Cult inventory

(CTH 528.32)

Textual tradition

Basis of the edition

The present edition is based on the photographs available at the Mainzer Photoarchiv of the Hethitologie Portal Mainz, as well as the available hand-copies and relevant secondary literature up to 2019. When the original manuscripts have been collated, this is noted in the commentary.

Commentary

Previous editions: Hazenbos 2003: 68-71.

Collated (March 2020). Fragment of a thick two-columned tablet (max preserved thickness 50 mm, left column width 97 mm). Coarse clay, now of a yellowish-orange color, with many pebbles. The colophon is not preceded by double paragraph line and gives the impression of having been not carefully edited.

The manuscript preserves the upper half of col. i, containing the incipit of the text, as well as the end of col. iv, containing the colophon. The tablet must have been part of a series (Hazenbos 2003: 68-69). It included the inventory of the town Malima-[ … ], possibly related to mountain Malimaliya treated in KUB 7.24+ (for discussion see commentary on iv 8′ and Cammarosano 2013: 89-90 with references), and of festivals for mount Arnuwanda (iv 9′) and for spring Kuwannaniya (i 7). Measures taken by “His Majesty” are referred to in col. i 1-3, while in col. i 19-20 and iv 4′ it is specified which part of offerings was preexisting (annalliš). Noteworthy within the extant description of a spring festival for spring Kuwannaniya is the reference to clothing the cult image (i 10) and to the use of fruit and flowers (i 11).

Palaeography and orthography: Cursive script (size: 3 mm on the obverse, 4 mm on the reverse, 4-5 mm in the colophon). Late QA (rev. 7′).

i 7: The traces fit better with the reading Kuwannaniya than with aldanniya (cf. Hazenbos 2003: 69 with fn. 41, Forlanini 2009: 46 fn. 39).

i 8: Cf. an analogous yet different remark in KUB 17.35 ii 17′-18′.

i 15: Neither in the copy nor in the photo do the traces suggest the restoration “U[NMEŠ ḫulḫula GÉŠPU tianzi]” (contra Taracha 2004: 349); rather, the traces clearly point to the formula GU7-zi NAG-zi which is expected precisely here (collated).

i 18: In the gap at the end of the line, a final bread and/or beer offering is expected.

i 19-20, rev. 4′: The spelling an-na-liš is secured by collation on photo (and on the original manuscript; the traces of LIŠ are imprecisely reflected in the copy). It has a parallel e.g. in IBoT 2.103 ii 11′; cf. in iv 5′ the variant spelling an-na-li-[iš].

iv 2′: The reading ⸢NINDA.BA.BA.ZA⸣ proposed by Hazenbos 2003: 69 seems unlikely, and is not supported by the extant traces.

iv 8′: Forlanini (1992: 178 with fn. 50, 2009: 46 fn. 39) proposed to read the GN ma-li-i[t-ta], but the traces clearly favour the reading ma-li-⸢ma⸣-[li-ia]. The hypothetical connection with spring Kuwannaniya is not relevant, since this is a common name of divine springs.

iv 10′: The reading zi-in-na-an-te-eš (e.g. Hazenbos 2003: 70) implies that the signs ZI IN NA were considerably less spaced-out than the following ones; hence the proposed reading.

CC BY-SA 4.0 Michele Cammarosano | Produced as part of the research project Critical edition, digital publication, and systematic analysis of the Hittite cult-inventories (CTH 501-530), funded by the Deutsche Forschungsgemeinschaft (DFG) – project number 298302760, 2016–2020.