CTH 759.4

Table of Manuscripts

A KUB 35.38 Bo 7028

Transmission and Research History

This New Script fragment, whose find spot is unknown, contains tiny fragments of column one and column four, including the colophon. The fragment was edited in transliteration in Starke 1985, 118 as part of CTH 759. For the treatment of the colophon, see Waal 2015, 520.

Transliteration

§ 1'

Obv. i

A i 1' [...] x [...]

A i 2' [...](-)zi-da-a[z²-...]

A i 3' [...]x-an-ti šu-‘li’-[...]

A i 4' [...]x-an-ti-in-zi [...]

A i 5' [...]x-mi-in-zi x[...]

§ 2'

A i 6' [...]x-wa-ra-‘at’ [...]

A i 7' [...] A-N]A² DUMU.L[Ú.U₁₉.LU ...]

A i 8' [...] x [...]

§ 3"

Rev. iv

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

A iv 2' [...] SISKU]R ‘du-ú-pa’-[du-pa-ar-ša ...]

Commentary

i 7': The form DUMU.NAM(〈LÚ〉.U₁₉.LU-in is used in the meaning ‘human’ in the Luwian context in the Zarpiya ritual (KUB 9.31 ii 27). In contrast, the Tauriša tradition appar-

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Contents

§ 1' Unclear Luwian passage

§ 2' Unclear Hittite passage

§ 3" Colophon

The fragment is tentatively classified as part of CTH 759 based on the colophon, but
any further analysis is impossible.

Translation

§ 1'

Obv. i

1' "[...}

2' [...]

3' [...]

4' [...]

5' [...]."

§ 2'

6' [...] it [...]

7' [...t]o the hu[man ...]

8' [...]

§ 3"

Rev. iv

1' [...]

2' [...] dūpa[ duparša-ritua]l

ently uses the Sumerogram DUMU.LÚ.U19.LU in the more specialized meaning ‘human
child’; see e.g. KBo 13.260 ii 30.

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Contents

§ 1' Ritual manipulations, invocation to Šanta is mentioned

§ 2' Ritual treatment of buildings

§ 3' Further ritual manipulations; the *dupaduparša*-ritual is mentioned

The mention of the *dupaduparša*-ritual constitutes the sole reason this fragment is classified as part of the Kuwattalla tradition. Its distinct feature is the absence of Lu-wian passages. Its closest structural counterpart within the tradition is KBo 46.55 (CTH 763.2.2). Both texts are likely to reflect the abridged versions of the ritual with the omitted incantations.

Translation

§ 1'

1' [...]

2' [...]

3' [...] five [...]

4' [...]

5' [...] in the *āpi*-pit [...]

6' [...] fine oil [...]

7' [...] *starts/finishes* conj[uring] to Šanta.

§ 2'

8' [...] treats (ritually) the buildings [...]

§ 3'

9' [...] *dup[aduparša]*-ritual [...]

10' [...] sash(es) [...]

11' [...] start[s conj]uring [...]

12' [...]

7' and followings: several lines appear on the tablet, which are most probably preparatory lines, since double paragraph lines are not expected in this context (there is no colophon following this passage and this is probably not a compilation tablet). We, therefore, interpreted these as single paragraph lines.

10': The sashes are mentioned in the Zarpiya ritual in connection with the *Innara-want*-deities, the attendants of Šanta (HT 1 i 31', KUB 9.31 ii 24).

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CTH 759.6?

Table of Manuscripts

A KUB 35.58 Bo 3450

Transmission and Research History

This New Script fragment contains small parts of columns two and three and preserves the right edge of the tablet. The find spot of the fragment is unknown. The fragment is published in transliteration in Starke 1985, 164–65 as part of an unspecified “Old Woman” ritual.

Contents

§ 1' Unclear

§§ 2'–3' Luwian incantations that accompany a *taluppi*-rite

Transliteration

§ 1'

Obv. ii?

A ii? 1' [...] x

A ii? 2' [...](-)ma-aš?-x x [...]

§ 2'

A ii? 3' [ḫa-la-a-li-ša]-aš a-[aš]-du EN S[ISKUR ...]x-ti

A ii? 4' [...]-ta 'ḫi'-ru-ta-ni-ia-'am-ma'-[t]i ti-wa-ta-ni-ia-am-ma-ti

A ii? 5' [ta-pa-ru-wa-aš-ša-a]n-za-ti ta-tar-ri-ia-am-na-aš-ša-an-za-ti

A ii? 6' [ḫi-ru-ta-aš-ša-an-za-ti E]ME-ti ḫa-la-li-ša-an ta-lu-up-pí-iš

A ii? 7' [ha-la-la-nu-wa-at-tu pa]-r'a'-aš ḫa-la-li-iš a-aš-du

§ 3'

A ii? 8' [zi-la-du-úr DINGIRMES-in-z]i za-am-ma-an ḫi-i-ru-ú-u[n]

A ii? 9' [ta-pa-ru ta-tar-ri-ia-am-m]a-an NÍ.TE-ni ni-[iš ḫa-pa-in-ti]

A ii? 10' [ni-iš-du-wa-ta a-ap-pa ku]-r'wa'-[a]n-zu GU[N-an ni-iš-du-wa-ta]

A ii? 11' [a-ap-pa ka-al-du-ni-ia] 'ú'-i-[t-ta-ri]

A ii? 12' [...] x x [...]

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§ 4" Fragmentary incantation

§ 5" Fragmentary Hittite passage

§ 6" Fragmentary Hittite passage; toppling one or several objects is mentioned

§ 7" Fragmentary Luwian incantation

The attribution of the fragment to CTH 759 or CTH 762 is based on the use of the phrase 'hīi'-ru-ta-ni-ia'-am-ma'-[t]i ti-wa-ta-ni-ia-am-ma-ti, which implies a reference to the Sun-god of the Oath, a likely late innovation within the Kuwattalla tradition (see the commentary). An informed choice between these two alternatives is impossible, but since the segregation of CTH 762 follows stricter criteria, the attribution of the fragment to CTH 759 represents the default solution. Although several formulae of this incantation find counterparts in the first tablet of CTH 760, the hypothesis that the present fragment belongs to the first tablet of the ritual cannot be regarded as compelling, since taluppi-rites demonstrably occurred at various points in the ritual proceedings. The relative order of the two sides of the fragment cannot be considered certain either.

## Translation

§ 1'
Obv. ii?

1'–2' "[...]

§ 2'
3' May the ri[tual] patron be [pure] from [...],

4' [...] committing perjury, rage of the Sun-god

5'–6' the [t]ongue of [judgm]ent, curse (or) [perjury]!

6'–7' [May] the pure taluppi-lump [purify] him.

7' [Th]en may he be pure!

§ 3'
8'–9' [In the future, may the god]s no[t bind] witchcraft, perjur[y, judgment, curs]e, to his body!

10' [May they not (be experienced) again by him (as) a h]eavy bur[den]!

10'–11' [May they not be] exp[erienced again by him (as) a thrashing]!

12' [...]"

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§ 4”

Rev. iii?

A iii? 1' [...] x [...]

A iii? 2' [...] -rªa'-li-ia-[...]

A iii? 3' [...-r]i-ia-at-t[a]

A iii? 4' [...-l]i-ia-an-d[u]

§ 5”

A iii? 5' [...]x pa-ra-a ḫi-ik-zi

A iii? 6' [...] -rªa/ia' a-pa-a-at

A iii? 7' [...]x-an-zi

§ 6”

A iii? 8' [...-u]š ar-ḫa pí-ip-pa-i

A iii? 9' [... ki-iš-ša]-an me-ma-i

§ 7”

A iii? 10' [...] ta-pa-a-ru ḫi-ru-ú-un

A iii? 11' [ta-tar-ri-ia-am-ma-an ma-a-ia-aš-ši-in E]ME-an

## Commentary

**ii? 4':** The noun /tiwadanijamm(a)-/ ultimately represents a derivative of the theonym Tiwad, but its more immediate base is the verbal stem /tiwadanija-(ti)/ (Sasseville 2020c, 32), which is juxtaposed to /xirudanija-(ti)/ in KUB 9.6+ i 23 (CTH 759.1) and KBo 22.254(+) rev. 9' (CTH 762.3.2). Perhaps /tiwadanija-/ literally means ‘to enrage the Sun-god’, while its lexicalized participle /tiwadanijamm(a)-/ refers to the negative consequences of such an act (see the commentary of KUB 9.6+ i 23). This collocation cannot be separated from the divine name /xirudallis Tiwaz/ ‘Sun-god of the Oath’, likewise introduced into the Kuwattalla tradition at a late stage in its development.

**ii? 7':** The precise meaning of the restored verb, let alone its Luwian form, represents a matter of conjecture. Nevertheless, the mention of the *taluppi*-lump in the clause under discussion indicates that the incantation of the following paragraph, as well as its counterparts in other fragments of CTH 760/762, is connected with a *taluppi*-rite. The contrast between this group and the divergent incantations deployed in the *taluppi*-rites in CTH 761 is important for stratifying the Kuwattalla tradition.

**ii? 8'–11':** Restored on the basis of KUB 35.48 iii 10'–13' (CTH 760.4). For the translation of this passage see the commentary *ad locum*.
§ 4”

Rev. iii?

1' "[...}

2' [...}

3' [...}

4' Ma[y] they [...]!”

§ 5”

5' [...] hands over [...].

6'–7' [...] They [...] that [...].

§ 6”

8' [...] overturns [...].

9' [...] speaks [thu]s:

§ 7”

10' "[...] judgment, perjury,

11' [curse, the to]ngue [of the multitudes]!”

ii? 10'–11': See the commentary to KBo 29.3+ iii 11'–12' (CTH 760.2) and KUB 35.48 iii 13' (CTH 760.4).

iii? 8': Kammenhuber 1985, 84 restores [TUGše-ek-nu-u]š ar-ḫa pí-ip-pa-i. If this restoration is correct, it would be the only attestation of this expression in the Kuwattalla tradition. However, the gesture of turning up the šeknu-garment is usually rendered by the expression šeknun šarā pippa- (see CHD P, 270a–71b). For the relationship between this expression, perjury, and witchcraft, see Puértolas Rubio 2019a, 187–93 (with the discussion of the previous bibliography). It seems more probable that the objects to be toppled or overturned (arha pippa-) symbolize the miasma mentioned in the accompanying incantation. In the light of the ritual of Maštigga, these objects could be tanid-stones representing miasma (Miller 2004, 98–99; for a commentary, see Mouton forthcoming₂), although this is merely one possibility among others.

iii? 11': The accusative EME-an, instead of the expected Luwian EME-in, is influenced by the norm of the Hittite matrix language.
Contents

§ 1' List of miasma

§ 2' Transferring the control of the miasma to a ritual substitute (?)

For the formulaic similarities between this fragment and KUB 32.8(+), see the commentary. Thanks to these similarities, we assign the present tablet to the early "standard" version of CTH 759 (see the discussion under CTH 759.10.b).

Translation

§ 1'

1' "[...}

2' [...]

3' [...] the [dow]nstriking [hand, downstriking]

4' [tongue, the tongue of judgmen]t, curs[e, misery],

5' [perjury], bad year, [bad month],

6' [the i]nterior [of shrouds, the tongue of] the multitud[es].

§ 2'

7' [May ...] overcom[e] these [...],

8' [... may they overcome] these [...],

9' may they [overcome ...]!

10' [...]"

6': For the expression “tongue of the multitudes”, see the commentary to KUB 35.21 rev. 24’ (CTH 761.1.d).

7’: The sequence of the list of the miasma in the previous paragraph and the *muwai*-clauses here is reminiscent of KUB 35.24+ obv. 1’–7’ (CTH 761.1.c), but the grammatical and lexical differences between the two tablets illustrate their attribution to two different specimens of the Kuwattalla tradition.
CTH 759.8.a

Table of Manuscripts

A KUB 35.3 Bo 8220

Transmission and Research History

This tiny New Script fragment does not yield any cues for determining its position on a tablet. The identity of the scribal hand suggests that it belongs to the same tablet series as KBo 29.24 (CTH 759.8.b), which in turn speaks in favor of its origin in the Temple I area. A further fragment that probably belongs to the same tablet series is

Transliteration

§ 1' [...] ṛMUNUSṢU.GI *lu-ú-i' -l[i ...]*
A:1' A:2' [...]

§ 2' [...] p]ár-na-a-aš-ši-in-z[i DINGIRMES-in-zi ...]
A:3' A:4' [...]

§ 3' [...] GAL.GIR₄ [...]

Commentary

3': See the reference to the household deities in KBo 22.254(+) ii 6' (CTH 762.3.2). These are presumably the deities of the ritual patron's household, whose effigies are situated in his house (see KUB 9.6+ ii 20–22; CTH 759.1). Given the mention of the
KUB 35.67 (CTH 759.8.c). The fragment was edited in transliteration in Starke 1985, 172 as belonging to an unspecified “Old Woman” ritual.

## Contents

§§ 1'-2' Fragmentary rite, with its Luwian incantation mentioning household deities

§ 3' Hittite passage mentioning a ceramic cup

The passage apparently belongs to an ablution or sprinkling rite. It is classified as part of CTH 759 primarily based on its ductus.

## Translation

§ 1'
1'-2' [...] The Old Woman [says] in Luwia[n]:

§ 2'
3'-4' "[... h]ousehold [deities ...]."

§ 3'
5' [...] ceramic cup [...]

ceramic cup (GAL.GIR₄), commonly used for ablutions, in the following line, one can hypothesize that this short incantation has the approximate meaning: 'May all the household deities be pure.'
CTH 759.8.b

Table of Manuscripts

A KBo 29.24 1008/z

Transmission and Research History

This New Script fragment was found in the Temple I area. It contains the intercol-
umnium, miniscule fragment of the left column, and a somewhat larger fragment of
the right column. It was edited in transliteration in Starke 1985, 200 as belonging to
an unspecified “Old Woman” ritual.

Transliteration

§ 1'

Obv. i?

A i? 1' [...]x-i

§ 2"

Obv. ii?

A ii? 1' x x [...]

A ii? 2' A-N[A ...]

§ 3"

A ii? 3' DINGIRMES-i[n-zi ...]

A ii? 4' ga-an-g[a-ta-im-mi-in-zi a-aš-du ...]

A ii? 5' DINGIRMES-a[n-za ...]

A ii? 6' na-a-na-x[...]

A ii? 7' ma-al-h[a-aš-ša-aš-... EN-...]

§ 4"

A ii? 8' nam-ma x[...]

A ii? 9' e-ep-z[i ...]

A ii? 10' EGIR-pa x[...]

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Contents

§ 1' Unclear

§ 2" Unclear Hittite passage

§ 3" Luwian incantation for the purification of gods by means of a *gangati*-plant

§§ 4"-5" Unclear Hittite passages

§ 6" Unclear Luwian incantation

The fragment bears the same scribal hand as KUB 35.67 and KUB 35.3 (see Fig. 2.11). Although the signs of KUB 35.3 are smaller than those of KBo 29.24, this does not exclude the possibility that the two fragments belong to the same tablet series. The mention of the *gangati*-plant speaks in favor of its attribution to CTH 759. There is a considerable probability of an indirect join between KBo 29.24 and KUB 35.67 (see the commentary). If this hypothesis holds, then KBo 29.24 is probably to be arranged first, since it mentions the purification of household deities, while KUB 35.67 refers to the purification of ritually significant parts of the house.

Translation

§ 1' Obv. i?

1' [...]

§ 2" Obv. ii?

1' [...]

2' t[o ...]

§ 3" 3'-4' "[May] the gods [... be] purifi[ed] by the *gang[ati-plant]!* [...]

5' [To] the gods [...]

6' brother[(-)...]

7' the *ritu[al patron]*."

§ 4" 8'-9' Then she hold[s ...].

10' Afterward, [...].

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§ 5"

A ii? 11' EGIR-an-d[a ...]

A ii? 12' IŠ-TU [...]

A ii? 13' EGIR-pa [...]

§ 6"

A ii? 14' iš-ša-r[a...]

A ii? 15' a-aš-d[u ...]

## Commentary

ii? 3'-4': See the application of the *gangati*-plant to the effigies of gods in KUB 9.6+ ii 20-22 (CTH 759.1). In fact, it is likely that the passage under discussion continues the rite that begins in column two of KUB 9.6+ but is broken there in the middle. The same rite is also likely reflected in KUB 35.67, which would imply that KBo 29.24 and KUB 35.67 belong not only to the same tablet series but also to the same tablet—that is, form an indirect join. None of these suggestions, however, can be regarded as certain, since the *dupaduparša*-ritual could be punctuated by purification rites involving the *gangati*-plant at various points.

## CTH 759.8.c

### Table of Manuscripts

A KUB 35.67 Bo 2993

### Transmission and Research History

This New Hittite fragment of uncertain provenance is broken along the intercolumnium and contains a fragment of the right column, which does not reach the right edge of the tablet. The identity of the scribal hand (see Fig. 2.11) and the similarity of the subject matter suggests that it belongs to the same tablet series as KBo 29.24, which in turn supports its origin in the Temple I area. The fragment was edited in

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§ 5”

11' Afterwar[d, ...]

12' from [...]

13' Afterward [...]

§ 6”

14' “[...] the han[d ...]

15' [... m]ay be [...]!”

ii? 6': Based on the collation of the fragment, the reading *na-a-na-r̥ hi'-[...]*, entertained in Starke 1985, 200, appears over-optimistic: the traces visible on the tablet rather look like a more complex erased sign. While one cannot exclude the possibility that the fragmentary form *na-a-na-x-[...]* belongs to the paradigm of /nanayid-/ 'brother-hood', assigning it to /nan(i)-/ 'brother' is arguably a more economical solution.

transliteration in Starke 1985, 182–83 as belonging to an unspecified “Old Woman” ritual. After collation of the original fragments, it appears that KUB 35.67 most probably belongs to the same tablet or tablet series as KUB 35.3.

Contents

§ 1' Luwian incantations for purifying parts of the house with the *gangati*-plant

§ 2' Manipulations involving the *gangati*-plant

§ 3' Presenting the *gangati*-plant to the Sun-god

The use of the *gangati*-plant for the purification of the house finds a parallel in KUB 9.6+ ii 17ff. (CTH 759.1).
Transliteration

§ 1'

Right column

A:1' ṣar̥-ḥu-li-iš-du' na-a-i[m-mi-iš]

A:2' a-aš-du ḫal-ma-aš-šu-ú-ít-[ti-iš-du]

A:3' ga-an-ga-ta-im-mi-iš a-aš-d[u]

A:4' ma-a-na-an-ta-ri-in-zi ḫa-aš-ša-a[n-zi]

A:5' ḫa-ar-ša-an-za ta-a-tar-šu-ú-li-i[š]

A:6' ga-an-ga-ta-a-im-ma-an a-a[š-du]

§ 2'

A:7' nu MUNUSŠU.GI a-pa-a-at-ta GA-AN-G[A-TI pa-ra-a]

A:8' e-ep-zi nu a-pa-a-at-ta ku-x[...]

A:9' nam-ma-at-ša-an MUNUSŠU.GI x[...]

§ 3'

A:10' ṛEGIR'-an-da-ma MUNUSŠU.GI GA-AN-G[A-TI PUTU-i]

A:11' [me-na-a]h-ḥa-an'-da ša-ra-a e-[ep-zi ...]

A:12' [...] x x x [...] x [...]

Commentary

1'-6': This incantation is restored with the help of the parallel passage KUB 35.94(+) ii 15"-20" (CTH 759.2.a). The comparison between the two passages was first offered in Meriggi 1957, 75.

1': The interpretation of ṣar̥-ḥu-li-iš-du' faces some epigraphic difficulties. The reading of the initial sign as ŠAR, offered in Starke 1985, 182 and Hoffmann 2000, 178, is not absolutely assured in view of the little space available. Semantically, however, Luwian šar̥-ḥu-li-iš would represent a straightforward cognate of Hittite šarḫuli- 'pil-lar(?)’ (CHD Š, 254–55) and thus a good match for the throne mentioned immediately below.

1'-2': One can contrast the Luwian incantation for purifying ritually significant parts of the house with water in the Puriyanni tradition (KUB 35.54 iii 31–38; CTH 758.1), where the throne seems to be absent from the list. The mention of the throne in the present case need not suggest that the house purified with the *gangati*-plant in the paragraph under discussion is of a palatial type. This would indeed be rather unexpected for the Kuwattalla tradition, where the ritual patron is never called a king. More likely, the throne might have been reserved for divine effigies.

4': We tentatively take /manantar(i)-/ as a functional equivalent of Hitt. tamnaššara-‘domestic’, for which see Melchert 2001, and analyze this adjective as a compound
Translation

§ 1'

Right column

1'–2' “May the *pillar* be *nai-* [ed] for him!

2'–3' M[ay] the thro[ne] be purified by the *gangati*-plant [for him]!

4'–6' [May] the domestic alt[ars], *harši*-bread, (and) *tataršuliš* be purified by the *gangati*-plant!”

§ 2'

7'–8' The Old Woman also holds that (very) *gang[ati]*-plant [toward (the ritual patron)].

8' (He) also [...] that [...].

9' Then, the Old Woman [...] on it.

§ 3'

10'–11' Afterward, the Old Woman h[olds] the *gang[ati]*-plant be[fore [the Sun-god].

12' [...]

/man-antar(i)-/ ‘house-internal’, where the first morpheme is lexically cognate with Old Avestan *dāmāna-*, Young Avestan *nmāna-* ‘house’. According to Melchert 2023, this Luwian form should rather be interpreted as a noun ‘interior spaces, cella’. The form *ha-aš-ša-a[n-zi]* ‘altars(?)’ features the stem /xassa-/, a cognate of Hitt. *hāššā-* ‘hearth, fireplace’. The stem /xassanitt(i)-/, attested in the Puriyanni tradition, is obviously cognate with /xassa-/- and belongs to the same semantic field. We tentatively interpret /xassa-/- as ‘altar’ in view of the immediately following reference to bread, presumably an offering to household deities. For a parallel semantic change, see the Latin cognate *āra* (Old Latin *āsa*) ‘altar’.

5’: Luw. /xars(a)-/ is an equivalent of Hitt. *harši*– ‘thick bread’, as suggested by its mention in the Zarpiya ritual, immediately after the invitation to the gods to partake in a ritual meal (KUB 9.31 ii 33; HT 1 ii 9). Contextually, it is conceivable that the bread is placed on the altars before the divine throne.

8’: Strauß 2006, 104 fn. 402 offers two possible restorations for *ku-x[...]* according to similar passages: *ku-w[a²-...]* “to kiss” (see KUB 29.7+ obv. 18 and 35; CTH 480.1) and *ku-u[š-...]* “to crush” (see KBo 32.222:6'; CTH 470). Yet, the traces on the tablet do not yield strong support to either of these readings.

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CTH 759.9

Table of Manuscripts

A KUB 35.118 Bo 8537

Transmission and Research History

This New Script fragment is not associated with a known find spot. Its position on the tablet likewise cannot be determined. It was published in transliteration in Starke 1985, 411–12 with no attribution to a particular text.

Transliteration

§ 1'
A:1' [...]-i[n ...]
A:2' [...]x-iš-t[i²-...]

§ 2'
A:3' [...-a]l-li-in-z[i ...]
A:4' [...]-ta-al-li-in-[...]
A:5' [...]x-za-an ga-an-[ga-...]
A:6' [...] x x'^{MES'} x [...]

CTH 759.10.a

Table of Manuscripts

A KBo 8.129 247/m

Transmission and Research History

This New Script fragment, found in the area of Building A of Büyükkale, contains the left edge of the tablet with the beginning signs of the adjacent parts of column one and column four. It was edited in transliteration in Starke 1985, 192–94 as part of an unspecified “Old Woman” ritual.

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Contents

§§ 1'–2' Unclear Luwian incantations

A very tentative assignment of this tiny fragment to CTH 759 hinges on a possible mention of the *gangati*-plant in line 5'. There are no other arguments in support of its classification.

Translation

§ 1'
1' "[...]
2' [...]

§ 2'
3' [...]
4' [...]
5' [...] *gan[gati-plant ...]*
6' [...]"

Contents

§ 1' Luwian incantation mentioning substitutes

§§ 2'–3' Luwian incantations mentioning furniture

§ 4' Unclear

§§ 5"–6" Unclear

§ 7" Hittite passage possibly mentioning household deities

§ 8" Luwian incantation accompanying the preceding text

§§ 9"–10" Hittite passage with the accompanying Luwian invocation to the Sun-god

§ 11" Offering of bread

The fragment is written in the same hand and very likely belongs to the same tablet series as the better-known joined fragment KUB 32.8 (+) KUB 32.5 (see Fig. 2.12). It

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preserves a part of the ritual containing, among other things, invocations to various gods. Judging by the other available fragments of the Kuwattalla tradition—for example, KBo 29.3+ (CTH 760.2), KBo 29.55+ (CTH 761.3.8), or KBo 22.254(+), (CTH 762.3.2)—

Transliteration

§ 1'

Obv. i

A i 1' an-[...]

A i 2' ta-a-x[...]

A i 3' wa-aš-ši-na-a[š-ši-in-zi ḫar-ma-ḫa-aš-ši-in-zi]

A i 4' tar-pa-a-aš-ša-a[n-zi ...]

A i 5' ú-na-i-im-mi-i[n-zi ...]

A i 6' a-a-an-na-na-a-x[...]

A i 7' ḫu-u-li-ia-aš-[ši-in-zi ...]

A i 8' zi-i-in-z[i ...]

§ 2'

A i 9' za-an-da du-[ú-pa-im-mi-in-zi ...]

A i 10' zi-in-z[i ...]

A i 11' [GI]§§Ú.A-ti [...]

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

A i 13' za-a-aš [...]

A i 14' za-a-a[p...]

A i 15' du-x[...]

A i 16' i-iš-[...]

§ 3'

A i 17' pár-na-x[...]

A i 18' GI§§Ú.A-t[i za-ap-pu-un-ta ...]

A i 19' za-ap-p[u'-un-ta ...]

A i 20' za-ap-[pu-un-ta ...]

A i 21' iš-[...]

§ 4'

A i 22' nu-u[š-...]

§ 5'

Rev. iv

A iv 1' x[...]

A iv 2' n[a-...]

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§ 6"

A iv 3' ša[r-...]

A iv 4' x[...]

A iv 5' a-[...]

A iv 6' mu-[...]

A iv 7' wa-a[k?...]

§ 7"

A iv 8' [n]a?-aš-x[...]

A iv 9' [n]u?-uš?- [...]

A iv 10' [h]a?-an-[...]

A iv 11' [p]ár-na-[...]

§ 8"

A iv 12' šar-li-[...]

A iv 13' šar-li-[...]

§ 9"

A iv 14' nu E[N SÍSKUR ...]

A iv 15' na-aš-t[a ...]

A iv 16' nu MUNUSŠ[U.GI ...]

§ 10"

A iv 17' šar-la-a[m-mi-iš DUTU ...]

A iv 18' DINGIRMES-an-z[a pár-ra-an ...]

A iv 19' EN SÍSKU[R ...]

A iv 20' ḫu-u-it-w[a-la-ḫi-ti ...]

§ 11"

A iv 21' na-aš-ta x[...]

A iv 22' IŠ-TU NINDA [...]

A iv 23' KI.MIN nam-[ma ...]

A iv 24' EN SÍSKUR [...]

A iv 25' x x[...]

## Commentary

**i 4':** The identity of substitutes mentioned here is uncertain. In the Puriyanni tradition, manipulations with furniture are likewise mentioned (KUB 35.54 ii 20'–21'; CTH 758.1). On the substitutes in the Kuwattalla tradition, see further Taracha 2000, 155 and Huter 2003, 261.

**i 7':** For the base noun, see KUB 35.15 iii¹ 11 (CTH 761.2.5). For its tentative translation, see the commentary to KBo 9.141 iv 5' (CTH 761.2.4).

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<table><tr><td></td><td>§ 6"</td></tr><tr><td>3'</td><td>"[...]</td></tr><tr><td>4'</td><td>[...]</td></tr><tr><td>5'</td><td>[...]</td></tr><tr><td>6'</td><td>[...]</td></tr><tr><td>7'</td><td>[...]</td></tr></table>

<table><tr><td></td><td>§ 7"</td></tr><tr><td>8'</td><td>[...]</td></tr><tr><td>9'</td><td>[...]</td></tr><tr><td>10'</td><td>[...]</td></tr><tr><td>11'</td><td>[... h]ouse[hold ...]</td></tr></table>

<table><tr><td></td><td>§ 8"</td></tr><tr><td>12'</td><td>"Supre[me ...]</td></tr><tr><td>13'</td><td>supre[me ...]"</td></tr></table>

<table><tr><td></td><td>§ 9"</td></tr><tr><td>14'</td><td>The [ritual] pat[ron ...].</td></tr><tr><td>15'</td><td>[...].</td></tr><tr><td>16'</td><td>The Ol[d] Woman [...]</td></tr></table>

<table><tr><td></td><td>§ 10"</td></tr><tr><td>17'</td><td>"Exal[ted Sun-god, ...]</td></tr><tr><td>18'</td><td>[among] the gods [...]</td></tr><tr><td>19'</td><td>the ritua[l] patron [...]</td></tr><tr><td>20'</td><td>[with] lif[e ...]"</td></tr></table>

<table><tr><td></td><td>§ 11"</td></tr><tr><td>21'</td><td>[...]</td></tr><tr><td>22'</td><td>with bread [...]</td></tr><tr><td>23'</td><td>ditto. Th[en ...]</td></tr><tr><td>24'</td><td>the ritual patron [...]</td></tr><tr><td>25'</td><td>[...]</td></tr></table>

**i 17'–18'**: This clause is tentatively restored after its better-preserved counterparts in KUB 35.68:9'–11' (CTH 763.1.3.a). The restoration of the first plural preterit ending is, of course, conjectural.

**iv 11'**: It seems likely that the invocation to follow is addressed to the household deities. For deities preceding the Sun-god in the list of divine patrons, see KBo 22.254(+) iii 6'–8' (CTH 762.3.2).

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iv 17': The epithet šar-la-a[m-mi-iš] ‘exalted’ is formally a participle from the Luwian verb /sarla(i)-(di)/ ‘to praise, exalt’, which is otherwise attested through 1pl.opt. [šar-l]a-a-u-un-du (KUB 35.16(+) i 22"). The verb /sarla(i)-(di)/ must in turn represent a fac- titive derived from the adjective /sarla(i/-) ‘supreme’, also attested as an epithet of the Sun-god in the same line KUB 35.16(+) i 22" (CTH 760.3.b). The independent evi- dence for the Exalted Sun-god in the tablet under discussion (CTH 759.10) is found in

CTH 759.10.b

Table of Manuscripts

<table><tr><td>A<sub>1</sub></td><td>KUB 32.8</td><td>264/b</td></tr><tr><td>A<sub>2</sub></td><td>(+) KUB 32.5</td><td>(+) 218/a</td></tr></table>

Transmission and Research History

The indirect join between the fragments A₁ and A₂, both found in Building A of Büyükkale, had already been proposed in Otten 1953, 73 and 89. The New Script tablet consisting of these two pieces has a very characteristic ductus. Its preserved parts comprise large sections of columns three and four, but column four requires much restoration on the basis of the parallel passages in other versions of the Kuwattalla tradition. The tablet was edited in transliteration and attributed to CTH 759 in Starke 1985, 118–20. An edition of the text with French translation can be found in Puértolas Rubio 2019a, 505–12. Significant portions of the text have been published as excerpts (e.g. Taracha 2000, 154, 209–10; Haas 2003, 559, 737; Goedegebuure 2010a, 303–4; Kloekhorst 2012, 259).

Contents

§§ 1’–2’ Placing a strand of blue wool, hair, eyelash, and eyebrow hair of the patient in a cup filled with oil and honey, with its Luwian incantation

§§ 3’–4’ Burning a straw(?) over the cup with oil and honey, with its Luwian incantation

§ 5” Lifting of the first animal of the *ikkunatt*-sacrifice

§§ 6”–7” Dedication of the first animal of the *ikkunatt*-sacrifice, with its Luwian conjuration

§§ 8”–9” Dedication of the second animal of the *ikkunatt*-sacrifice; nailing down(?) of its liver and heart on a bread loaf, with its Luwian conjuration

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KUB 32.8(+) iv 31'. Furthermore, the Hittite calque šarlānza DUTU-uš occurs in the Maštigga ritual text (KBo 39.8 iii 53: Miller 2004, 96 and Steitler 2017, 344 fn. 1112). Note the contrast with several other tablets classified under CTH 759, where the Sun-god of the Oath takes the place of the Exalted Sun-god. This is one of the arguments for treating the present tablet as the most archaic one among those subsumed under CTH 759.

§§ 10"-11" Removal of the liver and heart; lifting of the animal of the *šarlatt*-sacrifice, with its Luwian incantation

§ 12" Unclear

Column four of the tablet under discussion contains the same sequence of ritual acts as column one of KUB 35.16(+) (CTH 760.3.b) but displays significant innovations in the formulaic language, which suggests that it is not the part of CTH 760. The elimination of the phrase ‘offense (and) fault’ rules out its attribution to CTH 762. The ductus of the tablet (Fig. 2.12), which bears a close resemblance to that of Ziti II (see Fig. 2.8) although not identical to it, suggests that the tablet comes from Anuwanza’s scribal workshop and thus tips the scales in favor of CTH 759. The additional arguments that may bear on this attribution are the common use of the phrases ‘downstriking tongue’ / ‘downstriking hand’ and the specific list of miasma involving ‘misery’ (see the commentary).

In terms of the length of the text, the tablet under discussion can probably be defined as “standard”, which contrasts with both the extended version of the *dupaduparša*-ritual (CTH 759.1 and CTH 759.2) and its abridged version (CTH 759.3). Its archaizing feature is the use of *BE-EL SÍSKUR* in KUB 32.8 ii 6". At the same time, the “standard” version displays some genuine archaisms vis-à-vis the extended version—for example, the reference to the *ikkunatt*-sacrifice, as opposed to the *ikkunawar*-sacrifice of the extended version. It is likely that the “standard” version of the *dupaduparša*-ritual was the first one to be produced in Anuwanza’s workshop, perhaps as an adaptation of a tablet belonging to the CTH 760 group.

For determining the position of this tablet within the ritual procedure, one can point out the content similarities to KUB 9.6+ (sixth tablet of the extended version of the *dupaduparša*-ritual; CTH 759.1). Since the description of the rites in KUB 9.6+ tends to be more detailed, KUB 32.8(+) may belong to the third through fifth tablet of the “standard” version.
Transliteration

§ 1'

Rev. iii

A₁ iii 1' ṛnu-ṣša-an' A-NA GAL.GIR₄ ṛLĀL' [ī GIṢSE₂₀-ER-Dī]

A₁ iii 2' la-a-ḥu-u-wa-an na-at-kán an-da a-pí-ia

A₁ iii 3' da-a-i MUNUSṢU.GI-ia-aš-ši-iš-ša-an

A₁ iii 4' IṢ-TU SAG.DU-ṢU SÍG ZA.GĪN ar-ḥa da-a-i

A₁ iii 5' na-at-kán A-NA GAL.GIR₄ an-da da-a-i

A₁ iii 6' ku-it-ma-an-ma-za-an BE-EL SÍSKUR

A₁ iii 7' IṢ-TU SAG.DU-ṢU te-e-ta-⟨na⟩-an la-ap-le-e-[pa-an]

A₁ iii 8' e-ni-e-ra-an-na ḥu-u-i-it-ti-ia-an-na-i

A₁ iii 9' MUNUSṢU.GI-ma lu-u-i-li ki-iš-ša-an

A₁ iii 10' ḥu-u-uk-ki-iš-ke-ez-zi

§ 2'

A₁ iii 11' ḥar-ma-a-ḥa-ti-ti-ia-an-ta tap-pa-a-ni-in

A₁ iii 12' la-a-at-ta za-an-da du-ú-pa-i-mi-in

A₁ iii 13' iš-ša-ri-in za-an-da du-ú-pa-i-mi-in

A₁ iii 14' EME-in la-al-pí-i-in-ti-it-ta

A₁ iii 15' la-a-ad-da ku-wa-an-na-ni-in-ti-it-ta

A₁ iii 16' la-a-ad-da iš-ša-ra-⟨aš-ša⟩-an-za-pa-ti-it-ta

A₁ iii 17' pa-a-ta-aš-ša-an-za ta-am-mu-u-ga la-a-at-ta

A₁ iii 18' za-an-da du-ú-pa-im-mi-in iš-ša-ri-in

A₁ iii 19' za-an-da du-ú-pa-im-mi-in EME-in

§ 3'

A₁ iii 20' nu-kán A-NA GAL.GIR₄ ku-e-da-ni LĀL

A₁ iii 21' ṛī GIṢSE₂₀-ER-Dī la-a-ḥu-u-wa-an

A₁ iii 22' ṛnu'-uš-ša-an GIṢwa-ar-ša-ma-an še-e-er

A₁ iii 23' lu-uk-ke-ez-zi na-at ar-ḥa ú-ra-a-ni

A₁ iii 24' MUNUSṢU.GI-ma lu-u-i-li ki-iš-ša-an

A₁ iii 25' ḥu-u-uk-ki-iš-ke-ez-zi

§ 4'

A₁ iii 26' ta-a-in-ti-ia-aš a-a-ia-ru {x}

A₁ iii 27' ma-al-⟨li⟩-i-ti-ia-⟨aš⟩ a-a-ia-ru za-a[n-da]

A₁ iii 28' du-ú-pa-im-mi-iš ṛiš-ša'-[ri-iš]

A₁ iii 29' ṛza-an'-[d]a du-ú-pa-i[m-mi-iš EME-iš]

§ 5'

Rev. iv

A₁ iv 1' [...]x

A₁ iv 2' [...]⁻⟨da'-aḥ-zi⟩

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Translation

§ 1'

Rev. iii

1'-2' Honey (and) [olive oil] (are) poured into a ceramic cup.

2'-3' He places it in there.

3'-4' The Old Woman removes the blue (strand of) wool from his head

5' and places it in the ceramic cup.

6'-8' While the ritual patron pulls a hair, an eyelash[h] and an eyebrow(-hair) from his own head,

9'-10' the Old Woman conjures thus in Luwian:

§ 2'

11'-12' "He has taken a hair from his head,

12'-13' (as) the downstriking hand

13'-14' (and) downstriking tongue.

14'-15' He has taken his eyelash.

15'-16' He has taken his eyebrow(-hair).

16'-17' He has taken the nails of his hands (and) feet,

18' (as) the downstriking hand

19' (and) downstriking tongue."

§ 3'

20'-23' He lightens *straw* over the ceramic cup in which honey (and) olive oil (have been) poured

23' and it burns up,

24'-25' and the Old Woman conjures thus in Luwian:

§ 4'

26' "May they become oil,

27' may they become honey,

27'-28' the downstriking han[d]

29' (and) downstrikin[g tongue]!"

§ 5''

Rev. iv

1' [...]

2' He/she [...].

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A₁ iv 3' [...] ik-ku-na-a]t-ta-aš-ši-in

A₁ iv 4' [an-da un-ni-ia-an-zi na-an EN SÍSKUR a-ra-a-iz-zi] MUNUSŠU.GI-ma-kán

A₁ iv 5' [...] wa-a]l-aḫ-zi

A₁ iv 6' [...]x-i-ti

§ 6”

A₁ iv 7' [...] -ia-an-zi

A₁ iv 8' [...] na-at-ša-an

A₁ iv 9' [...] x-kán an-da ú-da-an-zi

A₁ iv 10' [na-an-kán EN SÍSKUR IŠ-TU DUGKU-KU-UB KAŠ BAL]-ti nu MUNUSŠU.GI

A₁ iv 11' [lu-u-i-li ki-iš-ša-an ḫu-u-uk-ki-iš-ke-e]z-zi

§ 7”

A₁ iv 12' [DUTU-wa-ta UZUŠÀ-tar UZUNÍG.GIG za-a-aš-t]i ma-am-ma-an-na

A₁ iv 13' [ma-al-ḫa-aš-ša-aš-ši-iš-pa-tar EN-aš a-pa]-a-aš-ša-an-za-an-za

A₁ iv 14' [wa-aš-ši-na-an-za ma-am-ma-an-na-a]d-du ḫu-it-wa-la-ḫi-ti

A₁ iv 15' [an-na-ru-um-ma-ḫi-ta-ti a-ar-ra-ia-ti MUHA-ti a]-ap-ra-an-da-ti

A₁ iv 16' [a-ra-a-ti DINGIRMES-aš-ša-za-ti wa-aš-ša-ra-ḫi-ta-ti ḫ]u-u-⟨i⟩-tu₄-um-na-ki-ta-ti

§ 8”

A₁ iv 17' [na-aš-ta MUNUSŠU.GI ik-ku-na-at-ta-aš-ši-in I-NA AŠ-R]I-ŠU pa-ra-a

A₁ iv 18' [pé-en-na-i nu NINDA.GUR₄.RA ši-pa-an-ti nam-ma-at ka]t-ta da-a-i

A₁(+)₂ iv 19' [A-NA NINDA].GUR₄.RA-[ša-an kat-ta? tar-ma-iz-zi? UZUNÍG].GIG UZUŠÀ

A₁(+)₂ iv 20' [ki]-iš-ša-an [hū-u-uk-ki-i]š-ke-ez-zi-ma

§ 9”

A₁(+)₂ iv 21' [ku-i]š-du-ur a-⟨ad⟩-du-wa-a[n-za a-an-ni-i]-r'ti'-⟨⟨ia⟩⟩ a-du-ut-ta

A₁(+)₂ iv 22' [ta]-ni-mi-in-zi DINGIRMES-Z[i UZUNÍG.GIG UZU]ršA šar-ra za-a-ti-i

A₁(+)₂ iv 23' [pu]-r'u'-wa-an-du a-tar za-a[n-ta o o] tar-ma-in-du URUDU-ia-ti

A₁(+)₂ iv 24' [tar]-ma-ti URUDU-pa-tar zi-la p[a-ri-i na]-a-wa i-ti LUSIMUG-pa-an

A₁(+)₂ iv 25' [t]a-pa-an KIN-an na-a-wa a-ti [za-aš-ti-it-t]a ta-pa-a-ru

A₁(+)₂ iv 26' [t]a-ta-ri-am-ma-an a-aš-ši-wa-an-t[a-at-tar] ḫe-e-ru-un

A₁(+)₂ iv 27' zi-la a-pa-ti-in ni-iš [a-ú]-r'i'-ti

§ 10”

A₁(+)₂ iv 28' [n]u UZUNÍG.GIG UZUŠÀ QA-DU NINDA.[GUR₄.RA-ŠU pa-r]a-a da-a-i na-at-kán pa-ra-a

A₁(+)₂ iv 29' [pé]-r'e'-da-i na-aš-ta šar-la-at-[ta-aš-ši-in an-d]a u-un-ni-an-zi

A₁(+)₂ iv 30' [na-aš]-ta a-pu-u-un-na EN SÍSKU[R a-ra-a-iz-zi] nu MUNUSŠU.GI te-ez-zi

§ 11”

A₁(+)₂ iv 31' [...] ršar'-la-mi-i[š DUTU ... u-w]a-at-tar-ša

A₁(+)₂ iv 32' [...] x [...] ma-na-a-d]u it-wa-ni-ti-an-za
3'–4' [They lead in the (animal of) the *ikkuna*]tt-sacrifice.

4' [The ritual patron lifts it], and the Old Woman

5' [...st]rikes [...].

6' [...].

§ 6”

7' They [...].

8' [...].

9' They bring in [...].

10' [The ritual patron consecra]tes [it with a jug of beer]. The Old Woman

11' [conjur]es [thus in Luwian]:

§ 7”

12' “[Sun-god], look [at the liver (and) heart of this o]ne!

13'–14' May [the ritual patron loo]k at his own [body] with life,

15' [virility, long years, f]uture

16' time, [favor (and) e]nlivenment [of the deities]!”

§ 8”

17'–18' [The Old Woman drives the (animal) of the ikkunatt-(sacrifice)] out into its [place].

18' [She sacrifices a thick bread and then] puts [it do]wn.

19' [She nails down li]ver (and) heart [on top of] the thick [bread]

20' and [conju]res [t]hus:

§ 9”

21' “[Whoe]ver [cause]s him evil,

21'–23' may [a]ll the gods [sn]atch up his [liver] (and) heart in this way!

23'–24' May they nail them down [...] with a copper nail!

24' In the future, (this nail of) copper will [n]ot go aw[ay].

24'–25' The smith will not process it as *taba*-[work].

25'–27' In the future, may judgment, curse, miser[y], perjury not [co]me (back) [to this one] in the same way!”

§ 10”

28' She takes the liver (and) heart together with [their thick] bread

28'–29' and [c]arries them out. They lead [i]n the (animal) [of] the *šarlatt*-sacrifice.

30' The ritual patro[n lifts] that one, too, and the Old Woman says:

§ 11”

31' “[...] exalte[d Sun-god ... v]iew.

32' [Ma]y he [see ...] fertility,

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A₁ iv 33' [DUMU<sup>MEŠ</sup>-ti ḫa-am-ša-ti ḫa-am-šu-uk-ka-la-ti a-ar-r]a-ia-ti

A₁ iv 34' [MU<sup>HÁ</sup>-ti a-ap-ra-an-da-ti a-ra-a-ti DINGIR<sup>MEŠ</sup>-aš-ša-za-ti]

A₁ iv 35' [wa-aš-ša-ra-ḫi-ta-ti ḫu-u-i-tu₄-um-na-ḫi-ta-ti]

§ 12"

A₁ iv 36' [...]-zi

A₁ iv 37' [...]x

## Commentary

**iii 3'–5'**: Compare strands of wool mentioned in KBo 9.147(+) ii 7' (CTH 761.2.1.a) and KBo 29.3+ ii 31 (CTH 760.2), as objects symbolizing the miasma. In this particular case, to put the blue wool in direct contact with the head of the patient probably served to absorb the impurity from him (Strauß 2006, 61–62). Note that the patient's head represents the whole person. For other examples of this phenomenon in Hittite texts, see Mouton 2020a, 127. Burning a straw (?) over the cup filled with the blue wool strand and also, most probably, with the patient's hair is a way to purify the patient from his bewitchment, as the conjuration iii 26'–29' illustrates. For the purifying function of fire (both through its flame and its smoke), see Mouton 2006b.

**iii 6'–29'**: For the ritual use of body residues, see Haas 2003, 557–61. For the ritual use of hair in ritual contexts, see Mouton 2019a, 93–97 (with an analysis of this passage on p. 96). For the use of body residues in the context of witchcraft, see Puértolas Rubio 2019a, 146–49 (with an analysis of this passage on pp. 147–48).

**iii 7'–8'**: The pair eyebrows and eyelashes is also mentioned in conjurations of the Tunnawiya tradition (see KUB 9.34 iii 40', 46'; Hutter 1988, 38–41). Within the Kuwattalla tradition, they are otherwise embedded in the longer list of body parts beginning with shape, flesh, and bones.

**iii 12'–14'**: The pair ‘downstriking tongue’ and ‘downstriking hand’ represents a variation on a theme of the ‘evil tongue’ and ‘evil hand’ (Haas 1994, 884; Goedegebuure 2010a, 303). Both pairs symbolize witchcraft affecting the ritual patron, but the second one is much more common in the Kuwattalla tradition. At the moment of the ritual act, the evil is not yet fully overcome, which precludes the translations ‘oppressed tongue’ and ‘oppressed hand’ offered in Goedegebuure 2010a and necessitates the translation of /tubaimm(a/i)-/ as the active participle (Elisabeth Rieken, pers. comm.). The phrasal verb /tsanta tub(a)-i-(di)/ (lit. ‘to strike down’) cannot be separated from its Hittite equivalent *katta walḫuwaš* SISKUR ‘The ritual of striking down’ in KBo 29.3+ i 3 and KUB 35.18(+) i 5 (both belonging to CTH 760). The expression ‘downstriking tongue/hand’ seems to be related to the ritual gesture of “striking down a person”, interpreted by Mouton 2015b, 77 as a way of bewitching someone. Thus, it could refer to the kind of bewitching technique used by the bewitcher to attack the patient (Puértolas Rubio 2019a, 134–36). For other examples where the bewitched person is described as nailed/struck down, see Puértolas Rubio 2020, 144–46.

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33' [with children, grandchildren, greatgrandchildren, long]

34' [years, future time],

34'–35' [favor (and) enlivenment of the deities]!"

§ 12"

36' [...]

37' [...]

**iii 15'–19':** For a different interpretation of this passage, see Taracha 2000, 154, who translates ‘er hat das Haar aus der Braue entfernt, (und dadurch) die Hände (und) die Beine (des Hexers). Die Fingernägel hat er entfernt, (und dadurch) die heimgesuchte Hand (und) die heimgesuchte Zunge.’ It is not fully clear whether *pa-a-ta-aš-ša-an-za* is the form of *pāt(i)- ‘foot’* (poss. adj. / acc.pl.c.) or *pātašš(a/i)- ‘toe’* (dat.pl.). For the possibility of ‘toe’ being derived from ‘foot’ within Luwian, see García Trabazo 2014.

**iii 22’:** For the possible translations of *GIS waršama*-, see HEG IV, 359–61.

**iii 23’:** For this interpretation, see CHD Š, 415a. For a different one, see Francia 2002, 37.

**iii 26'–29':** This incantation is particularly close to KUB 9.6+ ii 12–13 (CTH 759.1). Both this fragment and KUB 9.6+ feature this incantation at some point before the description of the *ikkunatt- / ikkunawar*-sacrifice.

**iv 4’:** Lifting the animal of the *ikkunatt*-sacrifice is tentatively restored based on § 10" below, where it is said that the animal of the *šarlatt*-sacrifice is also lifted, with the implication of an earlier act of lifting. The gesture of lifting the animal can be interpreted as a way of presenting it to the gods. Alternatively, one can attempt the restoration *ši-pa-an-ti* ‘sacrifices’.

**iv 7'–35':** From § 6" on, this fragment is restored largely based on KUB 35.16(+) (CTH 760.3.b). Compare the commentary to KUB 35.16(+) for the discrepancies between these two versions.

**iv 13’:** The possessive adjective [*a-pa]-*a-aš-ša-an-za-an-za* with plural possessor, implying multiple patients, ostensibly contrasts with the use of singular pronoun /=du/ in iv 21' and the references to *BE-EL* SÍSKUR as the sole ritual patron elsewhere in the tablet. The parallel passage features the expected form *a-pa-a-aš-ša-a-an-za*, without the expression of a plural possessor, in KUB 35.16(+) i 9'. Note, however, the explicit references to multiple patients in KUB 35.8(+) (CTH 759.3) and the option of multiple patients mentioned in KUB 9.6+ iv 23' (CTH 759.1). For alternations between one and two ritual patrons in the same tablet, see typologically the situation in the Maštigga tradition (Miller 2004, 233–36).

**iv 19’:** We suggest restoring the verb ‘nail down’ because it occurs in the abridged version of this passage (KUB 35.81(+) iv 5"–6"; CTH 759.3) most probably associated with the same Luwian incantation. The gesture consisting of nailing down consecrated meat

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cuts on a bread in association with a curse inserted in the conjuration of § 9" has the
advantage of combining two rites in one: a sacrifice and an act of witchcraft (nailing rite).

iv 21'-27': For an analysis of this incantation, see Puértolas Rubio 2022 (with the previous bibliography).

iv 21': The clause-initial [ku-i]š-du-ur presumably reflects the phonetic syncope in /kʷis=du=dar/; compare the use of the particle /=dar/ in the parallel passage KUB 35.16(+) and the similar contraction [zi-la-d]u-úr corresponding to /tsila=du=dar/ in KUB 35.48 iii 10' (contrast Giusfredi 2014 for a different analysis). The form /attuwantsa/ 'evil' is typical of the Luwian dialect of Hattuša and the surrounding area (Yakubovich 2014, 285-86), and therefore its use here is likely to reflect the interference of a Hattuša copyist. The form [a-an-ni-i]-tī'-<⟨ia⟩> is best taken as a scribal error. The intrusive <⟨ya⟩> probably reflects a secondary glide formed in front of the following a-du-ut-ta in the context of dictation. For alternative interpretations of this form, see Melchert 2016a, 209, who suggests the reading pi'-ia-⟨i⟩, and Goedegebuure 2010b, 85, who put forward the form piya⟨tī⟩'. The reading TI has been confirmed by the collation of the original fragment.

CTH 759.10.c

Table of Manuscripts

A KUB 35.85 257/d

Transmission and Research History

This New Script fragment was found in the area of Building B of Büyükkale. Its posi-
tion on the tablet cannot be determined. The fragment was published in translitera-
tion in Starke 1985, 401 without an attribution to any specific text.

Transliteration

<table>
   <tr>
    <td>
     A:1'
    </td>
    <td>
     [...]
    </td>
    <td>
     x-ḫa-an-x[...]
    </td>
   </tr>
   <tr>
    <td>
     A:2'
    </td>
    <td>
     [...]
    </td>
    <td>
     x pa-ri-i-[...]
    </td>
   </tr>
   <tr>
    <td>
     A:3'
    </td>
    <td>
     [...]
    </td>
    <td>
     za-a-ti-[i ...]
    </td>
   </tr>
  </table>

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iv 23': For the meaning of /pu-(di)/ 'to lift, snatch', see Melchert 2016a. For a different restitution of the gap, see Kloekhorst 2012, 259, who suggests za-[a-ti]-r'i'. The presence of traces after the gap cannot be assured after the collation of the original tablet.

iv 24': For a different restitution of the gap, see Haas 2003, 737, who suggests x[... ku-wa-ti-in na]-a-wa.

iv 25'-27': The list of the miasma in this clause differs sharply from the 'offense (and) fault' in the parallel passage KUB 35.16(+) (CTH 760.3.b). Given that the pair 'offense (and) fault' is not at all attested in the version under discussion, its elimination in favor of a more standard list of miasma can be ascribed to an editorial innovation. An interesting feature of the new list is the position of the noun a-aš-ši-wa-an-t[a-at-tar] 'misery', which differs from the one observed in both KUB 35.49(+) (CTH 761.2.1.a) and KBo 29.3+ (CTH 760.2). Starke 1985, 120 and Haas 2003, 737 both restore [ta(r-mi-iš-ti-t)]a in line iv 25' and [(ma-na)]-a-ti in line iv 27', treating KBo 9.143 iii¹ 1'-3' as a duplicate of this passage.

iv 29': For the attestations of the šarlatt-sacrifice, see CHD Š, 275b-77a.

## Contents

§ 1' Unclear Luwian incantation

§ 2' Mention of a pot, wine, and beer

§ 3' Offering of the pot to a Sun-deity; an eagle's feather is mentioned

The attribution of this fragment to CTH 759 primarily hinges on its ductus (see Fig. 2.12), identical to that of larger fragments KUB 32.8(+) and KBo 8.129. Given the offering of victuals to the Sun-god is attested many times within the Kuwattalla tradition, its content is at least compatible with the hypothesis that it shares the tablet series with the other two fragments. Furthermore, after the collation of the original tablet fragments, it appears that KUB 35.85 and KUB 32.8(+) may belong to the same tablet. Regrettably, the small size of the fragment is not conducive to determining its relative order vis-à-vis the other two fragments.

## Translation

§ 1' "[...]
1'

2' [...]

3' [...] thus [...]

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A:4' [...]x a-aš-du x[...]

§ 2'

A:5' [...]n]u DUGÚTUL ku-e-[...]

A:6' [...]x GEŠTIN KAŠ A-N[A ...]

A:7' [...]x-ta nam-ma-aš-[...]

§ 3'

A:8' [...] DUGÚTUL QA-DU x[...]

A:9' [...]DU]TU-i me-na-aḫ-ḫ[a-an-da ...]

A:10' [...]T]I₈MUSEN-aš pár-t[a-...]

A:11' [...]-ki-x[...]

## Commentary

10': The use of an eagle’s feather as *materia magica* is attested in the text of the *hišuwa*-festival, where it is placed into a pitcher of wine (CHD P, 199). For additional examples of the ritual use of the same object, see Haas 2003, 484–85.

## CTH 759.11

### Table of Manuscripts

A KUB 35.35 Bo 8271

### Transmission and Research History

This Middle Script(?) fragment with undetermined find spot contains a part of a left column. The fragment was published in transliteration in Starke 1985, 174–75 as belonging to an unspecified “Old Woman” ritual. The hypothesis of the indirect join KUB 35.72 (+) KUB 35.35 (Sasseville 2020c, 562–63) cannot be endorsed here (see under KUB 35.72).

### Transliteration

§ 1'

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

A:2' [...]x-ʿta-aʾ-an-ti-iš’ za-a[mʾ-...]

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4' May [...] be [...]!"

§ 2'

5' [...] the pot [...]

6'–7' [...] wine (and) beer t[o ...].

7' Then [...].

§ 3'

8' [...] the pot together with [...]

9' [...] befo[re] the S[un-deity ...]

10' [...] eag]le's fe[ather ...]

11' [...]

Contents

§ 1' Luwian presentation of an animal with fat liver

§ 2' Hittite passage mentioning the cooking of meat

The reference to meat alongside liver is an argument for treating this tiny fragment as part of CTH 759 (see the commentary).

Translation

§ 1'

1' "[...]'

2' [...]

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A:3' [...]x ik-ku-na-a-an-ti-ʿenʾ [...]

A:4' [...]ta a-ap-pa pár-ra-[an]

A:5' [...]x-ma-i

§ 2'

A:6' [...] UZU za-nu-zi

A:7' [...] x x x x [...]

## Commentary

3': For the identification of a derivative of the root for ‘liver’ in this line, see Sasseville 2020c, 562. Note that this conclusion does not rely on the putative join KUB 35.72 (+) KUB 35.35, which we consider to be incorrect. David Sasseville (pers. comm.) also indicates the possibility of restoring the word in the line above as [za-]r-ʿta-a-ʾ-an-ti-išʾ. This could be either the ergative form of Luw. /tsart-/ ‘heart’ or a derivative ‘having a (fat) heart’, but the context is too fragmentary for a reasonable choice between these two options or even the affirmation of the proposed restoration.

## CTH 759.12

### Table of Manuscripts

<table><tr><td>A<sub>1</sub></td><td>KUB 35.71</td><td>447/d</td></tr><tr><td>A<sub>2</sub></td><td>+ KUB 35.31</td><td>591/c</td></tr><tr><td>A<sub>3</sub></td><td>(+) KUB 35.30</td><td>261/c</td></tr></table>

### Transmission and Research History

All the fragments of this Middle Script tablet were found at or near Building A at Büyükkale. The indirect join between A₂ and A₃ is already mentioned by Heinrich Otten in the foreword to KUB 35, while Alice Mouton added the direct join with A₁ on the basis of the photographs of the fragments. The joins were confirmed through the collation of the original fragments. The pieces thus joined yield 16 lines of column two and tiny pieces of column one and column three. The upper edge (without *Randleiste*) and the right edge of the tablet are partially preserved. The fragments A₁ and A₂ (+) A₃ were edited separately in transliteration in Starke 1985, 186–87 and 102–103 respectively. The join A₂ (+) A₃ was already assigned to CTH 759 in Starke 1985 (contra Otten, who attributed it to the Great Ritual in KUB 35, II).
3' [...] having a (fat) liver [...]

4' [...] again before [...]

5' [...]”

§ 2'

6' (S)he cooks the meat [...]

7' [...]

6': See KUB 35.78(+) iv 3', 10' (CTH 759.3), the only other fragment belonging to the Kuwattalla tradition where (raw) meat is mentioned alongside liver and heart. The context of this better-understood passage is the offering to the Sun-god as part of the ikkunatt-sacrifice.

Contents

§ 1 Unclear Luwian passage

§ 2 Unclear

§§ 3'–4' Luwian incantation presenting a pot, which functions as the substitute for the patient's head

§ 5' Destroying the pot

§§ 6'–8' Pressing the *taluppi*-lump on the patient's body, with its Luwian conjuration

§ 9" Unclear

§§ 10"–11" Several gods are mentioned

The rite featuring an empty pot functioning as the substitute for the patient's head is attested in KBo 29.63 (CTH 762.1.k) and KBo 29.6(+) (CTH 762.2). In the fragment under discussion, this rite is secondarily linked with a Luwian incantation, a counterpart of which is likewise found in CTH 762.2 but in a different rite (see the commentary). The difference between the two incantations consists in eliminating references to the negative concepts of ‘offense’ and ‘fault’ in the present case. Since the relevant concepts are otherwise known to be avoided in CTH 759, this is an argument for treating this fragment as part of the *dupaduparša*-ritual. An independent argument in favor of the same conclusion is the accumulation of Hurrian divine names in the fragment under discussion.

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Transliteration

§ 1

Obv. i

A₁ i 1 [...] -uš

A₁ i 2 [...]

A₁ i 3 [...]

A₁ i 4 [...]x

A₁ i 5 [...] -ni-in-zi

A₁ i 6 [...]

A₁ i 7 [...] -ia-ta

A₁ i 8 [...]

§ 2

A₁ i 9 [...]x

§ 3'

Obv. ii

A₁ ii 1 za-ú-i-na-aš ú-i-š[i-ta ḫi-ša-al-li-iš ta-a-wa-ni-iš]

A₁ ii 2 ta-wa-an-ta-an-[za na-a-wa-aš ma-al-wa-am-mi-iš]

A₁ ii 3 ḫar-ma-ḫa-aš-ši-iš ta[r-pa-a-aš-ša-aš a-at-ta]

A₁ ii 4 DUGÚTUL-iš za-aš-t[a-ti ḫa-a-ša-ti ku-wa-ti-in]

A₁(+)₃ ii 5 a-ú-i-⟨im⟩-mi-i[š'(ŠA)]

§ 4'

A₁(+)₃ ii 6 ša-pí-ia-ti-pa-a[š-ta a-ú-i-⟨im⟩-mi-i]š a-ú-i-du-wa-aš-[ta]

A₁(+)₃ ii 7 ma-al-ḫa-aš-ša-aš-š[i-iš EN-aš U]RU Ni-nu-wa-wa-an-na-aš-ša-ti

A₁(+)₃ ii 8 DIs TAR-aš-ša-a-an-za-[ti D]Hi-š]u-ú-i-ia-aš-ša-a-za-ti

A₁(+)₃ ii 9 ḫa-at-ta-aš-ʿtarʿ-r[a-ti]

§ 5'

A₁+2(+)₃ ii 10 nu MUNUSŠU.GI t[a-an-na]-ra-an DUGÚTUL

A₁+2(+)₃ ii 11 [a]r-ḫa du-wa-a[r-ni-i]z-zi

§ 6'

A₂(+)₃ ii 12 [n]u-za MUNUSŠU.GI EGIR-[an-d]a pár-ku-in {x}

A₂(+)₃ ii 13 [t]a-lu-up-pí-in da-a-i [na-a]n-ša-an A-NA [EN SISKUR]

A₂(+)₃ ii 14 'A-NA' RA-MA-NI-ŠU an-[d]a ta-ma-aš-z[i]

§ 7'

A₂(+)₃ ii 15 [nu MUNUSŠU.GI ki-iš-š]a-a[n ḫu-uk]-zi

§ 8'

A₃ ii 16 [za-a-ú-i-na-aš ú-i-ši-ta ḫa-l]a-ʿa-li’-[iš ta-lu-up-pí-iš]

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Translation

§ 1
Obv. i
1–8 [...]

§ 2
9 [...]

§ 3’
Obv. ii

1 “Here (has) appe[ared the *hišalla*-],
1–2 [upright] for the (two) eyes.

2 [It is not broken],

3 the su[bstitute] of the head.

3–5 [As] the pot (is) coming [from] the[se ashes],

§ 4’
6 and i[t] (is) [comin]g through cleaning,

6–9 (likewise), may the ritu[al patron] come (out) from the terro[r] of Šawoška of Niniveh (and) [He]šūe!”

§ 5’
10–11 The Old Woman sma[s]hes the e[mpt]y pot.

§ 6’
12–13 After[wa]rd, the Old Woman takes the pure [t]aluppi-lump

13–14 [and] she presse[s] it on the body of [the ritual patron].

§ 7’
15 [The Old Woman conju]res [th]u[s]:

§ 8’
16 “[Here (has) appeared the p]ur[e taluppi-lump].”

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§ 9”

Rev. iii

A₃ iii 1' [...]x

A₃ iii 2' [...]x-i

A₃ iii 3' [...-z]i?

A₃ iii 4' [...]x {x}

A₃ iii 5' [...]x

§ 10”

A₃ iii 6' [...] ṛD]IM

A₃ iii 7'? [...-i]š-ti

(gap of several lines)

§ 11””

A₁ iii 1” [o] x-ṛe? x x x [...]

A₁ iii 2” ḌIŠTAR-aš ḌDu-ú-[i-ni-iš ...]

A₁ iii 3” ḌNi-na-at-ta-[aš ...]

End of col. iii

## Commentary

**ii 1–3:** See a similar incantation accompanying the presentation of an empty pot in KBo 29.63 (CTH 762.1.k) and KBo 29.6(+) iii 20–23 (CTH 762.2). See the commentary to the relevant passages.

**ii 6–9:** This sentence does not follow the presentation of the empty pot in CTH 762. A similar incantation appears instead following a presentation of a different vessel, apparently not functioning as a substitute, in KBo 29.6(+) i 19’–21’, CTH 762.2). The restoration of the theonym Ḩešūe has a provisional character; for this theonym, see van Gessel 1998, 148–49. The intrusive character of this incantation is supported by the contrast between the implied positive reference to the pot and its subsequent destruction.
§ 9"
Rev. iii
1'-5' [...}

§ 10"
6' "[...] Storm-god
7'? [...]"
(gap of several lines)

§ 11"
1" "[...]
2" Šawoška, Tu[wini ...]
3" Ninatta [...]"
End of col. iii

**ii 11:** The Hittite verb *duwarna/e-* ‘to smash’ appears in both *mi-* and *hi*-conjugation in the Kuwattalla tradition, but the only assured *hi*-conjugation form is KUB 35.81(+) i 7’ [*du-w]*a-a-ar-na-a-i (CTH 759.3).

**ii 12–14:** The act of pressing the *taluppi*-lump to the body of the ritual patron is otherwise attested only in CTH 761, while the specific verbal form *ta-ma-aš-z[i]* used for the act of pressing otherwise has parallels only in CTH 761.1. It is, however, impossible to attribute the passage under discussion to the Great Ritual given the number of Hurrian deities mentioned in this relatively small fragment (§§ 4’, 11’’), which constitute the principal reason for tentatively assigning it to CTH 759.

**iii 2**”: For the theonym Duwini(ya), see van Gessel 1998, 531–32.
CTH 759.13

Table of Manuscripts

A KUB 35.116 Bo 4147

Transmission and Research History

This New Hittite fragment contains part of a left column, together with a small portion of the intercolumnium. The content of the text is probably from a column one, although this is uncertain (see below). The find spot of the fragment remains unknown. The fragment is edited in transliteration in Starke 1985, 191 as belonging to an unspecified “Old Woman” ritual.

Transliteration

§ 1'

Obv. i

A i 1' [...]x-ša? na-ak-ki-[uš]

A i 2' [...]x-ša? IM-an 2 AŠ-RA da-a[n-zi?']

A i 3' [...]a-ia-an-aš iš-hu-wa-a-i a-pát-ta-aš-š[a-an]

A i 4' [...] na-ak-ku-wa-aš ar-ha-ia-an i-da-la-[wa-aš-ša]

A i 5' [na-ak-ki-wa-aš ...]x

§ 2'

A i 6' [...] NINDA.İ.E.D]É.A pár-ši-ia-an ša-ra-a da-a-i

A i 7' [...] -zi

§ 3'

A i 8' [...] ša-ku-n]i-ia-aš pu-ru-ut URU-ri-az MUNUSŠU.GI

A i 9' [...] IM-n]i- it ša-la-ak-zi nu-uš-ši ma-ši-e-e[š]

A i 10' [...]x ti-ia-an-zi nu a-pé-ni-iš-šu-w[a-an-te-eš]

A i 11' [...] n]a-aš-ša-an ZIZ-na-aš G1kur-ta-a-li

A i 12' [...]x

§ 4'

A i 13' [...]x-te-eš na-ak-ki-uš-ša {x x}

A i 14' [...] -ša-an a-pu-u-uš-ša ar-ha-i[a-an]

A i 15' [...] MUNUSŠU.GI GIS zu-up-pa-riHA

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Contents

§ 1' Manipulations with clay for the benefit of the dead and the *nakkiu*-spirits

§ 2' Manipulations involving crumbled cake

§ 3' Fashioning clay figurines

§§ 4'-5' Manipulations involving torches, with their Luwian incantation

§ 6' Unclear

The closest parallel to this fragment is the beginning of KUB 35.40+ (CTH 759.2.c), where the clay of the spring is mentioned in connection with the *nakkiu*-spirits. Consequently, one cannot exclude the possibility that the fragment under discussion likewise belong to column one of the ninth tablet of the extended version of the *dupaduparša*-ritual. Contrast KBo 29.6(+) (CTH 762.2), where the manipulations involving the *nakkiu*-spirits appear to be rather different.

Translation

§ 1'
Obv. i

1' [...] *nakkiu*-spirits.

2' [They] tak[e] clay of [...] (at) two (different) places.

3' She scatters them [s]eparately [...].

3'-5' On top of that [...] separately for the dead (and) [separately] for the evil [*nakkiu*-spirits].

§ 2'
6' She picks up the crumbled [cak]e [...].

7' She [...].

§ 3'
8'-9' The Old Woman kneads the mud of the [spri]ng from the city with the [cl]ay [...].

9'-10' As many [...] step [...] for him/it,

10'-11' so many [...].

11'-12' [...] a basket of emmer wheat (straw).

§ 4'
13' [...] and the *nakkiu*-spirits [...]
14'-15' [...] those ones separate[ly] as well.

15'-16' The Old Woman [...] torches.

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A i 16' [...]x na-aš ki-iš-ri-ʿit' da-a-ʿi

A i 17' [...] (vacat)

§ 5'

A i 18' [...] ta-ta-ri-ia-am-m]a-aš-ši-in-zi

A i 19' [...]x

§ 6'

A i 20' [...] x x [...]

## Commentary

**i 1'–5'**: Note the reconstruction of line i 5', which is not attempted in Starke 1985, 191, and the renumbering of the subsequent lines. For a difference between the Hitite stems *nakku-* and *nakkiu-*, and particularly for another example of their co-occurrence in the same passage, see Melchert 2014, 221. We assume that *nakku-* refers to the dead, whose primary ritual significance consists in their ability to cause contamination, whereas the *nakkiu-* are netherworld spirits, which can be both good and evil (see their contrast in CTH 762.2).

**i 2'**: The restoration [*ša-ku-ni-i]*a-ʿaš ‘of the spring’, ventured in Starke 1985, 191 is rather unlikely, since later in § 3’ the clay of uncertain origin is mentioned next to the mud of the spring.

## CTH 759.14

### Table of Manuscripts

A KUB 35.77 1331/c

### Transmission and Research History

This New Script fragment was found in Building A of Büyükkale. It represents a small corner piece containing the lower part of column two and upper part of column three (if the tablet was double-columned). The fragment was published in transliteration in Starke 1985, 187–88 as belonging to an unspecified “Old Woman” ritual.
16' She takes them by the hand.

17' [...]

§ 5'

18' "[...] of the [cur]se

19' [...]"

§ 6'

20' [...]

**i 8'–12'**: Compare the instructions of Tunnawiya's first ritual (CTH 409.1 § 9), according to which the figurines made of the clay of the riverbank and the clay of the spring are arranged on a basket (Goetze and Sturtevant 1938, 8–9). Accordingly, it is likely that the paragraph under discussion likewise addresses fashioning figurines and, in particular, calculating their number. For the connection of this procedure to the communication with the *nakkiu*-spirits, see also KUB 35.40+ § 1 (CTH 759.2.c).

**i 15'**: The use of torches in this fragment remains largely unclear due to the fragmentary state of preservation (see Haas 2003, 171). Given that the Luwian incantation to follow probably contains a list of miasma, one cannot exclude the possibility that the torches are deployed for burning them in the context of a purification rite, in which case the Luwian incantation can be tentatively interpreted along the lines: ‘May the X of judgment, curse, and perjury be burned’.

## Contents

§ 1' Fragmentary Luwian incantation probably containing a list of miasma

§§ 2'–3' Taking something (possibly a figurine) out of the patient's mouth, with its Luwian conjuration

§§ 4'–5' Manipulation with an unclear object (possibly a pig figurine), with its Luwian conjuration

§ 6' Placing an eagle's feather(?) into the patient's mouth

The attribution of this fragment is uncertain, but the mention of an eagle's feather(?) appears to represent an innovation, comparable to the reference to an eagle's feather in CTH 759.10.c (no eagles are otherwise mentioned in the Kuwattalla tradition). Another argument that tips the scales in favor of the *dupaduparša*-ritual is the presence of the participial form *du-u-pa-im-mi-in*.

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Transliteration

§ 1'

Obv. ii

A ii 1' [...] x [...]

A ii 2' [...]x-ša-"an'

A ii 3' [...]x EME-iš

§ 2'

A ii 4' [...] IŠ-T] U UZUKAXU-ŠU

A ii 5' [...] d]a-a-i

A ii 6' [...] lu-ú-i-[]i kiš-ša-an ḫu-uk-z[i]

§ 3'

A ii 7' [...]-du du-u-pa-im-mi-in

A ii 8' [...] ta]-ta-ri-am-na-aš-ši-in

A ii 9' [...]

§ 4'

A ii 10' [...] ták-ni-i e-ep-zi

A ii 11' [...] lu-ú-i-li kiš-ša-an ḫu-uk]-zi

§ 5'

A ii 12' [...]a]n mu-ta-mu-ti-"ta?" [...]

A ii 13' [...]aš-du

End of col. ii

§ 6'

Rev. iii

A iii 1 [...] E]ME-in

A iii 2 [...] ta-ta-ri-a]m-na-aš-ši-in

§ 7'

A iii 3 [...] K]AXU-ŠU an-da TIgMUŠEN

A iii 4 [...]x-ar-ra

A iii 5 [...]x-ma

A iii 6 [...]x-i

Commentary

ii 3': After this line, there is only one final paragraph line. The second line appearing under the first one is to be interpreted as an erasure, since traces of erased signs also appear on top of it (according to the collation of the original tablet fragment).

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Translation

§ 1'

Obv. ii

1' "[...]

2' [...]

3' [...] tongue."

§ 2'

4'-5' She [t]akes [... fr]om his mouth

6' [...] she conjure[s] thus in [Luwia]n:

§ 3'

7' "[...] the striking one,

8' [...] (that of) the [c]urse,

9' [...]."

§ 4'

10' She seizes [... to] the ground

11' [and] she [conjur]es [thus in Luwian]:

§ 5'

12'-13' "May [...] it to the pig [...]

End of col. ii

§ 6'

Rev. iii

1 [... the to]ngue

2 [... of the cur]se!"

§ 7'

3-4 [...] in his [m]outh [...] an eagle

5 and [...].

6 [...]

ii 4'-5': Presumably this is the patient's mouth, while the removed object may be a figurine absorbing the miasma.

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**ii 10'–11'**: A pig figurine may be missing in the lacuna.

**ii 12'–iii 2**: For the identification of *mutamuti* - ‘pig’ in Hittite, see Oettinger 2015a, 275; here we are gaining the Luwian cognate of this noun. A known function of a pig in the Tunnawiya tradition is removing evil by “digging it out” from the patient’s body parts (Hitt. *mudai*-, see CHD L-N, 335–36). It is possible that in this passage the

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pig is invited to perform a different action, namely, to bury the miasma in the ground (see the preceding paragraph).

**iii 3-4:** Compare the mention of an eagle's feather in KUB 35.85 (CTH 759.10.c). The references to eagles are more typical in rituals from the Hattian milieu; within the Kuwattalla tradition, they likely represent innovations.

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# GREAT RITUAL AND DUPADUPARŠA-RITUAL

CTH 760.1.a

## Table of Manuscripts

<table><tr><td>A<sub>1</sub></td><td>KUB 35.18</td><td>Bo 1829 + Bo 3177</td></tr><tr><td>A<sub>2</sub></td><td>(+) KUB 35.66</td><td>(+) Bo 9161</td></tr><tr><td>A<sub>3</sub></td><td>(+) KBo 29.11</td><td>(+) 1076/z</td></tr><tr><td>A<sub>4</sub></td><td>(+) KBo 29.10</td><td>(+) 587/v</td></tr></table>

## Transmission and Research History

The Middle Script tablet to which these fragments once belonged must have been stored in the Temple I complex. All four fragments were published in transliteration in Starke 1985, 91–92 (A₁), 157–58 (A₄), 160 (A₃) and 181–82 (A₂); the fragments A₁, A₃, and A₄ are assigned to the “third ritual”, while A₂ is treated as belonging to an unspecified “Old Woman” ritual in Starke’s publication. The indirect join between these four fragments was reached in the course of the Luwili Project based on the similarity of their paleographic features (see Fig. 2.13) and, in the instance of A₁, A₃, and A₄, the parallelism of their content with that of KBo 29.3+ (CTH 760.2). The join A₁ (+) A₂ was proposed by Alice Mouton, while Ilya Yakubovich added A₃ and A₄ to the same tablet. The weakest link in the chain is A₃, due to the small size of the fragment. After the collation of the original fragments, all the indirect joins are plausible, and the indirect join between KUB 35.18 and KUB 35.66 is highly plausible. If the reconstruction is correct, we have fragments of all four columns of the tablet, including the incipit and the colophon. According to the shape of the tablet fragment, A₂ is close to the end of the column. The excerpts from the incipit of the ritual are frequently cited—for example, Ünal 1978, 120; Haas 2003, 450; Mouton 2015b, 76–77; and Marcus 2016, 299. An edition of the colophon can be found in Waal 2015, 522.

## Transliteration

§ 1

Obv. i

A₁ i 1 [UM-MA ᵈKU-WA-AT-TAL-LA] MUNUS SUHUR.LÁ

A₁ i 2 Ṛ Ù ᵈS [I-LA-AL-LU-U-ḤI MUNUS S] U.GI ma-a-an an-tu-uḥ-š-[i]

A₁ i 3 kat-ta wa-al-ḥ[u-u-wa-aš SÍSKU]R ši-pa-an-du-wa-ni

A₁ i 4 na-aš-ta ma-Ḥaḥ-ḥaʾ-an [I-NA] U₄.3.KAM

A₁ i 5 kat-ta wa-al-ḥu-u-wa-aš S[ÍSKU]R aš-nu-me-ni

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Contents

§ 1 Incipit of the Great Ritual combined with the *dupaduparša*-ritual

§§ 2–3 List of ritual implements

§ 4 Unclear Hittite passage

§ 5' Unclear

§ 6' List of ritual implements

§ 7' Unclear Hittite passage

§ 8" Unclear

§ 9" Unclear

§ 10"" Luwian incantation comprising a list of merisms modifying the negative phenomena

§§ 11""–12"" Luwian incantation addressed to the Sun deities concerning the evildoers

§ 13""" Unclear Luwian incantation

§ 14""" Fragmentary Hittite passage mentioning the Old Woman and a hand(?) figurine made of dough

§ 15"""" Unclear

§ 16"""" Colophon

The fragments belong to the first tablet of the combined version of the “ritual of striking down” and the Great Ritual attributed to the tandem of Kuwattalla and Šilalluḫi. In comparison with KBo 29.3+ (CTH 760.2), the first tablet of this tablet series appears to cover fewer ritual acts. For example, the same manipulations with the symbols of evil hand and tongue that are attested in columns two and three of CTH 760.2 appear in column four of CTH 760.1.a. This suggests that the tablet series beginning with CTH 760.1 consisted of a larger number of tablets than the one beginning with CTH 760.2.

Translation

§ 1

Obv. i

1 [Thus (speaks) Kuwattalla], the female attendant,

2 and Š[ilalluḫi, the O]ld Woman.

2–3 When we perform the sacrificial [ritua]l [of] strik[ing] down for a perso[n],

4–5 once we complete the r[itua]l of striking down [on] the third day,

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A₁ i 6 [nu-z]a-an I-NA U₄.3.KAM pa-ra-a GAL-ʿliʾ-pát a-ni-u-u[r]

A₁ i 7 [a]p-pu-ú-e-ni nu ki-i tum-me-ni

§ 2

A₁ i 8 [8] UDUHA Ù 1 ʿMÁŠ.GALʾ na-aš-ta A-NA ʿ8ʾ UDUHA

A₁ i 9 [i]š-tar-na 1 UDU GE₆ ŠÀ.BA ʿ2ʾ UDUHA a-ni-u-ra-aš

A₁ i 10 [1] UDU BABBAR 1 UDU GE₆ 2 UDUHA-ʿma iʾ-ik-ku-na-at-ta-aš

A₁ i 11 [1 UDU] šar-la-a-at-ta-aš [1 UDU]."SÍG+MUNUS" na-an-za

A₁ i 12 [ti-i-ta-a]n-da-an U[DU-un ḥa]l-zi-iš-ša-an-zi

§ 3

A₁ i 13 [...] x [...]x-uš GİRMES-ŠU-NU a-aš-ḥar-nu-um-ma-ʿinʾ-[ti]

A₁ i 14 [...] I-NA] U₄.4.KAM ke-el-di-ia-aš

A₁ i 15 [A-NA SÍSKUR ... da-an]-zi

§ 4

A₁ i 16 [...]ar-ta na-an ʿAʾ-N[A ...]

A₁ i 17 [...] I/A-N]A TÙR x x [...]

A₁ i 18 [...] x [...]

Several lines are missing.

§ 5'

A₂ i 1' ʿ2ʾ x x x [...]

§ 6'

A₂ i 2' 1 tar-pa-a-la-aš SÍG S[A₅ 1 tar-pa-a-la-aš SÍG ZA.GÌN]

A₂ i 3' 1 tar-pa-a-la-aš SÍG SIG₇.[SIG₇ ...]

A₂ i 4' E.ÍB TA-ḤA-AP-ŠI 3-u[š? ...]

A₂ i 5' 1 GISHBANŠUR AD.KID 2 DUGDÍLIM.G[AL ...]

A₂ i 6' ʿx+3ʾ DUG〈GAL〉.GIR₄ 1 SI GU₄ N[A₄ ...]

A₂ i 7' [...]x RA-BU-Ū AD.AŠ x[...]

A₂ i 8' [...] I/A]-NA ŠÀ.BI GISH hu²-x[...]

§ 7'

A₂ i 9' [nu] ki-i ḥu-u-ma-[an ...]

A₂ i 10' [a-p]é-e-da-aš-pát-kán [...]

A₂ i 11' [nu a-r]a²-aḥ-za ku-e(-)x[...]

§ 8'

Obv. ii

A₁ ii 1' x[...]

A₁ ii 2' 1 [...]

A₁ ii 3' x[...]
6-7 we undertake further the Great Ritual itself on the third day.

7 We take these:

§ 2

8 [Eight] sheep and one billy goat.

8-9 [A]mong the eight sheep, one black sheep,

9 among those (eight sheep), two sheep of the (Great) Ritual,

10 [one] white sheep (and) one black sheep, two sheep of the ikkunatt-sacrifice,

11 [one sheep] of the šarlatt-sacrifice, [one e]we—

11-12 they [c]all it ‘sh[eep] (with) [su]cklings’.

§ 3

13 [One sheep with whose] blood they smear their [...] feet,

14-15 [one sheep ..., which on] the fourth day they [tak]e [to] the keldi-[rite].

§ 4

16 [...] him/it t[o ...]

17 [...] in the sheepfold [...]

18 [...]

Several lines are missing.

§ 5'

x+1 Two [...].

§ 6'

2' One strip of re[d] wool, [one strip of blue wool],

3' one strip of yellow/gre[en] wool, [...],

4' a belt of felt, three [...],

5' one wickerwork table, two large bowl[s, ...]

6' x + three ceramic cups, one bull horn, [...] of sto[ne, ...]

7' [...] large ... [...]

8' [...] among which [...].

§ 7'

9' [...] al[l] this.

10' [...] to [th]ose ones.

11' [Ou]tside [...].

§ 8"

Obv. ii

1' [...]

2' One [...]

3' [...]

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§ 9”

A₃ ii 1” [...] - 'zi

A₃ ii 2” [...] SISKUR

A₃ ii 3” [...]

A₃ ii 4” [...] x

§ 10”

A₃ ii 5” [...]

A₃ ii 6” [...]

A₃ ii 7” [...] x

A₃ ii 8” [pu-ú-wa-ti-il pa-ri-i]a-na-al-la-an

A₃ ii 9” [AMA-ia-an ta-a-t]i-‘ia-an ŠEŠ-ia-an’ NIN-ia-an

A₃ ii 10” [...] ÌR-ia-an GÉME-ia-an

End of col. ii

§ 11””

Rev. iii

A₄ iii 1’ [ku-i-ša-an ša-aḫ-ḫa-ni-iš-ša-at-t]a

A₄ iii 2’ [ku-i-ša-an ip-pa-tar-ri-iš-š]a-at-ta

A₄ iii 3’ [SÍSKUR-aš-ši-in EN-an] ta-a-ru-uš-š[a]

A₄ iii 4’ [mi-i-ša-an-za ḫa-a-aš-š]a ḫal-ḥal-za-a-ni-in

A₄ iii 5’ [ú-wa-ra-an-na-ḫi-ša i]-‘ú-na’-ḫi-ša

A₄ iii 6’ [la-al-pí-in ku-wa-a]n-na-ni-i-in

A₄ iii 7’ [ma-aš-ša-na-al-li]-i-in KASKAL-an

§ 12””

A₄ iii 8’ [ma-a-na-aš ḫu-i-du-wa]-a-li-iš šar-ri-ia-an

A₄ iii 9’ [PUTU-za da-ra-u-id-d]u ma-a-am-pa-aš

A₄ iii 10’ [ú-la-an-ti-iš ...]x-‘uš-ša-an’

§ 13””

Rev. iv

A₂ iv 1’ [...] x x [...]

A₂ iv 2’ [a]-aḫ-ḫa-š[a-...]

A₂ iv 3’ ni-i-ša-a[n ...]

A₂ iv 4’ a-a-la-a-la-<at>-t[i ...]

A₂ iv 5’ ni-i-iš-pa-an [...]

§ 14””

A₂ iv 6’ [n]u MUNUSŠU.G[I ...]

A₂ iv 7’ [i]š-na-aš Š[U? ...]

A₂ iv 8’ [...] x [...]

§ 15”””

A₁ iv 1” ‘na’-x[...]
<table><tr><td>1"</td><td>[...]</td></tr><tr><td>2"</td><td>[...]</td></tr><tr><td>3"-4"</td><td>[...]</td></tr></table>

<table><tr><td>5"-7"</td><td>"[...]</td></tr><tr><td>8"</td><td>[past (or) future,]</td></tr><tr><td>9"</td><td>[of the mother (or) the father, of the brother (or) the sister,]</td></tr><tr><td>10"</td><td>[...], from the male (or) female servant."</td></tr></table>

End of col. ii

<table><tr><td>Rev. iii</td><td>§ 11""</td></tr><tr><td>1'</td><td>"[whoever restraine]d [him],</td></tr><tr><td>2'</td><td>"[whoever distrai]ned [him, (namely)]</td></tr><tr><td>3'</td><td>"[the ritual patron], (his) shap[e],</td></tr><tr><td>4'</td><td>"[flesh, bon]e(s), joint(s),</td></tr><tr><td>5'</td><td>"[strength, m]obility,</td></tr><tr><td>6'</td><td>"[eyelash, eyeb]row(-hair),</td></tr><tr><td>7'</td><td>"[divi]ne path!</td></tr></table>

<table><tr><td>8'</td><td>"[If he (is) a living bei]ng,</td></tr><tr><td>8'-9'</td><td>"may [the Sun-god] above [deliver] him (to the ritual patron)!</td></tr><tr><td>9'-10'</td><td>"But if he (is) [a dead (spirit), ...]."</td></tr></table>

<table><tr><td>Rev. iv</td><td>§ 13""</td></tr><tr><td>1'-2'</td><td>"[...](v. to separate) [...].</td></tr><tr><td>3'-4'</td><td>"May [...] not [...] hi[m ...] with the *alalatt*-body part!</td></tr><tr><td>5'</td><td>"May [...] not [...] him [...]!"</td></tr></table>

<table><tr><td>6'-7'</td><td>The Old Woma[n ...]</td></tr><tr><td>7'</td><td>the *h*[and] of [d]ough.</td></tr><tr><td>8'</td><td>[...]</td></tr><tr><td>1"</td><td>[...]</td></tr></table>
§ 16”””

A₁ iv 2" DUB.1.KAM ṚÚ'-[UL QA-TI]

A₁ iv 3" ma-a-an ṛK[u-wa-at-tal-la-aš MUNUSSUHUR.LÁ]

A₁ iv 4" ṛŚi-[a-al-lu-u-ṛhī'-[iš-ša MUNUSŠU.GI ...]

A₁ iv 5" ma-a-an an-tu-uḥ-ša-a[n]

A₁ iv 6" GAL-li a-ni-u-ur a-[ni-ia-an]-rzi

A₁ iv 7" pár-ku-i tup-pí

## Commentary

**i 1-2:** The reference to the tandem of performers sets apart this tablet series from KBo 29.3+ (CTH 760.2) more than any other feature. While the immediately following context features a number of first plural verbal forms, which contrast with the first singular verbal forms in the incipit of KBo 29.3+, this appears to be a result of secondary elaboration, because the main part of both texts most probably contains the third person references to the Old Woman.

**i 6:** The restoration [nu-z]a-an implies the clitic sequence nu + -za + -šan (/nu=ts(a)=san/), where -za is the reflexive particle, which is in turn compatible with translating the clause predicate as ‘to take upon oneself, to undertake’.

**i 9:** For the ritual use of black sheep in Ancient Anatolia, see Haas 1994, 648 fn. 77; for the reference to the Great Ritual, see Vol. 2, Section 5.3.

## CTH 760.1.b

### Table of Manuscripts

A KBo 58.225 672/z

### Transmission and Research History

This Middle Script fragment was found in the Temple I area. It does not contain any clues to determine its position on a tablet. It was published in transliteration and identified as a text with a Luwian incantation in Groddek 2012b, 155.

DOI: 10.13173/9783447119955.1.138

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§ 16”””

2” First tablet. No[t finished].

3” When K[uwattalla, the female attendant]

4” [and] Šilalluḫi, [the Old Woman ...].

5”-6” When they pe[rform] the Great Ritual for a person.

7” Clean tablet.

**i 2’-3’**: The restoration of the strip(?) of blue wool in the lacuna is based on its mention in KUB 32.5(+) iii 4’ (CTH 759.10.b). See further the commentary to KBo 29.3+ ii 31-33 (CTH 760.2, § 13’). Note that all the other references to colored wool in the Kuwattalla tradition omit the word ‘strip’.

**i 4’**: For Akkadian *taḫapšu* ‘felt’, see Gaspa 2017, 72 fn. 415 (with prior bibliography).

**ii 5”-10”**: It is assumed that this paragraph is parallel to KBo 29.3+ ii 1-4 (CTH 760.2, § 5’).

**iii 1’-10’**: These two paragraphs are restored based on the parallel version KBo 29.3+ ii 18-27 (CTH 760.2, §§ 10’-11’).

**iv 2”-7”**: It is assumed that this colophon is identical to the one restored in KUB 35.16(+) iv 2”-5” (CTH 760.3.b).

**iv 7”**: For Hittite *parkui tuppi* (lit. ‘clean tablet’) as a technical term for ‘final draft’, see CHD P, 166 and Waal 2015, 125.

## Contents

§§ 1’-2’ Manipulations with figurines, with their Luwian incantation

The paleographic analysis suggests that this text and CTH 760.1.a are written by the same scribe (see Fig. 2.13). The content of the fragment is compatible with the assumption that it belongs to the first tablet (see the commentary to the translation), and therefore an indirect join between CTH 760.1.a and CTH 760.1.b remains the most likely hypothesis, under which KBo 58.225 is probably to be placed between KUB 35.66 and KBo 29.11. Yet, since the parallel versions of this passage in the other tablet series of the Kuwattalla tradition are unknown thus far, we prefer to err on the side of caution and treat here CTH 760.1.a and CTH 760.1.b as mere parts of the same tablet series.

DOI: 10.13173/9783447119955.1.138

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Transliteration

§ 1'

A:1' [...] MUNUS [ŚU.GI ...]

A:2' [...-a]ⁿ na-at-x[...]

A:3' [... SĪSKU]R! a-ni-iš-ke-e[z-zi]

A:4' [... š]e-e-na-aš li-x[...]

A:5' [lu-ú-i]-li ki-iš-ʿšaʾ-an ḫ[u-uk-ki-iš-ke-ez-zi]

§ 2'

A:6' [za-ú-i]-na-aš ḫa-ar-za-aš-šu-[un-ni ut-na-aš-ši-in-za]

A:7' [ḫi-iš-ḫi-š]a-aš-ši-in-za ta-p[a-ru-wa-aš-ši-in-za]

A:8' [ta-a-t]ar-ri-ʿia-amʾ-ma-[aš-ši-in-za ḫi-ru-ta-aš-ši-in-za]

Commentary

4': The mention of the figurines, if correctly restored, supports the attribution of the fragment under discussion to the first tablet of the ritual. The incantation featuring the possessive adjective [ḫi-iš-ḫi-š]a-aš-ši-in-za ‘of traps’ supports the same conclusion, again if the form under discussion is correctly restored. For the co-occurrence of both forms—see for example, KBo 29.3+ ii 15–24 (CTH 760.2 §§ 9’–10’).

6': The Luwian verb /xarts(a)ssa-(i)/ presumably represents an imperfective of /xarts-(ti)/ ‘to take hold’, attested as *hara/i-za-* in hieroglyphic transmission, itself probably a cognate of Hitt. *hark*-mi ‘to have, hold’ (Hawkins 2000, II, 545 *sub* ASSUR letter b

CTH 760.2

Table of Manuscripts

A₁ KBo 29.3 474/u

A₂ + KUB 35.45 + VAT 7429 + Bo 3955 + Bo 3488 + Bo 3645

Transmission and Research History

The joined piece comes from Temple I and is written in a New Script ductus (see Fig. 2.14 and Klinger 1996, 38 fn. 23). Both fragments are published in transliteration in Starke 1985, 98–100 and 151–54 respectively and joined in Kammenhuber 1986, 86–92. Although this join was rejected in Starke 1990, 595 based on the erroneous as-
Translation

§ 1'

1' [...] the [Old Woman ...]

2' [...]

3' [...] perform[s the *ritua*]l.

4' [...] *fi]*gurines [...]

5' co[njures] thus in [Luwia]n:

§ 2'

6' “[Her]e, we are holdin[g] (back) (the lords) [of the (evil) words],

7' [tra]ps, jud[gment],

8' [c]urse, [perjury]!”

§§ 6–7). Alternatively, *ha-ar-za-aš-šu-[un-ni]* may represent a redundant spelling of the base form /xarts-unni/, since H. Craig Melchert reminds us that the cognate Hit-tite verb *hark-* ‘to hold, have’ lacks imperfective derivatives (see Melchert 2023 *sub harz-* ‘to hold (back)’). The meaning ‘to hold back’ follows from the context. The re-constructed 1pl. ending correlates with the use of 1pl. Hittite forms in KUB 35.18(+) (CTH 760.1.a). We do not have enough information to fully reconstruct the rite asso-ciated with this incantation, but it seems likely that the figurines symbolize the evil-doers and are metaphorically restrained, perhaps with the help of ropes.

8’: See the same rare orthography of the word for ‘curse’ in KUB 35.58 (CTH 759.6?).

sumption that KBo 29.3 belongs to the same tablet as KBo 29.4 (see Otten and Rüster
in KBo 29, IV), it was later confirmed in Sasseville 2020c, 555 as a result of the study
of the photographs of the relevant fragments and obtained a definite confirmation
from the collation of the original fragments in the Ankara museum by Alice Mouton.
The preserved part of the tablet contains the upper parts of columns one and two,
including the incipit, as well as the lower parts of columns three and four, including
the fragmentary colophon. A number of excerpts appear in secondary literature;
particularly well covered is ii 18–27 (Laroche 1959, 146–47; Reichardt 1998, 134;
Sideltsev 2014, 858–59; Marcuson 2016, 383 etc.). The line of the colophon is edited in
Waal 2015, 521. Otten’s hypothesis that KUB 35.45, KUB 35.46, and KUB 35.47 belong
to the same tablet (Otten in KUB 35, II) has not found confirmation and was quickly
abandoned.

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Contents

§ 1 Incipit of the Great Ritual combined with the *dupaduparša*-ritual

§§ 2–3 List of ritual implements

§ 4 Unclear

§§ 5’–6’ Luwian incantation for the transfer of evil to remote places

§ 7’ Luwian incantation for replacing evil with positive phenomena

§ 8’ Dedication of beer and bread

§§ 9’–11’ Presentation of two figurines to the Sun-god, with its Luwian incantation

§ 12’ Placement of the two figurines at the patient’s feet

§ 13’ Tying tongue and hand figurines of dough to the ritual patron’s fingers with colored wool

Transliteration

§ 1

Obv. i

A₁ i 1 [UM-MA ...] URU-ZI-LU-NA {x} ma-a-an an-tu-uḫ-ši

A₁ i 2 [kat-ta wa-al-ḫu-wa-aš SISKUR] ‘ši’-pa-an-ta-aḫ-ḫi na-aš-ta ma-aḫ-ḫa-an

A₁ i 3 [I-NA U₄.3.KAM kat-ta wa]-al-ḫu-wa-aš SISKUR aš-nu-mi nu-za-an I-NA U₄.3.KAM

A₁ i 4 [pa-ra-a GAL-li-pát a-ni-u-u]r e-ep-mi nu ke-e da-aḫ-ḫi

§ 2

A₁ i 5 [8 UDUHĀ Û 1 MÁŠ.GAL ŠÀ.B]A 2 UDUHĀ a-ni-u-ra-aš BABBAR GE₆-ia

A₁ i 6 [2 UDUHĀ ik-ku-na-at-ta-aš 1] UDU šar-la-at-ta-aš 1 UDU. "SÍG+MUNUS" ti-i-ta-an-ta-[aš]

A₁ i 7 [... GĪR]MES-ŠU-NU ku-e-ez iš-ḫar-nu-ma-an-zi

A₁ i 8 [... I-NA U₄.4.KAM ke-el]-di-ia-aš A-NA SÍSKUR da-an-zi

A₁ i 9 [... k]at-ta-an na-ak-ku-uš-ša-ḫi-ti da-an-zi

§ 3

A₁ i 10 [... ] Û-UL an-da na-ak-ku-uš-ši-i-uš

A₁ i 11 [... M]ÁŠ.GAL na-at-ša-an ap-pé-ez-zi

A₁ i 12 [...]-ia-an-te-eš

§ 4

A₁ i 13 [... ] U₄-ti ku-wa-pí ši-pa-an-t[i? ...]

A₁ i 14 [... ] da-a-an-zi na-r‘at’-[...]

A₁ i 15 [... ] x-za u-uš-ša-x[...]

A₁ i 16 [... ] rUZU’ŠÀ x [...]

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§§ 14"-15" Luwian incantations, which arguably accompany a *taluppi*-rite

§§ 16"-17" Breaking the tongue and hand figurines, with its Luwian incantation

§§ 18"-19" Waving the hand and tongue figurines over the patient's head and the patient's spitting on these figurines, with its Luwian incantation

§ 20" Fragmentary colophon

As is obvious from the presence of the incipit, this is the first tablet of the ritual. The reference to both the "ritual of striking down" and the Great Ritual in the incipit suggests the attribution of this text to CTH 760.

## Translation

### § 1

#### Obv. i

1 [Thus (speaks) ...] of Ziluna.

1-2 When I perform the sacrificial [ritual of striking down] for a person, once

3 I complete the ritual of [st]riking [down on the third day],

3-4 I [under]take [further the Great Ritua]l [itself] on the third day. I take these:

### § 2

5 [Eight sheep and one billy goat among wh]ich two sheep of the (Great) Ritual, (one) white and (one) black,

6 [two sheep of the *ikkunatt*-sacrifice, one] sheep of the *šarlatt*-sacrifice, one ewe *having sucklings*,

7 [one sheep] with whose blood they smear their [... feet],

8 [one sheep, which on the fourth day] they take to the [*kel]*di-rite,

9 [one billy goat, which] they take along to the scapegoat rite.

### § 3

10 Scapegoats [...] not among [...].

11 [... b]illy goat.

11-12 They (are) [...]-ed at the end.

### § 4

13 On the day when [...] he/she sacrific[es ...],

14 they take [...] and [...].

15-16 "[...] heart [...]."

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§ 5'

Obv. ii

A₂ ii 1 ḥi-ru-ú-un pu-ú-wa-⟨ti⟩-il pa-ri-ia-na-al-la-an {Aṣ}

A₂ ii 2 AMA-ia-an ta-a-ti-ia-an ŠEṢ-ia-an NIN-ia-an

A₂ ii 3 İR-ia-an GÉME-ia-an Lūlu-u-la-ḥi-ia-an Lūḥa-pí-ri-ia-an

A₂ ii 4 kur-ša-aš-ša-an tu-ú-li-ia-⟨aš-ša⟩-an

§ 6'

A₂ ii 5 [a]n-ta-at-ta a-ar-la-nu-wa-at-ta pár-ra-ia-an-za ḤUR.SAGMES-za

A₂ ii 6 x-x-ʿluʾ-pa-ia-an-za za-ar-ri-ia-an-za I, MES-an-za Ú.SALHA-an-za ú-i-da-an-za

§ 7'

A₂ ii 7 ṛaʾ-an-ta-pa-at-ta a-ar-la-nu-wa-at-ta SÍSKUR-aš-ša-an-za-⟨an⟩ EN-ia

A₂ ii 8 ḥu-i-it-wa-la-ḥi-ʿtiʾ a-an-na-ru-um-ma-ḥi-⟨ta⟩-ti MU.KAMHA GÍD.DA

A₂ ii 9 EGIR.U4-MHÁ-ti DINGIRMES-aš-ša-za-ti wa-aš-ša-ra-ḥi-ta-ti

A₂ ii 10 ḥu-i-tum-ma-na-ḥi-ta-ti

§ 8'

A₂ ii 11 nu MUNUSŠU.GI ku-it 1 NINDA a-a-an DUGKU-KU-UB {KAṢ} KAṢ-ia ḥar-zi

A₂ ii 12 na-at A-NA EN SÍSKUR pa-ʿraʾ-a e-ep-zi nu-uš-ša-⟨an⟩ QA-TAM da-a-i

A₂ ii 13 nam-ma MUNUSŠU.GI NINDA a-a-an ṛEGIRʾ-pa I-NA AṢ-RÍ-ŠU pé-e-da-i

A₂ ii 14 na-at-ša-an A-NA GISHBANŠUR AD.ʿKIDʾ kat-ta da-a-i DUGKU-KU-UB KAṢ-ma ḥar-zi

§ 9'

A₂ ii 15 nu-za MUNUSŠU.GI EGIR-an-da iš-n-a-aš 2 ši-ʿe-nuʾ-uš da-a-i

A₂ ii 16 na-aš-kán DUTU-i me-na-aḥ-ḥa-an-daʾ ṛe-epʾ-⟨z]i

A₂ ii 17 nam-ma ši-pa-an-ti ḥu-uk-ki-iš-ke-ez-ʿzi-maʾ [k]i-iš-ʿšaʾ-an

§ 10'

A₂ ii 18 ṛDUTU-taʾ EN-ia ti-waʾ(UD)-a-ʿliʾ-ia pí-ia-aš LUKÚRMEŠ-in-ʿziʾ

A₂ ii 19 kat-ta-wa-at-na-al-li-in-za ú-ut-na-aš-ši-in-za ḥi-iš-ḥi-ša-aš-ši-i[n]-za

A₂ ii 20 ta-pa-ru-wa-aš-ši-in-za ta-a-ta-ri-ia-am-ma-na-aš-ši-in-za ḥi-i-ru-t[a-aš]-ši-in-za

A₂ ii 21 ENMES-an-za ku-i-ša-an ša-aḥ-ḥa-ni-iš-ša-at-ta ku-i-ša-an

A₂ ii 22 ip-pa-tar-ri-⟨iš⟩-ša-at-ta EN SÍSKUR-aš-ši-in ALAM-ša mi-i-ša-an-za

A₂ ii 23 ḥa-aš-ša ḥal-ḥal-za-ni-in ú-wa-ra-an-na-ḥi-ša i-ú-na-ḥi-ša

A₂ ii 24 la-al-pí-in ku-wa-an-na-ni-in ma-aš-ša-na-al-li-in KASKAL-an

§ 11'

A₂ ii 25 ma-a-na-aš ḥu-i-du-wa-li-iš šar-ri-ia-an DUTU-za da-ra-u-id-du

A₂ ii 26 ma-a-na-aš ú-la-an-ti-iš a-an ti-ia-am-ma-aš-ši-iš DUTU-za da-ra-ú-id-du
§ 5'

Obv. ii

1 "Perjury, past (or) future,

2 maternal (or) paternal, of the brother (or) the sister,

3 of the male (or) female servant, of the mountain-dwellers (or) desert-dwellers,

4 of the army (or) the assembly.

§ 6'

5 It has relocated them to the high mountains,

6 deep valleys, watercourses, meadows, lakes.

§ 7'

7 It has replaced them for the ritual patron,

8 with life, virility, long years,

9-10 future time, favor (and) enlivenment of the deities."

§ 8'

11 The warm bread and the jug of beer which the Old Woman holds,

12 she holds them toward the ritual patron. He places (his) hand on (it).

13 Then the Old Woman brings the warm bread back to its location,

14 (i.e.) she places it on the wickerwork table. However, she (still) holds the jug of beer.

§ 9'

15 Afterward, the Old Woman takes two figurines of dough

16 and she hol[d]s them before the Sun-god.

17 Then, she makes a libation and she conjures [t]hus:

§ 10'

18 "Sun-god, divine lord, give (him) the enemies,

19-21 the lords of vengeful words, traps, judgments, curse, perjury.

21 Whoever restrained it, whoever

22 distrained it, (namely) the ritual patron's shape, flesh,

23 bone(s), joint(s), speech, mobility,

24 eyelash, eyebrow(-hair), divine path!

§ 11'

25 If he (is) a living being, may the Sun-god above deliver him (to the ritual patron)!

26 If he (is) a dead (spirit), may the Sun-goddess of the earth deliver him (to the ritual patron),

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A₂ ii 27 ṛta-ri'-ia-am-ma-na-aš-ši-in ḥi-ru-ta-aš-ši-in EN-an

§ 12'

A₂ ii 28 [nu MUNUSŠU.GI] 2 [ši-e-nu-u]š iš-na-aš A-NA EN SÍSKUR

A₂ ii 29 [SA-PAL GÎRMEŠ-Š]U da-a-i DUGKU-KU-UB KAŠ-ma A-NA GISHBANŠUR AD.KID

A₂ ii 30 [pé-ra-an kat-ta d]a-r'a'-i

§ 13'

A₂ ii 31 [nu SÍG SA, SÍG ZA.GÍN SÍG SIG,].rSIG, -ia' an-da ta-ru-up-pa-an

A₂ ii 32 [...-l]a²-an A-NA EN SÍSKUR QA-TEMES¹(EŠ)-[ŠU iš-ha-a-í?]

A₂ ii 33 [nu iš-na-aš EME ŠU ka-l]u-lu-pa'-aš ḥa'-ma-an-k[i]

A₂ ii 34 [...]x-aš pé-e-rda'-x[...]

§ 14"

Rev. iii

A₂ iii 1' [...]x

A₂ iii 2' [za-a-ú-i-ti e-li-el-ha-a-i ma-al-ha-aš-ša-aš-ši-iš EN-a]š

A₂ iii 3' [ta-pa-ru-wa-ti ta-a-ta-ri-ia-am-na-ti ḥi-ru-ú-ta-t]i

A₂ iii 4' [pa-a ḥa-la-li-iš a-aš-du ma-al-ha-aš-ša-aš-ši-iš EN-a]š

A₂ iii 5' [ad-du-wa-la-ti ŠU-ti ad-du-wa-la-ti EME-ti ta-pa-ru-wa-aš-ša-an-za-t]i

A₂ iii 6' [ta-a-ta-ri-ia-ma-na-aš-ša-an-za-ti ḥi-i-ru]-rú-t[a-aš-ša-an-z]a-ti

A₂ iii 7' [ir-wa-al-li-ia-ti pa-ri-tar-wa-al-li-ia-t]i Lūlu-rú-[la-hi-ia-t]i

A₂ iii 8' [ḥa-pí-ri-ia-ti ku-wa-ar-ša-aš-ša-t]i tu-ú-l[i-ia-aš-ša]-a-ti

§ 15"

A₂ iii 9' [zi-la-du-úr DINGIRMES-in-zi za-am-ma-an t]a-pa-a-ru ta-a-ta-rī'-i[a-am-ma-an]

A₂ iii 10' [ḥi-i-ru-ú-un wa-aš-ši-ni? ni-iš ḥa-pa-i]n-ti

A₂ iii 11' [ni-iš-du-wa-at-ta a-ap-pa ku-wa-an-zu G]UN-an ni-iš-du-wa-at-ta

A₂ iii 12' [a-ap-pa ka-al-du-ni-i-a ú-i-i]t-ta-<ri>

§ 16"

A₂ iii 13' [nu EN SÍSKUR] iš-[na-aš EME-uš iš]-na-aš-ša ki-iš-ša-ru-uš

A₂ iii 14' [ar-ha d]u-wa-ar-n[i-iš-k]i-u-w[a-a]n da-a-i na-aš-ša-an

A₂ iii 15' [A-NA MUNUSŠ]U.GI ki-iš-ša-ri-i kat-ta zi-ik-ke-ez-zi

A₂ iii 16' [MUNUSŠU].GI-ma kiš-an ḥu-uk-ki-iš-ke-ez-zi

§ 17"

A₂+₁ iii 17' m[a-am]-ma-al-wa-ia-an EN SÍSKUR-iš ad-du-wa-li-in EME-in

A₂+₁ iii 18' ta-r'a'-ta-ri-ia-am-ma-na-aš-ši-in ḥi-i-ru-ta-aš-ši-in

A₂+₁ iii 19' a-aš-ši-wa-an-ta-at-ta-na-aš-ši-in {x} ma-a-i-ia-aš-ši-in EME-in

§ 18"

A₂+₁ iii 20' na-aš-ši-kán MUNUSŠU.GI še-er ar-ha wa-aḥ-<nu>-uz-zi
27 (namely) the lord of curses (or) perjuries!”

§ 12'

28–29 [The Old Woman] places the two [figurin]es of dough [at the fee]t of the ritual patron,

29–30 but she [p]laces the jug of beer [in front of] the wickerwork table.

§ 13'

31 [Red wool, blue wool] and [yellow/gre]en [wool] (are) intertwined.

32 [She *binds ...*] to the hands of the ritual patron,

33 [and] she attache[s tongue (and) hand of dough] to (his) [f]ingers.

34 [...]

§ 14”

Rev. iii

1' [...]

2' “[The ritual patro]n [is washing himself]

3' [fro]m [judgment, curse, perjury].

4' [Then may the ritual patro]n [be pure]

5' [from the evil hand, from the evil tongue], from [(those of) judgments],

6' [curses, pe]rj[ur]ies,

7' [internal (or) externa]l, (of) moun[tain-dwelle]rs

8' [(or) desert-dwellers, (of) an army] (or) the ass[embl]y!

§ 15”

9’–10’ [In the future, may the gods not bi]nd [bewitchment, j]udgment, cu[rse, perjury to his body]!

11’–12’ [May they not (be experienced) again by him (as) a heavy bur]den! May they not (be) [exper]ienced [again] by him (as) [thrashing]!”

§ 16”

13’–14’ [The ritual patron] starts [b]rea[ki]ng [the tongues] of do[ugh] and the hands of [d]ough

14’–15’ and then places them one by one in the hand [of the O]ld Woman.

16’ [The Old] Woman conjures thus:

§ 17”

17’ “The ritual patron is b[re]aking the evil tongue,

18’ (the tongue) of curse, perjury,

19’ misery, the tongue of the multitudes.”

§ 18”

20’ The Old Woman waves them over him.

DOI: 10.13173/9783447119955.1.138

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A₂+₁ iii 21' *nam-ma-aš* A-NA EN SÍSKUR *pa-ra-a* e-ep-zi nu-uš-ša-an

A₂+₁ iii 22' EN SÍSKUR *kat-ta al-la-pa-aḫ-ḫi* MUNUSŠU.GI-ma kiš-an

A₂+₁ iii 23' ḫu-uk-ki-iš-ke-ez-zi

§ 19"

A₂+₁ iii 24' a-aḫ-ra-⟨an⟩ wa-aḫ-ra-an tap-pa-at-ta ta-a-pa-ru ta-a-ta-ri-i-'am'-ma-an

A₂+₁ iii 25' ḫi-i-⟨ru⟩-ú-un ma-a-ia-aš-ši-in EME-in

End of col. iii

§ 20""

Rev. iv

A₁ iv 1' [...] *ki-i pár-ku-i t[up-pī]*

Commentary

i 1: The identity of the performer from Ziluna remains uncertain, but Šilalluqi emerges as a much more likely candidate than Kuwattalla (Sasseville 2020b, 113). Note that the town of Ziluna was situated on the road from the Hittite heartland to Syria (Bryce 2005, 201). Nevertheless, one cannot absolutely exclude the possibility that this version is assigned to a performer different from both, since the Old Woman Šilalluqi is not associated with this town elsewhere.

i 5-6: The list of animals is restored after the quasi-parallel incipit of KUB 35.18(+) (CTH 760.1.a). The absence of the piglet on the list correlates with the absence of references to this animal throughout CTH 760, which is in contrast with CTH 761. Note, however, that the reference to a piglet and a puppy is found among the ritual implements in Bo 4388:7' (CTH 763.2.1), below the list of sacrificial sheep and in a different paragraph. Therefore, one can assume that a comparable reference is lost in a lacuna in CTH 760.2. For the ambivalent status of the pig in Hittite religious texts, see Mouton 2004a, Mouton 2006a, and Collins 2006.

i 6: For Hitt. *tītant*, see Starke 1990, 229–30 and HEG T, 384.

i 7-9: This paragraph contains the Hittite technical term *keldi-* and the Luwian technical term /nakkusayid-/, both of Hurrian origin. For the term *keldi*-, see Haas 1998, 227; for its presence in Kizzuwatna rituals, see Strauß 2006, 115–18. Note that smearing blood of sacrificial animals is generally typical of Kizzuwatna rituals; see Miller 2004, 297 and Feder 2010 (although the latter confused two different blood rites; see Mouton 2014b). The restorations are again based on KUB 35.18(+) (CTH 760.1.a).

i 10: This paragraph features the Hittite technical term *nakkušši-* ‘scapegoat’ of Hurrian origin, which is also related to the Luwian abstract noun /nakkusayid-/- mentioned in the previous paragraph.

ii 1–10: For a discussion of this incantation, see Marcuson 2016, 295–96. For the translation of /puwadil(i)-/ as ‘past’ and its etymology, see Ivanov 2001.
21' Then she holds them toward the ritual patron, so that

22' the ritual patron spits on (them).

22'-23' The Old Woman conjures thus:

§ 19''

24' "He spat (out) woe (and) pain, (namely) judgment, curse,

25' perjury, the tongue of the multitudes."

End of col. iii

§ 20'''

Rev. iv

1' [...] This (is) a clean t[ablet].

**ii 1-4:** This paragraph finds a direct counterpart in KUB 35.49(+) i 5'-9' (CTH 761.2.1.a). For a similar chain of merisms in the context of a different rite, see KUB 35.21 obv. 9'-10' (CTH 761.1.d).

**ii 5-10:** The interpretation of §§ 6'-7' is crucially dependent on the analysis of the Luwian verb /arlanu(wa)-⁽¹⁾/ 'to relocate, replace' (Yakubovich 2017/2018, 10-14). It is assumed that the subject of both clauses is a scapegoat. Compare a similar list of landscape features in the scapegoate rite featuring a mouse in the ritual CTH 391.1 belonging to the Ambazzi tradition (Christiansen 2006, 38-41, §§ 9-10).

**ii 6:** The adjectival interpretation of /wid(a/i)-/ (Starke 1990, 567 and CLL, 270), is contextually unlikely given that single adjectives usually precede their head nouns in Luwian texts. Therefore, we interpret this Luwian form as a lexical cognate of the Hittite noun *wida*. The contexts of its use adduced in Kloekhorst 2008, 1015-16 speak for its meaning 'lake, creek', rather than 'water', and the same meaning can be proposed for its Luwian cognate based on the passage under discussion. For a possible additional attestation of the same Luwian lexeme, see Melchert 2023 *sub widi*.

**ii 8:** The optional syncope in *a-an-na-ru-um-ma-ḫi-ti* is phonetically real, as suggested by the parallels in KUB 35.16(+) ii 11' (CTH 760.3.b) and KBo 29.9 obv. 1' (CTH 760.9). Its licensing condition would probably be the position of /a/ in unstressed open syllable between two identical consonants; see ḫu-i-it-wa-la-ḫi-ḫi' at the beginning of the same line. Consequently, the emendation to ḫu-i-it-wa-la-ḫi-<ta>-(ti') or *a-an-na-ru-um-ma-ḫi-<ta>*-ti would amount to hyper-normalization.

**ii 13-14:** The jug of beer and bread were presumably used in the course of the preceding manipulation with the scapegoat. For an example of their simultaneous use accompanied by a blessing formula—for example, KUB 35.43+ ii 31-35 (CTH 761.3.8).

**ii 15-30:** Although it is not explicit in this context, the figurines might be anthropomorphic, since they visibly represent the patient's adversaries. Since the identity of
those evildoers might be unknown to the ritual patron, it is probable that one figure represents a man and the other a woman, so that they cover both possibilities in the context of this ritual sequence. This procedure is quite widespread all over Hittite Anatolia (Mouton 2010, 117–18). For an analysis of this ritual sequence, see Mouton 2019a, 94–95 and Puértolas Rubio 2022. Haas 2003, 591–92 considers that this rite precedes the destruction of the figurines representing the enemies.

**ii 15–16:** The figurines are stretched toward the Sun. Note that the *dupaduparša*-ritual (CTH 759) features invocations to the “Sun-god of the Oath”, a specific solar deity and not necessarily to be identified with the Sun as heavenly body.

**ii 18:** For the translation ‘divine lord’, see Steitler 2017, 189 fn. 606 and 385 fn. 1200. For a summary on this question, see Melchert 2019, 244. The word for ‘enemies’ features here the Luwian ending /-intsi/, which is restricted to nom.pl. in the original dialect of the incantations but can also function as acc.pl. in the Luwian dialect of Hattuša. Its use with the direct object in the form under discussion is to be accounted for as an error of a Hattuša copyist (Yakubovich 2010a, 29).

**ii 21:** It is assumed that /saxxanisatta/ ‘restrained’ is cognate with Hittite šahhan ‘type of feudal service’, etymologically “bond” (see Kloekhorst 2008, 691–92). Note that in other contexts the same list of body parts co-occurs with the adjective /saywidantalli(ja/i)-/ ‘(one) for binding’ and other derivatives of the verb ‘to bind’. For a different interpretation, see Rieken 1999, 340–41.

**ii 22:** For the translation of /ippadarrissa-(i)/, see CLL 91.

**ii 22–24:** This is the best-preserved example of a list of body parts and attributes, which begins with ‘body’ and ‘flesh’ and is aligned with a specific group of incantations, many of which feature the concept of ‘binding’. For the parallels to the initial part of this text in the Tunnawiya tradition, see the discussion of Pattern 5 in Vol. 2, Section 4.2. For the etymological connections of Luw. /mi(ja)s(a)-/ ‘flesh’, see now Rieken 2019 contra Poetto 1995. The noun /xalxaltsan(i)-/ is tentatively interpreted as ‘joint(s)’ both because it forms a natural pair with /xas(t)-/ ‘bones’ and because of its perceived relation to Hitt. *halhaltumari-* ‘corner, cornerstone’ (for additional possibilities, see Melchert 2003c, 286–87). We interpret /warannayid-/ as ‘speech, ability to speak’ and ultimately a derivative of the verbal root /war-/ ‘to speak’ following Sasseville 2020c, 329. The ‘divine path’ most likely designates the path that links a human being with the beyond; see Mouton forthcoming₅. For an analogous interpretation, see Hutter 2019a, 345–46.

**ii 25–27:** The role of the solar deities in this incantation has been discussed in Hutter 2003, 261; Taracha 2009, 109 with fn. 581; Beckman 2012, 130–31; and Steitler 2017, 385–86, among others.

**ii 26:** See KUB 35.13+ r.col. 12' [wa]-[a'-la-an-ti-in-z[i] (CTH 762.3.4), where this noun is unequivocally used as a functional equivalent of Hitt. *nakkiu-* ‘dead spirit’.
**ii 28–30:** The tentative restorations in this paragraph are based on KBo 9.147(+) ii 4’–6’ (CTH 761.2.1.a).

**ii 31–33:** The content of this paragraph cannot be separated from that of KUB 32.10+ obv. (see *ad locum* CTH 761.1.b). Tying of the evil hand and tongue to the ritual patron is presumably necessary for the purpose of ritually dealing with his grave condition. This action must have constituted a prelude to uttering the appropriate incantations and then untying the symbols of evil affecting the ritual patron.

**ii 31:** The tentative restoration of this sentence is based on the calculation of the length of the broken space in KBo 29.3+ ii 31 (CTH 760.2), KBo 9.147(+) ii 7' (CTH 761.2.1.a), and particularly in KUB 35.66(+) i 2'-3' (CTH 760.1.a), where the reference to strips(?) of both red and yellow wool is preserved. The reference to the blue wool occurs within the same tradition in KUB 32.5(+) iii 4' (CTH 759.10.b).

**ii 33:** The PA sign was originally written as LU, presumably via dittography, and then partially adapted to PA by erasing the extra wedges.

**ii 34:** This fragmentary sentence may refer to removing something—for example, the two figurines at the feet of the ritual patron.

**iii 1'–8':** This paragraph is restored based on the closely parallel version KUB 35.48 iii 5'–9' (CTH 760.4).

**iii 3':** This restoration assumes that the incantations in this and the two following paragraphs accompany a *taluppi*-rite (see KUB 35.58 ii 3'-11', CTH 759.6?), or perhaps the ablution rite.

**iii 9'–12':** This paragraph is restored after KUB 35.48 iii 10'–13' (CTH 760.4). For its interpretation, see the commentary *ad locum*.

**iii 9'–10':** Note a partial similarity between this incantation and the incantations against binding in CTH 761, which likewise normally accompany a *taluppi*-rite—for example, KUB 32.9(+) obv. 7–10 (CTH 761.1.f).

**iii 13'–15':** These must be the same objects that had been bound earlier on to the hands of the ritual patron. Presumably, they were untied in the lacuna (see the discussion of KUB 32.81+ obv. 11', CTH 761.1.b).

**iii 19':** The Luwian noun /assiwantattar/ ‘misery’ (vel sim.) appears in a limited number of instances alongside the more familiar miasma, such as judgment, curse, and perjury. In those cases where the context allows us to judge, this occurs in Tablets 1 and 2 of the ritual, but even there the use of /assiwantattar/ does not have a systematic character (contrast § 17" and § 19"). One generalization that can be made is that the placement of this noun immediately before ‘the tongue of the multitudes’ is typical of CTH 760.
### CTH 760.3.a

#### Table of Manuscripts

A KUB 35.51 Bo 2567b + Bo 3963 + Bo 8116 + Bo 8268 + Bo 9338

### Transmission and Research History

The autographs of these five fragments, belonging to columns two and three of a double-columned tablet, have already been published as a join in the edition of KUB 35. The find spots of all the fragments remain unknown. The join was published in transliteration in Starke 1985, 175–77 as belonging to an unspecified “Old Woman” ritual.

#### Transliteration

§ 1'

Obv. ii?

A ii? 1' [...] x [...]

A ii? 2' [...] A-NA E]N SISKUR pa-ra-ʿaʾ

A ii? 3' [e-ep-zi nu-uš-ša-an EN SISKUR kat-t]a al-la-pa-aḫ-ḫi

§ 2'

A ii? 4' [MUNUSŠU.GI-ma ki-iš-ša-an ḫ]u-uk-zi a-aḫ-ra-an

A ii? 5' [wa-aḫ-ra-an KI.MIN n]a-aš-ta a-pa-a-at-ta-ia

A ii? 6' [ir-ḫa-a-iz-zi QA-TAM]-MA-pát ir-ḫa-aš-ša-an ḫu-u-ma-an

A ii? 7' [ar-nu-uz-zi nam-m]a-kán e-eš-ša-na-aš pár-ku-in

A ii? 8' [ta-lu-up-pí-in kar-aš-š]a ku-it te-pu A-NA EN SISKUR

A ii? 9' [še-er ar-ḫa wa-aḫ-nu]-uz-zi na-at-kán pa-ra-a

A ii? 10' [...]x ʿnaʾ-at pa-iz-zi a-pí-ia

A ii? 11' [...] pé-en-n]a-a-i

§ 3'

A ii? 12' [na-aš-ta wa-a-tar] IŠ-TU DUGGAL.GIR₄ pa-ra-a QA-TA[M-MA]

A ii? 13' [ap-pa-an-zi nu E]N SISKUR ŠU MES-ŠU a-ar-ri

A ii? 14' [MUNUSŠU.GI-ma A-NA] DINGIR-LIM QA-TAM-MA ḫu-uk-zi

§ 4'

A ii? 15' [e-le-el-ḫa-i-ti] ma-al-ḫa-aš-ša-aš-ši-iš EN-aš ta-p[a-r]u

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Contents

§§ 1'-2' Spitting on an unclear target, with its Luwian conjuration, waving of the *taluppi*-lump over the ritual patron

§§ 3'-4' Ritual ablution, with its Luwian conjuration

§§ 5'-6' Waving of an uncertain substance, possibly vegetable soup, with its Luwian incantation (features merisms)

§ 7" Luwian incantation for the purification of the ritual patron

§§ 8"-10" Pressing an item against the body of the ritual patron, with its Luwian conjuration

Note that the order of the obverse and reverse side is not fully certain. One side of the tablet (§§ 2'-6') shows the same sequence of ritual acts as KUB 32.9(+) obv. 1-16 (CTH 761.1.f, §§ 1-6). The identity of scribal hand between this tablet and KUB 35.16(+) (CTH 760.3.b; see Fig. 2.15) prompts assigning it to CTH 760.3. For the structural overlap between this fragment and CTH 761.1, see Vol. 2, Section 3.7.

Translation

§ 1'

Obv. ii?

1' [...]

2'-3' [She holds ...] toward the ritual [pa]tron,

3' [so that the ritual patron] spits [on (it)].

§ 2'

4' [The Old Woman c]onjures [thus]:

4'-5' "Ditto woe (and) pain."

5'-6' [She treats] those too [one by one].

6'-7' [She arranges] everything in order exactly in the same way.

7'-9' [The]n the pure [*taluppi*-lump] of dough [an]d [the *karaš*-grain], which she [wav]es a little [over] the ritual patron.

9'-10' [...] it out.

10'-11' Thereupon she proceeds to [dri]ving [...] it there.

§ 3'

12'-13' In the same w[ay, they hold water] in a ceramic cup

13' [and] the ritual [pat]ron washes his hands.

14' [The Old Woman] conjures in the same way [to] the deity:

§ 4'

15' "The ritual patron [is washing himself] (from) jud[g]ment,

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A ii? 16' [ḥi-ru-ú-un ta-ta-r]i-ia-am-ma-an na-at-kán me-mi-ia-u-wa-an-zi

A ii? 17' [ir-ḥa-iz-zi na²-at? i]r-ḥa'-aš-ša-<an> ʿar-nu-uz-zi

A ii? 18' [...] x x [...]

§ 5'

A ii? 19' [...] ʾi'-ia-an-za

A ii? 20' [...]x

A ii? 21' [...] ar-ḥ]a ʾwa-aḥ-nu'-uz-zi

A ii? 22' [...]x

§ 6'

A ii? 23' [...]-ma-al-li-iš

A ii? 24' [...] x x [...]x-an-te-eš

A ii? 25' [...]š ḫu-ur-x[...-l]a?-an-te-eš

A ii? 26' [a-an-ta-at-t]a ʾnaʾ-a-ni-ia-an a-an-ta-at-ta

A ii? 27' [na-na-aš-ri-i]a-an a-an-da-at-ta lu-u-la-ḥi-ia-an

A ii? 28' [ir-ḥu-wa-al]-li-i-ia-an a-an-ta-a[t-t]a

A ii? 29' [pa-ri-it-tar-w]a-al-li-ia-an

§ 7"

Rev. iii?

A iii? 1' [...] x [...]

A iii? 2' [a-ad-du-wa-la-ti EME-ti a]-ʿad’-du-wa-l[a-ti]

A iii? 3' [i-iš-ša-ra-ti ta-pa-ru]-wa-aš-ša-an-za-ti

A iii? 4' [ḥi-ru-ta-aš-ša-an-za-ti ta-t]a-ri-ia-am-ma-na-a[š-ša-an-za-ti]

A iii? 5' [ma-a-ia-aš-ša-an-za-ti EME]-ʿti

§ 8"

A iii? 6' [na-an-ša-an MUNUSŠU.GI A-NA EN] SISKUR A-NA SAG.DU-Š[U]

A iii? 7' [A-NA RA-MA-NI-ŠU QA-TAM-MA-pát] ʾan’-da e-ep-zi

A iii? 8' [nu ki-iš-ša-an ḫu-uk-z]i

§ 9"

A iii? 9' [...] (vacat)

A iii? 10' [...] (vacat)

A iii? 11' [...] ʾha’-ap-pí-ša-a-ti

A iii? 12' [...] (vacat)

§ 10"

A iii? 13' [...] ḫa-a]-ú-i-iš

A iii? 14' [...]-ʿi’

A iii? 15' [...]t]i

A iii? 16' [...]-ta-ti
16' [perjury, cu]rse."

16'-17' She speaks of them [one by one].

17' She arranges [them] in order.

18' [...]

§ 5'

19' [...] (is) made.

20'-21' She waves [...]

22' [...]

§ 6'

23' "[...]

24' [...]

25' [...]

26' [Also] (that) of the brother,

27' also (that) of the sister, also (that) of the mountain-dwellers,

28' the internal (one),

28'-29' also the external (one)."

§ 7"

Rev. iii?

1' "[...]

2' [from the evil tongue, from] the evil

3' [hand], from (the tongue) of [judg]ments,

4' [perjuries, c]urs[es],

5' from [the tongue of the multitudes]."

§ 8"

6'-7' [The Old Woman] presses [it] against the head (and) [body of] the ritual [pa-tron exactly in the same way]

8' [and she conjure]s [thus]:

§ 9"

9' "[...]

10' [...]

11' [...] with the limbs

12' [...]

§ 10"

13' [...] sh]eep

14' [...]

15' [...]

16' [...]"

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## Commentary

**ii? 2'-3':** The target of spitting is lost in the lacuna. Note, however, that in those cases where we can observe the sequence of ritual acts (CTH 761.1.d, CTH 761.2.1.c), the combination of a *taluppi*-rite and ritual ablution directly follow a rite with a ritual carrier within the Kuwattalla tradition.

**ii? 6'-7':** This clause is restored with the help of § 4' below. Presumably, the Hittite expression *irḫaš=ša(n) arnuzzi* ‘arranges’ (lit. ‘delivers to its boundary’), has roughly the same meaning as *irḫāizzi* ‘treats in order’. The use of this verb, as well as the abridged description of the ritual act with reference to the preceding text, constitutes a parallel with KBo 29.55+ (CTH 761.3.8).

**ii? 8':** For the possible restoration of the *karaš-grain*, see KBo 22.143 i 1-4 (CTH 761.3.2.c, § 1).

**ii? 10':** We are thankful to H. Craig Melchert for his indication of the likely serial use of *pa-iz-zi* in this line.

**ii? 11':** Starke 1985, 176 reads [...] ṛda' -a-i. Yet, the comparison with the other signs DA and NA found on the same tablet yields support to the reading NA.

**ii? 15'-16':** Note the unusual word order with ‘curse’ rather than ‘perjury’ in final position. The same permutation also occurs late in § 7" and finds a parallel in KBo 29.55+ iii 36'-37' (CTH 761.3.8, § 22"). It seems possible that both innovations were independently driven by Behagel’s Law (/tadarijamman/ ‘curse’ is a longer word than /xirun/ ‘perjury’).

**ii? 17':** For the restoration of *ir-ḫa-iz-zi* governing the infinitive, see KUB 35.43+ ii 19-20 (CTH 761.3.8).

**ii? 19':** The subject of this clause is lost in the lacuna, but one is tempted to think that this is the counterpart of the vegetable soup mentioned in KUB 35.21 obv. 6'-7' (CTH 761.1.d,

## CTH 760.3.b

### Table of Manuscripts

<table><tr><td>A<sub>1</sub></td><td>KUB 35.16</td><td>Bo 2885</td></tr><tr><td>A<sub>2</sub></td><td>(+) KUB 35.14</td><td>(+) Bo 3849 + Bo 7708</td></tr></table>

## Transmission and Research History

The find spots of these two New Script fragments remain unknown. They were edited in transliteration in Starke 1985, 93-94 and 124-25 and attributed to CTH 761

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§ 7). Its presentation in CTH 761.1 is preceded by a *taluppi*-rite and ablution rite and followed by the incantation containing several forms in /-antis/ and merisms in the accusative. All these features have counterparts in the passage under discussion.

ii? 23’-25’: The translation of this passage is not provided, but it presumably describes the newly introduced ritual item (vegetable soup?) as a destroyer of witch-craft.

ii? 26’-29’: The restoration of this paragraph is tentative and implies that we are dealing with a shortened list of the usual merisms modifying the miasma in the Ku-wattalla tradition; see for example, KUB 35.21 obv. 11’-16’ (CTH 761.1.d, § 5’). The arbitrary shortening is probably due to scribal errors at some point in the history of transmission (not necessarily in the process of compiling this particular tablet series). At any rate, there is no space for the full list in the column, the left margin of which can be securely established at a distance of approximately four signs from the beginning of the preserved part of the passage.

iii? 1’-5’: The passage beginning with § 7” must all be describing an incantation accompanying a substitution rite. For a parallel incantation in such a context, see KUB 35.24+ obv. 1’-4’ (CTH 761.1.c, § 1’).

iii? 6’-7’: This sentence is restored based on KBo 22.143 i 1-4 (CTH 761.3.2.c, § 1) and similar passages. The object pressed could be a figurine of a sheep, because of the mention of a sheep below in § 10”; or it could be another item, perhaps the *taluppi*-lump, which must have been mentioned in the gap preceding § 7”. The act of pressing the *taluppi*-lump against the patient’s body is attested in KUB 35.71+ (CTH 759.12). The verb *anda ēpzi* contrasts with *tamašzi* and *tamaškezzi*, deployed for the pressing act in CTH 761.1 and CTH 761.3 respectively, but it is closer to *appiškezzi*, found in the same function in two tablet series classified under CTH 761.2.

and CTH 759 respectively. The indirect join between A₁ and A₂ was proposed by Alice Mouton in the course of the Luwili Project, although the similarity of their scribal hands had already been noticed by Heinrich Otten in KUB 35, II. The decisive reason for joining the fragments was the observation of their mutual overlap with the parallel passages in KBo 29.9 (CTH 760.9) and KUB 32.8(+) (CTH 759.10.b). The collation of the original fragments confirms the plausibility of this indirect join. The piece obtained as a result of the join preserves the central part of the tablet, including considerable portions of columns one and four and smaller portions of columns two and three. In contrast, the indirect join between KUB 35.14 i 7’-10’ and KUB 35.117 l.col.

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1'-4', proposed in Goedegebuure 2010a, 305 fn. 30, does not find support in the re-
construction of the two fragments and in the paleographic evidence (see Fig. 2.15 and
CTH 760.10). An edition of KUB 35.14 with French translation can be found in Puér-
tolas Rubio 2019a, 511-16, while the partially preserved colophon of the tablet is ed-
ited in Waal 2015, 521-22.

Contents

§§ 1'-2' Patient's dedication of the first animal of the *ikkunatt*-sacrifice, with its Luwian incantation

§ 3' Blessing formula

§§ 4'-5" Patient's dedication of the second animal of the ikkunatt-sacrifice

§§ 6"-8" Offering of the liver and heart, with its Luwian curse formula against potential evildoers

§ 9" Luwian incantation for untying the offense and fault from the patient's body

Transliteration

§ 1'

Obv. i

A₁ i 1' [na-aš-ta A-NA EN SISKU]R rDUGKU-KU-UB KAŠ

A₁ i 2' [ú-da-an-zi na-an-kán E]N SISKUR

A₁ i 3' [IŠ-TU DUGKU-KU-UB KAŠ] BAL-ti

A₁ i 4' [MUNUSŠU.GI-ma lu-ú-i-li ki-i]š-ša-an ḫu-uk-zi

§ 2'

A₁ i 5' [a-ri-in wa-ar-ma-a-un-t]a ḫa-a-ra-tar-ša wa-aš-ku-wa-al-li-ma-an-za

A₁ i 6' [... n]a-a-nu-ú-un-pa i-ik-ku-na-a-ú-un-ta

A₁ i 7' [šar-li-iš DUTU-wa-az za-a-a]r-za-tar za-a-aš-ti

A₁ i 8' [ma-am-ma-an-na UZUNÍG.GIG-tar] za-a-aš-ti ma-am-ma-an-na

§ 3'

A₁ i 9' [ma-al-ḫa-aš-ša-aš-ši-iš-pa]-tar EN-aš a-pa-a-aš-ša-a-an-za

A₁ i 10' [wa-aš-ši-na-an-za a-an-nu-un-n]a-an-za ma-a-am-ma-an-na-ad-du

A₁ i 11' [ḫu-it-wa-la-ḫi-ta-ti an-na-r]u-um-ma-ḫi-ti a-⟨ar⟩-ra-ia-a-ti

A₁ i 12' [uš-ša-a-ti ap-pa-ra-an-ta-ti] a-ra-a-ti ma-aš-ša-na-aš-ša-an-za-ti

A₁ i 13' [wa-aš-ša-ra-ḫi-ta-ti] {x x}

§ 4'

A₁ i 14' [na-aš-ta a-pu-u-un i-ik-ku]-r'u'-na-at-ta-aš-ši-in

A₁ i 15' [EGIR-pa I-NA AŠ-RI-ŠU pa-ra-a pé-ḫu-da]-r'an-zi

(1 line possibly missing)
§§ 10"-12" Leading in the "animal of the šarlatt-sacrifice", with its Luwian incantation

§§ 13"-15" Holding a vessel filled with porridge, gold, and silver toward the ritual patron, with its Luwian incantation

§ 16"" Fragmentary Luwian incantation

§§ 17""-18"" Hittite passage; a sacrifice is mentioned, with its fragmentary Luwian incantation

§ 19"" Luwian incantation accompanying a scapegoat rite

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

§§ 21""-22"" Offering of bread and libation with its Luwian incantation against "the violent ones"

§ 23"" Unclear Hittite passage

§ 24"" Colophon

The preserved parts of the tablet contain the *ikkunatt*-rite, *šarlatt*-rite, and *nakkušši*-rite (scapegoat rite). The colophon is nearly identical to that of CTH 760.1. For additional reasons to classify these fragments as part of CTH 760, see the commentary.

## Translation

### § 1'

#### Obv. i

1'-2' [They bring] a jug of beer [to the ritua]l [patron]

2'-3' [and] the ritual [pa]tron consecrates [it with the jug of beer].

4' [The Old Woman] conjures [th]us [in Luwian]:

### § 2'

5' "[For a while we] have been [performing conjurations] (on account of) of-fense (and) fault.

6' [...N]ow, we have performed the *ikkunatt*-sacrifice.

7'-8' [Supreme Sun-god, look at the hea]rt of this one, look at [the liver] of this one!

### § 3'

9'-10' May the [ritual] patron look at his own [body (and) sou]l

11' [with life, vir]ility, long

12' [years, future] time,

12'-13' [favor] of the deities!"

### § 4'

14'-15' [They le]ad [that] (animal) of [the ikk]unatt-sacrifice [back to its place]. (1 line possibly missing)

DOI: 10.13173/9783447119955.1.138

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§ 5"

A₂ i 1" [...] x x x [...]

A₂ i 2" [na-a]t-kán EN SIS[KUR ši-pa-an-ti]

A₂ i 3" [nam]-ma-at kat-ta [da-a-i]

§ 6"

A₂ i 4" [nu]MUNU]SŌSU.GI ōNINDA.GÚ'.[GAL A-NA EN SISKUR da-a-i]

A₂ i 5" [nu]-uš-š[a]-r[an] [UZUNÍG.GIG UZUŠÀ kat-ta? tar-ma-iz-zi']

A₂ i 6" [n]u lu-rú'-[i-li ki-iš-ša-an hu-uk-ki-iš-ke-ez-zi]

§ 7"

A₂ i 7" [ku]-r'i'-iš-tar ma-al-[ha-aš-ša-aš-ša-an-za-an EN-ia a-ad-du-wa-a-al]

A₂ i 8" [a]-an-ni-i-ti a-du-[ut-ta DINGIRMEŠ-in-zi UZUNÍG.GIG UZUŠÀ]

A₂ i 9" [ša]r-ra za-a-ti-r[pu-u-wa-an-du a-ta-tar za-an-ta]

A₂ i 10" [tar-m]a-a-i-im-ma-an [a-aš-du URUDU-ia-ti tar-ma-ti]

§ 8"

A₂ i 11" [za-a]š-ti-r[pa'] {pa} URUDU-iš z[i-la pa-ri-i na-a-ú-wa i-ti]

A₂ i 12" [l]USIMUG.A-iš-pa-an [zi-la na-a-ú-wa ša-a-i]

A₂ i 13" [t]a²-a-pa-am-pa-ti [KIN-an na-a-ú-wa a-ia-a-ti]

§ 9"

A₂ i 14" [ni]-i-ša-an ḫa-[pí-ti ma-al-ḥa-aš-ša-aš-ši-in EN-an]

A₂ i 15" [ḥ]a-ra-at-na-aš-š[i-iš wa-aš-ku-wa-al-li-ma-aš-ši-iš EME-iš]

§ 10"

A₂ i 16" [na-aš]-ta MUNUSŠU.[GI UZUNÍG.GIG UZUŠÀ QA-DU NINDA.GÚ.GAL]

A₂ i 17" [pa-r]a-a pé-r'e'-[da-i nam-ma-at kat-ta da-a-i]

A₂ i 18" [šar-l]a-a-at-t[a-aš-ši-in an-da u-un-ni-ia-an-zi]

A₂ i 19" [o]x-ku²-r'ra²'-x [...]

§ 11"

A₂ i 20" [a-ri]-in wa-a-ar-ma-a-ú-u[n-ta ... na-a-nu-ú-un-pa]

A₂ i 21" [na]-ak-ku-uš-ša-a-ú-un-t[a ...]

A₂ i 22" [šar²-l]a²'-a-u-un-du šar-l[i-in DUTU-an ...]

A₂ i 23" [ma-al]-r'ha'-aš-ša-aš-ši-iš E[N-aš ...]

A₂ i 24" [...] x [...]

§ 12"

A₂ i 25" [...] zi-i-la [...]

A₂ i 26" [...]x-an²-za a-[...]

A₂ i 27" [...] x [...]
§ 5”

1” [...]

2” The rit[ual] patron [dedicates i]t.

3” [Th]en he [puts] it down.

§ 6”

4” The Old Woman [takes] the pea bread [from the ritual patron]

5” [an]d [she nails down the liver (and) heart] on top.

6” [She conjures thus in] Luwi[an]:

§ 7”

7”–8” “[Wh]oever causes [evil to] the ri[tual patron],

8”–9” [may the gods snatch u]p his [liver (and) heart] in this way!

9”–10” [May (those) be n]ailed [down with a copper nail]!

§ 8”

11” In the f[uture, [thi]s (nail) of copper [will not go away].

12” [In the future, the smith will not let] it [go].

13” [He will not make a t]aba-[work] (out of it).

§ 9”

14”–15”[M]ay [the tongue of o]ffense [(and) fault n]ot bind [the ritual patron]!”

§ 10”

16”–17”The Old [Woman] carr[ies ou]t [the liver (and) heart together with the pea bread].

17” [Then, she places them down].

18” [They lead in (the animal of) the šar]latt-sacrifice.

19” [...]

§ 11”

20” “[For a whi]le, [we have been] performing conjurations [...].

20”–21”[Now, we pe]rformed the scapegoat rite [...].

22” Let us [pr]aise the Sup[reme Sun-god ...]!

23”–24”[May the ri]tual pa[tron ...]!

§ 12”

25”–27”In the future, [...].”
§ 13""

Obv. ii

A₁ ii 1' pa-ra-a p[é-e-da-i na-at kat-ta da-a-i nu MUNUSŠU.GI]

A₁ ii 2' 1 DUGKU-KU-U[B RI-IQ-Qī da-a-i']

A₁ ii 3' na-aš-ta B[A.B.A.ZA te-pu an-da pé-eš-ši-ia-zi]

A₁ ii 4' KŪ.GI-ia-ká[n KŪ.BABBAR ḫu-u-ma-an ku-it-ta]

A₁ ii 5' te-pu an-da [pé-eš-ši-ia-zi na-at ...]

A₁ ii 6' na-at A-NA [EN SISKUR pa-ra-a e-ep-zi nu MUNUSŠU.GI]

A₁ ii 7' ki-iš-ša-an {x} [hū-uk-zi]

§ 14""

A₁ ii 8' za-a-ú-⟨ì⟩-ia-ta [ú-i'-š[i-ta ša-pí-ia-aš-ša-an-za wa-ar-ra-an-za?]

A₁ ii 9' ku-wa-a-ti-[na-at-ta ḫa-a-ša-ti a-u-i-im-ma-an ša-pí-ia-ti-pa-at-ta]

A₁ ii 10' a-u-i-[m-ma-an a-ú-i-du-wa-aš-ta ma-al-ḥa-aš-ša-aš-ši-iš EN-aš]

A₁ ii 11' ḫa-ra-[at-na-a-ti wa-aš-ku-li-im-ma-a-ti]

§ 15""

A₁ ii 12' za-a[š-pa-at-ta ku-wa-a-ti-in za-am-mi-ta-a-ti-iš NAaḥar-ra-a-ti ...]

A₁ ii 13' x[...]

§ 16""

Rev. iii

A₁ iii 1' x x [...]

A₁ iii 2' kat-ta-wa-a[t-na-al-li-in ...]

A₁ iii 3' EN-an a-a[d-du-wa-li-in ...]

§ 17""

A₁ iii 4' nu MUNUSŠU.GI [...]

A₁ iii 5' a-ap-pa Iš-T[U ...]

A₁ iii 6' na-an ši-[pa-an-ti nu lu-ú-i-li ki-iš-ša-an]

A₁ iii 7' ḫu-uk-z[i]

§ 18""

A₁ iii 8' ḫi-i-ša-a[l-la-...]

A₁ iii 9' a-lu-ú-ni-[...]

A₁ iii 10' za-a-ti-i [...]

§ 19""

Rev. iv

A₂ iv 1' [a-a-ri-in] wa-a[r-ma-a-ú-un-ta ta-pa-a-ru-wa]

A₂ iv 2' [ta-a-t]a-ar-[ri-ia-am-ma ḫi-i-ru-ú-ta pu-u-wa-ti-la]

A₂ iv 3' [na-a-nu]-un-t[a-ri-ia-la wa-an-ti-ia ḫu-it-wa-li-ia]

A₂ iv 4' [na-a-nu]-ú-⟨un⟩-pa [na-ak-ku-uš-ša-a-ú-un-ta pa-a]

A₂ iv 5' [na-ak-k]u-uš-ša-[a-ḥi-ti ku-wa-an-zu-ni-im-ma-an a-aš-du]
§ 13””

Obv. ii

1' [She] ca[rries (it)] out and places it down].

2' [The Old Woman takes] one [empty] ju[g].

3' [She throws a little bit of] po[rridge inside (it)].

4'-5' [She] also [throws] gold [(and) silver], a little bit [of each], inside (it).

5' [...].

6' [She holds] it [toward the ritual patron].

6'-7' [The Old Woman conjures] thus:

§ 14””

8'-9' “Here (has) appeared the [vessel of cleansing].

9' As (it) [comes (from) from the ashes],

9'-10' [but] com[es through cleaning],

10'-11' [(so) may the ritual patron come (out) from] the offe[nse (and) fault]!

§ 15””

12' [As] thi[s flour (is coming out) from the millstone ...]

13' [...]

§ 16””

Rev. iii

1' “[...]

2' vengef[ul ...]

3' lord, e[vil ...].”

§ 17””

4'-5' The Old Woman [...] again from [...].

6' [She] sac[rifices] it

6'-7' [and] sh[e] conjure[s thus in Luwian]:

§ 18””

8' “[...] ḫiša[lla-...]

9' ene[my ...]

10' thus/here [...].”

§ 19””

Rev. iv

1'-3' “[For a while we have been] pe[rforming conjurations (on account) of judgments, cu]rse[s, [perjuries, past] (or) [pr]ese[nt, of the dead (or) the living].

4' [No]w, [we have performed the scapegoat rite].

4'-5' [May (those) be affected with the sca]pegoat rite!”

DOI: 10.13173/9783447119955.1.138

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§ 20”””

A₂ iv 6' [nu MÁ]Š.GAL ar-ḫa [pé-en-ni-ia-an-zi]

A₂ iv 7' [na-an-za]-an MUNUSŠU.G[I da-a-i]

§ 21”””

A₂ iv 8' [MUNUSŠU].GI-ma a-[pu'-u-un 1 N[INDA LA-AB-KU ar-ḫa pár-ši-ia]

A₂ iv 9' [na-an-š]a-an a-[pé]-[e'-da-[aš A-NA 3 NA₄HÁ še-er da-a-i]

A₂ iv 10' [DUGKU-K]U-UB K[AŠ-ia-ká]n [A'-] [NA EN SISKUR ar-ḫa da-a-i]

A₂ iv 11' [nu pé]-ra-an k[at-ta ši-pa-an-ti me-e-ma-i-ma ki-iš-ša-an]

§ 22”””

A₂ iv 12' [x-ra]-[x-x'-[x-in-zi ḫu-u-wa-li-ia-an-zi]

A₂ iv 13' [a-t]a-a[m-mi-in-zi ú-wa-am-mi-in-zi a-ša-an-du]

A₂ iv 14' [a-t]a [a'-[ni-e-ia-an-ti-in-zi ...]]

A₂ iv 15' [a-ša-a]n-du

(1-2 lines possibly missing)

§ 23”””

A₁ iv 1" [...] me-ma-[i']

§ 24”””

A₁ iv 2" [DUB.X.KAM Ú-UL QA-TI ma-a-an] [Ku-wa-at-tal-la-aš]

A₁ iv 3" [MUNUSSUHUR.LÁ ſi-la-al-lu-u-ḫi-iš-ša]MUNUSŠU.GI

A₁ iv 4" [... ma-a-an an-tu-uḫ-ša-an GAL-L]i a-ni-u-ur

A₁ iv 5" [a-ni-ia-an-zi ki-i pár-ku-i tup-p]i

## Commentary

**i 1'-2':** For the restoration of the verb, see the parallel passage in KUB 32.8(+) iv 9' (CTH 759.10.b).

**i 1':** Starke 1985, 93 (with fn. 31) interprets DUGKU-KU-UB KAŠ as belonging to the next line.

**i 3':** The Hittite text features the verb *šipant-* which, strictly speaking, describes the patient’s dedication of the sacrificial victim to the divine recipient, not the ritual consecration (a phase that occurs before this, is handled by a ritual practitioner, and involves preparing the animal to be offered to the deities). For the sake of English grammar, we had to change the expected translation of *šipant-* ‘to dedicate’ into ‘to consecrate’ because of the presence of the complement “with beer”.

**i 5':** A peculiarity of the part of the Great Ritual reflected in the tablet under discussion and its parallel versions is the frequent use of the negative concepts ‘offense (and) fault’ instead of the usual triad ‘judgment, curse (or) perjury’. See § 9” and § 14” below and contrast KUB 35.51 (CTH 760.3.a), apparently a part of the same tablet se-
§ 20”””

6' [They lead the bil]ly goat away

7' [and] the Old Woma[n takes] it for herself.

§ 21”””

8' [The Old Wom]an [crumbles] that [soft] b[read]

9' [and she places it] on those [three stones].

10' [She takes the j]ug of be[er away] f[rom the ritual patron],

11' [she makes a libation in f]ront (of the three stones?) [and speaks thus]:

§ 22”””

12'–13' “[May the ... violent ones be e]at[ing (and) drinking]!

14'–15' May they [b]e tr[e]ated ...]!”

(1–2 lines possibly missing)

§ 23”””

1” She says [...].

§ 24”””

2” [...th tablet. Not finished. When] Kuwattalla,

3” [the female attendant and Šilalluḥi], the Old Woman

4”–5” [... when they perform the Grea]t Ritual [for a person].

5” [This (is) a clean table]t.

ries featuring the standard triad. The use of two different sets of miasma in the same ritual text constitutes an argument for its compilation in a scribal milieu. Contrast the absence of the pair ‘offense (and) fault’ in the tablet series of CTH 761 (Great Ritual) and its secondary elimination in the tablet series of CTH 759 (*dupaduparša*-ritual).

**i 5'–6'**: It is assumed that /arin/, etymologically a derivative of /ar(i)-/ ‘time’, functions here as an adverb with the literal sense “for (some) time” and is contrasted with /nanun/ ‘now’. Morphologically, it is more likely to be the accusative of time than the adverb in /-in/, for which see Goedegebuure 2007. The Luwian first person plural preterit ending /-unta/ was first identified in the course of the Luwili Project and will be addressed in Melchert and Yakubovich forthcoming. The Luwian denominative verb /warma(i)-((di)/ ‘to perform conjurations’ is presumably derived from *warm(a)- (or perhaps *warman-*) ‘spell, conjuration’ and is ultimately cognate with /warannayid-/ ‘speech’ (for a slightly different analysis, see Sasseville 2020c, 198). The denominative

DOI: 10.13173/9783447119955.1.138

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verb /ikkuna(i)-⁽di⁾/ ‘to treat with liver, to perform the *ikkunatt*-sacrifice’ is directly derived from *ikkun-*, the oblique stem of /ikkʷar/ ‘liver’ (differently Sasseville 2020c, 191–93).

**i 7′–13′**: See the same incantation mentioned several times following the presentation of an animal substitute in the version of CTH 761 attributed to Kuwattalla (e.g. KUB 35.21 rev. 11′–14′, CTH 761.1.d).

**i 14′–3′**: Based on a comparison with the structure of KUB 32.8(+) (CTH 759.10.b), it is almost certain that § 4′ and § 5″ represent one and the same paragraph, although the distinction between them is kept here for methodological reasons. For the content of the lacuna, see the closely parallel version KBo 29.9 (CTH 760.9).

**i 15′**: The word for ‘place’ is restored based on the parallel passage KUB 32.8(+) iv 17′–18′ (CTH 759.10.b).

**i 4′**: For the earlier reading of this line, contrast Starke 1985, 124.

**i 5′**: For the restoration of ‘liver’ and ‘heart’, see KUB 32.8(+) iv 19′ (CTH 759.10.b).

**i 7′–9′**: It is presumed that the ritual treatment of heart and liver goes together with an incantation directed against the heart and liver of the evildoer. See the likely parallel case in KBo 29.13+ (CTH 759.5) where the presentation of the figurines symbolizing evil tongues is accompanied by a similarly framed incantation directed against the tongue of the evildoer. For an analysis of these two incantations, see Puértolas Rubio 2022.

**i 9′–10′**: Contrast the synonymous active construction deployed in KUB 32.8(+) iv 23′–24′ (CTH 759.10.b). Different interpretations of this passage, reflecting incremental progress in its decipherment, can be found in Goedegebuure 2010b, 86 and Melchert 2016a, 210.

**i 10′**: Two readings have been traditionally suggested in the bibliography for the first sign visible on this line: LA and MA. The restoration [tar-m]a-a-i-im-ma-an was offered by P. Goedegebuure (2010a, 305 fn. 33 with previous bibliography); against this reading, see Melchert 2016a, 210 fn. 32.

**i 14′–15′**: Contrast KUB 32.9(+) obv. 7–9 (CTH 761.1.f) and similar curses, used in the other parts of CTH 760, where the same basic protective formula has a different set of objects, beginning with the evil tongue and evil hand. Also contrast KUB 32.8(+) iv 25′–27′ (CTH 759.10.b) for a different protective formula in the parallel context.

**i 14′**: For a different interpretation, see Starke 1985, 124.

**i 16′–18′**: This passage is restored based on KUB 32.8(+) iv 28′–30′ (CTH 759.10.b). The *šarlatt*-sacrifice is frequently translated as ‘thanksgiving’, but here such a translation is avoided since nothing in the context to follow, either here or in the parallel versions, is indicative of the expression of gratitude. What can be stated positively is that the name of the *šarlatt*- sacrificial rite is cognate with the verb /sarla(i)-⁽di⁾/ ‘to praise, exalt’, on which see below under i 22”, as well as the titles of the Sun-god used within it, such as ṁar’-la-mi-i[š] ‘exalted’ in KUB 32.8(+) iv 31′ and probably šar-l[i’-...] in § 11” below. On etymological grounds, one could interpret the *šarlatt*-rite as “the rite of exaltation”.

DOI: 10.13173/9783447119955.1.138

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**i 20"-21":** The Luwian verb /nakkussa(i)-⁽di⁾/ ‘to release a scapegoat, perform a scapegoat rite’ is presumably derived from *nakkuss(i)- ‘scapegoat’, itself a loanword from Hurrian (differently Sasseville 2020c, 194-95). The abstract noun /nakkussayid-/ ‘scapegoat rite’ must represent a secondary derivative from this denominative verb. The release of the scapegoat is not otherwise explicated in the preserved part of the šarlatt-rite of the Kuwattalla tradition. A parallel suggests that the animal featured in this rite is lifted up, perhaps toward the Sun-god (KBo 9.143 ii¹ 6', CTH 763.1.6). Contrast § 19"" below, where a similar incantation is uttered in the context of a scapegoat rite. Consequently, one cannot rule out that the form [na]-ak-ku-uš-ša-a-ú-un-t[a] in this context reflects an error of anticipation.

**i 22":** The restored form [šar-l]a-a-u-un-du must belong to the denominative verb /sarla(i)-⁽di⁾/ ‘to praise, exalt’ and features the 1pl.opt. ending /-untu/ matching the first person plural preterit ending /-unta/. Presumably, the name of the šarlatt-sacrifice is ultimately derived from the verb under discussion (see above).

**i 22"-27":** The exact restoration of these lines is impossible, but judging by the parallel versions they may contain an invocation to the Sun-god and a blessing formula.

**i 22":** The object of this sentence is tentatively restored based on KBo 9.143 ii¹ 10' *ta-a-ti-in* DUTU-an (CTH 763.1.6) in a parallel passage.

**ii 1'-11':** This and the preceding paragraph are restored based on the parallel passage KBo 29.6(+) i 14'-21' (CTH 762.2).

**ii 8'-13':** This incantation is obviously parallel to the better-preserved one in KBo 29.6(+) i 22'-24' (CTH 762.2), but the distribution of information across lines is unclear and the beginning of line ii 13' resists restoration.

**iii 3':** Perhaps *EN-an* refers here to the [ritual] patron, but alternatively this could be a reference to a hostile vengeful lord, see e.g KBo 29.3+ ii 18-27 (CTH 760.2).

**iii 4'-10':** The fragmentary paragraphs §§ 17""-18"" find a close parallel in an equally fragmentary passage KUB 35.17 (CTH 762.1.l). Unfortunately, this parallel is not conducive to additional restorations.

**iii 8':** The Luwian noun *hi-i-ša-a*[l-la-...] is otherwise attested as a designation of an empty pot (see the commentary to KBo 29.63, CTH 762.1.k).

**iii 9':** The form *a-lu-ú-ni-*[...] need not be separated from the Luwian noun ‘enemy’ attested in hieroglyphic transmission as *(a)-la/i-(lu/a/i)-ni-, also á-ru-ni- (Rieken and Yakubovich 2010, 204–5). For the reconstruction of this noun as *alwann(i)- ‘enemy’ in the late second millennium BCE, see Rieken and Yakubovich 2022. The contraction *alwann(i)- > /alunn(i)-/ however, must have already taken place in the dialect of our corpus, as suggested by the 1pl pres. verbal ending *-wanni > /-unni/.

**iv 1'-11':** This passage is restored according to the parallel versions KUB 35.15 iii¹ 1-10 (CTH 761.2.5) and KBo 9.141 iv 14'-22' (CTH 761.2.4).

**iv 4'-5':** It is assumed that the subjects of this clause are miasma listed in the first clause of the paragraph. As neuter nouns, they trigger verbal agreement in the singular.
**iv 12'–15'**: The restoration of this incantation is problematic, since each of the parallel passages, KUB 35.15 iii¹ 11–13 (CTH 761.2.5) and KBo 29.12 iv 3'–5' (CTH 761.3.3), is likewise badly mutilated. See the commentary to KUB 35.15 (CTH 761.2.5).

**iv 2"–5"**: The colophon clearly indicates that this version of the ritual is attributed to both Kuwattalla and Šilalluḥi. Its restoration here follows the hypothesis that it is parallel to the colophon of CTH 760.1. It should be contrasted with the colophon of

## CTH 760.4

### Table of Manuscripts

A KUB 35.48 Bo 3600 + Bo 3693 + Bo 3962 + Bo 4534 + Bo 7343 + Bo 7552 + Bo 8121 + Bo 8847

### Transmission and Research History

This New Script piece consists of many fragments, all of which had been joined already before its publication in autography. The fact that the tablet is ruled (*vorliniert*), together with an unusually large number of errors, is conducive to a hypothesis that we are dealing with a draft or scribal exercise. Since we assume that we are dealing with a double-columned tablet, the preserved parts would correspond to columns two and three. Alternatively, we would be dealing with a single-columned tablet. The find spot of the tablet remains unknown. The joined fragments are published in transliteration in Starke 1985, 155–57 as part of the “third ritual”.

### Transliteration

§ 1'
Obv. ii
A ii 1' [...]x-ti [...]
A ii 2' [wa-aš-ša-ra-ḫi-ta-ti ḫu-i-tum-ma-n]a-ḫa-ti

§ 2'
A ii 3' [nu MUNUSŠU.GI ku-it 1 NINDA a-a-an 1 DUG] KU-KU-UB KAŠ ḫar-zi
A ii 4' [na-at A-NA EN SISKUR pa-ra-a] e-ep-zi

DOI: 10.13173/9783447119955.1.138

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KBo 29.12, which follows the same Luwian incantation mentioning “the violent ones” but is attributed to Šilalluḫi alone, refers to the performance in the open country, and is accordingly conducive to classifying the relevant fragment as belonging to CTH 761.3. This implies that the incantation mentioning “the violent ones” may occur in various versions of the Kuwattalla tradition.

## Contents

§ 1' Fragmentary blessing formula

§ 2' Manipulations with bear and bread remaining from the preceding rite

§§ 3'–5' Presentation to the Sun of the two figurines symbolizing a living person and a dead spirit, with its Luwian conjuration

§ 6' Fragmentary Hittite passage

§§ 7"–9" Unclear

§§ 10"–11" Luwian incantations that arguably accompany a *taluppi*-rite

§ 12" Cutting the wool strips from the ritual patron

§ 13" Luwian conjuration addressed to the goddess Andaliya

§ 14" Almost completely lost

§ 15" Fragmentary Hittite passage

§ 16" Luwian curse formula against potential evildoers

§§ 17"–18" Hittite passage mentioning tongue figurines and the Sun-god, with its Luwian incantation

The first part of the text closely parallels a sequence of rites in column two of CTH 760.2 (see commentary), which implies that we are likewise dealing with the first tablet of the ritual. The second part helps to fill in a large lacuna between the preserved parts of columns two and three of CTH 760.2.

## Translation

§ 1'

Obv. ii

1' "[...] with [...],

1'–2' [with favor (and) enliven]ent [of the deities]."

§ 2'

3' [The warm bread] (and) the jug of beer [which the Old Woman] holds,

4' she holds [them toward the ritual patron].

DOI: 10.13173/9783447119955.1.138

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A ii 5' [nu-uš-ša-an QA-TAM da-a-i] nam-ma MUNUSŠU.GI NINDA a-a-an E[GIR-pa I-NA AŠ-RI-ŠU]

A ii 6' [pé-e-da-i na-at-ša-an EGIR-p]a A-NA GİŠBANŠUR kat-ta da-[a-i]

A ii 7' [DUGKU-KU-UB KAŠ-ma ḫar-z]i-pát

§ 3'

A ii 8' [nu-za MUNUSŠU.GI EGIR-an-da i] š-na-aš 2 še-e-nu-uš da-a-i

A ii 9' [na-aš-kán DUTU-i me-n]a-aḫ-ḫa-[a]n-da e-ep-zi

A ii 10' [nam-ma ši-pa-an-ti] ḫu-uk-zi-ma ki-iš-ša-an

§ 4'

A ii 11' [DUTU-ta EN-i]a ti-wa-li-ia pí-ia-aš LÚKÚR-in-zi

A ii 12' [kat-ta-wa-at-na-a]l-li-in-zi ú-ut-na-aš-ši-in-zi ḫi-iš-ḫi-ša-aš-ši-<in>-zi

A ii 13' [ta-pa-ru-w]a-aš-ši-in-za ta-ta-ri-ia-am-ma-aš-ši-in-za

A ii 14' [ḫi-i-ru-ta-a]š-ši-in-za ENMES-an-za ku-i-ša-an ša-<aḫ>-ha-ni-eš-ša-<at>-ta

A ii 15' [ku-i-ša-a]n i-ip-pa-tar-re-eš-ša-<at>-ta SISKURHA-ši-in EN-an

A ii 16' [ta-a-ru-u]š-ša mi-ia-ša-an-za UZUGİR.ʿPADʾ.DU ʿhaʾ-<haʾ>-ʿzaʾ-ni-in

A ii 17' [ú-wa-ra-an]-na-ḫi-ša i-ú-na-ḫi-ša ʿku-wa-an’-na-ni-in

A ii 18' [ma-aš-ša]-na-al-li-in KASKAL-an

§ 5'

A ii 19' [ma-a-na-aš ḫ]u-ʿu’-it-wa-li-ʿiš’ š[ar-ri]-ʿia’-an DUTU-wa-za

A ii 20' [da-ra-u-i-id-du ma-a-na-aš ú-l]a-an-ti-iš

A ii 21' [a-an ti-ia-am-ma-aš-ši-iš DUTU-wa-za da]-ra-u-i-id-du

A ii 22' [ú-ut-na-aš-ši-in ḫi-iš-ḫi-ša-aš-ši-i]n ta-pa-ru-wa-<aš>-ši-in

A ii 23' [ta-ta-ri-ia-am-ma-na-aš-ši-in ḫ]i-i-ru-ta-aš-ši-in <EN-an>

§ 6'

A ii 24' [nu MUNUSŠU.GI 2 ši-e-nu-uš iš-na-aš] ʿA-NA ENʾ SISKUR

A ii 25' [ŠA-PAL GİRMES-ŠU da-a-i]

§ 7'

Rev. iii

A iii 1' [...] x [...]

A iii 2' [...]x at-[...]

§ 8'

A iii 3' [... EN S]ISKUR

§ 9'

A iii 4' [...] (vacat)
5' [He places (his) hand on (it)]. Then the Old Woman

5'-6' [brings] the warm bread b[ack to its location],

6' (i.e.) she pla[ces it ba]ck on the table.

7' [However, she] still [hold]s [the jug of beer].

§ 3'

8' [Afterward, the Old Woman] takes two figurines of [d]ough

9' [and] she holds [them] before [the Sun-god].

10' [Then, she makes a libation] and she conjures thus:

§ 4'

11' "[Sun-god], divine [lord], give (him) the enemies,

12'-14' the lords of [venge]ful words, traps, [judgm]ents, curse, [perjur]y.

14' Whoever restrained it,

15' [whoever] distrained [it], (namely) the ritual patron's

16' [shap]e, flesh, bone(s), joint(s),

17' [spee]ch, mobility, eyebrow(-hair),

18' [div]ine path!

§ 5'

19' [If he] (is) a [l]iving being,

19'-20' [may] the Sun-god ab[ove deliver] him (to the ritual patron)!

20' [If he] (is) a [de]ad (spirit),

21' may [the Sun-goddess of the earth de]liver [him] (to the ritual patron),

22'-23' (namely) <the lord> [of (vengeful) words, trap]s, judgments, [curses (or) p]erjuries!"

§ 6'

24'-25' [The Old Woman places the two figurines of dough at the feet] of the ritual patron.

§ 7"

Rev. iii

1' [...]

2' [...]

§ 8"

3' [...] [r]itual [patron].

§ 9"

4' [...]

DOI: 10.13173/9783447119955.1.138

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§ 10"

A iii 5' [pa-a ḫa-la-a-li-iš a-aš-d]u 'ma-al-ḫa-aš-ša-aš-ši-iš' EN-aš

A iii 6' [a-ad-du-wa-la-ti EM]E-ti a-ad-du-wa-la-ti šUMES-ti

A iii 7' [ta-pa-r]u-w-[a-ša-an-za-t]i ta-ta-ri-ia-am-ma-⟨aš⟩-ša-an-za-ti

A iii 8' [ḫi-ru-ta]-aš-ša-[an-za-t]i ir-wa-⟨al⟩-li-ia-ti pa-ri-[t]ar-wa-[al]-li-ia-ti

A iii 9' [Lū]lu-ú-l]a-ḫi-ia-'ti' [Lū]ha-pī-ri-ia-ti ku-wa-ar-[ša-aš-ša-ti tu-ú-li-ia-aš-ša-ti]

§ 11"

A iii 10' [zi-la-d]u-úr DINGIRMES-in-zi za-am-ma-an ta-pa-ru

A iii 11' [ta-t]a-ar-ia-a[m-m]a ḫi-i-ru-un wa-aš-ši-ni ni-iš ḫ[a-pa-in-ti]

A iii 12' [ni-iš-d]u-wa-ta a-[a]p-pa ku-wa-an-zu GUN-an n[i-i]š-[du-wa-ta]

A iii 13' [a-ap-pa k]a-al-du-ni-i-ia ú-i-it-t[a-ri]

§ 12"

A iii 14' [nu]MUNUSŠU.GI GÍR Z[AB]AR 'da'-[a-i n]a-aš-ta A-NA EN S[ISKUR]

A iii 15' [pa-ra-a e-ep-zi nu SÍG]A ar-ḫa ku-re-eš-ke-ez-z[i]

A iii 16' [MUNUSŠU.GI-ma ḫu-uk-z]i kiš-an

§ 13"

A iii 17' [...] D A-ta-li-ia-aš ta-na-ma-t[i ...]

A iii 18' [...] 'a'-aš-šu-wa-al ku-wa-al-ti

A iii 19' [... a-ḫ-ra-an] wa-aḫ-ra-an ku-wa-ar-ti da-[a-pa-ru]

A iii 20' [... ta-ta-ri-ia-am-ma-an ku-wa-a]r-ti ḫi-ru-un ku-wa-ar-[ti ...-t]i

A iii 21' [...] I-an H[UL]-lu-un GE6- 'i'-[...]

A iii 22' [...] x x [...]

§ 14"

A iii 23' [...] A? x [...]

A iii 24' [...]

A iii 25' [...]

A iii 26' [...]

§ 15""

A iii 27' [...] nu] kiš-an ḫ[u-uk-z]i

§ 16""

A iii 28' [ku-iš-tar SISKURHA-ša-an-za-an EN-ia ad-du-w]a-al

A iii 29' [a-an-ni-i-ti a-du-ut-ta pu-na-ti-in-zi D]INGIRMES-in-zi

A iii 30' [EME-in ...]x-du

A iii 31' [pa-du-wa-an-ta za-ti-i ...-d]u
§ 10"

5' "[Ma]y the ritual patron [be pure]

6' from [the evil tong]ue, the evil hand,

7' (the tongue) of [jud]gments, curses,

8' [per]juries, internal (or) ex[t]er[n]al,

9' (those) of [mo]untain-dwellers (or) the desert-dwellers, an ar[my (or) an as-sembly]!

§ 11"

10'–11' [In the future], may the gods not b[ind] to his body bewitchment, judgment, [c]ur[s]e, perjury!

12' [May] they [not (be experienced)] again [by h]im as a heavy burden!

12'–13' May they n[o]t be experienced [again by him] (as) [th]rashing!"

§ 12"

14' [The Old Woman] take[s] a br[on]ze [kni]fe

14'–15' a[nd] holds (it) [toward] the ri[tual] patron,

15' [so that] he cuts off [the woo]l (strips).

16' [The Old Woman conjur]es thus:

§ 13"

17'–18' "Goddess Andaliya, you cut [...] with an unsheathed [knife].

19' You cut [woe] (and) pain [...].

19'–20' You [cu]t ju[dgment, ..., curse].

20' You [cu]t perjury, [you] cut [...]

21' [... mon]th, evil night [...].

22' [...].

§ 14"

23' [...].

24' [...].

25' [...].

26' [...].

§ 15""

27' [... She] c[onjures] thus:

§ 16""

28'–29' "[Whoever causes ev]il [to the ritual patron],

29'–30' may [all] the [g]ods [... his tongue]!

31' [Then] may [they ... it in the same way]!"

DOI: 10.13173/9783447119955.1.138

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§ 17"

A iii 32' [nu<sup>MUNUSŠU.GI</sup> GÍR ZABAR hi-la]m²-na pa-ra-a pé-e-da-i

A iii 33' [...i]š-na-aš EMEHÁ

A iii 34' [...] DUTU-i

A iii 35' [... hu-uk-zi-ma ki-iš-ša-an]

§ 18"

A iii 36' [... DINGIR<sup>MEŠ</sup>-i]n-zi

A iii 37' [...] x x [...]

## Commentary

**ii 6'**: Contrast the mention of the wickerwork table in KBo 29.3+ ii 14 (CTH 760.2, § 8'). In general, §§ 1'-6' of this tablet exhibit close similarity to CTH 760.2 §§ 7'-12'.

**ii 12'-14'**: In comparison with the matching sentence in KBo 29.3+ ii 19-21 (CTH 760.2, § 10'), one is dealing here with more extensive confusion between the forms in /-ints(a)/ and /-intsi/, which reflect the original Luwian dialect of the incantations and that of the Hattuša copyist respectively.

**ii 22'-23'**: Contrast the shorter phrase 'the lord of curses (and) perjuries' in KBo 29.3+ ii 27 (CTH 760.2, § 11').

**iii 11'**: For the reading wa-aš-ši-ni over erasure, see Laroche 2016, 235-36.

**iii 12'-13'**: It is assumed that Luw. /kalduni(ja)-/ 'beating, thrashing' is derived from /kaldun(n)i-/ 'shank(bone), club' as a substantivized possessive adjective. We take ú-i- it-t[a-ri] as a passive form cognate with au(š)-/uw-(hi)' to see' (see Sasseville 2020c, 343-44), and therefore the more literal translation of the passage under discussion could be: "May they not re(cur)/re(appear) for him as a heavy burden! May they not [re]appear for him as a thrashing!" For the evil conceived as a load, see Marcuson 2016, 363-65.

**iii 14'-16'**: While §§ 10"-11" above find close counterparts in KBo 29.3+ iii 1'-12' (CTH 760.2, §§ 14"-15") and indeed help to restore these passages of KBo 29.3+, this is not the case of the paragraph under discussion. Contrast KBo 29.3+ iii 13'-16' (CTH 760.2, § 16"), where the ritual patron breaks the figurines of evil hand and tongue, apparently with his bare hands. Since cutting of the strips tying the symbols of evil to the ritual patron logically precedes the destruction of such figurines, it stands to reason that §§ 10"-12" in our text, and its remaining part in general, must be ordered before CTH 760.2 §§ 14"-16". The repetition of the same incantations accompanying purification rites in two different contexts is in itself hardly surprising,
§ 17""

32' [The Old Woman] carries [the bronze knife] out to the [gate] house.

33' [...] the tongues of [d]ough

34'-35' [...] to the Sun-god

35' [and she conjures thus]:

§ 18""

36' "[... god]s

37' [...]."

since the purification rites can occur at various points in the ritual (see for example
the structure of KUB 32.9(+), CTH 761.1.f).

iii 17': For other mentions of the goddess Andaliya in the context of cutting threads, see Miller 2004, 257 fn. 390. These parallels constitute the most important reason for restoring [SÍG>H]A ‘wool (threads)’ in the previous paragraph. For the other occurrences of the goddess Andaliya, see van Gessel 1998, 32–33. For *ta-na-ma-t[i]* as a form of Luw. /tannam(a/i)-/ ‘bare, unsheathed’, see Starke 1990, 544 fn. 2013.

iii 27': This paragraph follows the lacuna of some four lines, probably containing an additional paragraph line. The general content of the lacuna is clearly based on KUB 35.59+ (CTH 760.5). The ritual patron spits on the detached object(s), while the Old Woman pronounces the usual incantation accompanying the spitting rite. In the beginning of § 15" the Old Woman brandishes the bronze knife or performs a similar gesture matching the incantation to follow.

iii 28'-31': This incantation is partially restored based on the parallel passage KUB 35.59+
iii 7'-9' (CTH 760.5). The curse seems to be directed against the tongue of the evil-
doer; whether his hands are also involved remains unclear. As a hypothesis, the gods
are expected to detach his tongue and then cut it into pieces. On this passage and its
comparison with other incantations associated with a knife in the context of curses,
see Puértolas Rubio 2022. In any case, compare the similar incantation involving the
heart and liver of the evildoer in KUB 32.8(+) iv 21'-24' (CTH 759.10.b).

iii 32'-35': It seems likely that this paragraph refers to the presentation of evil tongues (and hands?) to the Sun-god, in a manner similar to the presentation of the figurines symbolizing evildoers to the Sun-god earlier in § 3'. It is likely that this presentation is eventually followed by the destruction of the figurines representing evil, as reported in KBo 29.3+ iii 13'-16' (CTH 760.2, § 16").
## CTH 760.5

### Table of Manuscripts

A₁ KBo 29.13 977/v
A₂ + KUB 35.59 + Bo 4115

### Transmission and Research History

The two fragments of this New Script fragment were joined in Kammenhuber 1985, 82. Small parts of two adjacent columns and a portion of the intercolumnium have been preserved. Judging by the find spot of A₁, the tablet comes from the Temple I area. The fragment is heavily worn away. It is published in transliteration in Starke 1985, 165 as part of the “third ritual”.

### Transliteration

§ 1'

Obv. i

A₁ i 1' [...] -r̥li̥-ia-zi

A₁ i 2' [...] SÍS]KUR

A₁ i 3' [...] ki-iš-ša-an

§ 2"

Obv. ii

A₁+₂ ii 1' [...] x [...]

§ 3"

A₁+₂ ii 2' nu MUNUSŠU.[GI a-pu-u]-r̥un' A-[NA EN SÍSKUR pa-ra-a e-ep-zi]

A₁+₂ ii 3' na-at EN [SÍSKU]R al-la-a[p-pa-aḫ-ḫi MUNUSŠU.GI-ma ki-iš-ša-an ḫu-uk-zi]

§ 4"

A₁+₂ ii 4' a-aḫ-ra-an [wa-aḫ]-ra-an tap-pa-a[t-ta ta-pa-ru ta-a-ta-ri-ia-am-ma-an]

A₁+₂ ii 5' ḫi-i-ru-un [ma]-r̥a'-ia-aš-ši-in E[ME-in]

§ 5"

A₁+₂ ii 6' nu MUNUSŠU.GI GÍR ZABAR x x x [...]
Contents

§ 1' Unclear Hittite passage

§ 2" Fragmentary passage; Luwian incantations that accompany a *taluppi*-rite(?)

§§ 3"-4" Spitting rite, with its Luwian incantation

§§ 5"-6" Rite involving a bronze knife, with its Luwian curse formula against potential evildoers

§ 7" Mention of tongue figurines made of dough

A part of this fragment close parallels CTH 760.4 § 15"-§ 17" and contributes to the restoration of this passage (see commentary). Note that the relative order of columns is hypothetical; what is provisionally analyzed here as columns one and two may turn out to belong to columns four and three respectively.

Translation

§ 1' Obv. i

1' [...]

2' [...ri]tual [...]

3' [...] thus.

§ 2" Obv. ii

1' [...]

§ 3" 2' The Old Wo[man holds tha]t one [toward the ritual patron], 3' so that the [ritua]l patron spi[ts] (on) it. [The Old Woman conjures thus]:

§ 4" 4' "He spa[t (out)] woe (and) [pa]in, [judgment, curse], 5' perjury, the to[nue] of the [m]ultitudes."

§ 5" 6' The Old Woman [...] the bronze knife. [She conjures thus]:
§ 6"

A₁+₂ ii 7' ku-[i]š-tar EN SÍSKUR-an-za-⟨an⟩ 'ad'-d[u-wa-a-al a-an-ni-ti a-du-ut-ta]

A₂ ii 8' [DINGIRMES-i]n-zi EME-in [...-du]

A₂ ii 9' [pa-du-wa-a]n-ta za-ti-i [...-an-du]

§ 7"

A₂ ii 10' [nu MUNUSŠU.G]I GÍR Z[ABAR hi-la-am-ni pa-ra-a pé-e-da-i]

A₂ ii 11' [... iš-n]a-aš E[MEHÁ ... DUTU-i]

A₂ ii 12' [...] x [...]

## Commentary

*i 1*: The reading follows the collation of the original tablet fragment contra the autograph.

*ii 6'–10':* See the commentary to the parallel passage KUB 35.48 iii 28'–31' (CTH 760.4).

## CTH 760.6

### Table of Manuscripts

A KUB 35.11 VAT 16407

### Transmission and Research History

This New Script fragment contains a small portion of a right column (probably column two), broken along the right edge of the intercolumnium. The provenance of the fragment remains unknown. It was edited in transliteration in Starke 1985, 163 as part of the “third ritual”.

### Transliteration

§ 1'

Obv. ii?

A ii? 1' iš-[ša-ri-in ad-du-wa-li-in EME-in ta-pa-ru-wa-aš-ši-in]

A ii? 2' ta-t[a-ri-ia-am-ma-na-aš-ši-in hi-i-ru-ta-aš-ši-in]

A ii? 3' a-aš-ši-'ú'-[wa-an-ta-at-na-aš-ši-in ma-ia-aš-ši-in EME-in]

§ 2'

A ii? 4' nu-uš-ši-k[án ...]

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§ 6”

7' "Who[e]ver [causes] ev[i]l against the ritual patron,

7'–8' [may the go]ds [... his] tongue!

9' [Then may they ...] it in the same way!"

§ 7”

10' [The Old Woma]n [carries out] the b[ronze] knife [to the gatehouse].

11' [...] the to[ngues] of [d]ough [... to the Sun-god].

12' [...]

**ii 10'–12'**: This paragraph is restored based on the parallel passage in KUB 35.48 iii 32'–34' (CTH 760.4).

## Contents

§ 1' Luwian incantation containing a formulaic list of miasma

§§ 2'–3' Removing items representing the miasma from various body parts of the ritual patron, with its Luwian incantation

§ 4' Unclear Hittite passage

The content of the final part of the fragment is very close to that of KUB 35.12 (CTH 762.1.f), and there is no doubt that the two fragments reflect an identical rite. Nevertheless, the formula in § 1' tips the scales in favor of classifying the fragment under discussion as part of CTH 760 (see the commentary).

## Translation

§ 1'

Obv. ii?

1' "the (evil) ha[nd, the evil tongue, (the tongue) of judgment],

2' (that) [of] cu[rse, (that) of perjury],

3' (that) [of] mise[ry, the tongue of the multitudes]."

§ 2'

4' [...] to him [...]

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A ii? 5' iš-ki-ša-r'az' [...] IŠ-TU 2 UZUZAG.LU ...]

A ii? 6' ge-nu-wa-az x[... ar-ḫa da-aš-ke-ez-zi]

A ii? 7' nu lu-ú-i-li kiš-[an ḫu-u-uk-ki-iš-ke-ez-zi]

§ 3'

A ii? 8' ni-iš-pa-aš a-aḫ-ḫa-ša-[am-mi-iš SÍSKUR-iš EN-aš da-a-ru-uš-ša]

A ii? 9' mi-ša-an-za ḫa-aš-ša ḫ[al-ḫal-za-ni-in ú-wa-ra-an-na-a-ḫi-ša]

A ii? 10' i-ú-na-a-ḫi-ša la-[al-pí-in ku-wa-an-na-ni-in]

A ii? 11' DINGIRMES-li-in [KASKAL-an]

§ 4'

A ii? 12' ṛnu MUNUSṢU.GI' ku-r'it' [...]

A ii? 13' [...] x [...]

## Commentary

ii? 3': The position of ‘misery’ in the list of miasma is here identical to that in KBo 29.3+ (CTH 760.2) and KBo 29.19 (CTH 760.7.b). The similarity between the incantation under discussion and KBo 29.3+ iii 17’–19’ is particularly remarkable. Contrast the parallel incantations in KBo 22.254(+) ii 6–9 (CTH 762.3.2) and KBo 29.5:2’–4’ (CTH 762.1.g), which lack ‘misery’ altogether.

## CTH 760.7.a

### Table of Manuscripts

A₁ KBo 29.22 867/v
A₂ + KBo 57.226 + 632/v

### Transmission and Research History

Both fragments were found in Temple I and belong to the left column of a double-columned New Script tablet. They were published in transliteration in Starke 1985, 199 and Groddek 2011b, 119–20 respectively and joined in Sasseville 2020c, 558. The direct join was confirmed by Alice Mouton’s collation of the original fragments.
Transliteration

§ 1'

Left column

A₁ l.col. 1' [A-N]A 'DINGIR'-LIM-m[a ...]

A₁ l.col. 2' 'lu'-ú-i-li-m[a ki-iš-ša-an ḫu-u-uk-zi]

§ 2'

A₁ l.col. 3' za-a-ú-i-ia-an ḫal-[li-na-i ma-al-ḫa-aš-ša-aš-ši-in]

A₁ l.col. 4' EN-an ti-iš-ša- 'at'-[wa?-an?-ti?-iš? ...]

A₁ l.col. 5' n[i-i]š a-ap-ti ḫu-u-x[...]

§ 3'

A₁+₂ l.col. 6' [na-a]- 'ú-wa-ti-ia-ta' ḫar-ma-ḥ[a-ti mu-u-wa-i]

A₁+₂ l.col. 7' [na-a-ú-w]a-ti-ia-ta 'a'-l[a-la-at-ta-ti mu-u-wa-i]

A₂ l.col. 8' [na-a-ú-w]a-ti-ia-ta ma-[an-na-ḫu-wa-an-na-ti KI.MIN]

A₂ l.col. 9' [na-a-ú-wa-t]i-ia-ta t[a-a-u-wa-aš-ša-ti ti-ti-ta-a-ti KI.MIN]

A₂ l.col. 10' [na-a-ú-wa-t]i-ia-ta UZ[US̄A-ti UZUNÍG.GIG-ti 12-ta-a-ti]

A₂ l.col. 11' [ḫa-ap-pí-ša-a-t]i [KI.MIN]

§ 4'

A₂ l.col. 12' [...] x [...]

Commentary

**l.col. 1'**: The presentation of the substitute is usually addressed to the Warlike Storm-god in CTH 761, but since this deity is not attested outside CTH 761, the divine addressee in the present fragment remains uncertain.

**l.col. 4'**: According to H. Craig Melchert (pers. comm.), Luw. /tissadw(a)-/ may represent a derivative of the verb /tissa(i)-/ ‘to fashion’ with the etymological meaning ‘fabrication’ (see now Melchert 2023 *sub tiššatwa*-). For the matching noun *tiššatwa*- in Hittite context, see HEG T, 380–81 and see HEG U–Z, 459–60 (*sub wazza*-). It is clear that we are dealing with a negative concept, which can arise in connection with evil speech and is symbolized by particular objects, such as the piece of tallow deployed as a substitute in the Maštigga ritual (see Miller 2004, 66–68). In this case, too,
Transliteration

§ 1'

Left column

1' [...] t]o the deity [...].

2' and [... conjures thus] in Luwian:

§ 2'

3'–4' “Here, the *tiššat* [wa-substitute] deconta[minates the ritual] patron.

5' (May he) n[o]t get [...].

§ 3'

6' [He n]o (longer) [overcomes] it [with] his hea[d].

7' [He no (longer) overcomes] it [with] his *al*[alatti-body part].

8' [Ditto no] (longer overcomes) it [with] his n[ose].

9' [Ditto no] (longer overcomes) it [with the pupils of] his e[yes].

10'–11' [Ditto no] (longer overcomes) it with [hi]s [heart, liver, twelve limbs].”

§ 4'

12' [...]

we are in the middle of a substitution rite, while *ti-iš-ša-ʿat’*–[...] functions as the subject of a transitive clause, referring to a substitute that decontaminates the ritual patron. Therefore, H. Craig Melchert proposes the restoration of the ergative form /tissadwantis/.

**l.col. 5’**: As argued in Sasseville 2020c, 261–62, the form /apti/ is the only attestation of the Luwian lexical cognate of the Hittite verb *ēpzi* / *appanzi*.

**l.col. 6’–11’**: This paragraph is restored based on KUB 35.24+ obv. 5’–7’ (CTH 761.1.c, § 2’). The subject of all the clauses here is the ritual patron, to be contrasted presumably with the substitute in the next paragraph.
## CTH 760.7.b

### Table of Manuscripts

A KBo 29.19 235/q

### Transmission and Research History

This New Script fragment was probably found in the Temple I area, and this information is indirectly supported by the find spot of CTH 760.7.a. The fragment's original place on the tablet cannot be determined. It was published in transliteration in Starke 1985, 198 as belonging to an unspecified "Old Woman" ritual.

### Transliteration

§ 1'

A:1' [...-a]š-ši-x x x [...]

A:2' [na-at EN SÍSKUR al]-la-ap-pa-aḫ-ḫi

A:3' [MUNUSŠU.GI-ma ki-i]š-ša-an ḫu-u-uk-[zi]

§ 2'

A:4' [a-aḫ-ra-an wa-aḫ-r]a-an tap-pa-at-ta t[a-a-pa-ru]

A:5' [ta-a-ta-ri-ia]-am-ma-an ḫi-ru-[ú'-[un]

A:6' [a-aš-ši-wa-a]n-ta-at-tar ma-a-i[a-aš-ši-in EME-in]

§ 3'

A:7' [na-aš-ta MUNUS]U.GI pí-x x[...]

### Commentary

2': A fragmentary sign is seen after [al]-la-ap-pa-aḫ-ḫi ‘spits’ on the broken edge of the tablet. There is, however, no space for another sentence on this line, nor is it expected in this standard passage. Therefore, the trace is probably to be attributed to a scribal error or an erasure.
Contents

§§ 1'-2' Spitting rite, with its Luwian conjuration

§ 3' Unclear Hittite passage

The order of the miasma listed in § 2' (see commentary) speaks in favor of classifying this small fragment as part of the first tablet of CTH 760. The fragment likely belongs to the same tablet series as CTH 760.7.a on paleographic grounds (see Fig. 2.16), but since the spitting rite occurs several times in the course of the ritual, the position of the two fragments vis-à-vis each other cannot be determined.

Translation

§ 1'

1' [...]

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

3' [The Old Woman] conjure[s th]us:

§ 2'

4' "He spat (out) [woe (and) pai]n, ju[dgmen]t,

5' [cur]se, perjur[y],

6' [mise]ry, [the tongue of] the multit[udes]!"

§ 3'

7' [The Old Wo]man [...].

6': The position of ‘misery’ in front of ‘the tongue of the multitudes’ in the formulaic list of miasma parallels that in KBo 29.3+ iii 19’ (CTH 760.2) and KUB 35.11 ii? 3’ (CTH 760.6), supporting the classification of this fragment as part of CTH 760.
CTH 760.8

Table of Manuscripts

A KUB 9.36 Bo 4597

Transmission and Research History

This New Script fragment probably belongs to a left column of a double-columned tablet. The find spot of the fragment is unknown. It was published in transliteration in Starke 1985, 168–69 as belonging to an unspecified “Old Woman” ritual. The paleographic data do not lend support to its join with KUB 35.46 (see Fig. 2.14), contrary to what is proposed in Starke 1990, 596–97.

Transliteration

<table><tr><td></td><td>§ 1'</td></tr><tr><td>A:1'</td><td>a-[aḫ-r]a-an wa-aḫ-‘ha’-[ra-an tap-pa-ad-da ta-a-pa-ru ta-ta-ar-ri-ia-am-ma-an]</td></tr><tr><td>A:2'</td><td>ḫi-i-ru-u-un a-⟨aš⟩-ši-wa-an-[ta-at-tar ma-ia-aš-ši-in EME-in]</td></tr></table>

<table><tr><td></td><td>§ 2'</td></tr><tr><td>A:3'</td><td>[n]a-aš-ta MUNUSŠU.GI a-pu-u-‘un’ [...]</td></tr><tr><td>A:4'</td><td>[pé]-e-da-i nu ḫu-u-ma-an ku-[...]</td></tr><tr><td>A:5'</td><td>[a-pu]-u-un-na NINDA.GUR<sub>4</sub>.RA TUR A-N[A ...]</td></tr></table>

<table><tr><td></td><td>§ 3'</td></tr><tr><td>A:6'</td><td>[...] (vacat) [...]</td></tr></table>

Commentary

1': The reading -r[a-, suggested in Starke 1985, 169, is not possible. Two verticals and part of a *Winkelhaken* are clearly visible on the tablet's photograph before the gap.

2': The position of ‘misery’ in the formulaic list of the malign phenomena suggests the attribution of this fragment to CTH 760. See KBo 29.3+ iii 19’ (CTH 760.2) and see the commentary to CTH 760.7.b for further parallel attestations.
Contents

§ 1' Luwian incantation accompanying the ritual spitting

§ 2' Fragmentary Hittite passage mentioning the Old Woman and bread

§ 3' No text preserved

This fragment can be attributed to CTH 760 on phraseological grounds (see the commentary). Since ritual spitting can take place at various points within the performance, the specific rite to which this fragment belongs cannot be determined.

Translation

§ 1' "[He spat (out)] w[o]e (and) pai[n, judgment, curse],
2' perjury, miser[y, the tongue of the multitudes]."

§ 2' The Old Woman [c]arries that [...].
3'–4' [She ...] all that.
4' [She] also [... th]at small bread to [...].

§ 3' [...].

5': This is the sole attestation of a small loaf of bread (NINDA.GUR₄.RA TUR) in the available fragments of the Kuwattalla tradition. Contrast the attestations of a sweet loaf of bread (NINDA.GUR₄.RA KU₇) in CTH 761, including those adjacent to a description of spitting—namely, KUB 35.21 rev. 9' (CTH 761.1.d) and KUB 35.43+ ii 31 (CTH 761.3.8).

DOI: 10.13173/9783447119955.1.138

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CTH 760.9

Table of Manuscripts

A KBo 29.9 1271/v

Transmission and Research History

This New Script fragment was found in a secondary context in the area of Building M at Büyükkale. Its location on the tablet remains uncertain. The tablet was published in transliteration in Starke 1985, 123–24 as part of the *dupaduparša*-ritual.

Transliteration

§ 1'

Obv.

A obv. 1' [h<u>u</u>-it-wa-la-ḥi-ta-ti an-na-ru-um-ma]-r’a’-ḥi-<ta>-ti [a-ar-ra-ia-a-ti uš-ša-a-ti ap-pa-ra-an-ta-ti]

A obv. 2' [a-ra-a-ti DINGIR<sup>MES</sup>-aš-ša-an-za-ti w]a-aš-ša-r'a'-ra-a-[ḥi-ta-ti]

§ 2'

A obv. 3' [nu EN SISKUR ik-ku-na-at-ta-aš-ši-in IŠ-T] U<sup>DUG</sup>KU-KU-UB KAŠ ši-pa-an-[ti]

A obv. 4' [...] rú'-ta-an-zi nu-uš-ši-kán

A obv. 5' [A-NA SAG.DU-ŠU še-er NINDA.GÚ.GAL t]ar-na-aš ti-r'an'-z[i]

A obv. 6' [nam-ma-at-kán EGIR-an-da] EN SISKUR ši-pa-an-[ti na]m-ma-at

A obv. 7' [kat-ta da-a]-i

§ 3'

A obv. 8' [nu<sup>MUNUS</sup>ŠU.GI NINDA.GÚ.GAL A-NA] EN SISKUR [da-a-i nu]-uš-ša-an
[uzuNÍG.GIG]

A obv. 9' [uzuSA kat-ta? tar-ma-iz-zi? nu] lu-rú'-[i-li ki-iš-š]a-an {x} h<u>u</u>-u-[k-ki-iš-ke-
ez-zi]

§ 4'

A obv. 10' [ku-iš-tar SISKUR-an-za-an EN-ia] r’a’-ad-du-[wa-a-a]l a-an-ni-ti a-tu-ut-ta
D[INGIR<sup>MES</sup>-in-zi]

A obv. 11' [uzuNÍG.GIG uzuSA šar-ra za-a-ti]-ri' pu-u-wa-a[n-du] a-at-tar za-an-ta

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Contents

§ 1' Luwian blessing formula

§ 2' Patient's dedication of the second animal of the ikkunatt-sacrifice

§§ 3'-5' Nailing(?) the liver and heart to the pea bread, with Luwian curse formula against potential evildoers

§ 6' Luwian incantation for untying the offense and fault

§ 7' Old Woman's disposal of the liver and heart

§ 8' Unclear

The preserved fragment closely parallels §§ 3'-9" of KUB 35.16(+) (CTH 760.3.b), which can be contrasted with the deviant rendering of the same rites in KUB 32.8(+) (CTH 759.10.b).

Translation

§ 1'

Obv.

1' "[with life, viril]ity, [long years, future]

2' [time, the f]avo[r of the deities]."

§ 2'

3' [The ritual patron] consecrates [the (animal) of the ikkunatt-sacrifice wi]th a jug of beer.

4' They bring [...].

4'-5' They put [a pea bread] on its [head].

6' [Then, afterward] the ritual patron dedica[tes it].

6'-7' [T]hen he [put]s [it] down.

§ 3'

8' [The Old Woman takes the pea bread from] the ritual patron

8'-9' [and she nails down the liver (and) heart] on top. [She] conj[ures th]us [in] Luwia[n]:

§ 4'

10' "[Whoever] causes evi[l to the ritual patron],

10'-11' [may] the g[ods] snatch [up] his [liver (and) heart]

DOI: 10.13173/9783447119955.1.138

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A obv. 12' [tar-ma-i-im-ma-an a-aš-du URUDU]-r'ia'-[ti tar-ma]-ti

§ 5'

A obv. 13' [URUDU-pa-tar zi-la pa-ri-i na-a-ú-wa i-t]i LÚSIMUG.A-iš-pa-an z[i-la]

A obv. 14' [na-a-ú-wa ša-a-i ta-a-pa-am-pa-ti KIN-an] na-a-ú-wa a-ia-a-[ti]

§ 6'

A obv. 15' [ni-i-ša-an ḫa-pí-ti SISKUR-aš-ši-in EN-an ḫa-r]a-at-na-aš-ši-⟨in⟩-iš E[ME-iš]

A obv. 16' [wa-aš-ku-li-im-ma-aš-ši-iš] EME-[iš]

§ 7'

A obv. 17' [na-aš-ta MUNUSŠU.GI UZU NÍG.GIG UZUŠÀ QA-DU NINDA.GÚ.GAL pa-r]a-r' [p]é-e-da-i

A obv. 18' [...]a? an-da [...]

A obv. 19' [...] x [...]

§ 8'

A obv. 20' [...] x x [...]

## Commentary

**Obv. 4'–5'**: This line presumably fills in the space between the indirectly joined pieces KUB 35.16 and KUB 35.14 in column one.

CTH 760.10

## Table of Manuscripts

A KUB 35.117 Bo 7525

## Transmission and Research History

This New Script fragment of uncertain provenance contains small parts of two adjacent columns, together with the intercolumnium. The order of the two columns is uncertain; the tentative order proposed below implies that this is the reverse of the tablet containing columns three and four. The fragment was edited in transliteration in Starke 1985, 122 as part of the *dupaduparša*-ritual. The claim of Goedegebuure 2010a, 305 fn. 30 about a possible indirect joint between KUB 35.14 i 7'–10' and KUB 35.117

DOI: 10.13173/9783447119955.1.138

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11'–12' and (then) [may (those) be nailed] down with a [copper nail]!

§ 5'

13' [In the future, (this) copper (nail) will not go] [away].

13'–14' In the future, the smith [will not let] it [go]. [He] will not make [taba-work] (out of it).

§ 6'

15'–16' [May] the tongue of [of]fence, the tongue [of fault not bind the ritual patron]!

§ 7'

17' [The Old Woman carries [out]t [the liver (and) heart together with the pea bread]

18' [...] in [...].

19' [...]

§ 8'

20' [...]

1.col. (= iv?) 1'–4' was refuted through the restoration of the relevant passages (see the edition of CTH 760.3.b) and in the light of the paleographic evidence (see Fig. 2.15).

Contents

§ 1' Unclear Hittite passage

§§ 2"–3" Luwian incantation accompanying the ritual treatment of an animal's liver and heart

The specific similarity between KUB 35.117 §§ 2"–3" and KUB 35.16(+) §§ 7"–8" (CTH 760.3.b) supports the attribution of this small fragment to CTH 760, with all the necessary caveats that benefit its size.

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Transliteration

§ 1'

Rev. iii?

A iii? 1'

E[N SISKUR ...]

A iii? 2'

nu-z[a ...]

A iii? 3'

kat-t[a ...]

A iii? 4'

x[...]

§ 2"

Rev. iv?

A iv? 1'

[ku-iš-tar SISKUR-an-za-an EN-ia ad-du-wa-a]-al

A iv? 2'

[a-an-ni-ti a-du-ut-ta ta-ni-mi-in-zi DINGIRMEŠ]-in-zi

A iv? 3'

[UZUNÍG.GIG UZUza-a-ar-za šar-ra za-a-ti-i] pu-wa-an-du

A iv? 4'

[a-ta-tar za-an-ta tar-ma-im-ma-an a-aš-du URUDU]-ia-ti

A iv? 5'

[tar-ma-ti]

§ 3"

A iv? 6'

[URUDU-pa-tar zi-la pa-ri-i na-a-w]a i-ti

Commentary

iv? 1'-6': these lines are restored based on the closely parallel version KUB 35.16(+)
(CTH 760.3.b). The phrasing of the same incantation in KUB 32.8(+) (CTH 759.10.b)
appears to be less close.
Translation

§ 1'

Rev. iii?

1' [ritual] pat[ron ...]

2' [...]

3' [...] down [...].

4' [...]

§ 2"

Rev. iv?

1'–2' “[Whoever causes ev]il [to the ritual patron],

2'–3' may [all the god]s snatch [up his liver (and) heart in this way]

4'–5' [and (then) may (those) be nailed down] with a [copper nail]!

§ 3"

6' [In the future, (this nail of) copper will no]t go [away].”
# GREAT RITUAL, 1<sup>ST</sup> GROUP
## CTH 761.1.a

### Table of Manuscripts

A KUB 35.23 164/c

### Transmission and Research History

This Middle Script fragment is written by the same scribe as the rest of the texts grouped under CTH 761.1 (see Fig. 2.17). It comes from Building A of Büyükkale and was published in transliteration in Starke 1985, 87–90, where it is also reported that CTH 760.1.c, CTH 761.1.d, and CTH 761.1.f are written by the same scribe.

### Transliteration

§ 1'

A:1' [i-li-il-ḫa-a-i-t]i ma-al-ḫ[a-aš-ša-aš-ši-iš EN-aš ta-pa-ru da-a-ta-ri-ia-ma-an]

A:2' [ḫi-ru-ú-un ma]-r'a'-ia-aš-ši-in EM[E-in pa-aš ḫa-la-a-li-iš a-aš-du ma-a-aš-ša-na-an-za]

A:3' [pár-ra-an ad-du-wa]-la-ti EME-ti [ad-du-wa-la-ti i-iš-ša-ra-ti ta-pa-ru-wa-aš-ša-an-za-ti]

A:4' [da-a-ta-ri-i]a-am-na-aš-ša-an-za-ti [ḫi-ru-ta-aš-ša-aš-ša-an-za-ti ma-a-ia-aš-ša-an-za-ti]

A:5' [EME-t]i

§ 2'

A:6' [nu MUNUSŠU.GI ḫu]-iš-šu-wa-an-ta-a[n KU₆? da-a-i na-an-kán A-NA]

A:7' [BE-EL SÍSKUR še-e]r ar-ḫa wa-aḫ-[nu-zi nu te-ez-zi]

§ 3'

A:8' [za-ú-i ú-i-ši]-ta a-la-r'a'-[aš-ša-am-mi-iš ...]

A:9' [...-n]a?-ti-ia-aš-[ta ...]

A:10' [...](-)r'ap?-pu?(-)[...]

DOI: 10.13173/9783447119955.1.200

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Contents

§§ 1'-2' Luwian incantations accompanying the ablution of the ritual patron

§ 3' Waving an object over the ritual patron, with its Luwian incantation

The tentative identification of the waved object as a fish prompts treating this fragment as the first one in the ritual sequence of CTH 761.1. For a more detailed discussion of this issue, see Vol. 2, Section 5.3.

Translation

§ 1'

1' "The ritu[al patron is washing himse]lf [(from) judgment, curse],

2' [perjury], the tongu[e] of the [mu]ltitudes. [May he be pure]

2'-5' [from the evi]l tongue, [the evil hand, (the tongue) of judgment, cur]se, [perjury, the tongue of the multitudes in the presence of the deities]!"

§ 2'

6' [The Old Woman takes l]ive [fish]

6'-7' and wav[es it ove]r [the ritual patron].

7' [She says]:

§ 3'

8' "[Here (has) appeare]d [the bull of the] se[a]

9' [...]

10' [...]"

DOI: 10.13173/9783447119955.1.200

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## Commentary

1'-5': The incantation is restored based on KUB 32.9(+) rev. 6'-10' (CTH 761.1.f, § 9').

6'-7': If the reconstruction [h<u>u</u>]-iš-š<u>u</u>-wa-an-ta-a[n] is correct, it necessitates the assumption that the rite to follow involves a live animal.

8': The restoration [za-ú-i-ia-aš ú-i-ši]-ta, implying clitic doubling, may look more appropriate than [za-ú-i ú-i-ši]-ta but would strain the available space. No clitic doubling is required, however, if what follows is a new referent (see Appendix II). The restoration a-la-<sup>r</sup>a'-[aš-ša-am-mi-iš] ‘of the sea’ (the stem /alassami(ja/i)-/) is prompted by a comparison with the Maštigga ritual (CTH 404.1, § 11), where the fish

## CTH 761.1.b

### Table of Manuscripts

<table><tr><td>A<sub>1</sub></td><td>KUB 32.81</td><td>35/a</td></tr><tr><td>A<sub>2</sub></td><td>+ KUB 32.10</td><td>+ 749/b</td></tr><tr><td>A<sub>3</sub></td><td>+ KUB 35.19</td><td>+ 101/f</td></tr></table>

## Transmission and Research History

These fragments, all of which were found in Building A of Büyükkale, belong to a single-columned tablet characterized by a Middle Script ductus. A small part of the lower edge of the obverse is preserved. Heinrich Otten noted the join between the three fragments in his introduction to KUB 35. He also observed there the similarity of physical and linguistic features between this group and the fragments listed here under CTH 761.1.c, CTH 761.1.d, and CTH 761.1.f. This conclusion was not followed in Starke 1985, 162, where the joined fragments were published as belonging to the

### Transliteration

§ 1'

Obv.
A<sub>1+2</sub> obv. 1' [ki-iš-ša]-an A-NA BE-<sup>r</sup>EL<sup>1</sup> S[Í]SKU[R te-ez-zi]

§ 2'

A<sub>1+2</sub> obv. 2' [za-a-ú]-<sup>r</sup>i'-ia-ta ú-i-ši-ta d[u-ú-pa-ni-ia-an-za ša-ḥu-i-da-an-tal-li-ia-an-za]

A<sub>1+2</sub> obv. 3' [ú-i-t]a-an-tal-li-ia-an-za p[a-a ma-a-an ša-ḥu-i-da-an-tal-li-ia-an ku-i-ḥa]

DOI: 10.13173/9783447119955.1.200

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

© by authors
is called *a-ru-na-aš* GU₄.MAḤ-aš ‘bull of the sea’ (Miller 2004, 66). The meaning of Luw. /alassamm(i)-/ (variant /alissamm(i)-/ ‘sea’ can be established based on the mythological text CTH 764.1 containing the question KUB 35.107+ ii 4" *a-a-li-iš-š[a-mi-iš]* [aʾ-ú-i-ti pa-an ku-iš [a-ri-it-ti] ‘(Here) comes the se[a]; who will [lift] it?’ and the matching answer KUB 35.107+ ii 12" [A.AB.BA-i]n kur-ša-ú-na-an-ti-in-zi *a-ri-in’-[ta]* ‘The islands lift[ed the se]a’ (differently Steitler 2017, 391). The implication of this analysis is the necessity to restore a ritual waving of a fish in the previous paragraph. See further Melchert 2023 *sub alašša/i(m)mi- ‘sea’*.

“third ritual”, but the paleographic analysis of Alice Mouton has confirmed that all the fragments of CTH 761.1 reflect the same scribal hand (see Fig. 2.17).

## Contents

§§ 1’–3’ Old Woman presents the ritual patron’s substitute(?) on his behalf with the accompanying Luwian incantation

§ 4’ Luwian incantation for restoring the integrity of the ritual patron

§ 5’ Old Woman unties dough figurines with the Luwian incantation addressed to solar deities and including blessings for the ritual patron

The present fragment exhibits specific parallels with KBo 29.3+, the first tablet of CTH 760.2 (see the commentary). The comparison with the rite sequence of CTH 404.1 is conducive to tentatively assigning it shortly after KUB 35.23 (CTH 761.1.a) in the rite sequence of CTH 761.1. For a more detailed discussion of this issue, see Vol. 2, Section 5.4.

## Translation

§ 1’

Obv.

1’ [She says thu]s for the r[i]tual patron:

§ 2’

2’ “[Her]e appeared the one for stri[king, the one for binding],

3’ the one for [sm]iting. T[hen, whether anything (is) of binding],

DOI: 10.13173/9783447119955.1.200

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

© by authors
<table><tr><td>A<sub>1+2</sub> obv. 4'</td><td>[ma-a-a]n ú-i-ta-an-tal-li-ia-a[n ku-i-ḫa ma-a-an ta-a-ú-wa-ti ku-i-ḫa ma-na-a-ta]</td></tr><tr><td>A<sub>1+2</sub> obv. 5'</td><td>[ma-a-a]n iš-ša-ra-a-ti ku-i-ḫa [a-a-ia-ta ma-a-an ta-wa-aš-ša-ti ku-i-ḫa tu-um-ma-an-ti-it-ta]</td></tr><tr><td>A<sub>1+2+3</sub> obv. 6'</td><td>[ma-a-a]n u-wa-la-an-ta-li-ia-an k[u-i-ḫa ma-a-an ḫ]u-ʿit’-wa-l[i-ia-an ku-i-ḫa]</td></tr></table>

<table><tr><td>A<sub>1+2+3</sub> obv. 7'</td><td>[la²-a²-l]a²-an-du-wa-ta DINGIRMES-zi du-ʿú’-[pa]-[ni-ia’-ti š[a-ḫu-i-da-an-tal-li-ia-ti]</td></tr><tr><td>A<sub>1+2+3</sub> obv. 8'</td><td>[ú-i-t]a-ʿan’-tal-li-ia-ti</td></tr></table>

<table><tr><td>A<sub>2+3</sub> obv. 9'</td><td>[la-a-la-ad]-du-pa-aš ma-al-ḫa-aš-ša-aš-ši-iš EN-aš d[a-a-ru-uš-ša mi-i-ša-an-za ḫa-a-aš-ša ḫal-ḫal-za-ni-in]</td></tr><tr><td>A<sub>2+3</sub> obv. 10'</td><td>[wa-ra-an-na]-a’-ḫi-ša i-ú-na-ḫi-ša [la’-al-pí-in [ku-wa-an-na-ni-in ma-aš-ša-na-al-li-in KASKAL-an]</td></tr></table>

<table><tr><td>A<sub>2+3</sub> obv. 11'</td><td>[nu EMEHÁ?] i-iš-na-a-aš MUNUSŠU.GI ar-ḫa la-a-iz’-[zi nu te-ez-zi]</td></tr><tr><td>A<sub>2+3</sub> obv. 12'</td><td>[... šar-r]i Ti-wa-ta i-in-ta-ḫa Ti-wa-ta’ [...]</td></tr><tr><td>A<sub>2+3</sub> obv. 13'</td><td>[... a-a]p-pa-an zi-i-la la-’a-la’ ma-al-[ha-aš-ša-aš-ši-iš-pa EN-aš ... DUMUMES-ti]</td></tr><tr><td>A<sub>2+3</sub> obv. 14'</td><td>[ha-am-ša-t]i ḫa-am-šu-⟨uk⟩-kal-la-a-ti a-ar-ra-[ia-ti MUHÁ-ti ap-pa-ra-an-ta-ti a-a-ra-ti]</td></tr><tr><td>A<sub>2+3</sub> obv. 15'</td><td>[DINGIRMES-aš-š]a-an-za-ti wa-a[š-ša]-ra-ḫi-t[a’(ŠA)-ti ḫu-i-tum-na-a-ḫi-ta-ti]</td></tr></table>

## Commentary

**Obv. 2’-3’:** The base /saɣwid-/, from which several Luwian lexemes are derived, presumably denotes some negative condition. We connect it with the Hittite stem išḫāi- / išḫiya- ‘to bind’ and accordingly translate /saɣwid- / as ‘binding’. Compare further the *Glossenkeil* word KUB 6.2 obv. 23 : ša-ḫu-i-da-ra-..., likely denoting an undesirable state of the AN.TAH.ŠUM plant (CHD Š, 12b), for which one can suggest the translation ‘knotted’. The derivatives of /saɣwid- / form a regular merism with the derivatives of a different stem with negative connotations, arguably derived from the Luwian root /wid- / ‘to strike’ and therefore translated as ‘smiting’. This merism and the related collocations comprise the subject of Melchert and Yakubovich 2022.

**Obv. 5’:** For the restoration, see KUB 35.43+ ii 7–8 (CTH 761.3.8).

**Obv. 7’-8’:** Pragmatically, ‘the one for striking, the one for binding, the one for smiting’ must designate the patient’s substitute.
4' [or anything] (is) of smitin[g, whether he saw anything with (his) eyes],

5' [o]r [he did] anything with (his) hands, [or he heard anything with (his) ears],

6' [whe]ther any[thing of the dead, or anything] of the [l]ivin[g],

§ 3'

7'–8' may the gods [ta]ke it through the one for str[i]ng, the one for b[inding, the one for sm]iting!

§ 4'

9' May the ritual patron [tak]e (back his) s[hape, flesh, bone(s), joint(s)],

10' [spee]ch, mobility, eyelash, [eyebrow(-hair), divine path!]'"

§ 5'

11' The Old Woman untie[s the *tongues*] of dough [and says]:

12' "[...] Oh, Tiwad [abov]e, and Tiwad below [...],

13' in the future, take him [b]ack!

13'–14' [May] the ri[tual patron ...] with [children, des]cendants, lon[g years, future time],

15' fa[v]or (and) [enlivenment of the deiti]es!'"

**Obv. 9'–10'**: For the restoration of the clause predicate, see KUB 35.43+ iii 2' (CTH 761.3.8). The list of nouns in this clause refers to the specific body parts and attributes of the ritual patron that are suspected of being manipulated or attacked in the course of witchcraft (see Mouton 2019a, 95). One can reconstruct the presumption that the body parts are liable to smiting, while the attributes of the ritual patron, such as mobility or “divine path”, can be bound by supernatural means.

**Obv. 11'**: For binding threads to the hands of the ritual patron, see KBo 29.3+ ii 31–33 (CTH 760.2). Later on the same tablet we encounter the destruction of hand and tongue made of dough/paste (KBo 29.3+ iii 8'–9'). Hence one can propose a reconstruction, according to which the hand and tongue made of dough (or paste), which symbolized bewitchment and curse, were tied to the ritual patron at some point dur-