ing the Great Ritual, then untied, and eventually destroyed. If so, the clause under discussion refers to the middle point in the proceedings.

**Obv. 12'**: See the invocation mentioning the Sun-god Tiwad and presenting the figures symbolizing the performers of witchcraft in KBo 29.3+ ii 18–24 (CTH 760.2). The reference to a solar deity “above” and to another(?) “below” may be compared with the reference made to the Sun-god (of heaven) as the deity responsible for the living vs. the Sun-goddess of the earth responsible for the dead in KBo 29.3+ ii 25–26. An independent instance of *in-da* as a Luwian epithet of Sun-deities is found in KUB 35.90 r.col. 7'. The adverb *i-in-ta* ‘below’ is translated based on context, but see Luw. (*i*-)*in-za-ga-an*, the designation of a precious metal, probably ‘silver’, which can be etymologically analyzed as *int-tsagan(i)*- “(found) under-ground” (see the com-

### CTH 761.1.c

#### Table of Manuscripts

<table><tr><td>A<sub>1</sub></td><td>KUB 35.24</td><td>398/c + 434/c</td></tr><tr><td>A<sub>2</sub></td><td>+ KUB 35.20</td><td>+ 232/a</td></tr><tr><td>A<sub>3</sub></td><td>(+) KUB 32.12</td><td>(+) 496/b</td></tr><tr><td>A<sub>4</sub></td><td>(+) KUB 35.22</td><td>(+) 564/c</td></tr><tr><td>A<sub>5</sub></td><td>(+) KUB 35.25</td><td>(+) 517/d</td></tr></table>

#### Transmission and Research History

These are the fragments of a single-columned tablet, coming from Building A of Büyükkale, the ductus of which displays typical features of Middle Script. The fragments were written by the same scribe as the rest of the texts grouped under CTH 761.1 (see Fig. 2.17). The joined pieces were published in transliteration in Starke 1985, 83–86. An edition of the colophon can be found in Waal 2015, 521. After the collation of the original fragments, the indirect join between KUB 35.24 + KUB 35.20 and KUB 35.22 is highly plausible. The other indirect joins are also plausible although less obvious.
mentary to CTH 758.1). Whether the root under discussion can be shown to be ultimately related to Vedic *adhás* ‘under, below’, *ádhara*- ‘lower’, and Lat. *inferus* ‘lower’, must depend on tracing the origin of its initial vocalism.

**Obv. 13':** The clause [*a-a]*p-pa-an zi-i-la la-[‘a-la’] ‘in the future, take him [b]ack’ may refer to the evildoer in view of the contrast with the following clause concerning the patient.

**Obv. 15':** Luw. /xʷidumnayid-/- is obviously cognate with /xʷid(u)walayid-/- ‘life’ but has a different meaning. In the available incantations it is always paired with /wassarayid-/- ‘favor’ as a gift that the gods can bestow upon humankind; hence the proposed translation ‘enlivenment’.

Contents

§ 1' Luwian incantation for the purification of the ritual patron

§§ 2'-3' Luwian incantation transferring the control of the miasma onto the animal (piglet?) acting as a ritual substitute

§§ 4'-5' Luwian incantation matching the limbs of the substitute with those of the ritual patron

§§ 6'-7' Luwian incantation mentioning the substitute's running to the left and right of the ritual patron

§ 8" Luwian dedication of the substitute to Warlike Tarhunt as a food offering; blessings on the ritual patron

§§ 9"-10" Pressing the *taluppi*-lump on the patient's body, with its Luwian incantation

§ 11"' Unclear

§ 12"' Luwian incantation for the removal of the miasma

§ 13"' Luwian incantation for restoring the integrity of the ritual patron

§§ 14""-15"" Unclear Luwian incantation mentioning several substitutes

§ 16""' Luwian incantation describing the lack of the ritual patron's control over impurity

§ 17""' Colophon

The tablet number in the colophon is illegible, but the similarities between the Luwian incantations in §§ 1'-8" and those accompanying the presentation of the substitute piglet in KUB 35.43+ iii (CTH 761.3.8) help to anchor this fragment within the sequence of rites reconstructed for the earliest version of the Kuwattalla tradition. See Vol. 2, Section 5.4 for more details.

DOI: 10.13173/9783447119955.1.200

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Transliteration

§ 1'

Obv.

A₁ obv. 1' [pa-aš ḫa-la-a-l]i-[iš a-aš-du ma-al-ḫa-aš-ṣ]a-aš-ši-iš [EN-aš ad-du-wa-la-ti EME-ti]

A₁ obv. 2' [ad-du-wa-la]-ti i-[iš-ša-ra-ti t]a-pa-ru-wa-aš-ša-[an-za-ti da-a-ta-ri-ia-am-na-aš-ša-an-za-ti]

A₁ obv. 3' [u-la-an-ta]l-[lī]-ia-t[i ḫu-u-it-wa-a]l-li-ia-ti ir-[ḥu-wa-al-li-ia-ti pa-ri-tar-wa-al-li-ia-ti]

A₁ obv. 4' [ḥi-ru-ú]-ta-aš-ša-an-za-t[i ma-a]-ia-aš-ša-an-za-ti E[ME-ti]

§ 2'

A₁ obv. 5' [na-a]-ú-wa-ti-ia-ta ḫar-m[a-ḫa-a-ti] mu-u-wa-i na-ú-wa-ti-[ia-ta a-a-la-la-ta-ti mu-u-wa-i]

A₁ obv. 6' [na]-a-ú-wa-ti-ia-ta ma-an-[n]a-ḥu-un-na-ti mu-u-wa-i n[a-a-ú-wa-ti-ia-ta da-a-u-wa-aš-ša-an-za-ti]

A₁ obv. 7' [ti]-ti-ta-a-ti mu-u-wa-i ṛUZUʾṢA-ti UZUNÍG.GIG-ti 12-ta-a-[ti ḫa-ap-pí-ša-a-ti]

§ 3'

A₁ obv. 8' [ḥar]-ma-ḥa-a-ti-ti-ia-ta za-aš mu-u-wa-i a-a-la-la-at-ta-ti-ti-[ia-ta za-aš mu-u-wa-i]

A₁ obv. 9' [m]a-an-na-ḥu-un-na-ti-ti-ia-ta za-aš mu-u-wa-i da-a-u-wa-aš-ša-[an-za-ti-ti-ia-ta ti-ti-ta-a-ti]

A₁ obv. 10' UZUṢÀ-ti UZUNÍG.GIG-ti 12-ta-a-ti ḫa-ap-pí-ša-a-ti {x}

§ 4'

A₁+₂ obv. 11' [ḥar-ma]-[lī-iš] ḫar-ma-ḥi-in ḫal-l[i-na]-i lā-[la-la-at-ti-iš a-la-la-at-ti-in ḫal-li-na-i]

A₁+₂ obv. 12' [ma-a]n-na-ḥu-un-[lī]-iš ma-an-na-ḥu-un-ni-in ḫal-li-na-i nu UZUÚRHA]

A₂ obv. 13' [ḥ]u-u-ma-an-ta ir-ḥa-a-iz-z[i]

§ 5'

A₂ obv. 14' za-ú-i-in-pa-an ḫal-li-na-i m[a-al-ḥa-aš-ša-aš-ši-in EN-an ...]

A₂ obv. 15' wa-aš-ši-na-aš-ši-iš ḫar-ma-ḥa-aš-š[i-iš tar-pa-a-aš-ša-aš ...]

A₂ obv. 16' [lī]-ú-pa-na wa-al-za-am-mi-iš [...]

§ 6'

A₂ obv. 17' i-pa-la-ti-du-wa-an ḫu-i-nu-wa-a[ḥ-ḥa a-du-ut-ta i-pa-la-a-ti-in la-at-ta]

A₂ obv. 18' i-šar-ú-i-la-ti ḫu-i-nu-wa-aḥ-ḥ[a a-du-ut-ta ad-du-wa-li-in ḫa-at-ta-aš-tar-ri-in la-at-ta]
Translation

§ 1'

Obv.

1' "[May the ritual [patron be put] on from the evil tongue],

2' [the evil] head, from (those) of judgment, [from (those) of curse],

3' [from (that) of the dead] ad (or) [the living], in [ternal (or) external],

4' from (those) of [per]jury, from the ton [gue of the mu]ltitudes!

§ 2'

5' He [no] (longer) overcomes it with his head. He no (longer) [overcomes it with his alalatt-body part].

6' He [no] (longer) overcomes it with his nose.

6'-7' He [no] (longer) overcomes [it] with the [p]upils [of (his) eyes].

7' (He no longer overcomes it) with (his) heart, liver, twelve limbs.

§ 3'

8' This one overcomes it with its [head]. [This one overcomes it] with its alalatt-body part.

9' This one overcomes it with its [s]nout.

9'-10' (It overcomes) [it with the pupils] of (its) eyes, with (its) heart, liver, twelve limbs.

§ 4'

11' [The head] has decontaminated the head. The alalatt-body part decontaminates the alalatt-body part].

12' [The sound] out [decontaminates the nose]."

12'-13' She treats [s]ound the [limbs] one by one.

§ 5'

14' "Here, it decontaminates the [actual patron ...],

15' [the substitute] for (his) body (and his) head, [...]

16' wasled into affliction, [...].

§ 6'

17' I have made it run to his left, [so that it took his sinisterness].

18' I have made it run to (his) right, [so that it took his evil terror].

DOI: 10.13173/9783447119955.1.200

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A₂ obv. 19' [l]a-a-la-i-du-ut-ta pa-ap-r[a-i-du-ut-ta ma-a-u-wa-ti pa-a-ar-ta-a-ti ḫar-ma-ḥa-a-ti ar-pu-wa-na-ti]

A₂ obv. 20' [m]a-an-na-ku-na-a-ti d[a-a-u-wa-aš-ša-an-za-ti ti-ti-ta-a-ti UZUŠA-ti UZUNÍG.GIG-ti]

A₂ obv. 21' 12-ta-a-ti ḫa-ap-pí-š[a-a-ti]

§ 7'

A₂ obv. 22' la-a-la-i-du-ut-ta t[a-pa-ru da-a-ta-ri-ia-am-ma-an ḫi-ru-ú-un ...]

A₂ obv. 23' [e-e]r-ḥu-wa-al-l[i-ia-an pa-ri-tar-wa-al-li-ia-an ...]

(7-8 lines missing)

§ 8"

A₃(+₄) obv. 1" [ma-na-tar wa-r]a-[rpa'-a[l-li-iš DTar-ḥu-un-za u-wa-i]a-an-ti š[a-ak-nu-wa-an-ti]

A₃(+₄) obv. 2" [rma'-al-ḥa-aš-ša-a[š-ši-iš-pa-tar EN-aš a-pa-a-aš-ša-a-an-za wa-aš-ši-na-an-z]a a-a-an-nu-un-n[a-an-za]

A₃(+₄) obv. 3" ma-a-am-ma-an-n[a-ad-du ḫu-i-du-un-na-ti an-na-ru-um-ma-ḥi-ta-ti] a-ar-ra-ia-ti [MUHA-ti]

A₃(+₄) obv. 4" EGIR-pa-ra-an-t[a-ti a-ra-a-ti DINGIRMES-aš-ša-za-ti w]a-aš-ša'(TA)-ra-ḥi-ta-t[i]

A₃(+₄) obv. 5" ḫu-i-tum-na-[a-ḥi-ta-ti]

§ 9"

A₃(+₄) obv. 6" nu-za MUNUSŠU.G[I iš-na-a-aš pár-ku-in ta-lu-up-pí-in da-a-i n]a-an-ša-an A-NA BE-E[L SÍSKUR]

A₃(+₄) obv. 7" A-NA RA-M[A-NI-ŠU an-da ta-ma-aš-zi nu te-ez-zi]

§ 10"

A₃(+₄) obv. 8" [rza-ú-i'-[ia-aš ú-i-ši-ta ḫa-la-a-li-iš ta-lu-up-pí-iš a-ri]-im-mi-ia-aš-ta ku-ra-a[t-ni]

A₄ obv. 9" [kar-ša-mi-iš NA₄ARA₅-ia-aš-ta gul-lu-uš-ta-an-ni kar-š]a-mi-iš na-ú-w[a-aš-ta]

A₄ obv. 10" [NA₄ARA₅-ri i-ti na-ú-wa-aš-ta gul-lu-uš-ta-an-ni i-ti n]a-ú-wa-aš-ta an-[ta]

A₄ obv. 11" [ku-ra-at-ni i-ti ...-an ma-a-ar-da-a-ti du-u-pí-ti n]a-a-ú-w[a ...]

§ 11""

Rev.

A₂ rev. 1' x [...]

A₂ rev. 2' ma-[...]

A₂ rev. 3' x [...]

A₂ rev. 4' du-[...]

A₂ rev. 5' ku-x[...]
19' It [t]akes them (away from) him, it carri[es] (them) away [from him with (its) four legs, head, forehead],

20' [s]nout, [the pupils of (its)] e[yes, (its) heart, liver],

21' twelve limb[s].

§ 7'

22' It takes (away from) him ju[dgment, curse, perjury, ...],

23' [i]ntern[al (or) external, ...]."

(7-8 lines missing)

§ 8"

1" "[Wa]rlik[e Tarhunt, look at] (this) f[atty anim]al!

2"-3" [May] the ritu[al patron] look at [his own bod]y (and) sou[l]

3" [with life, virility], long [years],

4"-5" futur[e time, fa]vor (and) enliv[enment of the deities]!"

§ 9"

6" The Old Woma[n takes the pure *taluppi*-lump of dough].

6"-7" [She presses] it [on] the bo[d]y of the [ritual] patro[n]

7" [and says]:

§ 10"

8" "Here [(has) appeared the pure *taluppi*-lump].

8"-9" [It (has been) separated] (by) cutti[ng] from the [ra]ised cut-off piece,

9" [it (has been) sepa]rated [from the millstone (and) the rolling tool].

9"-10" [It will] not [go (back to) the millstone, it will not go (back) to the rolling tool],

10"-11"it will [n]ot [go (back) to the cut-off piece. One strikes ... with words ... n]ot [...].

§ 11""

Rev.

1'-5' [...]

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§ 12""

6'-7' [... sever the bo]nds through the one for binding, [the blows through the one for smiting].

§ 13""

8' May the ritu[al patron t]ake (back his) [shape, flesh, bone(s), joint(s)],

9' [spee]ch, [m]obility, [eyelash, eyebrow(-hair), divine path]!

10' [The ritual] patron [...].

§ 14""

1" [...]

§ 15""

2"-3" [...] substitutes for the superior [...],

4" whether she (is) woman, (then) here she (is). Whether he (is) [...], (then) here he (is)].

5" Whether he (is) of equal rank, whether he (is) a substi[tute ...],

6" the head *mamhui*-, thus [...] him [...].

§ 16""

7" He [n]o (longer) overcomes it with his head. [He no (longer) overcomes it with his *alalatt*-body part].

8" (He) [n]o (longer overcomes) it [with the pupils] of (his) eyes, [(his) heart, liver, twelve]

9" [lim]bs. May they [... the downstriking hand],

10" [the d]ownstriking ton[gue, judgment, curse],

11" [perjury], the ton[gue] of the [m]ultitudes."

§ 17""

Left edge

1 [...]th [ta]blet of [Kuwattalla ... Fi]nished. When [she performs] the Grea[t Ritual].

the Tunnawiya tradition (CTH 409.II.Tf02.A; Hutter 1988, 26-27), *na-(a)-ú-wa-...* in § 2' must consistently be interpreted as the negation and not the stem of the otherwise unattested Luwian adjective 'new', pace CLL, 157.

**Obv. 8':** The body part /alalatt(i)-/ appears to be in a complementary distribution with /arpuwar/ 'forehead'. Both nouns occur in very similar lists, being flanked by
identical body parts, but belong to different formulae. The former is typical of clauses with the predicates /muwa-(i)/ 'to overcome' and /xallina-(i)/ (on which, see immediately below), while the latter occurs following the phrase 'may it take it, may it carry it away'.

**Obv. 11':** For the interpretation of the Luwian verb /xallina-(i)/ as 'to absorb impurity (of), decontaminate', which is also prompted by a parallel in the Tunnawiya tradition, see Vol. 2, Section 1.4. In the translation, a shorter but less precise rendering 'to decontaminate' is used to emphasize that /xallina-(i)/ is a transitive verb governing an accusative direct object (see CTH 761.3.5.b, § 7").

**Obv. 15':** The expression "substitute for the body (and) the head" (Luwian /wassinassis xarmayassis tarpassas/) reminds us of the following sentence included in an incantation of Maštigga's ritual text (CTH 404.1 § 22: Mouton 2016a, 392-93):
$$SAG^{HA}=a=šmaš tueggaš hūmandāš tarpalliš UDU GE_6$$ "For your heads (and) your whole persons (lit. 'bodies'), the substitute (is) a black sheep." See further the commentary to KUB 32.8(+) iii 3'-5' (CTH 759.10.b). For other examples of Luwian texts showing this close association of body and head, see Hutter 2003, 261.

**Obv. 16':** The interpretation of this phrase follows H. Craig Melchert (pers. comm.). We assume that the stem /walts(a)-/ is cognate with Hitt. *walk(iya)*-, a verb of strong physical impact (HEG U-Z, 266-67).

**Obv. 19':** For Luw. /pabra-(i)/ 'to carry' see Melchert 2016a, 203-6.

**Obv. 23':** The approximate size of the gap between § 7' and § 8" is eight lines. This can be calculated based on the reconstruction of the colophon on the left edge and is broadly confirmed by the content of the gap, as inferred from the closely parallel version CTH 761.1.d. See Starke 1985, 85 fn. 14-5 with the misleading join sketch (Starke 1985, 84).

**Obv. 1":** Literally [*wa-r]a-Γpa'-a[l-li-išD Tar-ḫu-un-za] is to be understood as "Tarḫunt of the Weapon" or "Weapon-wielding Tarḫunt". For Luw. /warp(i)-/ 'weapon', see Yakubovich 2019. Luw. /wajant(i)-/ 'animal' has been plausibly connected with /wajayid-/ 'vitality' in Rieken 2021. Luw. /saknuwant(i)-/ can be formally compared with either Hitt. šaknuwant- 'impure' (CHD Š, 47-48) or rather Hitt. šaknuwant- 'fatty, oily' (CHD Š, 48-49). The first solution is deemed more plausible in Hutter 2019a, 343 fn. 27, while the second one is preferred in this edition. We certainly agree that the substitute animal is sacrificed in a ritually impure state, but an incantation addressed to its designated divine recipient is rather more likely to extoll its positive qualities. For animal substitutes offered to deities, see in general Mouton 2014a. For an incantation in which the animal substitutes are described as fatty and appealing to the god ("very fatty with their liver (and) heart"), see for instance Ašḫella's ritual
against an epidemic (KUB 9.31 iii 38 and duplicates; Chrzanowska 2016, § 4). In Melchert 2023, the interpretation proposed here necessitates the assumption that /saknuwant(i)-/ is a Hittite loanword in Luwian.

**Obv. 2''**: For the expression 'body and soul', see the commentary to CTH 761.1.d rev. 12'.

**Obv. 8''**: Starke 1985, 85 reads *ku-ra-a[m-mi]* instead of *ku-ra-a[t-ni]* (see also Starke 1990, 485). According to the traces visible on the tablet, a reading AM seems plausible, since small wedges are visible. Although the stem /kuranman-/- seems to be otherwise restricted to the Puriyanni tradition, *ku-ra-a[m-mi]* may here represent a secondary rhyme formation based on *arimmi*. For other commentary to this incantation, see CTH 761.1.d.

**Rev. 6''**: For possible connections of *ma-am-hu-it-ta-ri*, which do not clarify the meaning of this form, see Melchert 2023 *sub mamhwi*.

**Rev. 7'–8'**: For the restoration of this passage, see KBo 29.37:3’–4’ (CTH 763.2.10), KUB 35.43+ ii 9–11 (CTH 761.3.8), KUB 35.73:6’–8’ (CTH 763.2.9), and KUB 35.74:7’–8’ (CTH 762.1.i). Despite lexical similarity to CTH 761.1.b, § 3’, this is clearly a different incantation. According to the context, ‘the one for binding’ and ‘the one for smiting’ designate a ritual substitute.

**Rev. 9'–10'**: See KUB 32.81+ (CTH 761.1.b) § 4'.

**Rev. 3''**: If the form [š]ar2-li-aš-si-in-zi is correctly restored, it is likely to belong to the paradigm of the otherwise unattested noun /sarlija-/- ‘superior’, a derivative of the adjective /sarla(a/i)-/- ‘supreme’.

**Rev. 7"–9":** The beginning of § 16"" is very similar to § 2' above, but note the ungrammatical *na-a-ú-wa-ti-ia-ti* instead of the expected *na-a-ú-wa-ti-ia-ta*. The easiest explanation of this phenomenon is scribal dittography. Both in rev. 7" and rev. 8", the TI signs are written over an erased sign. The TI sign of 8" is particularly unclear, perhaps as a result of the scribe's hesitation.

**Rev. 9"–10":** For the translation of /tsanta tubaimm(a/i)-/ as ‘downstriking’, see the edition of KUB 32.5 (+) KUB 32.8 (CTH 759.10.b). This is the only instance where this combination appears in CTH 761; otherwise it is attested in CTH 759, where its occurrences are rather more frequent.

**Left edge 1:** Starke 1985, 86 indicates the presence of the lower part of a vertical corresponding to numeral ‘one’; hence his transliteration [DU]B 1KAM (followed in Waal 2015, 521). Nevertheless, the trace of a single vertical is not clearly identifiable on the tablet, while the tablet’s focus on substitution rites speaks against its being the first tablet of the ritual (see Vol. 2, Section 5.3). For a different restitution of the gap, see Waal 2015, 521.
## CTH 761.1.d

### Table of Manuscripts

A KUB 35.21 224/a

### Transmission and Research History

This is a fragment of a single-columned tablet, the ductus of which displays typical features of Middle Script. It was written by the same scribe as the rest of the texts grouped other CTH 761.1 (see Fig. 2.17). The indirect join between KUB 32.9(+) and KUB 35.21, reported in Starke 1985, must be rejected after the collation of the original fragments. The thickness of KUB 35.21 is incompatible with that of KUB 32.9(+), and therefore the two fragments cannot belong to the same tablet. The fragment comes from Building A of Büyükkale. It was published in transliteration in Starke 1985, 87–90.

### Contents

* §§ 1'–2' Patient's ritual ablution, with its Luwian incantation

* §§ 3'–4' Pouring of something into a pot with the vegetable soup, with its Luwian incantation

### Transliteration

#### § 1'

Obv.

A obv. 1' [...i]n ar-ḫa pé-eš-ši-ez-z[i ...]

A obv. 2' [...] BE-EL SÍSKUR QA-TI-ŠU a-ar-r[i nu MUNUSŠU.GI te-ez-zi]

#### § 2'

A obv. 3' [... ma-al-ḫa-aš-ša-aš-ši-iš E]N-aš ta-pa-ru da-a-ta-ri-ia-ma-an [ḫi-ru-ú-un ma-a-ia-aš-ši-in EME-in]

A obv. 4' [pa-aš ḫa-la-a-li-iš a-aš-du ma-a-aš-ša]-na-an-za pár-ra-an ad-du-wa-la-ti E[ME-ti ad-du-wa-la-ti i-iš-ša-ra-ti]

A obv. 5' [ta-pa-ru-wa-aš-ša-an-za-ti da-a-ta-ri]-ia-am-na-aš-ša-an-za-ti ḫi-ru-ta-aš-ša-an-[za-ti ma-a-ia-aš-ša-an-za-ti EME-ti]

#### § 3'

A obv. 6' [...] 'A'-NA DUGr UTUL TU7',SAR GE6 iš-ḫu-wa-a-an [...]

A obv. 7' [nu MUNUSŠU.GI te-ez-zi]

DOI: 10.13173/9783447119955.1.200

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§ 5' Incantation for untying the effects of impurity; likely reference to the ingredients of the vegetable soup

§§ 6'-7' Spitting into the vegetable soup with its Luwian incantation

§ 8' Removal of the vegetable soup

§ 9' Pressing the *taluppi*-lump on the patient's body

§ 10'' Incantation for the removal of impurity by an animal acting as ritual substitute

§ 11'' Spitting into the animal's mouth, with its Luwian incantation

§§ 12''-13'' Bread and beer sacrifice to the god over the animal's head, with its Luwian incantation (including blessings on the ritual patron)

§§ 14''-15'' Pressing the *taluppi*-lump on the patient's body, with its Luwian incantation

§ 16'' Incantation for untying the effects of impurity

§ 17'' Spitting on the *taluppi*-lump, with its Luwian incantation

§ 18'' Unclear

For the position of this piece vis-à-vis other fragments of CTH 761.1, see the hypotheses in Vol. 2, Section 5.3. Note, in particular, that much depends here on the identity of the substitute animal referred to in §§ 10''-11'': the parallels with spitting into the sheep's mouth in KBo 51.220 r.col. 2' (CTH 761.3.5.a) and KUB 35.43+ ii 27 (CTH 761.3.8) are fully compatible with the contention that it is a sheep, but the position of this rite after the one involving vegetable soup rather suggests that it is a puppy.

## Translation

§ 1'

Obv.

1' [...] throw[s] away [...]. [...]

2' [...] The ritual patron washe[s] his hands [and the Old Woman says]:

§ 2'

3' "[The ritual p]atron [...] (from) judgment, curse, [perjury, the tongue of the multitudes]."

4'-5' [So may he be pure] from the evil to[ngue, the evil hand, from (the tongue) of judgment, cur]se, [from] (the tongue) of perjur[y, from the tongue of the multitudes] in the presence of [the go]ds!"

§ 3'

6' [...] poured into a black pot of vegetable soup [...]

7' [and the Old Woman] says:

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§ 4'

A obv. 8' [...]iš ti-in-ti-na-an-ti-iš ta-ru-pí-na-a[n-ti-iš ...]

A obv. 9' [... AMA-ia-an ta-a-ti-ia-a]n ŠEŠ-an NIN-an LÚ]u-ú-la-ḫi-ia-an LÚḫ[a-pí-ri-ia-an]

A obv. 10' [ku-wa-ar-ša-aš-ša-an tu-ú-li-ia-aš-ša-an]

§ 5'

A obv. 11' [...] GIŠ-i na-a-ú-wa i-ti du-ú-wa-ša-pa-at-[ta ...]

A obv. 12' [...(-)d]a? -a-ma-an-pa-ti-ia-ta NUMUN-an na-a-ú-wa [a-a-ia-ri]

A obv. 13' [ni-i-ša-an ḫa-pí-ti ma-al-ḫa-aš-ša-aš-ši-i]n EN-an ad-du-wa-li-iš EME-iš a[d-du-wa-li-iš]

A obv. 14' [i-iš-ša-ri-iš ta-pa-ru-wa-aš-ši-iš da-a-ta-ri]-ia-am-na-aš-ši-iš EME-iš ḫi-ru-ú-ta-[aš-ši-iš EME-iš]

A obv. 15' [MU.KAM-iš ad-du-wa-li-iš ITI.KAM-aš ad-du-w]a-li-iš wa-aš-pa-an-ta-aš-ši-in-zi [e-er-ḫu-wa-an-zi]

A obv. 16' [ma-a-ia-aš-ši-iš EME-iš]

§ 6'

A obv. 17' [nu MUNUSŠU.GI DUGÚTUL TU7.SAR GE6 A-NA BE-EL SÍS]KUR pa-ra-a e-ep-zi na-an al-l[a-pa-aḫ-ḫi]

A obv. 18' [nu MUNUSŠU.GI te-ez-zi]

§ 7'

A obv. 19' [a-aḫ-ra-an wa-aḫ-ra-an ta-ap-pa-at-ta ta-pa-r]u da-a-ta-ri-ia-am-ma-an ḫi-ru-[ú-un]

A obv. 20' [ma-a-ia-aš-ši-in EME-in ta-ap-pa-a-at-ta]

§ 8'

A obv. 21' [nu MUNUSŠU.GI DUGÚTUL TU7.SAR GE6 ar-ḫa pé-e]š-ši-ez-zi

§ 9'

A obv. 22' [nu MUNUSŠU.GI iš-na-a-aš pár-ku-in ta-lu-u]p-pí-in d[a-a-i na-an-ša-an A-NA BE-EL SÍSKUR]

A obv. 23' [A-NA RA-MA-NI-ŠU an-da ta-ma-aš-zi]

§ 10''

Rev.

A rev. 1' [...] x [...]

A rev. 2' [i-šar-ú-i-la-ti ḫu-i-nu-wa-aḫ-ḫa a-du-ut-ta ad]-du-wa-a[l-li-in ḫa-at-ta-aš-tar-ri-in la-a-ta]

A rev. 3' [... la-a-la-i]-du-ut-ta [ta-pa-ru da-a-ta-ri-ia-am-ma-an ḫi-ru-ú-un ma-a-ia-aš-ši-in EME-in]

A rev. 4' [la-a-la-i-du-ut-ta pa-ap-ra-i-du-ut-ta] ma-a-u-wa-ti p[a-a-ar-ta-a-ti ḫar-ma-ḫa-a-ti ar-pu-wa-na-ti ma-an-na-ḫu-wa-na-a-ti]

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A rev. 5' [da-a-u-wa-aš-ša-an-za-ti ti-ti-ta-a-ti UZ]UŠÀ-ti UZUNÍG.GI[G-ti 12-ta-a-ti ḫa-ap-pí-ša-ti]

§ 11''

A rev. 6' [na-aš-ta BE-EL SÍSKUR UR.TUR-aš I-NA KAXU-Š]U an-da al-la-pa-rªaḥ-ḥi' nu k[i-iš-ša-an MUNUSŠU.GI te-ez-zi]

A rev. 7' [a-aḥ-ra-an wa-aḥ-ra-an tap-pa-a-at-ta t]a-pa-ru da-a-ta-ri-ia-ma-an ḫi-[ru-ú-un]

A rev. 8' [ma-a-ia-aš-ši-in EME-an tap-pa-a-at-t]a

§ 12''

A rev. 9' [nam-ma MUNUSŠU.GI 1 DUGKU-KU-UB K]Aš ši-rªpa-an'-ti 1 NINDA.GUR₄.RA KU₇-ia-aš-ši-kán A-N[A SAG.DU-ŠU]

A rev. 10' [še-er e-ep-zi nu te-ez-zi]

§ 13''

A rev. 11' [wa-ra-pa-al-li-iš DTar-ḥu-un-za ma]-am-ma-an-na-tar u-wa-ia-a[n-t]i ša-ak-nu-wa-an-[ti ma-al-ḥa-aš-ša-aš-ši-iš-pa-tar]

A rev. 12' [EN-aš a-pa-a-aš-ša-a]n-za-an-za wa-aš-ši-na-an-za a-rªa'-an-nu-un-na-an-za [ma-a-am-ma-an-na-ad-du ḫu-i-du-un-na-ti]

A rev. 13' [an-na-ru-um-ma-ḥi-ta-ti] a-ar-ra-ia-ti MUHÀ-ti EGIR-pa-ra-an-ta-t[i a-ra-a-ti ḫa-at-tu-la-ḥi-ta-ti]

A rev. 14' [ma-aš-ša-na-aš-ša-an-za-ti wa-aš-š]a-ra-ḥi-ta-ti ḫu-i-tum-na-a-ḥi-ta-ti

§ 14''

A rev. 15' [nu MUNUSŠU.GI pár-ku-in iš-na-a]-aš rªta-lu-up'-pí-in da-a-i na-an-ša-an A-NA BE-E[L SÍSKUR]

A rev. 16' [A-NA RA-MA-NI-ŠU an-da ta-m]a-aš-zi nu MUNUSŠU.GI te-ez-zi

§ 15''

A rev. 17' [za-ú-i-ia-aš ú-i-ši-ta ḫa-la]-a-li-iš ta-lu-up-pí-iš a-ri-im-mi-ia-aš-ta ku-[ra-at-ni]

A rev. 18' [kar-ša-am-mi-iš NAARA5-ia-aš-t]a GIšgul-lu-uš-ta-an-ni kar-ša-am-mi-iš na-rªú'-[wa-aš-ta]

A rev. 19' [NAARA5 i-ti na-ú-wa-aš-ta] gul-lu-uš-da-a-an-ni i-ti na-a-ú-wa-aš-ta an-[ta]

A rev. 20' [ku-ra-at-ni i-ti ...]-an ma-a-ar-da-a-ti du-ú-pí-ti na-a-ú-wa [...]

§ 16''

A rev. 21' [ni-i-ša-an ḫa-pí-ti ma-al-ḥa-aš-š]a-aš-ši-in EN-an ad-du-wa-li-iš EME-i[ṣ]

A rev. 22' [ad-du-wa-li-iš i-iš-ša-ri-iš] ta-pa-ru-wa-aš-ši-iš da-a-ta-ri-ia-am-na-aš-š[i-iš EME-iš]

A rev. 23' [ḥi-ru-ú-ta-aš-ši-iš EME-iš] MU.KAM-iš ad-du-wa-li-iš ITI.KAM-aš ad-du-w[a-li-iš]

A rev. 24' [wa-aš-pa-an-ta-aš-ši-in-zi e-e]r-ḥu-wa-an-zi ma-a-ia-aš-ši-iš EME-iš
5' [with the pupils of (its) eyes], with (its) heart, live[r, twelve limbs]."

§ 11''

6' [The ritual patron] spits into [the mouth of the puppy] and [the Old Woman says]:

7' "[He spat (out) woe (and) pain],

7'-8' [he spa]t (out) [ju]dgment, curse, per[jury, the tongue of the multitudes]."

§ 12''

9' [Then, the Old Woman] makes a libation of [b]eer [(with) one jug].

9'-10' [She holds] one sweet thick bread [over] its [head and says]:

§ 13''

11' "[Warlike Tarhunt, l]ook at (this) fatt[y] anima[l]!

11'-12' [May the ritual patron look at] his own body (and) soul [with life],

13' [virility], long years, future [time, health],

14' [fa]vor (and) enlivenment [of the deities]!"

§ 14''

15' [The Old Woman] takes the [pure] *taluppi*-lump of [dou]gh.

15'-16' She [pre]sses it [on the body] of the [ritual] patro[n] and the Old Woman says:

§ 15''

17' "[Here (has) appeared the pu]re *taluppi*-lump.

17'-18' It (has been) [separated] [by] cu[tting] from the raised cut-off piece,

18' [it] (has been) separated [from the millstone] (and) the rolling tool.

18'-19' [It] will no[t go (back to) the millstone, it will not] go (back) to the rolling tool, it will not

20' [go (back) to the cut-off piece]. One strikes [...] with words [...] not [...].

§ 16''

21'-24' [May] the evil tongue, [the evil hand, the tongue] of judgment, curs[e, the tongue of perjury], bad year, ba[d] month, [the in]teriors [of the shrouds], the tongue of the multitudes [not bind the ritu]al patron!"
§ 17''

A rev. 25' [... ta-lu-up-p]í-in BE-EL SÍSKUR al-la-pa-aḫ-ḫi nu ki-iš-š[a-an te-ez-zi]

A rev. 26' [... t]a-pa-ru da-a-ta-ri-ia-am-ma-an ḫi-ru-[ú-un]

A rev. 27' [... tap-pa-a-a]t-ta

§ 18''

A rev. 28' [...-e]z-zi nu-za-kán BE-EL SÍS[KUR ...]

A rev. 29' [...]

## Commentary

**Obv. 2'**: Washing one's hands is a common gesture in Anatolian rituals. Compare, for instance, the Arzawa ritual of Ašḫella CTH 394 § 6 (the ritual patrons wash their hands with salted water), the Kizzuwatna ritual of Pāpanikri CTH 476 § 28 (both the ritual practitioner and the ritual patron wash their hands with an unspecified liquid), the Kizzuwatna ritual of Maštigga CTH 404.1 § 44 (the ritual patrons wash their heads, hands and eyes with water mixed with natron), and the prayer CTH 385.10 § 4 (both the goddess and the šankunni-priest wash their hands with an unspecified liquid). For the translation of these fragments, see Mouton 2016a, 182–83, 272–73, 416–17, and 540–41 respectively. What is less widespread is the association of this gesture with an incantation, as is the case here.

**Obv. 4'**: The bipartite merism consisting of the ‘evil tongue’ and ‘evil hand’ is restored here based on KUB 32.9(+) rev. 8' (CTH 761.1.f). This is likely more than a purely descriptive designation of witchcraft and curse; it is likely that the ‘evil hand’ and ‘evil tongue’ were physically tied to the patient earlier in the course of the ritual, see CTH 761.1.b, § 5'.

**Obv. 6'**: The complex Sumerogram for ‘black pot of vegetable soup’ is read here for the first time; contrast Starke 1985, 88 x x SAR MI.

**Obv. 8'–10'**: For the restoration of a chain of merisms indicating relatives and social groups as potential sources of witchcraft, see for example KBo 29.3+ ii 2–4 (CTH 760.2). For additional parallels in Hittite texts and hypotheses about the pragmatic interpretation of these and similar pairs, see Mouton and Yakubovich 2019, 224–26. It seems probable that the pair of adjectives *tintinantiš tarupina[ntiš]* refers to the pot of vegetable soup or its content.

**Obv. 11'**: The form *du-wa-ša* is otherwise attested in KBo 29.34+ i 10' (CTH 770) in a context suggesting that this is a type of food. For its likely etymology and possible meaning ‘harvest, fruit’, see Rieken 2007, 296.

**Obv. 13'–16'**: The final sentence of this paragraph is the same as in KUB 32.9(+) obv. 7–10 (CTH 761.1.f), where it follows the *taluppi*-incantation. Consequently, one can formulate a hypothesis that the pragmatics of the incantation earlier in the paragraph is similar to that of the *taluppi*-incantation. A structural feature common to both in-

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§ 17''

25' The ritual patron spits (on) [... talupp]i-lump and [she says]:

26'–27' "[... he spa]t (out) [ju]dgment, curse, perjur[y ...]."

§ 18''

28' [...]. The rit[ual] patron [...]

29' [...]

cantations is the repeated use of negation, which is compatible with the assumption that cooking vegetable soup is conceptualized as an irreversible process, incompatible with the return of its ingredients to their original state. For a likely parallel in the Maštigga tradition, see KBo 39.8 iii 1–7 (Miller 2004, 80; see further Vol. 2, Section 4.3). Note that the seeds represent the locus of the miasma associated with the Storm-god of the Open Country in the Puriyanni tradition (CTH 758.1, § 14").

**Obv. 22'–23'**: This sentence presumably introduces the *taluppi*-incantation, identical to the one in KUB 32.9(+) obv. 3–6 (CTH 761.1.f) and § 15'' below, which is lost in the extensive lacuna. The frequent iteration of the *taluppi*-incantations represents a distinctive feature of CTH 761.

**Rev. 2'–3'**: The demarcation of two distinct clauses here is based on the parallel passage KUB 35.24+ obv. 19'–23' (CTH 761.1.c, §§ 6'–7'). It is clear, however, that the space here is not sufficient to restore all the forms corresponding to obv. 19'–23' of CTH 761.1.c. Consequently, one cannot rule out that here they were collapsed into a single clause on the tablet under discussion.

**Rev. 2'**: Restored on the basis of the closely parallel version CTH 760.1.c § 6'.

**Rev. 6'**: The structure of this paragraph is restored on the basis of KUB 35.43+ ii 27 (CTH 761.3.8). Since the specific animal functioning as the ritual substitute is never explicitly mentioned in the preserved part of CTH 761.1, its identity represents an element of interpretation (see further the general discussion of the content above).

**Rev. 9'**: Restored on the basis of KUB 35.43+ ii 34–35 (CTH 761.3.8).

**Rev. 11'–14'**: For the restoration of this blessing formula, see KUB 35.43+ ii 36–40 (CTH 761.3.8).

**Rev. 12'**: The pair *wa-aš-ši-na-an-za a-a-an-nu-un-na-an-za* occurs several times in CTH 761.1, but only here is it fully preserved. Both nouns must appear in dat.pl., in accordance with the argument structure of the predicate /mammanna-(i)/. Since the patient has just one body, we must be dealing with a kind of associative plural where both elements of a merism are pluralized through their close association with one another. The natural counterpart of /wassin(a/i)-/ ‘body’ is ‘soul’; therefore, we tentatively assume this lexical meaning for *a-a-an-nu-un-na-an-za*. Formally, this dat.pl. form is

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likely to belong to the paradigm of the noun /annuman-/- or perhaps /annumar/n-/-; see instr. [ẖu-i-du]-un-‘na-a-ti’ (KUB 35.44:9’), derived from /xʷidumar/n-/- ‘life’. For the irregular use of [a-pa-a-aš-ša-a]n-za-an-za with plural possessor, see the commentary to KUB 32.8(+) iv 13’ (CTH 759.10.b).

**Rev. 15’**: Note that the *taluppi*-object is introduced by the Hittite word *šēna* - in the Puriyanni tradition (CTH 758.1, § 7”), whereas the Kuwattalla tradition consistently deploys Hitt. *taluppi* -, presumably a loanword from Luwian. The term *šēna* - is used in the Kuwattalla tradition for various figurines but not for the *taluppi*-object.

**Rev. 17’–18’**: Note the consistent use of /karsammis/ with dependent nouns in the dative case in the Kuwattalli tradition, whereas the Middle Script tablet CTH 758.1, by

## CTH 761.1.e

### Table of Manuscripts

A KBo 29.15 162/q

### Transmission and Research History

This Middle Script fragment is found in Building A of Büyükkale. It was published in transliteration in Starke 1985, 166–67 as part of the “third ritual”. Alice Mouton attributed it to CTH 761.1 based on its paleographic features (see Fig. 2.17). The restoration of long lines, typical of single-columned tablets, confirms this attribution.

### Transliteration

§ 1’

A:1’ [i-šar-ú-i-la-ti-du-wa-an ḫu-i-nu-wa-aḫ-ḫa a-du-ut-ta ad-du-wa-li-in ḫa-at-t]a-‘aš-tar’-ri-i[n la-at-ta]

A:2’ [la-la-i-du-ut-ta pa-ap-ra-i-du-ut-ta ma-a-u-wa-ti pa-ar-ta-a-ti ḫar-ma-ḫa-ti] ar-pu-wa-na-t[i]

A:3’ [ma-an-na-ḫu-un-na-a-ti da-a-u-wa-aš-ša-an-za-ti ti-i-ti-i-ta-a-ti UZUŠÀ-t]i UZU NÍG.GIG-t[i]

A:4’ [12-ta-a-ti UZU ḫa-ap-pí-ša-ti]

§ 2’

A:5’ [la-la-i-du-ut-ta pa-ap-ra-i-du-ut-ta ta-pa-ru da-a-ta-ri-ia-am-ma-an ḫi-ru-ú-un] ‘e’-er-ḫu-wa-‘al’-l[i-ia-an pa-ri-it-tar-wa-al-li-ia-an ...]

A:6’ [...] ṣiṣa-[...]

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the sense in a quasi-parallel passage (KUB 35.54 ii 9'-10'). Following H. Craig belonging to the Puriyanni tradition, deploys the ablative-instrumental forms required Melchert (pers. comm.), we assume that Luw. /kars-(ti)/ 'to separate' governs the dative-case argument with an ablative function (source of separation), whereas the adjunct denoting the instrument of separation is always expressed by the ablative-instrumental case.

**Rev. 24**: See already CLL, 146 for the equivalence of this Luwian idiom with Hitt. *pangawaš lala*- ‘tongue of the community’. We believe that the literal interpretation ‘tongue of the multitude(s)’ (as per Starke 1990, 506) would yield a closer parallel to the Hittite expression than Melchert’s ‘tongue of the adults’. The implied base here is the adjective /ma(ja/i)-/ ‘many’, the cognate of Hitt. *mekki*- ‘many’, with or without secondary substantivization.

## Contents

§§ 1'-2' Incantation for removing impurity from the ritual patron's limbs by means of an animal acting as a substitute

The fragment is too small to be ordered vis-à-vis other fragments of the same tablet series with any degree of certainty; for a hypothesis, see Vol. 2, Section 5.3.

## Translation

§ 1'

1' ["I have made (it) run to his right, so that it took his evil te]rror.

2' [It takes it (away from) him, it carries it (away from) him with (its) four legs, head], forehead,

3' [snout, with the pupils of (its) eyes, with (its) hear]t, liver,

4' [twelve limbs]!

§ 2'

5'-6' [It takes (away from) him (and) carries (away from) him judgment, curse, perjury], intern[al (or) external, ...]!"

6' [...] horn [...]

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## Commentary

1': The translation of ‘evil terror’ was suggested in Laroche 1958, 102 (for a different interpretation of the same phrase, see Starke 1990, 390–93).

2': The body part /arpuwar/ always follows the head in the list of body parts typical of the formula under discussion. It is tentatively assigned the meaning ‘forehead’ because of the phrase *za-ar-wa-ni-ia-ti ar-pu-wa-na-a-ti* ‘with the horned *arpuwar*’ (vel sim) in KUB 35.43+ ii 13 (CTH 761.3.8). Note that /alalatt(i)-/ of unknown meaning replaces /arpuwar/ in other formulae (see the commentary to CTH 761.1.c obv. 8').

3': The restoration *da-a-u-wa-aš-ša-an-za-ti ti-i-ti-ta-a-ti* (lit. ‘pupils of (its) eyes’), as opposed to *da-a-u-wa-aš-ša-ti ti-ti-ta-a-ti* ‘eye-pupils’, is proposed for reasons of space and in conformity with the other attestations of this phrase in CTH 761.1.

## CTH 761.1.f

### Table of Manuscripts

A₁ KUB 32.9 242/b + 630/b + 596/b + 694/b + 543/b + 538/b + 292/b + 405/b + 636/b

A₂ (+) KUB 32.11 (+) 426/b

## Transmission and Research History

These are the fragments of a single-columned tablet, the ductus of which displays typical features of Middle Script. They were written by the same scribe as the rest of the texts grouped other CTH 761.1 (see Fig. 2.17). This join was already reported in Starke 1985; the position of the indirectly joined fragments vis-à-vis each other can be established rather precisely based on context. The further indirect join between KUB 32.9(+) and KUB 35.21, reported in Starke 1985, must be rejected after the collation of the original fragments (see further under CTH 761.1.d). The tablet comes from Building A of Büyükkale. According to the colophon, this is the third tablet of the

### Transliteration

§ 1

Obv.

A₁ obv. 1 [nu MUNUS§]U.GI iš-na-ḫaš pár-ku-i[n ta-lu-up-pí-in da-a-i na-an-ša-an A-NA BE-EL SÍSKUR]

A₁ obv. 2 [A-NA R]A-MA-NI-ŠU an-da ta-m[a-aš-zi nu te-ez-zi]

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5': See a similar restoration in KUB 35.21 rev. 1'-5' (CTH 761.1.d, § 10'').

6': This is the unique fragmentary attestation of Luw. /sawadar-/ ‘horn (for drinking)’ or its derivative in the Kuwattalla tradition. One wonders, however, whether it might be referentially identical to the Sumerogram SI.GU₄ (lit. ‘bull horn’), which occurs in a list of ritual implements in KUB 35.18(+) i 6’ (CTH 760.1.a) and also plays an important role in the Maštigga tradition (Miller 2004, 105–6). Unfortunately, it remains unclear how such an artifact fits into the passage under discussion.

ritual. The joined pieces were published in transliteration in Starke 1985, 87–90. A partial edition of the text (obv. 1–16), with a philological commentary and parallels, can be found in Kammenhuber 1986, 97–101. The colophon is edited in Waal 2015, 521.

## Contents

§§ 1–2 Pressing the *taluppi*-lump on the patient’s body, with its Luwian incantation

§ 3 Incantation for untying the effects of impurity

§ 4 Spitting on the *taluppi*-lump, with its Luwian incantation

§§ 5–6 Patient’s ritual ablution, with its Luwian incantation

§ 7’ Fragmentary Hittite passage, with its Luwian incantation

§§ 8’–9’ Patient’s ritual ablution, with its Luwian incantation

§ 10’ Colophon

For the difficulties of determining the position of this piece vis-à-vis other fragments of CTH 761.1, see Vol. 2, Section 5.3.

## Translation

### § 1

#### Obv.

1 [The Ol]d Woman [takes the] pur[e *taluppi*-lump] of dough.

1–2 [She] pres[ses it on the b]ody [of the ritual patron and says]:

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§ 2

A₁(+)₂ obv. 3 z[a-ú-i-n]a-aš ú-i-ši-ta ḫa-la-a-[li-iš] ṛta'-lu-up-pí-i[š a-ri-im-mi-ia-aš-ta ku-ra-at-ni]

A₁(+)₂ obv. 4 ka[r-ša]-am-mi-iš N[A₄]A[RA₅-ia-aš-ta gu]l-lu-uš-ta-a[n-ni kar-ša-am-mi-iš na-ú-wa-aš-ta]

A₁(+)₂ obv. 5 N̄A₄[AR]A₅ i-ti n[a-ú-wa-aš-ta gu]l-lu-uš-ta-a[n-ni i-ti na-ú-wa-aš-ta an-ta]

A₁(+)₂ obv. 6 ku-ra-[a]t-ni i-ti i[t²-...-a]n ma-a-ar-[da-a-ti du-u-pí-ti na-a-ú-wa ...]

§ 3

A₁(+)₂ obv. 7 ni-i-ša-an ḫa-pí-ti ma-a[l-ḥa-aš-ša-aš-ši-in] EN-an a[d-du-wa-li-iš EME-iš]

A₁(+)₂ obv. 8 ad-du-wa-li-iš i-iš-[ša-ri-iš ta-pa-ru-wa-aš-ši-iš da-a-ta-ri-ia-am-na-aš-ši-iš EME-iš]

A₁ obv. 9 ḫi-ru-ta-aš-š[i]-iš EME-i[š MU.KAM-iš ad-du-wa-li-iš ITI.KAM-aš ad-du-wa-li-iš]

A₁ obv. 10 wa-aš-pa-an-ta-aš-[š]i-in-zi e-[er-ḥu-wa-an-zi ma-ia-aš-ši-iš EME-iš]

§ 4

A₁ obv. 11 nu MUNUSŠU.GI pár-k[u-in ta-lu-up-pí-in A-NA BE-EL SÍSKUR pa-ra-a e-ep-zi]

A₁ obv. 12 na-an al-la-[pa-aḥ-ḥi nu MUNUSŠU.GI ki-iš-ša-an te-ez-zi a-aḥ-ra-an wa-aḥ-ra-an ta-ap-pa-a-at-ta]

A₁ obv. 13 ta-pa-ru da-a-ta-ri-ia-a[m-ma-an ḫi-ru-ú-un ma-a-ia-aš-ši-in EME-in] t[ap-pa-a-at-ta]

§ 5

A₁ obv. 14 nu MUNUSŠU.GI iš-na-a-aš pár-k[u-in ...]

A₁ obv. 15 A-NA BE-EL SÍSKUR pa-ra-a e-[ep-zi ...]

§ 6

A₁ obv. 16 [i-li-i]l-ḥ[a]-i-t[i] ṛma-al-ḥa'-aš-š[a-aš-ši-iš ...]

§ 7'

Rev.

A₁ rev. 1' nu [...]

A₁ rev. 2' a-a[ḥ-ra-an wa-aḥ-ra-an ...]

A₁ rev. 3' ma-a-[ia-aš-ši-in EME-in ...]

§ 8'

A₁ rev. 4' nu MUNUSŠU.G[I ...]

A₁ rev. 5' a-ar-[ri'n[u] M[UNUSŠU.GI k]i-iš-ša-a[n te-ez-zi]

§ 9'

A₁ rev. 6' i-li-il-ḥa-a-i-ti m[a-al]-ḥa-aš-ša-aš-ši-iš [EN-aš t]a-pa-ru da-a-[ta'-[ri-ia-am-ma-an]

A₁ rev. 7' ḫi-ru-ú-un ma-a-ia-a[ṣ-ši-i]n EME-in pa-[aš ḫa-la-a-l]i-iš a-aš-du ma-a[l-ḥa-aš-ša-aš-ši-iš EN-aš]
§ 2

3 "H[ere] (has) appeared the pur[e] taluppi-lump.

3-4 [It] (has been) se[parat]ed [(by) cutting from the raised cut-off piece],

4 [it (has been) separated from the m]i[llston]e (and) the [rol]li[ng tool].

4-5 [It] will [not] go (back to) the [millst]one, [it will] n[ot go (back) to the roll]ing tool,

5-6 [it] will [not] go (back) to the cut-off piece. [One strikes ... with] word[s ... not ...].

§ 3

7-10 May the e[vil tongue], the evil ha[nd, the tongue of judgment, curse], the tongu[e] of perjury, [bad year, bad month], the int[eriors] of the shro[u]ds, [the tongue of the multitudes] not bind the ri[tual] patron!"

§ 4

11 The Old Woman [holds] the pur[e taluppi-lump toward the ritual patron].

12 [He] spi[ts] (on) it [and the Old Woman says thus: "He spat (out) woe (and) pain",

13 [he] s[pat (out)] judgment, curs[e, perjury, the tongue of the multitudes]."

§ 5

14 The Old Woman [...] the pur[e ...] of dough.

14-15 [She] ho[lds ...] toward the ritual patron. [...]

§ 6

16 "The ritu[al ...] is [w]as[h]ing him[self ...]"

§ 7'

Rev.

1' [...]

2' "[...] wo[e (and) pain ...],

2'-3' [... the tongue of the] multi[tudes]."

§ 8'

4' The Old Woma[n ...]

4'-5' [...] washes [...] an[d the] O[ld Woman says t]hu[s]:

§ 9'

6' "The r[i]tual [patron] is washing himself (from) [ju]dgment, cur[se],

7' perjury, the tongue of the multi[t]u[des]. So may the ri[tual patron] be [pu]re

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A₁ rev. 8' ma-a-aš-ša-na-an-za pár-ra-a[n a]d-du-wa-la-ti EM[E-ti ad]-du-wa-la-ti i-iš-š[a-ra-ti]

A₁ rev. 9' ta-pa-ru-wa-aš-ša-an-za-t[i d]a-a-ta-ri-ia-am-[na-aš-ša-a]n-za-ti ḫi-ru-ta-aš-ša-a[n-za-ti]

A₁ rev. 10' ma-a-ia-aš-ša-an-za-ti EME-ti

§ 10'

A₁ rev. 11' DUB.3.KAM ŠA ṣKU-WA-TAL-LA MUNUS SUHUR.LÁ Ú-UL QA-TI

A₁ rev. 12' [m]a-a-an an-tu-uḫ-ša-an GAL-li a-ni-u-ur a-ni-ia-mi

## Commentary

**Obv. 1-2:** Restored after KUB 35.21 rev. 15'-16' (CTH 761.1.d); see also KUB 35.71+ ii 12-14 (CTH 759.12). For a slightly different restitution, see Starke 1985, 87 and Kammenhuber 1986, 98. The gesture of pressing a purificatory/healing substance on the patient's body is also attested in Arzawa rituals, such as that of Huwarlu (CTH 398 § 8; Bawanypeck 2016: a lump made of vegetal ash) and that addressed to the tutelary deity of the *kurša-bag* (CTH 433.1 § 2'; Bawanypeck 2005, 73: a *taluppi*-lump of clay). Another attestation of the same gesture comes from the text of the ritual of Hebattarakki, likely a practitioner from Mukiš (for an edition of the text, see Melzer and Görke 2016). An analysis of this gesture can be found in Strauß 2006, 60-61.

**Obv. 3-6:** For the restoration of this paragraph, see KUB 35.21 rev. 17'-20' (CTH 761.1.d) as well as CTH 761.1.c, § 10". While certain lacunae cannot at present be filled, the general sense of the incantation appears to be clear: it underscores the irreversible character of separating the *taluppi*-object from the tools of its production, which metaphorically stands for the irreversible character of removing the miasma from the ritual patron. Thus, the emphasis of the *taluppi*-incantation in CTH 761 is different from CTH 758; pragmatically, it resembles more closely the incantation involving water and salt in the Puriyanni ritual (see e.g. CTH 758.1, § 23"). Note also the consistent use of /kurattar-/ 'cutting' in CTH 761 vs. /kuramman-/ 'cutting' in CTH 758.

**Obv. 3:** Kammenhuber (1986, 98) reads [za-a-ú-i-n]a-aš at the beginning of the line, contra Starke (1985, 87), who prefers [za-ú-i-i]a-ʿaš'. Based on the collation of the original tablet, the height of the vertical is more compatible with a NA sign (see the other signs NA and IA from the same tablet).

**Obv. 4:** Starke (1985, 87) and Kammenhuber (1986, 98) read n[a-ú]-w[a-aš-ta] instead of N[A4]A[RA5-ia-aš-ta], which is, however, not supported by the traces visible on the tablet. The NA₄ sign is written over an erasure.

**Obv. 6:** Starke (1985, 87) reads ku-ra-[a]n-ni at the beginning of the line. However, after collation of the original tablet, the traces seem to match better with a reading AT (trace of a low horizontal), while the form /kuranni/ would be unparalleled in our corpus.
8'–10' from the [e]vil tong[ue, the e]vil han[d], from (the tongue) of judgment, cur[s]e, from (the tongue) of perjur[y], from the tongue of the multitudes in the presenc[e] of the deities!”

§ 10'

11' Third tablet of Kuwatalla, the female attendant. Not finished.

12' [W]hen I perform the Great Ritual for a person.

**Obv. 7–10:** For the restoration of this paragraph, see KUB 35.21 obv. 11’–16’ and rev. 21’–24’ (CTH 761.1.d). For the metaphor of evil as a bond that restrains the patient, see Marcuson 2016, 359–63 and Puértolas Rubio 2020, 140–44.

**Obv. 8–9:** For the triad of ‘judgment’, ‘curse’, and ‘perjury’, which is peculiar to the corpus of the Kuwattalla tradition, see Mouton and Yakubovich 2019, 212–13 fn. 6. Although the term /tabaru-/ derived from the Luwian verbal stem /tabar-/ ‘to rule’ is the simplest formal solution available, it is not necessarily conducive to assigning a specific meaning to this noun. In Mouton and Yakubovich 2019, we preferred the translation ‘manipulation’, while here we rather opt for ‘judgment’ (lit. ‘ruling’), which seems to agree better with the concept of a curse as a punishment for perjury and thus represents a better match to the other two members of the same triad. Certainty, however, can be reached only by identifying a parallel formula in a related Near Eastern tradition. See the agnostic stance of Melchert 2023 regarding the meaning of this noun ‘(something evil)’.

**Obv. 10:** For an analysis of /waspantassintsi irxʷantsi/, see Mouton and Yakubovich 2019, 216–17. The Luwian stem /waspa-/ may mean either ‘clothes’ or ‘shroud’, just as its Hittite cognate *wašpa-* does (see Yakubovich 2016b, 470 fn. 22). In this context, however, the second meaning appears to yield a more satisfactory sense, because ‘the interiors of the shrouds’ likely represent a euphemistic or taboo designation of the *nak-kiu*-spirits, whose connection with death is addressed in Mouton 2020b. These spirits are directly mentioned in a number of rituals belonging to the Kuwattalla tradition, but not in CTH 761.

**Obv. 11:** Restored after KUB 35.21 obv. 17’–18’ (CTH 761.1.d).

**Obv. 12–13:** The incantation accompanying spitting out the miasma is restored after KUB 35.43+ ii 29–30 (CTH 761.3.8) and KBo 29.3+ iii 24’–25’ (CTH 760.2). Note, however, that in CTH 761.1 it always consists of two clauses, whereas other rituals of the Kuwattalla tradition suppress the second predicate /tappatta/, which must be regarded as their common innovation. The restoration of *t[a-ap-pa-a-at-ta]* is based on the inspection of a photograph of the tablet.

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GREAT RITUAL, 2ND GROUP

CTH 761.2.1.a

Table of Manuscripts

A₁ KUB 35.49 384/e

A₂ (+) KBo 9.147 (+) 63/n

A₃ (+) KUB 32.6 (+) 4/b

Transmission and Research History

All three fragments of this Middle Script tablet were found in Büyükkale (Buildings A and H). Their indirect join was proposed by Alice Mouton and Ilya Yakubovich within the framework of the Luwili Project, based on the distinct similarity of their ductus (see Fig. 2.18) and the possibility to align all of them with the parallel version KBo 29.3+ (see the commentary). After the collation of the original fragments, all the indirect joins seem plausible. Fragment A₁ corresponds to the preserved parts of columns one and four, fragment A₂ corresponds to the preserved part at the beginning of column two, and fragment A₃ corresponds to the preserved part of column three. All three fragments were published in transliteration in Starke 1985 as belonging to the “third ritual”; see Starke 1985, 150–51 (A₁), 158 (A₂), and 159 (A₃).

Transliteration

§ 1'

Obv. i

A₁ i 1' [...-a]n²⁻'na' x[...]

A₁ i 2' [...] pár-ra-i-ia⁻'a'⁻[ti ḪUR.SAGMEŠ-ti ...]

A₁ i 3' [... za?]⁻-re-e-ia-ti x[...]

A₁ i 4' [...] šar-ra ḫa-at-t[a-...]

A₁ i 5' [ta-pa-ru ta-ta-ar]-ri-ia-a-am-ma-an [ḫi-i-ru-ú-un]

A₁ i 6' [pu-ú-wa-⟨ti⟩-il pa-ri-i]a-na-al-la-an AMA-[ia-an ta-a-ti-ia-an]

A₁ i 7' [na-a-ni-ia-an NIN-i]a-an ḫu-tar-li-i-ia-[an GÉME-ia-an]

A₁ i 8' [Lū]u-u-la-ḫi-ia-an] Lūḥa-a-pí-i-ri-ia-an k[u-wa-ar-ša-aš-ša-an]

A₁ i 9' [... tu-ú-l]i-i-ia-aš-ša-an [...]

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Contents

§§ 1'-2' Incantation for relocating impurity to remote locations

§ 3" Conjuration addressed to the Sun-goddess of the earth

§§ 4"-5" Manipulations with two dough figurines and colored wool strips

§§ 6"-7"' Ritual patron's spitting, with its Luwian incantation

§ 8"' Unclear

§ 9"' Unclear incantation

§§ 10""-12"' Incantation for the destruction of impurity in manifold ways

§ 13"' Ritual patron's spitting

This is the first tablet of an archaic version of the Great Ritual, while several more
fragments written in the same ductus are likely to reflect additional tablets belonging
to the same tablet series. Although the parallels between the preserved parts of the
present tablet and those of KBo 29.3+ (CTH 760.2) are reasonably close, there is no
doubt that the text under discussion reflects an older layer of the Kuwattalla tradition.

Translation

§ 1'
Obv. i

1' "[...}

2' [...] from the high [mountains, ...]

3' [...] from [the deep va]lleys, [...]

4' [...]

5' [judgment, cu]rse, [perjury],

6'-9' [past (or) fut]ure, (the tongue) of the mothe[r (or) the father, of the brother (or) the sist]er, of a male (or) [female servant, of mountain-dwellers] (or) de-sert-dwellers, of an a[rmy (or) assem]bly [...].
§ 2'

A₁ i 10' [an-ta-at-ta a]-a[r]-la-nu-wa-at-ta pár-r[a-ia-an-za HUR.SAGMES-za]

A₁ i 11' [o o-lu-pa-ia-a]n-za za-re-e-ia-an-za I₇[MEŠ-an-za Ú.SALHA-an-za]

A₁ i 12' [ú-i-da-an-za]

End of col. i

§ 3"

Obv. ii

A₂ ii 1' [a-an ti-ia-am-ma]-r'aš-ši'-[iš DUTU-za da-ra-ú-id-du]

A₂ ii 2' [ú-u]t-rna-aš-ši'-in ḥi-i[š-ḥi-ša-aš-ši-in ta-pa-ru-wa-aš-ši-in]

A₂ ii 3' [t]a-ta-ar-ri-ia-a-[am-na-aš-ši-in ḥi-i-ru-ta-aš-ši-in EN-an]

§ 4"

A₂ ii 4' [nu' MUNUSŠU.GI 2 š[e-e-nu-uš iš-na-aš A-NA BE-EL SÍSKUR]

A₂ ii 5' ŠA-PAL GİRMES-š[ U da-a-i DUGKU-KU-UB KAŠ-ma A-NA GISHBANŠUR AD.KID]

A₂ ii 6' pé-ra-an kat-ta [da-a-i]

§ 5"

A₂ ii 7' nu SÍG SA₅ SÍ[G ZA.GİN SÍG SIG₇.SIG₇-ia an-da ta-ru-up-pa-an]

A₂ ii 8' na-at MUNUSŠU.G[I ...]

A₂ ii 9' [nu] QA-TEMES-š[ ŠU' [...]

A₂ ii 10' [ha-ma-a]n-ki š[a²-...]

§ 6"

Rev. iii

A₃ iii 1' [na-aš-ši-kán MUNUSŠU.GI še-er a]r-h[ a wa-aḥ-nu-uz-zi]

A₃ iii 2' [nam-ma-aš A-NA BE-EL SÍSKUR pa-ra-a [e-ep-zi]

A₃ iii 3' [nu-uš-ša-an BE-EL SÍSKUR kat-ta a]l-la-ap-pa-[aḥ-ḥi]

A₃ iii 4' [MUNUSŠU.GI-ma kiš-an ḥu-uk-z]i

§ 7"

A₃ iii 5' [a-aḥ-ra-an wa-aḥ-ra-an] tap-pa-a-at-ta [ta-a-pa-ru]

A₃ iii 6' [ta-ta-ri-ia-am-m]a-an ḥi-i-ru-ú-u[n ma-a-ia-aš-ši-in EME-in]

§ 8"

A₃ iii 7' [... pa-ra]-r'a' pé-e-da-i [...]

A₃ iii 8' [...] r'a'-pu-u-uš-rša' x[...]

§ 9"

Rev. iv

A₁ iv 1 [...] EMEMES-in-zi [...]

A₁ iv 2 [...] in-zi tar-pa²-tar²-pí-i-x[...]
§ 2'

10' He has r[e]located [them] to the hig[h mountains],

11' [dee]p valleys, watercours[es, meadows],

12' [lakes]."

End of col. i

§ 3"

Obv. ii

1' “[May the Sun-goddess of the ea]rt[h deliver him],

2'–3' [(namely) the lord of (evil) w]ords, tr[ap(s), judgment, c]urs[e (or) perjury]!”

§ 4"

4'–5' The Old Woman [places] the two fi[gurines of dough] at the feet [of the ritual patron],

5'–6' but [she places the jug of beer] in front of [the wickerwork table].

§ 5"

7' Red wool, [blue] wo[ol, and yellow/green wool (are) intertwined].

8' The Old Woma[n ...] it.

9' [...] his hands [...].

10' She [han]gs [...].

§ 6"

Rev. iii

1' [The Old Woman waves them over him].

2' [Then she holds them] toward [the ri]tual [patron],

3' [so that the ritual patron s]pit[s on (them)].

4' [The Old Woman conjure]s [thus]:

§ 7"

5' “He spat (out) [woe (and) pain, judgment],

6' [curs]e, perjur[y, the tongue of the multitudes].”

§ 8"

7' [...] carries [ou]t [...].

8' [...] those too [...].

§ 9"

Rev. iv

1 "[...] the tongues, [...}

2 [...] the tongues *tarpatarpi*– [...].

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§ 10''''

A₁ iv 3 [...]⁻¹ta-a-at-ta-aš pa-aḫ-ḫi-it-ta-ru [...]

A₁ iv 4 [...] ṛa¹-ad-du-wa-a-li-iš i-iš-ša-ri-iš x[...]

A₁ iv 5 [...]ta-ru-u-i-it-ta-ru pa-du-ú-ki-la-a-at-ta-[aš ...]

A₁ iv 6 [...](-)r'a?⁻¹-at-ta-aš ša-aš-la-at-ta-ru ḫal-la-t[a...]

A₁ iv 7 [...]⁻¹ta'-ru tar-pa-tar-pa-at-ta-pa-aš ḫa-la-⁻¹la'[-...]

§ 11''''

A₁ iv 8 [a-ad-du-wa-a]-li-iš EME-iš a-ad-du- wa-a'-li-[iš i-iš-ša-ri-iš]

A₁ iv 9 [a-ad-du-wa]-r'a'-li-iš da-a-u-i-iš a-ad-du-wa-a-l[i-iš o-ar-ḫa-iš]

A₁ iv 10 [hā?⁻²-a?⁻²ni?⁻²i]a-a-ti-iš MU.KAM-iš

§ 12''''

A₁ iv 11 [ta-pa-ru-wa]-r'a'-aš-ši-i[š] ta-ta-ar-ri-ia-a-a[m-na-aš-ši-iš]

A₁ iv 12 [ḫi-i-ru-ta-aš-ši-iš] a-aš-ši-ú-wa-an-ta-at-t[a-na-aš-ši-iš EME-iš]

A₁ iv 13 [u-la-an-ta-al-li-iš ḫu]-i-it-wa-a-li-iš pu-[ú-wa-ti-li-iš]

A₁ iv 14 [pa-ri-ia-na-al-li-iš A]MA-iš ta-a-ti-i-i[š na-a-ni-iš NIN-i-iš]

A₁ iv 15 [ir-i-iš GEME-i-iš Lūlu-u-la-ḫ]i-iš Lūhā-a-p[í-ri-ri-i-iš]

A₁ iv 16 [ku-wa-ar-ša-aš-ši-iš tu-ú-l]i-ia-aš-ši-iš m[a-a-ia-aš-ši-iš EME-iš]

§ 13''''

A₁ iv 17 [nu-uš-ša-an BE-EL SÍSKUR kat-ta al-l]a-pa-aḫ-ḫi

A₁ iv 18 [MUNUSŠU.GI-ma ki-iš-ša-an ḫu-u-u]k-zi

## Commentary

i 1'–12': These lines are restored after KUB 35.45+ ii 1–10 (CTH 760.2).

ii 1'–6': These lines are restored after KUB 35.45+ ii 25–30 (CTH 760.2).

ii 7'–10': The content of this paragraph partially overlaps with the equally badly preserved passage KUB 35.45+ ii 31–34 (CTH 760.2). For the tentative interpretation of the ritual act, see the commentary there.

ii 10': Starke 1985, 158 reads kat-[...] at the end of the line. This reading matches well with the sign drawn on the copy of the tablet. Nevertheless, the traces visible on the tablet are different from the GAD sign in ii 6', showing a structure closer to a ŠA sign.

iii 1'–6': These lines are restored after KUB 35.45+ iii 20'–25' (CTH 760.2).

iv 3–7: This paragraph contains various negative wishes concerning the evil hand, and possibly some additional miasma. The mentioned entity is repeatedly expressed by the clitic pronoun /=as/, which is added to dative-case nouns denoting various calamities it is expected to undergo. Reichardt (1998, 142) correctly doubts whether this formula can be considered a genuine curse, given that it is directed against impurity
§ 10''''

3-4 May the evil hand burn in [...]!

4-5 May [it ...] be [tu]rned to wood!

5 [May it ...] in *padugilatta*-!

6 May [it ...] be šašla-ed [...]!

6-7 May [it ...]!

7 [May it ...] in *tarpatarpa*-!

§ 11''''

8 [The evi]l tongue, the evil [hand],

9 [the ev]l eye, the evi[l ...],

10 the [ba]d year.

§ 12''''

11-12 [The tongue] of [judgm]ent, curs[e, perjury], miser[y],

13 [of the dead (or) the li]ving, pa[st (or)]

14 [future, of the m]other (or) the fathe[r, of the brother (or) the sister],

15 [of a male (or) female servant, of mountain-dwel]lers (or) the desert-d[wellers],

16 of [an army (or) assem]bly, [the tongue of the] mu[ltitudes]."

§ 13''''

17 [The ritual patron s]pits [on (it)].

18 [The Old Woman conjur]es [thus].

instead of a person. This passage should rather be understood as a wish for the neutralization of impurity, addressed to the gods.

**iv 2:** /tarpatarpi-/ is probably a verbal form cognate with /tarpatarpatt(a)-/ in iv 6-7. This reduplicated formation arguably represents a derivative of /tarp(a)i-(di)/ 'to attack' and therefore probably has a negative meaning.

**iv 3:** The meaning of the verb /paxxi-/ 'burn' is proposed based on another occurrence of the same verbal root in KBo 47.136:10' (CTH 763.2.13; see the commentary ad locum).

**iv 6-7:** As per the discussion above, the noun /tarpatarpatt(a)-/ probably denotes some sort of calamity. It may be derived from the reduplicated form of the verb /tarpa-/ 'to tread, trample', or possibly /tarp(a)i-(di)/ 'to attack'. It is remarkable, however, that the associated verb *ha-la'-la'-[...]* is probably related to /xalal(i)-/ 'pure'. H. Craig Melchert (pers. comm.) suggests that the likely subject of this clause is *hal-la-t[a(-)...]* and that this noun is related to /xallis-/ 'defilement'. If so, one can envisage a wish that an impure substance may undergo purification by violent means.
## CTH 761.2.1.b

### Table of Manuscripts

A DBH 46/2.33 Bo 4700

### Transmission and Research History

The ductus of this Middle Script fragment, identified as part of the Kuwattalla tradition in Sasseville 2020a, 53, shows non-trivial resemblance to that of other fragments classified under CTH 761.2.1, as noted by Alice Mouton (see Fig. 2.18). The fragment was first published in transliteration in Akdoğan 2016, 19–20. The exact find spot of the fragment remains unknown, but based on its attribution one can conjecture that it was Büyükkale.

### Transliteration

§ 1'

A:1' [...] ku-[...]

A:2' [...] UZ]U wa-al-l[a-...]

A:3' [...] EGI]R²-an-ta x-x[...]

§ 2'

A:4' [...] 1 NINDA.SIG ŠAL-MU da-a-i [...]

A:5' [...] še-e]r da-a-i še-er-ma-aš-ša-an GEŠTI[N ...]

A:6' [...] nam-ma-az MUNUSŠU.GI EGIR-an-da

A:7' [GIS la-aḫ-ḫur]-nu-uz-zi te-pu da-a-i an-da-ma-š[a-an?]

A:8' [SÍG ... SÍ]G SAṣ iš-ḫi-ia-a-an-[te-eš]

§ 3'

A:9' [...] A-NA B]E-EL-TI SÍSKUR pa-ra-a e-ep-[zi]

A:10' [še-er-ma-aš-ša-an BE-E]L-TI SÍSKUR QA-TAM pa-ra-a [da-a-i]

A:11' [MUNUSŠU.GI-ma lu-ú-i-li a]n-da ki-iš-ša-an me-e-ma-[i]

§ 4'

A:12' [ku-iš-tar ma-al-ḫa-aš-š]a-aš-ša-an-za-an E[N-ia] 'a¹-a[d-du-wa-al]

A:13' [a-an-ni-ti ... EN-i]a-aš-ša-ra-a ku-w[a-...]

A:14' [...]-a²-aš 'iš'-x-x[...]

A:15' [...] 'i¹-[...]
Contents

§ 1' Unclear Hittite passage; a shank is mentioned

§ 2' Food offering and mention of leafy branches with attached threads

§§ 3'-4' The ritual patroness lays hands on a food offering, with its Luwian incantation

The place of this fragment within the structure of the ritual cannot be precisely determined, but the topos of attached threads is rather compatible with being its initial part (see the attached colored wool strips in CTH 761.2.1.a, § 5").

Translation

§ 1'

1' [...]

2' [...] shan[k ...]

3' [... after] ward [...].

§ 2'

4' [...] takes one whole flat bread

4'-5' [and] she places [it on to]p of [...].

5'-6' On top, [she pours] win[e ...]. Then, afterward, the Old Woman

7' takes a small amount of [leafy bra]nches.

7'-8' Furthermore, [... wool] (and) red [wo]ol (are) boun[d] (to them) o[n top].

§ 3'

9' [She] hold[s ...] toward the ritual [p]atroness

10' [and] the ritual [pa]troness [places] (her) hand [on] (it).

11' [A]t the same time, [the Old Woman] speak[s] thus [in Luwian]:

§ 4'

12'-13' "[Whoever has made] ev[il (things) against the rit]ual pat[ron],

13' [...] to the [lady ...]

14' [...]

15' [...]"

DOI: 10.13173/9783447119955.1.232

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## Commentary

9': This is the sole fragment within the Kuwattalla tradition that explicitly refers to the ritual patroness (BĒLTI SÍSKUR). Yet, the mention of multiple ritual patrons occurring in several other fragments (see for example CTH 759.1, CTH 759.3) is compatible with the assumption that these texts were likewise adapted to the needs of married couples or even extended families.

## CTH 761.2.1.c

### Table of Manuscripts

A KUB 35.34 Bo 6582

### Transmission and Research History

The exact find spot of this Middle Script fragment is unknown, although it might be Büyükkale. The fragment partially preserves a right column of a double-columned tablet. Its ductus displays non-trivial similarities to that of other fragments classified under CTH 761.2.1 (see Fig. 2.18), which suggests that they reflect one and the same tablet series. The fragment was published in transliteration in Starke 1985, 173–74 as belonging to an unspecified “Old Woman” ritual.

### Transliteration

§ 1'

Right column

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

A r.col. 2' [MUNUS]rŠU'.GI-ma ki-iš-rša-an' [me-ma-i]

§ 2'

A r.col. 3' ša-ap-pa-ta-am-mi-im-ma-ti-t[i ...]

A r.col. 4' tu-u-um-ma-a-ta-i-im-mi-iš ku-x[...]

A r.col. 5' nam-ma ŠAH.TUR-ia ÉSAGHA-aš še-er x[...]

A r.col. 6' na-an a-pí-ia ḫar-kán-zi

§ 3'

A r.col. 7' MUNUSŠU.GI-ma-az EGIR-an-da nam-ma pár-ku-i[n ta-lu-up-pí-in]

A r.col. 8' [d]a-a-i na-an-ša-an A-NA BE-EL SÍSKUR rA-NA' [RA-MA-NI-ŠU]

A r.col. 9' [an-d]a QA-TAM-MA-pát ap-pí-iš-ke-ez-zi me-mi-iš-[ke-et-ma]

A r.col. 10' [hā-a]n-te-ez-zi pal-ši ma-aḥ-ḥa-an ki-nu-na QA-TAM-[MA-pát me-ma-i]

DOI: 10.13173/9783447119955.1.232

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13': The restoration [EN-i]a-aš-ša-ra-a 'to the lady' is tentative but derives support from the mention of the ritual patroness in the immediately preceding context. From the morphological viewpoint, the dative form [EN-i]a-aš-ša-ra-a represents a derivative of EN-ia- 'lord' endowed with the feminine suffix /-sara-./

Contents

§§ 1'-2' Rite involving a piglet, with its Luwian incantation

§ 3' Pressing the *taluppi*-lump on the patient's body. Pouring oil.

§ 4' Repeated ablution of the ritual patron

§ 5' Unclear

The use of the heterogram *BE-EL* SÍSKUR as the designation of the male patient must be compared with *BE-EL-TI* SÍSKUR used for the female patient in CTH 761.2.1.b. Apparently, the tablet series under discussion features a version of the Great Ritual meant for a married couple. The reference to a rite involving a piglet is consistent with the fragment belonging to the central part of the ritual.

Translation

§ 1'

Right column

1' [...]

2' and the [O]ld Woman [speaks] thus:

§ 2'

3' "By sevenfold [...]

4' glorified [...]."

5' Then, [...] the piglet over the pits

6' and they keep it there.

§ 3'

7'-8' Then, the Old Woman [t]akes back the pur[e *taluppi*-lump]

8'-9' and she presses it on the [body] of the ritual patron in the same way.

9'-10' The way she spo[ke] the [f]irst time, now, [she speaks exactly] in the same wa[y].

DOI: 10.13173/9783447119955.1.232

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A r.col. 11' [nam-m]a-an-ša-an A-NA DUGDÍLIM.GAL ì kat-ta d[a-a-i]

§ 4'

A r.col. 12' [EGIR-an]-da-ma-az ú-i-te-na-aš DUGGA[L.GIR₄ da-a-i]

A r.col. 13' [nam-m]a-an A-NA BE-EL SÍSKUR [pa-ra-a QA-TAM-MA-pát e-ep-zi]

A r.col. 14' [nu-za] BE-EL SÍSKUR [QA-TI-ŠU a-ar-ri MUNUSŠU.GI-ma QA-TAM-MA-pát]

A r.col. 15' [me-ma-i] ḫa-an-ʿte-ezʾ-z[i pal-ši ma-aḫ-ḥa-an me-mi-iš-ke-et]

§ 5'

A r.col. 16' [...] x x x [...]

## Commentary

**r.col. 3'–4'**: The fragmentary Luwian incantation is unclear. A very tentative translation of individual forms is based on etymological considerations and mostly follows CLL. It is tentatively assumed that *tu-u-um-ma-a-ta-i-im-mi-iš* is a participle from /tummant(a)i-<sup>(di)</sup>/ ‘to make known, glorify’.

**r.col. 5'–6'**: Pig sacrifice in ritual pits is a known feature of Kizzuwatna rituals (see Haas 2003, 415–25, Collins 2006, 174–75, and Mouton 2019b). However, the last clause of § 2' is also consistent with the hypothesis that the piglet is alive at this point.

**r.col. 7'–10'**: For the presentation of the *taluppi*-lump and the accompanying incantation, see KUB 35.21 rev. 15'–27' (CTH 761.1.d, §§ 14''–17''). The use of the verb *ap*-

# CTH 761.2.1.d

## Table of Manuscripts

A KUB 35.69 839/c

## Transmission and Research History

This Middle Script fragment was found in Building A of Büyükkale. Its ductus shows specific parallels with the other fragments grouped under CTH 761.2.1 (see Fig. 2.18), while other parameters (layout, find spot etc.) do not contradict the assumption that we are dealing here with a single tablet series consisting of multiple tablets. The collation of the original fragments revealed a particular similarity between KUB 35.69 and KUB 35.82 (CTH 761.2.1.e). They display the same signs' size and fabric traces, absent in the rest of the fragments grouped under CTH 761.2.1. Therefore, it is highly

DOI: 10.13173/9783447119955.1.232

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11' [Th]en, [she] p[laces] oil into a large bowl.

§ 4'

12' [Afterwa]rd, [she takes the ceramic] cu[p] of water

13' [and th]en [she holds] it [toward] the ritual patron [exactly in the same way].

14' The ritual patron [washes his hands].

14'-15' [The Old Woman speaks exactly in the same way],

15' [as she spoke] the firs[t time].

§ 5'

16' [...]

pí-iš-ke-ez-zi for pressing an object to the patient's body finds a parallel in KBo 47.290 (CTH 761.2.2.b), while CTH 761.1 uses *ta-ma-aš-zi* in the same function.

**r.col. 11'**: See the explicit reference to pouring olive oil and honey in KUB 32.8(+) iii 20'-21'. In contrast, the Sumerogram 1 in its use with reference to animal fat seems always to be accompanied by the determinative UZU in the Kuwattalla tradition.

**r.col. 12'-15'**: For the ritual ablution with water and the accompanying incantation, see KUB 32.9(+) rev. 4'-10' (CTH 761.1.f, §§ 8'-9').

plausible that they represent indirect joins. The fragment was published in transliteration in Starke 1985, 183 as belonging to an unspecified "Old Woman" ritual.

## Contents

§ 1' Unclear incantation

§§ 2'-3' Ritually treating the patient's patron gods in succession, with its Luwian incantation

§ 4' Unclear incantation

Since the fragment CTH 761.2.1.c also makes reference to oil, it is possible, although not provable, that the two fragments were situated close to each other in the text of the ritual. If the parallel with KUB 9.6+ ii 5-16 (the sixth tablet of CTH 759.1) holds (see the commentary), this is an argument for attributing the fragment under discussion to the second half of the ritual.

DOI: 10.13173/9783447119955.1.232

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Transliteration

<table><tr><td></td><td>§ 1'</td></tr><tr><td>A:1'</td><td>[...]x-mi'-x x [...]</td></tr><tr><td>A:2'</td><td>[...]x a-an-t[a ...]</td></tr><tr><td>A:3'</td><td>[...]-ru</td></tr></table>

<table><tr><td></td><td>§ 2'</td></tr><tr><td>A:4'</td><td>[nu DINGIRMES] ḫu-u-ma-an-du-uš i[r-ḫa-iz-zi]</td></tr><tr><td>A:5'</td><td>[nam-ma-kán E]GIR-an-da ki-iš-ša-an me-m[a-i]</td></tr></table>

<table><tr><td></td><td>§ 3'</td></tr><tr><td>A:6'</td><td>[pa-a pu]-na-ti-in-zi ma-al-ḫa-aš-ša-a[š-ši-in-zi EN-zi DINGIRMES-in-zi]</td></tr><tr><td>A:7'</td><td>[o-o-i]a-an ma-an-na-u-wa-al-la-a-i-i[m-mi-in-zi a-ša-an-du]</td></tr><tr><td>A:8'</td><td>[ma-al-ḫa-a]š-ša-aš-ši-iš-pa EN-aš ta-r'a'-[i-na-ti ma-al-li-ta-ti]</td></tr><tr><td>A:9'</td><td>[ma-an-na-u-wa-a]l-la-a-i-im-mi-iš a-aš-[du]</td></tr><tr><td>A:10'</td><td>[...]x a-an-ta l̂-i LÀL-r'i' [...]</td></tr></table>

<table><tr><td></td><td>§ 4'</td></tr><tr><td>A:11'</td><td>[...]x x x ta-a-u-e-[ia-an ...]</td></tr><tr><td>A:12'</td><td>[...-i]m²-mi-iš r'a'-[aš-du ...]</td></tr></table>

Commentary

4': The clearest parallel for the incantation mentioning the gods of the ritual patron within the Kuwattalla tradition is KUB 9.6+ ii 5–16 (CTH 759.1), which also involves their treatment with oil and honey.

7': The participle /mannawallaimm(a/i)-/ is attested thus far only in the fragment under discussion. The above-mentioned parallel with KUB 9.6+ (CTH 759.1) suggests that it refers to a desirable outcome of a purification rite, yet /mannawallaimm(a/i)-/ is distinct from the lexemes referring to purification in other Luwian contexts. For its compelling etymological connections, see Rieken forthcoming, where the meaning ‘endowed with potency, (male) reproductive power’ is inferred on the basis of its cognates. While such a meaning is suitable for the ritual patron, it is contextually less
Translation

§ 1'
1'-3' "May [...] in [...]!"

§ 2'
4' [She] t[reats] all the [deities one by one].
5' [Then af]terward she speak[s] thus:

§ 3'
6'-8' "[May a]ll the [deities of] the ritua[l patron be] streng[thened ...].
8'-9' [May] the [ri]tual patron be [strengthe]ned [with] oi[l (and) honey]!
9'-10' [...], oil (and) honey in [...].

§ 4'
11'-12' [May] he b[e ...] towar[d ...]!"

appropriate for his patron deities. Therefore, preference is given here to a more neutral translation 'strengthened'.

10': The status of this clause is problematic: is it Luwian or Hittite? It is easier to explain *a-an-ta* as a Luwian form, but the remaining contexts mentioning oil and honey within the Kuwattalla tradition display the distribution between the phonetic spelling of these lexemes in the Luwian contexts and their heterographic spellings in the Hittite contexts. While exceptions are always possible, the least likely context for an exceptional use of the Sumerograms in Luwian is the next line after the same Luwian words are spelled phonetically.
CTH 761.2.1.e

Table of Manuscripts

A KUB 35.82 47/c

Transmission and Research History

This Middle Script fragment, found in the area of Building D of Büyükkale, contains a small part of column one or four, with the left edge preserved. Its ductus shows non-trivial similarities to other fragments assembled under CTH 761.2.1 (see Fig. 2.18). After the collation of the original fragments, it is highly plausible that KUB 35.82 and KUB 35.69 are indirect joins (see KUB 35.69, CTH 761.2.1.d). Its first paragraph follows an empty space corresponding to at least two lines. The fragment was published in transliteration in Starke 1985, 189–90 as belonging to an unspecified “Old Woman” ritual.

Transliteration

§ 1'
A:1' nu NINDA ka-a-ta-i ku-it [...]
A:2' na-at MUNUSŠU.GI ar-ḫa [du-wa-ar-ni-iz-zi]
A:3' ke-e-ez 1/2-AM da-a-i [ke-e-ez-zi-ia 1/2-AM da-a-i]
A:4' an-da-ma-kán ki-iš-ša-a[n me-ma-i]

§ 2'
A:5' a-da-am-mi-in-zi-ia-ta [a-ša-an-du ...]
A:6' D-I-it-ma-ri-in-zi [...]
A:7' DŠa-uš-qa-a-aš-ši-in-z[i ...]

§ 3'
A:8' [EGI]R-r[an-da'-ma-aš-ša-an rA?(-)[...]
A:9' [...] x x NINDA k[a-a-ta-i ...]

Commentary

1': For NINDA kātai-, see Rößle (2004), who considers it to be a noun of Akkadian origin and hypothesizes that it came to Anatolia through the Hurrians.

5'–7': The offering of bread accompanied by the invitation to consume it with the use of the Luwian participle /adamm(a/i)-/ ‘eating’ finds a parallel in KUB 35.16 (+) KUB 35.14 iv 8’–15’ (CTH 760.3.b) and related passages. For another instance of a Luwian
Contents

§§ 1'-2' Breaking the bread, with its Luwian incantation inviting the Itmari-deities to eat the bread

§ 3' Further rites involving the bread

The offering of bread to supernatural beings accompanied by an explicit invitation to consume it finds a parallel in a number of texts. Of particular interest is CTH 761.2.5 (q.v.), where it immediately follows the scapegoat rite, presumably situated in the final part of the ritual. Although the addressees of the invitation are apparently different in this case, it seems probable that such banqueting formulae cluster in the final part of the ritual regardless of the expected attendants.

Translation

§ 1'

1' The *kātai*-bread which [...],

2' the Old Woman [breaks] them.

3' She places one half on this side [and she places the (other) half on that side].

4' At the same time, [she speaks] thu[s]:

§ 2'

5'-7' "[May ...] the Itmari-deities [...] of Šawoška [be] eating [...]!"

§ 3'

8' [Afte]rward, [...]

9' [...] the *k[ātai]*-bread [...].

agent-oriented participle in /-mm(a/i)-/, see the discussion of /tsanta tubaimm(a/i)/ under CTH 759.10.b. For parallel rare instances of agent-oriented function of Hittite participles in -ant-, see for example the discussion of *paḫšanuwant-* in CHD P, 9b.

6': For the other occurrences of the Itmari, always in the plural, sometimes deified and sometimes not, see Ünal 1990, 357 and van Gessel 1998, 208.

DOI: 10.13173/9783447119955.1.232

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## CTH 761.2.2.a

### Table of Manuscripts

A KBo 29.7 147/x

## Transmission and Research History

This fragment was found in Building M of Büyükkale. It is probably a Middle Script fragment, because of the geometric shape of the signs, which reminds us of other MS fragments of our corpus. There are no clues that could help to reconstruct its original place on a tablet. The fragment seems to be written in the same hand and probably reflects the same tablet series as CTH 761.2.2.b (see Fig. 2.19), also found in Building M; but whether the two fragments belong to the same tablet is difficult to say.

### Transliteration

§ 1'

Obv.

A obv. 1' [...] x [...]

A obv. 2' [ma-ar-da-ti du-ú-pí]-ti na-a-ú-w[a ...]

§ 2'

A obv. 3' [ni-iša]-an ḫa-pí-ti ma-al-ḫa-<aš>-ša-[aš-ši-in EN-an ad-du-wa-li-iš EME-iš]

A obv. 4' [ad-du-wa]-li-iš i-iš-ri-iš [ta-pa-ru-wa-aš-ši-iš da-a-ta-ri-ia-am-na-aš-ši-iš]

A obv. 5' [ḫi-ru-ta-a]š-ši-iš EME-iš M[U.KAM-iš ad-du-wa-li-iš ITI.KAM-aš ad-du-wa-li-iš]

A obv. 6' [wa-aš-pa-an-ta-aš]-ši-in-zi e-er-ḫ[u-wa-an-zi ma-ia-aš-ši-iš EME-iš]

§ 3'

A obv. 7' [...] E-EL SÍSKUR x [...]

A obv. 8' [...] x [...]

## Commentary

**Obv. 3'–6':** Restored after several occurrences of the same incantation in KUB 32.9(+) (CTH 761.1.f) and KUB 35.21 (CTH 761.1.d).
## CTH 761.2.2.b

### Table of Manuscripts

A KBo 47.290 368/w

## Transmission and Research History

This fragment was found in Building M of Büyükkale and published in transliteration in Groddek 2011a, 224–25. It is probably a Middle Script fragment, because of the geometric shape of the signs, which reminds us of other MS fragments of our corpus. The fragment seems to be written in the same hand (see Fig. 2.19), has the same find spot, and almost certainly reflects the same tablet series as CTH 761.2.2.a; but whether

### Transliteration

§ 1'

Obv.

A obv. 1' [...]x *ap-pí-iš-k*[e-ez-zi ...]

A obv. 2' [...]

§ 2'

A obv. 3' [na-a-ú-wa-ti-ia-ta ḫar-ma-ḫa-a-ti mu-u-wa-i na-a-ú-w]a-ti-ia-ta a-a-la-l[a-at-ta-ti mu-u-wa-i]

A obv. 4' [na-a-ú-wa-ti-ia-ta ma-an-na-ḫu-un-na-ti mu-u-wa-i] na-a-ú-wa-ti-ia-ta [da-a-u-wa-aš-ša-an-za-ti]

A obv. 5' [ti-ti-ta-a-ti na-a-ú-wa-ti-ia-ta UZUSĀ-ti UZUNÍG.GIG-ti] 12-ʿta-aʾ-ti ḫa-ʿapʾ-[pí-ša-ti]

## Commentary

**Obv. 1':** Soysal 2013, 703 reads [*an-d]*a ʿ*apʾ-pí-iš-k*[i-iz-zi]. The vertical of a possible sign DA is visible on the tablet; however, no horizontals can be seen before it. Within the Kuwattalla tradition, the use of the verbal form *ap-pí-iš-ke-ez-zi* appears to be restricted to CTH 761.2, where it denotes bringing various ritual items into physical
the two fragments belong to the same tablet is difficult to say. Its original place on a
tablet likewise remains undetermined.

Contents

§§ 1'-2' Probable substitution rite with its Luwian incantation, transferring the control of the patient's body parts onto the animal substitute

The preserved Luwian incantation finds a precise counterpart in CTH 761.1, but the ductus and find spot of the fragment prompt assigning it to CTH 761.2.2. There is no way of ordering CTH 761.2.2.a and CTH 761.2.2.b vis-à-vis one another, since the incantations preserved in both fragments occur many times in the course of the ritual.

Translation

§ 1'

Obv.

1' [...] seize[s ...]

2' [...]

§ 2'

3' “[He no (longer) overcomes it with his head. He no (longer) overcomes] it [with] his *alal[atti]*-body part.

4'-5' [He no (longer) overcomes it with his nose]. (He) no (longer overcomes) it [with the pupils of (his) eyes].

5' [(He) no (longer overcomes) it with his heart, liver], twelve lim[bs].”

contact with the patient (in this case it must be a ritual substitute). CTH 761.1 uses *ta-ma-aš-zi* in the same function.

**Obv. 3'–5'**: Restored after KUB 35.24+ obv. 5'–7' (CTH 761.1.c, § 2').
## CTH 761.2.3.a

### Table of Manuscripts

A KUB 35.42 119/d

## Transmission and Research History

The small fragment under discussion, not found in *situ*, preserves a part of the right edge of the tablet. Detlev Groddek identified this fragment as belonging to the same tablet series as CTH 761.2.3.b (see S. Košak, *hethiter.net/: hetkonk* (v. 1.992); see also Fig. 2.10). The fragment was published in transliteration in *Starke* 1985, 148 as part of the “third ritual”.

### Transliteration

#### § 1'

Right column

A r.col. 1' [la-la-i-du-ut-ta pa-ap-ra-i-du-ut-ta 4-ti pa-a-ar-t]a-ti

A r.col. 2' [ḫar-ma-ḫa-a-ti za-ar-wa-ni-ia-ti ar-pu-w]a-na-a-ti

A r.col. 3' [ma-an-na-ku-na-a-ti da-a-u-wa-aš-ša-ti ti]-rī'-ti-i-ta-a-ti

A r.col. 4' [UZUSĀ-ti UZUNĪG.GIG-ti 12-ta-a-ti UZUḫa-ap-p]í-i-ša-a-ti

#### § 2'

A r.col. 5' [i-pa-la-a-ti-du-wa-an ḫu-i-nu-wa-aḫ-ḫa a-du-u]t-ta i-pa-la-a-ti-i[n]

A r.col. 6' [la-a-la-at-ta i-šar-ú-i-la-ti-pa-du-wa-an ḫu]-rī'-nu-wa-aḫ-ḫa'(ZA)

A r.col. 7' [a-du-ut-ta at-tu-wa-li-in ḫa-at-ta-aš-ta]r-ri-in la-a-la-a[t-ta]

#### § 3'

A r.col. 8' [...]x r'DINGIRMES?' x[...]

## Commentary

**r.col. 2'**: The restoration of the ‘horned forehead’, required for reasons of space, suggests that the fragment under discussion refers to a ram or goat, rather than to a piglet, in the function of a ritual carrier.

**r.col. 7'**: Note the reduplicated form /lalatta/ contrasting with /latta/ in CTH 761.1.

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Contents

§§ 1'-2' Luwian incantation for removing the effects of impurity from ritual patron's limbs by means of an animal substitute

§ 3' Unclear

The first two paragraphs of CTH 761.2.3.a generally run parallel to KBo 29.55+ ii 12-18 (CTH 761.3.8, §§ 7"-8"). Consequently, it is likely that the animal substitute featured in the fragment is a white sheep; if so, CTH 761.2.3.a is to be ordered before CTH 761.2.3.b within the same tablet series. The probability that we are dealing with an indirect join is considerable, although the alternative possibility that CTH 761.2.3.a and CTH 761.2.3.b belong to the two successive tablets of CTH 761.2.3 cannot be ruled out. The collation of the original fragment shows that KUB 35.42 belongs to a right column, with the remnants of the right edge of the tablet.

Translation

§ 1'

Right column

1' "[It takes it (away from) him (and) carries it (away from) him with (its) four leg]s,

2' [head, horned forehe]ad,

3' [snout, eye-p]upils,

4' [heart, liver, twelve li]mbs.

§ 2'

5' [I have made it run to his left],

5'-6' [so that it took his] sinister[es][s]. I have [m]ade [it] run [to his right],

7' so that it too[k his evil terro]r."

§ 3'

8' [...] *deitie*[s ...]

**r.col. 8'**: If this restoration is correct, the paragraph under discussion is clearly distinct from KBo 29.55+ ii 19-23 (CTH 761.3.8, § 9"), where no deities are mentioned. For a different interpretation of the traces and a different restoration, based on the hypothesis of a duplicate, see Starke 1985, 148 and compare the discussion in Vol. 2, Section 1.5.

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## CTH 761.2.3.b

### Table of Manuscripts

A₁ KUB 34.62 334/a

A₂ + KUB 32.14 + 8/a

A₃ + KBo 34.247 + 228/a

### Transmission and Research History

All the fragments were found in Building A of Büyükkale. Only one side of the tablet and its right edge have been partially preserved. The frequent use of the PAP signs is compatible with the assumption of a copy taken from a damaged version (see Waal 2015, 82). The ductus of the tablet is New Script (see Starke 1985, 142) and is identical to that of KUB 35.42 (CTH 761.2.3.a; see Fig. 2.10). There is a possibility that KUB 34.62+ is a double-columned tablet. If this is really the case, then the preserved text would probably correspond to col. ii. The fragments A₁ + A₂ were published in

### Transliteration

#### § 1'

Obv. ii?

A₃ ii? 1' [...]x-li-i-iz

A₃ ii? 2' [...] x [...]x-ad-du

#### § 2'

A₁+₂ ii? 3' [i-pa-la-a-ti-d]u-wa-ʿanʾ [ḥu-i-nu-wa-aḥ-ḥa a-du-u]t-t[a]

A₁+₂ ii? 4' [i-pa-la-a-ti-i]n la-[a-la-at-ta i-šar-ú-i-l]a-ti-pa-[du-wa-an]

A₁+₂ ii? 5' [ḥu-i-nu-wa-a]ḥ-ḥa a-du-[ut-ta ad-du-wa-li]-in

A₁+₂ ii? 6' [ḥa-at-ta-a]š-tar-ri-in [la-a-la-at-ta]

#### § 3'

A₁+₂+₃ ii? 7' [la-la-i]-du-ut-ta pa-ap-[ra-i-du-ut-ta] ʿ4'-ti pa-ar-ta-ti

A₁+₂+₃ ii? 8' [ar-pu-w]a-na-a-ti ma-an-na-k[u-un-na-a-ti da]-ʿaʾ-u-wa-aš-ša-ti

A₁+₂+₃ ii? 9' [ti-i-t]i-i-ta-a-ti UZUŠÀ-[ti UZ]UNG.GIG-ti 12-ta-a-ti ḫa-ap-ʿpí-ša-ti

#### § 4'

A₁+₂ ii? 10' [la-la]-ʿi'-du-ut-ta ta-a-pa-ru ʿta'-ta-ar-ri-ia-am-ma-an

A₁+₂ ii? 11' [ḥi-i-ru]-un e-er-wa-al-li-ia-an pa-ri-it-PAP PAP

A₁+₂ ii? 12' [ú-la-ta?]-ʿal-li-ia-anʾ ḫu-u-i-it-wa-a-li-ia-an PAP PAP

A₁+₂ ii? 13' [ÍR-ia-an GÉME-ia-a]n LÚlu-ú-la-ḥi-ia-an LÚḥa-a-pí-i-ri-PA[P PAP]

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transliteration in Starke 1985, 149–50 as belonging to the “third ritual”. The direct join with A₃ is reported in Groddek 1999, 307–8. The inscribed surface of A₁ + A₂ + A₃ is situated near the lower edge of the tablet.

## Contents

§ 1' Unclear Luwian incantation

§§ 2'–4' Luwian incantation for removing the effects of impurity from ritual patron's limbs by means of an animal substitute

§§ 5'–6' Waving and then spitting on the animal substitute from a distance, with its Luwian incantation

§§ 2'–5' of the joined fragments under discussion are parallel although not identical to KBo 29.55+ iii 17'–35' (CTH 761.3.8, §§ 19''–21''), which suggests that the animal substitute acting there is a piglet. The use of the heterogram *BE-EL* SÍSKUR prompts assigning the joined piece to CTH 761.2. It is probably to be ordered after CTH 761.2.3.a (q.v.).

## Translation

### § 1'

Obv. ii?

1' "[...}

2' [...]

### § 2'

3' [I have made] it [run to [h]is [left],

3'–4' [so that it] too[k his sinister]s.

4'–5' I have [made it run] to [his right],

5'–6' [so that it took] his [evi]l [ter]ror.

### § 3'

7' [It takes] it (away from) him (and) car[ries it (away from) him] with (its) four legs,

8'–9' [forehe]ad, sno[ut, e]ye-[pu]pils,

9' hea[rt], liver, twelve limbs.

### § 4'

10' It [take]s (away) from him judgment, curse,

11' [per]jury, internal (or) external,

12' of the [de]ad (or) the living,

13' [of a male (or) female serva]nt, of mountain-dwellers (or) desert-dwellers,

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A₂ iiʔ 14' [ku-wa-ar-ša-aš-š]a-an tu-ú-li-ia-⟨ia⟩-aš-ša-an

§ 5'

A₂ iiʔ 15' [na-aš-ta šAH.TUR A-NA] LÚBE-EL SÍSKUR tu-u-wa-az' (UG) še-e[r ar-ḫa]

A₂ iiʔ 16' [wa-aḫ-nu-wa-an-zi nam-m]a-an BE-EL SÍSKUR tu-u-wa-az a[l-la-ap-pa-aḫ-ḫi]

A₂ iiʔ 17' [MUNUSSU.GI-ma lu-ú-i-li ki]-iš-ša-an me-ma-i

§ 6'

A₂ iiʔ 18' [...] x x [...] x x x [...]

## Commentary

**iiʔ 2':** As Groddek points out, the trace visible on the tablet right before the sign AD is consistent with a double-headed vertical (Groddek 1999, 307 fn. 25).

**iiʔ 3'–6':** The incantation is restored based on KBo 29.55+ ii 16–18 (CTH 761.3.8, § 8").

**iiʔ 7':** The restoration of /lalai/ ‘takes’, and by extension also /pabrai/ ‘carries’ in the following clause, is forced by the preserved final vowel of /lalai/ ‘takes’ in § 4. Note that the same construction with the indicative forms /lalai/ and /pabrai/ must be re-constructed throughout CTH 761.1. In contrast, the late tablet series CTH 761.3.8 contains the form *pa-ap-ra-ad-du-ut-ta* /pabrattu=○=tta/ ‘may it carry (it away)’ in § 7”

## CTH 761.2.4

### Table of Manuscripts

A KBo 9.141 18/o

### Transmission and Research History

This Middle Script fragment was found in a secondary context in the area of Building G at Büyükkale. It contains portions of column one and column four, both adjacent to the left edge of the tablet. The tablet was published in transliteration in Starke 1985, 126–27 as part of the *dupaduparša-ritual*.
14' of [an army] (or) assembly."

§ 5'

15'-16' [They wave the piglet] ove[r] the ritual patron from afar,

16' [th]en the ritual patron s[pits] on it from afar

17' [and the Old Woman] speaks [t]hus [in Luwian]:

§ 6'

18' "[...]"

(KBo 29.55+ ii 12), which must be interpreted as a copyist's error for *pa-ap-ra-i-du-uta* /pabrai=du=○=ta/ 'it carries it (away from) him'.

ii? 15'-16': The present fragment is attributed to a substitution rite involving a piglet, because the ritual patron performs his actions from a distance. For more details, see the commentary to KBo 29.55+ (CTH 761.3.8).

ii? 16': Since the use of *BE-EL SÍSKUR* as the designation of the ritual patron is normally aligned with Middle Script ductus, its use in this Early New Script tablet supports the assumption of an exceptionally faithful copy taken from an older version.

Contents

§ 1' Luwian incantation mentioning family members

§ 2' Unclear Luwian passage

§§ 3'-4' Fragmentary Hittite passage describing a rite, with its Luwian incantation, which mentions a deity acting as "mother and father" of the supplicant

§ 5' Unclear Luwian incantation

§ 6" Luwian incantation likely mentioning feeding a deity and his/her response

§ 7" Fragmentary Hittite passage describing an unclear action of the ritual patron

§§ 8"-9" Ritual patron dedicates the animal scapegoat, with its Luwian incantation

§ 10" Old Woman takes the scapegoat for herself as payment

§ 11" Offering of bread and libation (very fragmentary)

Column four of this text is broadly parallel to column four of KUB 35.16(+) (CTH 760.3.b). On the other hand, the content of column one does not find a counterpart in KUB 35.16(+) or elsewhere in the available fragments of the Kuwattalla tradition. The reference to the patient as *BE-EL SÍSKUR* constitutes the formal rationale for attributing this fragment to CTH 761.2.

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Transliteration

§ 1'

Obv. i

A i 1' ṛza?'-x [...]

A i 2' a-an-n[i-ia-ti ...]

A i 3' ḫu-u-ṛha-ti'(-)[...]

A i 4' na-a-ni-ia-t[i ...]

§ 2'

A i 5' pa-ri-i-ṛit'-[...]

A i 6' pa-ri-ṛi'-[...]

A i 7' ku-wa-a[n-zu-...]

A i 8' ṣi-[...]

§ 3'

A i 9' ṛna'-x[...]

A i 10' ṛna'-an-ṛza' [...]

A i 11' MUNUSŠU.GI-m[a? ...]

A i 12' ṛhū'-i-ta-an-da-an-na x[...]

A i 13' ṛnu' ki-iš-ša-an ḫu-u-uk-[zi]

§ 4'

A i 14' za-a-ú-i-na-aš ú-i-ši-ta ti-[...]

A i 15' a-pát-ti a-a-ri-i a-an-na-r[a-...]

A i 16' a-a-ia-ši a-ti a-an-ni-iš u-r[a-an-ni-in ...]

A i 17' u-ra-an-ni-iš-pa-ti a-an-ni-in x[...]

A i 18' a-ti a-an-ni-iš a-an-na-wa-an-n[i-iš ...]

A i 19' [t]a-ṛa'-ti-iš-pa-ti ta-a-ta-wa-an-ni-i[š ...]

§ 5'

A i 20' [x-x] ḫi-i-[ru-ú]-ʿun a-a-ia-an-ta pa-[...]

A i 21' [...] x [...]-ni'-i ku-wa-ar-r[i(-)...]

A i 22' [...] -dam-ma ti-i-i[š?-...]

A i 23' [...] x x x x [...]

§ 6"

Rev. iv

A iv 1' ṛti'-i-wa-d[a-aš-ša-an(-)...]

A iv 2' a-ta-ri-i[t-ta ...]

A iv 3' iš-ri-i[š ...]

A iv 4' a-aš-ta na-ʿa’-[nu-um-pa-du a-a-ri-ia-aš-ši ...]

A iv 5' ḫu-u-wa-li-i[a-an-za ... za-ap-pa-aš-ši]

A iv 6' pa-a na-a-wa-pa [...]

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Translation

§ 1'

Obv. i

1' "[...]

2' [from (that) of] the mother [...]

3' [from (that) of] the grandfather [...]

4' from (that) of the brother [...]

§ 2'

5' [...]

6' [...]

7' heavy [...]

8' [...]"

§ 3'

9' [...]

10' [...]

11' The Old Woman [...]

12' [...] and *huitant*-

13' [She] conjure[s] thus:

§ 4'

14' "Here (has) appeared [...]

15'–16' at that time, you make [...] willfully.

16' (As) a mother, you [...] the gra[ndmother],

17' and (as) a grandmother, you [...] the mother.

18' (As) a mother, you are mother-li[ke],

19' And (as) a father, you are father-like.

§ 5'

20' They made an oath [...]

21' [...] in the field [...]

22' [...]

23' [...]

§ 6"

Rev. iv

1'–2' He fed [...] of the Sun-god.

3'–4' The han[d was ..., the ...] was [...]

4'–5' No[w, you (will) pick up from him ... (and) offer ...] (to) the vio[lent ones].

6' Then [...] not [...]."

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§ 7"

A iv 7' UM-MA BE-EL SÍ[SKUR ...]

§ 8"

A iv 8' ma-aḫ-ḫa-an-ma ⠥7?'-[šu ...]

A iv 9' 1 DUGKU-KU-UB KAŠ A-ḫNA] [BE-EL SÍSKUR ki-iš-ri kat-ta zi-ik-ke-ez-zi]

A iv 10' ⠥a-pu-u-un] 1 NINDA LA-A[B-KU da-a-i A-NA 3 NA₄HÁ ku-iš]

A iv 11' ⠥a-wa-an kat-ta] ki-i[t-ta-ri na-an-ša-an A-NA MÁŠ.GAL]

A iv 12' A-NA SAG. ⠥DU-ŠU] kat-t[a e-ep-zi nam-ma-an-kán EGIR-an-da]

A iv 13' BE-EL SÍSKU[R š]i-ḫpa'-a[n-ti]

§ 9"

A iv 14' a-a-ri-in wa-ar-[ma-a-ú-un-ta ta-pa-a-ru-wa]

A iv 15' ta-ta-ri-ia-am-m[a ḫi-i-ru-ú-ta pu-u-wa-ti-la]

A iv 16' na-a-nu-un-tar-ri-ia-l[a wa-la-an-ti-ia ḫu-it-wa-li-ia]

A iv 17' na-a-nu-um-pa na-ak-ku-u[š-ša-a-ú-un-ta]

A iv 18' pa-a na-ak-ku-uš-ša-a-ḫi-t[i ku-wa-an-zu-ni-im-ma-an a-aš-du]

§ 10"

A iv 19' nu MÁŠ.GAL ar-ḫa p[é-en-ni-ia-an-zi na-an-za MUNUSŠU.GI da-a-i]

§ 11"

A iv 20' MUNUSŠU.GI-ma a-pu-[u-un 1 NINDA LA-AB-KU ar-ḫa pár-ši-ia]

A iv 21' na-an-ša-an ⠥A'-[N]A [3 NA₄HÁ še-er da-a-i]

A iv 22' [DU]GKU-KU-ḫUB' KAŠ-[ia-kán A-NA BE-EL SÍSKUR ar-ḫa da-a-i]

## Commentary

**i 3':** The expected form would be ḫu-u-ḫa-i[a-ti], but the stem /xuya(ja/i)-/ ‘of the grandfather’ is so far not attested elsewhere. Alternatively, one can think of the possessive adjective ḫu-u-ḫa-a[š-ša-ti].

**i 12':** The form ḫuitant- arguably represents a Hittite participle derived from the Luwian verbal root /xʷid-/ ‘to live’, which would make it a borrowed equivalent of Hitt. ḫuišwant- ‘living, (a)live’.

**i 15':** The tentative interpretation of a-an-na-r[a(-)...] as ‘willfully’ is not imposed by context, although it certainly does not contradict it either. The main argument for such an analysis is the comparison with Hitt. innarā ‘explicitly, willfully, purposely’ (Kloekhorst 2008, 386). Other examples of this lexeme are not attested in Luwian, but see Luw. /annarumm(a/i)-/ ‘forceful’, a cognate of Hitt. innarawant- ‘strong, vigorous’, or Luw. /annarummaɣid-/ ‘virility’, a cognate of Hitt. innarawātar ‘strength, force, vigor’.

**i 16’-17’:** Within the context, the noun /urann(i)-/ is supposed to designate a type of relative, since it appears to alternate with /ann(i)-/ ‘mother’ in a symmetrical con-
§ 7"

7' The rit[ual] patron [...] in this way.

§ 8"

8' As [...] seven [times],

9' [she places] one jug of beer on [the hand of the ritual patron];

10'-11' [she takes] that so[ft] bread, [which is] plac[ed on the three stones].

10'-12' [She holds it over] the head of [the billy goat].

13' [Then, afterward], the ritua[l] patron [de]dicat[es it].

§ 9"

14'-16' "For a while we [have been performing] conju[rations (on account of) judgments], curses, (and) [perjuries, past] (or) present, [of the dead (or) the living].

17' Now, [we] perform[ed] the scapegoat rite.

18' [May (those) be affected b]y the scapegoat rite!"

§ 10"

19' They l[ead] the billy goat away [and the Old Woman takes it for herself].

§ 11"

20' The Old Woman [crumbles] tha[t soft bread]

21' and then [she places] it on [the three stones].

22' [She also takes] the jug of beer [away from the ritual patron]

## Commentary

struction. The interpretation of /ur-ann(i)-/ as 'grandmother' (Carruba 1992, 252) is based on its etymological analysis as a compound of /ur(a/i)-/ 'great' and /ann(i)-/ 'mother'. The other occurrences of this lexeme support rather than contradict the proposed interpretation: KBo 7.68 ii 13' [mu]-ut-ti-i-iš u-ra-an-ni-iš 'mighty grandmother' may be an epithet of the goddess Ḥannaḥanna, while KBo 29.33 r.col. 10' DINGIRMES u-ra-an-ni-in-za can be interpreted as 'gods of the grandmothers'.

**i 18'–19':** These lines indicate that the whole paragraph represents a conjuration address to a deity, probably the Sun-god. For the examples of the Sun-god (or the Sun-goddess of Arinna) being called 'father and mother' in Hittite texts, see Yakubovich 2005, 111.

**i 20':** The reference to taking an oath may begin a historiola presenting the etiology to the present ritual. Since /xirun/d-/ 'oath' is the final member of the triad of negative phenomena that characterizes the Great Ritual, it is conceivable that it was performed to treat the negative effects of breaking an oath. See further the commentary to CTH 762.3.2.

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iv 1'-2': The third person interpretation of the verbal form /adaritta/ is made on the assumption that its subject is the ritual patron, who has fed the violent spirits with a special offering.

iv 5': The noun ḫu-u-wa-li-[ia-an-za] ‘violent ones’ is restored here based on KUB 35.15 iii¹ 11 [h]u-u-wa-li-ia-an-zi (CTH 761.2.5), KBo 29.12 iv 3' ḫu-li-ia-[an-zi] (CTH 761.3.3), and KBo 8.129 i 3' ḫu-u-li-ia-aš-[ši-in-zi] (CTH 759.10.a). Note that the former two parallels belong to the identical incantation, which is situated relatively close to the one discussed here within the text of the Great Ritual. The tentative interpretation ‘violent ones’ is ventured here on the assumption that this noun is a cognate of Hitt. ḫulle- < *xulne- ‘to smash, defeat’ (Kloekhorst 2008, 358–60). For a new Indo-

CTH 761.2.5

Table of Manuscripts

A KUB 35.15 Bo 3102 + Bo 4315

Transmission and Research History

This Middle Script fragment of undetermined find spot contains the contiguous portions of column two and column three, both adjacent to the intercolumnium. The two pieces constituting it had already been joined in the autographic edition. It was edited in transliteration in Starke 1985, 127–28 as part of the *dupaduparša*-ritual. KUB 35.15 seems to reflect the same scribal hand as KUB 35.54 (CTH 758.1; see Fig. 2.1), even though the two fragments do not belong to the same composition.

Transliteration

§ 1'

Obv. ii¹

A ii¹ 1' [o] x x x [...]

§ 2'

A ii¹ 2' [ti]-i-wa-ta-aš-ša-a[n(-)...]

A ii¹ 3' [a]-da-a-ri-it-ta ḫa[l-...]

A ii¹ 4' [o]-ar-ra-aš a-aš-ta ḫal-x[... a-aš-ta]

A ii¹ 5' [n]a-a-nu-um-pa-du a-a-ri-i[a-aš-ši ... ḫu-u-wa-li-ia-an-za ...]

A ii¹ 6' za-ap-pa-aš-ši pa-a na-a-[wa-pa ...]

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European etymology of this root, see Melchert forthcoming; for the syntax of the relevant sentence, see the commentary to the parallel passage in CTH 761.2.5.

**iv 7'**: In the closely parallel version KUB 35.15 (CTH 761.2.5), this sentence is attached to the following paragraph. Note also the difference between *BE-EL* SÍSKUR in this line and *LÚBE-EL* SÍSKUR in KUB 35.15 *ii¹ 7' and 12'*.

**iv 7'–22'**: These lines were restored based on the better-preserved parallel version KUB 35.15 (CTH 761.2.5) and, to some extent, also KUB 35.16(+) (CTH 760.3.b). See the commentary to the respective translations.

**iv 10'–13'**: For this ritual sequence, see Mouton 2014a, 565 and 569.

## Contents

§ 1' Unclear

§ 2' Luwian incantation likely mentioning feeding a deity and his/her response

§§ 3'–4' Ritual patron dedicates the animal scapegoat, with its Luwian incantation

§ 5' Old Woman takes the scapegoat for herself as payment

§§ 6'–7' Offering of bread and libation, with its Luwian incantation

§ 8' Unclear

The two joined fragments under discussion closely parallel the content of column four of KBo 9.141 (CTH 761.2.4). For this reason, and because of the patient's designation as *LÚBE-EL* SÍSKUR, KUB 35.15 is classified within the same subgroup of CTH 761 as KBo 9.141.

## Translation

§ 1' Obv. *ii¹*

1' [...]

2'–3' [...] fed [...] of the [S]un-god.

3'–4' The [...] was [...], the [...] was ...].

5'–6' Now, you (will) pick [up] from him [... and] offer [... (to) the violent ones].

6' So [...] not [...]."

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§ 3'

A ii¹ 7' UM-MA LŪBE-EL SÍSKUR [...]

A ii¹ 8' ma-aḫ-ḫa-an-ma 7-ŠU aš-[... 1 DUGKU-KU-UB KAṢ]

A ii¹ 9' A-NA LŪBE-EL SÍSKUR ki-i[š-ri kat-ta zi-ik-ke-ez-zi a-pu-u-un]

A ii¹ 10' 1 NINDALA-AB-KU da-a-i A-NA 3 N[A₄HĀ ku-iš a-wa-an kat-ta ki-it-ta-ri]

A ii¹ 11' na-an-ša-an A-NA MÁŠ.GAL A-NA [SAG.DU-ŠU kat-ta e-ep-zi]

A ii¹ 12' nam-ma-an-kán EGIR-an-da LŪBE-EL [SÍSKUR ši-pa-an-ti]

End of col. ii¹

§ 4'

Rev. iii¹

A iii¹ 1 [a-a-ri-in] ṛ-wa-ar'-[ma-a-ú-un-ta ta-pa-a-ru-wa]

A iii¹ 2 ṛ-ta-ar'-ri-ia-a-am-[ma ḫi-i-ru-ú]-"ta' [pu-u-wa-ti-la]

A iii¹ 3 na-a-nu-um-ta-ri-ia-"la' [wa-la-an]-"ti-e'-ia [ḥu-it-wa-li-e-ia]

A iii¹ 4 na-a-nu-um-pa na-ak-ku-uš-ša-a-ú-un-ta pa-"a' n[a-ak-ku-uš-ša-a-ḥi-ti]

A iii¹ 5 ku-wa-an-zu-ni-im-ma-an a-aš-du

§ 5'

A iii¹ 6 nu MÁŠ.GAL ar-ḥa pé-en-ni-ia-an-zi na-an-za MUNUSŠU.G[I da-a-i]

§ 6'

A iii¹ 7 MUNUSŠU.GI-ma a-pu-u-un 1 NINDALA-AB-KU ar-ḥa pár-ši-"ia'

A iii¹ 8 na-an-ša-an a-pé-e-da-aš A-[N]A 3 NA₄HĀ še-er da-a-"i'

A iii¹ 9 DUGKU-KU-UB KAṢ-ia-kán A-NA [LŪB]E-EL SÍSKUR ar-ḥa da-a-[i]

A iii¹ 10 nu pé-ra-an kat-ta ši-p[a-a]n-ti me-e-ma-i-ma ki-iš-ša-[an]

§ 7'

A iii¹ 11 x-"ra-a'-x [o-o-i]n-z[i ḫ]u-u-wa-li-ia-an-zi a-da-am-m[i-in-zi]

A iii¹ 12 [ú-wa-am-mi-in-zi a-š]a-an-du a-ta a-ni-e-ia-an-t[i-in-zi]

A iii¹ 13 [... a-š]a-an-du

§ 8'

A iii¹ 14 [...n]a-"at-ta' x x [...]

## Commentary

ii¹ 5'–6': The reconstructed juxtaposition of the verbs /arija-(ti)/ and /tsappa-(ti)/ in this passage is reminiscent of a situation in column two of KUB 35.54 (CTH 758.1), where the occurrence of the same verbs is reconstructed for two adjacent rites. It seems likely that the action denoted by the ditransitive verb /arija-(ti)/ logically precedes that of /tsappa-(ti)/ ‘to offer, treat (ritually)’, while formally /arija-(ti)/ is probably cognate with /ari(ja)-(ti)/ ‘to raise, rise’; hence the proposed translation ‘to pick up’. The best candidate for the subject of both verbs is the scapegoat, which picks up the misama from the ritual patron and delivers them to the violent spirits.
§ 3'

7' The ritual patron [...] in this way.

8' As [...] seven times,

8'–9' [she places one jug of beer on] the ha[nd] of the ritual patron;

9'–10' she takes [that] soft bread, [which is placed] on the three st[ones].

10'–11' [She holds] it over the [head] of the billy goat.

12' Then, afterward, the [ritual] patron [dedicates] it.

End of col. ii!

§ 4'

Rev. iii!

1–3 “[For a while we have been performing] conju[rations (on account of) judgments], curse[s, perjuri]es, [past] (or) present, [of the de]ad [(or) the living].

4 Now we have performed the scapegoat rite.

4–5 May (those) be affected [by] the sc[apegarat]e]!”

§ 5'

6 They lead the billy goat away and the Old Woman [takes] it for herself.

§ 6'

7 The Old Woman crumbles that soft bread

8 and (then) she places it on those three stones.

9 [She] also takes the jug of beer away from the ritual [patron].

10 She libates (with) it and says thu[s]:

§ 7'

11–12 “May the [...] violent ones be eat[ing (and) drinking]!

12–13 May they [be] tr[eaten ...]!”

§ 8'

14

[...]

ii! 12': It is possible that there is an additional clause ‘she says as follows’ at the end of the paragraph, but this would probably require writing a part of it in the intercolumnium.

iii! 4: For the verb /nakkussa(i)-((di)/ ‘to perform the scapegoat rite’, see the commentary to CTH 760.3.b i 20”–21”.

iii! 4–5: More literally, “May (those) be loaded with the scapegoat rite!” The participial form ku-wa-an-zu-ni-im-ma-an is derived from the verbal stem /kwantsuni-/, itself

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a factitive of /kʷantsu-/ ‘heavy’. Note that the subject here consists of judgments, curses, and perjuries, as opposed to the similar incantations in the context of the *ik-kunatt-* and šarlatt-sacrifices, where ‘offense’ and ‘fault’ have the same function.

iii! 6: See the indication of the Old Woman’s receiving living animals, presumably as a fee for her services, in KBo 10.42 iv 5’ (CTH 761.3.1). See also Hutter 2019b for other contexts.

iii! 11–13: The parallel incantations in KBo 29.12 iv 3’–5’ (CTH 761.3.3) and KUB 35.16(+) iv 12’–15’ (CTH 760.3.b) are also badly preserved but nonetheless help the restoration. The subject of this incantation is apparently /xʷalija-/, the lexeme that is also restored above in § 2 based on the parallel version, was tentatively translated as
'violent ones' (see the commentary to the translation of KBo 9.141, CTH 761.2.4). One has to decide whether the predicative participle is 'eaten' or 'eating', since /adammints/ can, in principle, mean both. The fact that the incantation under discussion follows the offering of soft bread and a jug of beer supplies /adammints/ with an implicit inanimate object and thus supports the latter solution. See, furthermore, KBo 29.6 iii (CTH 762.2), where the "good" *nakkiu*-spirits receive offerings, although the *nakkiu*-spirits in general have negative connotations (Mouton 2020b). It is worth observing the complementary distribution between the offering to 'the violent ones' and the *nakkiu*-spirits: the former rite is mentioned only in CTH 760 and CTH 761, where the *nakkiu*-spirits are not at all attested.

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GREAT RITUAL, 3RD GROUP

CTH 761.3.1

Table of Manuscripts

A KBo 10.42 318/p

Transmission and Research History

This New Script fragment, found in Building K of Büyükkale, contains part of column four of a double-columned tablet, constituting the final tablet of the ritual, including the colophon. The fragment was edited in transliteration in Starke 1985, 161 as part of the “third ritual”, while its colophon was tentatively translated in Waal 2015, 520–21.

Transliteration

§ 1'
Rev. iv
A iv 1' [...] ṛA-NA EN SISKUR' ŠU-'rī' da-[a-i]
A iv 2' [...]x ši-pa-an-ti nam-ma-aš-kán pa-r[a-a]
A iv 3' [...]-in ar-ḫa pé-e-da-an-zi
A iv 4' [...]x UDU MÁŠ.GAL na-ak-ku-uš-ši-ʿitʾ
A iv 5' [... T]I-an-du-uš-pát MUNUSŠU.GI da-a-i

§ 2'
A iv 6' [DUB.X.KAM ... ma]-a-an ṛKu-wa-at-tal-[l]a-aš MUNUS SUHUR.LÁ
A iv 7' [fŠi-la-al-lu-ḫi-iš-ša MUNUSŠU.GI a-r]a-aḫ-za gi-im-ri [ša]l-li
A iv 8' [a-ni-u-ur a-ni-ia-an-zi ...]-an pa-ra-a {DA}
A iv 9' [...] ḫi-lam-ni-kán an-da
A iv 10' [pé-en-na-an-zi? ŠA GI A-NA GIŠZA.LA]M.GARHA ku-it
A iv 11' [ḫi-lam-mar pé-ra-an Q]A-TI

Commentary

iv 4': This is the only context where one encounters the Hittite term nakkušši- ‘scapegoat’ in CTH 761. Compare, however, references to the scapegoat rite in CTH.761.2.4 and CTH 761.2.5.

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Contents

§ 1' The ritual patron(?) dedicates scapegoats before the Old Woman receives them as payment

§ 2' Colophon

The colophon mentions a performance in the open country, which prompts assigning this fragment to CTH 761.3.

Translation

§ 1'

Rev. iv

1' She place[s ...] into the hand of the ritual patron.

2'–3' He dedicates [...]. Then, [...].

3' They bring [...] away.

4'–5' [...] with a sheep (and) a billy goat acting as scapegoats [...].

5' The Old Woman takes [them] live.

§ 2'

6' [xth tablet ... W]hen Kuwatal[l]a, the female attendant

7'–8' [and Šilalluḫi, the Old Woman, perform the Gr]eat [ritual ou]tside in the open country.

8'–9' [...].

9'–10' [They drive out ...] to the gatehouse,

10'–11' which [gatehouse] (is) [before the reed h]uts. [Fi]nished.

iv 7': The restoration of Šilalluḫi’s name in the lacuna is assured. It is remarkable that the preserved colophons of CTH 761.1 attribute the ritual to Kuwattalla alone, CTH 761.3.2 features the colophon mentioning Šilalluḫi alone, and here we encounter a tandem of the two ritualists.

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iv 10'-11': The mention of the gatehouse in front of the reed huts constitutes a highly specific parallel between this colophon and the content of CTH 761.3.8, as noted in Starke 1985, 135-36. We translate Hitt. hilammar as 'gatehouse' rather than

## CTH 761.3.2.a

### Table of Manuscripts

A KBo 30.190 1059/u

### Transmission and Research History

This fragment contains small parts of columns two and three belonging to a ruled tablet, which was found in Temple I and shows a New Script ductus. It is written in the same hand as KUB 35.28 (CTH 761.3.2.b) and KBo 22.143 (CTH 761.3.2.c), likewise pre-ruled fragments (see Fig. 2.20), which makes it fairly likely that they belong to the same tablet series. An indirect join between KBo 22.143 and KBo 30.190, suggested by Alice Mouton, seems very likely after the collation of the original fragments. The transliteration of the fragment was first published in Starke 1985, 201, where it is attributed to an unspecified "Old Woman" ritual, and most recently in Groddek 2002, 260.

### Transliteration

§ 1'

Obv. ii

A ii 1' [...]x-ku?-wa-aš

A ii 2' [...] x x x

A ii 3' [...] a-aš-du

§ 2'

A ii 4' [...]x-ša-ri-ia

A ii 5' [...] x

A ii 6' [...]-iš

§ 3"

Rev. iii

A iii 1' [a-ad-du-wa-la-ti EME-ti a-ad-du-wa-la-ti] iš-ša-ra-a-ti

A iii 2' [ta-pa-ru-wa-aš-ša-a-ti ta-ta-ri-ia-a]m-na-aš-ša-a-ti

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as ‘portico’, in an attempt to avoid the connotations of a monumental structure in the context of an outdoor ritual. The translation provided for the relative clause is rather literal, which prompts us to specify that we are dealing here with the restrictive clause: ‘the gatehouse that is before the reed huts’.

## Contents

§§ 1’-2’ Fragmentary Luwian incantation

§ 3” Luwian incantation accompanying a purification rite

§§ 4”-5” The ritual patron places his hand on an unidentified object, with its Luwian conjuration

The incantation in CTH 761.3.2.c (q.v.) tips the scales for assigning the fragments to the free-standing version of the Great Ritual, but further specification is impossible. There is likewise no way of establishing the relative order of CTH 761.3.2.a, CTH 761.3.2.b, and CTH 761.3.2.c within the text of the ritual. According to the shape of the tablet fragment, column three of KBo 30.190 corresponds to the last third of the column.

## Translation

§ 1’
Obv. ii
1’-3’ “May [...] be [...]!

§ 2’
4’-6’ [...]

§ 3”
Rev. iii
1’ [from the evil tongue, the evil] hand,
2’ [from (the tongue) of judgment, curs]e,

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A iii 3' [ḫi-ru-ú-ta-aš-ša-a-ti ma-a-i]a-aš-ša-an-za-ti EME-ti

§ 4"

A iii 4' [...-a]z? na-at A-NA EN SISKUR

A iii 5' [pa-ra-a e-ep-zi še-ra-aš-ša-an] EN SISKUR ki-iš-ši-ra-an

A iii 6' [da-a-i MUNUSŠU.GI-ma lu-ú-i-li ki-i]š-ša-an ḫu-u-uk-zi

§ 5"

A iii 7' [...]x-šu?-wa-ma-an-za ú-tar-ša

A iii 8' [...]x-ú-wa-aš ḫa-ru-wa-aš-ta

A iii 9' [...] x x x [...]

## Commentary

**iii 1'–3'**: Restored after KUB 32.9(+) rev. 6'–10' (CTH 761.1.f, § 9').

**iii 4'–6'**: For the restoration, see DBH 46/2.33:9'–11' (CTH 761.2.1.b) and KBo 29.16 ii 12'–14' (CTH 761.3.5.c). Although the object on which the hand is placed remains unclear, see the commentary to KUB 9.6+ iv 9' (CTH 759.1) for the ritual placing of one's hand on an offering.

## CTH 761.3.2.b

### Table of Manuscripts

A KUB 35.28 Bo 2673

### Transmission and Research History

This New Script fragment, found in an uncertain location in Boğazköy, contains portions of columns one, two, and four, including a fragmentary colophon. The fragment is ruled (vorliniert). It was identified as part of the Great Ritual and published in transliteration in Starke 1985, 96–97, while the edition of its colophon can be found in Waal 2015, 522. The alleged vertical direct join KBo 22.143 + KUB 35.28, offered in Sasseville 2020b, 114–15, must be rejected after the collation of the original fragments—although both fragments, as well as KBo 30.190, show the same scribal hand (see Fig. 2.20). The pre-ruling is much lighter and less systematic on KUB 35.28 than that on KBo 22.143 or KBo 30.190. For this reason, we suggest that KUB 35.28 might come from the same tablet series as KBo 22.143 and KBo 30.190, but from a different tablet of that series.

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3' [perjury], from the tongue of the [mu]ltitudes!'

§ 4"

4'–5' [...] and [she holds] it [toward] the ritual patron.

5'–6' The ritual patron [puts] (his) hand [on (it)]

6' [and the Old Woman] conjures [th]us [in Luwian]:

§ 5"

7' "[...] word/matter

8' [...] path

9' [...]."

iii 7': Starke (1985, 201) reads [...]x ‘šu’-wa-ma-an-za, which he then interprets to contain a participial form of the Luwian verb šuwa- ‘to fill’ (Starke 1990, 466, followed by CLL, 198). Yet, the traces of the leftmost sign are too close to what follows to be certain that they belong to a different form. Furthermore, the reading ŠU is not altogether clear.

Contents

§ 1' Luwian incantation of unclear content

§ 2' Luwian incantation for untying the effects of impurity

§ 3' Luwian incantation mentioning a dog(?) and the ritual patron spitting out the miasma

§ 4' Rite involving the *taluppi*-lump

§ 5”–6” Unclear

§ 7” Unclear

§ 8” Colophon

The proposed restoration of the colophon, which is based on CTH 761.3.3, implies a reference to a performance in the open country; hence the fragment is assigned to CTH 761.3.

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Transliteration

§ 1'

Obv. i

A i 1' [...-an ma-a-ar-da-a-t]i du-u-p[í-ti na-a-wa ...]

§ 2'

A i 2' [ni-i-ša-an ḫa-pí-ti ma-al]-ha-aš-ša-aš-ši-in E[N-an]

A i 3' [ad-du-wa-li-iš EME-iš ad]-du-wa-li-iš iš-ša-ri-iš

A i 4' [hī-ru-ta-aš-ši-iš ta-a-pa-ru-w]a-aš-ši-iš ta-ta-ri-ia-am-na-aš-ši-iš

A i 5' [MU.KAM-iš ad-du-wa-li-iš 1]TI.KAM-aš ad-du-wa-li-iš

A i 6' [wa-aš-pa-an-ta-aš-ši-in-zi] 'e'-er-wa-an-zi ma-ia-aš-ši-iš EME-iš

§ 3'

A i 7' [...] zu-ú-wa-ni-i-iš

A i 8' [wa-ar-hi-i-ta-ti-iš ...]-i'-ia-ni-in ša-a-i

A i 9' [ma-al-ḥa-aš-ša-aš-ši-iš-pa EN-aš tap-p]a-ad-du ta-a-pa-ru

A i 10' [ta-ta-ri-ia-am-ma-an ḫi-ru-ú-u]n ma-a-ia-aš-ši-in(IŠ) EME-in

§ 4'

A i 11' [na-aš-ta MUNUSŠU.GI iš-na-a-aš pár-k]u-in ta-lu-up-pí-in

A i 12' [...] x [...]

§ 5'

Obv. ii

A ii 1' w[a²-...]

A ii 2' e-x[...]

A ii 3' kat-t[a ...]

§ 6'

A ii 4' a-[...]

A ii 5' x [...]

§ 7'

Rev. iv

A iv 1' [...] x [...]

§ 8'

A iv 2' [DUB.X.KAM Ú-UL QA-TI ma-a-an ṣī-l]a-al-lu-ḥi-iš [MUNUSŠU.GI]

A iv 3' [a-ra-aḥ-za gi-im-ri pa-iz-zi nu GAL-li] a'-ni-u-ur a-ni-i-e-[ez-zi]

A iv 4' [ki-i pár-ku-i t]up-pí
Translation

§ 1'

Obv. i

1' "[One] strik[es ... with word]s. [... not ...].

§ 2'

2'–6' [May the evil tongue, the e]vil hand, [(the tongue) of perjury, judgme]nt,
curse, [bad year], bad [m]onth, the interiors [of the shrouds], the tongue of
the multitudes [not bind the ri]tual patr[on]!

§ 3'

7'–8' [... the warḥidant-]dog releases [...].

9' May [the ritual patron spi]t (out) judgment,

10' [curse, perjur]y, the tongue of the multitudes!"

§ 4'

11'–12' [The Old Woman ...] the [pur]e taluppi-lump [of dough].

§ 5"

Obv. ii

1'–3' [...] down [...].

§ 6"

4'–5' [...]

§ 7""

Rev. iv

1' [...]

§ 8""

2' [...th] tablet. Not Finished. When Šil]alluḥi, [the Old Woman],

3' [goes outside into the open country and] perform[s the Great] Ritual.

4' [This (is) a clean t]ablet.
## Commentary

**i 2'–6'**: The Luwian incantation in § 2' shows no appreciable differences from the incantation introducing the *taluppi*-lump in CTH 761.1. Contrast substantially divergent incantations introducing the same object within the Puriyanni tradition (CTH 758.1, §§ 8''–9'', CTH 758.2.4, § 3', CTH 758.3.2, § 5'').

**i 7'**: The Luwian word /tsuwan(i)-/ 'dog' is securely attested in Hieroglyphic transmission. Its attestation in CTH 760.2 is uncertain, because the parallel version KUB 35.29+ i 5' (CTH 761.3.5.b, § 2') shows the unexpected spelling [...-w]a-a-an-ni-iš. As an alternative, one can propose that [...]-zu-ú-wa-ni-i-iš (sic!) in our passage represents a fragmentary adjective with the possessive suffix /-wan(ni)-/ (Elisabeth Rieken,

### CTH 761.3.2.c

## Table of Manuscripts

A KBo 22.143 Bo 69/978

## Transmission and Research History

This ruled fragment contains a portion of column one adjacent to the upper edge of the tablet. It was found in Temple I and shows a New Script ductus (see Fig. 2.20). A further indirect join with KBo 30.190 (CTH 761.3.2.a) is fairly likely. The fragment was published in transliteration firstly in Starke 1985, 101–2, where it was already attributed to the Great Ritual, and most recently in Groddek 2008, 136–37. The alleged

## Transliteration

§ 1

Obv. i

A i 1 [...]x.TUR-ma-za nam-ma pár-ku-in ta-l[u-up-pí-in]

A i 2 [...]x kar-aš-ša da-a-i na-an-ša-an [A-NA EN SISKUR]

A i 3 [A-NA S]AG.DU-ŠU RA-MA-NI-ŠU-ia ḫu-u-[ma-an-ti]

A i 4 [an-da t]a-ma-aš-ke-ez-zi ḫu-uk-ki-iš-k[e-ez-zi-ma kiš-an]

§ 2

A i 5 [za-ú-i-ia-aš] ú-i-ši-ta ḫa-la-a-li-[iš ta-lu-up-pí-iš]

A i 6 [a-ri-im-mi-ia-a]š-ta ku-ra-at-ni kar-š[a-am-mi-iš]

A i 7 [hár-ri-ia-aš-t]a Gîšgul-lu-uš-t[a-an-ni kar-ša-am-mi-iš]

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pers. comm.). If, however, *zu-ú-wa-ni-i-iš* does mean ‘dog’, its behavior is probably
compared to the act prescribed for the ritual patron in the following clause.

i 9’-10’: See the discussion under KUB 35.29+ i 6’-8’ (CTH 761.3.5.b, § 2’).

iv 2'-3': For a different restoration of the gaps, implying shorter lines, see Starke 1985, 97 (followed in Waal 2015, 522).

iv 3': For the restoration of the reference to the 'open country', see KBo 70.54 (CTH 761.3.4). The emphasis on the performance in the open country represents the defining feature of CTH 761.3.

vertical direct join KBo 22.143 + KUB 35.28, offered in Sasseville 2020b, 114–15, turns out to be physically impossible (see under CTH 761.3.2.b).

Contents

§§ 1-2 Old Woman's pressing the *taluppi*-lump and *karaš*-grain against the ritual patron's body, with its Luwian incantation

Since a *taluppi*-rite is present in all the varieties of CTH 761, it does not seem possible
to assign this fragment to any specific version of the Great Ritual, beyond stating cer-
tain similarities to CTH 761.4.3 (q.v.).

Translation

§ 1

Obv. i

1-2 [...] takes back [...] the pure *tal*[uppi-lump ...] and the *karaš*-grain.

2-4 She [p]resses it on the [h]ead and a[ll] the body (parts) [of the ritual patron]

4 and she conju[res thus]:

§ 2

5 “[Here] (has) appeared the pur[e *taluppi*-lump].

6 It (has been) sepa[rated] from the [raised] cut-off piece,

7 [it (has been) separated from the millstone] (and) the roll[ing tool].

DOI: 10.13173/9783447119955.1.268

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A i 8 [na-a-wa-aš-ta ḫar]-ri i-ti na-a-w[a-aš-ta Ḡš-gul-lu-uš-ta-an-ni]

A i 9 [i-ti na-a-wa-aš-ta an-t]a 'ku'-ú-ra-[at-ni i-ti ...]

## Commentary

i 4: The form [t]a-ma-aš-ke-ez-zi 'presses' contrasts with Hitt. tamašzi and appiškezzi, attested in identical functions and parallel contexts in CTH 761.1 and CTH 761.2 re-

### CTH 761.3.3

#### Table of Manuscripts

A KBo 29.12 169/w

#### Transmission and Research History

This tiny New Script fragment was found in Building A of Büyükkale. It partially preserves the final section of column four, including the colophon. The fragment was published in transliteration in Starke 1985, 161 as part of the “third ritual”. An edition of the colophon can be found in Waal 2015, 521.

#### Transliteration

§ 1'

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

A:2' [nu pé-ra-an kat-t]a ši-pa-a[n-ti me-ma-i-ma ki-iš-ša-an]

§ 2'

A:3' [o o o o o]-zi ḫu-li-ia-[an-zi a-da-am-mi-in-zi]

A:4' [ú-wa-am]-mi-in-zi a-ni-ia-a[n-ti-in-zi ...]

A:5' [a-ša-a]n-du nu [... me-ma-i]

§ 3'

A:6' [DUB].'7?'KAM Ú-ÚL QA-TI [ma-a-an Ṛši-la-al-lu-ḫi-iš MUNUSŠU.GI]

A:7' [a-ra]-aḫ-za gi-im-[ri pa-iz-zi nu GAL-li a-ni-u-ur]

A:8' [a-ni-i]a-az-z[i]

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8 [It will not] go (back to) [the millst]one,

8-9 it will no[t go (back) to the rolling tool],

9 [it will not go (back) to] the cut-[off piece ...]."

spectively, but might be comparable to KBo 48.181 r.col. ṛda-a'-ma-a-a[š-ke-ez-zi] (CTH 761.4.3).

## Contents

§§ 1'-2' Libation, with its Luwian incantation inviting "the violent ones" to eat and drink

§ 3' Colophon

The attribution of this fragment to CTH 761.3 is made based on the reference to a performance in the open country preserved in the colophon.

## Translation

§ 1'

1' [...]

2' [She] liba[tes dow]n [in front (of them) and speaks thus]:

§ 2'

3'-5' "May the [...] violen[t ones b]e [eating, drink]ing, (and) treate[d ...]".

5' [... she says ...].

§ 3'

6' 7th [tablet]. Not finished. [When Šilalluḫi, the Old Woman],

7'-8' [goes out]side into the open count[ry and perfor]ms [the Great Ritual].

DOI: 10.13173/9783447119955.1.268

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## Commentary

1': Starke 1985, 161 reads [...]x-aš-t[a]. Yet, the horizontal could also belong to the same sign as the traces immediately before it. The reading TA cannot be confirmed either.

2': Restored after KUB 35.15 iii¹ 10 (CTH 761.2.5).

3'–5': Restored after KUB 35.15 iii¹ 11–13 (CTH 761.2.5) and KUB 35.16 (+) KUB 35.14 iv 12'–1" (CTH 760.3.b). For the translation of /xulija-/, see the commentary to KBo 9.141 iv 5' (CTH 761.2.4). The participle [ú-wa-am]-mi-in-zi ‘drinking’ is restored after ‘eating’ in view of the mention of both bread and beer as the relevant offerings in a parallel version of the same rite (KUB 35.15 iii¹ 7–10) and taking into consideration the Luwian collocation /adammis uwammis/ ‘eating (and) drinking’ attested in hieroglyphic transmission (KULULU 2 § 3).

## CTH 761.3.4

### Table of Manuscripts

A KBo 70.54 EBo 48

## Transmission and Research History

This tiny fragment of a New Script tablet contains parts of what are probably columns one and four, including the colophon. The exact find spot of the tablet is unknown. This is the first edition of the fragment. Its connection to the Kuwattalla tradition was proposed by Fatma Kaynar (see S. Košak, hethiter.net/: hetkonk (v. 1.992) ad locum).

## Transliteration

### § 1

Obv.

A obv. 1 [...-r]a²-a

A obv. 2 [...]

A obv. 3 [...]x [...]x-an kat-t[a ...]

A obv. 4 [...]⁻ma' x[...]

A obv. 5 [...] ṛan²⁻da w[a²-...]

A obv. 6 [...] x x x [...]

A obv. 7 [...] x x [...]

DOI: 10.13173/9783447119955.1.268

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6'–8': The colophon indicates that the ritual is to be performed in the open country single-handedly. Since the other available colophons of the Kuwattalla tradition mention either the tandem of Kuwattalla and Šilalluḫi or Šilalluḫi alone in connection with the open country, the restoration of Šilalluḫi’s name in the lacuna represents the best available option.

6’: Waal 2015, 521 suggests the reading 8? for the tablet number. Although the traces could match such a reading, it is impossible to be certain (see also Starke 1985, 161 fn. 85, who hesitates between the readings 8 and 9).

Contents

§ 1 Fragmentary Hittite passage

§ 2' Colophon

The attribution of this fragment to CTH 761.3 is based on the reconstruction of its colophon as close to that of CTH 761.3.3. Note the partial preservation of the word for ‘open country’.

Translation

§ 1

Obv.

1–2 [...]

3 [...] down [...]

4 [...]

5–7 [...]

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§ 2'

Rev.

A rev. 1' [DUB.X.KAM Ú-UL QA-TI ma-a-an] ṛfŠi-la'-[al-lu-ḫi-iš]

A rev. 2' [MUNUSŠU.GI a-ra-aḫ-za gi-im-r]i GAL-li ṛa-ni'-[u-ur]

A rev. 3' [a-ni-ia-az-zi ki-i pár-ku-i] tup-pí

## Commentary

**Rev. 1'–3'**: This colophon appears to represent a shortened version of KUB 35.28 iv 2'–4' (CTH 761.3.2.b, § 8").

### CTH 761.3.5.a

#### Table of Manuscripts

A KBo 51.220 323/u

#### Transmission and Research History

This New Script fragment was found in Temple I. It belongs to a right column of a double-columned tablet and shows the same scribal hand as KUB 35.29+ (CTH 761.3.5.b; see Fig. 2.21). Marie-Claude Trémouille identified it as a parallel of KUB 35.43+ ii 24–35 (CTH 761.3.8, §§ 10”–12”) in her introduction to KBo 51. The fragment has never been edited thus far.

#### Transliteration

§ 1'

A:1' [nam-ma-an-ši] ṛpa'-ra-a [e-ep-zi na-aš-ta EN SISKUR]

A:2' [ŠA UDU i]š-ši-iš-<ši> a[n-da a-la-ap-pa-aḫ-ḫi]

A:3' [MUNUSŠU].rGI'-ma lu-ú-w[iṣ-li ki-iš-ša-an ḫu-u-uk-zi]

§ 2'

A:4' [a-aḫ]-ra-an wa-aḫ-ra-a[n tap-pa-a-at-ta ta-a-pa-ru]

A:5' [t]a-ta-ri-<ia>-ma-an [ḫi-i-ru-ú-un ma-a-ia-aš-ši-in EME-in]

DOI: 10.13173/9783447119955.1.268

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§ 2'

Rev.

1' [...th tablet. Not finished. When] Śila[lluḥi],

2'–3' [the Old Woman, performs] the Great Ritu[al outside in the open country].

3' [This (is) a clean] tablet.

## Contents

§§ 1'–2' Ritual patron's spitting into the mouth of an animal substitute, with its Lu-
wian incantation

§ 3' Driving the animal substitute to a gatehouse

The fragment displays similarities to the parallel passage KUB 35.43+ ii 24–35 (CTH 761.3.8, §§ 10”–12”). For minor differences between the two passages, see the commentary. Although it is likely that KBo 51.220 (CTH 761.3.5.a) and KUB 35.29+ (CTH 761.3.5.b) belong to the same tablet series, their relative order cannot be established with certainty, because manipulations with various animal substitutes may occur more than once in the course of the same ritual within the Kuwattalla tradition. In any case, the mention of a gatehouse, a typical attribute of the outdoor performance, is conducive to assigning the fragment to CTH 761.3.

## Translation

§ 1'

1' [Then, she holds it] toward [him, so that the ritual patron]

2' [spits] into [the sheep's mouth].

3' [The Old Woman] and [conjures thus] in Luwian [n]:

§ 2'

4' “[He spat (out) his] mouth (and) into [n], (namely) judgment],

5' [c]urse, [perjury, the tongue of the multitudes].”

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§ 3'

A:6' ṛnu' -za MUNUSŚU.GI 1 [NINDA.GUR4.RA KU7 1 DUGKU-KU-UB KAŚ-ia da-a-i]

A:7' nam-ma-kán UDU pa'-r[a-a ḥi-lam-ni pé-en-na-i]

A:8' ṛŚA' GI A-NA GI[ŚZA.LAM.GARHA ku-it ḥi-lam-mar pé-ra-an]

A:9' [o] x x x [...]

## Commentary

2': Contrast the phonetic spelling [i]š-ši-iš-<ši> ‘in its mouth’, apparently reflecting the misunderstanding of the archaic possessive pronoun in the course of scribal transmission, with KAxU-i in KUB 35.43+ ii 27 (CTH 761.3.8, § 10').

## CTH 761.3.5.b

### Table of Manuscripts

A₁ KUB 35.29 2116/g

A₂ + KBo 52.231 + 662/u

A₃ (+) KUB 35.112 (+) Bo 3382

### Transmission and Research History

The fragments were found in Temple I and display a New Script ductus (see Klinger 1996, 38, fn. 23). The fragments A₁ and A₃ were published in transliteration in Starke 1985, 97–98 and 190 as belonging to the Great Ritual and an unspecified “Old Woman” ritual respectively. As for A₂, this is its first edition. The direct join A₁ + A₂ was made by Jared Miller, while Laura Puértolas Rubio and Ilya Yakubovich are responsible for the indirect join A₂ (+) A₃ (see Konkordanz sub KUB 35.29). CTH 761.3.5.b overlaps with KUB 35.28 (CTH 761.3.2.b). It shows the same scribal hand (see Fig. 2.21) as KBo 51.220 (CTH 761.3.5.a) and KBo 29.16 (CTH 761.3.5.c). The

### Transliteration

§ 1'

Left column

A₁ l.col. 1' [ḥi-ru-ta-aš-ši-iš ta-pa-a-ru-wa-aš-š]i-[iš ta-t]a-ri-i[a-am-na-aš-ši-iš]

A₁ l.col. 2' [MU.KAM-iš ad-du-wa-li-iš ITI.KAM-iš a]d-du-wa-li-iš

A₁ l.col. 3' [wa-aš-pa-an-ta-aš-ši-in-zi e-er]-wa-an-zi

DOI: 10.13173/9783447119955.1.268

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§ 3'

6' The Old Woman [takes] one [sweet loaf of bread and one jug of beer].

7' Then, [she drives] the sheep to [the gatehouse],

8' [which gatehouse (is) before] the reed [huts].

9' [...]

3': So far, this is the only known spelling of /luwili/ ‘in Luwian’ with the sign WI₅, see CHD L-N, 73b.

joined fragments A₁ to A₃ contain parts of left and right columns and a portion of the intercolumnium.

## Contents

§ 1' Luwian incantation for untying the effects of impurity

§ 2' Luwian incantation mentioning a dog(?) and the ritual patron's spitting out the miasma

§§ 3'–4' Ritual waving on the *taluppi*-lump and then ritual patron's spitting on it, with its Luwian incantation

§ 5' Dispensing with the *taluppi*-lump(?)

§§ 6"–8" Matching the limbs of an animal substitute and those of the ritual patron

The text of CTH 761.3.5.b, §§ 1'–3' closely matches KUB 35.28 i (CTH 761.3.2.b), while KBo 51.220 (CTH 761.3.5.a) belongs to the same tablet series. Both arguments support assigning the joined piece under discussion to CTH 761.3.

## Translation

§ 1'

Left column

1' "[(the tongue) of perjury, judgment, cu]rs[e],

2' [bad year, b]ad [month],

3' [the in]teriors [of the shrouds],

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A₁ l.col. 4' [ma-ia-aš-ši-iš EME]-iš

§ 2'

A₁ l.col. 5' [...zu-w]a-a-an-ni-iš wa-ar-ḫi-i-ta-ti-iš

A₁ l.col. 6' [...i-ia-ni-ni ša-a-i] ma-al-ḫa-aš-ša-⟨aš⟩-ši-iš-pa EN-aš

A₁ l.col. 7' [tap-pa-ad-du ta-a-pa-ru ta-ta-ri-i]a-am-ma-an ḫi-ru-ú-un {x}

A₁ l.col. 8' [ma-a-ia-aš-ši-in EME]-in

§ 3'

A₁ l.col. 9' [na-aš-ta MUNUSŠU.GI iš-na-a-aš] pár-ku-in ta-lu-up-pí-in

A₁+₂ l.col. 10' [A-NA EN SÍSKUR še-er ar-ḫa] wa-aḫ-nu-zi nam-ma-an-ši-ša-an

A₁+₂ l.col. 11' [kat-ta e-ep-zi nu-uš-ša-an] EN SÍSKUR kat-ta al-la-pa-aḫ-ḫi

A₁+₂ l.col. 12' [MUNUSŠU.GI-ma lu-ú-i-li ki-iš-š]a-an ḫu-u-uk-zi

§ 4'

A₁+₂ l.col. 13' [aḫ-ra-an wa-aḫ-ra-an tap-pa-at-t]a ta-pa-a-ru

A₁+₂ l.col. 14' [ta-ta-ri-ia-am-ma-an ḫi-ru-ú-u]n ma-a-ia-aš-ši-in EME-in

§ 5'

A₁ l.col. 15' [...]x pár-ku²-i-in [...]

§ 6'

Right column

A₁ r.col. 1' ṛhal'-l[i-na-i ...]

A₁ r.col. 2' ḫal-l[i-na-i ...]

A₁ r.col. 3' UZUx[...]

A₁+₂ r.col. 4' UZU[...](-)rAZ'(-)[...]

A₁+₂(+)₃ r.col. 5' UZUḥu-r'wa-aḥ-ḥu'-[wa-ar-ti-in UZUḥu-wa-aḥ-ḥu-w]a-ar-r'ti'-i[š]

A₂(+)₃ r.col. 6' ḫal-li-na-{x}-[i ...]

§ 7'

A₂(+)₃ r.col. 7' UZUṢÀ UZUṢÀ-ti-iš [UZU NÍG.GIG-a]r UZU NÍG.GIG-an-ti-iš KI.MIN

A₂(+)₃ r.col. 8' UZUÉLLAG.GÜN.A-in UZUÉ[LLAG.GÜN.A-iš] KI.MIN

A₂(+)₃ r.col. 9' UZUšar-ḥu-wa-an-ti-[in UZUšar-ḫ]u-wa-an-ti-iš KI.MIN

A₂(+)₃ r.col. 10' UZUšar-ga-a-t[a UZUšar-ga]-r'a'-ta-ti-in-zi KI.MIN

A₂(+)₃ r.col. 11' UZUu-wa-šu-wa-[an UZUu-wa-š]u-wa-an-ti-iš

A₂(+)₃ r.col. 12' a-la-an-t[a(-)... ḫal-l]i-na-i

§ 8'

A₂(+)₃ r.col. 13' x(-)rEŠ²'(-)x x [...]-in-zi KI.MIN

A₃ r.col. 14' [...]-r'iš?† ḫal-li-na-i

A₃ r.col. 15' [...]-lu?–pa-an-za

A₃ r.col. 16' [...]x [...]x

A₃ r.col. 17' [... ḫal?–li?–n]a-i
4' [the tong]ue [of the multitudes]!

§ 2'

5'–6' [...] the *warḥidant*-[d]og [releases ...].

6'–7' [May] the ritual patron [spit (out) judgment, cur]se, perjury,

8' [the tongue of the multitudes]!"

§ 3'

9'–10' [The Old Woman] waves the pure *taluppi*-lump [of dough over the ritual patron].

10'–11' Then, [she holds] it [down] toward him,

11' [so that] the ritual patron spits down [on (it)].

12' [The Old Woman] conjures [th]us [in Luwian]:

§ 4'

13' “He [spa]t (out) [woe (and) pain], (namely) judgment,

14' [curse, perjur]y, the tongue of the multitudes.”

§ 5'

15' [...] the *pure* [...].

§ 6”

Right column

1' “[...] deconta[minates ...].

2' [...] deconta[minates ...].

3'–4' [...],

5'–6' [the thro]at decontami[nates] the throa[t ...].

§ 7”

7' The heart, the heart, the liver ditto the [live]r.

8' The co[lored kidney] ditto the colored kidney.

9' The [be]lly ditto the belly.

10' The [šarg]āt-body parts ditto the šargāt-body parts.

11' The [uwaš]uwa-body part, the uwašuwa-body part,

12' *alant*[a]- decontaminates [...].

§ 8”

13' [...] ditto [...].

14' [...] decontaminates [...].

15'–16' [...].

17' [... decontamin]ates [...]”

DOI: 10.13173/9783447119955.1.268

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## Commentary

**l.col. 1'–4'**: Restored after KUB 35.28 i 2'–6' (CTH 761.3.2.b, § 2'). According to the general sense of the reconstructed incantation, the miasma listed here are conjured not to bind the ritual patron.

**l.col. 5'**: For the Luwian word /tsuwan(i)-/ ‘dog’, see the commentary to KUB 35.28 i 7' (CTH 761.3.2.b). For the Luwian word /warxidant(i)-/, of unknown meaning, see HEG W-Z, 325.

**l.col. 6'–8'**: While spitting out the miasma is a commonplace in the Kuwattalla tradition, a special formula prescribing such an act for the ritual patron appears to be limited to CTH 761.3, while other versions merely report this act (sometimes several times).

**l.col. 9'–12'**: While waving the *taluppi*-lump constitutes part of its rite in the Puriyanni tradition (see for example CTH 758.1, § 7”), the rituals of the Kuwattalla tradition typically prescribe the rotation of various implements immediately before the spitting rite, which in turn does not seem to play any role in the rituals attributed to Puriyanni.

**l.col. 10'**: The reading *nam-ma-an-ši-ša-an* was first suggested in Kammenhuber 1985, 80 contra Starke 1985, 98, who reads *nam-ma* DINGIR-LIM-ḫšaʾ-an.

### CTH 761.3.5.c

## Table of Manuscripts

A KBo 29.16 469/z

## Transmission and Research History

This New Script fragment, found in the area of Temple I, contains the lower right part of a tablet, with a well-preserved right edge. The fragment preserves 17 lines of column two? and only one sign of column three?. The surface of the tablet is badly worn away. The fragment was published in transliteration in Starke 1985, 196–97 as belonging to an unspecified “Old Woman” ritual. The ductus of the fragment suggests that it belongs to the same scribal hand as other fragments grouped under CTH 761.3.5 (see Fig. 2.21), and nothing contradicts the assumption that it is also the same tablet series, although the poor state of the tablet’s preservation invites caution.

DOI: 10.13173/9783447119955.1.268

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**l.col. 13'–14'**: Restored after KBo 29.3+ iii 24'–25' (CTH 760.2). Presumably, ‘woe (and) pain’ represent the symptoms of the patient’s condition, while the other nouns in the same sentence refer to its probable supernatural causes. Contrast § 2' above, where only causes but not symptoms receive a mention. A common innovation of all the versions of the Great Ritual other than CTH 761.1 is the omission of /tappatta/ at the end of this clause. See KUB 35.21 rev. 7'–8' (CTH 761.1.d, § 11'') where the parallel passage is organized as two clauses, which is also the case in the Tunnawiya tradition.

**r.col. 1'–6'**: The proposed segmentation of § 6" is approximate and follows tablet lines rather than clauses. One can assume that the structure of § 6" is identical to that of the better-preserved § 7"—that is, it consists of the list of matching body parts that purify each other. Curiously, none of the body parts attested in these two paragraphs find counterparts in the parallel lists belonging to other fragments of the Kuwattalla tradition. For /xallinai/ ‘decontaminates’, see the commentary to KUB 35.24+ obv. 11' (CTH 761.1.c).

**r.col. 9'**: See CHD Š, 253–54 for Hitt. šarḫuwant- ‘belly’ (with previous bibliography).

**r.col. 10'**: The body part  uzušar-ga-a-t[a] is possibly related to the Glossenkeil word : šar-ga-ša-am-mi-iš indicating an unfavorable disposition (CHD Š, 266b). We are grateful to Norbert Oettinger for this suggestion. See, however, García-Ramón 2019 for an alternative set of potential cognates of : šar-ga-ša-am-mi-iš.

## Contents

<table><tr><td>§§ 1'–2'</td><td>Fragmentary Hittite passage describing a rite, with its Luwian incantation</td></tr><tr><td>§ 3'</td><td>Offering of bread and a shank, with its Luwian incantation</td></tr><tr><td>§ 4'</td><td>Dedication of a bread offering by the ritual patron, with its Luwian incantation</td></tr><tr><td>§ 5"</td><td>Unclear</td></tr></table>

The unique reference to the ritual patron as /warann(i)-/ ‘speaker’ may suggest that the fragment reflects a specific part of the ritual where he addresses the gods.
Transliteration

§ 1'

Obv. ii?

A ii? 1' [...]x-ša'-[...] x [...]x-un

A ii? 2' [...]x nu me-ma-ri

§ 2'

A ii? 3' [... wa-n]a-?-ti-ia-ti'-[ia] šar-ri ma-am-ma-al-ḥu'-un-ni

A ii? 4' [...-w]a-?-du wa-na-ti-ia-ti-ia šar-ri

A ii? 5' [ma-am-ma-a]-l-ḥu-un-ni

§ 3'

A ii? 6' [nam]-ma 1 NINDA.GUR₄.RA pár-ši-ia 'še-ra-aš-ša-an' UZU wa-al-la-aš

A ii? 7' [ha-aš]-ta-i da-a-i nu PA-NI DINGIR-LIM da-a-i MUNUSŠU.GI-ma me-ma-i

A ii? 8' [kal-d]u-un-ni-iš ku-wa-ti-ri in i'-šar-wa-ia ḫa-aš-ta-i

A ii? 9' [ut-?ra?] i-šar-ú-a'-[i]a 'a-aš-ša'-ad-du wa-ra-an-ni-iš 'ma-aš'-ša-an-n[a-an-za]

A ii? 10' [pár-r]a-an 2-an 'i-šar-ú-i'-li-ia-an tar-pa-an-du

A ii? 11' [m]a-aš-ša-ni-in-zi

§ 4'

A ii? 12' [n]u 'nam'-ma 1 'NINDA.GUR₄.RA' tar-na-aš pár-ši-ia še-ra-aš-ša-an

A ii? 13' [k]i-ši-ra-an' da-a-i na-at PA-NI DINGIR-LIM 'da-a-i'

A ii? 14' MUNUSŠU.GI-ma me-ma-i 'ku-wa-a-ri' la-al-la-at-ta x[...]

A ii? 15' [...]x 'wa-ra-an-ni-iš 2-?ŠU?' iš-ša-ri-iš a-x[...]

A ii? 16' (traces) [...a]n-ri-nu-um-ma-ḥi'-t[a-ti ...]

A ii? 17' (traces) 'MUNUSŠU.GI' [...] x [...]

End of col. ii?

§ 5"

Rev. iii?

A iii? 1' [...]-ša

Commentary

ii? 3'-4': For /wanadijadi(ja)-/ ‘female genitalia’, see the hieroglyphic curse formula KARKAMIŠ A11c §§ 26–29 (Hawkins 2000, I: 104). The present context, however, is almost certainly not a curse formula, so it seems reasonable to assume that two different objects are broken *above* the genitalia of the ritual patron’s wife, perhaps as part of a fertility rite.

ii? 6’: For the use of a shank in rites involving the ritual patron’s wife, see DBH 46/2.33 (CTH 761.2.1.b). The fact that both KBo 29.16 and DBH 46/2.33 belong to the tablet
Translation

§ 1'

Obv. ii?

1' [...]

2' [...] and she says:

§ 2'

3' “We are breaking [...] above [her ge]nitalia.

4'–5' We are [brea]king [...] above her genitalia.”

§ 3'

6' [Th]en she crumbles one thick bread,

6'–7' she puts the shankbone on top (of it) and (then) places (them) before the deity.

7' The Old Woman says:

8' “As the [sh]ankbone (is) truly a bone,

9'–10' may the speaker say [the words] truly [be]fore the gods!

10'–11' May the [g]ods return the justice twofold!”

§ 4'

12' She crumbles one more thick bread of a *tarna*-measure,

12'–13' he places (his) [h]and on (it) and (then) she places it before the deity.

14'–15' The Old Woman says: “If the speaker took [...]

15'–16' [May] the hand [...] twice [...] with virility [...]”

17' The Old Woman [...]

End of col. ii?

§ 5”

Rev. iii?

1' [...]

series featuring the male ritual patron (EN SÍSKUR / BE-EL SÍSKUR) undermines the hypothesis of a special ritual for a female patient.

ii? 8': Note the use of *ha-aš-ta-i* ‘bone’, apparently a Hittite loanword, instead of the expected Luwian lexeme *ha-aš-ša*. According to Starke (1990, 121 fn. 356), this could be a mistake based on the spelling *ha-aš-TA* for *ha-aš-ŠA*, as the parallel erroneous spelling [*m]*a-aš-ša*(TA)-*ni-in-zi* in line 11’ seems to indicate (see below ad locum). For this last reading, see the commentary below). The interpretation of /kaldunn(i)-/
as ‘shank’ was suggested in Poetto 1983, 38, but the present context rather calls for
the more specific meaning ‘shankbone’.

ii? 9’: The noun /warann(i)-/ (lit. ‘speaker’) is the derivational base of the noun /ni- warann(i)-/ ‘child’ (lit. ‘one unable to speak’) (Sasseville 2020c, 329). Judging by the preceding context, it appears that the speaker is to be identified here with the ritual patron, not with his wife (see the reference to ‘virility’ in the following paragraph).

ii? 10’: The verb /tarpa-/ ‘to provide as substitute, give in return’ is presumably derived from *tarpa- ‘substitution, compensation’ and represents the base of Luw. /tarpassa-/ ‘substitute’. For the derivation of /isarwili(ja)-/ ‘justice’ from /isarwil(i)-/ ‘right’, see for example German *Gerechtigkeit* ‘justice’ vs. *recht* ‘right’. We are thankful to H. Craig Melchert for a thorough discussion of this difficult clause and the whole incantation it belongs to (pers. comm.).

### CTH 761.3.6

#### Table of Manuscripts

A KUB 35.44 Bo 7383

#### Transmission and Research History

The find spot of this fragment is unknown, while its ductus rather seems compatible with a New Script attribution because of its “late” AM sign. Its preserved part is limited to a portion of one column, probably belonging to a double-columned tablet. It was edited in transliteration in Starke 1985, 148–49 as part of the “third ritual”. The claim that the fragment belongs to column two in Starke 1990 (see, for instance, p. 34

#### Transliteration

§ 1’

A:1’ [...] x x [...]

A:2’ [...] ṛMUNUSṢU’GI [NINDA.GUR₄.RA KU₇ ...]

A:3’ [...]x [ka]t-ta e-ep-zi x[...]

A:4’ [na-an-kán IṢ-TU DUGKU-K]U-ṛUB’ KAṢ ši-pa-an-ti

A:5’ [nu kiš-an ḫu-uk-ki-iš-k]e-ez-zi

§ 2’

A:6’ [wa-ra-pa-al-li-iš ḎTar-ḫ]u-un-za ma-am-m[a-an-na-tar]

DOI: 10.13173/9783447119955.1.268

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ii? 11': Starke (1985, 196) reads [*m]*a-aš-šaʾ(TA)-ni-in-zi. Although the hand copy of the tablet supports the TA sign, the collation of the original tablet shows that the first small vertical in it represents an erased trace.

ii? 14’-16’: The general sense of this incantation can be restored as follows: as a compensation for the presented thick bread, the gods are expected to endow the ritual patron’s hands with double strength. Although the ritual patron is addressed as /warann(i)-/ ‘speaker’ (perhaps more specifically ‘supplicant’), it is the Old Woman who does the actual speaking. It is possible, although not certain, that the speech of the ritual patron, perhaps in the form of a short prayer, preceded the preserved fragment within the text of the ritual. As a precedent for the ritual patron directly addressing the gods, one can compare the Zarpiya ritual (KUB 9.31 ii 19-34).

fn. 32 and p. 136) is based on the problematic assumption that this is a duplicate of KBo 29.55+ (CTH 761.3.8).

Contents

§§ 1’-2’ Dedicating an animal substitute, with its Luwian incantation

§ 3’ Unclear

The fragment shows general overlap with KUB 35.43+ ii 31-40 (CTH 761.3.8, §§ 12”-13”) and is therefore provisionally classified under CTH 761.3, although its attribution to CTH 761.4 remains a viable alternative. In any case, CTH 761.3.6 appears to be more archaic than CTH 761.3.8.

Translation

§ 1’
1’ [...]

2’-3’ [...] the Old Woman holds [do]wn [the sweet loaf of bread ...]

3’ [...]

4’ She consecrates [it with a ju]g of beer

5’ and she [conjur]es [thus]:

§ 2’

6’ “[Warlike Tarḫ]unt, loo[k] at

DOI: 10.13173/9783447119955.1.268

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A:7' [wa-ia-a-an-ti ša-ak-nu]-wa-a-an-ti ma-a[l-ḫa-aš-ša-aš-ši-iš-pa-tar EN-aš]

A:8' [a-pa-aš-ša-an-za wa-aš-š]i-na-an-za a-an-n[u-un-na-an-za]

A:9' [ma-am-ma-na-ad-du ḫu-i-du]-un-ʿna-a-tiʾ a[n-na-ru-um-ma-ḫi-ta-ti]

A:10' [...] x [...] a-[ar-r]a-a-ʿiaʾ-t[i uš-ša-a-ti]

A:11' [...] a-ap-ʿpaʾ-ra-an-t[a-ti a-a-ra-a-ti]

§ 3'

A:12' [...] x x x x [...]

A:13' [...] x-ʿwaʾ-x [...]

A:14' [...]x(-)ʿÚ?(-)[...]

A:15' [...] x [...]

Commentary

2'-3': Contrast KUB 35.43+ ii 31-35 (CTH 761.3.8, § 12"), where the bread loaf is held over the sheep's head.

CTH 761.3.7

Table of Manuscripts

A HFAC 18 NBC 1879

Transmission and Research History

The precise find spot of the fragment is unknown; there are not enough characteristic signs to establish its Middle Script attribution. The preserved part is limited to a fragment of one column, probably belonging to a double-columned tablet. The fragment is published in transliteration in Starke 1990, 596. The attribution of the fragment to

Transliteration

§ 1'

A:1' [ta-ta-ar-ri-ia-am-ma-an ḫi-i-ru]-rʿú?-[un ma-a-ia-aš-ši-in EME-in]

A:2' [...] MUNUSŠU.GI 1 NINDA.GUR₄.RA KU7 1] DUG[KU-KU-UB KAŠ-ia da-a-i]

A:3' [...] pa-ra-a ḫi-lam-ni pé-e]n'-na-i [...]

DOI: 10.13173/9783447119955.1.268

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7' (this) [fat]ty [animal]!

7'-9' [May] the ri[tual patron look at] his own [b]ody (and) so[ul]

9' with [li]fe, v[irility],

10' [...], l[o]ng [years]

11' [...], future [time]!"

§ 3'

12' [...],

13' [...],

14' [...],

15' [...],

9': The reconstructed [h<u>u-i-du</u>-un-’na-a-ti’] apparently represents an instrumental case form derived from the archaic heteroclitic noun /x<u>widummar</u>/n-/ ‘life’. Contrast CTH 761.3.8, § 13” (KUB 35.43+ ii 38), where the innovative stem /x<u>widwalayid</u>/ is used in its place.

column two in Starke 1990, 595–96 appears to be based on the exaggerated claim by Beckman and Hoffner (1985, 3) that this is a duplicate of KBo 29.55+ (CTH 761.3.8).

Contents

§ 1' Dedicating an animal substitute

The content of the fragment shows close overlap with KUB 35.44 (CTH 761.3.6), but the line division is clearly different. The contextual similarities to CTH 761.3.8 are more distant. The reference to a gatehouse prompts assigning this fragment to CTH 761.3.

Translation

§ 1'

1' "[curse, per]j[ury, the tongue of the multitudes]."

2' [... the Old Woman takes one sweet loaf of bread and one] j ug of beer].

3' [...], she [dr]ives [... to the gatehouse],

DOI: 10.13173/9783447119955.1.268

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A:4' [... ku]-r'it' hi-lam-ma[r pé-ra-an]

A:5' [... MUNUSŠU.G]I NINDA.GUR4.RA K[U7 ...]

A:6' [... ka]t-ta e-e[p-zi]

A:7' [... IŠ-TU DUGKU-K]U-UB KAŠ ši-[pa-an-ti]

A:8' [nu ki-iš-ša-an] te-ez-[zi]

## Commentary

3': The reconstruction 'Then she drives the sheep to the gatehouse' appears very likely on contextual grounds, but it is not easy to squeeze all the required signs into the available space.

3'–4': The reconstruction ‘which gatehouse is before the reed huts’ is also contextually very likely, but again one does not seem to have enough space to accommodate it.

6': The preposition *kat-ta* ‘down’ represents a common feature of this fragment and KUB 35.44 (CTH 761.3.6), whereas KBo 29.55+ (CTH 761.3.8) has *še-er* ‘up, above’ in the comparable passage involving a white sheep. It is unclear whether this difference reflects a different version of the ritual or rites with a different animal substitute. In

## CTH 761.3.8

### Table of Manuscripts

A₁ KBo 29.55 522/u

A₂ + KUB 35.43 + Bo 2313 (+) Bo 9685 + Bo 3124 + Bo 4397

A₃ + KUB 35.56 + Bo 10030

## Transmission and Research History

The tablet shows typical features of the New Script and can be securely dated to the 13th century BCE (see Starke 1985, 142). Its available parts comprise a small fragment of column one and considerable portions of columns two and three. All three fragments are published in transliteration in Starke 1985, 71 (A₃), 143–47 (A₂) and 390 (A₁); the largest fragment A₂ played an important role the formulation of Starke’s hypothesis about the “third ritual”. The join between A₁ and A₂ is first reported in Kammenhuber 1986 (see Starke 1990, 596), while the join between A₁ and A₃ was determined by Alice Mouton and Ilya Yakubovich within the framework of the Luwili Project (see Fig. 2.22). The collation of the original fragments confirmed the direct join between A₁ and A₂. A₃ could not be physically installed in its expected spot because of the way the other fragments were pasted together, but the direct join between the
3'-4' [wh]ich gatehou[se] (is) [before ...].

5'-6' [... the Old Wom]an hol[ds do]wn the swe[et] loaf of bread.

7' She con[secrates ... with the j]ug of beer

8' [and] say[s thus]:

the latter case one can probably think of a contrastive rite involving a black sheep. For the contrastive use of šarā ‘up’ and katta ‘down’ in the context of animal sacrifices, see Kühne 1986, 94–96.

8': Starke 1990, 596 suggests the reading KI instead of TE, which is less compatible with the traces on the photograph. The turn of phrase used here is again closer to the one preserved in KUB 35.44 (CTH 761.3.6) rather than the one attested in KBo 29.55+ (CTH 761.3.8). Since this is the last line of the paragraph (in view of the empty space underneath), we suspect that it might have remained in part empty; hence our suggested short restoration.

three fragments is highly plausible. Since A₁ was found in Temple I, the join revealed the provenance of the whole tablet. A large excerpt from A₂ was translated in Laroche 1959, 147–51, which represented a substantial step forward in the decipherment of the Luwian language. The text was partially edited in Kammenhuber 1986, 92–97; its content is discussed in detail in Marcuson 2016, 291–96.

Contents

§ 1' Unclear

§ 2' Fragmentary Luwian incantation addressed to deities

§ 3' Unclear

§§ 4"-8" Listing potential sources of impurity and designating a sheep as ritual carrier

§§ 9"-10" Making rounds while repeating the conjuration of §§ 4"-8"

§ 10" Treating the sheep's limbs one by one and waving the sheep over the ritual patron

§§ 10"-11" Ritual patron's spitting into the sheep's mouth, with its Luwian incantation

§§ 12"-13" At the gatehouse, dedicating the sheep to Warlike Tarhunt, with its Luwian incantation

DOI: 10.13173/9783447119955.1.268

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§ 14" Unclear

§ 15" Incantation for restoring the integrity of the ritual patron

§§ 16"-17" Transferring the control of impurity onto an animal substitute

§ 18" Matching the limbs of the animal substitute with those of the ritual patron

§§ 19"-21" Incantation for removing impurity from ritual patron's limbs by means of the animal substitute's acting as a ritual carrier

Transliteration

§ 1'

Obv. i

A₁ i 1' [...-z]i

A₁ i 2' [...]x

A₁ i 3' [...]x-aš-ši-‘in-zi’

A₁ i 4' [...] (vacat)

§ 2'

A₁ i 5' [...-z]i DINGIRMES-in-zi

A₁ i 6' [...]d]a-‘a-ti’-i-in-zi

A₁ i 7' [...]-x-aš-ši DINGIRMES-in-z[i]

§ 3'

A₁ i 8' [...-a/y]a²-ti

A₁ i 9' [...]x-‘ti’

§ 4"

Obv. ii

A₂ ii 1 [ma-a-an ša-hu-i-da-a]n-ta-al-li-ia-an ku-i-ḫa ma-a-an ú-i-ta-an-ta-al-li-[a]n

A₂ ii 2 [ku-i-ḫa ma-a-am-p]a ú-la-an-ta-al-li-ia-an ku-i-ḫa

A₂ ii 3 [ma-a-am-pa ḫu-i]-du-wa-⟨⟨la⟩⟩-li-ia-an ku-i-ḫa

§ 5"

A₂ ii 4 [ma-a-an p]u-wa-ti-il pa-a-ri-ia-na-a-al ku-i-ḫa

A₂ ii 5 [ma-a-an a]-an-ni-ia-an ta-a-ti-i-ia-an ⟨ku-i-ḫa⟩

A₂ ii 6 [ma-a-an ŠE]Š-an NIN-an ku-i-ḫa

§ 6"

A₂ ii 7 [ma-a-an t]a-a-ú-wa-ti ku-i-ḫa ma-a-na-ta {ma-a-an} i-iš-ša-ra-ti ku-i-ḫa

A₂ ii 8 [a-a-ia-t]a ma-a-an ta-wa-aš-ša-ti ku-i-ḫa tu-um-ma-an-te-et-ta

A₂ ii 9 [ša-hu-i-t]a-an-ta-al-li-ia-an-za ú-i-ta-an-ta-al-li-ia-an-za

DOI: 10.13173/9783447119955.1.268

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§§ 21"-22" Waving the piglet and then spitting on it from afar, with its Luwian incantation

§ 23" At the gatehouse, preparations for dedicating the piglet(?)

This tablet is by far the largest and best-preserved fragment of CTH 761.3. The setting of the ritual includes a gatehouse and reed huts, which illustrates an outdoor performance (see the colophon of CTH 761.3.1).

Translation

§ 1'

Obv. i

1' "[...}

2' [...]

3' [...]

4' [...]

§ 2'

5' [...] deities

6' [...] p]aternal

7' [...] deities.

§ 3'

8' [...]

9' [...]"

§ 4"

Obv. ii

1 "[Whether] (it be) anything of [bin]ding, whether (it be)

1-2 [anything] of smiti[n]g, [whether (it be)] anything of the dead,

3 [whether (it be)] anything of the [li]ving,

§ 5"

4 [whether (it be)] anything [p]ast (or) future,

5 [whether (it be)] <anything> of the mother (or) the father,

6 [whether (it be)] anything of the [bro]ther (or) the sister,

§ 6"

7 [whether] he saw something with (his) [e]yes,

7-8 (or) he [di]d something with (his) hands, whether he heard something with (his) ears,

9 (that of) [bin]ding, smiting,

DOI: 10.13173/9783447119955.1.268

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A₂ ii 10 [na-nu-um-p]a za-aš pa-ra-ad-du a-ar-ra-az-za-⟨aš⟩ ḥa-a-ú-i-iš

A₂ ii 11 [ša-ḥu-i-t]a-an-ta-an ú-i-ta-at-ta-an

§ 7”

A₂ ii 12 [la-la-ad-d]u-ut-ta pa-ap-ra-ad-du-ut-ta 4-ti pa-a-ar-ta-a-ti

A₂ ii 13 [ḥar-ma-ḥa]-r'a'-ti za-ar-wa-ni-ia-ti ar-pu-wa-na-a-ti

A₂ ii 14 [ma-an-na-ḥu-un-na-t]i da-a-u-wa-aš-ša-an'-za-ti ti-ti-ta-a-ti

A₂ ii 15 [UZUŠ]À-r'ti' UZU'NÍG.GIG-ti' 12-ta-a-ti ŒUZU'ha'(ZA)-ap-pí-ša-a-ti

§ 8”

A₂ ii 16 i-pa-la-a-ti-du-wa-an ḥu-r'i'-[n]u-wa-aḥ-ḥa a-du-ut-ta i-pa-la-a-ti-en

A₂ ii 17 la-at-ta i-šar-ú-i-la-t[i-p]a-du-wa-an ḥu-u-i-nu-wa-aḥ-ḥa

A₂ ii 18 a-du-ut-ta at-tu-wa-li-in ḥ[a-a]t-ta-aš-ta-ri-in la-at-ta

§ 9”

A₂ ii 19 nu-uš-ša-an MUNUSŠU.GI UDU BABBAR A-NA E[N SISKU]R an-da ap-pa-a-an-na
{na-aš}

A₂ ii 20 4-ŠU ir-ḥa-a-iz-zi ḥa-an-te-ez-zi p[al-ši Z]AG-az EGIR-an-da

A₂ ii 21 GÜB-la-az EGIR-an-da UZUGABA-az EGIR-an-[da] iš-ki-ša-az

A₂ ii 22 ḥu-uk-ki-iš-ke-ez-zi-ma QA-TAM-MA-pát ŠA UDU [UZUÚRHA]

A₂ ii 23 ḥu-u-ma-an QA-TAM-MA ir-ḥa-a-an-zi

§ 10”

A₂ ii 24 r-I-NA 4' KASKAL-NI-ma GIM-an ir-ḥa-a-an-zi

A₂ ii 25 [nu ŠA UD]U UZUÚRHA ḥu-u-ma-an-da QA-TAM-MA i[r-ḥ]a-iz-zi

A₂ ii 26 [nam-ma]-kán MUNUSŠU.GI UDU A-NA EN SISKUR še-er a[r-ḥa] 3-ŠU wa-aḥ-nu-uz-zi

A₂ ii 27 [nam-ma]-an-ši pa-ra-a e-ep-zi na-aš-ta EN SISKUR [ŠA U]DU KAXU-i al-la-ap-pa-aḥ-ḥi

A₂ ii 28 [MUNUSŠU.G]I-ma lu-ú-i-li'(ZI) kiš-an ḥu-u-uk-z[i]

§ 11”

A₂ ii 29 [a-aḥ-ra-a]n wa-aḥ-ra-an tap-pa-a-at-ta ta-a-pa-ru

A₂ ii 30 [t]a-ta-ar-ri-ia-am-ma-an ḥi-i-ru-ú-un ma-a-ia-⟨aš⟩-ši-in EME-in

§ 12”

A₂ ii 31 [nu-za]MUNUSŠU.GI 1 NINDA.GUR₄.RA KU₇ 1 DUGKU-KU-UB KAŠ-ia da-a-i

A₂ ii 32 [nam-ma-ká]n UDU pa-ra-a ḥi-lam-ni pé-en-na-i šA GI

A₂ ii 33 [A-NA GIŠ]ZA.LAM.GARHA ku-it ḥi-lam-mar pé-ra-an

A₂ ii 34 [nu-uš-ša-a]n MUNUSŠU.GI NINDA.GUR₄.RA KU₇ A-NA UDU A-NA SAG.DU-ŠU še-er e-ep-zi

A₂ ii 35 [na-an-ká]n IŠ-TU DUGKU-KU-UB KAŠ ši-ip-pa-an-ti ḥu-uk-zi-ma kiš-an
10 [now], may this white sheep carry away

11 the [bo]nd (and) blow!

§ 7"

12 May it [take] it (and) carry it away with (its) four legs,

13 (its) [hea]d, (its) horned forehead,

14 (its) [snou]t, pupils of (its) eyes,

15 [hea]rt, liver, twelve limbs!

§ 8"

16 I have ma[d]e it run to his left,

16-17 so that it took his sinisterness. I have made it run to his right,

18 so that it took his evil t[e]rror."

§ 9"

19-20 The Old Woman holds the white sheep toward the [ritua]l pa[tron] four times in turn

20 first to the [r]ight, afterward

21 to the left, afterward in front, afterwar[d] behind,

22 and (each time) she conjures exactly in the same way.

22-23 They treat every [limb] of the sheep one by one in the same way.

§ 10"

24 When they make the rounds for the fourth time,

25 she tr[e]ats all the limbs [of the she]ep one by one in the same way.

26 [Then], the Old Woman waves the sheep three times over the ritual patron.

27 [Then], she holds it toward him, so that the ritual patron spits into the [sh]eep's mouth.

28 [The Old Woma]n conjure[s] thus in Luwian:

§ 11"

29 "He spat (out) [wo]e (and) pain, (namely) judgment,

30 [c]urse, perjury, the tongue of the multitudes."

§ 12"

31 The [O]ld Woman takes one sweet loaf of bread and one jug of beer.

32 [Then], she drives out the sheep to the gatehouse,

32-33 which gatehouse (is) before the reed huts.

34 The Old Woman holds the sweet loaf of bread over the head of the sheep,

35 she consecrates [it] with the jug of beer, and she conjures thus:

DOI: 10.13173/9783447119955.1.268

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§ 13"

A₂ ii 36 [wa-ar-pa-al]-li-iš DTar-ḫu-un-za ma-am-[m]a-na-tar wa-ia-an-ti

A₂ ii 37 [ša-ak-nu-wa-an-t]i ma-al-ḫa-aš-ša-aš-ši-iš-pa-tar EN-aš a-pa-a-aš-ša-an-za wa-aš-ši-na-an-za

A₂ ii 38 [ma-am-ma-an-na-ad-du ḫ]u-u-i-du-wa-la-a-ḫi-ta-ti an-na-ru-um-ma-ḫi-ta-ti

A₂ ii 39 [ap-pa-ra-an-ta-ti a]-a-ra-a-ti ḫa-at-tu-la-ḫi-<ta>ti ma-aš-ša-na-aš-ša-an-za-ti

A₂ ii 40 [wa-aš-ša-ra-ḫi-ta-ti] a-ar-ra-ia-ti uš-ša-a-ti

§ 14"

A₂ ii 41 [...] x [...] x x x [...]

§ 15"

Rev. iii

A₂ iii 1' [...] x x x x [...]

A₂ iii 2' [...] 'la-a-la-ad-da' da-a-ru-u[š-ša mi-i-ša-an-za]

A₂ iii 3' [ḫa-aš-ša ḫal-ḥal-za-ni-i]n i-ú-na-ḫi-ša wa-a-[r'ra-na'-[ḥi-ša la-al-pí-in]

A₂ iii 4' [ku-wa-an-na-ni-in ma-aš-š]a-na-al-li-in KASKAL-a[n]

§ 16"

A₂ iii 5' [... UZUÚ]RHA ḫu-u-ma-an-da an-n[i-iš-ke-ez-zi ḫu-uk-zi-ma kiš-an?]

A₂ iii 6' [na-a-ú-wa-te-ia-t]a ḫar-ma-ḫa-ti mu-u-wa-i na-a-ú-[wa-te-ia-ta]

A₂ iii 7' [a-la-la-at-ta-t]i KI.MIN na-a-ú-wa-te-ia-ta [ma-an-na-ḫu-un-na-ti K]I.MIN

A₂ iii 8' [na-a-ú-wa-te-ia-ta t]a-a-u-wa-a-aš-ša-an-za-<ti> ti-ti-t[a-a-ti KI.MIN]

A₂ iii 9' [na-a-ú-wa-te-ia-ta u]ZUŠA-ti UZUNÍG.GIG-ti 12-[ta-a-ti]

A₂ iii 10' [UZUÚR]H A KI.MIN

§ 17"

A₂ iii 11' [ḥar-ma-ḥa-ti-ti-ia-t]a za-aš mu-u-wa-i a-la-la-<at>ta-[ti-ti-ia-t]a za-aš KI.MIN

A₂ iii 12' [ma-an-na-ḫu-un-na-ti-ti-i]a-at KI.MIN ta-a-ú-wa-aš-š[a-ti-ti]-ia-<ta>

A₂ iii 13' [ti-ti-ta-a-ti KI.MIN UZUŠA-ti u]ZUNÍG.GIG-ti 12-ta-[a-ti ḫa-ap-p]í-ša-ti KI.MIN

§ 18"

A₂ iii 14' [ḥar-ma-ḥi-iš ḫar-ma-ḥi-in ḫal]-li-i-na-i [a-la-la-at-ti-i]š

A₂ iii 15' [a-la-la-at-ti-in KI.MIN m]a-an-na-ḫu-w[a-ni-iš ma-an-n]a-ḫu-wa-an-ni-in KI.MIN

A₂ iii 16' [...] x [...]

§ 19"

A₂+3 iii 17' [za-ú-i-in-pa-an ḫal-li-na]-i ma-al-ḫa-aš-š[a-aš-ši-in EN-a]n

A₂+3 iii 18' [...] du-ú-pa-na wa-al-z]a-am-mi-iš t[a-... ...]-[li?]ta-ni-iš

A₂+3 iii 19' [wa-aš-ši-na-aš-ši-iš ḫa-ar-ma-ḫa-a]š-ši-iš tar-p[a-aš-ša-aš]

A₂+3 iii 20' [i-pa-la-a-ti-du-wa-an ḫu]-i-nu'(MU)-u-wa-[aḥ-ḫa a-du-ut-ta]

A₂+3 iii 21' [i-pa-la-a-ti-en la-la-at-t]a
§ 13"

36–37 “[Warl]ike Tarhunt, look at (this) [fatty] animal!

37–38 [May] the ritual patron [look] at his own body with [l]ife, virility,

39 [future] time, health, divine

40 [favor], long years!”

§ 14"

41 [...]

§ 15""

Rev. iii

1' [...]

2' [...] took (back his) sha[pe, flesh],

3' [bone(s), join]t(s), mobility, spee[ch, eyelash],

4' [eyebrow(-hair), di]vine path!”

§ 16""

5' [She] (ritually) tr[e]ats] all the [li]mbs [and conjures thus]:

6' “He [no] (longer) overcomes [it] with [his] head.

6’-7’ Ditto n[o] (longer overcomes) [it] with [his *alalatt*-body part].

7' [D]itto no (longer overcomes) it [with] his [nose].

8' [Ditto no (longer overcomes) it with] the pupi[ls] of [his e]yes.

9’-10’ Ditto [no (longer overcomes) it] with [his] heart, liver, twelve [limbs].

§ 17""

11' This one overcomes [i]t with [its head]. This one ditto (overcomes) [i]t [with its] *alalatt*-body part.

12' (This one) ditto (overcomes) it with [its snout].

12’-13’ [Ditto] (overcomes) it [with the pupils] of [its] eyes, ditto [by (its) heart],
liver, twelve [lim]bs.

§ 18""

14' [The head deconta]minates [the head. The *alalatt*-body par]t

15' [ditto the *alalatt*-body part. The s]nou[t] ditto [the no]se.

16' [...]

§ 19""

17' [Here, it decontamina]tes the ritua[l pat]on,

18’-19’ the subs[titute of (his) body (and his) hea]d, [... walz]-ed [for/in striking, ...].

20' [I have m]ade [it r]un [to his left],

20’-21’ [so that it too]k [his sinisterness].

DOI: 10.13173/9783447119955.1.268

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A₂+₃ iii 22' [i-šar-ú-i-la-ti-pa-du-wa-an ḫu-i-nu-u]-r'wa'-[aḫ-ḫa]

A₂ iii 23' [a-du-ut-ta at-tu-wa-li-in ḫa-at-ta-aš-tar-r]i-in 'la'-la-at-r'ta'

§ 20''

A₂ iii 24' [la-la-ad-du-ut-ta pa-a]p-ra-ad-du-ut-ta 4-ti pa-a-ar-ta-ti

A₂ iii 25' [a-ar-pu-wa-na-ti] ma-a-an-na-ḫu-wa-an-na-r'a'-ti da-a-u-wa-aš-ša-ti

A₂ iii 26' [ti-ti-ta-a-ti UZUṢ]A-ti UZU NĪG.GIG-<ti> 12-ta-a-ti

A₂ iii 27' [UZU ḫa-ap]-r'pí-ša'-a-ti

§ 21''

A₁+₂ iii 28' l[a-la-ad]-du-ut-ta ta-pa-a-ru ta-ta-ri-ia-am-ma-an

A₁+₂ iii 29' ḫi-r[u-ú-u]n e-er-ḫu-u-wa-al-li-ia-an pa-ri-it-tar-wa-al-li-ia-an

A₁+₂ iii 30' wa-⟨la-an-ta⟩-a[l-li]-ia-an ḫu-u-i-it-wa-li-ia-an pu-u-wa-ti-i-il

A₁+₂ iii 31' pa-ri-ia-na-al-la-⟨an⟩ LU]u-la-ḫi-ia-an ḫa-ap-pí-ri-ia-an

A₁+₂ iii 32' 'ku'-wa-a[r-š]a-aš-ša-⟨⟨aš-ša⟩⟩ tu-ú-li-ia-aš-ša na-aš-ta ŠAḤ.TUR

A₁+₂ iii 33' [A-N]A E[N SīṢ]KUR še-er ar-ḫa wa-aḫ-nu-wa-an-zi

A₂ iii 34' [nam-ma-an t]u-u-wa-za al-la-ap-pa-aḫ-ḫi MUNUSŠU.GI-ma

A₂ iii 35' [ki-iš-ša-an] ḫu-uk-zi

§ 22''

A₂ iii 36' [a-aḫ-ra-an w]a-aḫ-ra-an tap-pa-a-at-ta ta-a-pa-ru ḫi-i-ru-ú-un

A₂ iii 37' [ta-ta-ar-r]i-ia-am-ma-an ma-a-ia-aš-ši-in EME-in

§ 23''

A₂ iii 38' [na-aš-ta ŠAḤ.TUR] pa-ra-a ḫi-lam-ni pé-e-da-an-zi ŠA GI

A₂ iii 39' [A-NA GISHZA.LAM].GARHA ku-it ḫi-lam-mar pé-ra-an nu ŠAḤ.TUR ku-iš ḫar-zi

A₂ iii 40' [...]x NINDA.KU₇ pa-ra-a tu-u-wa-az pa-a-i

End of col. iii

Commentary

i 5'-7': This fragmentary divine list is likely a remainder of an incantation addressed to those gods. A better preserved although arguably shorter Luwian incantation of the same type is found in the Zarpiya Ritual (CTH 757, §§ 17, 20; Görke 2015).

ii 1-18: Several formulae of incantation find perfect counterparts in CTH 761.1. This represents one of the principal arguments for treating the free-standing version of the Great Ritual (CTH 761.1-3) as a coherent group, distinct from the other specimens of the Kuwattalla tradition.

ii 1-9: The closest parallel to this list of merisms, including binding and smiting, is found in KUB 32.81+ obv. 2'-6' (CTH 761.1.b, § 2'). Note, however, that the gods are invited to remove the affliction in CTH 761.1, whereas here this task is entrusted to the animal substitute.
22' [I have made it r]u[n to his right],

23' so that it took [his evil terr]or.

§ 20'"

24' [May it take it (and) ca]rry it away with (its) four legs,

25'–26' [(its) forehead], (its) snout, [the pupils] of (its) eyes,

26' (its) [he]art, liver, twelve

27' [li]mbs!

§ 21'"

28' May it t[ak]e (away from him) judgment, curse,

29' perj[u]ry, internal (or) external,

30' of the d[e]ad (or) the living, past

31' (or) future, of mountain-dwellers (or) desert-dwellers,

32' of an ar[m]y (or) assembly!"

32'–33' They wave the piglet over the [rit]ual patr[on].

34' [Then], he spits (on) [it f]rom afar. The Old Woman

35' conjures [thus]:

§ 22'"

36' "He spat (out) [woe (and) p]ain, (namely) judgment, perjury,

37' [cur]se, the tongue of the multitudes."

§ 23'"

38' They carry [the piglet] out to the gatehouse,

38'–39' which gatehouse (is) before the reed [hu]ts.

39'–40' The piglet which she has got, she gives a sweet loaf of bread [...] from afar.

End of col. iii

**ii 9–11:** The treatment of this passage in Carruba 1982b, 46–47 precedes the recognition of the paired miasma /saywidant(a)-/ ‘bond’ and /widatt(a)-/ ‘blow’. For additional paired derivatives from the same root, see the preceding footnote together with the commentary to CTH 761.1.b.

**ii 10:** For /para-/ ‘to carry away’, see Melchert 2016a, 203–6. The Luwian adjective /arratsa-/ is interpreted as ‘male’ on etymological grounds in Oettinger 2016, but no specific reference to rams is found anywhere else in the Kuwattalla tradition. In view of the specific mention of the white sheep below in § 9”, we assume that /arratsa-/ is the Luwian word for ‘white’. This interpretation has no implications for the etymology of /arratsa-; we simply assume that the combinatorial evidence is stronger than the etymological one in this case. See also Melchert 2023 *sub ārrazza*- ‘white’.

DOI: 10.13173/9783447119955.1.268

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ii 12: The spelling *pa-ap-ra-ad-du-ut-ta* here and [*pa-a]*p-ra-ad-du-ut-ta in iii 24' below implies the morphological analysis /pabrattu=○=tta/ 'May it carry (it away from him)' (see the commentary to CTH 761.2.3.a). Accordingly, we restore *la-la-ad-du-ut-ta* corresponding to /lalattu=○=tta/ 'may it take (it from him)'. For the zero expression of the pronominal clitic 'it' in both groups, see Rieken and Yakubovich forthcoming. In contrast, Starke (1985, 144) restores [*la-la-i-d]*u-ut-ta 'it takes (it) from him' on the basis of the parallel passages, which would imply, however, that an indicative verbal form is juxtaposed here with an imperative one. The complex *la-la-ad-du-ut-ta* in the tablet under discussion represents a late replacement of *la-la-i-du-ut-ta*, as argued in the final section of Appendix I.

ii 13: Or ‘its horn, its *arpuwar*’. It is not quite clear whether /tsarwanijadi/ is a form of a possessive adjective or a result of its secondary substantivization, although the former interpretation is morphologically more straightforward. In any event, see a form of the basic stem *SI-na-ti* ‘with (its) horn’ in KUB 35.54 iii 11 (CTH 758.1, § 21”).

ii 19–30: These lines appear to represent an expanded version of KUB 35.21 rev. 6’–8’ (CTH 761.1.d, § 11’’).

ii 32–33: The mention of the gatehouse and the reed huts, apparently having no counterpart in CTH 761.1, represents a link between the tablet under discussion and the colophon KBo 10.42 (CTH 761.3.1; see already Starke 1985, 135–36).

ii 36–40: This incantation is shortened vis-à-vis KUB 35.21 rev. 11’–14’ (CTH 761.1.d, § 13’’), and the mention of the gods is omitted (see the commentary to § 6” above).

iii 2’–4’: The subject of this sentence is presumably the ritual patron. See in particular KUB 32.81+ obv. 9’–10’ (CTH 761.1.b, § 4’) and KUB 35.24+ rev. 8’–9’ (CTH 761.1.c, § 13”’).

iii 5’–35’: The content of these lines closely resembles KUB 35.24+ obv. 5’–23’ (CTH 761.1.c, §§ 2’–7’), and both passages are used for mutual restoration.

## CTH 761.3.9

### Table of Manuscripts

A KBo 60.73 Bo 69/460

### Transmission and Research History

This small fragment, possibly written in the Middle Hittite ductus, was found in the Temple I complex. Its original position on the tablet remains unknown.
The fragment was identified as part of a Hittite-Luwian ritual in Soysal 2016, 435. No edition of the fragment has been available until now.

DOI: 10.13173/9783447119955.1.268

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Transliteration

§ 1'

A:1' [...] -ta a-an'-x[...]

A:2' [... ad-d]u-wa-a-li-in m[a-...]

§ 2'

A:3' [...-š]U aš-nu-uz-zi nam-m[a ...]

A:4' [...]x GISZA.LAM.GARHA nu x[...]

A:5' [...]x na-an-za MUNUSŠU.G[I ...]

A:6' [...]x-an MUNUSŠU. 'GI' [...]

§ 3'

A:7' [...] x x x [...]
Translation

§ 1'
1' "[...]
2' [... e]vil [...]."

§ 2'
3' She takes care of [h]is [...]. The[n, ...]
4' [...] huts[...]
5' [...] The Old Woma[n ...] him.
6' The Old Woman [...].

§ 3'
7' [...]
GREAT RITUAL, FRAGMENTS

CTH 761.4.1

Table of Manuscripts

A KBo 13.262 239/u

Transmission and Research History

This New Script fragment was found in secondary context in or near the Haus am Hang. Its geometry provides no clues regarding the part of the tablet it belongs to. The tablet is published in transliteration in Starke 1985, 194, where it is classified as part of an “Old Woman” ritual, and then in Torri and Barsacchi 2018, 296–97. For the list of secondary literature, see Torri and Barsacchi 2018, 297.

Transliteration

§ 1'

A:1' [...](-)rA?(-)x [...]

A:2' [...](-)wa-x x-r'in'(-)[...]

A:3' [...]x r'ta'-[...]

A:4' [...]-in na-a-rú'-[wa ...]

A:5' [...-r]i-ia n[a-a]-rú'-w[a ...]

§ 2'

A:6' [ni-i]-ša-an ḫa-a-pí-ti EN SÍSKU [R-aš-ši-in ad-du-wa-li-iš]

A:7' [i-iš-š]a-r-ri-iš' ad-du-wa-li-iš [EME-iš ta-pa-ru-wa-aš-ši-iš]

A:8' [ta-a-t]a-r'ri'-ia-am-ma-na-[aš-ši-iš ḫi-i-ru-ta-aš-ši-iš]

A:9' [ma-a-i]a-aš-ši-iš [EME-iš]

§ 3'

A:10' [...]x r'ar'-ha du-wa-[ar-ni-iz-zi ...]

§ 4'

A:11' [ma-am-ma]-al-wa-at-[t]a r'ta?'-[...]

A:12' [hī-ru-ú]-r'un ma-a-ia-aš-ši'-[in EME-in]

DOI: 10.13173/9783447119955.1.310

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Contents

§ 1' Luwian incantation concerning the *taluppi*-lump

§ 2' Luwian incantation for untying the effects of impurity

§§ 3'-4' Breaking the symbols of evil (lost in the lacuna), with its Luwian incantation

The phraseology of §§ 1'-2' clearly indicates that the fragment under discussion belongs to CTH 761, although further classification appears to be impossible. Contrast KBo 29.3+ iii 1'-19' (CTH 760.2, §§ 14"-17") for the incantations used in the parallel passage of CTH 760. The fragment's place within the structure of the Great Ritual cannot be determined, since purification rites can take place at various points within the performance.

Translation

§ 1'
1' "[...]
2' [...]

3' [...]

4' [...] n[ot ...].

5' [...] n[ot ...].

§ 2'
6'-9' May [the evil ha]nd, the evil [tongue, (that) of judgment, (that) of c]urs[e, (that) of perjury, the tongue of the mu]ltitudes [no]t bind the ritua[l] patron!"

§ 3'
10' [...] brea[ks ...]

§ 4'
11' "[... bro]ke [...]  
12' [perju]ry, [the tongue of the] multitu[des]."

DOI: 10.13173/9783447119955.1.310

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## Commentary

1'-5': There is little doubt that the incantation in this paragraph is similar to KUB 35.24+ obv. 39"-42" (CTH 761.1.c, § 10") and other instances of the presentation of the *ta-luppi*-lump within the Kuwattalla tradition, but the scarcity of signs preserved is not conducive to its restoration.

2': Starke (1985, 194) and Torri and Barsacchi (2018, 297) read ŠI instead of WA. However, there are clearly two wedges before the vertical; hence our reading.

6'-9': Restored after KUB 32.9(+) obv. 7-10 (CTH 761.1.f, § 3) and related passages. This incantation suggests that the fragment under discussion belongs to a free-standing version of the Great Ritual. Contrast a different incantation preceding the act of breaking evil tongues and heads in KBo 29.3+ iii 9'-42' (CTH 760.2).

## CTH 761.4.2

### Table of Manuscripts

A KUB 35.46 Bo 4600 + Bo 8285

### Transmission and Research History

These joined New Script fragments with unknown find spot are conducive to restoring a small part of one column, the location of which on the tablet cannot be determined. The two fragments were published as a join in KUB 35 and transliterated in Starke 1985, 159-60, where they were attributed to the "third ritual". The contention of Starke 1990, 596-97 regarding the additional direct join with KUB 9.36 is contradicted by the transparent paleographic difference between the two parts of the supposed join (see Fig. 2.14). The hypothesis that KUB 35.45, KUB 35.46 and KUB 35.47

### Transliteration

§ 1'

Rev. iv

A iv 1' [ni-i-ša-an ḫa-pí-ti EN] ṢÍSKUR-in' ad-d[u-wa-li-iš EME-iš]

A iv 2' [ad-du-wa-li-iš iš-š]a-[ri-i'-iš ad-du-wa-li-[iš da-a-u-i-iš]

A iv 3' [ad-du-wa-li-iš o-a]r-ḫa-iš ta-pa-ru-wa-aš-ši-i[š ta-ta-ar-ri-ia-a-am-na-aš-ši-iš]

A iv 4' [ḫi-i-ru-ta-aš-ši-i]š a-aš-ši-wa-an-ta-at-ta-na-aš-ši-[iš EME-iš]

DOI: 10.13173/9783447119955.1.310

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6': Starke (1985, 194) and Torri and Barsacchi (2018, 297) read EN SISKUR-a[ś-...]. According to our collation of the original tablet fragment, the low position of the horizontal and the presence of small traces over it point to a reading SISKUR over erasure, rather than AŚ.

10'–12': The act of breaking some object(s) and the accompanying incantation in these lines cannot be separated from KBo 29.3+ iii 13'–19' (CTH 760.2, §§ 16"–17"), where the ritual patron destroys the symbols of the evil hand and evil tongue. Note that the preceding paragraphs of CTH 760.2 likewise contain incantations typical of purification rites, albeit showing innovations that characterize CTH 760 as a group.

11': Lit. ‘broke completely’, if one interprets the reduplication as having the intensive function. This would echo the Hittite form of line 10’, with the preverb *arha*.

belong to the same tablet (Otten, KUB 35, II) likewise has no merit. Nevertheless, KUB 35.45+ and KUB 35.46 seem to be written by the same scribal hand (see Fig. 2.14).

## Contents

§§ 1'–2' Luwian incantation for untying impurity from the patient's body

§§ 3'–4' Patient's spitting rite, with its Luwian incantation

The phraseology of the incantations reveals non-trivial similarities to KUB 35.49(+) (CTH 761.2.1.a), although this is clearly a different tablet series (see the commentary). Regrettably, the fragment's place within the structure of the Great Ritual cannot be determined, since purification rites can take place at various points within the performance.

## Translation

§ 1'

Rev. iv

1'–4' "[May] the ev[il tongue, the evil ha]nd, the evil [eye, the evil ...], [the tongue] of judgmen[t, curse, perjur]y, misery [not bind] the ritual [patron]!"
§ 2'

A iv 5' [u-la-an-ta-al-li-iš ḫu-it-wa-li-iš pu-ú-wa-[ti-li-iš]

A iv 6' [pa-ri-ia-na-al-l]i-iš AMA-i-iš ta-ti-i-i[š na-ni-i-iš NIN-i-iš]

A iv 7' [ḫu-tar-li-i-iš GÉME]-r̥i'-iš LÚ]u-la-ḫi-iš LÚḫa-pí-[ri-iš]

A iv 8' [ku-wa-ar-ša-aš-ši-i]š tu-li-ia-aš-ši-iš ma-i[a-aš-ši-iš EME-iš]

§ 3'

A iv 9' [nu MUNUSŠU.GI a-pu-u-un] A-NA EN SÍSKUR pa-ra-a e-[ep-zi]

A iv 10' [na-an EN SÍSKUR al-la-p]a-r̥aḫ'-ḥi MUNUSŠU.GI-ma ki-iš-š[a-an ḫu-u-uk-zi]

§ 4'

A iv 11' [a-aḫ-ra-an wa-aḫ-r]a-r̥an tap-pa'-[a]d-da t[a-a-pa-ru ta-ta-ar-ri-ia-am-ma-an]

## Commentary

**iv 1'–4'**: This incantation is indicative of the versions of the Great Ritual grouped under CTH 761. Compare e.g. KUB 32.9(+) obv. 7–10 (CTH 761.1.f, § 3) and contrast a different incantation featuring the same Luwian verb /xab(a)i-(di)/ ‘to bind’ in KBo 29.3+ iii 2’–12’ (CTH 760.2, §§ 14”–15”) and related passages. A specific parallel between KUB 35.46 iv 4’ (CTH 761.4.2) and KUB 35.49(+) iv 12 (CTH 761.2.1.a) is the expression /assiwantatnassis lalis/ ‘the tongue of misery’ followed by merisms. Although the distant position of the two components of this collocation are attested elsewhere, their juxtaposition remains a classifying feature that tips the scales in favor of treating the fragment under discussion as part of CTH 761.

## CTH 761.4.3

### Table of Manuscripts

A KBo 48.181 46/o

### Transmission and Research History

The find spot of this New Script fragment is unknown. It belongs to a double-columned tablet and preserves a small part of a right column on one side. The fragment was published in transliteration in Groddek 2012a, 117, where its formulaic similarity to KBo 22.143 (CTH 761.3.2.c) was also highlighted.

DOI: 10.13173/9783447119955.1.310

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<table><tr><td></td><td>§ 2'</td></tr><tr><td>5'</td><td>[(The tongue) of the dea]d (or) the living, pas[t]</td></tr><tr><td>6'</td><td>[(or) future], of the mother (or) the fathe[r, of the brother (or) the sister],</td></tr><tr><td>7'</td><td>[of a male (or) female serva]nt, of mountain-dwellers (or) desert-dwell[ers],</td></tr><tr><td>8'</td><td>o[f an army] (or) assembly, [the tongue of] the mul[titudes]."</td></tr></table>

<table><tr><td></td><td>§ 3'</td></tr><tr><td>9'</td><td>[The Old Woman] h[olds that one] toward the ritual patron,</td></tr><tr><td>10'</td><td>[so that the ritual patron sp]its (on) [it]. The Old Woman [conjures] thu[s]:</td></tr></table>

<table><tr><td></td><td>§ 4'</td></tr><tr><td>11'</td><td>"He spat (out) [woe (and) pai]n, j[udgment, curse]."</td></tr></table>

**iv 5'–8'**: A particularly close combination of merisms, featuring both the pairs ‘of the dead (or) the living, past (or) future’ and the references to the close relatives of the ritual patron, is found in KUB 35.49(+) iv 13–16 (CTH 761.2.1.a). This constitutes another argument for grouping the present fragment under CTH 761.

**iv 9'**: The designation of the ritual patron as EN SÍSKUR suggests that we are dealing with a later version of the ritual than KUB 35.49(+), which uses the more archaic heterogram *BE-EL SÍSKUR*.

Contents

<table><tr><td>§§ 1'–2"</td><td>Fragment Hittite passage</td></tr><tr><td>§ 3"</td><td>Fragmentary Luwian incantation mentioning the taluppi-lump and karaš-grain</td></tr><tr><td>§ 4"</td><td>Pressing the taluppi-lump on the body of the ritual patron</td></tr></table>

For similarities to CTH 761.3.2.c, see the commentary. It seems likely that CTH 761.3.2 and CTH 761.4.3 belonged to versions of the Great Rituals sharing common innovations.

DOI: 10.13173/9783447119955.1.310

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Transliteration

§ 1'

Left column

A l.col. 1' [...] *ar-ḫa*

A l.col. 2' [...]

A l.col. 3' [...]

A l.col. 4' [...]z]i

A l.col. 5' [...]š]i?

A l.col. 6' [...]x-aš

A l.col. 7' [...] x x x x

A l.col. 8' [...]x-*an-zi*

§ 2"

Right column

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

§ 3"

A r.col. 2' MUNUSŠU.GI te-e[z-zi ...]

A r.col. 3' kar-aš-na-ia za²-x[...]

A r.col. 4' *pár-ku-iš-ša-an* [ta-lu-up-pí-in da-a-i]

A r.col. 5' kar-aš-ša a-x[...]

§ 4"

A r.col. 6' *na-ša-an* A-N[A EN SISKUR A-NA SAG.DU-ŠU]

A r.col. 7' ÜRA-MA-N[I-ŠU ḫu-u-ma-an-ti an-da]

A r.col. 8' ṛda-a'-ma-a-a[š-ke-ez-zi]

Commentary

**r.col. 3'**: The word *kar-aš-na-ia* is otherwise unattested. We tentatively assume that this is a Luwian possessive adjective ultimately derived from *karaš-grain*. This is consistent with the interpretation of this clause as the Old Woman's direct speech.

**r.col. 4'–5'**: For the use of the *karaš-grain* with the *taluppi-lump*, see KBo 22.143 i 1–4 (CTH 761.3.2.c, § 1).
Translation

§ 1’
Left column

1’-2’ [...]

2’-4’ [...]

5’-8’ [...]

§ 2”
Right column

1’ [...]

§ 3”
2’ The Old Woman sa[ys: “...]

3’ [...] of *karaš-grain* [...].”

4’ [She puts] the pure [*taluppi-lump*] on top.

5’ And [...] the *karaš-grain*.

§ 4”
6’-8’ [She] pres[ses] it on [the head] and [all] the bo[dy (parts) of the ritual pa-tron].

**r.col. 6'**: *na-ša-an* is presumably the abbreviated spelling of *na-aš-ša-an* reflecting the clitic sequence *n=an=šan*.

**r.col. 8'**: The Hittite imperfective *damaškezzi*, if correctly restored, is another argument for treating the content of this small fragment as a close counterpart of a *taluppi*-rite in CTH 761.3.2.c.
# GREAT RITUAL AND HALLIYATTANZA-RITUAL
CTH 762.1.a

## Table of Manuscripts

A KBo 44.241 50/m

## Transmission and Research History

This tiny late-13th-century fragment was found in the area of Building A of Büyükkale. Its position on the tablet cannot be determined. The ductus of this fragment shows the hand of Pariziti (Fig. 2.23), while the character size is typical of CTH 762.1. The fragment was published in transliteration in Roszkowska-Mutschler 2007, 232.

### Transliteration

§ 1'

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

A:2' [...] ki-i[š-ša-an ...]

§ 2'

A:3' [...] DUTU-w]a-az TU[KU.TUKU-...]

A:4' [...] t]u-um-ma-[an-ti(-)...]

A:5' [...] ḫu?]-r'u'-wa-ar-t[i(-)...]

A:6' [...] ḫi-ru-t]a-aš-ša-an-za-t[i ...]

A:7' [...] ud-d]a-ar [...]

A:8' [...] r'EME'(-)[...]

### Commentary

**3'–4'**: The only parallel involving the Luwian list of deities followed by the verb ‘to hear’ is KBo 22.254(+) i 9’–12’ (CTH 762.3.2). This parallel, however, is hardly compelling, since more incantations featuring such trivial combinations are likely to have been lost.

DOI: 10.13173/9783447119955.1.318

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Contents

§§ 1'-2' Fragmentary Hittite passage describing a rite, with its Luwian incantation arguably mentioning a Sun-deity

The place of the fragment within the text of the tablet series cannot be exactly determined. Note, however, that the initial part of CTH 760 features invocations to the Sun-god (see for example KUB 35.45 ii 18-27, CTH 760.2). It is possible, although not provable, that this incantation likewise belongs to the initial part of the ritual.

Translation

§ 1'
1' [...]

2' [She conjures] *thu*[s]:

§ 2'
3' "[... The Sun-g]od (is) ang[ry...]

4' [... h]ear(-)[...]

5' [... c]urs[e ...]

6' [...] from (that) of [per]juries, [...]"

7' [... wo]rd [...]

8' [...] tongue [...].

5': It is tentatively assumed here that the sequence [h<u>u</u>?] - ‘u’ -<u>wa-ar-t</u>[i(-)...] is a cognate of Hitt. h<u>u</u>(<u>wa</u>)rt- ‘to curse’, h<u>urtāi</u>- ‘curse’. The same sequence might formally be interpreted as a form of Luw. /x<u>w</u>art(i)-/ ‘decoction’, but such a lexeme is contextually rather unlikely.