The present oracles concern the removal of some kind of ritual impurity. Owing to the fact that the text is damaged at key points, the exact situation behind the oracular inquiries isn’t entirely clear. It seems they are meant to help stop death and destruction (colon 31). The purification is to be carried out by Uraḫešma and Piḫauzzi, who have previously performed such a ritual for a woman possibly named Duttariyati. Further questions concern the nature of the atonement needed and offerings to be made.

• L. Warbinek, KIN, 2020: 342-345
• Y. Sakuma, Diss., 2009: II 427-431

Handcopy: Otten H. – Rüster C. 1978c.

Partial editions: Sakuma Y. 2009b, II, 427-431; Warbinek L. 2020a, 342-345.

The lower half of a large, single-column tablet.

The script is mostly late Hittite, though with some older sign forms, such as ID. The script is somewhat slanted downwards.

This text shows a particular propensity for the use of enclitic object pronouns doubling the noun or pronoun object of transitive verbs.

This text seems to relate to the royal court, judging by references to the king and queen. The text also mentions several times Tattamuro, who is likely to be identified with a prince of the same name who lived during the reigns of Ḫattušili III and Tudḫaliya IV (see Mauer G. 1986a; Siegelová J. 1986a, 25; Hout Th.P.J. van den 1995c, 116-124.

It is stated that the augur interpreting the bird omens in this text is one Ḫalpaziti, who is perhaps the same individual as known from several other texts, including KBo 13.33, iv 1; KBo 16.66, 27′, KBo 24.129+, frg. 2 rev. 10′′, and TARS 43-43a. See Hout Th.P.J. van den 1995c, 186-193 for an outline of individuals with this name. The end of the text mentions an individual called Kurunta, who may be the same augur known from a few other texts (KBo 5.11, i 43, III 10′; KBo 6.11, obv. 26′; KBo 16.58, obv. 9; KBo 49.21, II 2′, 14′, 27′, III 15′; IboT III 130, r. c. 8′).