Citatio: M. Cammarosano (ed.), hethiter.net/: CTH 527.54 (INTR 2020-04-15)
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.
Collated (March 2020). Fragment of the left column of a two-columned tablet (column width 88 mm, max preserved thickness 28 mm). Fine-grained clay, now beige in color.
This text is one of those preserving both incipit and colophon, the latter shows that the tablet was part of a series (Cammarosano 2013: 70, 72).
The first paragraph contains descriptions of the statuettes of the goddess Titiutti (a variant spelling of Titiwatte) and of the god Ḫanagga. Titiutti is a poorly known Hattian goddess (Imparati 1992: 101-108, Steitler 2017: 271), while the god Ḫanagga, possibly the spouse of Titiutti, is attested only here. The lines obv. i 7ff. treat Kantipu(i)tti, another Hattian deity (see commentary on obv. i 7-8). Of interest is the mention of rites apparently performed in front of mount Daḫa (obv. i 11), which suggests that the geographical setting of the inventory is in the area of Zippalanda. A festival of the torch is mentioned in obv. i 12, as responsible for the supply of the offerings both the “house of the cooks” and the priest are listed.
According to Güterbock 1983: 209, the unusual circumstance that the female statuette of Titiutti is listed first may be explained by assuming that the male statuette of Ḫanagga was damaged, but this does not seem convincing. The sequence is best explained by the role of each deity within the local pantheon (thus assuming a preeminence of Titiutti), or perhaps by the disposition of the statuettes in the chapel.
Palaeography and orthography: Script size 4 mm.
i 2: For the reading “ŠA 1 UṬU” see already Güterbock 1983: 206 fn. 22. The horizontals of the phantom-sign KU drawn in the copy by L. Rost are not visible on the original manuscript (collated, but see the photograph as well); they have been seemingly invented by Rost to justify her own reading ŠA-QÚ-U-TU.
i 4: These “heads” refer perhaps to architectonic elements of the temple’s front (for this meaning of SAG.DU see HW2 Ḫ 356).
i 7-8: Kantiputti is in all likelihood a variant spelling of Kantipuitti, a poorly known Hattian deity (Pecchioli Daddi 1987: 41-43). The mention of offerings for a cultic journey (KASKAL) of the deity in obv. i 7 reminds of the cultic journeys of Kantipuitti mentioned in KUB 56.51 (CTH 670 i 9ff.). There, the daily bread and the monthly festival for this deity result to be lacking, and the deity appears to be hosted in the shrine of the Stag god (KUB 56.51 7-8). Priests of Kantipuitti are mentioned in KUB 56.46+ i 12′.
i 11: The reading PANI follows Hoffner 1998: 323 fn. 29.
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.
☛ Abbreviations, Symbols, and Bibliography