CTH 762.1.b

Table of Manuscripts

A KBo 29.45 68/r

Transmission and Research History

This tiny late-13th-century fragment was found in the area of Building A of Büyük-kale. It contains a small part of the left column together with a portion of the inter-columnium. The fragment was published in transliteration in Starke 1985, 384 but not

Transliteration

§ 1'

Left column

A l.col. 1' [...-a]m-mi-in-[zi]

A l.col. 2' [...]x Ḑar-ru-um-m[a-aš]

§ 2'

A l.col. 3' [...] 'ši'-in-zi

A l.col. 4' [...] EN-an-zi AMA-in-zi

A l.col. 5' [...ha-a]n-ta-wa-at-ta-al-li-in-zi

A l.col. 6' [...-z]i DINGIRMES'-in-zi

A l.col. 7' [...]x 'DINGIRMES'-in-zi

A l.col. 8' [...DŠ]ar-ru-um-ma-aš

A l.col. 9' [...]x-zi

A l.col. 10' [...]x-ni-zi

A l.col. 11' [...]x-li-in-zi

Commentary

**l.col. 2'**: On this god of Hurrian origin and its presence in Luwian texts, see Trémouille 2006, 206 with fn. 45.

**l.col. 4'–7'**: For incantations addressed to categorized groups of deities within the Kuwattalla tradition, including ‘paternal gods’, see KBo 29.55+ i 5’–7’ (CTH 761.3.8).

DOI: 10.13173/9783447119955.1.318

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CTH 762.1.c

Table of Manuscripts

<table><tr><td>A<sub>1</sub></td><td>KBo 34.245</td><td>2133/c</td></tr><tr><td>A<sub>2</sub></td><td>+ KUB 35.64</td><td>+ 1585/c</td></tr><tr><td>A<sub>3</sub></td><td>+ KBo 40.276</td><td>+ 1656/c</td></tr></table>

Transmission and Research History

All three late-13th-century fragments were found in the area of Building A of Büyükkale. The join between the fragments A₁ and A₃ is mentioned in Groddek 2015, 22 fn. 114 and Waal 2015, 523, while the fragment A₂ was added by David Sasseville (see Konkordanz sub KBo 34.245). The direct joins were confirmed by the collation of the original fragments. This yielded a small portion of column four and the colophon, written on the left edge of the tablet. Fragment A₂ was published in transliteration in Starke 1985, 179, where it was attributed to an unspecified “Old Woman” ritual, while the colophon was transliterated and translated in Waal 2015, 523. For the transliteration of all three joined fragments, see Sasseville 2020c, 561–62.

Transliteration

§ 1'

Rev. iv

A₁+₂ iv 1' pa-r[i-ia-na-al-la-an AMA-ia-an ta-a-ti-ia-an]

A₁+₂ iv 2' ŠEŠ-ia-an [NIN-ia-an İR-ia-an GÉME-ia-an]

§ 2'

A₁+₂ iv 3' LÚ]lu-ú-la-ḫi-i[a-an LÚḫa-pí-ri-ia-an ku-ur-ša-aš-ša-an]

A₁+₂ iv 4' tu-li-ia-aš-[ša-an MU.KAM-in ad-du-wa-li-in]

A₁+₂ iv 5' İTI-an ad-du-[wa-li-in wa-aš-pa-an-ta-aš-ši-in-za]

A₁+₂ iv 6' e-er-ḫu-u-wa-an-z[a ma-a-ia-aš-ši-in EME-in]

§ 3'

A₁+₂ iv 7' nu-kán MUNUSŠU.GI [...]

A₁+₂ iv 8' 2'(A) še-e-nu-uš an-d[a ...]

A₁+₂ iv 9' nu te-ez-[zi]

§ 4'

A₁+₂ iv 10' LÚ-iš-ti-ia-ta LÚ-[ti-ia-ti pa-ra-ad-du MUNUS-iš-ti-ia-ta]

A₁+₂+₃ iv 11' MUNUS-ti-ia-ti pa-ra-a[d-du ...]

A₂(+₃) iv 12' GİSKAXG[IŠ](-)x-x-‘ti’ [...]

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Contents

<table><tr><td>§§ 1'-2'</td><td>Luwian incantation containing the list of miasma</td></tr><tr><td>§§ 3'-4'</td><td>Rite involving two figurines, with its Luwian incantation</td></tr><tr><td>§ 5'</td><td>Fragmentary Hittite passage</td></tr><tr><td>§ 6"</td><td>Colophon</td></tr></table>

The manipulation with two figurines establishes a parallelism between the tablet under discussion and the second column of KBo 29.3+. This is the argument that it belongs to the first tablet of the ritual, just as KBo 29.3+ reflects the first tablet of CTH 760.2. Nevertheless, the present version also displays significant differences from CTH 760.2 (see the commentary). The colophon provides crucial information about the scribe Pariziti, which is conducive to assigning to him all the fragments that are assembled under CTH 762.1-2 and written in the same hand (Fig. 2.23).

Translation

<table><tr><td>§ 1'</td><td>Rev. iv</td></tr><tr><td>1'</td><td>"fu[ture, of the mother (or) the father],</td></tr><tr><td>2'</td><td>of the brother (or) [the sister, of a male (or) female servant],</td></tr></table>

<table><tr><td>§ 2'</td><td>3'</td><td>of mountain-dwell[ers (or) desert-dwellers, of an army]</td></tr><tr><td>4'</td><td>(or) assem[bly, bad year],</td><td></td></tr><tr><td>5'-6'</td><td>ba[d] month, the interior[s of the shrouds],</td><td></td></tr><tr><td>6'</td><td>[the tongue of the multitudes]."</td><td></td></tr></table>

<table><tr><td>§ 3'</td><td>7'</td><td>The Old Woman [...]</td></tr><tr><td>8'</td><td>two figurines in [...]</td><td></td></tr><tr><td>9'</td><td>and she say[s]:</td><td></td></tr></table>

<table><tr><td>§ 4'</td><td>10'</td><td>"[May] the man [carry] it [with] ma[le (impl ements)].</td></tr><tr><td></td><td>10'-11'</td><td>[May the woman] carry [it] with female (impl ements).</td></tr><tr><td></td><td>11'-12'</td><td>[... in] wooden box [...]</td></tr></table>

DOI: 10.13173/9783447119955.1.318

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A₃ iv 13' GI[... ta-pa-a-ru]

A₃ iv 14' ta-t[ar-ri-ia-am-ma-an hi-ru-ú-un a-aš-ši-wa-an-ta-at-tar]

A₃ iv 15' ma-a-[ia-aš-ši-in EME-in]

§ 5'

A₃ iv 16' nu-ká[n ...]

A₃ iv 17' iš-x[ ...]

A₃ iv 18' nam-m[a ...]

A₃ iv 19' ṛnu-uš'-[...]

§ 6"

Left edge

A₁+₃ l.edge 1 PA-NI ṪUR.MAḤ.LÚ GAL DUB.SARMEṢ [...]

A₁+₃ l.edge 2 ṛPa-ri-LÚ D[UB.SAR IṢ-TUR]

## Commentary

**iv 1'–4'**: The incantation in these lines finds a direct counterpart in KBo 29.3+ ii 1–4 (CTH 760.2), likewise in the context of manipulating two figurines.

**iv 4'–6'**: This part of the incantation is absent in KBo 29.3+ (CTH 760.2) and appears to represent a later addition. For an identical appendix to what is otherwise a self-sufficient incantation, see KUB 35.50:5'–6' (CTH 759.7).

**iv 10'–11'**: For an animal substitute carrying miasma on its body parts, see for example KUB 35.54 iii 9–11 (CTH 758.1). The peculiarity of the present context consists in the use of human substitutes, presumably represented by figurines. The incantation

## CTH 762.1.d

### Table of Manuscripts

A KUB 32.4 149/b

### Transmission and Research History

This late-13th-century fragment was found in the area of Building A of Büyükkale. It contains a small part of a left column together with a portion of the intercolumnium. 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 edited in transliteration in Starke 1985, 166 as part of the “third ritual”.

DOI: 10.13173/9783447119955.1.318

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13'–15' [... judgment], cu[rse, perjury, misery, the tongue of the] mu[ltitudes]."

<table><tr><td>16'</td><td>[...]</td></tr><tr><td>17'</td><td>[...]</td></tr><tr><td>18'</td><td>The[n, ...].</td></tr><tr><td>19'</td><td>[...]</td></tr></table>

§ 6”
Left edge

1 Before Walwaziti, chief of the scribes [...],

2 Pariziti, sc[ribe, wrote (this)].

seems to imply that a man and a woman are expected to carry impurity on gender-specific items, which were listed immediately below but are mostly lost in the lacuna. A similar formula can be found in the text of Allī's ritual against witchcraft (of Arzawa origin), where the Old Woman holds two figurines representing the bewitchers in front of the solar deity and utters a gender-sensitive incantation to make them carry the bewitchment (for an edition of this passage, see Mouton 2016a, 194–97).

**iv 12':** Note also the reference to a basket or another type of wickerwork container in line 13'.

**1.edge 1–2:** For the scribal circle of Walwaziti, see Gordin 2015, 148–65.

## Contents

§§ 1'–2' Luwian incantations accompanying a purification rite

§ 3' Fragmentary Luwian incantation

The incantations in §§ 1'–2' find approximate counterparts in KUB 35.48 iii 5'–13' (CTH 760.4). Judging by the structure of CTH 760, they most likely accompany a *ta-luppi*-rite. This closest parallel, however, lacks the reference to ‘bond (and) blow’, which is present in the fragment under discussion but usually accompanies substitution rites.
Transliteration

§ 1'

Left column

A l.col. 1' [...]x-ar-ʿʾwaʾ’-x[...]

A l.col. 2' [lu-la-ḫi-ia-ti ḫa-pī-ri-ia-ti kur-ša-aš-š]a-ti

A l.col. 3' [tu-ú-li-ia-aš-ša-ti pa-du-úr zi-in-zi D]INGIRMEŠ-in-z[i]

A l.col. 4' [za-am-ma-an ta-pa-a-ru ta-ta-ar-ri-i]a-am-ma-an

A l.col. 5' [ḫi-ru-ú-un wa-aš-ši-ni ni-iš ḫa-pa-in]-ti

§ 2'

A l.col. 6' [ni-iš-du-wa-at-ta ku-wa-an-zu GUN-an k]a-al-du-ni-ia

A l.col. 7' [ú-i-it-ta-ri ša-ḫu-i-ta-an-ta-an ú-i-ta]-ʿʾa’-at-ta-an

§ 3'

A l.col. 8' [...-z]i

A l.col. 9' [...-t]aʔ-ti

A l.col. 10' [...] x x x

Commentary

**l.col. 1'**: The fragmentary word in this line could be restored as [*pa-ri-it-ta*]-[ʿar-wa-alʾ-*li-ia-t]*i ‘of the external’ on the assumption that its final part bends upward, yet the orthography *-ta-ar-* instead of the simple *-tar-* sign would be quite unusual.

**l.col. 3’-5’**: The restoration of the beginning of this sentence has a tentative character. See KUB 35.48 iii 10’-11’ [*zi-la-d]*u-úr DINGIRMEŠ-*in-zi* za-am-ma-an ta-pa-ru
Translation

§ 1'

Left column

1' "[...}

2'–3' from [that of mountain-dwellers (or) desert-dwellers, of and army or assem-
bly].

3'–5' [Then may these g]ods [not bin]d [bewitchment, judgment, cur]se, [perjury to his body]!

§ 2'

6'–7' [May the bond and bl]ow [not be experienced by him (as) a heavy burden (or) th]rashing!

§ 3'

8' [...]

9' from [...]

10' [...]"

[ta-t]a-ar-ia-a[m-m]a ḫi-i-ru-un wa-aš-ši-ni ni-iš ḫ[a-pa-in-ti] ‘[In the future], may the gods not b[ind] witchcraft, judgment, [c]urse, perjury to his body’! (CTH 760.4).

l.col. 7': The merism 'bond (and) blow', also attested in KUB 35.43+ iii 2-11 (CTH 761.3.8), seems to be associated with a specific rite where a white sheep plays the key role. The other versions of the incantation mentioning 'heavy burden' and 'thrashing' do not refer to 'bond (and) blow'. Consequently, it is likely that in this case we are dealing with two incantations cross-contaminating each other.
CTH 762.1.e

Table of Manuscripts

A KUB 32.70 178/a

Transmission and Research History

This little fragment was found in Building A of Büyükkale. It belongs to the lower part of a right column, being adjacent to a horizontal edge of the tablet and preserving a portion of the intercolumnium. It was written in the late 13th-century BCE and its ductus is that of the scribe Pariziti (Fig. 2.23), while the size of the characters

Transliteration

§ 1'

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

§ 2'

A r.col. 2' nu MUNUS§§U.G[I ...]
A r.col. 3' me-na-aḫ-ḫa-a[n-da ...]
A r.col. 4' an-da-ma-kán [...]

§ 3'

A r.col. 5' ku-wa-ar-ta [...]  
A r.col. 6' ti-wa-[t'a'-n[i-ia-am-ma-...]  
A r.col. 7' x x [...]  
End of r.col.

Commentary

r.col. 5': The only other reference to cutting in the Kuwattalla tradition is KUB 35.48 iii 17’-20’ (CTH 760.4), where it is attributed to the goddess Andaliya. Because of the parallels in Maštigga and other traditions, we assume that the object of cutting in
suggests its attribution to CTH 762.1. It was edited in transliteration in Starke 1985, 170 as part of the “third ritual”.

## Contents

§ 1' Unclear

§§ 2'–3' Fragmentary Hittite passage describing an unclear rite, with its Luwian incantation

The reconstructed order of the fragment within the tablet is based on the hypothesis that cutting the threads that symbolize the ritual patron's impurity precedes the destruction of the evil hand and tongue.

## Translation

§ 1'

Right column

1' [...]

§ 2'

2' The Old Woma[n ...]

3' befor[e ...].

4' At the same time, [she says]:

§ 3'

5' “He cut [...]

6' Sun-god's ra[ge ...]

7' [...]”

End of r.col.

that context consists of the threads that symbolize the ritual patron's impurity. The size of this fragment is clearly insufficient to determine whether it refers to the same episode, but this is the only available guess.

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## CTH 762.1.f

### Table of Manuscripts

A KUB 35.12 638/c

### Transmission and Research History

This late-13th-century fragment was found in the area of Building A of Büyükkale. It consists of a tablet fragment featuring the lower part of column two and the upper part of column three. 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 edited in transliteration in Starke 1985, 164–65 as part of the “third ritual”.

### Transliteration

§ 1'

Obv. ii

A ii 1' [...](-)x-ʿim’(-)[...]

A ii 2' [...] iš-[ki-ša-az ...]

A ii 3' [... IŠ]-TU 2 UZUZAG.L[U ...]

A ii 4' [...H]ª ar-ḫa da-aš-ke-ez-[zi]

A ii 5' [nu lu-ú-i-li ki-iš-š]a-an ḫu-u-uk-ki-iš-k[e-ez-zi]

End of col. ii

§ 2'

Rev. iii

A iii 1 [ni-iš-pa-aš a-a]ḫ-ḫa-ša-a-mi-iš SÍSKUR-iš EN-aš

A iii 2 [da-a-ru-uš-ša] mi-ša-an-za {x} ḫa-a-aš-ša ḫal-ḥal-za-ni-in

A iii 3 [ú-wa-ra-an-n]a-a-ḫi-ša i-ú-na-a-ḫi-ša l[a-al-pí-in]

A iii 4 [ku-wa-an-na-n]i-in ma-aš-ša-na-a-al-l[i-in KASKAL-an]

§ 3'

A iii 5 [nu MUNUSŠU.GI ku-it ...] x [...] x-ʿa’-[...] x [...]

### Commentary

**ii 2'–4'**: Presumably, the objects (strands of wool?) removed from various body parts of the ritual patron symbolize impurity. This action provides a background for the
Contents

§§ 1'-2' Removing symbols of impurity from various body parts of the ritual patron, with its Luwian incantation

§ 3' Fragmentary Hittite passage

Removing symbols of impurity should logically precede their destruction. Furthermore, the verb /ax(xa)sa-(i)/ 'to remove, separate' is otherwise attested in proximity to the evil hand in KUB 35.18(+) iv 2' (CTH 760.1.a), which suggests that, at the point of the relevant incantation, it has not yet been destroyed. Therefore, we tentatively order this fragment shortly before the destruction of the (models of) evil hand and evil tongue, symbolizing witchcraft.

Translation

§ 1'

Obv. ii

1' [...]

2' [from] the b[ack ...]

3' [... fr]om the two should[ers ...]

4' [she] removes [...]

5'-6' [and she] conjure[s th]us [in Luwian]:

End of col. ii

§ 2'

Rev. iii

1 "[May] the ritual patron [not] "be separated"

2 (with respect to his) [shape], flesh, bone(s), joint(s),

3 [spe]ech, mobility, e[yelash],

4 [eyebro]w(-hair), divine [path]!"

§ 3'

5 [The Old Woman ...].

incantation to follow, where the gods are asked to protect the ritual patron from forfeiting his body parts.

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iii 1–4: This incantation is restored with the help of a closely parallel version KUB 35.11 ii 8’–11’ (CTH 760.6).

iii 1: The proposed interpretation of [a-a]h-ha-ša-a-mi-iš represents an elaboration on the one offered in Yakubovich 2012. See the separation (i.e. malfunction) of body

CTH 762.1.g

Table of Manuscripts

A KBo 29.5 134/r

Transmission and Research History

This 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 the fragment and the size of its characters favor its attribution to CTH 762.1 (Fig. 2.23). The fragment was edited in transliteration in Starke 1985, 92, where it was attributed to the Great Ritual, and then, with additional restorations, in Starke 1990, 595.

Transliteration

§ 1’
A:1’ [... ud-da]-r’a-ar-ma’ x[...]

§ 2’
A:2’ [ma-am-ma-lu-wa-i ad-du]-wa-li-in ŠU-i[n ad-du-wa-li-in EME-in]

A:3’ [ta-pa-a-ru-wa-aš-ši-in t]a-ta-ar-ri-i[a-am-na-aš-ši-in]

A:4’ [hī-ru-ta-aš-ši-in ma-ia-aš]-ši-in EME-i[n]

§ 3’
A:5’ [ta-pa-a-ru hī-ru-ú-un na-a]t-[kā]n me-mi-ia-r’u’-[wa-an-zi zi-in-ni-iz-zi?]

A:6’ [... me-mi-iš-ke-ez-z]i šum-m[a-an-ti-...]

A:7’ [... MUNUSŠ]U.G[I ...]

Commentary

1’: Hitt. *uddār* ‘words’ is restored according to the traces of signs and based on the occurrence of the same form in KBo 22.254(+) rev. 2 (CTH 762.3.2).

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parts in the Tunnawiya tradition: KUB 7.53+ i 5-6 naššu LÚ-ni našma MUNUS-ni paprannaš uddananza UZUÚRHA-ša arha šarran ‘Either a man’s or a woman’s body parts are “separated” because of the matter of impurity’ (CTH 409.I; Goetze and Sturtevant 1938, 4-5).

## Contents

§ 1' Fragmentary Hittite passage

§ 2' Luwian incantation accompanying the destruction of the evil hand and tongue

§ 3' Luwian incantation mentioning a rope

The fragment represents a closely parallel version of KBo 22.254(+) rev. (CTH 762.3.2) and is largely restored based on this better-preserved piece. § 2' of our fragment finds a close counterpart in KBo 29.3+ iii 17'-19' (CTH 760.2). The mention of a rope constitutes a link between the piece under discussion and KUB 32.79, an adjacent fragment of the same tablet series (CTH 762.1.h).

## Translation

§ 1'
1' [... wo]rds [...]:

§ 2'
2' “[He is breaking the ev]il hand, [the evil tongue],
3'-4' (the tongue) of [judgment, c]urs[e, perjury], the tongue of [the multitudes],

§ 3'
5' [judgment, perjury.” W]hen [she finishes] spea[king]
6' [... say]s: “[...] the rop[e].”
7' [The Ol]d Woma[n ...].

5': These two words logically belong to the preceding paragraph, where they are indeed placed in the closely parallel version KBo 22.254(+) (CTH 762.3.2). They are restored

DOI: 10.13173/9783447119955.1.318

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here in order to fill in the space at the beginning of line 5'. One has to reconstruct a scribal error consisting in drawing the paragraph line after § 2' in this fragment before finishing the last two words, admittedly unusual for the structure of the incantation. Then the scribe added these two words at the beginning of the next paragraph.

## CTH 762.1.h

### Table of Manuscripts

A KUB 32.79 168/a

### Transmission and Research History

This 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 edited in transliteration in Starke 1985, 170–71 as part of the “third ritual”.

### Transliteration

§ 1'
A:1' [...]-ri zi?-[...]
A:2' [...]

§ 2'
A:3' [...]x ir-ha-a-iz-z[i ...]
A:4' [...]x-ta a-pu-u-uš DINGIR rMEŠ x[...]

§ 3'
A:5' [nu-uš ...]-ez-zi nam-ma MUNUSŠU.G[I ki-iš-ša-an te-ez-zi]
A:6' [ha-la-a-li-in-zi-i]a-ta a-ša-an-du pu-[na-ti-in-zi DINGIRMEŠ-in-zi]
A:7' [ti-wa-ta-ni-ia-am-ma-t]i hi-ru-ta-ni-ia-am-m[a-ti ta-pa-ru-wa-aš-ša-ti]
A:8' [ta-ta-ar-ri-ia-am-na-a]š-ša-ti [EME-ti]
A:9' [... š]u-ma-an-za-an A-[NA ...]
A:10' [... MUNUSŠU.G]I ki-iš-š[a-an te-ez-zi]
6': The Luwian stem /summant(i)-/ cannot be separated from Hitt. šummanza(n)-'rope', which occurs in the adjacent fragment of the same tablet series, KUB 32.79 (CTH 762.1.h; see the discussion in its commentary and in Vol. 2, Section 1.3).

Contents

§ 1' Unclear

§ 2' Fragmentary Hittite passage describing a rite addressed to several deities

§ 3' Luwian conjuration for the purification of the deities

The reference to ‘rope’ provides a link between this fragment and CTH 762.1.g. Note also that an extended purification rite is recorded in shorthand in KUB 35.81(+) (CTH 759.3) shortly after the incantation accompanying the breaking of the evil tongue and the evil hand. This is another argument for ordering the present fragment after KBo 29.5 (CTH 762.1.g).

Translation

§ 1'
1' "[...]
2' [...]"

§ 2'
3' She treat[s ... one by one]
3'–4' [...] those deities [...].

§ 3'
5' She/he [...]. Then, the Old Woma[n says thus]:
6' “May al[l the gods] be [pure]
7' [fro]m [the rage of the Sun-god], committing perjury,
7'–8' [the tongue] of [judgment (and) curse]!”
9' [... r]ope t[o ...]
10' [... the Old Woma]n [says] th[us]:

DOI: 10.13173/9783447119955.1.318

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## Commentary

3'-4': Although the precise restoration of the paragraph is impossible, it apparently contains the list or description of gods that are relevant to the ritual patron. For a parallel within the Kuwattalla tradition, see KUB 9.6+ ii 5-9 (CTH 759.1); for a shorter formula see KUB 35.69:4'-5' (CTH 761.2.1.d).

6'-8': The whole incantation should be compared with KUB 35.58 ii 2'-6' (CTH 759.6?). Compare the commentary to this fragment for the discussion of the terms 'rage of the Sun-god' and 'committing perjury'. Note, however, that the incantation in KUB 35.58 concerns the ritual patron himself, whereas the present one is directed at his gods. Another incantation for the restoration of the deities' purity is reconstructed in the

## CTH 762.1.i

### Table of Manuscripts

A KUB 35.74 704/c

### Transmission and Research History

This 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 Starke 1985, 101 as part of the Great Ritual.

### Transliteration

§ 1'

A:1' [...] -ʻuš-pát' MUNUS ʾŠU'.G[I ...]

A:2' [...] -ia UZUʾ.UDU A-N[A ...]

A:3' [na-at-kán D]UTU-i me-na-aḫ-ḫa-a[n-da e-ep-zi]

A:4' [me-ma-i-ma] ki-iš-[ša-an]

§ 2'

A:5' [za-ú-i-na-aš] ú-i-ši-ta UDU BABBAR [...]

A:6' [ša-ḫu-i-ta-a]n-tal-li-iš 'ú'-[i-ta-an-tal-li-iš]

A:7' [...t]a ša-ḫu-i-t[a-an-ta-an]

A:8' [...t]a ú-i-ʻta'-[at-ta-an]

A:9' [...] ṚD'UTU-za x[...]

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Puriyanni tradition (KBo 29.4(+) ii 17–18, CTH 758.2.2). Furthermore, KUB 35.81(+) I 11’ *ha-la-[li-in-z]* i-ia-ta a-ša-[an-du] may well reflect the beginning of a similar passage in the abridged version of the *dupaduparša-ritual* (CTH 759.3).

9’: This is the only mention of Hitt. šummanza(n)- ‘rope’ in the Kuwattalla corpus, although its Luwian equivalent occurs there several times. For various functions of šummanza(n)- in Hittite rituals, see now CHD Š, 583–86. Given that the preceding incantation is dealing with removing contamination from the deities, one can hypothesize that this object was used for linking the figurines of gods to the symbols of impurity, but this is just one possible interpretation.

Contents

§§ 1’–2’ Hittite passage describing the presentation to the Sun-god of an item made of sheep fat, with its Luwian incantation

The reference to the white sheep, not recognized in the previous treatment of this fragment, is conducive to comparing the substitution rites reflected here and in KUB 35.43+ ii (CTH 761.3.8). Note, however, that the white sheep in this fragment likely represents a figurine made of tallow.

Translation

§ 1’

1’ The Old Woma[n ...]

2’ and also sheep fat to [...].

3’ [She holds it] in fron[t] of the Sun-god

4’ [and says] th[us]:

§ 2’

5’ “[Here] (has) appeared the white sheep [...],

6’ one for [binding, one for] s[miting].

7’ [It ...]-ed the bo[nd].

8’ [It ...]-ed the bl[ow].

9’ [...] the Sun-deity [...].”

DOI: 10.13173/9783447119955.1.318

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## Commentary

2': The reference to sheep fat probably suggests that a figurine of white sheep made of tallow is presented or/and dedicated to the Sun-god in this fragment. Contrast the evidence of KUB 35.43+ ii (CTH 761.3.8), where the account breaks off after a live white sheep is presented to the Storm-god. Both types of offerings are attested in Maštigga's ritual against domestic quarrels (see CTH 404.1.I, §§ 20–21 and CTH 404.1.III, § 25" in Miller 2004 for the sacrifice of a white sheep and offering of its model respectively). Whether the Sumerogram UZU1.UDU 'sheep fat' must be read in Hittite as *ap-puzzi-* 'tallow' may at present be left open.

CTH 762.1.j

## Table of Manuscripts

A KUB 32.7 721/b

## Transmission and Research History

This late-13th-century fragment was found in the area of Building A of Büyükkale. It preserves one fragmentary sign belonging to the left column of a double-columned tablet, as well as the beginnings of several lines belonging to the matching right column. 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 edited in transliteration in Starke 1985, 132–33 as part of the *dupaduparša*-ritual.

## Transliteration

§ 1'

Left column

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

§ 2"

Right column

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

A r.col. 2' nu A-N[A ...]

A r.col. 3' nam-ma [...]

A r.col. 4' me-ma-i-m[a ki-iš-ša-an]

DOI: 10.13173/9783447119955.1.318

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5'–6': The association of the white sheep with the removal of binding and smiting appears to be a persistent feature of the Kuwattalla tradition, at least starting at a certain point in its development. See KUB 35.43+ ii 10–11 (CTH 761.3.8), where the live animal carries ‘the bond (and) blow’. Contrast the earlier version of the Great Ritual, KUB 32.10+ obv. 7’–8’ (CTH 761.1.b), where the task of removing binding and smiting is directly assigned to the gods.

7'–8': The approximate restoration of the syntax of these two lines is informed by KUB 35.24+ rev. 6'–7' (CTH 761.1.c), KBo 29.37:3'–4' (CTH 763.2.10), and KUB 35.73:6'–8' (CTH 763.2.9).

## Contents

§ 1' Unclear

§§ 2"–3" Fragmentary Hittite passage describing an unclear rite, with a Luwian incantation mentioning peg(s)

§§ 4"–5" Putting something on the pegs, with its Luwian incantation mentioning a heart

The rite addressed here is presumably the *ikkunatt*-sacrifice, which features impaling the liver and heart of a sacrificial animal and a matching curse formula directed against the liver and heart of the evildoer. The description of the *ikkunatt*-sacrifice offered here displays differences from its presentation in other versions of the Kuwattalla tradition (see the commentary).

## Translation

§ 1'

Left column

1' [...]

§ 2"

Right column

1' [...]

2' [...] t[o ...]

3' Then, [...]

4' she speaks [thus]:

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§ 3"

A r.col. 5' tar-ma-a-aš-ši-in-z[i ...]

A r.col. 6' a-ša-a-an-du za-[...]

§ 4"

A r.col. 7' nu-uš-ša-an EN S[ISKUR ...]

A r.col. 8' A-NA GISHAGHÁ-i[a ...]

§ 5"

A r.col. 9' za-a-aš-ti-it-ta [UZUza-a-ar-za ni-iš ma-na-a-ši UZUik-ku-wa-ar-ta]

A r.col. 10' ni-i-iš ma-na-a-[ši ku-iš-tar ma-al-ḫa-aš-ša-aš-ša-an-za-an EN-ia]

A r.col. 11' a-ad-du-wa-a-[al a-an-ni-ti a-du-ut-ta ta-ni-mi-in-zi DINGIRMES-in-zi]

A r.col. 12' UZUza-a-ar-za [UZUik-ku-wa-ar šar-ra za-a-ti-i pu-wa-an-du]

A r.col. 13' [m]a²-al-w[a-...]

Commentary

**r.col. 9'–10'**: Compare the opposite request in KUB 35.16(+) i 7'–8' (CTH 760.3.b). The present version could refer to the patient’s body parts, which should be rejected by the gods as meal in favor of those of the animal substitute’s, which also functions as sacrificial victim in this context.

CTH 762.1.k

Table of Manuscripts

A KBo 29.63 1570/c + 1569/c

Transmission and Research History

The two late-13th-century fragments, both found in the area of Building A of Büyükkale, had already been joined in the autographic edition. Their position on a tablet cannot be precisely determined; according to the hypothesis reflected in KBo 29, they belong to column two. The fragment was published in transliteration in Starke 1985, 185–86.
§ 3”
5’–6’ “May the [...]s of the peg(s) be [...]!”

§ 4”
7’ The ri[tual] patron [...]
8’ an[d] on the pegs [...]

§ 5”
9’–10’ “[Do not look at the heart] of this one, [do] not look at [the liver] (of this one)!
10’–11’ [Whoever causes] evi[l to the ritual patron],
11’–12’ [may all the gods snatch up his] heart [and liver in the same way]!
13’ [... b]reak [...]”

r.col. 11’–12’: This sentence is restored based on KUB 32.8(+) iv 21’–23’ (CTH 759.10.b) and KUB 35.16(+) i 7”–9” (CTH 760.3.b).

Contents

§§ 1’–2’ Waving of an empty pot over the patient’s head, with its Luwian incantation, which designates the pot as the substitute for the patient’s head

§§ 3’–4’ Patient’s interaction with the pot, with its Luwian incantation

The ductus of this fragment shows the hand of Pariziti (Fig. 2.23), while the character size is typical of CTH 762.1. The rite reflected in this fragment finds a close counterpart in KBo 29.6(+) ii 18–29 (CTH 762.2). The rite sequence in KUB 35.16(+) (CTH 760.3.b) and KBo 29.6(+) implies that the ritual waving of the cooking pot follows the *ikkunatt-sacrifice*, which suggests that the present fragment follows KUB 32.7 (CTH 762.1.j) in the sequence of the tablet series CTH 762.1.

DOI: 10.13173/9783447119955.1.318

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Transliteration

§ 1'

Obv. ii²

A ii? 1'

A ii? 2'

[dan-na-ra-a]n 'A-NA' {x} E[N SISKU]R [še-er ar-ha wa-aḥ-nu-zi]

[nu ki]-iš-ša-an [te-ez-zi]

§ 2'

A ii? 3'

A ii? 4'

A ii? 5'

A ii? 6'

[za-a]-rú'-i-na-aš ú-i-ši-ta ḫi-ša-[al-la-aš]

[n]a-a-ú-wa-aš ma-al-wa-a-am-mi-i[š]

[t]a-a-wa-ni-iš ta-rwa'-an-ta-an-[za]

[ḥar-m]a-ḥa-aš-ši-iš 'tar'-pa-a-aš-ša-a-aš

§ 3'

A ii? 7'

A ii? 8'

A ii? 9'

[nu E]N SISKUR DUGÚTUL ZAG-za ŠU-az še-er kat-t[a]

[o]x-aḥ-ḥi kat-ta-an ša-ra-a-ia-[an ...]

[MUNUSŠU].GI-ma ki-iš-ša-ran' [te-ez-zi]

§ 4'

A ii? 10'

A ii? 11'

A ii? 12'

A ii? 13'

[a-a]r-ši-iš pu-u-[r]i-rin'-z[i na-a-ú-wa a-a-ia-ri]

[...]ša-an ḫa-a-[...]

[...]x wa-a-l[i-...]

[...] x x [...]

Commentary

ii² 1'–2': For the restoration of these lines, see KBo 29.6(+) ii 18–19 (CTH 762.2).

ii² 3': The Luwian form ḫi-ša-[al-la-aš], partially restored according to KUB 35.16(+)
iii 8' ḫi-i-ša-a[l-la-...] (CTH 760.3.b), may refer to the cooking pot, which constitutes
the principal implement for the rite reflected in this fragment. This interpretation is
not predicated on the comparison of Luw. /xisalla- / with Hitt. LÚḫiššalla- of uncertain
meaning, although we consider them as likely cognates.

ii² 5': For Luw. /tawan(i)-/ referring to an architectural installation, see the commentary to CTH 758.4. On the assumption that the basic meaning of this noun was "place to stand", one could interpret [t]a-a-wa-ni-iš in this context as 'prop, support', advancing a hypothesis that the eyes were drawn or painted on the cooking pot, which conformed to its function as the substitute for a head (see below). Unfortunately for this analysis, ta-rwa'-an-ta-an-[za] appears to represent a distributive form, which could only be used for a multiple set of eyes (for the phenomenon of distributive formations in Luwian, see Melchert 2000b, 61). The alternative solution offered by H. Craig Melchert (pers. comm.) implies that /tawan(i)-/ functions here as an adjective with the meaning 'standing, upright', while the eyes in question are those of potential observers.
Translation

§ 1'

Obv. ii?

1' [waves an empt]y (*pot*) [over the ritu]al pat[ron]

2' [and says t]hus:

§ 2'

3' “[He]re (has) appeared the *hiša[lla-].”

4' It (is) not broken,

5' upright to the (two) eye[s],

6' the substitute for the [he]ad.”

§ 3'

7'–8' The ritual [pa]tron [*strokes*] the pot top down with (his) right hand

8' and [*he strokes it*] bottom up.

9' [The Old] Woman [says] thus:

§ 4'

10' “[The b]ottom [does not become] the rim.

11' [...]

12' [...]

13' [...]”

**ii? 6'**: Presumably, the pot is introduced here as a substitute for the patient's head. It is conjectured that the pot is eventually destroyed, just as it is in CTH 759.12, a different version of the same basic rite, as well as in its counterpart in the Maštigga tradition (Miller 2004, 100–102).

**ii? 10'**: The meaning of nom.pl. *pu-u-[r]*i-*r'in'-z[i]* is extrapolated from that of Hitt. *puri-* ‘lip, rim’ (CHD P, 384–86), while nom.sg. [*a-a]*r-*ši-iš* is restored as a lexical cognate of Hitt. *arra-* ‘arse, bottom’ < Proto-Indo-European *orso-* (vel sim.) ‘arse’. We are grateful to H. Craig Melchert (pers. comm.), who reminded us of the crucial Hitite passage KBo 24.63+ ii 11’–14’ (CTH 490), confirming that the Ancient Anatolian vessels were believed to be endowed with both *puri-* ‘rim’ and *arra-* ‘bottom’ (see Görke 2010, 82 with fn. 226). Presumably, the turn of phrase ‘the bottom does not become the rim’ avails itself of the pot as an ostensive example but strives to underscore the irreversible character of the natural order of events, possibly referring to the imminent destruction of the same pot. As the closest parallel within the Luwian corpus, one can mention the saying ‘the heaven does not become the earth’, probably accompanied by the manipulation of objects symbolizing heaven and earth in the course of a Puriyanni ritual (KUB 35.54 ii 42’–43’; CTH 758.1).

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## CTH 762.1.1

### Table of Manuscripts

A KUB 35.17 553/b

### Transmission and Research History

This tiny fragment was found in the area of Building A of Büyükkale. Together with the other fragments of CTH 762.1, it can be dated to the late 13th century BCE. It contains a tiny part of the right column of a double-columned tablet together with the adjacent portion of the intercolumnium. 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 Starke 1985, 95 and attributed to the Great Ritual, following Otten, KUB 35, II.

### Transliteration

§ 1'

Right column

A r.col. 1' a-a[p-pa...]

A r.col. 2' na-a[n ši-pa-an-ti ...]

§ 2'

A r.col. 3' ḫi-i-ša-[al-la-...]

A r.col. 4' a-lu-ú-ni-x[...]

A r.col. 5' za-a-ti-i ma-[...]

§ 3'

A r.col. 6' ṛpa-ra'-a-ma 3 N[A₄? ...]

A r.col. 7' [...]x an-da [...]

A r.col. 8' [...]-ta-[...]

### Commentary

**r.col. 3'**: The attribution of the fragments KBo 29.63 and KUB 35.17 to the same tablet series supports the referential identity of ḫi-i-ša-a[l-la-...] here and ḫi-ša-[al-la-aš] in KBo 29.63 ii? 3' (CTH 762.1.k).

**r.col. 4'**: The form a-lu-ú-ni-x[(-)...] need not be separated from the Late Luwian word for ‘enemy’ (for the attestations, see Rieken and Yakubovich 2010, 204–5). See further the discussion of KUB 35.16(+) iii 9' (CTH 760.3.b).

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Contents

§§ 1'-2' Fragmentary Hittite passage, with its Luwian incantation

§ 3' Fragmentary Hittite passage possibly mentioning three stones

A close match to § 2' is attested in column three of KUB 35.16(+) (CTH 760.3.b), while the restoration of the three stones in column four of CTH 760.3.b suggests that § 3' is situated at the beginning of a rite of considerable length. On the other hand, the noun *hī-i-ša-[al-la-...]* restored in § 2' finds a counterpart in KBo 29.63 (CTH 762.1.k), where it apparently refers to a cooking pot functioning as the substitute for the head. Accordingly, one can hypothesize that the present fragment contains the end of the cooking pot rite and the beginning of the next rite possibly featuring three stones.

Translation

§ 1'

Right column

1' ba[ck ...]

2' and [dedicates it ...]

§ 2'

3' "[...] *hīša[lla-...]"

4' ene[my ...]

5' thus [...]."

§ 3'

6' Three *st[ones ...]* forth

7' [...] in [...]

8' [...]

r.col. 6': Compare the mention of three stones in KUB 35.15 ii¹ 10', iii¹ 8 (CTH 761.2.5), also restored in KUB 35.16(+) iv 9' (CTH 760.3.b) at a distance of approximately one column from the parallel version of the fragment under discussion (KUB 35.16(+) iii 4'-10').

DOI: 10.13173/9783447119955.1.318

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CTH 762.1.m

Table of Manuscripts

A₁ KUB 35.33 1416/c + 1432/c

A₂ (+) KBo 29.20 (+) 150/q

Transmission and Research History

All three late-13th-century fragments were found in the area of Building A of Büyükkale. The join between the two fragments belonging to A₁ had already been made in KUB 35; the join between the fragments A₁ and A₂ is proposed in Sasseville 2020c, 556–57. After the collation of the original fragments, this indirect join seems highly plausible. The resulting piece comprises the adjacent parts of columns three and four, including the colophon. A₁ and A₂ were published in transliteration as separate fragments in Starke 1985, 95–96 and 198–99 as parts of the Great Ritual and unspecified Old Woman ritual respectively. The colophon was transliterated and translated in Waal 2015, 522–23. The ductus of the joined piece fragment shows the hand of Pariziti (Fig. 2.23), while the character size is typical of CTH 762.1.

Transliteration

§ 1'

Rev. iii

A₂ iii 1' [...] x [...]

A₁(+)₂ iii 2' x[...] ḫal-li-i-n[a-i]

A₁(+)₂ iii 3' UZUİ.GU₄ [UZUİ.GU₄-an-t]e-eš ḫal-li-n[a-i]

A₁(+)₂ iii 4' ma-an-na-w[a-an-ni-in m]a-an-na-wa-an-na-t[e-eš ḫal-li-na-i]

§ 2'

A₁(+)₂ iii 5' ḫa-a-aš-ša [ḥa-ša-an-te-e]š ḫal-li-i-na-i

A₁(+)₂ iii 6' ḫal-ḥal-za-ni-i[n ḫal-ḥal-za-na]-an-te-eš ḫal-li-na-i

§ 3'

A₁(+)₂ iii 7' la-la-r'i'-[du-ut-ta pa-ap-ra]-r'i'-du-ut-ta

A₁(+)₂ iii 8' 4-ti pa-[ar-ta-ti SAG.DU-ti ar-pu-w]a-na-ti

A₁(+)₂ iii 9' ma-r'an'-[na-wa-an-na-ti da-wa-aš-š]a-an-za-ti UZ[uti-ta-ta-ti UZUŠÀ-ti]

A₁(+)₂ iii 10' UZUN[ÍG.GIG-ti 12-ta-a-ti ḫa-a]p-pí-ša-a-t[i]

§ 4'

A₁(+)₂ iii 11' x [...] x [...]

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Contents

§§ 1'-2' Luwian incantation matching the body parts of an animal substitute with those of the patient

§ 3' Luwian incantation for transferring impurity from the patient's affected body parts to those of the animal substitute

§ 4' Unclear

§ 5" Colophon

The place of CTH 762.1.m within the text of the ritual cannot be precisely determined, since other fragments of CTH 759-762 do not contain references to bovines. The argument for listing this fragment last in the sequence of CTH 762.1 is purely formal: according to the colophon, the sub-ritual follows the Great Ritual, while the use of the verb /xallina-(i)/ 'to decontaminate' in the present fragment suggests that it is a part of the sub-ritual *halliyattanza*. The force of this argument, however, need not be exaggerated (see the commentary). An alternative possibility would be to reconstruct the position of this fragment near CTH 762.1.i (substitution rite involving a white sheep).

Translation

§ 1'

Rev. iii

1'-2' "[...] decontaminat[es ...],

3' [cow fa]t decontaminat[es] cow fat,

4' the snou[t decontaminates] the nos[e],

§ 2'

5' the [bon]e decontaminates the bone,

6' the [join]t decontaminates the joint.

§ 3'

7' It takes [them (away from) him], it [carri]es (them away from) him

8' with (its) four le[gs, head, fore]head,

9' sn[out, eye-pupil]s, [heart],

10' li[ver, twelve l]imbs."

§ 4'

11' [...]

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§ 5”

Rev. iv

A₁ iv 1' [DUB.X.KAM Ú-U]L QA-T[I m]a-a-an Ṣi-la-al-lu-ḫi-iš

A₁ iv 2' [MUNUSṢU.GI] Ṣi-Ku-at-tal-la-aš-ša MUNUSSUḤUR.LÁ

A₁ iv 3' [ša-al-li a]-ni-u-ur a-ni-ia-an-zi

A₁ iv 4' [ma-a-an SīS]KUR ḫal-li-ia-at-ta-an-za

A₁ iv 5' [ši-pa-an-d]a-an-zi

## Commentary

**iii 3'**: The reference to ‘cow fat’ might suggest that the animal participating in the rite under discussion is a bovine. Compare the reference to ‘sheep fat’ in the passage KUB 35.74:2’ (CTH 762.1.i) belonging to the same tablet series, as a part of the rite involving a white sheep. The problem of our fragment is that ‘cow fat’ is attested in the direct object position, where one expects to find a reference not to the animal body parts but rather to those of the ritual patron. A way out of this paradox would be to assume that in the absence of a standard Sumerogram for human fat, the scribe extended the designation of cow fat to the matching part of the human body.

**iii 5'**: The restoration of the ergative form of the word for ‘bone’ is problematic, since its otherwise attested forms are limited in cuneiform transmission to nom.-acc. sg. ḫa-aš-ša. In Late Luwian, we have the two types of instrumental forms attested in hieroglyphic transmission: (“*314”)ha-sá-ti-i/xassadi/ ‘by force’ (KARKAMIŠ A11b+c § 30) and (*314)ha-sa-ta-na-ti-i/xastanadi/ ‘with support’ (CEKKE § 6b, TELL AHMAR 6, §§ 6, 23), both presumably derived from the same stem for ‘bone’, with different metaphoric extensions. This speaks for the earlier Luwian paradigm nom.sg. *xast-sa >

## CTH 762.2

### Table of Manuscripts

A₁ KBo 29.6 87/b + 346/w + 477/w

A₂ (+) KUB 35.70 (+) 1671/c

### Transmission and Research History

All three fragments belonging to A₁ had already been joined in KBo 29 (the earlier autographic publication KUB 35.75 is limited to 87/b). The indirect join between A₁ and A₂ was proposed by Alice Mouton and Ilya Yakubovich in the course of their work on the Luwili Project. After the collation of the original fragments, this indirect

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§ 5”

Rev. iv

1' [...th tablet. No]t finish[ed. W]hen Šilalluḫi,

2' [the Old Woman], and Kuwattalla, the female attendant,

3' perform [the Great R]itual,

4'–5' [when] they [perfo]rm the [sacrifi]cial [ri]tual *halliyattanza*.

/xas-sa/ vs. dat.sg. *xastani* (see for example Vedic nom.sg. *ásthi*, instr.sg. *asthnā*, instr.pl. *asthábis* 'bones'), followed by the concurrent generalization of the direct and oblique stems. The proposed tentative restoration [*ha-ša-an-te-e*]š assumes that the ergative form was derived from the secondary direct stem /xas-/. See the discussion of *ta-ru-ša-an-ti-iš* in KUB 35.54 iii 1 (CTH 758.1).

iv 4'–5': This is the only colophon containing a reference to the *halliyattanza*-sub-ritual. There is no doubt that this term is etymologically related to the verbal form /xallina-(i)/ ‘to absorb contamination, decontaminate’ and therefore refers to the part of the Great Ritual where individual body parts of the ritual patron and substitute animals are matched with each other. Note, however, that the respective rites do not constitute the peculiarity of CTH 762; in fact, one of them is mentioned in a fragment of the earliest version of the Great Ritual available to us (KUB 35.24+, CTH 761.1.c). Therefore, the status of *halliyattanza* as a separate sub-ritual in CTH 762 has arguably less to do with restructuring the text of the Great Ritual than with emphasizing its particular component (see Vol. 2, Section 3.4).

join seems highly plausible. For the rationale to join the two fragments, see the commentary to ii 11 and iii 2'. As a result of this join, we obtain portions of all four columns of a double-columned tablet, which are particularly substantial in the case of columns one and two. Parts of column one and column four belong to A₁; parts of column two and column three belong to A₂. All four fragments were found in or around Building A of Büyükkale and can be dated to the late 13th century BCE on palaeographic grounds. The ductus of the tablet shows the hand of Pariziti (Fig. 2.23), also the scribe of CTH 762.1, but the size of the characters is markedly smaller than that of the tablet series CTH 762.1. The parts of the tablet corresponding to A₁ and A₂ were edited in transliteration separately in Starke 1985, 128–31 and 183–85, being attributed to the *dupaduparša*-ritual and an unspecified Old Woman ritual respectively.

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Contents

§ 1' Luwian blessing formula accompanying the šarlatt-sacrifice

§§ 2'–4' Offering of the liver and heart of the animal of the šarlatt-sacrifice together with bread, with its Luwian incantation

§§ 5'–10' Filling an empty jug with foodstuffs and precious metal and holding it toward the patient, with its Luwian incantations

§§ 11'–12' Fragmentary Hittite passage mentioning a basket, with its Luwian incantation

§ 13' Unclear

§§ 14'–17" Fragmentary Hittite passage describing an unclear rite involving a head, with its Luwian conjuration

§§ 18"–19" Fragmentary Hittite passage describing a rite involving the *tanid-stones*, with its Luwian conjuration

§§ 20"–23" Ritual waving of an empty pot over the patient's head, with its Luwian incantation, which describes the pot as the substitute for the patient's head

§ 24''' Unclear

Transliteration

§ 1'

Obv. i

A₁ i 1' [...-w]a? x[...]

A₁ i 2' [...]x-ša x[...]

A₁ i 3' [a-ar-ra-i]a-ti MU.KAM-t[i a-a-ra-ti ap-pa-ra-an-ta-ti ḫa-at-tu-u-la-a-ḫi-ta-ti]

A₁ i 4' [a-an-na-r]u-um-ma-ḫi-ta-ti [DINGIRMES-an-za-ti wa-aš-ša-ra-ḫi-ta-ti ḫu-itum-na-a-ḫi-ta-ti]

§ 2'

A₁ i 5' [na-aš-ta] EN SISKUR šar-la-a-at-[ta-aš-ši-in ...]

A₁ i 6' [...-z]i? nam-ma-an-kán pa-ra-[a ... pe-en-ni-ia-an-zi]

A₁ i 7' [MUNUSŠU.GI-ma]UZ]UNÍG.GIG UZUŠÀ ŠA [...]

A₁ i 8' [nu-uš-ša-an A-N]A NI[NDA.G]UR₄.RA tar-n[a-aš zi-ik-ke-ez-zi]

§ 3'

A₁ i 9' na-a[š-ta] EN SISKUR UZU[NÍG'].[GIG] UZU[SÀ QA-DU NINDA.GUR₄.RA-ŠU da-a-i]

A₁ i 10' nam-m[a-at k]u-wa-aš-zi nu-[za?'] x[... a-pa-a-at UZUNÍG.GIG UZUŠÀ]

A₁ i 11' QA-DU NINDA.GUR₄.RA-ŠU pa-ra-a e? [ep-zi ...]

A₁ i 12' MUNUSŠU.GI-ma ki-iš-š[a-a]n [hu-u-uk-zi]

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§ 25"" Bread offering to the good *nakkiu*-spirits

§§ 26""-27"" Nailing down the evil *nakkiu*-spirits, with its Luwian incantation

§ 28"" Lifting the wooden pegs, with its Luwian incantation

§ 29"" Fragmentary Hittite passage mentioning the act of smearing feet(?) with blood

§§ 30""-32"" Ritual sequence taking place on the third day and involving the patient's dedication of a sheep

§ 33"" Fragmentary Hittite passage mentioning a scapegoat

§ 34"" Fragmentary Hittite passage mentioning a bronze object

The ritual sequence in CTH 762.2, §§ 20"-23" closely parallels the content of CTH 762.1.k, and there is a distinct possibility that the whole tablet CTH 762.2 represents a duplicate of CTH 762.1. The overlaps with KBo 22.254(+) (CTH 762.3.2) and KUB 35.13+ (CTH 762.3.4) likewise appear to be rather precise, even though these fragments reflect different scribal hands. As expected, the similarities to the parallel passages in different versions of the Kuwattalla tradition, such as KUB 35.16(+) (CTH 760.3.b), KBo 9.143 (CTH 763.1.6), KUB 35.37(+) (CTH 759.3), and KUB 35.71+ (CTH 759.12), are more remote.

## Translation

### § 1'

#### Obv. i

1' "[...}

2' [...}

3' with [lon]g years, [future time, health],

4' [vir]ility, [favor (and) enlivenment of the deities]."

### § 2'

5'-6' The ritual patron [...] the (animal) [of] the *šarlatt*-sacrifice.

6' Then, they [drive] it awa[y ...].

7' [The Old Woman *takes*] the liver (and) heart of [(the animal) of the *šarlatt*-sacrifice]

8' [and she places them on] a thick bread [of] (one) *tarn[a-measure].

### § 3'

9' [The rit]ual [patron takes] the liv[er (and) heart together with its thick bread].

10' The[n], he kisses [it].

10'-11' [She holds that liver (and) heart] together with its thick bread toward [the Sun-god ...].

12' The Old Woman [conjures th]us:

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§ 4'

A₁ i 13' a-aḫ-ḫa-ta du-ú-wa-at-ta ḫa-at-ta-a[z-...]

§ 5'

A₁ i 14' na-aš-ta EN SISKUR UZU NĪG.GIG UZUŠA QA-DU NINDA.GUR₄.RA-Ṣ[U pa-ra-a pé-e-da-i]

A₁ i 15' na-at kat-ta da-a-i nu-za MUNUSŠU.GI DUG KU-KU-UB RI-I[Q-QĪ da-a-i?]

A₁ i 16' na-aš-ta BA.BA.ZA te-pu an-da pé-eš-ši-ia-zi na-[aš-ta KŪ.GI KŪ.BABBAR ḫu-u- ma-an]

A₁ i 17' ku-it-ta pa-ra-a te-pu an-da ṛpé'-eš-ši-ia-zi na-a[t ...]

A₁ i 18' na-at A-NA EN SISKUR pa-ra-a e-ep-zi nu MUNUSŠU.GI [h<u>u-uk-zi</u>]

§ 6'

A₁ i 19' za-ú-i-ia-ta ú-i-ši-ta ša-pí-i[a-aš]-ša-an-za wa-ar-ra-an-[za? a-at-ta ku-wa-ti-in]

A₁ i 20' ḫa-a-ša-ti a-ú-i-im-ma-an ša-p[í]-ia-ti-pa-at-ta a-ʿú’-[i-im-ma-an]

A₁ i 21' a-ú-i-du-wa-aš-ta ma-al-ḫa-aš-ša-aš-ši-[i]š EN-aš ḫa-ra-at-na-[a-ti wa-aš- ku-li-im-ma-a-ti]

§ 7'

A₁ i 22' za-aš-pa-at-ta ku-wa-ti-in za-am-mi-ta-ʿa-ti’-iš NA4ḥar-ra-a-ti [...]

A₁ i 23' a-ú-i-im-mi-iš a-ú-i-du-pa-aš-ta ma-[a]l-ḫa-aš-⟨ša-aš⟩-ši-iš EN-aš ḫ[a-ra-at- na-a-ti]

A₁ i 24' wa-aš-ku-li-im-ma-a-[ti]

§ 8'

A₁ i 25' i-in-za-ga-an-za-pa ku-wa-ti-in ša-pí-ia-ʿim’-ma-an a-ú-i-du-wa-[aš-ta ḫa- ra-at-na-a-di]

A₁ i 26' wa-aš-ku-li-im-ma-a-ti ma-al-ḫa-ʿaš’-ša-aš-ši-[iš EN-aš]

§ 9'

A₁ i 27' za-a-pa ku-wa-ti-in wa-aš-ḫa-ša-u-ra ku-wa-an-z[u-wa] ṛa-at’-[ta ...]

A₁ i 28' ku-un-zu-ni-in-du ma-al-ḫa-ʿaš-ša’-aš-ši-iš [EN-aš ...]

A₁ i 29' DUMUMEŠ-ti DUMU.MUNUSMEŠ-ti ḫa-am-ʿša’-a-ti ḫa-am-[šu-uk-kal-la-a-ti]

§ 10'

A₁ i 30' za-aš-pa ku-wa-ti-in ku-um-ma-aš NA4a-aš-šu-u[š ...]

A₁ i 31' ku-um-ma-ia-at-ta u-ra-an-nu-un-ʿdu’ [...]

§ 11'

A₁ i 32' nu-uš-ša-an GIPISAN ta-li-i[a-...]

A₁ i 33' a-ša-an-zi nu-za MUNUSŠU.GI 1 x[...]

A₁ i 34' na-aš-ta MUNUSŠU.GI A-NA t[a²-...]

A₁ i 35' [n]a-at a-pé-e-da-ʿaš’ [...]

A₁ i 36' [pé-r]a-an kat-t[a da-a-i]
§ 4'

13' "He has removed *hatta*[z-...]."

§ 5'

14' The ritual patron [carries away] the liver (and) heart together with i[ts] thick bread

15' and places it down. The Old Woman [*takes*] an emp[ty] jug.

16' She throws in a little bit of porridge.

16'-17' She (also) throws in [gold (and) silver], a little bit [of each].

17' [...].

18' She holds it toward the ritual patron. The Old Woman [conjures] (thus):

§ 6'

19' "Here (has) appeared the vesse[l] of cleansing.

19'-20' [As] it comes [from] the ashes, but com[es] through cleaning,

21' (likewise), may the ritual patron come (out) of offens[e (and) fault]!

§ 7'

22'-23' As this flour is coming from the millstone [(and) ...],

23' (likewise), may the ritual patron come (out) of of[fense]

24' (and) fault!

§ 8'

25'-26' As precious metals are cleaned, (likewise) may the ritual [patron] come (out) of [offense] (and) fault!

§ 9'

27' As these *wašhašaura*-tools are heavy, (likewise) [...].

28' may the ritual [patron and his wife] be gravid

29' with sons, daughters, grand-children (and) great-g[rand-children]!

§ 10'

30' As this sacred stone [...],

31' May [...] grow in sacredness!"

§ 11'

32'-33' [...] (v. to leave) a basket [...]. They are/sit [...].

33' The Old Woman [...] one [...].

34' The Old Woman [...] to [...].

35'-36' [She places] it down [be]fore those [...].

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§ 12'

A₁ i 37' [...]x-a-i-x-[...]

§ 13'

A₁ i 38' [...] x [...]

§ 14"

Obv. ii

A₂ ii 1 [...]x-ma *ħal-ze-eš-ša-an-zi nu* EN SISKUR SAG.D[U-SÚ ...]

§ 15"

A₂ ii 2 [...] *ħu-u-uk-zi-ma ki-iš-ša-an*

§ 16"

A₂ ii 3 [...]x-ia za-a-du-ud-du {x} ap-pa-an za-an-ta

A₂ ii 4 [...] x x [...] x x x [...]x-ʿta-aʾ-im-ma-an

A₂ ii 5 [ta]-pa-a-ru ta-t[a-ar-ri-ia-am-ma-an ḫi-i-ru-ú-un ma-a-i]a-[aš]-ši-⟨in⟩ EME-in

§ 17"

A₂ ii 6 [na-a]š-ta MUNUSŠU.G[I ...] x x x [...]

A₂ ii 7 [nu M]UNUSŠU.GI A-N[A ...]

A₂ ii 8 [I]Š-TU SAG.D[U-ŠU ...]

§ 18"

A₂ ii 9 [GI]§KÁ.GAL-ma m[e-...]

A₂ ii 10 [n]a-aš IGIHA-wa kat-t[a ...]

A₂ ii 11 [K]Á.GAL-aš pé-ra-an [...]

A₂ ii 12 [d]a-a-ni-i-ta-ia x[...]

A₂ ii 13 [M]UNUSŠU.GI-ma ša-[...]

A₂ ii 14 [h]u-u-uk-zi-ma [ki-iš-ša-an]

§ 19"

A₂ ii 15 [d]a-a-ni-ta du-ú-un-du ṛNAA¹x[...]

A₂ ii 16 [d]u-ú-un-du *ħu-u-wa-al-la-ri-in* ṛ*du-ú-un*'-[du ...]

A₂ ii 17 NAa-u-wa-ni-i-ta-im-ma-an a-aš-du ta-pa-a-ru [ta-ta-ri-ia-am-ma-an ḫi-i-ru-ú-un]

§ 20"

A₂ ii 18 nu-za MUNUSŠU.GI DUGÚTUL da-ʿan-naʾ-r[a-an A-NA EN SISKUR]

A₂ ii 19 še-er ar-ħa ṛ*wa-aħ-nu-uz*'-zi [nu ki-iš-ša-an *ħu-u-uk-zi*]

§ 21"

A₂ ii 20 za-a-ú-i-na-aš ú-i-ši-ta [ħi-ša-al-la-aš]

A₂ ii 21 ṛnaʾ-a-ú-wa-aš ma-al-wa-a[m-mi-iš]
§ 12' 37' "[...}"

§ 13' 38' [...]

§ 14" Obv. ii

1 They call [...]. The ritual patron [... his] head.

§ 15" 2 [...]. She conjures thus:

§ 16" 3 "May [...]!

3-4 [...] it down again

4-5 [... j]udgment, cu[rse, perjury], tongue of [the multi]tudes!"

§ 17" 6 The Old Woma[n ...].

7 The Old Woman [...] to [...]

8 from [his] hea[d ...].

§ 18" 9 [...] the gate [...].

10 [...] down the eyes.

11 Before the gate, [...].

12 And [...] the *tanid*-stones.

13 The Old Woman [...]

14 and she [c]onjures [thus]:

§ 19" 15 "May we place the *tanid*-stones [...]!

15-16 May we place [...], may we place *huwallar(i)*- [...]!

17 May judgment, [curse, perjury] be petrified!"

§ 20" 18-19 The Old Woman waves the empt[y] pot over [the ritual patron]

19 [and she conjures thus]:

§ 21" 20 "Here (has) appeared [the *hišalla*].

21 It (is) not broken,

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A₂ ii 22 [d]a-a-ú-wa-ni-iš da-a-ú-wa-an-t[a-an-za]

A₂ ii 23 [ḥar-m]a-ḥa-aš-ši-iš tar-pa-a-aš-ša-aš

§ 22"

A₂ ii 24 [nu] EN SISKUR DUGÚTUL ZAG-az ki-i[š-ša-ra-az še-er kat-ta x-x-aḥ-ḥi]

A₂ ii 25 [kat-t]a-an ša-ra-a-ia-an [...]

A₂ ii 26 [MUNUSŠ]U.GI-ma ki-i[š-ša-an ḥu-u-uk-zi]

§ 23"

A₂ ii 27 [a-a]r-ši-iš p[u-u-ri-in-zi na-a-ú-wa a-a-ia-ri]

A₂ ii 28 [a-a]r-ši-i[n ...]

A₂ ii 29 [...] x [...]

§ 24""

Rev. iii

A₂ iii 1' [...-a]r-ʿša-a-ʾ̣̱1-x[...]-ʿša-1-a[l-...]

§ 25""

A₂ iii 2' [EGIR-an]-da-ma SIG₅-an-da-aš na-ak-ki-u-wa-a[š ...]

A₂ iii 3' [...]x ŠA 1/2 ŠA-A-TI 3 NINDA.KU7 ŠA 1/2 UP-N[I ...]

A₂ iii 4' [...]-li-u-wa-aš ŠA 1/2 UP-NI

A₂ iii 5' [NINDA ma-a]ḥ-ḥu-u-i-la-aš ŠA 1/2 UP-NI 9 NINDA š[a-...]

A₂ iii 6' [1 ḥ]u-ʿr-uʿ-up-pár KAŠ 1 DUGKU-KU-UB GEŠTIN 1 DUGKU-[KU-UB ...]

End of col. iii

§ 26""

Rev. iv

A₁ iv 1' [...] x x [...]

A₁ iv 2' [nu-u]š-ša-an [i-da-la-a-mu-uš na-ak-ki-uš kat-ta tar-ma-a-iz-zi]

A₁ iv 3' MUNUSŠU.GI-ma [ki-iš-ša-an ḥu-u-uk-zi]

§ 27""

A₁ iv 4' tar-ma-a-i-im-[mi-in-zi-ia-ta a-ša-an-du ad-du-wa-li-in-zi wa-a-la-an-ti-in-zi]

A₁ iv 5' na-aš-kán MUNUSŠ[U.GI ŠUM-MA-TE-ŠU-NU ḥal-za-a-i a-aḥ-ša-am-mi-in-zi-ia-ta]

A₁ iv 6' a-ša-an-d[u pu-wa-a-ti-li-in-zi ...]

A₁ iv 7' pa-a iš-ša-[ri-in ...]

A₁ iv 8' a-am-ma-aš [...]

A₁ iv 9' a-la-la-[at-ta-an-za ...]

A₁ iv 10' ta-a-ar-x[...]

§ 28""

A₁ iv 11' EGIR-an-da-ma [...] GISHAGHÁ]

A₁ iv 12' GISHta-a-ru-[wa-aš a-ra-a-iz-zi MUNUSŠU.GI-ma ki-iš-ša-an ḥu-u-uk-zi]

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22 Upright to the eye[s],

23 the substitute for the [he]ad.”

§ 22”

24 The ritual patron [strokes] the pot [top down] with (his) right ha[nd]

25 and [he strokes it bott]om up [...].

26 The [O]ld Woman [conjures] th[us]:

§ 23”

27 “[The b]ottom does not become the r[im].

28 [...b]ottom.

29 [...].”

§ 24””

Rev. iii

1’ “[...]”

§ 25””

2’ [Afte]rward, [...] to the good *nakkiu*-spirits

3’ [...] of half a *SŪTU*, three sweet breads (*made*) of half a handfu[l, ...]

4’ [...] -breads of half a handful,

5’ [*ma]*h*huila*-breads of half a handful, nine ša-[...] -breads,

6’ [one b]owl of beer, one jug of wine, one ju[g of ...].

End of col. iii

§ 26””

Rev. iv

1’ [...]

2’ [She nails down the evil *nakkiu*-spirits]

3’ and the Old Woman [conjures thus]:

§ 27””

4’ “[May the evil dead spirits be] naile[d (down)]

5’ —the Ol[d Woman calls] them [(by) their names]—!

5’–6’ May [the former ...] be [separated ...]!

7’ Then [...] the han[d ...]

8’ [...] to their [...]

9’ [...] to *alalatt*-body parts [...]

10’ [...].”

§ 28””

11’–12’ Afterward, [he lifts the] wood[en pegs ...]

12’ [and the Old Woman conjures thus]:

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A₁ iv 13' a-ri-i-it-[ta ...]

A₁ iv 14' a-pa-ti-i-i[n ...]

A₁ iv 15' a-ap-pa a-x[...]

§ 29'

A₁ iv 16' na-aš-ta m[a-...]

A₁ iv 17' ú-iz-zi [...]

A₁ iv 18' a-aš-ḥar-nu-um-m[i-ti ...]

A₁ iv 19' a-aš-zi nu [...]

§ 30'

A₁ iv 20' nam-ma-a[z ...]

A₁ iv 21' I-NA U₄.³¹.[KAM ...]

A₁ iv 22' a-pé-e-[...]

A₁ iv 23' šal-li-i[š ...]

§ 31'

A₁ iv 24' nu 1 UDU EN [SISKUR ...]

A₁ iv 25' BAL-an-[ti ...]

A₁ iv 26' az-zi-[ik-...]

§ 32'

A₁ iv 27' nu 1 UDU ḫ[a-...]

A₁ iv 28' na-at [...] x x x [...]

A₁ iv 29' [u]zuNÍG.G[IG UZUṢ]À da-a-i nu-uš-š[a-an ...]

A₁ iv 30' [na-a]t ṛA'-[NA] GIṢBANṢUR pé-ra-an [...]

A₁ iv 31' [ši-i]p-ʿpa-anʾ-za-ke-ez-zi-ma ta-x[...]

§ 33'

A₁ iv 32' [nam]-ma TU₇HA i-ia-an-z[i ...]

A₁ iv 33' [ME-E]L-QÍ-SÚ-ia ku-iš ṛú'-[...]

A₁ iv 34' [...-z]i na-ak-ku-uš-š[i-...]

A₁ iv 35' [...-g]i na-aš-za ḫu-u-[ma-an-...]

§ 34'

A₁ iv 36' [... Z]ABAR-ia ku-i[š ...]

A₁ iv 37' [...]x ku-it ṛim'-[ma ...]

A₁ iv 38' [...]x-zi an-tu-uḥ-[...]

A₁ iv 39' [...]-ʿaʾ nu-za a-ʿpu’-[u-un ...]
13' "[He] lift[ed ...]

14' thus [...].

15' back [...]."

§ 29""

16' [...]

16'-17' [...] comes [...].

17'-18' "[...] smear[s] with blood [...]."

18'-19' [...] remains [...].

§ 30""

20' Then, [...].

21' on the third day [...].

22' [...]

23' great [...].

§ 31""

24'-25' The [ritual] patron dedicat[es] one sheep [...].

25'-26' [...] eat [...].

§ 32""

27' [...] one sheep [...].

28' [...]

29' (S)he takes the live[r (and) the he]art and [...] on [...].

30' [...] it before the table [...].

31' (S)he [sa]crifices [...].

§ 33""

32' [Th]en, they make soups [...],

33'-34' who [... its co]ntent [...].

33'-35' [...] scapegoat [...].

35' [...] All [...].

§ 34""

36' [... of b]ronze, whic[h ...]

37' [...] whichev[er ...]

38' [...] perso[n ...]

39' [...] th[at one ...].

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Commentary

i 3'–4': These two lines are restored based on KBo 9.143 ii' 14'–15' (CTH 763.1.6).

i 5'–8': The rite described in this paragraph finds a close counterpart in the instance of the *ikkunatt*-sacrifice; see KUB 32.8(+) iv 17'–20' (CTH 759.10.b).

i 6': This verbal form, restored based on KBo 9.143 ii' 17' (CTH 763.1.6), suggests that the animal is still alive at this point. Slaughtering it apparently takes place behind the scene.

i 10': For other examples of the kissing gesture in ritual context, see de Martino 1988, 60–63 and Kühne 1999.

i 13': See Yakubovich 2012, 328.

i 16': For the restoration of ‘gold’, see its occurrence in KUB 35.16(+) ii 4’ (CTH 760.3.b), in a parallel version of the same rite. The restoration of ‘silver’ is not directly prompted by the parallel version, where the context after ‘gold’ is lost in a lacuna, but rather follows from the interpretation of *i-in-za-ga-an-za* below in line 25'.

i 19': The interpretation of *wa-ar-ra-an-[za?]* as 'vessel' is conjectural and projected from the preceding Hittite context. Alternatively, one can attempt to interpret *wa-ar-ra-an-[za?]* as 'means' and connect in with the Luwian verb /warrija-(i)/ 'to help' (vel sim.), attested in hieroglyphic transmission.

i 20': Hitt. *haš(š)*- can mean both ‘ash(es)’ and ‘soap’ (HED H, 210–12; HW2 H, 388b), and the same ambiguity is also likely in the instance of Luw /xas(a)-/. Although the two meanings are historically related, since ashes supplied the raw material for soap production, in this context they yield contradictory overall interpretations: a pot can be polluted by the ashes and purified with the application of soap. Since the clauses featuring /xas(a)-/ and ‘purification’ are contrastive, we prefer the former meaning ‘ash(es)’.

i 22'–23': For Luw. /tsammidad(i)-/ 'flour' as a likely Akkadian loanword, see Starke 1990. 445 fn. 1601. The 'flour' in this context apparently correlates with the 'porridge' of the Hittite incantation immediately above. The 'millstone' is usually paired with 'rolling pin' in Luwian incantations involving the *taluppi*-lump, but the application of a rolling pin to flour would make little sense.

i 25': The process that is apparently implied here is cleaning silver of tarnish. Since gold is not tarnished to the same extent, it is likely that Luw. *i-in-za-ga-an-za* refers to silver, or perhaps to a combination of gold and silver, not to gold alone. Compare the apparent equivalence of KÙ.BABBAR KÙ.GI 'silver (and) gold' in KUB 35.54 ii 27' and *in-za-ga-a-an wa-aš-ḫa* 'underground treasures' in KUB 35.54 ii 32' (CTH 758.1). From the formal viewpoint, *i-in-za-ga-an-za* must reflect the substantivization of /intskan(i)-/ 'underground' or 'inhumated'; for the discussion of the extension -za, see Jasanoff 2010. For other examples of analogical rites involving silver in Kizzuwatna rituals, see Strauß 2006, 179–80.

i 27': The compound *wa-aš-ḫa-ša-u-ra* consists of the element /wasx(a)-/ 'treasure, precious object', for which see the commentary to i 25', and /saur(a)-/, comparable to Hurrian *šauri* 'weapon', also perhaps 'tool' (Richter 2012, 340–41). Accordingly, *wa-aš-ḫa-ša-u-ra* must refer to 'precious implements' thrown into the vessel. A slightly

DOI: 10.13173/9783447119955.1.318
different translation, ‘votive tools’, is offered in Melchert 2023. For the presence of
golden objects in the rite under discussion, see the commentary to i 16’ above.

i 28’: The finite form “may they be gravid” clearly has the metaphoric sense ‘may they be endowed’; for a syntactic pattern involving the same verb and the instrumental complement, see KUB 35.15 iii¹ 4–5 (CTH 761.2.5).

i 30’-31’: A version of the same incantation is likely to be reconstructed in KBo 9.143 iii' 10'-12' (CTH 763.1.6), where the lexemes ‘heavy’ and ‘grow’ can be restored. Its pragmatics largely remains opaque. In particular, the preserved part of the Hittite instructions does not contain any mention of the stone(s) thrown into the vessel in the context of the relevant rite (perhaps this information is lost in the lacuna in line 17'). One thing that is clear is the genetic connection between ku-um-ma-aš in line 30' and its formal derivative ku-um-ma-ia in line 31'. Whether ku-um-ma-aš is an adjective, 'sacred' modifying NAa a-aš-šu-u[š] 'stone', or an appositional noun, 'sacred place' (vel sim.), the adjective ku-um-ma-ia-... 'holy, sacred' must represent its counterpart in the second half of the simile. The translation 'May they grow in sacredness ...' is a paraphrase of a more literal rendering: 'May they grow sacred ...'; the likely subject here, anticipated by the clitic doubling, is the patient's family. Although the Luwian verb /urannu(wa)-⁽i⁾/ consistently and expectedly functions as transitive in hieroglyphic texts, a secondary anti-causative meaning is contextually necessary and typologically possible; see CHD P, 210–11 *sub* (:) *paštarnu*.

i 32’: The Sumerographic expression ḠPISAN ‘basket’ is not otherwise attested in our corpus. One wonders whether it may be not only synonymous but also coreferential with Ḡpattar ‘basket’, attested many times in the text of the *dupaduparša*-ritual (CTH 759.1). See typologically the disposal of ḠSŠENHĀ ‘pipes’, which takes place considerably later than their actual use in the rite sequence of CTH 759.1.

ii 1–4: Although the structure of this fragmentary ritual sequence cannot be recon-
structed, it is possible that some object is attached to and then removed from the pa-
tient’s head.

ii 11: See the mention of the gate in KBo 9.143 iii¹ 14’ (CTH 763.1.6), where, however, the respective rite arguably immediately follows the incantation corresponding to § 10’ of this tablet (see the commentary to i 30’-31’ above). This double comparison with CTH 763.1.6 supports the adjacency of the rite of filling a jug and that of the *tanid*-stones in the present tablet, which in turn yields support to the indirect join between KBo 29.6 (column one) and KUB 35.70 (column two) across the missing intercolumnium.

ii 15: For the role of the *tanid*-stones in Hittite-Luwian rituals, see Mouton forthcom-
ing₂; for its etymological connections, see Giusfredi 2016. Note that the *huwaši*-stones and
*tanid*-stones are juxtaposed with each other in the Maštigga ritual against domestic quar-
rels (KBo 2.3+ iii 17–22 and duplicates, Yakubovich 2010a, 278–79; see Miller 2004, 99).
This parallel is particularly significant, given that the rite involving the stones is di-
rectly followed by the presentation of an empty pot in both Maštigga and Kuwattalla
traditions. Luw. /tanid-/ presumably represents an equivalent of Hitt. *huwaši*-
ii 15–17: The form /tuntu/ ‘may we place’ represents an additional piece of evidence for first person plural optative in Luwian alongside the fragmentary /sarlauntu/ ‘may we praise’ in KUB 35.16(+) i 22” (CTH 760.3.b, q.v.). The contraction *tuwantu > /tuntu/ ‘may they place’ would be entirely unmotivated in the Luwian language of the second millennium BCE.

ii 20–23: This incantation appears to be identical to the one in KBo 29.63 ii² 3’-6’ (CTH 762.1.k), up to the line division. The surrounding Hittite passages also appear to be identical in KBo 29.6(+) and KBo 29.63, in contrast to KUB 35.71+ (CTH 759.12), where the presentation of the empty pot is followed by a different incantation, reminiscent of the one in § 6’ above. This proximity correlates with the identity of scribal hand in the case of KBo 29.6(+) and KBo 29.63.

ii 27–29: Although the end of this ritual sequence is lost in a lacuna, it seems likely that the pot is eventually smashed (see the commentary to CTH 762.1.k).

iii 2’: For the role of the *nakkiu*-spirits, certainly connected with the dead in Hittite religious texts, see Mouton 2020b. Within the Kuwattalla tradition, a distinction is apparently made between the good *nakkiu*-spirits, to be propitiated with offerings, and the evil ones, to be nailed down. The thematic contiguity between the episodes in § 25” and §§ 26””-27”” supports the indirect join between KUB 35.70 (column three) and KBo 29.6 (column four), implying at the same time that § 26”” is close to the beginning of column four.

iv 1’-10’: These two paragraphs are restored based on KUB 35.13+ r.col. 8’-16’ (CTH 762.3.4). See also the reference to nailing down the evil *nakkiu*-spirits in CTH 759.3 (KUB 35.37(+) iv 3’-4’). What the handcopy considers to be a double line appearing after line iv 10’ is actually a simple line only doubled at the beginning, as it sometimes happens on tablets (see also the line after iv 23’ on this tablet).

### CTH 762.3.1

#### Table of Manuscripts

A DBH 43/2.164 Bo 8477

#### Transmission and Research History

This tiny fragment contains several signs on two lines belonging to a colophon. The find spot of the fragment remains unknown. The fragment was first published in transliteration in Taş 2014, 64, but several more signs were recognized by David Sasseville, who is also responsible for identifying this fragment as part of the Kuwattalatradition (see *Konkordanz sub* DBH 43/2.164).

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**iv 11'–12'**: This conjectural restoration is based on the use of wooden pegs for nailing down the *nakkiu*-spirits in KUB 35.13+ r.col. 7' (CTH 762.3.4).

**iv 18'**: Compare the Luwian form KUB 35.18(+) i 13 *aš-har-nu-um-ma-"in"-[ti]* ‘they smear with blood’ (CTH 760.1.a), which is likewise embedded in a Hittite context and matches its Hittite synonym *iš-har-nu-ma-an-zi* in the parallel context KBo 29.3+ i 7 (CTH 760.2). Both contexts belong to the incipits of CTH 760 and contain the lists of sacrificial animals. For a possible alternative restoration, see Melchert 2023 *sub āšharnumm(ā)i-* ‘to cover with blood’.

**iv 21'**: The restoration of the numeral ‘3’ is prompted by the comparison with the incipit of CTH 760, according to which the Great Ritual is performed on the third day of the combined ritual. It seems unlikely that CTH 762 would alter the number of days required for its performance without a good reason. Starke (1985, 130) restores ‘2’.

**iv 24'–25'**: The final sheep in the list of animals reconstructed in KBo 29.3+ and KUB 35.18(+) (CTH 760.2 and CTH 760.1.a respectively) is dedicated in connection with the *keldi*-rite. Since the sheep mentioned in the present passage is likewise situated between the animal used for smearing feet with blood and the scapegoat, one can venture a hypothesis that §§ 30""–32"" refer to the *keldi*-rite.

**iv 33'–35'**: The description of the scapegoat rite in KUB 35.16(+) (CTH 760.3.b), KBo 9.141 (CTH 761.2.4), and KUB 35.15 (CTH 761.2.5) suggests that the scapegoat of the Kuwattalla tradition was a real goat. Accordingly, the goat concluding the list of animals in KBo 29.3+ i 10 (CTH 760.2) must have been meant for the *nakkušši*-rite. If § 33"" contained a brief description of the *nakkušši*-rite, then the order of rites of § 28"" ff. appears to match the final part of the animal list in the incipit to CTH 760.2. It seems equally likely, however, that the final part of the tablet merely contained a brief mention that the Old Woman takes the scapegoat for herself as a payment for her services.

## Contents

### § 1' Colophon

Only the first two lines of the colophon can be restored based on the available traces; the restoration of the third line is an extrapolation. While the attribution of the fragment to the Kuwattalla tradition is reasonably secure, its specific attribution to CTH 762 remains a hypothesis, which is ultimately based on the content of the missing third line (see the commentary).

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Transliteration

§ 1'

Rev. iv

A iv 1' [DUB.X.KAM] ṚÚ'-UL QA-TI ma-a-an ṛS[I-LA-AL-LU-ḤI MUNUSŠU.GI Ù]

A iv 2' [fKU-WA-TAL-LA MUNUS] ṛSUḤUR.LÁ šaľ-li ṛa'-[ni-u-ur a-ni-ia-an-zi]

A iv 3' [ma-a-an SÍSKUR ḥal-li-ia-at-ta-an-za ši-pa-an-da-an-zi]

Commentary

iv 2': The stem form ṛKU-WA-TAL-LA is restored for the reasons of space: the phonetic spelling ṛKu-wa-at-ta-al-la-aš-ša would have too many signs for the lacuna, whose size was determined based on line iv 1'.

CTH 762.3.2

Table of Manuscripts

A₁ KBo 22.254

Bo 68/72

A₂ (+) KBo 29.18

(+) 1032/z

Transmission and Research History

Both New Script fragments were found in the Temple I area. They are tentatively joined by Alice Mouton and Ilya Yakubovich based on the compatibility of their scribal hands (see Fig. 2.24) and the assumption that A₂ refers to the same rite as the final part of A₁ (see the commentary). Fragment A₁ contains the beginning of column two and the end of column three, while fragment A₂ is presumed to belong to the beginning of column four. The thickness of A₂ seems to confirm this suggestion. The two fragments were published in transliteration in Starke 1985, 194–96 and 197–98 respectively as parts of unspecified Old Woman rituals. A₁ is also published in transliteration in Groddek 2008, 242–44.
Translation

§ 1'

Rev. iv

1' [...th tablet]. Not finished. When Š[ilalluḫi the Old Woman and]

2' [Kuwattalla the female] attendant [perform] the Great Ri[tual],

3' [when they perform the sacrificial ritual *halliyattanza*].

iv 3': The reconstruction of this line belongs to David Sasseville and is driven by the exclusive resemblance of the two initial lines to the colophon of CTH 762.1.m. While it is theoretically possible that the colophon consisted of just two lines, which would then prompt its assignment to CTH 761, the formulation of the colophon would lack parallels within this group.

Contents

§ 1' Ritual waving of items over the patient's head, with its Luwian incantation

§ 2' Breaking the effigies of the evil hand and tongue, with its Luwian incantation

§ 3' Fragmentary Luwian incantation and fragmentary Hittite passage describing an unclear rite

§§ 4"-6" Rite involving a vessel filled with oil and objects of silver and gold, with its Luwian incantation, which mentions the deities of the house and the Sun-god of the Oath

§§ 7"-8" Fragmentary Luwian incantation mentioning the Sun-god of the Oath

§ 9" Fragmentary Hittite passage mentioning golden objects

The content of §§ 1'-2' finds a very close match in KBo 29.5 (CTH 762.1.g), while the other parallels, such as KBo 29.3+ iii 13'-19' (CTH 760.2), KBo 13.262:10'-12' (CTH 761.4.1), and KUB 35.81(+) i 5'-7' (CTH 759.3), are more remote. Therefore, A₁ (+) A₂ is assigned here to CTH 762. Since the parallel passage KBo 29.3+ iii 13'-19' (CTH 760.2) belongs to the first tablet of the ritual, one probably has to assume that A₁ (+) A₂ belongs either to the first or the second tablet. Under the former scenario, the narrative of CTH 762 is more condensed than that of CTH 760; the latter scenario would imply that CTH 762 is more verbose than CTH 760. Based on the holistic evidence, the former scenario appears to be more likely.

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Transliteration

§ 1'

Obv. ii

A₁ ii 1 [EGI]R-an-da-ma-aš-kán ú-ez-zi A-NA E[N SISKU]R [še-er]

A₁ ii 2 [a]r-ḫa wa-aḫ-nu-uš-[k]i-u-wa-an da-a-i ṛud-da'-a-a[r-ma]

A₁ ii 3 [lu-i']-li a-pé-e-pát m[e]-mi-iš-ke-ez-zi šum-ma-an-ri'-[...]

§ 2'

A₁ ii 4 [nam]-ma MUNUSŠU.GI iš-[n]a-aš ŠU-an EME-ia ar-ḫa

A₁ ii 5 [du-w]a-ar-ni-iz-zi [ud-d]a-a-ar-ma-kán an-da ki-[iš-ša-an]

A₁ ii 6 [me-ma]-i ma-am-ma-lu-wa-i [a]d-du-wa-li-in {zi} š[U-in]

A₁ ii 7 [ad-du-w]a-li-in EME-e[n] ta-pa-ru-wa-aš-ši-i[n]

A₁ ii 8 [ta-ta-ri-i]a-am-na-aš-ši-en ḫi-ru-ta-aš-ši-i[n]

A₁ ii 9 [ma-ia-aš-ši-i]n EME-en ṛta'-pa-a-ru ḫi-ri'-[ru-ú-un]

§ 3'

A₁ ii 10 [ma-a-an me]-mi-ia-u-wa-an-zi z[i-in-ni-iz-zi ...]

A₁ ii 11 [me-mi-iš-ke]-ez-zi šum-m[a-an-ti ...]

A₁ ii 12 [... MUNUSŠ]U.GI x[...]

§ 4'

Rev. iii

A₁ iii 1' [...]-ša-[a]n? ku-e-x[...]

A₁ iii 2' [Ú-NU-U]T KÚ.BABBAR Ú-NU-UT K[Ú.GI ...]

A₁ iii 3' [...] ku-it A-NA DUGDĪLIM.GAL î x[...]

A₁ iii 4' [...]x an-da ŠU-it an-da E[ME-it ...]

A₁ iii 5' [MUNUSŠU.G]-i-ma-ri-kán an-da me-mi-iš-ki-ri-u?i-[wa-an da-a-i]

§ 5'

A₁ iii 6' [...]-un-ta [pá]r-na-aš-ša-an-za-an-za DINGIRMES-ri-an'-z[a]

A₁ iii 7' [hī-ru-tal-l]i-pa-t[a] rDUTU-ti tap-pa-ši-i ti-ia-a[m-mi]

A₁ iii 8' [pár-ra-an a]-an-d[a] du-un-ni

§ 6'

A₁ iii 9' [ku-iš ḫi-r]u-t[a-ni]-ia-at-ta ku-iš ti-wa-ta-ni-[ia-at-ta]

A₁ iii 10' [ma-a-na-aš] LÚ-i[š ma]-ri'-na-aš MUNUS-iš tap-pa-ša-aš-ši-in-[zi]

A₁ iii 11' [ti-ia-am-m]a-aš-ši-[in-z]i ku-in-zi DINGIRMES-in-z[i a-ta]

A₁ iii 12' [na-a-ú-wa] {x} [tu]-u-ma-an-ti-in-ta

End of col. iii

§ 7''

Rev. iv?

A₂ iv? 1' [...]-ri'-ar-ri'-x[...]

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Translation

§ 1'

Obv. ii

1-2 [Aft]erward, she comes and starts waving them [over] the [ritua]l pat[ron]

2-3 and she pronounces those exact words in [Luwian]:

3 "[...] the rope."

§ 2'

4-5 [Th]en the Old Woman [br]eaks off the hand and tongue of dough.

5-6 At the same time, she [pronounce]s (these) [wo]rds:

6 "He is breaking the evil ha[nd],

7 the [ev]il tongue, (the tongue of) judgment,

8 [of cur]se, of perjury,

9 the tongue [of the multitu]des, judgment, perj[ury]."

§ 3'

10 [When she] fi[nishes s]peaking,

10-11 she [say]s: "The rop[e ...]."

12 [...] the [O]ld [Woman ...]

§ 4"

Rev. iii

1' [...] which [...]

2' the silver [item]s (and) g[olden] items [...]

3' [...] which [...] in the bowl (filled with) oil [...]

4' At the same time [...] with the hand (and) [with] the to[ngue].

5' At the same time, [the Old Woma]n [starts] speaking:

§ 5"

6' "We [...] to the deities of the [h]ouse.

7'-8' We are putting it inside [in front of] the Sun-god of [the Oa]th, Heaven, (and) Earth.

§ 6"

9' [Whoever per]jured [himself], (whoever) enra[ged] the Sun-god,

10' [be it] a man [o]r woman,

10'-11' the gods who are in Heaven (and) [Ear]th,

11'-12' they did [not l]isten [to him]."

End of col. iii

§ 7""

Rev. iv?

1' "[...]

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A₂ iv? 2' [...]d]u MUNUS-ša-ta [...]

§ 8''

A₂ iv? 3' [...]x-[t]a? ḫi-ru-ta-al-l[i-...]

§ 9''

A₂ iv? 4' [...]x [...]a]n-da Ú-NU-UT KÙ.G[I ...]

A₂ iv? 5' [...]x [...]š]a-an ṛim-ma' [...]

A₂ iv? 6' [...]x ṛMUNUSṢU'.[GI ...]

## Commentary

**ii 1:** The identification of this side as belonging to the obverse of the tablet is supported by context. It is impossible to imagine that the content of §§ 1'–3' at the beginning of the column directly continues that of §§ 4''–6'' at the end of the column. In contrast, the proposed sequence leaves ample space between the beginning of column two and the end of column three for a transition to a different rite.

**ii 3:** There is space for just one or two short signs in the lacuna at the beginning of the line; accordingly, one can suspect a contracted form [*lu-i*]-[li] or [*lu-ú-li*] instead of the usual *lu-ú-i-li* (see KBo 29.58 r.col. 4' *lu-i-[li]* and KBo 12.100 obv. 3 *lu-ú-li*, and see further Simon 2016). For a different restoration of the lacuna, see Groddek 2008, 243. The lacuna at the end of the line presumably contains a verbal form governing the noun ‘rope’ as a direct or indirect object. See the discussion of the same noun in the parallel version KBo 29.5 (CTH 762.1.g). Contrast the absence of this incantation before the act of breaking the effigies of the evil tongue and evil hand in KBo 29.3+ iii 13’–19’ (CTH 760.2) and KBo 13.262:10’–12’ (CTH 761.4.1).

**ii 6–9:** The correct segmentation of the Luwian incantation in this case can be contrasted with the error made in KBo 29.5 (CTH 762.1.g), where the last two words are erroneously attached to the next paragraph.

**iii 2’–3’:** Although the precise restoration of this fragment is impossible, one can surmise that the items of silver are placed in a bowl filled with oil as a propitiation gift for the household deities. For similar rites in the context of a different ritual se-
2' [...] woman [...]

§ 8''

3' [... Sun-god] of the Oath [...]."

§ 9''

4' [...] golden items [...] inside [...]

5' [...]

6' [...] the Ol[d] Woman [...]

quence, involving placing golden and silver items in a pot filled with porridge, see KBo 29.6(+) i 15'-18' (CTH 762.2) restored with the help of the parallel passage KUB 35.16(+) ii 2'-7' (CTH 760.3.b).

**iii 7'**: The restoration of the Sun-god of the Oath in this passage is consistent with his mention below in § 8". Thus, the fragment under discussion supports the contention that the incantations addressed to this deity were nor restricted to CTH 759 but probably constituted the common innovation of the Kuwattalla tradition in the 13th century BCE.

**iii 9'**: The same clause occurs in KUB 9.6+ i 23 (CTH 759.1). The fact that it is followed in either of the two contexts by a sanction formula, but the emphasis is rather on neutralizing the effects of the wrong behavior, suggests that the implied evildoer in this case was the ritual patron and/or his associates.

**iv? 1'-6'**: The placement of KBo 29.18 as part of column four of the tablet under discussion is based on its content. The mention of a woman, golden items, and the Sun-god of the Oath constitutes the non-trivial similarity between this small fragment and column three (§§ 4"-6"), to the extent that one can assert that the two passages reflect the same rite. This rite, however, appears to begin in § 4", so it seems impossible to assign KBo 29.18 above it in column three. It stands to reason that the incantation starting at the bottom of column three continues at the beginning of column four and is then followed by additional rites with the items of gold and silver.
### CTH 762.3.3

#### Table of Manuscripts

A KBo 29.60 514/z

### Transmission and Research History

This New Script fragment was found in the Temple I area. Its position on the tablets remains unknown. The fragment was published in transliteration in Starke 1985, 392, with no indication of the composition it belongs to.

#### Transliteration

§ 1'

A:1' [...]x pu-u-[ri-...]

A:2' [nu-ká]n ar-ra-an ṛŪ?¹ x[...]

A:3' [nu l]Š-TU QA-TI-ŠU IM-[aš ...]

A:4' [da]-rª-a'-i an-da-ma-aš-ša-an [...]

A:5' [nu l]u-ú-i-li an-da kiš-[an me-mi-iš-ke-ez-zi]

§ 2'

A:6' [pu-u-ri-in-z]i ku-wa-ti ṛª-[ar-ši-iš na-a-ú-wa a-ia-an-ta-ri]

A:7' [a-ar-ši]-iš-pa pu-r[i?-in-zi na-a-ú-wa a-a-ia-ri]

A:8' [...]x-rin' [...]

#### Commentary

6': The restoration of this line becomes possible through comparison with KBo 29.63 ii? 10' [a-a]r-ši-iš pu-u-[r]i-rin'-z[i na-a-ú-wa a-a-ia-ri] '[the bo]ttom [does not become the r]im' (CTH 762.1.k, q.v.), enhanced by the mention of the bottom and probably rim of a clay vessel in § 1 above. For the pragmatics of such a statement, see KUB 35.54 ii 41'-45' (CTH 758.1) "Here (are) h[eav]en (and) earth! So, as [heav]en does not become earth and (as) [e]arth does no[t b]ecome [h]eaven, may these offer-
Contents

§§ 1'-2' Rite with a clay object, most likely an empty pot, with its Luwian incantation

The ductus of the fragment (see Fig. 2.25) is the same as that of KUB 60.36 (CTH 762.3.5) and KBo 29.58 (CTH 762.3.6), while the incantation referring to the bottom and rim of an empty pot finds parallels in KBo 29.63 ii? 10' (CTH 762.1.k) and KBo 29.6(+) ii 27-28 (CTH 762.2). Both considerations, and particularly the former one, support the attribution of the fragment to CTH 762.

Translation

§ 1'

1' [...] ri[m ...]

2' [...] bottom *and* [...]

3'-4' [...] ta]kes [... of] clay with his hand.

4' [...] into [...]

5' At the same time, [she speaks] th[us] in [L]uwian:

§ 2'

6' "As [the ri]m [does not become] the bo[ttom]

7' and the [bo]ttom [does not become] the r[im],

8' [...]"

ings likewise not become [...]!". The incantation under discussion was presumably accompanied by stroking(?) a clay pot, while the one in CTH 758 was presumably accompanied by presenting bronze items symbolizing heaven and earth.

7': A defective reading of what is otherwise written *pu-u-ri-in-zi* is the most probable solution in this context in the light of the traces on the tablet fragment.
CTH 762.3.4

Table of Manuscripts

A₁ KUB 35.13 Bo 3921 + VAT 14618 + Bo 9707

A₂ + CHDS 2.99 + Bo 9647

A₃ + KUB 35.36 + Bo 7589

Transmission and Research History

The join between A₁ and A₂ belongs to Oğuz Soysal (communication to Konkordanz in February 2011), while A₃ was added to this direct join in Sasseville 2020c, 559–61. The direct joins were confirmed by the collation of the original fragments. The joined piece belongs to a right column of a double-columned tablet. The fragments A₂ and A₃

Transliteration

§ 1'

Right column

A₁ r.col. 1' [...]-ma ku-i-e-eš [...]

A₁ r.col. 2' [...-k]án ku-na-an-te-eš n[u-...]

A₁ r.col. 3' [...pár-š]a-a-iz-zi nam-ma-a[š-...]

A₁ r.col. 4' [...-š]a-an še-er šA URUDU [...]

A₁ r.col. 5' [...š]A URUDU-ia Ù šA GISH?X[...]

A₁+₂ r.col. 6' [EGI]R-[r'an-da 20' GISHGAGHÁ ZABAR 20 GISH[GAGHÁ ...]

A₁+₂ r.col. 7' [r30' GISHGAGHÁ rGISH'-ru-wa-aš da-a-i

A₁+₂ r.col. 8' nu-uš-ma-aš {x} i-da-la-a-mu-uš na-ak-ki-[uš]

A₁+₂ r.col. 9' kat-ta tar-ma-a-[r'iz'-zi MUNUSŠU.GI lu-ú-[r'i'-[li an-da]

A₁+₂ r.col. 10' ki-iš-ša-an {eras.} <me>-ma-i

§ 2'

A₂+₃(+)₁ r.col. 11' tar-ma-a-[r'im'-m[i-in-zi-ia-t]a a-ša-an-du

A₃(+)₁ r.col. 12' a-ad-du-[wa-li-in-zi wa]-[r'a'-la-an-ti-in-z[i]

A₃(+)₁ r.col. 13' nu-kán MUNUS[ŠU.GI na-ak-k]i-uš ŠUM-[r'MA'-[TE-ŠU-NU]

A₃(+)₁ r.col. 14' ḫal-za-a-i a-[aḥ-ḥa-ša-am-m]i-in-zi-[ia-ta a-ša-an-du]

A₃(+)₁ r.col. 15' pu-u-wa-a-t[i-li-in-zi o-t]i-i-ia-[...]

A₃(+)₁ r.col. 16' DUTU-ti p[ár-ra-an pa-a i]š-ša-ri-i[n ...]

A₃(+)₁ r.col. 17' [r'a-ri'-i[n-...]x ni-i-iš [...]

A₁ r.col. 18' [...] iš-ša-ra-z[a ...]

A₁ r.col. 19' [...a-l]a-la-a-at-t[a-za ...]

A₁ r.col. 20' [...] za-si-in [...]

A₁ r.col. 21' [...]x-in-z[i ...]

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are broken along the intercolumnium. The find spot of the tablet remains unknown; the ductus of the joined fragments is New Script. The fragments A₁ and A₃ were published in transliteration in Starke 1985, 133 and 131 respectively and attributed to the *dupaduparša*-ritual, while A₂ was first published in transliteration as a join to A₁ in Soysal 2012, 190.

## Contents

§§ 1'-2' Nailing down the *nakkiu*-spirits, with its Luwian incantation

The text of the fragments treated here runs parallel to that of KBo 29.6(+) iv 1'-10' (CTH 762.2); hence the proposed CTH attribution. While the act of nailing the *nakkiu*-spirits is also mentioned in KUB 35.81(+) iv 3"-4" (CTH 759.3), this parallel is far less precise.

## Translation

### § 1'

Right column

1' [...] those who [...]

2' [...] (are) killed [...].

2'-3' She [cr]umbles [...].

3'-4' Then, [...] of copper on [...].

5' [...o]f copper and of [...].

6'-7' [Afte]rward, she takes twenty nails of bronze, twenty [nails of ...] (and) thirty pegs of wood.

8'-9' With them, she nails down the evil *nakki*[u*-spirits].

9'-10' [At the same time], the Old Woman speaks thus in Luwian:

### § 2'

11'-12' "May the evi[l d]ead be naile[d] (down)

13'-14' —the [Old] Woman calls the [*nakk*]iu-spirits by [their] names—!

14'-16' [May] the forme[r (spirits) be separated ...] before the Sun-god!

16'-17' [Then] may [...] not [...] hand [...].

18'-19'. [... to their] hands [... to their] *alalatt*—

20'-21' [... of this ...]!"

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## Commentary

**r.col. 8'–9'**: For the Old Woman as the subject of this sentence, and presumably those that immediately precede it, see KUB 35.81(+) iv 5"–6" (CTH 759.3).

**r.col. 12'**: The noun [*wa*]-[‘a’]-[la-an-ti-in-z[*i*]] presumably represents the Luwian designation of the *nakkiu*-spirits. We analyze it as a form of the substantivized possessive adjective /walanti(ja/i)-/ ‘those of the dead’, although the interpretation /walant(i)-/ ‘the dead’ is also possible (and preferred in Melchert 2023). This etymology is consistent with the identification of the *nakkiu*-spirits as the spirits of the dead, reached on independent grounds (Mouton 2020b).

**r.col. 13'–14'**: Calling the spirits of the dead by their respective names is a remarkable act, because it implies that a specific group of the *nakkiu*-spirits, presumably

## CTH 762.3.5

### Table of Manuscripts

A KUB 60.36 Bo 1266

## Transmission and Research History

This fragment belongs to a right column of a double-columned tablet. Its ductus is New Script. Its direct join with KBo 29.58, reported in Sasseville 2020c, 556, was refuted by the collation of the original tablet fragments. The indirect join is also unlikely, since the signs of the two fragments are of different size. Nevertheless, both fragments reflect the same scribal hand, sharing it with KBo 29.60 (CTH 762.3.3; see Fig. 2.25). Furthermore, KUB 60.36 and KBo 29.58 appear to refer to the same rite, so that these two fragments can be used for mutual restorations. Under these circumstances, one can advance a working hypothesis that we are dealing with two tablet series reflecting copies (or closely parallel versions) of the same text written by the same scribe (see typologically CTH 762.1 vs. CTH 762.2). If so, then KBo 29.60 may

## Transliteration

### § 1'

Right column

A r.col. 1' [...]x da-a-i

A r.col. 2' [...e]-[ep'-zi]

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identified with specific deceased individuals, is held accountable for the misfortunes of the ritual patron (on this point, see Puértolas Rubio 2022, 145). Elsewhere in the Kuwattalla tradition, we find only the reference to the ritual patron called by name (KUB 9.6+ i 39, CTH 759.1). The restoration of *a-[aḫ-ḫa-ša-am-m]*i-*in-zi* ‘separated’ follows H. Craig Melchert (pers. comm.).

**r.col. 16'**: The reading *p[ár-ra-an]* is based on the collation of the original fragment KUB 35.36.

**r.col. 18'–19'**: This clause and the preceding two are partially restored with the help of the parallel version KBo 29.6(+) iv 7'–9' (CTH 762.2).

belong to the same tablet series as either KUB 60.36 or KBo 29.58, but not to both. Since the choice here cannot be reasonably made, we number all three fragments as if they all belonged to different tablet series. The fragment KUB 60.36 was edited in transliteration in Groddek 2006, 37–38. It was first explicitly linked to the Kuwattalla tradition in van den Hout 1994, 123.

## Contents

§§ 1'–2' Patient's moving back and forth effigies strung on a thread, with its Luwian incantation

§ 3' Unclear

The fragment can be assigned to CTH 762 based on its phraseology (see commentary). The identification of the thread with the intertwined strands of wool mentioned in several other fragments suggests that the relevant rite belongs to the initial part of the ritual.

## Translation

### § 1'

Right column

1' She takes/puts [...].

2' She [h]olds [...].

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A r.col. 3' [... A-NA EN SISKU]R? pé-ra-an ša-ra-a ḫar-zi

A r.col. 4' [EN SISKUR o o i]š-ga-ra-an-da ṛṣigšu-ú-i-li a[n-da]

A r.col. 5' [du-wa-a-an du-wa]-an-[na'] EGIR-pa pa-ra-a-ia {x}

A r.col. 6' [ni-ni-in-ki-iš-ke-e]z-zi MUNUS[ŠU.GI'-ma-kán

A r.col. 7' [ud-da-a-ar lu-i-li a]n-da ṛkiš'-an me-mi-i[š-ke-ez-zi]

§ 2'

A r.col. 8' [za-az-za-ra-a-ta-ra-ta ta-pa-r]u ta-ta-ar-ri-ia-m[a-an]

A r.col. 9' [ḫi-ru-ú-un a-an-ni-ia-an ta]-[a-[i'-ia-an]

A r.col. 10' [SEŠHA-an NINHA-an ÌR-li-i]a-an

A r.col. 11' [GÉME-li-ia-an lu-la-ḫi-ia]-an ḫa-a-pí-r[i-ia-an]

A r.col. 12' [ku-wa-ar-ša-aš-ša-an tu-ú-li-i]a-aš-š[a-an]

A r.col. 13' [...]-li-i[a-...]

§ 3'

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

Commentary

r.col. 4'–5': This is the unique mention of a thread in the available corpus of the Ku-
wattalla tradition. It is arguably co-referential with the intertwined strands of wool
that are attached to the ritual patron in KBo 9.147(+) ii 7'–10' (CTH 761.2.1.a) and
subsequently removed with the help of goddess Andaliya in KUB 35.48 iii 14'–22'
(CTH 760.4). See the explicit mention of the threads of blue wool and red wool in the
Maštigga ritual (KBo 39.8 ii 5, Miller 2004, 69–70). Consequently, the figurines strung

CTH 762.3.6

Table of Manuscripts

A KBo 29.58 657/z

Transmission and Research History

This fragment belongs to a right column of a double-columned tablet and preserves
part of the intercolumnium. It comes from the Temple I area. Its ductus is New Script.
Its direct join with KUB 60.36, reported in Sasseville 2020c, 556, is no longer valid af-
ter collation of the original tablet fragments (see the discussion under CTH 762.3.5).
The fragment was edited in transliteration in Starke 1985, 391.

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3' She holds up [...] before [*the ritual patro*]n.

4'–6' [The ritual patron move]s back and forth [*the figurines s]trung on a thread o[n this side] and [on that] side

6'–7' and, at the same time, the Old Woman pronoun[nces] the following [words in Luwian]:

§ 2'

8' [“(It) was chopped: judgmen]t, curse,

9' [perjury, maternal (or) pa]ternal,

10' [of the brother (or) sister, of a male]

11' [(or) female servant, of mountain-dwellers] (or) desert-dwelle[rs],

12' of [an army of assembly]

13' [...]!”

§ 3'

14' [...]

on the threads may be tentatively identified with the evil tongues, which are mentioned in KUB 35.48 iii 33' shortly after the Andaliya episode. The movement back and forth seems to aim at making the figurines fall off and thus at neutralizing the miasma they represent.

**r.col. 6'–7'**: This turn of phrase is typical of CTH 762, see KBo 22.254(+) ii 2–3 and 5–6 (CTH 762.3.2).

## Contents

§§ 1'–2' Patient's moving back and forth effigies strung on a thread, with its Luwian incantation

The fragment can be assigned to CTH 762 based on its phraseology (see commentary). The identification of the thread with the intertwined strands of wool mentioned in several other fragments suggests that the relevant rite belongs to the initial part of the ritual.

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Transliteration

§ 1'

Right column

A r.col. 1' ṛEN' s[ISKUR o o iš-ga-ra-an-da sīg šu-ú-i-li an-da]

A r.col. 2' du-wa-a-an d[u-wa-an-na EGIR-pa pa-ra-a-ia]

A r.col. 3' ni-ni-in-ki-i[š-ke-ez-zi MUNUSŠU.GI-ma-kán]

A r.col. 4' ud-da-a-ar lu-ṛi'-[li an-da kiš-an me-mi-iš-ke-ez-zi]

§ 2'

A r.col. 5' za-az-za-ra-a-ta-r[a-ta ta-pa-ru ta-ta-ar-ri-ia-ma-an]

A r.col. 6' ṛḥi'-ru-ú-un a-an-n[i-ia-an ta-a-ti-ia-an]

A r.col. 7' [ŠEŠHÁ-a]n NINHÁ-a[n ìR-li-ia-an]

A r.col. 8' [GÉME-I]i-ia-a[n lu-la-ḫi-ia-an ḫa-a-pí-ri-ia-an]

A r.col. 9' [ku-wa-ar-ša-a]š-ša-a[n tu-ú-li-ia-aš-ša-an]

A r.col. 10' [...] x x [...]

Commentary

r.col. 5': The likely stem of za-az-za-ra-a-ta-r[a-ta] is /tsatsara-/, based on the comparison with za-ra-a-i-mi-i[n-zi], the participial form used with reference to the evil tongues in KBo 13.264 r.col. 9' (CTH 763.2.8). The reconstruction of the medio-passive stem za-az-za-ra-a-ta-r(a) follows Sasseville 2020c, 95–96.
Translation

§ 1'

Right column

1'–3' The ri[tual] patron mov[es back and forth *the figurines* strung on a thread on] this side [and o]n that [side]

3'–4' [and, at the same time, the Old Woman pronounces the following] words in Luwia[n]:

§ 2'

5' “(It) was chopped: [judgment, curse],

6' perjury, matern[al (or) paternal],

7' [of the brothe]r (or) siste[r, of a male]

8' [(or) female serva]nt, of [mountain-dwellers (or) desert-dwellers],

9' of [an army of assembly]

10' [...]!”

**r.col. 6'–9'**: Contrast the other occurrences of the same chain of merisms in CTH 760–761, which invariably feature the initial pair ‘past (or) future’. This negative observation is compatible with grouping the present fragment under CTH 762.

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A KIZZUWADNA RITUAL RELATED
TO THE KUWATTALLA TRADITION
CTH 763.1.1

Table of Manuscripts

A KUB 35.8 Bo 4548

Transmission and Research History

This New Script fragment with unknown find spot contains the beginning of column one of what was likely a double-columned tablet and features the incipit of a ritual text. It was published in transliteration in Starke 1985, 43 and interpreted as belonging to a Kizzuwadna ritual that is distinct from the Kuwattalla tradition.

Transliteration

§ 1

Obv. i

A i 1 [...]rKUR,URU†rKI-IZ-ZU³-[WA-A]T-N[A]

A i 2 [...]-r'ra'-an nu lu-i-li

A i 3 [ki-iš-ša-an ḫu-uk-ki-i]š-ke-mi

§ 2

A i 4 [...-a]n ma-na-a-ḫa a-ad-du-wa-li-[in]

A i 5 [MUNUS-in a-ad-du-w]a-li-in zi-ti-in

§ 3

A i 6 [...]x-da ši-wa-an-na x-pa-at-t[a ...]

A i 7 [...]x x-pa-at-ta {x} a-an-da [...]

A i 8 [...]x-ar UDU-iš GU₄-iš u-wa-x[...]

A i 9 [...]-at-r'ta'-ia-ti a-ri-i[a-...]

Commentary

i 1: For the tendency to use the Sumerogram KUR as a determinative rather than logogram next to geographic names, see Kudrinski 2017b.

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Contents

§ 1 Hittite incipit mentioning a ritual practitioner from Kizzuwadna

§ 2 Luwian incantation likely mentioning an evil man and evil woman

§ 3 Luwian incantation mentioning a sheep and a bovine

The animals mentioned in § 3' constitute the primary evidence for assigning the fragment under discussion to CTH 763.1, while the tandem of an evil man and evil woman indirectly supports the same conclusion (see the commentary). If the attribution of this piece indeed links it to the Kuwattalla tradition, the person hidden behind the "performer from Kizzuwadna" must be Šilalluḫi (see the discussion of the "performer from Ziluna" in CTH 760.2).

Translation

§ 1

Obv. i

1 [...] (of) the land of Kizzu[wa]tn[a]

2-3 [...]. I [conju]re [thus] in Luwian:

§ 2

4 "I saw [...], an evil

5 [woman (or) an evi]l man.

§ 3

6 [...] šiwanna [...]

7 [...] in [...]

8 [...] sheep, bovine, [...]

9 [...]"

i 5: See KUB 35.68:12' (CTH 763.1.3.a) with the commentary to the translation for the like-
ly reference to the tandem of the evil man and evil woman in the context of CTH 763.1.

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i 6: The Luwian form ši-wa-an-na can hardly be separated from Hitt. šiwanna/i-, a noun of unknown meaning occurring in the texts of the Tunnawiya tradition (CHD Š, 488a). Note the occurrence of the same Hittite noun in KUB 35.146 iii 8', a fragment

## CTH 763.1.2

### Table of Manuscripts

A KUB 35.65 Bo 518

### Transmission and Research History

This fragment preserves a part of the tablet adjacent to its right edge, with the final words of several lines of column two, which are frequently written on the edge, and more substantial portions of column three. The ductus of the tablet shows typical features of Middle Script and the same scribal hand as that of KUB 35.54 (CTH 758.1; see Fig. 2.1). The fragment was edited in transliteration in Starke 1985, 180–81 as belonging to an unspecified Old Woman ritual.

### Transliteration

§ 1'

Obv. ii

A ii 1' [...]x

A ii 2' [...]x

A ii 3' [...]x

A ii 4' [...n]u 'A-NA' 1 LÚ-LIM

A ii 5' [1 GU₄.MAH ... A-N]A MUNUS-ma 1 GU₄ÁB

A ii 6' [...n]a-aš-ma 3 LÚMEŠ

A ii 7' [...1 GU₄].MAH 1 UDU.ŠIR

A ii 8' [...A-N]A MUNUSMES-ia QA-TAM-MA-pát

A ii 9' [...1 UDU."SÍ]G+MUNUS" 1 UZ₆

A ii 10' [...] UDU."SÍG+MUNUS"HÁ

§ 2'

A ii 11' [...ma-an-t]a-al-li-ia

A ii 12' [...na-ak-ku-uš-ša-h]i-ti

A ii 13' [...]x-uš

A ii 14' [...]x-na-an-zi

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featuring Luwian incantations and showing particular resemblance to the Tunnawiya tradition (see Vol. 2, Section 1.2).

## Contents

§ 1' Hittite passage enumerating animals

§§ 2'–4' Unclear Hittite passages; *mantalli*- and scapegoat rites are mentioned

§§ 5'–6" Luwian incantation for the punishment of the "lords of offense and fault"

§§ 7'–9" Hittite passage describing a libation with kitchen pots, with its Luwian incantation

§ 10" Unclear

The attribution of this fragment to CTH 763.1 follows from the presence of the bovines among the animals of the ritual, the reference to the *mantalli*-rite, and the mention of ‘offense’ and ‘fault’, but not ‘judgment’ or ‘curse’, among the miasma. It seems likely that the fragment under discussion belongs to the initial part of the ritual.

## Translation

### § 1' Obv. ii

1' [...]

2' [...]

3' [...]

4' [...] for a man,

5' [one bull ...] but [f]or a woman, one cow

6' [...] or three men

7' [...] one bull, one ram

8' [...] or women, exactly the same

9' [...] one e]we, one goat,

10' [...] ewes.

### § 2'
11' [...] to the *man]*talli*-rite
12' [...] to the *scapegoat]*-rite
13' [...] 
14' They [...].

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A ii 15' [...] pa-a-an-zi

A ii 16' [...]

A ii 17' [...]x ṭtar'-na-an-zi

§ 3'

A ii 18' [...]x-zi

A ii 19' [...] na-ak-ku-ṣ]a-a-ḫi-ti

A ii 20' [...]

A ii 21' [...] -r e'-eš

A ii 22' [...]

A ii 23' [...]x

§ 4'

A ii 24' [...] ḫ]u-u- ṛma'-an-da

§ 5"

Rev. iii

A iii 1' [...]x-ri'-i[t-...]

A iii 2' [...] ḪU-ti za- ṛan-da' x[...]

A iii 3' [...] -ṣa/t]a- na-aš ḫa-ra-at-na-aš- ṛši-in-za'

A iii 4' [wa-aš-ku-li-im-ma-aš]-ši-in-za EN-an-za

A iii 5' [...] -ia-aš a-a-ia-aš

A iii 6' [...] i]š-ša-ri-iš a-an-da

A iii 7' [...]x a-aš-ta ḫa-an-na-a

A iii 8' [...] z]i-i-la du-ú-du-pa

A iii 9' [...] -l]a ú-ut-ra šar-ra

A iii 10' [...] -ṣ]i

§ 6"

A iii 11' [...] a-pa]-a-ar-ḫa za-aš-ta-a-at-ta

A iii 12' [...] -a-ar ma-an-ta-a-al-la

A iii 13' [...] a? na-a-nu-um-pa na-na-a-at-ti

A iii 14' [u-wa-li-ia-at-ti] pa-an a-ap-pa ḫa-ra-at-na-an-ti-iš

A iii 15' [wa-aš-ku-li-im-ma-a]n-ti-iš ni-iš

A iii 16' [...] ma-a]l-ḫa-aš-ša-aš-ši-in EN-an

§ 7"

A iii 17' [EGIR-an-da-ma DUG ḫu-pu-wa]- ṛa'-ia ši-pa-an-du-wa-an-zi

A iii 18' [...] ḫu-u-uk-zi-m]a ki-iš-ša-an

§ 8"

A iii 19' [pa-ta ḫa-la-a-al a-aš-tu ḪU] ḫu-pu-wa-a-ia

A iii 20' [...] i ḫi-i-ru-ú-ta-ti
15' They go [...]

16' [...]

17' They release [*the scapegoat*].

§ 3'

18' [...]

19' [...] to the scapegoat]-rite

20' [...]

21' [...]

22' [...]

23' [...]

§ 4'

24' [...]

§ 5"

Rev. iii

1' "[...]

2' [...] down to the Storm-god

3'-4' [...] the lords of offense (and) [fa]ult (acc.)!

5' [...] them, make them

6' [...] the h]and (nom.)

7' [...] judge them

8' [...] i]n the future, strike

9' [...] up

10' [...]

§ 6"

11' [Sun-god], you zašta-ed the [ab]ar.

12'-13' You [...] ed slanderous [...].

13'-14' Now you bring [(and) kill ...].

14'-16' May offense [(and) fault] not [see the r]itual patron again!"

§ 7"

17'-18' [Afterward, she ... kitchen p]ots for libating

18' [a]nd [she conjures] thus:

§ 8"

19' "[May] the kitchen pots [be pure]

20' [from ...] perjury,

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A iii 21' [ú-la-an-tal-li-ia-ti ḫu-u-it-wa]-li-ia-ti

A iii 22' [pu-u-wa-ti-la-ti pa-ri-ia-na-a]l-la-ti

§ 9"

A iii 23' [ḥa-ni-i-ia-ti i-iš-ša-ra-ti] ḫa-ni-i-ia-ti

A iii 24' [EME-ti? ...-aš]-ša-an-za-ti

A iii 25' [...]

§ 10"

A iii 26' [...]-a

A iii 27' [...]

A iii 28' [...]x

## Commentary

**ii 7'**: The mention of the bull and cow among the ritual implements separates this fragment from the rituals of the Kuwattalla tradition classified under CTH 759–762. Compare, in particular, the ritual inventories in KBo 29.3+ i 5–9 (CTH 760.2) and KUB 35.18(+) i 8–12 (CTH 760.1.a), which mention only sheep and goats among the animals of ritual, although several fragments of CTH 761 also refer to piglets. For parallels involving gender-specific assignment of animals in Hittite ritual texts, see Haas 1994, 893 fn. 118.

**ii 11'**: See the use of the adjective *ma-an-ta-a-al-la* in iii 12' below. It is possible that the offerings listed in the preceding paragraph are related to the *mantalli*-rite. For this rite in general, see van den Hout 1998, 5–6 (with bibliography).

**ii 12'**: The restoration of the reference to the scapegoat rite, here and in line 19', is facilitated by the reference to the *mantalli*-rite immediately above and the verb ṭarʾ- na-an-zi, which is commonly used for the release of a scapegoat, in line 17' below (see Mouton 2014a).

**iii 3'–4'**: The pair of miasma ‘offense (and) fault’ represents an obvious link between KUB 35.65 and certain rites in the Kuwattalla tradition; for the distribution of the relevant rites, see Vol. 2, Section 3.6. Note that the synonymous pair of Hittite cognates *wa-aš-túl ḫa-ra-ʿaʾ-[tar]* is attested in the Maštigga tradition (KBo 43.319 i 6’, Miller 2004, 136) but not in its best-preserved ritual against domestic quarrels (CTH 404.I). For additional instances of the same Hittite collocation, see Starke 1990, 445–46 fn. 1603.

**iii 8'**: It is obvious that the passage under discussion contains an incantation addressed to a deity and that the imperative predicates have ‘the lords of offense and fault’ as patients. The identity of the deity is more problematic. The Storm-god, directly mentioned in the preserved part of the incantation, would be the appropriate agent matching the predicate *du-ú-du-pa* ‘strike’, but his occurrence in the dative
21' [of the dead (or) the livi]ng,

22' [past (or) futu]re,

§ 9"

23' [from bad hand], bad

24'–25' [tongue, (the tongue)] of [...]

§ 10"

26' [...]

27' [...]

28' [...]"###

case in line 2' illustrates a different role from that of the divine addressee. There is a
theoretical possibility to take P-U-ti as a vocative form, but its vocalism would be diffi-
cult to explain given the assured vocative ti-wa-ta 'Sun-god' in KUB 32.10+. Tarhunt-
and Tiwad- are the only two consonantal stems of the common gender that are pre-
served in the Luwian language. Therefore, it seems more likely that another deity,
lost in a lacuna, functions as the addressee of the imperative clauses. Given that § 6"
below finds a close counterpart in KUB 35.68:13'–15' (CTH 763.1.3.a), an incantation
addressed to the Sun-god, one can tentatively suggest that the same deity is also in-
volved in our text, while the Storm-god is merely allotted here a certain role in the
punishment of the evildoers.

iii 11': The interpretation of this clause is very problematic. We take za-aš-ta-a-at-ta
as a verbal form, because the next clause apparently features another verbal form
ending in [...]a? (iii 13'). Given that the whole paragraph probably represents an in-
cantation addressed to the Sun-god, as suggested by the parallel passage KUB 35.68:
13'–15' (CTH 763.1.3.a) and the 2sg.pres. form na-na-a-at-ti in line 13', it seems likely
that /-tta/ in za-aš-ta-a-at-ta is the ending of 2sg.pret. This, in turn, suggests that [a-
pa]-a-ar-ḫa (restored on the basis of KUB 35.68:14') functions as the object rather
than subject in the clause under discussion. From the morphological viewpoint, one
can analyze this segment as the additive clitic /=γa/ attached to an r-stem, which
would match another r-stem functioning as the object of the next clause ([...]-a-ar in
iii 12').

iii 17': The only other mention of the ḫupuwai-vessels in texts related to the Kuwat-
talla tradition—namely, KBo 47.136 (CTH 763.2.13)—refers to their destruction rather
than libations.

iii 23': The adjective /xani(ja/i)-/ ‘bad’ is exceptionally used here instead of
/attuwal(i)-/ ‘evil’, typical for this collocation. For the derivatives of this adjective in
hieroglyphic transmission, predetermined by the sign MALUS₂, see Starke 1990, 387.
CTH 763.1.3.a

Table of Manuscripts

A KUB 35.68 381/b

Transmission and Research History

This New Script fragment was found in Building A of Büyükkale. There are insuffi-
cient clues to determine its position on a tablet. It was edited in transliteration in
Starke 1985, 395 without being assigned to any specific composition.

Transliteration

§ 1'

A:1' [...] -r'az'-[...]

A:2' [...] -ki-[...]

A:3' [...] -da-a-x[...]

A:4' [...] -r'a' -ti ú-i-x [...]

A:5' [...] x-pa-ni-i pár-na-a[n-...]

A:6' [...] x x x-rpí'-lu-pa-an a-ri-i[n-...]

A:7' [...] -ru-un-ni

§ 2'

A:8' [...] -r'a' -ar-ri párar-na zi-i-ia-ri [...] GISHÚ.A]

A:9' [GISHÚ.A -ti za-ap]-pu-un-da'(MA) GISHku-up-pé-eš-ša GISHku-up-pí-[ša-ti]

A:10' [za-ap-pu-un-ta w]a-aš-ša-an-za wa-aš-ša-ti za-ap-pu-un-[ta]

A:11' [...-ša/t]a²-na-ti za-ap-pu-un-ta

§ 3'

A:12' [ma-a-na-aš zi-ti-iš z]a-ú-i-na-aš ma-a-an wa-na-at-ti-iš [za-ú-i-na-aš]

A:13' [...] -wa-za a-pa-ar-ḫa za-a-aš-ta-a-at-ta na-[...]

A:14' [...] -a-a-r ú-up-na-al-la ma-a-an-ta-al-la [...]

A:15' [...] rna'-a-nu-um-pa la-la-a-at-ti u-wa-li-ia-a[t-ti ...]

A:16' [...] t]a-a-ti-iš D]Ti-wa-az za-am-ma-an-ta-at-x[...]

A:17' [...] x x x x [...]x-r' -wa du-uš-du-uš-[...]

§ 4'

A:18' [...] (-)rhu'-u-wa-an-t[a-...]

A:19' [...] -da-ša-a[n-...]

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## Commentary

7': The juxtaposition of 1pl.pres. ending /-unni/ in this paragraph and the 1pl.pret. ending /-unta/ in the paragraph to follow represents an important argument for determining the semantic value of the latter ending.

8'-11': This is the best-preserved passage dealing with the ritual treatment of items of furniture; the likely parallel is available in KBo 8.129 i 17'-20' (CTH 759.10.a) and inferentially also in KUB 35.54 ii 20'-22' (CTH 758.1); see already Starke 1990, 111. Since the paragraph under discussion is immediately followed by an incantation addressed to the Sun-god, one can hypothesize that the furniture under discussion represents an offering for the deity, which is consistent with the context in KUB 35.54, where the furniture certainly represents an offering to the Storm-god of the Open Country. It is not immediately obvious whether the expression 'X from (among) the X-es' denotes the best X available or merely one of the available X-es.

12': This pair of clauses, if correctly restored, appears to introduce the enemies of the ritual patron, man or woman, whom the Sun-god is expected to destroy(?). Presumably, they are represented by anthropomorphic figurines. The best available parallel here is KBo 29.3+ ii 18-27 (CTH 760.2), the incantation addressed to the Sun-god aimed at the submission of the ritual patron's opponents, likewise represented by

CTH 763.1.3.b

## Table of Manuscripts

A KUB 32.124 741/b

## Transmission and Research History

This fragment of a left edge of a tablet with the adjacent parts of column one and column four was found in Building A of Büyükkale. Its ductus suggests that it is a New Script copy of an older text. The piece was published in transliteration in Starke 1985, 171-72 as belonging to an unspecified Old Woman ritual.

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figurines. While the use of gender-specific figurines is attested in KBo 34.245+
(CTH 762.1.c), there is no evidence that they represent the opponents of the ritual pa-
tron. For a commentary on this part of the incantation and a parallel of a gendered
curse against bewitchers, see Puértolas Rubio 2022.

13': Melchert 2023 (sub zāštā-) translates za-a-aš-ta-a-at-ta as 'you made present'.

14'–17': This incantation finds a non-trivial parallel in the fragmentary passage KUB 35.65 iii 11’–14’ (CTH 763.1.2), which represents the principal argument for assigning the fragment under discussion to the same cluster. See the restored mention of the *mantalli*-rite in KUB 35.65 ii 11’. The restoration of *u-wa-li-ia-a[t-ti]* ‘you will kill’ is conjectural, but see ASSUR letter e § 10 [(MORI)wa/i-wa/i-ri+i-ta-ti ‘is dying’, a reduplicated stem derived from the Luwian root /wal-/ ‘to die’.

16’: See /tsammanta/ in KUB 35.54 ii 25’ vs. /tsappatta/ in KUB 35.54 ii 38’ (CTH 758.1, q.v.).

18’–19’: While the translation of this paragraph is currently impossible, the sequence [...](-)’h<u>u</u>’-u-wa-an-ta(-)[...] is compatible with several Hittite restorations. Another factor that tips the scales in favor of treating it as a Hittite passage is the parallel with KUB 35.65 iii 17’–18’, where a Hittite passage follows a related incantation (CTH 763.1.2).

Contents

§ 1’–3’ Rite involving scapegoats

§ 4' Fragmentary Hittite passage

§ 5" Unclear

§ 6" Luwian incantation for removing evil by means of an animal substitute

§ 7" Fragmentary Hittite passage mentioning a sheep

The reference to a bovine in § 6" and the overall similarity of the relevant incantation to the one in KBo 29.36 § 2' (CTH 763.1.4) constitute sufficient reasons for assigning the fragment to CTH 763.1. The fragment belongs to the same tablet series as KUB 35.68 (CTH 763.1.3.a; see Fig. 2.26) and probably reflects a later point in the proceedings, since the scapegoat rites tend to be placed in the final part of the rituals within the Kuwattalla tradition.

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Transliteration

§ 1'

Obv. i

A i 1' [na]-rak-ku-<uš>-ši'-[uš ...]

A i 2' lam-ni-ia-a[z-zi]

§ 2'

A i 3' a-pé-e-da-aš-ma-k[án? ...]

A i 4' ŠUM-MA-TE-ŠU-NU [ħal-za-a-i ...]

A i 5' ku-i-uš EN SĪS[KUR na-ak-ku-uš-ši-uš]

A i 6' lam-ni-az-zi [...]

A i 7' ku-e-da-ni-ia A-[NA ...]

§ 3'

A i 8' nu-uš-ša-an a-pu-u-[uš ...]

A i 9' a-pé-e-da-ni [A-NA ...]

A i 10' pé-ra-an kat-t[a ...]

A i 11' kat-ta [...]

§ 4'

A i 12' x x 2-ŠU 7 [...]

A i 13' [...]x-rhu²-[...]

§ 5"

Rev. iv

A iv 1' x x [...]

§ 6"

A iv 2' GU₄-i[š-pa-ta o o pád-da-li-ia-i]

A iv 3' UZUŠ[Ā-ti UZUNÍG.GIG-ti ħa-a-ra-tar-ša]

A iv 4' wa-aš-ku-[wa-al-li-im-ma-an-za ...]

A iv 5' ħi-i-ru-[ta-aš-ša-an-za]

§ 7"

A iv 6' na-a[š ...]

A iv 7' na-a[š ...]

A iv 8' an-[...]

A iv 9' na-[...]

A iv 10' UDU [...]
Translation

§ 1' Obv. i

1' [sc]apegoat[s ...]

2' [...] assign[s]

§ 2' 3'–4' [... calls] their names.
5'–6' (Those) whom the rit[ual] patron designates [as *scapegoats*]
7' and to which [...].

§ 3' 8'–10' [*She places*] down those [...] before that [...].
10'–11' [...] down [...].

§ 4' 12' Twice seven [...]
13' [...]

§ 5" Rev. iv

1' [...]

§ 6" 2'–3' "The bovine [with] (its) hea[rt (and) liver is carrying off]
4'–5' [the offense] (and) fau[lt ... of] *perj[ury]*."

§ 7" 6' She [...].
7' She [...]
8' [...] 9' [...] 10' sheep [...]
## Commentary

**i 1'–2'**: See the designation of a scapegoat in the Maštigga tradition (KBo 39.8 iii 38; Miller 2004, 91).

**i 5'–10'**: While the restoration of these lines must remain conjectural, one can advance a hypothesis that the animals assigned as scapegoats for specific deities are placed in front of the representations of the respective deities. The situation when the ritual patron, not the Old Woman, designates scapegoats might refer to his designation of the animals as his living substitutes.

### CTH 763.1.4

#### Table of Manuscripts

A KBo 29.36 457/w

### Transmission and Research History

This Middle Script fragment contains a small portion of a left column of a double-columned tablet. The margin of the intercolumnium is partially preserved, but appears to be unusually slanted. The fragment was found in the area of Building D of

#### Transliteration

##### § 1'

Left column

A l.col. 1' [...]x-ia-an ṛḥu'-[it-wa-li-ia-an]

A l.col. 2' [wa-a-la-a]n-ti-an ṛṣeṣ-an' N[IN-an ...]

A l.col. 3' [pád-da-li-i]a-i pa-a-ta ma-a-u-wa-a-'ti' [pa-ar-ta-ti]

A l.col. 4' [ar-pu-w]a-na-ti ma-an-na-ku-na-a-ti pád-da-'li-ia'-i

##### § 2'

A l.col. 5' [pa-a-ta] sIG-ti pád-da-li-ia-i gu4-iš-pa-ta {x}

A l.col. 6' [... pád-da-l]i-ia-i uzuḥṣā'-ti uzuNIG.GIG-ti

A l.col. 7' [ḥa-a-ra-tar-ša w]a-'aš'-ku-[wa-al]-li-im-ma-an-za

A l.col. 8' [... ḫi-i-ru-t]a-'aš-ša-an-za

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**iv 2'–5'**: This paragraph is restored with the help of the parallel version KBo 29.36 l.col. 5'–8' (CTH 763.1.4). The question that imposes itself but does not have a clear answer is whether this incantation refers to animal substitutes (Luw. /tarpassa-/) , as demonstrably does its counterpart in KUB 35.43+ iii 24'–30' (CTH 761.3.8), or more specifically to the scapegoats ( *nakkušši* -) mentioned on the other side of the same fragment. In fact, one should probably contemplate the possibility that the animal substitutes are co-referential with the scapegoats in this context: they are simply kept alive and thus function as *nakkušši* -.

Büyükkale and published in transliteration in Starke 1985, 379 without being as-
signed any textual attribution.

Contents

§§ 1'–2' Luwian incantations for removing evil by means of animal substitutes

The mention of a bovine together with an ovid constitutes the primary reason for at-
tributing the fragment under discussion to CTH 763.1 (see under CTH 763.1.1).

Translation

§ 1'

Left column

1'–3' "It is [carr]ying off [... of the] l[iving or the dea]d, brother (or) si[ster, ...].

3'–4' It is carrying it off with (its) four [legs, forehe]ad, snout.

§ 2'

5' [It] is carrying [it] off with (its) wool. The bovine,

6' is [... carry]ing it off with (its) [...] heart (and) liver,

7' [the offense (and) f]ault

8' [...] of [per]jury.”

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## Commentary

**l.col. 1'–3'**: There is little doubt that the object of this clause consists of some minasma, to be carried away by an animal substitute, as is expressed in l.col. 7'–8'. The implied subject of the clause is probably a sheep, given the reference to wool in the next paragraph, arguably in connection with the same subject.

**l.col. 3'**: The verb *pád-da-li-ia*– ‘to carry’ must etymologically be related to *pát-za*– ‘to carry’, which occurs in a functionally similar incantation in KUB 35.54 iii 9–11 (CTH 758.1; see further Yakubovich 2016a, 75–76). For the syntactic relationship between the two clauses of this paragraph compare another similar formula, KUB 35.43+ ii 10–15 (CTH 761.3.8).

**l.col. 5'–8'**: The reference to the bovine represents the primary reason for classifying this fragment under CTH 763.1. The form [*hi-i-ru-t]*a-‘aš-ša-an-za’ is restored based

### CTH 763.1.5

#### Table of Manuscripts

A KBo 29.47 39/q

### Transmission and Research History

This tiny fragment was found in the area of Building K of Büyükkale. It contains a fragment of the intercolumnium and some signs to its left or right. The side of the tablet cannot be determined, and consequently one cannot establish the relative order of the left and right column; ordering §§ 3"–6" after §§ 1'–2' is a mere guess. The duc-

#### Transliteration

§ 1'  
Rev. iii?  
A iii? 1'  x[...]  
A iii? 2'  UDU-x[...]  
A iii? 3'  GU₄-t[a...]

§ 2'  
A iii? 4'  na-nu-[un ...]  
A iii? 5'  DU?-x[...]

DOI: 10.13173/9783447119955.1.380

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on the parallel version KUB 32.124 iv 5' (CTH 763.1.3.b). The expression '[the offense (and) f]ault ... of [per]jury', unique as it is in the preserved part of the Kuwattalla tradition, supports the contention that cleansing the ritual patron of the committed perjury represents the primary goal of this group of rituals.

l.col. 5': The restoration [UDU-ša-t]a is also formally possible, but it seems unlikely that the ritual activity of the sheep is described in one very short clause. The restoration [pa-a-t]a would imply that the clause under discussion logically belongs with the preceding paragraph. Compare the parallel incantation KUB 32.124 (CTH 763.1.3.b), where the paragraph line is more logically placed before the clause featuring the bovine as its subject.

tus of the fragment cannot be dated due to the lack of diagnostic signs. The right column was edited in transliteration in Starke 1985, 385 but not assigned to any specific text.

## Contents

§ 1' Sheep and bovine are mentioned

§ 2' Fragmentary Luwian incantation

§§ 3"-6" Unclear

The fragment is tentatively assigned to CTH 763.1 in view of the occurrence of the signs for sheep and bovine in the adjacent lines of § 1'.

## Translation

§ 1'
Rev. iii?

1' "[...]
2' sheep [...]

3' bovine [...]

§ 2'
4' No[w ...]
5' the Storm-god [...]

DOI: 10.13173/9783447119955.1.380

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A iii? 6' a-a[n-...]

A iii? 7' x[...]

A iii? 8' x[...]

§ 3"

Rev. iv?

A iv? 1'-3' [...]

§ 4"

A iv? 4'-6' [...]

§ 5"

A iv? 7' [...]

A iv? 8' [...]x-pu

A iv? 9' [...]

A iv? 10' [...]x

A iv? 11' [...]

§ 6"

A iv? 12' [...]

A iv? 13' [...]

A iv? 14' [...]x

## Commentary

**iii? 2'–3'**: The sheep and the bovine mentioned next to each other constitute the only evidence for assigning the fragment under discussion to CTH 763.1. At the same time, the sequence GU₄-t[a-...] is rather unexpected, and the Luwian language of the paragraph under discussion is not assured.

## CTH 763.1.6

### Table of Manuscripts

A KBo 9.143 275/n

### Transmission and Research History

This likely Middle Script fragment was found in Büyükkale in a secondary archaeological context. It contains fragments of columns two and three together with the

DOI: 10.13173/9783447119955.1.380

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6'–8' [...]”

§ 3”
Rev. iv?
1'–3' [...]

§ 4”
4'–6' [...]

§ 5”
7'–11' [...]

§ 6”
12'–14' [...]

iii? 4'–5': The *na-nu-*-[*un*] is the only argument for treating the fragment under discussion as containing Luwian linguistic material. The mention of the Storm-god is not assured (contra Starke 1985, 385 and van Gessel 1998, 769), the reading $^{DIš[TAR]}$ is also possible.

right edge of the tablet. It was published in transliteration in Starke 1985, 121–22 and assigned to the *dupaduparša*-ritual.

Contents

§ 1' Fragmentary Luwian incantation mentioning nailing down

§§ 2'–3' Lifting of the “animal of the šarlatt-sacrifice”, with its Luwian incantation

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§ 4' Luwian blessing formula mentioning descendants

§ 5' Hittite passage describing a rite probably still involving the "animal of the šarlatt-sacrifice"

§ 6" Unclear

§§ 7"-9" Fragmentary Luwian incantations

§ 10" Fragmentary Hittite passage mentioning a gate

§ 11" Unclear

Transliteration

§ 1'

Obv. ii¹

A ii¹ 1' [...] - 'aš-ši'-iš aš-ṣu'-x [...]

A ii¹ 2' [...] ta]r-mi-iš-ti-t[a]

A ii¹ 3' [...] ni-iš] ma-na-a-ti

§ 2'

A ii¹ 4' [nu MUNUSŠU.GI UZUNÍG.GIG UZUŠÀ QA-DU NÍND]A.GUR₄.RA pa-ra-a [pé-e-da-a-i]

A ii¹ 5' [nam-ma-at kat-ta da-a-i na-aš-ta] šar-la-at-ta-aš-'ši'-i[n an-da u-un-ni-an-zi]

A ii¹ 6' [na-aš-ta a-pu-u-un-na EN SÍSK]UR a-ra-a-iz-zi

A ii¹ 7' [nu MUNUSŠU.GI ki-iš-ša-an te-ez]-zi

§ 3'

A ii¹ 8' [a-ri-it-ta-ta EN SÍSKUR ḫa-a-ra]-tar-ša wa-aš-ku-wa-al-li-im-ma-a[n-za]

A ii¹ 9' [...] a-a-ri-in wa-a-ar-ma]-a-un-ta na-a-nu-um-pa

A ii¹ 10' [...] šar-la-a-un-du] ta-a-ti-in DUTU-an

A ii¹ 11' [...] 'a'-u-wa-at-tar-ša

§ 4'

A ii¹ 12' [...] EN SÍSKUR i-it-wa-ni-ti-ia-an-za

A ii¹ 13' [ma-am-ma-an-na-ad-du DUMUMES-ti ḫ]a-am-ša-a-ti ḫa-am-šu-uk-kal-la-a-ti

A ii¹ 14' [a-ar-ra-ia-a-ti uš-ša-a-ti ap-pa-r]a-an-ta-ti a-a-ra-ti ḫa-at-tu-u-la-a-ḫi-ta-ti

A ii¹ 15' [an-na-ru-ma-ḫi-ta-ti DINGIRMES-an-za]-'ti' wa-aš-ša-ra-a-ḫi-ta-ti ḫu-i-tum-na-a-ḫi-ta-ti

§ 5'

A ii¹ 16' [...] 'a-pé'-e-ez-pát

A ii¹ 17' [...] p]é-en-ni-a[n-zi]

A ii¹ 18' [...] x
Column two of the tablet contains the description of the šarlatt-sacrifice, which is reminiscent of KUB 35.16(+) ii 16"-23" (CTH 760.3.b). Nevertheless, the mention of the "Father Sun-god", also attested in CTH 763.1.2 but nowhere else in the Kuwattalla tradition, tips the scales in favor of assigning this fragment to CTH 763.1. For more details, see Vol. 2, Section 3.6.

## Translation

### § 1'

#### Obv. ii'

1' "[...] of the peg.

2' The peg [...].

3' [May] he [not] see [...]!"

### § 2'

4' [The Old Woman carries] away [the liver (and) heart together with thi]ck bread.

5' [Then she places them down. They lead in] (the animal) of the šarlatt-sacrifice.

6' [The rit]ual [patron] lifts [that one as well]

7' [and the Old Woman say]s [thus]:

### § 3'

8' "[The ritual patron has lifted off]ense (and) faul[t].

9' [Previously, we perfor]med [conjurations]. Now,

10' [... Let us praise] Father Sun-god!

11' [...] eyesight

### § 4'

12'-13' [... may] the ritual patron [see] fertility, [with children, g]randchildren, great-grandchildren,

14' [long years, fut]ure time, health,

15' [virility], favor (and) enlivenment of [the deities]!"

### § 5'

16' [... ] from that [... ]

17' they lead out [...].

18' [... ]

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§ 6”

Rev. iii¹

A iii¹ 1' [...]x-aš

A iii¹ 2' [...]

A iii¹ 3' [...]

§ 7”

A iii¹ 4' [...]

A iii¹ 5' [... E]N-aš

§ 8”

A iii¹ 6' [...]-pa-an

A iii¹ 7' [...]-an

A iii¹ 8' [...]x-a-ti

A iii¹ 9' [...]

§ 9”

A iii¹ 10' [...] ku-wa-a]n-zu-u[š]

A iii¹ 11' [...] u-ra-an-ʿnu’-[un-du]

A iii¹ 12' [...-a]n?

§ 10”

A iii¹ 13' [...]-x-zi

A iii¹ 14' [...] KĀ.GAL-aš

A iii¹ 15' [...]x ke-ʿr e’-[...]

A iii¹ 16' [...] x x

§ 11”

A iii¹ 17' [...]-tu [...]

A iii¹ 18' [...] x [...]

## Commentary

**ii¹ 1'–3'**: This incantation is parallel to KUB 35.16(+) i 11"-15" (CTH 760.3.b), but it shows a different word selection. Presumably, it states that after the liver and heart of the evildoer are firmly nailed down, the ritual patron will no longer see misfortunes. The fragmentary form *aš-šu*²-x[...] may belong to the Luwian stem /assu-/ ‘stone’, but this is uncertain.

**ii¹ 4'–7'**: This paragraph is restored based on the parallel passage KUB 32.8(+) iv 28'–30' (CTH 759.10.b); see also KUB 35.16(+) i 16"-18" (CTH 760.3.b). Note the implied reference to other animals lifted in the previous part of the ritual, for which we do not have independent textual evidence.
§ 6”

Rev. iii!

1' "[...}

2' [...]

3' [...]

§ 7”

4' [...]

5' [...] ritual pa]tron

§ 8”

6' [...]

7' [...]

8' from [...]

9' [...]

§ 9”

10' [...] hea]vy

11' May [...] be magnified!

12' [...]”

§ 10”

13' [...]

14' [...] the gate

15' [...] this

16' [...]

§ 11”

17' [...]

18' [...]

ii¹ 9': The stem /warma-/ ‘to perform conjurations’ is restored here based on the parallel passage KUB 35.16(+) i 20” (CTH 760.3.b, q.v.).

ii¹ 10’: For this epithet of the Luwian Sun-god, see Haas 1994, 378 fn. 500; van Gessel 1998, 878; and Hutter 2003, 224 (see also the commentary to KBo 9.141 i 18’–19’; CTH 761.2.4). Note the Hittite calque addāš DUTU-uš in the Maštigga ritual text KBo 2.3+ i 33’; Miller 2004, 72 and Steitler 2017, 344 fn. 1111.

ii¹ 11’: The interpretation of ṛa’-u-wa-at-tar-ša as /awattar-sa/ ‘(eye)sight’ implying the comparison with Hitt. uwātar ‘(eye)sight’ is necessarily tentative, since one cannot exclude that the beginning of this form is lost in the lacuna. Note, however, that
Hitt. *uwātar* may constitute a desirable quality sought from gods—for example, in the context of the Ambazzi tradition (Mouton 2019c, 163). If this interpretation holds, then Luw. /áwattar-sa/ and Hitt. *uwātar* are probably derived as abstract nouns from the inherited verbal root *au-/*u-* ‘to see, to appear’, with the selection of different Ablaut grades.

ii¹ 12': The tentative meaning of *i-it-wa-ni-ti-ia-an-za* 'fertility' is proposed based on context. The blessing formula under discussion finds a rather precise counterpart in KUB 32.8(+) iv 32'-35' (CTH 759.10.b) and a more remote parallel in KUB 32.10+ obv. 13'-15' (CTH 761.1.b), where one lacks space for the restoration of *i-it-wa-ni-ti-ia-an-za*. It can be contrasted with a better attested-blessing formula, not mentioning the descendants of the ritual patron; see for example KUB 35.16(+) i 9'-13' (CTH 760.3.b).
ii¹ 16'–17': The object here is presumably the animal of the *šarlatt*-sacrifice; contrast line ii¹ 5' above.

iii¹ 11'–14': The combination of the Luwian verbal form ‘to magnify’ and the Sumerogram for ‘gate’ finds a unique parallel in KBo 29.6 (+) KUB 35.70 i 31' and ii 9, 11 respectively (CTH 762.2). The parallel is characteristic enough to surmise identical stages in the progression of the ritual, even though the two tablet series diverge from one another in many details. Judging by KBo 29.6(+), the relevant passage postdates the *šarlatt*-sacrifice, and so one can establish that the passage under discussion belongs to column three on our tablet, following column two containing the description of the *šarlatt*-sacrifice.

DOI: 10.13173/9783447119955.1.380
FRAGMENTS OF THE KUWATTALLA TRADITION

CTH 763.2.1

Table of Manuscripts

A Bo 4388 Bo 4388

Transmission and Research History

The full transliteration of the fragment was provided in Fuscagni 2007, 70–71 (with references to previous publications). We are grateful to Oğuz Soysal and Mine Çifçi, who granted us access to its unpublished photograph on behalf of the project “Unpublished Boğazköy-Fragments: Edition and Research”.

Transliteration

§ 1'
A:1' [...] x [...]
A:2' ša-ra-a a-ra-an-ʿtaʾ(-)[...]
A:3' nu 4 UDUHĀ-pāt Ù 1 MĀŠ.GAL [...]
A:4' 1 UDU ik-ku-na-at-ta-aš 1 UDU [...]
A:5' iš-ḫar-nu-ma-an-zi 1 MĀŠ.GAL-ma A-N[A ...]

§ 2'
A:6' na-ak-ku-uš-ši-ʿuš[...]

§ 3'
A:7' 1 ŠAḤ.TUR 1 UR.[TUR ...]
A:8' [MU]ŠENHĀ-ia iš-[...]

§ 4'
A:9' 1 NINDA 'a-a-an' [...]

Commentary

2': The content of this line is not sufficient to determine whether it belongs to the incipit of the main ritual, or introduces its variation performed under specific circum-

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Contents

§§ 1'–4' List of ritual implements

The similarity of the inventories in the fragment under discussion, on the one hand, and the (partially) preserved lists of ritual implements that assuredly belong to the Kuwattalla tradition, on the other hand, was stressed in Hutter 2019a, 340–41. At the same time, the existing differences between this fragment and its counterparts and contradictory textual clues (see the commentary) preclude its more precise identification.

Translation

§ 1'

1' [...]

2' (v. to stand up) [...].

3' Only four sheep and one billy-goat [...]

4' one sheep of the *ikkunatt*-sacrifice, one sheep [...]

5' they smear with blood. One billy-goat fo[r ...].

§ 2'

6' The scapegoats [...].

§ 3'

7' One piglet, one pu[ppy ...]

8' and [b]irds [...].

§ 4'

9' One warm bread [...]

stances or for specific patrons. An argument for the second hypothesis is the smaller number of sheep (four) than those mentioned in the incipits of CTH 760 (eight).

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4': The reference to the *ikkunatt-sacrifice* suggests that the fragment under discussion probably does not belong to the free-standing version of the Great Ritual. For the addition of the *ikkunatt-sacrifice* to the Great Ritual later on in the development of the tradition, see Vol. 2, Section 3.6.

### CTH 763.2.2

#### Table of Manuscripts

A KBo 46.55 37/q

#### Transmission and Research History

This Middle Script fragment was found in Büyükkale in a secondary context. The fragment is partly preserved on both sides, but the obverse cannot be positively identified based on its physical features. It is likewise uncertain whether it belongs to a single-columned or a double-columned tablet. It was published in transliteration in Groddek 2015, 40–41.

#### Trasliteration

§ 1'

Obv.

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

§ 2'

A obv. 2' [...]x-ia ar-ha x x[...]

A obv. 3' [...] {erased signs}

§ 3'

A obv. 4' [...]i-in ḫar-zi

A obv. 5' [...] GA]L.GIR₄ ṢRī'-IQ-Qī

A obv. 6' [...] ud-da-a-a]r me-mi-iš-ke-e[z-zi]

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7': This is the only reliable reference to the ritual use of a puppy within the Kuwattalla tradition. See the tentative restoration of the Luwian word for ‘dog’ in KUB 35.28 i 7' (CTH 761.3.2.b) and KUB 35.29 l.col. 5' (CTH 761.3.5.b). Note that the remaining references to the ritual use of a piglet within the Kuwattalla tradition all cluster in CTH 761.

8': Fuscagni 2007, 71 restores *iš-[har-nu-ma-an-zi]*, presumably by analogy with line 5'.

Contents

§§ 1'–2' Unclear

§§ 3'–5' Hittite passages describing an ablution rite

§§ 6'–7' Hittite passage describing an unclear rite addressed to a Sun-deity

§ 8' Unclear

§§ 9”–10” Fragmentary Hittite passage possibly describing a *taluppi*-rite

§§ 11”–12” Fragmentary Hittite passage mentioning a bull horn and the ritual patron

§ 13” Fragmentary Hittite passage describing a *taluppi*-rite

The set of the rituals and ritual objects mentioned in this fragmentary text provides a strong indication that it reflects the Kuwattalla tradition. The feature that sets it apart from other texts belonging to the same tradition is the apparent absence of Luwian incantations. One can hypothesize that the tablet contained the synopsis of the ritual, with most or all the incantations omitted, which would also be consistent with the absence of paragraphs of more than three lines in its preserved part. The precise version underlying the synopsis cannot be determined.

Translation

§ 1'
Obv.

1' [...]

§ 2'
2' [...]

3' [...]

§ 3'
4' He/she holds [...].
5' [...] an empty ceramic [cu]p.

6' She pronounce[s ... word]s.

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§ 4'

A obv. 7' [...]x a-pé-e-pát

§ 5'

A obv. 8' [...] A-NA EN SĪ]SKUR

A obv. 9' [pa-ra-a e-ep-zi ... EN SÍSKUR QA-TI-ŠU a-a]r-ri

A obv. 10' [...]

§ 6'

A obv. 11' [...] me-na-aḫ-ḫa-an-d]a UŠ-K[E-EN?]

A obv. 12' [...]

§ 7'

A obv. 13' [...] DUTU-i

A obv. 14' [...]

§ 8'

A obv. 15' [...] x [...]

§ 9"

Rev.

A rev. 1' [...] EN] 'SÍSKUR' x [...]

A rev. 2' [...]

§ 10"

A rev. 3' [...]xMEŠ-ŠU ki-an-[...]

A rev. 4' [...] A-NA S]AG.DU-ŠU RA-MA-'NI'-Š[U-ia ...]

A rev. 5' [...]

§ 11"

A rev. 6' [...] SI GU₄ A-NA EN 'SÍSKUR' x x [...]

A rev. 7' [...]

§ 12"

A rev. 8' [...]x 'na'-aš-ta EN SÍSKUR x[...]

A rev. 9' [...]

§ 13"

A rev. 10' [...]x 'MUNUSŠU.GI iš'-na-an pár-ku-i[n ta-lu-up-pí-in ...]

A rev. 11' [...] x [...]
7' § 4' [...] those [...].

8'-9' § 5' [She holds... toward the ritual patron].
9' [The ritual patron washes [his hands].

10' [...]

11' § 6' [He] by [us in front] of [...].
12' [...]

13' § 7' [...] to the Sun-deity
14' [...]

15' § 8' [...]

Rev. § 9"

1' [...] ritual [patron ...]

2' [...]

3' § 10" [...] his [...] lie [...].
4' [...] to his [head] [and] body [...]
5' [...]

6' § 11" [...] bull horn to the ritual patron [...]
7' [...]

8' § 12" [...] the ritual patron [...]
9' [...]

10' § 13" The Old Woman [...] the pur[e taluppi-lump] (of) dough.
11' [...]

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## Commentary

**Obv. 6'**: The phrase *uddār memiškezzi* usually introduces direct speech in the texts of the Kuwattalla tradition. This text, however, does not appear to contain any Luwian incantations. Accordingly, one can envisage two possibilities. The following paragraph either contains the Luwian incantation translated into Hittite or is devoted to the next round of ritual manipulations. In the latter case, *uddār memiškezzi* should be understood as 'pronounces (the same) words', or something similar.

### CTH 763.2.3

## Table of Manuscripts

A KBo 29.40 1910/u

## Transmission and Research History

This New Script fragment was found in the area of Building A at Büyükkale. It contains a fragment of a right column adjacent to the edge of the tablet. Judging by the shape of the curve, it is likely to be column three. The fragment was published in transliteration in Starke 1985, 381 without being attributed to any particular composition.

### Transliteration

§ 1'

Right column

A r.col. 1' [...]x-f'zi' [...]

A r.col. 2' [...] iš-tu x[...]

A r.col. 3' [...-k]e-ez-z[i]

A r.col. 4' [...-z]i

§ 2'

A r.col. 5' [...]x ti-ia-mi-i[š]

A r.col. 6' [...] DUTU-az

A r.col. 7' [...-a/i]a?-ši-ta-ši-in-z[i]

A r.col. 8' [...]-in-zi DINGIRMES-z[i]

A r.col. 9' [... DINGI]RMEŠ-zi

A r.col. 10' [...]-in-zi

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**Rev. 4'**: The usual context for the mention of the head and body in the texts of the Kuwattalla tradition is a *taluppi*-rite. A more explicit reference to the same rite can be reconstructed in § 13" below.

**Rev. 6'**: The bull horn (SI GU₄), is otherwise mentioned in the list of ritual implements in KUB 35.18(+) i 6' (CTH 760.1.a), but see also the commentary to KBo 29.15:6' (CTH 761.1.e).

**Rev. 10'**: The accusative form ṛ *is̥*'-*na-*-*an*, used here instead of the expected genitive case form, should be explained as an instance of partitive apposition.

## Contents

§§ 1'-2' Fragmentary Hittite passage, presumably accompanied by a Luwian incantation that features a list of deities

§ 3' Unclear

The divine list finds several likely parallels in the Kuwattalla tradition, but we do not have enough data to prove this attribution or specify the version of the ritual. The incantation addressed to various gods may be situated at the very beginning of the ritual, but this is uncertain.

## Translation

### § 1'

Right column

1' [...]

2' [...] *from* [...]

3' *she* [...]

4' [*she says*]:

### § 2'

5' "[...] the earth

6' [...] the Sun-god

7' [...]

8' the gods [...]

9' [...] the go]ds

10' [...]

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A r.col. 11' [...]

A r.col. 12' [...]x

§ 3'

A r.col. 13' [...] x x x [...]

## Commentary

**r.col. 5'–6'**: For the mention of the earth alongside the Sun-god in a divine list in the Kuwattalla tradition, see KBo 22.254(+) iii 7' (CTH 762.3.2).

### CTH 763.2.4.a

#### Table of Manuscripts

A KBo 29.42 Bo 69/147

#### Transmission and Research History

This fragment was found in the Temple I area. The order of the two sides remains uncertain and the fragment's original location on the tablet cannot be determined either. The ductus of the tablet is Middle Script. The fragment was published in translation in Starke 1985, 382 without textual attribution. It probably belongs to the same tablet series as KBo 61.31 (CTH 763.2.4.b; see Fig. 2.27).

#### Transliteration

§ 1'

Obv.?

A obv.? 1' [...-r]i-in-[...]

A obv.? 2' [...]-wa-aš-ša-a[t-...]

§ 2'

A obv.? 3' [...]-na-aš-ša-a-li-in-[...]

A obv.? 4' [...-z]a? GIS PAN-an-za pí-i[a-...]

A obv.? 5' [...] G? GAG.Ú.TAG.GA-in G[Iš?...]

DOI: 10.13173/9783447119955.1.406
<table><tr><td>11'</td><td>[...]</td></tr><tr><td>12'</td><td>[...]</td></tr></table>

<table><tr><td>§ 3'</td></tr><tr><td>13'</td><td>[...]</td></tr></table>

r.col. 5'-9': See KBo 29.55+ i (CTH 761.3.8) for localizing an incantation addressed to several deities within the context of the Great Ritual. Another suggestive parallel is KBo 29.45 (CTH 762.1.b).

Contents

§ 1' Fragmentary Luwian incantation

§ 2' Fragmentary Luwian incantation mentioning bow and arrow

§§ 3'-4' Ritual shooting(?), with its Luwian incantation

§ 5" Unclear

§ 6" Fragmentary Luwian incantation featuring a list of deities

Since all the Middle Script fragments that belong to Kuwattalla tradition and mention the standard triad of miasma are otherwise assigned to CTH 760 or CTH 761, we assume the same options for both fragments. No further specification is possible. The fragment may belong to the first tablet of the ritual, if the purpose of ritual shooting is relocating evil away from the ritual patron (see the commentary to CTH 763.2.6).

Translation

§ 1' Obv.?

1' "[...]</td>

2' [...]

3' [...]

4' [...] the bow [...]

5' [...] the arrow [...]."

DOI: 10.13173/9783447119955.1.406

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§ 3'

A obv.? 6' [... G1GAG.Ú.TAG.G]A? da-a-i na-at IŠ-T[U ...]

A obv.? 7' [...] ud-da-a-ar-ra lu-ú-[i-li ...]

A obv.? 8' [...] ki-iš-ša-an me-m]i-iš-ke-ez-zi

§ 4'

A obv.? 9' [...] ma-ʿal?-ḥa-aš-ša-aš-ši’-[...]

§ 5”

Rev.?

A rev.? 1' [...] -ri an'-[...]

§ 6”

A rev.? 2' [...]x-aš DINGIRMES ḫa-r[a?-...]

A rev.? 3' [...]x-aš DINGIR x[...]

A rev.? 4' [...i]n-ri zi' [...]

A rev.? 5' [...] DINGIRM[ES ...]

## Commentary

**Obv.? 4'–5':** This is the only fragment mentioning a bow and arrow within the Kuwattalla tradition, although the likely reference to a “archer” in VBoT 43 ii 7' (CTH 763.2.5) and shooting in KBo 29.48 ii 4 (CTH 763.2.6) may suggest that this fragment reflects a variation of the same rite.

### CTH 763.2.4.b

#### Table of Manuscripts

A KBo 61.31 Bo 69/723

#### Transmission and Research History

This fragment, found in the Temple I area, contains small portions of the end of the obverse and the beginning of the reverse, as well as a part of the lower edge of the tablet. Since the narrative of the reverse apparently does not continue that of the obverse, it stands to reason that we are dealing with columns one and four. The ductus of the fragment is Middle Script (see Fig. 2.27). Its identification as part of the Kuwat-

DOI: 10.13173/9783447119955.1.406

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§ 3'

6'

[...] takes [the *arro]*w and wi[th ...].

7'-8'

[At the same time, ... pro]nounces [the following] words in Lu[wian]:

9'

§ 4'

"[...] ritua[l patron ...]"

§ 5"

Rev.?

1'

"[...]

2'

§ 6"

[...] the gods [...]

3'

[...] deity [...]

4'

[...]

5'

[...] the gods [...]"

**Obv.? 6'–8'**: It seems likely that the ritual patron fires the arrow, while the Old Woman utters an incantation relating this gesture to the destruction of impurity. For the use of bow and arrow in ritual texts, see Haas 2003, 718–23.

talla tradition is that of Detlev Groddek (see *Konkordanz* sub KBo 61.31). There has been no available edition of the fragment until now.

## Contents

§§ 1'–2' Unclear

§ 3' Fragmentary Luwian incantation mentioning a city

§ 4' Fragmentary Hittite passage mentioning a mountain

§§ 5"–6" Ritual spitting by more than one ritual patron, with its Luwian incantation

§ 7' Fragmentary Hittite passage

For the attribution of the fragment, see the commentary to CTH 763.2.4.a.

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Transliteration

<table><thead><tr><th></th><th></th></tr></thead><tbody><tr><td>Obv. i</td><td>§ 1'</td></tr><tr><td>A i 1'</td><td>[... ] x [... ]</td></tr><tr><td>A i 2'</td><td>[...-a]n [... ]</td></tr><tr><td></td><td>§ 2'</td></tr><tr><td>A i 3'</td><td>[... ]-iš a[n-... ]</td></tr><tr><td>A i 4'</td><td>[... ]-ni-iš-ti-[... ]</td></tr><tr><td>A i 5'</td><td>[...-n]a-an-za ni-[... ]</td></tr><tr><td></td><td>§ 3'</td></tr><tr><td>A i 6'</td><td>[... ] URU-ri ni-i[š? ... ]</td></tr><tr><td>A i 7'</td><td>[...-š]a²-an-na UR[U ... ]</td></tr><tr><td>A i 8'</td><td>[... LUM]EŠDUGUD-la-an-z[a ... ]</td></tr><tr><td>A i 9'</td><td>[... ] a-wa-a[n ... ]</td></tr><tr><td></td><td>§ 4'</td></tr><tr><td>A i 10'</td><td>[... ]x HUR.SAG-it-t[a ... ]</td></tr><tr><td>A i 11'</td><td>[... ]x-ti-it-ta a⁻'ú'⁻[... ]</td></tr><tr><td>A i 12'</td><td>[...-š]a²-ti-it-ta [... ]</td></tr><tr><td>End of col. i</td><td></td></tr><tr><td></td><td>§ 5"</td></tr><tr><td>Rev. iv</td><td></td></tr><tr><td>A iv 1</td><td>[... a]l-la-pa-aḫ-ḫa-a[n-zi]</td></tr><tr><td>A iv 2</td><td>[nu MUNUSŠU.GI te-ez]-zi</td></tr><tr><td></td><td>§ 6"</td></tr><tr><td>A iv 3</td><td>[a-aḫ-ra-an wa-aḫ-r]a-an tap-pa-[an-ta]</td></tr><tr><td>A iv 4</td><td>[ta-pa-a-ru da-a-t]a-ri-ia-am-[ma-an]</td></tr><tr><td>A iv 5</td><td>[ḫi-ru-ú-un ma-a-i]a-aš-ši-in E[ME-in]</td></tr><tr><td></td><td>§ 7"</td></tr><tr><td>A iv 6</td><td>[... ]x-aš k[a²-...]</td></tr><tr><td>A iv 7</td><td>[... ] te-e[z-zi]</td></tr></tbody></table>

Commentary

i 1'-5': The language of these lines is impossible to determine; its transliteration as Luwian is a mere guess.

i 6'-9': The language of these lines is not easy to determine. The main argument in favor of its identification as Luwian is the form [LUM]EŠDUGUD-la-an-z[a], which can

DOI: 10.13173/9783447119955.1.406

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Translation

§ 1'
Obv. i
1'-2' "[...]

§ 2'
3'-5' [...]

§ 3'
6' Ma[y ... not ...] to the town [...]
7' [...] to[wn ...]
8' [...] to the DUGUD-official[s ...]
9' [...]"

§ 4'
10'-12' [...] with the mountain [...] and with [...] and with [...]

End of col. i

§ 5"
Rev. iv

1 [They s]pit [...]

2 [and the Old Woman say]s:

§ 6"
3 "[They] spa[t (out) woe (and) pai]n,
4 [judgment, cu]rse,
5 [perjury], the to[ngue] of [the mult]itudes."

§ 7"
6 [...]

hardly be anything but a Luwian dat.pl. noun. In contrast, URU-ri 'in/to the town' can be most easily analyzed as a Hittite form in view of the Late Luwian stem URBS+MI-n(i)-. Nevertheless, it is possible that a different stem for 'town', cognate with Hitt. ḫāppira-, was used in Luwian in the Empire period. The form a-wa-an likewise re-

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ceives the most straightforward analysis as a Hittite preverb, yet one must assume that its cognate also existed in Luwian in view of Late Luwian /wanaxxa/ < *awan arxa (Yakubovich 2012). We are grateful to H. Craig Melchert for his discussion of these problems and the identification of the Sumerogram DUGUD in line i 8' (pers. comm.).

## CTH 763.2.5

### Table of Manuscripts

A VBoT 43

CWCA 9

### Transmission and Research History

This New Script fragment of undetermined find spot belongs to a lower part of a double-columned tablet and partially preserves the end of column two, the very beginning of column three, and the adjacent portion of the intercolumnium. A photograph of the fragment is not available and the original fragment could not be collated. The fragment was published in transliteration and implicitly attributed to the Kuwattalla tradition in Starke 1985, 191–92.

### Transliteration

§ 1'
Obv. ii

A ii 1' [a]r²-ḫa' [...]

A ii 2' a-aḫ-ḫa-ta(-)[...]

§ 2'
A ii 3' na-aš-ta MUNUS[ŠU.GI ...]

A ii 4' pa-ra-a pé-[e-da-i ...]

§ 3'
A ii 5' EGIR-an-da-ma [...]

A ii 6' na-aš-ta aš-ḫa-x[...]

A ii 7' ši-iš-ša-tal-l[a-...]

§ 4'
A ii 8' za-a-ú-i-in ši-x[...]

End of col. ii

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**iv 1:** This is the sole instance of multiple ritual participants simultaneously performing spitting in the Kuwattalla tradition. Most likely, the implied subjects are the ritual patron and his wife. See the mention of *BE-EL-TI* SÍSKUR in DBH 46/2.33 (CTH 761.2.1.b), multiple ritual patrons in KUB 35.78(+) (CTH 759.3), and the option of multiple ritual patrons in KUB 9.6+ (CTH 759.1).

## Contents

§ 1' Fragmentary Luwian incantation

§ 2' Possibly disposal of the implements used in the previous rite

§§ 3'-4' Fragmentary Hittite passage describing a rite that possibly mentions an archer, with its Luwian incantation

If the fragment contains the rite of shooting away the miasma, its closest counterpart is KBo 29.42 (CTH 763.2.4.a), which mentions a bow and an arrow. Presumably, it belongs to the initial part of the ritual (see under CTH 763.2.6).

## Translation

§ 1'
Obv. ii

1' [...] away [...]

2' "[...] it away [...]"

§ 2'
3'-4' The [Old] woman car[ries] out [...].

§ 3'
5' Afterward, [...]

6'-7' [...] arch[er? ...]

7' [... says]:

§ 4'
8' "Here [...]

End of col. ii

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Rev. iii

A iii 1 ta-pa-ʿaʾ-[ru ...]

A iii 2 x [...]

## Commentary

**ii 1’–2’**: The sequence of the Hittite local adverb and its Luwian equivalent is noteworthy. If the autograph contains no mistakes, this suggests that the first paragraph contains both the Hittite description of a ritual gesture and the accompanying Luwian incantation.

**ii 7’**: Although the Hittite noun šiššatalla- is not otherwise attested, from the formal viewpoint this is a regular agent noun derived from šišša- ‘to seal, shoot’ (CHD Š, 448). The mention of a bow and arrows in the fragment KBo 29.42 (CTH 763.2.4.a), which

## CTH 763.2.6

### Table of Manuscripts

A KBo 29.48 264/q

### Transmission and Research History

This Middle Script(?) fragment comes from the area of Building A at Büyükkale. This dating is urged by the geometric shape of the signs, which reminds us of other MS fragments of our corpus. It contains a corner of the tablet adjacent to its right side. The small portions of the cuneiform text are preserved both on the obverse and the reverse. The fragment is published in transliteration in Starke 1985, 385–86, without being attributed to any particular composition.

### Transliteration

§ 1’
Obv. ii?

A ii? 1–3 [...]

§ 2’
A ii? 4 [... G̱ GAG.Ú.TAG.GAHA? GIŠ]-ru-wa-aš ši-ia-an-zi

A ii? 5 [...]

A ii? 6 [...]

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Rev. iii

1 judg[ment ...]

2 [...]”

likewise reflects the Kuwattalla tradition, motivates the preference for the translation ‘archer’. The reading ši-iš-ša-ri-x-[...] offered in Starke 1985, 192 is not conducive to a lexical identification.

**ii 8'– iii 2:** The Luwian incantation in § 4' apparently cuts across the column division, because Luw. /tabaru-/ ‘ruling, judgment’ normally does not appear in sentence-initial position. It is possible that the incantation refers to sending away the miasma by way of shooting arrows. See also the commentary to CTH 763.2.6.

Contents

§ 1' So far as preserved, empty

§ 2' Fragmentary Hittite passage describing shooting wooden arrows(?)

§§ 3'–4' Fragmentary Hittite passage featuring the libation(?) of beer, with its Luwian incantation mentioning high mountains

§ 5" Fragmentary Hittite passage

The content of §§ 3'–4' allows us to assign them to the rite of removing impurity by way of shooting arrows (see the commentary). This in turn is conducive to a tentative conclusion that we are dealing with the first tablet of a ritual text belonging to the Kuwattalla tradition. Since the relevant rite is attested in both CTH 760.2 and CTH 761.2.1.a (q.v.), linking this fragment to a specific version appears to be impossible.

Translation

§ 1'
Obv. ii?

1–3 [...]

§ 2'
4 They shoot [woo]den [arrows ...].

5 [...]

6 [...]

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§ 3'

A ii? 7 [...] -r̥ hu' Ù 1 DUG KU-KU-UB KAŠ

A ii? 8 [...]x-zi nu lu-ú-i-li

A ii? 9 [ki-iš-ša-an ...]

§ 4'

A ii? 10 [...] p]á[r-r]a-ia-ti ḪUR.SAG-ti

A ii? 11 [...] ḪU]R.SAG-ti

A ii? 12 [...] ta-pa-ru ta-ta-ri-am-ma]-an ḥi-ru-ú-u[n]

A ii? 13 [...] x [...]

§ 5"

Rev. iii?

A iii? 1' [...]t]i²-it EME-it

A iii? 2' [...] iš-ḫa]-aḫ-ru-wa-az

A iii? 3' [...]x

End of col. iii?

## Commentary

ii? 4: For the likely mention of shooting in the Kuwattalla tradition, see VBoT 43 ii 7' (CTH 763.2.5, q.v.). Compare also the mention of bow and arrow in KBo 29.42 (CTH 763.2.4.a). The likely purpose of shooting is the removal of impurity (see below).

## CTH 763.2.7

### Table of Manuscripts

A KUB 35.60 314/c

### Transmission and Research History

This New Script fragment was found in Building A of Büyükkale. It contains the middle section of the lower part of the tablet, with the intercolumnia preserved on both sides. Adjacent to them are the tiny remains of the lower part of column one and two and the upper part of columns three and four. The fragment was edited in transliteration and implicitly attributed to the Kuwattalla tradition in Starke 1985, 177–78.

DOI: 10.13173/9783447119955.1.406

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§ 3'

7 [...] and one jug of beer.

8-9 [she says thus] in Luwian:

§ 4'

10 "[...] from the [h]i[g]h mountain,

11 [...] from the [mo]untain,

12 [... judgment, curs]e, perjur[y],

13 [...]."

§ 5"

Rev. iii?

1' [...] with the tongue,

2' [...] from [t]ears,

3' [...].

End of col. iii?

ii? 7: Note the reference to the jug of beer in KBo 29.3+ ii 11 (CTH 760.2), in a passage that arguably concludes the rite of removing miasma, the beginning of which is arguably fragmentarily preserved here.

ii? 10-13: The reference to the high mountains in the ablative can be reconstructed in KUB 35.49(+) i 2' (CTH 761.2.1.a), which also belongs to a rite for removing impurity.

## Contents

§ 1' Unclear

§ 2" Luwian incantation mentioning miasma

§§ 3"-4" Fragmentary Hittite passage describing a rite involving figurines, with its Luwian incantation

§ 5"' Unclear

The list of miasma supports the attribution of the fragment to the Kuwattalla tradition, while the rite with figurines represents a strong argument for assigning the fragment to the initial part of the ritual. Unfortunately, the small size of the fragment precludes any speculations about the specific version of the tradition that it represents.

DOI: 10.13173/9783447119955.1.406

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Transliteration

§ 1'

Obv. i?

A i? 1' [...] x x⁻⁻ ga?-ar?

A i? 2' [...] -mi

End of col. i?

§ 2"

Obv. ii?

A ii? 1' [t]a-t[a]-a[r-ri-ia-am-ma-an ḫi-ru-ú-un]

A ii? 2' ma-ia-aš-ši-i[n EME-in]

§ 3"

A ii? 3' nu še-e-ne-e[š₁₇ ...]

A ii? 4' n[u-ká]n A-NA [...]

A ii? 5' nu {x} ki-iš-[ša-an ...]

End of col. ii?

§ 4"

Rev. iii?

A iii? 1 za-ú-i-na-ta x[...]

A iii? 2 pa-ri-i-ia-t[a ...]

A iii? 3 ṛzi-i-la-am⁻⁻[...]

§ 5""

Rev. iv?

A iv? 1 [...] x ṛUZU?

Commentary

iii? 1: The presentation formula probably refers to the figurines mentioned in the preceding paragraph, since it is included in the incantation associated with the rite described immediately above.
Translation

§ 1'

Obv. i?

1' [...]

2' [...]

End of col. i?

§ 2"

Obv. ii?

1' "[c]ur[se, perjury],

2' [the tongue] of the multitudes."

§ 3"

3' The figurines [...]

4' [...] to [...]

5' [... *speaks*] th[us]:

End of col. ii?

§ 4"

Rev. iii?

1 "Here they [(have) appeared ...]

2 forth [...].

3 Afterward [...]."

§ 5""

Rev. iv?

1 [...] *meat*
CTH 763.2.8

Table of Manuscripts

A KBo 13.264 81/s

Transmission and Research History

This New Script fragment is not associated with a known find spot, and its position on a tablet cannot be determined either. The surface of the fragment is badly damaged. The fragment was edited in transliteration in Starke 1985, 373–74 and in Torri and Barsacchi 2018, 298–99, but it has not yet been associated with any specific text.

Transliteration

§ 1'

Right column

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

A r.col. 2' [...]x-ʿišʿ a-aš-du

§ 2'

A r.col. 3' [...]x-ra-[...-z]i an-za-t[i-li-in-zi ...]

A r.col. 4' [...]i EMEH[À ...]-a-ri-in-z[i ...]

A r.col. 5' [...]x[H]À ŠE[S]HÀ x[...]xHÀ KUŠa-x[...]

A r.col. 6' [...] š]a-a-ri-ʿiaʾ-ḥi-i[n-z]i EMEHÀ

A r.col. 7' [...] EMEHÀ

§ 3'

A r.col. 8' [...]š/t]a-x-x[...] ʿaʾ-ša-an-du URUDU-ia-ti [tar-ma-ti]

A r.col. 9' [...]x-ti x [pa?]-a-ta za-ra-a-i-mi-i[n-zi a-ša-an-du]

§ 4'

A r.col. 10' [...] ad]-du-wa-l[i-i]n-zi EM[EH]À [...]

A r.col. 11' [...] ḫu-ul-mi-ti-in-za [...]

A r.col. 12' [...] an-za-[t]i-li-i[n-...]

A r.col. 13' [...]

§ 5'

A r.col. 14' [...]-ia-an-du [...]

A r.col. 15' [...]x-a KI.MIN [...]

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

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## Commentary

r.col. 3'-7': Although the mention of multiple evil tongues is common in Hittite rituels, the only specific parallel for this in the Kuwattalla tradition is KUB 35.49(+) iv 1-2 (CTH 761.2.1.a). For a possible parallel in the Maštigga tradition, see Vol. 2, Section 5.2. The adjective /antsadil(i)-/ ‘of the ours’ is tentatively reconstructed based on the comparison with Luw. /ants(a)/ ‘us’. In this context, it may refer to those in the intimate sphere of the ritual patron, such as his family. For the opposition between internal and external curses, see in general Mouton and Yakubovich 2019. For a tentative reconstruction of the šariyaḫi-people, see KBo 29.49:7' (CTH 770), where ša-a-riia- [...] follow Luw. [ḫ]ar-du-wa-at-ti-in-zi 'descendants' (H. Craig Melchert, pers. comm.).

## CTH 763.2.9

### Table of Manuscripts

A KUB 35.73 Bo 6938

### Transmission and Research History

The find spot of this New Script fragment is unknown. The available text appears to belong to one column of a double-columned tablet, while a more precise determination of its original position on the tablet appears to be impossible. The fragment was published in transliteration in Starke 1985, 100-101, where it is attributed to the Great Ritual.

### Transliteration

§ 1'

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

A:2' [...] A-N]A EN SISKUR

A:3' [...] ḫu-uk-ki-iš]-ke-ez-zi-ma 'kiš-an

§ 2'

A:4' [...] {erased signs}

A:5' [...]x-ša-ti

A:6' [...] ša-ḫu-i-da-la-ti

A:7' [...] ú-i-ta-a-la-ti

A:8' [...] ma-al-ḫa-aš-ša-aš-ši]-iš EN-aš

DOI: 10.13173/9783447119955.1.406

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**r.col. 9'**: The form *za-ra-a-i-mi-i[n-zi]* need not be separated from ABoT 2.241+ ii 13 *za-ri'-[i]-ru-du-wa'-t[a]* in the Puriyanni tradition (CTH 758.3.1), which has the con-textual meaning ‘to chop, crush’ (differently Sasseville 2020c, 95–96). From the formal viewpoint, it likely belongs to a participle derived from the stem /tsar(a)i-(di)/, al-though the non-geminated spelling of -m- represents a complication.

**r.col. 11'**: The *hulmiti*-objects likely represent something negative, given the likely cognate KUB 35.107+ iii 22' *hu-u-wa-al-mi-in-za* (CTH 764.1); Steitler (2017, 392–93, 399) associates the latter term with *hulani-/hūliya- ‘wool’.

## Contents

§§ 1'–3' Fragmentary Hittite passage describing an unclear rite, with its Luwian incantation for removing the effects of binding and smiting, and restoring the integrity of the afflicted body parts

§ 4' Fragmentary Hittite passage describing an unclear rite

Neither the content nor the paleography of this fragment supplies clues for attributing it to a specific version of the Kuwattalla tradition. Judging by better-preserved fragments featuring parallel formulae, it belongs to a substitution rite, possibly involving a white sheep. The descriptions of this rite, with incantations featuring references to ‘binding’ and ‘smiting’, are found in CTH 760, CTH 761, and CTH 762.

## Translation

§ 1'

1' [...]

2' [...] to the ritual patron

3' [...] and [conju]res thus:

§ 2'

4' [...]

5' “[...]

6'–7' [...] through the one for binding.

7'–8' [May the ritual] patron [...] through the one for smiting.

DOI: 10.13173/9783447119955.1.406

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§ 3'

A:9' [la'-a'-la'-ad-du-pa-aš ú-i-ta-a-la?-ti š]a-a-ḫu-i-ta-la-ti

A:10' [da-ru-uš-ša mi-i-ša-an-za ḫa-aš-ša ḫa]l-ḫal-za-a-ni-in

A:11' [ú-wa-a-ra-na-ḫi-ša i-ú-na-ḫi-ša l]a-al-pí-in

A:12' [ku-wa-an-na-ni-in ma-aš-ša-na-al-li-i]n KASKAL-an

§ 4'

A:13' [... pê]-[e'-da-i

A:14' [... a-a]p-pa ar-ḫa

A:15' [...] x x

## Commentary

4'-12': This incantation uses fairly common diction and finds a particularly close parallel in KBo 29.37:3'-7' (CTH 763.2.10, § 2'), but the repeated mention of the stan-

CTH 763.2.10

## Table of Manuscripts

A KBo 29.37 29/v

## Transmission and Research History

This tiny New Script fragment was found in Temple I. Judging by the line length of the restored text, it belongs to one column of a double-columned tablet. It was published in transliteration in Starke 1985, 380 and classified in Starke 1990, 606 as belonging to the “third ritual”.

### Transliteration

§ 1'

A:1' [...] ṛha?-[...]

A:2' [...]-ša-ti [...]

§ 2'

A:3' [la?-la?-an-du ša-ḫu-i-t]a-la-ti ša-ḫu-i-t[an-an-ta-an]

A:4' [la?-la?-an-du ú-i-ta-a-l]a-ti ú-i-ta-a[m-ma-an]

DOI: 10.13173/9783447119955.1.406

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§ 3'

9' [Through the one for smiting], through the one for [b]inding, [may he take (back)]

10' [(his) shape, flesh, bone(s), jo]int(s),

11' [speech, mobility, e]yelash,

12' [eyebrow(-hair), divin]e path!"

§ 4'

13' [...] brings [...]

14'–15' [...] away [...].

dard epithets for substitutes, ‘the one for binding’ and presumably ‘the one for smiting’, constitutes a peculiarity of the present fragment.

## Contents

§ 1' Fragmentary Luwian incantation

§ 2' Luwian incantation for removing the effects of binding and smiting, and restoring the integrity of the afflicted body parts

The content of § 2', in as far as its reconstruction is possible, closely corresponds to that of §§ 2'–3' of KUB 35.73 (CTH 763.2.9). It must likewise belong to a substitution rite, possibly involving a white sheep, while its attribution to a specific version of the Kuwattalla tradition appears to be impossible.

## Translation

§ 1' 1'–2' "[...]

§ 2'

3' [May they take the bo]nds through [the one for binding],

4' [may they take] the blo[ws] through [the one for smiting]!

DOI: 10.13173/9783447119955.1.406

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A:5' [la-la-ad-du-pa-ta SISKUR-iš E]N-aš ALAM-ša m[i-i-ša-an-za]

A:6' [ḫa-a-aš-ša ḫal-ḥal-za-ni-in] ṛu'-ra-an-ni-ḫi-š[a' i-ú-ni-ḫi-ša]

A:7' [la-al-pí-in ku-wa-an-na-ni]-ʿin ma-aš'-[ša-na-al-li-in KASKAL-an]

## Commentary

3'-7': For the restoration of this paragraph, see KUB 35.24+ rev. 6'-10' (CTH 761.1.c, § 12''-13'') with the relevant commentary. The direct objects are tentatively restored based on KUB 35.43+ ii 11 (CTH 761.3.8, § 6").

### CTH 763.2.11

### Table of Manuscripts

A KBo 29.14 290/c

### Transmission and Research History

This New Script fragment was found in the area of Building A of Büyükkale. Its position on the tablet cannot be determined. The fragment was published in transliteration in Starke 1985, 166, where it is attributed to the “third ritual”.

### Transliteration

§ 1'

A:1' [... wa-ra-an-na-a-ḫi-ša i]-ʿú-na'-[ḫi-ša ...]

A:2' [... ma-aš-š]a-na-aš-ši-in KASKAL-[an]

§ 2'

A:3' [...x-ta a-aḫ-ša-a-pa-d[u ...]

A:4' [...x-an la-la-a-i x[...]

A:5' [... UDU a-ar-r]a-az-za-an ni-i-[iš ...]

A:6' [...]-i [...]

§ 3'

A:7' [...]-ʿti?'-[...]

DOI: 10.13173/9783447119955.1.406

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5' [May the ritual pa]tron [take] (back his) shape, f[lesh],

6' [bone(s), joint(s)], speech, [mobility],

7' [eyelash, eyebrow(-hair)], div[ine path]!"

3': Starke 1985, 380 reads ša-ḫu-i-⟨in⟩-ri. While the autograph of the tablet supports the reading ZI, the original tablet fragment rather points to TA over erasure.

5'–7': The restoration of the standard list of the body parts follows KBo 29.3+ ii 22–24 (CTH 760.2, § 10’).

## Contents

§ 1' Luwian incantation featuring a list of body parts and attributes

§ 2' Luwian incantation for the removal of impurity

The fragment is written in the same hand as KUB 35.81(+) (CTH 759.3, see Fig. 2.10) but clearly belongs to a different tablet series, since the text of KBo 29.14 is not compressed. Consequently, the attribution of the fragment to the *dupaduparša*-ritual remains the most likely option on paleographic grounds, although there are no textual clues to support this. The mention of a white sheep, if correctly interpreted, defines the associated substitution rite.

## Translation

§ 1'
1'–2' "[... speech, mo]bili[ty, eyelash, eyebrow(-hair), di]vine path.

§ 2'
3' [...] Separate from him [...]!

4' [...] will take [...].

4'–5' May [...] no[t ... wh]ite [sheep ...]

6' [...].

§ 3'
7' [...]'

DOI: 10.13173/9783447119955.1.406

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## Commentary

2': The phrase [ma-aš-š]a-na-aš-ši-in KASKAL-[an] is unique and certainly represents an innovation vis-à-vis its ubiquitous equivalent ma-aš-ša-na-al-li-in KASKAL-an. About this expression and its possible interpretation, see Mouton 2008, 70-72 and Mouton 2019a, 95.

3'-4': The general sense of this incantation is presumably the request for the separation of impurity from the body parts and attributes of the ritual patron, which will enable him to take them back under control. For the juxtaposition between the verb /ax(xa)sa-/' to remove, separate' and the standard list of body parts / attributes, see KUB 35.11 ii 8'-11' (CTH 760.6); for the juxtaposition of the verb /lala-(i)/ 'to take' and the same list, see KUB 35.43+ ii 2'-4' (CTH 761.3.8). The closest parallel to the incantation under discussion may be the fragmentary passage KUB 35.18(+) iv 2'-5' (CTH 760.1.a).

CTH 763.2.12

## Table of Manuscripts

A KBo 55.99 1139/u

## Transmission and Research History

This small fragment was found in the Temple I complex. It is adjacent to the left edge of the tablet; the tentative identification of the obverse and reverse follows the autographic edition. The ductus of the fragment is New Script and supports its 13th-century dating. It was described as part of an Old Woman ritual in Soysal 2016, 424. The attribution of this fragment to the Kuwattalla tradition is made by D. Sasseville (Sasseville 2021). No edition of the fragment has been available until now.

## Transliteration

### § 1'

Obv.?

A obv.? 1' na-r̥at' [...]

### § 2'

A obv.? 2' nu EN SÍSK[UR ...]

A obv.? 3' ar-ha túh-ša-a-an-n[a-i ...]

A obv.? 4' pa-ra-a pí-i-iš-ke-e[z-zi ...]

A obv.? 5' ḫar-zi-ia-al-la-r̥a'-[an ...]

DOI: 10.13173/9783447119955.1.406

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5': The sequence [...]x-az-za-an ni-i-[iš] is syntactically difficult, since one expects an accusative noun before ni-i-[iš], while the known Luwian lexemes in /-atsa-/ all function as adjectives in the second millennium BCE. The proposed tentative restoration [UDU a-ar-r]a-az-za-an ni-i-[iš] implies a heterographic word order, where the adjective follows a Sumerographic noun without a phonetic complement. One must assume that the white(?) sheep functions here as an animal substitute, the way it does in KBo 29.55+ (CTH 761.3.8). The definite restoration of the clause under discussion is impossible, but one possible interpretation is: "May [the ritual patron] no[t see the wh]ite? [sheep again!]"

Contents

§ 1' Fragmentary Hittite passage

§§ 2'–3' Hittite passage describing a rite that involves a *harziyalla*-animal, with its Luwian conjuration

§ 4" Luwian blessing formula

§ 5" Fragmentary Hittite passage

§ 6" Unclear

The fragment belongs to the part of the ritual that focuses on the substitution rites. A mention of the *harziyalla*-animal is unique in the Kuwattalla tradition. The specific CTH number associated with this fragment cannot be determined.

Translation

§ 1'

Obv.?

1' [...]

§ 2'

2'–3' The ritu[al] patron cut[s] off [...].

3'–4' He hand[s ...] over [...].

5' [...] the *salamander* [...]

DOI: 10.13173/9783447119955.1.406

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A obv.? 6' [h]u-u-uk-ki-iš-‘ke’-e[z-zi ...]

§ 3'

A obv.? 7' [za]-r‘a’-ú-i-‘ia’-[aš ...]

§ 4”

Rev.?

A rev.? 1' [wa-aš-ša-r]a-ḫi-i-ta-t[i ḫu-i-tum-na-ḫi-i-ta-ti]

§ 5”

A rev.? 2' [...] MUNUSŠU.GI t[a...]

A rev.? 3' [pa-ra-a] ‘pé’-e-da-i n[a...]

A rev.? 4' [...] ‘MUNUSŠU.G[I ...]

§ 6”

A rev.? 5' [...] -‘in’ [...]

## Commentary

**Obv.? 3':** Compare the description of the *hurziyalla*-rite in Maštigga's ritual against domestic quarrels (Miller 2004, 82–83), which involves wrapping blue and red wool around the animal. Presumably, the strands of wool symbolize impurity, which the ritual carrier is expected to take away. It seems probable that the other end of the wool strands was attached to the ritual patron or/and to the representations of mi- asma in our ritual—and therefore had to be cut off.

CTH 763.2.13

## Table of Manuscripts

A KBo 47.136 1264/v

## Transmission and Research History

This Middle Script fragment was found in the area of Building M at Büyükkale. Its position on a tablet cannot be determined. The fragment was edited in transliteration in Groddek 2011a, 122–23 and then re-edited with comments in Sasseville 2019, 120, where it is also assigned to the Kuwattalla tradition. In contrast, Soysal 2004, 67 treated it as containing Hattian elements.

DOI: 10.13173/9783447119955.1.406

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<table><tr><td>6'</td><td>She conjure[s thus]:</td></tr><tr><td>7'</td><td>§ 3'<br/>“Here [...].”</td></tr><tr><td></td><td>§ 4”</td></tr><tr><td>Rev.?</td><td>“wit[h the fa]vor (and) [enlivenment (of the gods)].”</td></tr><tr><td>1'</td><td>§ 5”</td></tr><tr><td>2'-3'</td><td>[...] the Old Woman carries [out ...]</td></tr><tr><td>3'</td><td>a[nd ...]</td></tr><tr><td>4'</td><td>[...] the Old Woma[n ...].</td></tr><tr><td></td><td>§ 6”</td></tr><tr><td>5'</td><td>[...]</td></tr></table>

**Rev.? 5':** For various attempts to define the *harziyalla*-animal, see HW² Ḫ, 387–88. While HW² prefers the meaning ‘rat’, the alternatives offered in the previous literature include ‘lizard’, ‘salamander’, and even ‘snail’.

**Rev.? 1':** The blessing formula mentioning the favor and enlivenment of the gods is typically attested at the end of rites involving animal sacrifices.

Contents

<table><tr><td>§ 1'</td><td>Fragmentary Luwian incantation</td></tr><tr><td>§§ 2'-3'</td><td>Throwing the content of the kitchen pots into a hearth, with its Luwian incantation</td></tr></table>

The fragment contains the mention of miasma that are typical of the Kuwattalla tradition (CTH 759–762), while its archaic ductus is in favor of its attribution to CTH 760 or CTH 761. This is the sole specimen of a rite involving emptying the *hupuwai*-vessels (kitchen pots) into the hearth; for a likely parallel in the Maštigga tradition, see the commentary.

DOI: 10.13173/9783447119955.1.406

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Transliteration

§ 1'

A:1' [...]x a-t[a?-...]

A:2' [...]x-im-ma-an [a-aš-tu ...]

A:3' [...] ma-a-ia-aš-š[i-iš EME-iš]

§ 2'

A:4' [...] DUGḫ]u-pu-u-wa-a-i-i[a ...]

A:5' [...] EGIR-an-da-ma [...]

A:6' [...] šu-u]ḫ-ḫa-a-an še-ra-a[š-ša-an ...]

A:7' [...] ḫa-aš-ši-i an-da [...]

A:8' [...] n]u? NUMUN ḫa-aš-ši-‘i’ [...]

A:9' [...] ki-iš-[ša-an]

§ 3'

A:10' [...]x-ta pa-aḫ-ḫ[i-...]

A:11' [...] ta-pa]-ru ‘ta’-[ta-ri-ia-am-ma-an ...]

A:12' [...]-an-ti-i[š? ...]

A:13' [...] x [...]

Commentary

2’-3’: It is very likely that these lines contain one clause organized as a proleptic construction. The clause predicate cannot be restored, but it is presumably coordinated with the preceding rites.

4’: See the mention of the ḫupuwai-vessels in KUB 35.65 (CTH 763.1.2). The closest parallel to the ritual sequence restored in this paragraph, however, is available in Maštigga’s ritual against domestic quarrels (Miller 2004, 88–89). The ḫupuwai-vessels are filled with wine, olive oil, honey, dates, raisins, sinew salt, and tallow, whereupon their content is thrown into the hearth, while the vessels are broken.
Translation

§ 1'
1' "[...]
2' [May it be ...]-ed, [...]
3' [... the tongue of] the multitud[es]!"

§ 2'
4' [...k]itchen pots [...]
5' [...]. Afterward, [...]
6' (is) [sc]attered. On top, [...]
7' [... into the [h]earth [...]
8' [...]. The seeds [burn] in the hearth.
9' [The Old Woman says] thus:

§ 3'
10' "[... May it] bur[n ...]
11' [... judg]ment, c[urse, ...]
12' [...]
13' [...]"

10': The fragmentary verbal form *pa-aḫ-ḫ[i-...] cannot be separated from *pa-aḫ-ḫi-ita-ru* in KUB 35.49(+) iv 3 (CTH 761.2.1.a; Sasseville 2019, 120). Yet it is this context that provides the best evidence for its postulated lexical meaning ‘to burn’. The proposed interpretation is independently supported by Hitt. *paḫḫur* ‘fire’ and Luw. /paɣur/ ‘fire’, which consequently emerge as derivatives of the Anatolian verbal root *pax-* meaning ‘to burn’.
CTH 763.2.14

Table of Manuscripts

A KUB 35.62 Bo 9437

Transmission and Research History

The provenance of this small fragment is unknown, while the lack of characteristic signs is not conducive to its paleographic dating. It was published in transliteration and implicitly attributed to the Kuwattalla tradition in Starke 1985, 178.

Transliteration

§ 1'

Left column

A l.col. 1' [nu-k]án? ṛkiṭ'-x[...]

§ 2'

A l.col. 2' [e-l]e-el-ḫa-a-i-t[i ma-al-ḫa-aš-ša-aš-ši-iš EN-aš ta-pa-ru-wa-ti ta-ta-ri-ia-am-na-ti]

A l.col. 3' [ḫi-r]u-ú-ta-ti [ir-ḫi-iš-ke-et-ma ḫa-an-te-ez-zi pal-ši ma-aḫ-ḫa-an a-pa-a-at-ta]

A l.col. 4' [QA-TA]M-MA ḫu-u-ma-an [ir-ḫa-a-iz-zi]

§ 3'

A l.col. 5' [EGI]R-an-da-ma-kán x[...]

A l.col. 6' [na]-an MUNUSṢU.GI [...]

A l.col. 7' [na]m-ma-at? x x[...]

Commentary

**l.col. 2'–4'**: Restored based on the parallel incantations in KUB 32.9(+) (CTH 761.1.f), KUB 27.26 (CTH 763.2.15), and KUB 35.51 (CTH 760.3.a). A specific common feature of this fragment and KUB 27.26 (CTH 763.2.15) is the use of the ablative-instrumental case for the list of miasma. It is furthermore possible to adduce KBo 29.3+ iii 2'–3'

DOI: 10.13173/9783447119955.1.406

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Contents

§§ 1'-2' Fragmentary Hittite passage probably describing the ritual patron's ablution, with its Luwian incantation

§ 3' Fragmentary Hittite passage describing an unclear rite

The ablution rites are common to various versions of the Kuwattalla tradition, and the fragment does not have sufficient clues to determine its specific version. Ordering this fragment in the sequence of rites likewise appears to be impossible, since the ablution rites may occur several times in the course of the ritual.

Translation

§ 1'
Left column

1' [...]

2' “[The ritual patron] is [w]ashing himsel[f] from judgment, curse],
3' [per]jury.” [The way she treated (them) one by one the first time],
3'–4' [she treats them] all [one by one in the sa]me way.

§ 3'
5' [Afterw]ard, [...].
6' The Old Woman [...] him.
7' [Th]en [...].

(CTH 760.2) as an additional likely parallel featuring a similar use of the ablative-instrumental, but the passage is very badly preserved. In contrast, KUB 35.51 ii? 15'–16' (CTH 760.3.a) and the parallels in KUB 32.9(+) feature the miasma in the accusative case.