find the best-preserved counterpart in KBo 29.3+ iii (CTH 760.2), while A₃ (+) A₄ addresses the *ikkunatt*-sacrifice, which presumably corresponds to the *ikkunawar*-sacrifice, recorded on the sixth tablet of the extended version of the *dupaduparša*-ritual (KUB 9.6+ iv, CTH 759.1).

Translation

§ 1'

Obv. i
1' [...]

2' [...] spits] down [...] and she says]:

2'–3' “[He] spa[t (out) woe (and) pa]in.” [...]

4' [and] she [sa]ys: “May [...] be [...]!”

§ 2'

5' “[May he] b[e pu]re!”

6'–7' He [br]eaks [off] the tongue of [d]ough together wit[h *the hand (figurine)*]

7' [and she say]s:

7'–8' “He is breaki[n]g the [e]vil [tong]ue!”

8'–9' He [s]pits do[wn] (on) them and [she says]:

9'–10' “He [sp]at (out) woe (and) pa[in].” [She takes the pure] *taluppi*-lump

11' [and s]ays: “[May they] be pu[r]e!”

12' [She] w[aves i]t [ove]r [the ritual patron]

13' [and sa]ys: “[May he be] p[ure]!”

§ 3'

§ 4”

Rev. iv
1' [...]

2' [...]

§ 5”
3'–4' She holds [the liv]er, heart (and) raw mea[t in front o]f [the Sun-god]

4' and says: “[...]

5' Sun-god [of the Oat]h (acc.).” The Ol[d Woman]

6' nails down [the liver (and) heart] and sa[ys]:

7' “[Whoever (causes evil)] to the [ri]tual patron[s]...”

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A₃ iv 8' [nu i-ik-ku-n]a-at-ta-aš 1 UDU ši-pa-an-ti nu me-ma-[i]

A₃ iv 9' [ḫi-i-ru-ta-al-l]i-iš ṂUTU-wa-za na-aš-ta MUNUSŠU.[GI]

A₃ iv 10' [UZU NÍG.GIG UZ] UŠÀ ḫu-u-i-šu ṂUTU-i me-na-aḫ-ḫa-[an-da]

A₃ iv 11' [e-ep-ziʔ n]u me-ma-i ḫi-i-ru-ú-ta-al-li-iš [DPUTU-wa-za]

§ 6"

A₃ iv 12' [...]x pár-ši-ia nu me-ma-i ḫi-i-ru-ta-al-li-[iš ṂUTU-wa-za]

A₃ iv 13' [...] NINDA.GU]R₄.RA da-a-i nu me-ma-i ḫi-i-ru-ta-al-li-i[š ṂUTU-wa-za]

A₃ iv 14' [nu MUNUSŠU.GI G]A-AN-GA-TI da-a-i nu me-ma-i

A₃ iv 15' [ga-an-ga-ta-i]m-mi-in-zi-ia-ta'(AT) a-ša-an-du

A₃ iv 16' [...]i nu me-ma-i EN SISKUR-an-za

A₃ iv 17' [...] A-NA E]N SISKUR GISHERIN ar-ḫa rda-a-i

A₃ iv 18' [...]x-ra-ti-ma-aš-ta GISH[RIN ...]

§ 7"

A₃ iv 19' [...] na]-rak-ki'-u-aš pa-ra-a [...]

A₃ iv 20' [...] pu]-r'u-wa-ti'-[li-in-zi ...]

(1-2 lines possibly missing)

A₄ iv 1" [...]x a-rda'-x [...]

A₄ iv 2" [š]a-ra-a da-a-i nu-x[...]

A₄ iv 3" i-it-tén nu i-da-a-la-mu-[uš na-ak-ki-uš kat-ta]

A₄ iv 4" tar-ma-a-iz-zi nu me-ma-i [...]

A₄ iv 5" : a-x[...]

§ 8"

A₄ iv 6" nu MUNUSŠU.GI URU-ri an-da p[a-iz-ziʔ ...]

§ 9"

A₄ iv 7" DUB.1.KAM ŠA SISKUR du-ú-pa-du-[pa-ar-ša]

A₄ iv 8" [A]-WA-AT ſKU-WA-AT-TAL-LA Û [ršI-LA-AL-LU-ḤI]

A₄ iv 9" [Ú]-UL QA-TI

A₄ iv 10" [...] x x x [...]

## Commentary

i 2'-3': For the gesture of spitting in Hittite and Luwian rituals, see Kammenhuber 1985 and Haas 2003, 564–66, as well as the discussion of the parallels in Tunnawiya and Maštigga traditions in Vol. 2, Sections 4.2 and 5.2 respectively. For the translation of the pair āḥra- wāḥra-, see CLL 4, 249. Haas 2003, 562 proposes that this rite is related to the idea of “evil saliva” as the origin of curse and bewitchment. In his opinion, spitting as a form of witchcraft is based on the assumption that oral secretions spat out against a person or object with evil intent are equivalent to a curse. For a complete
8' He consecrates one sheep of the [ikkun]att-sacrifice and [she] say[s]:

9' "Sun-god o[f the Oath]!" The Old [Woman]

10'-11' [holds the liver], heart (and) raw meat in fron[t] of the Sun-god

11' [a]nd says: "[Sun-god] of the Oath!"

§ 6"

12' She crumbles [...-bread] and says: "[Sun-god] of the Oath!"

13' She takes a [thick br]ead [...] and says: "[Sun-god] of the Oath!"

14' [The Old Woman] takes a [g]angati-plant and says:

15' "May they be treated [with the gangati-plant]!"

16'-17' [...] and says: "To the ritual patrons [...]."

17' She takes the cedar wood [from] the ritual [pa]tron, (saying):

18' "The ce[dar wood ...]."

§ 7"

19' [...] forth to the [n]akkiu-spirits [...]

20' "[... f]orm[er ...]"

(1-2 lines possibly missing)

1" [...]

1"-2" She takes [u]p [...] and [...].

3" "Go!"

3"-4" She nails [down] the evil [nakkiu-spirits]

4" and says: "[...]"

5" [...]

§ 8"

6" The Old Woman g[oes] into town [...].

§ 9"

7" First tablet of the dūpadu[parša]-ritual.

8" [W]ord(s) (of) Kuwattalla and [Šilalluḫi].

9" Not finished.

10" [...]

overview of all Hittite rituals using human saliva, see more recently Mouton forthcoming.

**i 5'-6'**: For waving the tongue and hand figurines over the ritual patron before breaking them, see KBo 22.254(+) iii 1-2 (CTH 762.3.2). For the purification formula accompanying this gesture, see KBo 29.3+ iii 2'-12' (CTH 760.2), although the description of the gesture is lost in the lacuna immediately above.

DOI: 10.13173/9783447119955.1.054

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i 7': Contrast the hi-conjugation form [du-w]a-a-ar-na-a-i 'breaks' with [du-w]a-ar-ni-iz-zi occurring in the parallel context in KBo 22.254(+) iii 5 (CTH 762.3.2).

i 7'–8': The comparison of this clause with the longer incantation in KBo 22.254(+) iii 6–9 ostensibly demonstrates that the present version of the *dupaduparša*-ritual has deliberately been shortened. It could not serve as an instruction for someone who has not learned the Luwian incantations beforehand, and it was presumably intended for the ritual specialists who had general familiarity with the Kuwattalla tradition but did not precisely remember the sequence of rites.

i 9'–10': The spitting rite also follows the destruction of the evil hand and tongue in KBo 29.3+ iii 21'–25' (CTH 760.2).

i 11': The subject of this abbreviated clause may be the gods of the ritual patron(s). See a similar incantation in KUB 32.79:6'–8' (CTH 762.1.h), even though this fragment does not contain a reference to a *taluppi*-rite. In contrast, immediately below in our text one finds yet another iteration of a *taluppi*-rite leading to the purification of the ritual patron, or perhaps of his spouse (see the mention of multiple patients earlier in the same tablet series).

iv 3'–11': If this paragraph is correctly restored, it refers to two consecutive presentations of liver and heart, presumably preceded by two consecutive sacrifices of the ik-kunatt-sheep. This corresponds to the provision of two such sheep in KUB 35.18(+) i 10 (CTH 760.1.a), but contrast KUB 9.6+ (CTH 759.1), where just one sheep is provided for the *ikkunawar*-sacrifice. For the cognates of Hitt. *ikkunatt-* and their attestations, see Starke 1990, 537; for its derivation from the Luwian word for ‘liver’, see Sasseville 2020c, 191–92 and Vol. 2, Section 1.4.

iv 5': The mention of the Sun-god of the Oath constitutes a parallel between this text and KUB 9.6+, the best-preserved fragment of CTH 759 (extended version). It is, how ever, unlikely that the introduction of this theonym constitutes an innovation limited to CTH 759, since it is also tentatively reconstructed in KBo 22.254(+) ii 7' (see the commentary *ad locum*).
**iv 6'**: For the ritual gesture of nailing down, see Haas 2003, 735-41 and see the discussion of the parallel in the Maštigga tradition earlier in this book.

**iv 7'**: For the full version of the related curse formula within the context of the *ikkunatt*-rite, see KUB 35.16(+) i 7"-10" (CTH 760.3.b) and KUB 32.8(+) iv 21'-27' (CTH 759.10.b). The curse is directed against the evildoer's liver and heart, to be snatched from him and nailed down (for an analysis of this curse, see Puértolas Rubio 2022). The difference in this formula consists in the mention of more than one ritual patron, a feature shared with several other incantations below in the same fragment. See the option of several ritual patrons mentioned in KUB 9.6+ (§§ 29", 32"; CTH 759.1).

**iv 14'-16'**: It seems likely that the treatment with the *gangati*-plant is directed at the gods of the ritual patron(s) rather than at the ritual patrons themselves. Presumably, after the gods are treated with the *gangati*-plant, they are expected to show favor to the ritual patron. For the juxtaposition of gods and (treatment with) the *gangati*-plant, see KBo 29.24 ii? 3'-5' (CTH 759.8.b). Note also the treatment with cedar wood, a common way of attracting gods in Hittite religious texts (Haas 2003, 279 and Merton 2013a, 58-62), mentioned immediately below.

**iv 15'**: The spelling [ga-an-ga-ta-i]m-mi-in-zi-ia-at instead of [ga-an-ga-ta-i]m-mi-in-zi-ia-ta reflects an error of a bilingual scribe, who replaced the Luwian clitic pronoun /=ada/ with its Hittite equivalent =at. Furthermore, it seems likely that the final vowel of /=ada/ 'they' merged in pronunciation with the initial vowel of the following *ašandu*, which facilitated the confusion.

**iv 20'**: For the reconstruction of [pu]-u-wa-ti-[li-in-zi] 'former', see the use of the same adjective in connection with the *nakkiu*-spirits in KUB 35.13+ r.col. 15' (CTH 762.3.4).

**iv 6''**: See KUB 35.116 i 8' (CTH 759.13), where the Old Woman apparently returns from town with the clay from the well, also while dealing with the *nakkiu*-spirits.