Dingir. s. dib. ba Incantations Author(s): W. G. Lambert Reviewed work(s): Source: Journal of Near Eastern Studies, Vol. 33, No.

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JOURNAL OF

Near
JULY 1974

Eastern
? VOLUME

Studies
33 NUMBER 3 ? NINETY-FIRST YEAR

DINGIR. SA. DIB. BA INCANTATIONS*

W. G. LAMBERT, University of Birmingham, England

been identified from the rubric which means "incantation for apinim.inim.ma gur.ru.da.kam dingir.a. in a an general way the purport of the text angry god." Beyond indicating peasing this rubric is largely irrelevant. Large numbers of other incantation prayers in Sumerian and Akkadian are equally concerned with the same end though they never bear this rubric, for example, those marked 6r.a%.1hun.ga, literally "lament to appease the heart." Thus dingir. a.dib. ba is not a distinctive mark, and the content of any piece will never determine whether it belongs to this category of text or not. In fact the same incantation can occur with this rubric in one context and with a different rubric in other contexts (see the notes on I 55-64 below). From this the conclusion might be drawn that the rubric indicates the context and manner of performance of the piece rather than its content. This is true with very precise rubrics, but "appeasing an angry god" is vague in the extreme. The present article does not attempt, therefore, to list all the known incantations "for appeasing an angry god," but to reconstruct a group of such texts of similar content which were assembled on tablets in Late Assyrian and Late Babylonian libraries. It is unknown whether or not these tablets formed a series, since no colophons survive on the appropriate fragments, and it is certain that all the pieces do not
INCANTATIONS of this type

have hitherto

dib.ba

* Most of the British Museum fragments published here for the first time were identified among the copies of the late F. W. Geers. The originals have been copied and published by permission of the Trustees of the British Museum. Professor Dr. G. R. Meyer, Generaldirektor of the Staatliche Museen, Berlin, gave his consent to the collation of tablets under his care and the publication of some newly identified fragments. Dr. A. W. Sj6berg, Curator of the Tablet Collections, University Museum, University of Pennsylvania, has allowed work on the tablets at that institution and the publication of a new piece. The Directorate General of Antiquities of Iraq has given permission to utilize a tablet in the collection of the Iraq Museum. M. P. Amiet, Conservateur en Chef du Orientales, Musee du D6partment des Antiquit's

Louvre, Paris, gave permission for the collation of a Susa tablet. Advice on Assur tablets has been given by Professor Dr. F. KScher, Freie Universitat, Berlin; Professor Dr. D. O. Edzard, University of Munich, generously allowed his copy of IM 43413 to be used; M. Civil, Oriental Institute, University of Chicago, communicated his identification of VAS 2 47 and Copenhagen 10099; collations of the latter have been provided by Dr. B. Alster, University of of Copenhagen; Professor R. Borger, University G6ttingen, referred the writer to K.7597; problems of the Sumerian texts have been discussed with S. N. Kramer and E. Sollberger. To all these gentlemen the writer expresses his thanks and gratitude for their willing cooperation.

267

268

JOURNALOF NEAR EASTERNSTUDIES

belong to one fixed grouping. Even the format is not fixed: some tablets had two columns on a side, some one. The only certain attribution concerns the first few incantations as given here, lines I 1-54. The incipits of the first three occur at the bottom of column v of BBR 26:
78-79 80 81 6n d-a d dama dmarduk mi-nu-z4 an-ni-ma imannu('id)nu ana mahar rikcsi(keida) adiii ameli u diltar(U.DAR) amili izzdz(gub)-ma 6n ili-i,1 ul idi(zu) <'n> ili-i14 be-li imannu('id)"u

78-79 He shall recite "Ea, Samas and Marduk, what are my iniquities?" 80 He shall stand facing the ritual paraphernalia of a man's god and goddess and 81 He shall recite, "My god, I did not know," and "My god, my lord." Unfortunately the top of column vi, and so the continuation of these lines, is broken off. BBR 26 is "Bit Rimki Tablet I" according to its own colophon, and the incipits quoted are lines 1, 23 and 40 in our numbering. From this information it has long been known that the Late Babylonian tablet here given the symbol m is a Bit Rimki tablet (see Lvessoe Bit Rimki p. 94). The colophon of m indicates that an incantation addressed to Samas followed, and this is probably identified (see ibid.). These three incantations do fit the Bit Rimki prescriptions: though the first is addressed to three major city deities, the second and third address the unnamed personal god. This distinction is important since dingir can mean either "a (i.e., any) god" or more precisely "the personal god." In the phrase dingir. A.dib.ba it is not restricted to the latter sense. LKA 25, as explained in the notes to I 55-64, includes an incantation addressed to Sin with this rubric, and K.3519 + 9012 with duplicate Rm. 246 uses this rubric though the text is concerned with Marduk and Zarpdnitum. However, despite this there were in existence tablets containing incantation prayers to the personal god only in which this rubric occurs. It does not occur at the end of every piece to be recited, but so far as preserved no conflicting rubric also appears within these tablets. It is these texts which the present article seeks to reconstruct and understand. While the Bit Rimki tablet m had prayers addressed to named city gods both before and after the two to the personal god, the manuscripts B and K follow the same two to the personal god with a further one addressed likewise to the personal god. What preceded on B and K is not preserved. Though the existence of tablets exclusively of prayers to the personal god with use of the rubric dingir. d.dib.ba

edition. For example, what we have numbered I 23, as discussed above, occurs as a catchline on E, where it follows our I 175. Under these circumstances we have reconstructed a sequence of incantations from the available sources, never inventing a particular sequence, but in full knowledge that probably no one ancient source had exactly this. Nothing definitive is possible at present, and the line numbers are for convenience alone. Since the reconstruction of iii ul idi (I 23 ff.) depends frequently on m, it has been decided to include its first incantation also, although it does not really belong with the rest. Of the manuscripts used, A, G, and m seem to be properly Bit Rimki tablets, the rest probably belong to collections of dingir. A.dib.ba's

gur.ru. da.kam seems sure on present knowledge, they do not all belong to the same

DINGIR.

1.

DIB. BA INCANTATIONS

269

addressed to the personal god, except for n, of unknown connections, and d, which is an extract on an exercise tablet. The result of the present editorial activity is a stretch of 175 lines (I) and two shorter sections, II and III. How far these results agreed with the ancient dingir. AM. dib. ba series, existence of which is known from KAR 44 obv. 4, will tell. discoveries further only There certainly existed rituals in which these incantations were recited, since KAR 90 is one such. Ebeling in his copy mistook a vertical scratch in the first line for a wedge and so produced ana te-[dis-ti la !tdba] (TuL p. 116, cf. Kicher, AfO 21 18 note 45), thus making it a ritual for renewing an "unknown god"! The line is in fact to be restored e-nu-ma ni-pi-gi i-li ul i-di te-[ep-pu-st4] "when you perform the ritual of 'My god, I did not know.' " The first words of two incantations of the group under study here are used in KA R 90 as the title of the accompanying rites. In the course of this text recitation of the following incantations is prescribed: i ii [e]n ga.e 16.kiu.ga me.en (obv. 16) [e]n ta-ni-hat lib-bi-i6d -li gi-man-ni (obv. 17) in i-li ul i-di ge-ret-ka na--g-[ku] (rev. 3) in i-li ul i-di ge-ret-kadan-nat (rev. 4)
di

iii iv v en vi
vii viii ix

tar(15) Sur-bu-t[u](rev. 4)

[6]n i-li ul i-di (to be completed) (rev. 6)

en mi-nu-uian-nu-ui-a-a-maki-a-am ep-s6-ku (rev. 8)

in nu-hu dgirra(gi. bar) qu-ra-du (rev. 9) in d-an-gam-ma-ha-ku-ma (rev. 9) 6n a-nam-di gipta ana pu-hur ilanimeS kaldma(di.a.bi)

(rev. 11)

Of these nine only three occur in the materials assembled in this article: iii = III 6 ff., iv = I 23 ff., vi = II 10 ff., and by no manipulation of the sources can they be put in the order of KAR 90. Of the remaining six i, as Sumerian or bilingual, does not belong to Akkadian dingir. M. dib. ba's; ii could belong since it seems to be addressed to the personal god; v as addressed to IJtar is of course different; vii-viii occur together, but in reverse order, in Surpu (ed. E. Reiner, AfO Beiheft 11, V-VI 173 ff., cf. I rev. i 16-ii 1 and AfO 19 122); ix is not addressed to the personal god as far as one can tell from the incipit. Thus KA R 90 offers a ritual no closer to the dingir.a. dib. ba texts edited here than in the use of three of them. The ritual of KA R 90 seems to end with rev. 15, but four further lines are appended, each separated by a ruling, then the catchline, which refers to the ritual for Surpu. The first three preserved lines on B duplicate the last two of these four extra lines on KA R 90, and B has another short ritual section at the bottom of column iii, not found anywhere on KA R 90. Again, the connection between KAR 90 and our dingir.'a.dib.ba texts is very slight, and this is confirmed by the other two ritual sections interspersed among the incantations: H obv. (= I 65-70) and K rev. iv. Neither of these has any duplication with KAR 90. In short, the material explaining the rituals in which these incantations were recited is too incomplete and uncertain in every respect for any overall view to be obtained. And such a view would have to take in Surpu, the Lipiur Litanies (ed. Reiner, JNES 15 129 ff., of. STT 75), and other compilations as well. This falls outside the scope of

270

JOURNAL OF NEAR EASTERN STUDIES

the present article, which is concerned solely with the reconstruction and elucidation of the incantations. As addressed to the personal god, these pieces are characterized among other things by a lack of the specific epithets such as occur in long strings in incantation prayers addressed to named deities. A few occur in I 55, but the piece concerned is a modified version of a prayer to Sin and these epithets are survivals from the original form. Generally the compilers had to be content with what could apply to any personal god. The point of these prayers in every case is derived from the misfortune or suffering of the speaker. It is presumed that this had occurred and that the personal god (sometimes coupled with the personal goddess) was angry. This anger, then, had to be appeased. The basis for the anger is variously explained. Occasionally the sins of parents or other relatives are suggested as the cause (I 115-18). More commonly the sufferer assumes that he himself must be at the root of the trouble. Sometimes he simply confesses his many sins in the hope that confession alone will appease the angry god, as in I 121 ff. especially. This confession often invokes the excuse that man is naturally sinful and so inevitably so. A different approach is offered in II 10 ff. and elsewhere, for here the sufferer denies any consciousness of sins, though granting that they must have happened. The argument is that human conduct is something natural and inevitable, so that mankind has no consciousness of doing wrong, and therefore should be exonerated. The incantation I 71 ff. is also based on this approach but takes it further by denying that certain specific sins have been committed, though the speaker had been treated as though they had. Presumably the sins specified are intended as examples only, so the implication is that sins to merit the suffering had not taken place. This is in the realm of wisdom literature and the problem of the righteous sufferer. While the texts are reasonably grouped together by their thought content (I 55-63 is an exception), they vary widely in their origin and literary merit. I 109 ff. is nothing but a string of stock phrases, while I 71 ff. has considerable literary merit. In I 40-63 there are examples of merging small pieces into larger wholes without other changes (see the apparatus criticus). I 121 ff. and II 1 ff. use sections also found in a Lipsur Litany (JNES 15 142:38 ff.). One incantation ends with a petition for the king, something quite exceptional (I 173). Perhaps the most important results of the new pieces published here lie within the field of literary history and criticism. I 55-63 is based on an Akkadian prayer to Sin which survives independently in more than one form, and a comparison is very instructive in showing how compilers of Akkadian texts could use and misuse their source material. Still more remarkable is I 71 ff.; the Akkadian text is in fact a fairly close translation of a Sumerian original. This in itself is a rarity: though it is common to find Sumerian texts with interlinear Akkadian translations, the translations did not usually circulate alone. In this case there is a bilingual form, reconstructed here from many small K pieces, which is clearly an Er'aiunga prayer. In addition there are four unilingual Sumerian forms of Old Babylonian date, two being written syllabically. A study of these various forms of the text as undertaken below reveals a remarkable history of understood and misunderstood Sumerian, of conscious improvements and scribal corruption, and of the motifs expressed in particular words which occur widely scattered, even in Hittite prayers.

272

JOURNAL OF NEAR EASTERN STUDIES

TABLETS USED IN THIS EDITION

Symbol A B

Museum Number

Obverse

Reverse

Copy/Collations figs. 1-2 figs. 4-5, 8

E F

Ashurbanipal Libraries, Assyrian Script = K.143 24-411 42-54 Previous copies: Lenormant Choix no. 100 and ABRT 2 6-7 = K.3177 + 6333 + 8601 + 9674 + 10514 i: ritual then iii: 111-20 40-58 ii: 89-110 iv: II 16-32 Previous copies: K.3177: ABRT 1 13-14; K.8601: ABRT 1 21 and JRAS 1929 764 = K.7268 + 11538 (iii?) II 1-15 B and C seem to be parts of the same tablet. If this is correct, C is the bottom portion of column iii. = K.2367 + 6780 + 6858 + 7890 + 7996 134-75 and 23 (catchline) = K.7641 III 1-15 E and F seem to be parts of the same tablet or edition. If the same tablet, then E would probably be part of the obverse. = Rm. 414 21-29

fig. 11

figs. 9-10 fig. 11

fig. 3 figs. 6-7, 9

Ashurbanipal Libraries (?), Babylonian Script h = K.8870 + 8908 + Sm. 668 + Sm. 721 + Sm. 1202 60-111 114-20, then unidentified traces
i = Sm. 925 25-40

fig. 3

h and i might be parts of the same tablet or edition. p = 81-2-4, 323 (obv. ii or rev. iii?) II 1-10 Assur J = VAT 9147 + 9721 + 9736 ii: 100-129

fig. 11

figs. 10, 17 iii: 130-60 iv: III 1-19 figs. 13, 17

VAT 9721 = KAR 39; VAT 9736 = KAR 45.

iii: 50-52, 40-43, 55-62 iv: ritual VAT 10771 = LKA 27; VAT 10928 = KAR 244. L = VAT 10420 24-51 86-108 VAT 10420 = LKA 26 (Late Middle Assyrian). Susa o = Susa 1910 no. 12860 i: 79-92 iv: II 10-21 Scheil's copy is given in both MDP 14 47 and RA 9 66.
1 Numbers of lines in the first reconstructed section are given without further qualification. "II"

K = VAT 10771 + 10928 + 11786 ii: 24-39, 44-47

fig. 17

fig. 17

and "III" are prefixed to line numbers from the second and third sections.

DINGIR. SAI.DIB. BA INCANTATIONS

273

Babylonian Script, Site Unknown 33-54 1-32 m = Kh2 1514 Collations are not given, since while the copy, PBS 1/1 14, is defective, most of the corrections are clearly visible on the photograph, pl. 46. However, a small loose piece with parts of lines 24-27 is wrongly placed on the photograph: it has now been lowered one line. n = CBS 514 (rubric et 31-39 alia) d
=

fig. 3

Babylon BE 15474 v + h on Photo Bab. 1227 93-97 An extract on an exercise tablet.

LITERATURE

fig. 7

W. G. Kunstmann in his Die babylonische Gebetsbeschwdrung (= LSS N.F. 2) pp. 45-47 surthe to but in Aa. material available view of what is now to hand this dib.ba him, veyed dingir. is completely antiquated. Ebeling edited the dingir. iA.dib.ba ritual, KAR 90, in TuL pp. 114-20, but under the misapprehension that it was a pit pi ritual! Some of the incantations have been edited previously by Langdon, Prince, Ebeling, and Mullo Weir, but these editions have only historical interest now. They are listed, with other items, by Borger in his HKL under the previously published copies. The translations of some lines by von Soden in SAHG are still worth consulting: our lines 1-22 = B 65; 23-53 = B 79; 132-56 = B 19.

274
m m m m m m m m m m m m m m m m m m m m Gm Gm Gm AGKLm AGiKLm AGiKLm AGKLm AiLm AGiKLm AiKLm AiKLmn AiKLmn AiKLmn AiKLmn AiKLmn 21 24 25 26 27 28 29 30 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35

JOURNALOF NEAR EASTERNSTUDIES

SECTION I
n d -a d damas u dmarduk mi-nu-u an-ni-ia sallemuttu i-pa-da ia-a-ti ikkibu(nig.gig) im-hur-an-ni a-bi ir-ha-an-ni ummi ul-dan-ni ma na x [x] x nu a-na-ku ik-tap-du-ma kima ul-tu libbi ik-le-ti z-s8a-am-ma .sri(mu') rd amail a-mur-ka la it-ta-bak z-re-e-a Sdru tabu(diig.ga) me-hu-t" dan-nu qaqqadi ut-ti-iq kima iss88irinu-uh-hu-tu ab-ru-u-a i4-em-mit kap-pi-ia i-tap-ru-gd ul a-li-' is-sa-bat mun-ga i-di-ia5 lu-'-ti im-ta-qut eli bir-ki-ia5 a-dam-mu-um kima su-um-mat mu-li u ur-ra a-bak-ki sar-pis na-an-gu-la-ku-ma di-im-tzi na-an-hu-za-at ina iniV-ia5 dvamav ina mahri-ka da-kin pa-~4-hu pu-sur nu-us-si dr-nu abi u ummi i-si ma-mit uk-kis de-a sr aps [u da]sal-14-hi bil a-Ai-pu-ti lis-Fsil sar('ar.di') biri(danna) li-riq dr-ni li-ge-rid qir-bu-uv-vi4 naru lim-hu-ra-an-ni ia-a-i ru-sa-nim-ma dl-a d vama u dmarduk a-sar-ku-nu lu-bi-ib mahar-ku-[nu l]u-uz-ku in ili-i,4 ul i-di se-ret-[ka dan]-na-at niv-ka kab-tu qa-lis [a]z-za-kar me-e-ka am-te-ev ma-gal al-lik dan-na-ti 6s-te-ir ina vi-pir-ka i-ta-ka ma-gal e-te-te-eq ul i-di-ma ma-gal A[N...] ma-a-du dr-nu-u-a e-ma e-pu-s ul i-di ili-i~4 pu-us-si pu-tur pu- ur ki-sir l'b-bi-k[a] li-qi un-ni-ni-ia me-e-sd gil-la-ti-id Au-kun hi-ta-ti-id a-na dam-qa-a-ti dan-na-at qat-ka a-ta-mar ve-ret-ka la pa-lih ili-id u di8tari(15)ina qqdtiZ-iali-mur ili-i , silmu(DI)mu distar(15)-i4, nap-si-ri

m: gd-a u G: -i]s-ka L: ka]b-Ftal K: am-da-e[s' L: -d]a-ii a-na ma-gal K: ]-pir-ka AGK: om. ina AK: dan-na-tu L(i?): dan-na-ta KL: a-na ma-gal i: -d]e-e-ma L: -m]a a-na ili-ia a-na [ K: m]a-IM-du ar-nu-i-a L: dcr-nu-ia A(L): ma-1-du i: dr-nu-4t-a vd A: di'-uv L: dii-Au K: rFi-l KL: pu-us-sa i: -u]s-su K: pu-u[s-r]a (A)KL: pu-ut-ra L: bd[r-

DINGIR. SA. DIB. BA INCANTATIONS

275

1 2 3 4 5
6

SECTION I and what are Marduk, Ea, Sama', my iniquities? A bane has confronted me, evil has taken control of me. My father begat me, my mother bore me. They strove and like a snake I ... [.]. I came forth from the darkness and saw you, 0 Samas.
An evil wind has overturned my ...s,

A mighty storm has bowed my head, Like a bird my pinions have been cut off, I have shed my wings and am unable to fly. Palsy has seized my arms, Impotence has fallen on my knees. I moan like a dove night and day, I am inflamed, weeping bitterly, Tears flow from my eyes. Samas, there is peace in your presence: Release and remove the iniquities of my father and mother. Go away, bann! Drive it out, 0 Ea, king of the Apsfi, [And] Asalluhi, lord of exorcism. May my guilt be distant, 3,600 leagues away, May the river receive it from me and take it down to its depths. Ea, Samas, and Marduk, help me, That I may be clean in your presence, pure before you. 23 My god, I did not know how severe your punishment is. 24 I frivolously took a solemn oath in your name, 25 I profaned your decrees, I went too far, 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22
26 I .... your mission in trouble,

27 28 29 30 31 32 33 34 35

I transgressed your way much, I did not know, much. [... My iniquities are many: I know not what I did. My god, expunge, release, suppress the anger of your heart, Disregard my transgressions, receive my prayers, Turn my sins into virtues. Your hand is terrible, I have experienced your punishment. Let him who reverences his god and goddess learn from my example. My god, be reconciled; my goddess, relent.
K: m]i-8i L: m]i-i-7i A: ti-qi n: un-nin-n[iL: hi-ta-t[eAK: -ia
An: salsig5mes

31 A: me-e-es' K: li-qi 32 K: s]uk-na

qa-a-[

KL: gil-la-te-ia i: -ia5

Ai: gil-la-ti-ia i: dan-

Ain: ana

33 34

K: -n]a-dt iKn: uII"-ka i: 8e-r[iA: pa-li-ih K: -1]i-hu gd L: p]a-lih ili- u d[ Su.mu in: 'ul. mu n: a-mur 35 L: -l]i si-il-ma A: si-lim K: DI-ma dU.DAR.mu 8i,-ru

K: dU.DARE-[
i: d15

A: n: nap-

276

JOURNAL OF NEAR EASTERN STUDIES

AiKLmn

36 38 39 40 41

a-na te-nin ni qdtin"-i

su8h-hi-ra-ni pa-ni-ku-nu

AiKLmn
AiKLmn AiKLmn ABiKLm ABKLm

37 ag-gu lib-ba-ku-nu li-nu-ha

lip-pa-46-ra ka-bat-ta-ku-nu salimu(DI)m"u uk-na-ni ma-8e-e dat-li-li-ku-nu la lu-ub-tam-mar ana ni~jme8 ad rapJdtimen 6n ili-i1, be-li ba-nu-u umi-ia na-sir na-pi8-ti-id mu-8ab-gu-vi ziri-ia

ABKLm
ABKLm ABKLm

42
43 44

iii ag-gu
dijtar(15)

lib-ba-ka li-nu-ha
ze-ni-tum si-il-mi itti-ia ili-i14 Ju-bat-ka

man-nu i-di

ABKLm ABKLm ABKLm ABLm ABLm ABKLm ABKLm ABKm

ABm Am BK

45 46 47 48 49 50 51 52
53 54 55 57

man-za-az-ka el-lu ku-um-ma-ka ma-ti-ma ul am-ra-ku ki-ma gi-na-a gu-"-du-ra-ku ili-il, me-e-egat-ta tir-ra ki-gad-ka 8a tas-bu-su eli-ia suh-hi-ra pa-ni-ka ana elli ma-ka-le-e ili v-lu u 8am-ni Jap-ta-ka ftu-balim-hu-ra qi-bi-ma lu-gir ina pi-i-ka elli qi-bi baldti(t]i.la) ina idi sallemutti 8u-ti-qa-ni-ma lu-na-tir it-ti-ka 8i-man-ni-ma hi-mat ba-ldi-ti
imimes-ia ur-ri-ka ba-la-.ta qi-~i ba gur. <ru).da.kam inim.inim.ma dingir. [d.di]b. ili-il, el-lu ba-an kul-lat niBimeSat-tv

BK
BK

56 ana-ku a-ku-ui

a-dir-ti ma--da-at
a-na apsi a-dir-ti li-du-ud

er-se-tum ma-hi-rat

BK K
hK

58 [1]a e.-ru-tum lim-hu-ru a-di-ra-ti-ia5 59 [i-8d-ru-ti lim-h]u-ru-nin-ni

60 62 64

hK
hK

61 [lis-du-ud] 6r-ni la pa-lih ma-[h]ar-ka [(lil-qi)]

[ana-ku a-n]a salimi(DI)m'-ka [inim.ini]m.ma dingir. s.dib.ba ak-mis

[su-ju-ru-t]i Fli-te-nenl-[nu-4 it-t]i-ia

h
h
36

63 [lu-si]r lu-u-lim-ma

d.-pa[l-ka]

dt-li-li-ka [lud-lul]
gur.ru.d[a.kam]

n: te-nin-ni A: ni-it ii

A: te-nin-ti i: -t](z L: t]e-nin-ti-i[a K: ]-nin-ti-ia it K: 'uII.me?-ia i: su-uh-hi-ra-n[i K: Ai(n): .mu

37
38 39

su-uh-hi-ra L: an-[g]u

n: pa-n[i-ku-n]i K(L): lib-ba-ka

n: li-nu-[u]h

K adds:

40-53 K places 44-53 before 40-43. 40 K: om. en KL: i-li A: iii

41 me-ia B: zi-ia A: na-pig-ti-ia

DI-me ki-ia K: -8]ir A: sa-li-ma n: sa-lim K: DI-ma K: lul-tam-ma-ra n: ril-na A: [a]-na n diverges after this line.

di?-tar

ze-ni-tu

BL: en

ABL: ba-nu-4

A:

8u-

mu-gab-gu-u

42
43

K: i-li
A: dU.DAR.mu A: si-lim

A(B): ].mu
B: dl5.mu

L: an-[gu
L: dU]. DARI ze-ni-[t]u DI-ma K: rDI-mel

44 45

B: ]n man-nu
L: rkfi

BKL: i-li Ruling lacking in Am. B: K: kh r8ij-ru ka-am?-ka 3 el-la

DINGIR. 1. DIB. BA INCANTATIONS

277

36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64
46 47 48 49 50 51 53

Turn your faces to the petition manifest in my raised hands. May your fierce hearts rest, May your reins be appeased, grant me reconciliation That I may sing your praises without forgetting to the widespread people. My god, my lord, who created my "name," Who guards my life, who brings my progeny into existence, My fierce god, may your heart rest, My angry goddess, be reconciled to me. Who knows, my god, your abode? I never saw your holy station, your chamber. I am constantly in grief; my god, where are you? Avert the anger you have had for me, Turn your face to the holy divine meal of fat and oil That your lips may receive good things. Command that I may prosper, Command my health with your holy mouth. Remove me from evil that I may be saved with you. Decree for me a destiny of health, Lengthen my days, grant me health. It is an incantation for appeasing the wrath of a god. My god, holy one, creator of all peoples are you. I am feeble, my fear is much. May the earth, which received (it), draw my fear to the Apsfi, May turbulent (waters) receive my fears, May [smooth] (waters) receive (them) from me, May [well ordered] (waters) permanently change places with me. [May it draw] the iniquity of the irreverent [(and take it)] before you. [I] have bowed beneath [you] for your reconciliation, [May I succeed] and prosper [that I may sing] your praises. It is an incantation for appeasing the wrath of a god.
L: ki-i L(m): ku-du-rak L: gi-lca ha ta-ae-b[u. L: el]-li m: 1. gil B: Jap-ta-a-ka A: lu-,ir K: i-na pi-ka A: ka-ka K: i-na A(K): i-di m: ki-ka lu-un-nd-.t[ir B: u4-mi-ia A: ti.la K: &-li B: mi-8si? at-t]ii

B: el-lim A(n): hultum m: qi-Jam

K: rqil.[ L: -t]i

A: lu-kir (for balati) B: u-ti-qa-an-ni-ma

54 BK: om. (K separates43 and 55 by a ruling;B continuesfrom 53 to 55 without ruling.) 55 K: -li [k]i
56
57 K: ki-tum

Am append catchlines to 54, 6[n] x x x [ and 6n bilu x [......] K: a-na-ku

x dama,.

58 K: ril-di-ru-[
62

K: ma]-har-[ka]

278 h h
h

JOURNAL OF NEAR EASTERN STUDIES

(ritual section) 71 [6n ana-ku] iii mi-na-a epu8(diQ)us

72 74 75

65-70

Spu)]

ilu b[e-li-i14 MIN (= mind

h
h

73 ili-i14 a-li-du MI[N](= mind epuv) 76 77 78 79 80

81 apusv)] [ditar a-lit-tui MIN (= mind [x x] x be ki mu MIN (= mind apuv) MIN [... (= minadpus)] tItamkcdru(dam.ga[r)

[divtar bilti]-ix4 MIN (= mind,pug)

h h h ho h
ho

[xx x] sa-bit ig'6zi)-ba-ni-ti m[u?-.....] [V5 i-lit]-ti biti-g4 a-na-ku mi-n[a-a] Fe-.pu-ul [id arad-s]u MIN (= andku mind puv) alpa ina rtarbasil u[l] ak-la-da
[immer]i(udu.nit]ii.hi. a) ina supiiri [ul] ak-la-ad

ho ho ho ho
hLo ho

82 [dum]-qu i-su-'4 MIN (= ul ak-la-4~) ut-tu-4 83 ina rama-ni-ia ul a-kul 84 akalei'a m me ut-tu-4 ina rama-ni-ia ul dS-ti 85 [k]i-ma sa akal ut-tu-4 ina rama-ni-vu i-ku-lu re-kil-a-am tas'-p[u-ra]-ni 86 ki-ma a m me ut-tu-t ina rama-ni-su iMt~(nag)s Ku + i~ (=
87 e-ki-a-am tas-pu-ra-ni) [k]i-ma Sa nis(mu) ili-v4 kab-tu q[a-liv] iz-ku-ru KI+MIN (= e-ki-a-am tas-pu-ra-ni) ili-il4 avati tav-qu-la mdri taa-qu-la ili-i14 ni-iv qa-ti-ia ina ta-ni-hi mu-hur ki-mam~me6 nari a-gar al-la-ku ul i-di

hLo BhLo
BhLo

88 89
90

BhLo BhLo
BdhL

91 ki-ma i*eleppi ina kar an-nem-me-du ul i-di 92 am-ta-qut suq-qa-an-ni et-te-he-el-siqdtit sa-bat
93

BdhL BdhL BdhL BdhL BhL

BhL

94 95 96 97 98
99

ina m me6 lu pa-ri-su at-ta gap-lu-ti a-na u4-mi lem-ni la ta-man-na-an-ni a-na u4-mi me-he-ela tu-tar-ra-an-ni ut-tu-i ina ta-ni-hi a-ta-kal akal-a m'mes ut-tu-t ina ta-ni-hi al-ta-ti

ili-il4 am-ta-qut vuq-q[i-an-ni] et-te-he-el-si qdtia [sa-bat] ina m me' ni-hu-ttd lu gi-sal-la at-ta

BhJL BhL

100 kima a-ri-id ap-pa-ri na-da-ku ina ru-.um-di 101 mu-up-pJal-sa-ta ki-nid nap-li-sa-an-ni

81 o: i-n]a 82 o: [s]igs, u[t 83, 84 h: n[i-ia

85 h: Ad
86 87 88 89 90 91 h: ki-i 4d, nf-94 L: om. h: gim id ni4; om. qallid L: [il]i o: tag-qd-lu4 L: ili h: ni 8uz' .mu, t]a-ni-hu L: su-ia h: gim L: ki-i B: om. me' h: om. ndri h: gim L: rki-il, a-na ka-a-ri a-.ar [

92 L: am-[d]a-qu-ut 4u-qa-an-[, a[t-t]a-hal-si

h: at-te-hal-si u11

L: di[bat

DINGIR. A. DIB. BA INCANTATIONS

279

(ritual section) 71 [As for me], my god, what have I done? My god, [my] lord, [what have I done?] 72 [My goddess], my [lady], what have I done? 73 My god who begat me, what have I done? 74 [My goddess who bore me, what have I done?] 75 My [.. ] ..., what have I done? 76 Merchant [..., what have I done?] 77 [... ] who holds the balances . [ ..... ] 78 0 one whose house-born slave am I, what have I done? 79 [0 one whose slave am I, what have I done? 80 I have not held back from him the ox in the stall, 81 I have not held back from him the sheep in the pen, 82 I have not held back from him the valuables which I owned. 83 The food I found I did not eat to myself, 84 The water I found I did not drink to myself. 85 Like the one who ate to himself the food he found, where did you send(?) me? 86 Like one who drank to himself the water he found, where did you send(?) me? 87 Like the one who frivolously uttered an oath by his god, where did you send(?) me? 88 My god, you have carried off my wife, you have carried off my son. 89 My god, receive my hands uplifted in sighing. 90 Like river water I do not know where I am going, 91 Like a boat I do not know at which quay I put in. 92 I have fallen, raise me up. I have slipped, take my hand. 93 My god, I have fallen, raise me up. I have slipped, [take] my hand. 94 In still waters be my oar, 95 In deep waters be my steering paddle. 96 Do not hand me over to an evil day. 97 Do not turn me over to a day of storm. 98 The food I found I ate with sighing, 99 The water I found I drank with sighing. 100 Like one who goes down in the marshes, I have fallen in the mud. 101 You look with favour, look with steadfast favour on me.
h: dingir . mu MIN MIN L: [ili] am-da-qu-ut 8u-qa-an-[ d: 4uq-qa-an-ni L: -ha]l-AD B: u. mu 94 L: n]i-hu-te d: nu-uh-h[u-t]u lu-4 B: nu-uh-hu-ti lu-u 95 d: 4ap-la-a-ti lu-i L: 8a]p-lu-te lu par-r[iB: lu-u pa-ri-s[i 96-97 d(h): u4-mu 96 d: lem-nu, -an-n[u]? 97 B: mi-he-e d: me-hi-i, -an-n[u]? 98 L: nindame6 B: om. ihi.a h: ut-tu-u, ta-ni-h[u 99 B: om. me' h: ut-tu-u, ta-ni-h[u 100 L: ki-ma B: a-rid h: ambar B: ru-.um-d[e]-rel 101 J: om. h: mu-up-pal-sa-a-ti L: mu-pal-sa-ta, igi.bar-[ 93

65-70

280

JOURNALOF NEAR EASTERNSTUDIES

BhJL BhL BhJL BhL BhJ BJ BhJL BhJ BhJ BhJ BJ BJ BhJ BhJ BJ
BhJ

102 ki-ma su-se-e di-im-ma-tu tu-um-tal-la-an-ni re-si-ia gu-uq-qi 103 mu-up-pal-sa-ta ki-nis nap-li-sa-an-ni 104 amilu u-t' i-bal-lut tap-pal-la-as-ma 105 amrla mu-up-pal-sa-ta ki-nis nap-li-sa-an-ni 106 ina nig iniI/-ka amilu su-4 i-bal-lult 107 [m]u-up-pal-sa-a-ta ki-nis nap-li-sa-an-ni 108 ana ia-a-gi lib-bi ili-ia, a-na as-ri-i li-tu-[ra] 109 6n ili-i14 ur-bu-u qa-i-su balhti(ti.la) 9d la in-nen-nu-ti qi-[bit-su] 110 ga-mir di-i-ni 111 x x-kcaili-i14 makar-kaaz-ziz ak-mis] ili-i14 e.-e-ka Ad-pal-.[a 112 li-qi un-ni-ni-ia pu-tur il-t[i] 113 ma-ma-ti-ia pu-vur tur-ti lum-ni-ia u-[suh] ma-ru-us'-tidup-pir 114 mursi an-ni i-du-u la i-du-u u[k-kiiv]ina zumri-ia, 115 dr-ni abi-ia5 abi-abi-ia5 ummi-ia5 ummi-umm[i-ia5] 116 dr-ni abi-i[a5] rabi' ahdti-ia5 rabitutu
117 dr-ni kimti(ni.ri.a)-ia5 nisiti(ni.ri.a)-ia,

BhJ BhJ BhJ

J J J

118 sa ki-ma sa-ba-si ki-mil-ti ili-ia5 diltari(15)-ia i~-ni-quni ia-a- i 119 e-nin-na a-qal-lu ina ma-har ilu-ti-ku-nu rabititi sa-li-ma vuk-na-ni 120 id-il-ti pu-u-t-ra salmanime--4.-nu 121 [6n e-g]u-i4ar-num gil-la-tu hi-ti-tu
122 123

u salati(ni.ri.a)-ia5

J
J

J J
J

124 125 126 127

128 130

[e]-gi a-na ili-ia5 ah-ti ana di'tari(15)-ia, u-Fgalllil [k"l a]n-nu-u-a khl i-ta-tu-d-a kal gil-la-tu-d-ral

ui-tak-kil-maul ad-din [aq]-bi-ma e-ni la ad-lim-tuaq-bi [la n]a-.tu-tae-pu-u' la ad-lim-tuina pi-ia i[v]-s4-ki[n] [la qa-bi-t]a i-sd-an-ni al-lak [ul i-d]e-e-ma ma-gal
...] ...] x ul-te-si ili-i

4 pu-uW-ra

J
J

129 [gil-la-tu-d-a l]u pa.t-ra-nihi-ta-ti-ia {ia} [Au-kun]ana dam-qa-[a]-ti

x x ta-pa-ra-a[s]

J
J

131 ...] x ih-tsu-uiu-zib 132 man-rnu 4a1 [a]-na ili-Ju dum-u.-di la ir-?u-i4hi-ti-tum

102 h: gim B: di-im-ti L: d[i]-im-ma-tu ma la/te [ h: dim-ti tit[mJ: di-ma-tu tum4-tal-la-an-ni sagme6-i[a h: sag. mu ,uq-qi 103 J: om. h: mu-up-pal-sa-ral -[ L: mu-pal-sa-ta, igi.[bar104 L: rl1i tap-pa-rIalksu-mu h: a-gar tap-pal-la-su J: -a]l-su JL: 16.bi h: 94-u L: t[i-ut?] 105 J: om. L: mu-pal-sa-ta h: nap-li8-[ 106-7 L: om. 106 B: ni-,i i-n[i-k]a J: ni-i? igiIme6-k[a] h: M-u 107 J: -a]l-sa-a-ta, nap-li-sa-ni 108 J: om. ana h: id-a-id L: a-a-Ai libbi dingir.mu d[U.D]AR.mu h: JL: ana L: dA-ri-[ J: ki-94 li-tu-r[u] L adds dingir.mu u d15.m[u extra line: rdingir. mu1 -ka bun.ga ab x ka-bat-ta x [

DINGrn . SA. DIB. BA INCANTATIONS

281

102 103 104 105 106 107 108

Like a marsh, you have filled me with weeping: comfort me. You look with favour, look with steadfast favour on me. The man on whom you look with favour lives. You look with favour, look with steadfast favour on me. At the glance of your eyes that man lives. You look with favour, look with steadfast favour on me. For me may the heart of my god become as it was.

109 My god, great one, who grants life, 110 Who gives judgements, whose command is not altered, 111 .. .you, my god, I have stood before you, I have sought you, my god, [I have bowed] beneath you. 112 Accept my prayers, release my bond. 113 Relax my banes, tear out the .. of my evil, drive away my trouble. 114 Drive out from my body illness from known and unknown iniquity, 115 The iniquity of my father, my grandfather, my mother, [my] grandmother, 116 The iniquity of my elder brother and elder sister, 117 The iniquity of clan, kith and kin, 118 Which has come upon me because of the raging of the wrath of my god and goddess. 119 Now I burn their images before your great divinity. 120 Release my bond, grant me reconciliation. 121 122 123 124 125 126 127
128 130 131

In respect of offence, iniquity, transgression and sin I have offended against my god, sinned against my goddess, have committed [All] my iniquities, all my sins, all my transgressions. I promised and then reneged; I gave my word but then did not pay. I did wrong, I spoke improper things, I repeated [what should not be uttered], improper things were on my lips. In innocence I went too far.
... ] .... ... ... my god, forgive. ] .. you determine. ] . who sinned, save completely.

129 May [my transgressions] be released, [turn] my sins into virtues. 132 Who is there who has not sinned against his god? 109 h: ili
110 J: om. 9d ... qi-[bit-su] (?) 112 J: li-q]i

J: ].mu ki' iur-bu-t

h: qa-i-~4

114 J: gig.mu, zu-4 nu zu-[

115 116 117 118 119 120 J: ar-ni ummi-ia5 J: e'~ gale nin J: ar-ni h: id]r-nu J: 8ad ki-i jab-ba-8[i h: 8a-ba-8[u J: iii u d15 is-ni-qu-ni J adds extra line: [ar-n]im pu-tu-ra-a-ma dd-li-li-ku-nu lud-lu[1] J: ril-j-il-ti du8-ra, duk-na-ral-[

h: i]d-[a-

282 J EJ EJ EJ EJ EJ EJ EJ EJ EJ EJ EJ EJ EJ EJ EJ EJ EJ EJ EJ EJ EJ EJ EJ EJ EJ EJ EJ E E E E E E E 136 137 138 140 141 142 144 145 146 148 E: E: E: E: E: E: E: E: E: E: 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 a-a-

JOURNAL OF NEAR EASTERN STUDIES

s'a a-na da-riS

amjll2tu(nam.1l.ux.lu)

is-su-ra qi-bi-tu mal ba-su-i hi-ti-tum ti-i-8i

a-na-ku arad-ka ah-ta-ti gi-mir-tu ma-har-ka at-ta-zi-iz a[s]-sah-x x la ki-na-a-te sa-ra-a-ti ad-da-bu-ub -pat-!ir ar-ni mal-di-na lu-u ti-i-di la sd-lim-ta aq-ta-bi a-ta-kal a-sak-ku 3a i-li ba-ni-ia le-mut-tu e-te-ep-pu-un il-kab-bi-is an-zil-lu at-ta-si pa-ni-ia a-na makkiiri(nig . ga)-ka rap-Bi a-na kaspi-ka Su-qu-ri la-lu-i-a il-li-ik la Sul-pu-ta U-Sal-pit isv-i qa-ti i-na la elliti(kfi)-ia5 e-te-ru-ub a-na e-kur e-te-ep-pu-uv a-na-ku ikkib(nig.gig)-ka dan-na 3a ma-ri-si eli-ka e-te-te-qi a-hat-ka at-ta-zi-ir ilu-ut-ka i-na ez-ze-et lib-bi-ia an-nu idui(zu)u la idiz(zu)l e-te-ep-pu-us a-na-ku gil-la-tu ar-[ v]i at-tatal-lak am-mar pa-ni-ia i-li ma-si lib-ba-ka li-nu-ha div-tar sa te-zi-iz ka15-li lip-pa-dc-ra pu-tu-ri 3a tu-dan-nin ki-sir lib-bi-k[i] itti-ia5 lis-lim qi-rib-ki a at-mu-il lu-u ma-'-du ar-nu-u-a i'-il-ti pu-tu-r[i] Flu-ul sebe gil-la-tu-L-a lib-ba-ka li-nu-[ ha] [hi-ta-t]u-i-a lu-u ma-"-da a-na ma-gal re-mu ki-a[n?-ni?] qa-ti sa-ba[t] [ili-id4] a-ta-na-at ... ina qa]q-qa-ri-ma zu-qup rjlime,-[ia] x be-li ina e-ti-ir napivti-i[a] ...] ... ina z]umri-ia ni-is-sa-ta di-li[p-ta] ...] x x ub-ba-ta u-x [... ...] x-ti tu-bu-x [... ... -t]i-ia ka-li-[Si-na] ...] li-su-u- [x x] .. .] li-ib-bi-b[a-an-ni] ...] x lu si-kil-t[a x x] ...] tu ru SE [...

-t]a-ziz a-[ a-da-bu-u[b aq-ta-bi ka-[la?-8i?-na? an-zil-la-ka ruling follows. il-lic e]l-lu-ti-ia e-ta-rab ana e-ta-pa-d~ ] mar-sa e-ti-ti-iq a-ha-at-kca e-ta-pa-dA

DINcm.

. i.DIB.

BA INCANTATIONS

283

133 Who that has kept the commandment for ever? 134 All of mankind who exist are sinful. 135 I, your slave, have committed every sin.
136 I stood at your service, but .... falsehood,

137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157
158 159 160 161 162

I spoke lies, I pardoned my own sins, I spoke improper things, you know them all. I committed offence against the god who created me, I did an abomination, ever doing evil. I coveted your abundant property, I desired your precious silver. I raised my hand and desecrated what should not be so treated. In a state of impurity I entered the temple. Constantly I committed a terrible abomination against you, I transgressed your rules in what was displeasing to you. In the fury of my heart I cursed your divinity, I have continually committed iniquities, known and unknown. I went the full length of my wishes, I got iniquity. Enough, my god! Let your heart rest. May the goddess who was angry fully subside. Release the pent-up wrath of your heart, May your ... by which I swore be reconciled with me. Though my iniquities be many, release my bond, Though my transgressions be seven, let your heart rest, Though my sins be many, show great kindness and cleanse [me]. [My god], I am exhausted, take my hand,
... on] the ground, support [my] head. . my lord, save with my life, ...] .... [Drive from] my body grief and distress. .. destroys.. ...] [... ...] [... .....

163
164 165 166

...]

all my . [ ...

... ] may they bear [..] ... ] may it cleanse [me]. . . .] .. property[..]

167
149 151 152 153 154 156 158 159 160

...]...[..
E: gil-la-ti ub-la E: -z]i-za E: 9]d tu-dan-n[i-, lib-bi-ka J: DImme] E: i[t-ti-i]a E: ar-nu-z-a pu-[, Foi-il-til E: [ah-.te]-eana ma-gal lu ma-~-[da E: zu-qu-[ J: ]-ti-ir J: -ea-t]u

166 E: ruling follows.

284
E 168 ...]

JOURNALOF NEAR EASTERNSTUDIES sur k[a? .

E
E E

169
170 171 173 175

...]x

e [x (x)] xx

.. .-m]ir/t]u-ta lu-ub-la ...] x lu-ub-la [a-na c']rj'i

nii[me]l

E
E

172 [...] x-a-ti x [x x (x)] bd er-ru-ba balata(ti.la) lu-ub-la

li-rid u4-mu d[&]-li-li-ka lud-lul

E
E

174 [lu-uz-mu]-'ir-ka l[u-u]t-ta-'-id ilu-ut-ka

[ana ni'i]me rapvdtimeg

II SECTION
Cp 1 ]xxx[..........]x gd-Fna-al

Cp Cp Cp Cp Op Op Cp Cp Cop Co Co Co Co Co Bo Bo Bo
Bo

gam-mu a-ku-l[u4 u]l i-di alpu a-na-ku-ma a-na-ku-ma immeru(udu.nit4) a[p-Su-ru u]l i-di pi-g.r-ti a-na-ku-ma a-'ar all[aku(d[uk") u]l i-di msme' nari ka-ru a-na-ku-ma ina an-nem-[me-duul i-di] giKeleppu eli .drti an-nu-u-94 qaqqadi-ii gil-la-tu-u-ga' amilu-u-tiz [hi-.ta-tu-u-9d ma]-?-da 7 an-nu-i-a hi-ta-tu-u-a gil-lat-i-a [a'd ki-ma ha-mi] tab-ku-u-maeli-gi-na 4-kab-bi-is 8 ina u4-mu an-ni-i lu-u pat-ra-ni lu-i pa-ad-ra-ni 9 [giptu] an-ni-tUi3-~4z tamannu('id)-ma pattir(bir)tr 10 6n mi-nu-i an-nu-4-a-ma rki-a-aml ep-8e-ku 11 mi-nu-i4 hi-ti-ti-ma ki-a-a[m ...] 12 alpu a-na-ku-ma tam-mu a-ku-l[u ul i-di] 13 immeru(udu.nita) a-na-ku-ma pi-.er-ti ap-?[u-ru ul i-di] 14 mime ndri a-na-ku-ma agar allaku(du)ku[ul i-di] 15 [s']?eleppua-na-rkul-m[a ina kar an-nem-me-duul i-di] 16 hi-ta ga e-pu-gu u[l i-di] 17 dr-ni a i-gal-li-lu u[l i-di] 18 an-zil-la ili-ia, u digtari(15)-ia Ed x [...] a-tam-ma-ru .'-kab-bi-su
19

2 3 4 5 6

Bo Bo B B
B

20 21 22 23
24

im-mer-tum ina sgri(edin) ad.u-lu-x [...]

be-el-4di-mur-gi-ma ha-[... ana-ku ina bit 4~-ba-ku ak xx [... na-za-qu di-:-[u ... ardu u amtu ba-[...
a-a-ui-tu la [...

B B

25 A i-i qi[r- ... 26 xx[xxx]x[...

175 E adds catchline: [ili]-ri41i ul i-di [4e]-ret-kadan-na-at

6 C: a]n-nu-Md 7 C: gil-la-tu-4-a,]-rku-mal 8 p: lu-u x [ C: lu-4 pat-

DINGIR.

SA. DIB. BA INCANTATIONS

285

168 169] 170

171 172 173 174

...] ...]
...]

.. [.. . . [..] .. .. [.] let me bear

. let me bear .... .] [... ] which I enter, let me bear life [... That the day may rejoice [for] the shepherd of the peoples, [That I may] sing of you and praise your divinity,

175 That I may sing your praises [to] the numerous [peoples]. II SECTION
1 2 ]... ........... ]different. I am an ox, I do not know the plants I eat,

3 4 5 6

I am a sheep, I do not know the absolution rite in which I take part, I am river water, I do not know where I am going, I am a ship, [I do not know] at which quay I put in. The iniquities, [sins, and transgressions] of mankind are more numerous than the hairs of his head. 7 I have trodden on my iniquities, sins and transgressions, [which] were heaped up [like leaves]: 8 On this day let them be released and absolved. 9 You recite this [incantation] three times and it will be released.
10 11 12 What are my iniquities that I am so treated? What is my sin that [I am] so [..]? I am an ox, [I do not] know the plants I eat,

13 14 15 16 17 18
19 20

I am a sheep, [I do not know] the absolution rite in which I take part, I am river water, [I do not know] where I am going, I am a ship, [I do not know at which quay I put in]. [I know not] the sin I have done, [I know not] the iniquity I have committed. The offence against my god and goddess which . ... ] I constantly experienced
and committed [... The ewe in the country which... Her owner saw her and . [... [...

21 In the house in which I dwell I... 22 Pain, headache, [...

23 24 Slave and slave-girl . [... Which ones . [...

[...

25
26 9 11 16 18

Now she . [...

.. [...] .[...

p: om. Aiptu annitu o: hi-ta-te-[ o: ]i-ti o: an-zil-lu4 AN [

286
B B B B B B 27 28 29 30 31 32

JOURNALOF NEAR EASTERNSTUDIES ... b]u?-li tu-sar-'d x [ x ] ... i]-sa inba tu-s4-4a-s[i] ... du-u]sa--a t[u]-id-d-si inba ... ] xx [ x ] x mursi ta-ni-hi ... ]-mi i-li-ia ... ]xxxx SECTIONIII

FJ

...]ulig

FJ FJ F FJ FJ FJ FJ FJ FJ FJ FJ
FJ FJ FJ J J

13 14 15 16 17

2 .. ] x-rgdl-ti A nu (i ki x [... 3 [x x x (x)] x-am-ma ina tam-la-ki si-mi x [ ...... ]x 4 [ana-ku] annanna mrr(a) annanna sad l-~i annanna divtar(15)-[ ?4 annannitutu] 5 un-ni-ni-ia li-qi-ma re-e-[ma vuk]-na 6 ili-i,4 ul i-di e-ret-kana-sd-[ku] 7 ul i-di gil-la-ti hi-ti-it-ka em-d[e-ku] 8 ta-vu-va-am-mabe-li ul ip-pa-sir qi-b[it-ka] 9 mar-sa tuk-ka-ka ta-at-ta-di eli-[ia] 10 [t]i-me-dan-ni-rmal be-li at-ta-vi rid-du-ut-[k]a 11 [u]l da'-i [x x -s]u/l]u-uk gil-la-ti hi-ti-tum 12 [gul-lu]l-ti [e-p]u-vu a-na-ku ul ha-as-sa-ku
[... ] x [ .... ]-e ap-ta-lah ilu-ut-ka ... ] x 4-ta?-bi-ib-ba zumur-ka ... ]-ka-ka da-kun . . . x ri-kis tak-rlil-me . . . ]-nu-uk-ka

x[...]xx[..]

J J
4 J: om.

18 19 7 F: e[n-

..

] x ri-is [(x)] ...]x

11 J: gil-la-tu 12 J: a-aa-ku 14 F: ]-tab-bi-ba

DINGIR.S'. DIB. BA INCANTATIONS

287

27
28 29 30 31

... ] . . you supply . [.]

... ] you have made the tree bear fruit. .. .] you have made the luscious [..] bear fruit. . ...] .. [.] . disease, grief, of . my god. ... ]

SECTION III 1 2
3

.. [..] . ]not .. [...] .... which [... ... ] ... [I am] so-and-so, son of so-and-so, whose god is so-and-so, [whose] goddess is [so-and-so], Accept my prayers and bestow compassion on me. My god, I did not know that I was bearing [your] punishment. I did not know my transgression, that your penalty is laid [upon me]. You had been distressed my lord, [your] command was not explained. You had imposed on me your painful grief. My lord, you laid upon me and I bore your regimen.
I did not bear [..] .. transgression, sin. [ ....] .. . in advice, listen . [......].

4 5 6 7 8 9 10
11 13 14 15 16

12 The transgression which [I] did I cannot remember.

. I feared your divinity. [... .] . [....] ... ] . cleansed your body ... ] I established your . [..] ... ] . an arrangement of offerings

17 18 19

. . ] your..[..] ...]...[.] ...]

288

JOURNALOF NEAR EASTERNSTUDIES PRAYER AN ERSAHUNGA

K.5235 (fig. 13) 1"* me.e dim.me. [er.mu.ra ta an.ak] a-na-ku a-na [ili(NI)-ia mi-na-a e-pu-u8] 2* dim.me.er umun.m[u.ra ta an.ak]
3* ana ili(NI) be-li-[ia mi-na-a e-pu-u'] ama. dINNIN gasan.mu.r[a ta an. ak] ana di8-tar be-el-ti-[ia mi-na-a e-pu-u8]

4*
5*

dim.me.er ii.tu.ud.da.[mu.ra

ta an.ak]

ana ili(NI) ba-ni-ia [mi-na-a e-pu-u'] ta an.ak] ama.dINNIN iU.tu.ud.da.mu.[ra ana di -tar ba-ni-ti-ia [mi-na-a e-pu-u']

6* [am]a.a.tu.mu.me'n. na. mu.ra [ta an.ak] [ana adi-l]it-ti biti-8u ana-ku [mi-na-a e-pu-uv] 7* ...]x [g]ig.ga[...
Museum Number Lines Preserved Copies on Figures

1-13 12 19-27 13 2-8 12 20-30 14 obv. 6-10 12 rev. 25-33 15 F K.5311 11-19 13 15-20 G K.5104 13 H Sm. 1377 19-23 14 I Sm. 982 20-21 15 J K.5271 (OECT 6 pl. 9) 22-29 15 K K.5197a + 7597 obv. 6-9 12 rev. 29-36 16 A and B, C and D, and I and J are probably parts of one tablet each. A B C D E A A A
AC AC AC

K.4617 + 4991 + 8429 K.5239 K.5117 (BA 5 710, 10 120) K.4631 + 4894 + 5047 + 9663 Rm. 317

1 (trace) ana gd arad-[... 2 umun.mu u ki[... be-lum d6x [...

3

AC AC AC
AC ACEK

4 gud. mu tirr.ra [la. ba.an. 'ir] al-pi ina tar-ba-si [ul ak-la-9u] 5 e.z6.mu amaA[la.ba.an. ir]
6 se-e-ni ina su-pu-ri [ul ak-la-Au] ni. a6.ga tuku.a.mu la.[ba.an. ]ir

'agan.la kh.babbar x [... ana ad-ma-al-li x [...

ACEK

dum-qi i-Au-i u[1

ak-la-.]u

DINGaR.?A. DIB. BA INCANTATIONS

289

PRAYER AN ER?AHUNGA 1* 2* 3* 4* 5* 6* I, [what have [What have I [What have I [What have I [What have I [What have I I done] to [my] god? done] to the god, my lord? done] to the goddess, my lady? done] to the god, my creator? done] to the goddess, my creatress? done] to the one whose house-born slave I am?

7*
1 2 3 4 5 6 7 8 9 10 11 12 13 14
15

...]...[..
To him whose slave [... My lord,..[... To the merchant silver. [... [I have not held back from him] my ox in the stall, [I have not held back from him] my sheep in the pen, I have not held back from him the valuables which I owned, I have not held back from him the estate which I owned. The food I found I did not eat to myself, The water I found I did not drink to myself. As one who ate to himself the food he found, where [... ] .? As one who drank to himself the water he found, where [ .... ]? As from one who frivolously uttered an oath by his god [where .... You have carried off my wife, you have carried off my son. My god, when I raise my hands [...
My house has become a house of weeping. [. . [ ...

]?

ACE
ACE

7 6.a tuku.a.mu la.[ba.an.f]ir

bi-ti ri-gul -u ul [ak-la]-gu

ACEK
ACEK

8 U Fil.p[i.da] ni.mu la.b[a.an.ki].e

a-k[al ut-tu]-4 ina ra-ma-ni-i[a ul a-k]ul

AEK AE AE A AF AF AF
AF

9 a i.p[i.d]a ni.mu la.[ba.an.nag].e me-e ut-tu-u'ina ra-ma-ni-[ia ul dg-t]i 10 d i.p[a.d]a ni.mu un.ku.a.gim an.n[a ... e]n ki-ma 9[d] a-kal ut-tu-u'ina ra-ma-ni-i[a a-ku-lu ... 11 a i.p[a.d]a ni.mu un.nag.a.gim an.[na... en] ki-ma d me-e ut-tu-u'ina ra-ma-ni-ia 4[?-tu-i. ... 12 mu dingir.ra. ni sal.la bi.in.pa.d[a. a. gim an.na... 13 dam.mu bf.lA dumu.[mu bf.1A] dA-9d-tui ta-da-qu-la rmal-r[a ta-ad-qu-la] 14 dingir.mu Au.fl.du11.ga.mu [...
i-li ina ni-is qa-ti-ia [... ki-ma 9d ni-ig ili-ui qal-lig [iz-ku-ru . ..

en]

AF AF F
F

F PG 7 K om.

15 6.mu 4. eS.a.ka mu.ni.i[n.... bi-ti ana bit dim-ma-tim i-tur-ma x [.] luh? [ xx (x)]

12 A adds variants ": hi.li" and ": na-bi-id[" after salla and qallid.

290 FG FG FG FG FG FG BFGH BFGH BDGHI

BDGHI

JOURNAL OF NEAR EASTERN STUDIES

16 dingir.mu me.e 1li.SA.A.bi.m'n s.[b]a ma.ra.[ti.la] i-li ana-ku ka-ma-ak-su ina li[bb]i-s' tu-se-Ni-b[a-an-ni] 17 a.gim ki al.du.na.mu [n]u.un.[zu] ki-ma me-e a-sar al-la-ku ul i-[di] 18 *i*ma.gim kar.ab.iAs. Du.na.mu nu.un.[zu] ki-ma e-lip-Fpi i-na? kal?-[a]r in-nem-mi-du ul i-[di] 19 dingir.mu ba.an.i[ub] zi.mu.ub i-li am-t[a-qu-ut]gu-ut-ba-an-ni 20 ba.an.ze.er.ze.re ~u.mu gid.ba.ni.ib 21 a.tim.ma i*gis[al.mu e6.m]e.en ina me-e ni-hu-ti lu-u gi-'al-li at-ta 22 dingir.mu a.btiru.da gi.mu'.mu e6.me.en i-li ina me- e1 gap-lu-ti lu-u pa-ri-si at-ta ' ud im.ux.rlul.da nam.ba.ni.fb.ku4.ku4 23 i-di u4-um me-he-e la tu-tar-ra-an-ni 24 dingir.mu mi.hul.zi.e nam.ba.ni.ib.'id.de.en i-li ana mu-s'[i]lem-ni la ta-man-[na-an-ni] 25 A i.kui.a.mu a. e.er.ra 1u.gi4.a.mu.du a-kal a-ku-lu4 ina ta-ni-hi ina gu-un-ni-ia 26 a i.nag.a.mu a.se.er.ra Su.gi4.a.mu.dA me-e di-tu-u ina ta-ni-hi ina ku-un-ni-ia 27 gi. n.bar.gim nar.a gub.be.en i.bi zi bar.mu.un.si.ib ki-ma ap-pa-ri i[na i-d]i-ip-ti tak-la-an-ni ki-niv nap-lis-an-ni 28 til.gim se.sa4 mu.un.diu.diu.e g'.zu zi.mu. un.i.ib ki-ma su-se-e ina dim-ma-ti ka-la-ku re-gi-ka i-sh-a 29 [i.bi b]ar.bar i.bi zi bar.mu.un. i.ib 30 dingir lugal i.bi bar.bar i.bif zi bar.mu.un. i.ib i-li be-li mu-pa[l-sa-t]fi ki-nig nap-li-sa-an-ni 31 i.bi bar.ra.zu mu.lu.bi al.ti i.bi zi bar.mu.un. i.ib ina nap-lu-si-ka ra-wi-lum gul-[ i i]-bal-lu.tki-nis nap-li- sa-an-nil 32 mu.lu bar.ra.zu m[u.lu.bi al.ti] ril.bi zi bar.mu.un.s i.ib a-wi-i[l tap-pal-la-su a-wi-lum v]u-u i-bal-lut ki-niv nap-li-sa-an-ni 33 ka ba/z[u... ] ril.bi z[i b]ar mu.un.'i.ib
34 ... ... ki-ni4 n]ap-li-sa-an-ni i.bi zi bar].mu.un. ki.ib 4a.ma.gi,].gi, [m]u-pa[1l-sa-ta] ki-nig nap-li-sa-an-ni et-ti-hi-il-[si] qa-a-ti sa-bat

BDHI BDHI BDHJ BDHJ BDHJ BDHJ BDJ BDJ BDJ BDEJ BDEJ BDE BDEJ BDEJ DEJ DEJ DEJ
EK

DEK EK EK EK EK EK EK
K K

K K
K K K

35 [(...) s.ab
[(. 36
.

... ki-nis nap-l]i-sa-an-ni dim.me.er.ma ki.bi.s l

x.kam

.) lb-bi ili-ia ana ds'-ri-s'uili]-tur ........]

... .u.mu.r]a.ab.

[6r.A.hiun.ga

(catchline)

DINGI.

A. DIB. BA INCANTATIONS

291

16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32
33

My god, I am its prisoner, you have made me dwell in it. Like water I do not know where I am going, Like a boat I do not know at which quay I put in. My god, I have fallen, raise me up. I have slipped, take my hand. In still waters be my oar, My god, in deep waters be my steering paddle. Do not turn me over to the day of storm, My god, do not hand me over to an evil night. The food I ate-when I repeated (the act) with sighing, The water I drank-when I repeated (the act) with sighing, Like reeds, you held me down in the wind: look with steadfast favour on me. Like a marsh, I am held back with weeping: pay attention. You look with favour, look with steadfast favour on me. Lord god, you look with favour, look with steadfast favour on me. When you look with favour, that man lives. Look with steadfast favour on me. The man on whom you look with favour lives. Look with steadfast favour on me.
Your command [ .... [( ... ] Look with steadfast favour on me.

34
35 36

... Look [with steadfast favour] on me.

) May the heart of my god] become [as it was.] [An Eraiabunga] of [ ........

19 D: la. ba. an.A[ub 22 D: om. he.

24 27 J: am-man-nu J: nap-li-sa-an-[

J: lu-i, at-td

32 K: xu-nis
THE UNILINGUALSUMERIANTEXTS

A = IM 43413 (from copy of D. O. Edzard) C = Copenhagen 10099 Obverse = JCS 8 86 (collated by B. Alster) D = VAT 1320 Obverse = VAS 2 47 A, C and D are given in full together using the line numbering of A where the other two deviate. Where possible the parallel lines of B are also inserted in this set-out; B is also given in full separately on page 293. 1 A C D 2 A C D 3 A C
D B = BM 78198 = CT 44 14 (collated)

ga.e dingir.mu a.na i.na. ak [ga].e dingir.mu a.na i.na.[ak] mi dingir.mu [... dingir.mu nig.'i.tu.na.<mu> a.na i.na.ak .tu.na. mu a.na i.n[a.ak] dingir.mu nig. Ui dingir.mu in.du.ud.BI.na. m[u ... id.e ni.dim.dim.ma.mu a.na i.na. ak x.TiaG.e ni.dim.dim.ma.mu a.na i.na.[ak]
a.gA.ri.im in.du.ud.BI.n[a.mu ...

292 4 A C D A C D2 A C D A C D A C D A C D A C D B6 A C B7 A C B8 A C B9 A A B12 A B13 A B10 A B11 A B17 A B18

JOURNALOF NEAR EASTERNSTUDIES a.na i.na.ak dam.gar.re 16.(gi>).rin.na.mu a.na i.na.[ak] [d]am.gar 16.gis.rin.na.mu (lacks this line) ama.a.tu.da.ni i.m n.na.mu a.na i.na.ak ama. a.tu. da. ni i.men.na.mu a.na i.[na.ak] e.mi.du.da.ne i.im.[... 'ubur.ra.ni i.men.na.mu a.na i.na.ak ubur.ra.ni i.men.na.mu a.na i.[na.ak] su.bu.ra.ne i.im.[... u.mu.un us gi ga.e LU x.na.mu a.na i.na.ak -i.mu.un uAn[a]m? ni/dii? (or, rgi]? in?) g6.e LU x. rnal.m[u... i.mu.un u' g[i ... gu4.mu tihr.ra la.ba.an.na.sir gu4.m[u thr.ra] la.ba.an. rirl gu.mu tu.ra la.b[a.... udu.(mu> amas.Aa la.ba.an.na.Air udu.m[u amas.a] la.ba.an. i[r] e.ze.mu a.ma.[a . .. 6 i.pa ni.mu.i: la.ba.ni.ib.ki i ni.mu. 6 i.p B la.ba.ni.[ib.kd] Fui.mu.unl [ ... . . . dim.m]u la.ba.ne.gu.UL a i.pa ni.mu. la.ba.ni.nag a i.pa rni.mu. Ab~ la.b[a.ni.nag] .. . di]m.mu la.ba.na.na. ag Z g.e ga.mu.ra.ab.ba.ak. i i.p& ba.da.mu. la.ba.ni.ib.kii d i.pa n[i.mu.e ........] ga.e[.. .. .] dim.mu NA.GA.gim ne gu.mu.ra.te.le a i.pa ba.da.mu. e la.ba.(ni).nag ga.e ga.mu.ra.ab.til.en [a] ri.pp rni].[mu.sie......] g.e[... . . . ] x dim.mu na.ga.gim ne gu.mu.ra.te.le zi dingir.re.e.ne li.bi.in.du,1.ga [g]a.e ga.mu.ra.ab.til.en e.mu e.se.am.a a4mu.ni.in.ku4 e.mu e.Ai.ka mi.ne.ba/ku sa.ba mi.ni.tui dingir.mu ga.e x. e.la.ba.mu mi Si.la.bi.me.en Sa.ba de.mi.te.la [d]am.mu de.la dumu.mu de.(l1) dam.mu de.la dumu.mu de.la dingir.mu an. e.dul .ga a. i.ir x bi? x.da? a.Ai.ir mi.de.iu dingir.mu im.'u.du.ga.mu de u.mu dabs.ba ba.[z]i.ir.zi.re. igi.zu bar.mu.Ai.ib ba.zi.ir.zi.ra.mhn Au.mu da.ba.ab a.dulo?.g[a]? gi.mui.mu g4.e me.en NE.DI.bi hie.md.en e.gu.ba.ka

10

11

12

en

13

14 15 16 17 18 19 20

D reverses the order of 5 and 6.

IDINGIR.

A. DIB. BA INCANTATIONS

293

21

22 23

A dingir.mu a.biiru(copy: GAM).da ginfL.mu ga.e me.en B19 e.ma.bu.ru.da.ka gi.mu.ui.mu he.me.en B Margin: dingir.mu ma bu.ru.da.zu. d A x.ux.lu.da nam.ba.nu.gub.bu 16.til.la gd.e me.en B22 sa. iu.da.ke4 na.bi.kur. kur r 1l A dingir.mu im.Ihul nam.ba.nu.ked.da lIi.til.la ga.e me.en B20 dingir.mu me am.1hu.lu iu.da zi ba.da.gu.b6
SUMERIAN VERSION B

13 2 3 4 5 6 7 8 9 10 11 12 13 14 15 164 17 18 19 20 21 22 23 24 255 26 27 28 29 30 31 32 33

.d]e.na.mu . ].de.na.mu im te.le.na.mu ...]x ...]x. i ...] la.ba.na.ak.si ... dim. m]u la. ba. ne. gu.UL ... dl]m.mu la. ba. na. na. g . . . ] dim.mu NA.XA.gim ne gu.mu.ra.te.le ... ] x dim.mu na.ga.gim ne gu.mu.ra.te.le dam.mu de.la dumu.mu de.la a.ki.ir mi.de.'u dingir.mu im. u.du.ga.mu e.mu e.ki.ka mi.ne.ba/ku mi ki.1a.bi.me.en a.ba de.mi.te.la e.ge.en ki.du.mu nu.zu nu.zu ma.ge.en ka.ar.us.mu ba. ub.ba.mu.ba zi.ga.mu ba.zi.ir.zi.ra.mhn u.mu da.ba.ab NE.DI.bi he.me.en e.gu.ba.ka e.ma.bu.ru.da.ka gi.mu.us.mu 4ie.me.en dingir.mu me am.1hu.lu ui.da zi ba.da.gu.be i.bi ud.da gi ui. da.ke4 na.bi.kur.kurur.x &a. a&.ud.da ba.ra. u.ba.mu l. te.1a.mu me.en nu.zu ll.te.la.mu me.en hu.la.hu.la.mu i.gi.zu ba.ar i.gi.zu ba.ar i.gi.ba.ra.zu lIA.bi i.te ka.ta.a.zu 16 mu.un.di.ga nam.da 16.1Aii.me.en a.ra i. me.en e.ra na.am.da.ne tu.ha sei.ku/ba.ri nam.te.la u'.du Ad.dingir.mu ki.bi ha.ma.gi.gi dingir.mu {nam} na. am.da.ne tu. ha ka.ta.ar.zu he.si.li.im
x bar.mu. i .mu. 'i. It is not clear whether this is meant to be read as a variant to the lines in question or should be treated as erased, since more erased signs occur immediately below these.

...

SSome lines are missing before line 1. 4 On the left-hand edge from 16-21 is written dingir.mu ma bu.ru.da.zu.de'. 5 At the right-hand end of 25-26 is written i.bi

294

JOURNAL OF NEAR EASTERN STUDIES NOTES

2. The reading from pddu "take prisoner" is preferred to on two grounds: first, a iha.tta = section of Antagal, N col. iii, where the Sum. is lost: ] = sa-qa-lum, ] pa-a-du, ] = MI ~id mim-ma (CT 19 25, K.4309(+) rev. 4-6); secondly, a previously misunderstood passage in

an exorcistic text: at-ta-man-nu mim-ma lem-nu d ana mahri-ia te-se-ra tas-qu-la ta-pa-da
(STT 215 ii 25-26 and dupls., cf. Ebeling, ArOr 21 416 5-6). Thus pddu and saqdlu are rough synonyms and lemnu may be the subject. This evidence also explains the occurrence of saqclu in line 88 below, where l1 "tie up" equates it in the bilingual version 13. 3-5. It is not clear if these lines say more than that the speaker was born of human parents. The darkness of the womb referred to in 5 is paralleled in birth incantations: dr-hi8 li-tasa-am-ma li-ta-mar nfir(zalag) damfiWi (BA M 248 ii 56, cf. 69 and iv 1). The imagery of the snake is less certain because of the damaged word, but possibly relevant parallels can be quoted. The same birth incantations offer li-sa-a kima seri(mu') ki-ma mus.tur lis-s4d-li-la (ibid. iii 44) "let him come forth like a snake, let him slither like a serpent"; and CT 16 23 333-34: [h] .tiur nam.l. mu' g6 . gilim. dug4. ga = ina dci-sur ni-si z-kanu,x.lu ni-nu "they coiled (him like) a snake in a human womb." .sera(mus) 7. On etiqu see B. Landsberger, AfO Beiheft 17 12 note 32. 10-11. Cf. BWL 42 77-78. 13-14. Cf. AfO 19 58:130-32. Whether nanhuz/sat is from ahazu or nah~su is disputed. The present writer (AfO 19 58) and AHw. (dimtu II) take the former view, but CAD (A/1 183b) the latter. 20. The ideas and language of this line are paralleled in the River Incantation, see the notes on lines 55-64 below. 24-27. All the verbs but allik may be I/1 perfect or I/3 preterite. One may wonder if allik is corrupt for allak, cf. 127 below. Line 24 is a stock line; cf. 87 (paralleled by 12 in the bilingual version) and AHw. s.v. qalli'. 26. For "go in a circle" cf. B WL 339 note on 44. 8u"dru "dance" (cf. Malku VIII 153: j'a~rui/'eru u-a-ru = mi-lu-[lu]: CT 18 31 rev. 7 = STT 394 153) is presumably related. 29. Four copies, AKLm, read e-ma against the 'd of i, and ema has preference as the lectio difficilior. However, the sense hardly allows the ordinary meaning assigned to ema, "where," since it is not relevant to the thought of the passage to ask "where" sins have been committed, and i is certainly correct in seeing that Aa gives the right sense. This passage is overlooked in the lexica, but in other contexts quoted in AHw. and CAD ema is not far from being a relative particle, e.g., ema eli'a tabu means in free translation "to whom she wants." The common Biblical Hebrew relative particle a8er may be compared if it is a cognate of the Akk. a8ru "place." 31a. K and perhaps L seem to derive the verb from magi "forget." 32. Cf. 129 below; also 4R 10 rev. 39-40 = OECT 6 43. 46. Von Soden in AHw. 648 takes mid/ms' as the ordinary Akk. ayyis/'e with an initial m- conditioned by the position of the word after a vocalic ending. It might also be a loan from the Sum. me. e/se. 51. Cf. Bab. 7 143:20. 52. Von Soden in AHG 353 renders: "h6re mich und <bestimme mir) ..." This adds sima as second or last word of the line. However, -anni can be a dative suffix in late copies. 55-64. This incantation is a variant of one otherwise addressed to Sin, of which five forms survive: A = BAM 316 vi 14-23 (Late Middle Assyrian) B = LKA 25 1S ii 3-10 C = K.6018 + 8598 + 12922(BMS 24) + 13296(B2MS 25) + 14704 obv. 8-13

DINGIT. S. D = Ditto rev. 7-15 E = K.8183 8-12

DIB. BA INCANTATIONS

295

The first four forms can be presented as a composite text with variants, but the last has to be presented by itself: ABCD ABCD ABCD ABCD AD AD AD ABCD 1 2 3 4 5 6 7 8 renl bUluud.sakarx(sAR) kul-la-ti bi-ni-ti a-dir-ti ul-du a-gar it-ti jammibl.a ersetimtim [k]i-ma hi-ri-ti ana apsi a-dir-ti lid-du-ud la ed-ru-ti lim-hu-ru a-di-ra-ti-ia i-id-ru-ti lim-hu-ru-in-[ni] Sju-Su-ru-ti li-ten-nu-t it-ti-ia lis'-du-ud ar-ni la pa-li-hi ma-har-ka lil-q[i] ana-ku ana su-ul-li-ka ak-ta-mis ma-har-ka lu-bi-[ib]

Variants: A: a[sD: en na-an-na-ru kul-lat 1 AB: e[n at?-t]a? be-lum B: kul-la-t[fi] bi x x (cf. its line 17: kul-la-tum bi x x) 2 A: ki-i sam-mi er-[ C: om. itti; er-se-tum B: ki-m]a sam-mi ki-ti a-dir-ti 3 A: er-se-tu D: [k]i-tim B: er-se-tum ma-hi-ra-at AD: ma-hi-rat A: B: li-il-du-ud ap-si-[ 4 B: la es'-ru-tu[m D: [e]?/[ni]}?-ru-tu C: la-si-ru-tum lim-hu-ra B: a-dira-te-ia 5 BC: om. D: ri-sdl-ru-tu 6 BC: om. D: [l]a/[8]u-sd-ru-tu 7 BC: om. D: dr-ni, pa-li-hu 8 D: bil [a-n]a-ku BD: a-na B: su-li-ka CD: sul-li-ka B: ak-taA: [l]u-s'e-er, then adds: lu-us-lim-ma lu-ut-ta-o-id ilu-ut-ka [dd]-limi-is, lu-si-ir li-ka lud-lu[l] Rubrics: A: none B: inim.inim.ma dingir.ha.dib.ba gur.ru.d[a.k]am C: inim.inim.ma u.fl.la dEN.ZU.[kam] D: in[im.in]im.ma ad igi.du8.a d30 thul sigs.ga.[kam] 1 2 3 4 5 6 7 8 Lord, crescent of all creation, Where the earth bore my fear along with plants Let it (the earth) draw my fear as in a ditch to the Apsii, May turbulent (waters) receive my fears, May smooth (waters) receive (them) from me, May well-ordered (waters) change places with me, May it draw the iniquity of the irreverent and take it before you. I have knelt to pray to you: may I be clean in your presence.
K.8183 ... bi]-nu-ut da-sar ... a-n]a/an]a apsi a-dir-ti rlid-du-udl ... ] ral-di-ra-ti-ia lu-bi-ib ...] [inim.inim.ma (. ..) dEN.z].k[am] = E

8 9 10 11 12

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Very little study of the various forms of this incantation is necessary to show that it is corrupt. For example, the first words of 4-6 (= I 58-60) must be masc. pl. adjectives, not fem. sing. abstracts because of the verbs in the last two cases, which are incontrovertibly plural. Then suddenly in 7 (= I 61) the verb is singular, but no subject is specified for either the plural or singular verbs of these lines, nor is anything plainly suggested from the context. Detailed comment will bring solutions to some of these problems. (1) ud.sakarx was rendered askaru by A, following the lexical tradition, but nannaru by D, which is based on a god list such as An = Anum III 22 (dud.sakarx = d'e .ki-rum). However, whichever interpretation is adopted, the resultant meaning is very poor. "Crescent (or: Nannaru) of all creation" can hardly be what the first author intended since it is almost meaningless. This may be why I 55 is so different. Probably it is a free composition by a scribe who had line 1 before him, though one might wonder if he had not read ki SAR and interpreted it as kui mui, so producing his ellu ban. E takes the a-dar of the following line as a god and thus produced "progeny of Asar," which is a more likely phrase, though Asar does not seem to be known as a name of Enlil, Sin's father. And this would presumably still leave "Crescent (or: Nannaru) of all." (2-3) I 56 is probably a free substitution for the original 2, since only a corruption at the beginning of 3 permits it. Both copies of I 57 and three out of four copies of 3 have ersetu mahirat, but it is grammatically peculiar. The final word of the line, lisdud, would suggest limhur, not a participle with stative ending, which is a rare thing in Akkadian generally. Fortunately C in 3 has the original kima hiriti. Once the ki- was misunderstood as "earth" the remaining mahiriti was converted into the nearest possible Akkadian word, mahirat. This corruption supplied the subject for lisdud within the third line, and so prepared the way for the compiler of I 56-57 to replace the second line, which previously had offered the necessary subject. The concepts behind 2-3 are clear. "Fear" was a demon, which, like other demons, came up from the nether regions. A stock phrase speaks of demons "splitting" (pisu) the earth's crust "like grass" or "along with grass" (see BWL 42:57 and note on p. 291). This alternation of kima and itti is exactly paralleled but with sammi rather than urqgti in line 2. However, there is a difference here in that 2 deals with the birth of fear and not simply its manner of reaching the upper world. The two ideas are not so remote in that the ancient words for "earth" and "underworld" are the same (ki, ersetu), and the underworld was conceived as the source of demons generally, while plants sent down their roots in that direction to draw their sustenance. It was of course water that the plants depended on, and the ancients' concept of a huge subterranean lake called Apsci, the abode of Ea, resulted in a partial confusion of the lower cosmic water and the subterranean abode of demons. In the theologically more developed Mesopotamian statements about the underworld of demons, it is a dry place, but watery associations are well known in Ugaritic and Hebrew literature. An illustration of this complex of ideas occurs in a short incantation: en gu-un-du da-num ir-hu-u gami~ dea ina erstimtim -kin-nu tam-mu i-hi-is-ka dsin(30) qu-ra-du dgamas nap-har te-re-e-ti qa-tuk-ka pa-aq-du (More follows, but on a different topic; see BAM 333 and the duplicates there quoted. Orthographic variants are not given here.) After Anu had begotten heaven, And Ea had established plants on the earth (or: in the underworld),
Sin, the warrior, ... you,

All decrees, Ramai,were entrusted to you.

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Anu ("Heaven") appropriately creates his own element, and Ea the plants. Thus in lines 2-3 the demonic Fear is sent back to its watery source. Earth, through which it arrived, is instructed to take it back as though it were to move in the water of a ditch. (4-6) These lines take further the concepts of 2-3, though very inexplicitly. A very common way of disposing of evil of any kind considered to be within one's body was to transfer it to water so that the water would carry it away. Bathing in water was an obvious practical way of achieving this, and a river, as providing moving water, was considered the best method. All rivers were conceived to end up in the cosmic ApsUi. One of the best-known expressions of this idea occurs in an incantation found in several different forms addressed to "You, river, creatress of all." Some forms allude to the river ordeal, which will not be considered further here. For the present concern two aspects are important. The first is that this river is in a sense the Apsui because "Ea, king of the ApsUi,built his abode in you" (ina libbiki ea gar apsi ibnd ubatsu: KAR 254 + 294 third line of incantation; STC 1 200:4; STC 1 201:3; LKA 125 obv. 11; RA 65 163:23-24; Or. 39 135:22; non-orthographic variants: qirbiki and irmd), and that it receives the evils that human bodies may shed (STC 1 201:9 ff.; STC 1 200
unpub. rev.; LKA 125 obv. 18 ff.; RA 65 163:27 ff.; Or n.s. 34 127:3 ff.; Or n.s. 36 4:6 ff.;

Or. 39 135:23 ff.; ibid. 148:5 ff.). Secondly, a pair of phrases is apparently connected with the lines under discussion: ndr esriti ~-iuru mriki (STC 1 201: 8-9; LKA 125 obv. 16; Or. 39 135:23; with orthographic variants) "River, you are smooth, your waters are well regulated." While only a few of the copies have these phrases, their importance is shown in that in a ritual of this type, LKA 116 = RA 48 138 ff., the sufferer is instructed to say these words (line 16: ed-re-tinmr u-su(! copy: TU)-ru mu-P-ki) followed by other words inviting the river to dispose of the troubled man's evil. Against the background of this evidence there is no difficulty in seeing that the masculine adjectives in lines 4-6 (= I 58-60) all describe water, though the word is lacking. Textual corruption certainly explains this lack, and a hint is offered in the form esriftum. Despite the fact that both copies in line 5 attest the common form isaru, not one of the six copies of 4 = I 58 offers this form of the word, and esru is best attested. Very probably la erfitu is a
corruption of ndr es'riti.

(6) The waters take the place of the man as the bearer of evil, but the words do not express the idea explicitly. (7) It is not clear if "earth" is subject of liddud as in 2-3 = I 57, or if "river" as implied in the previous three lines is to be understood. In either case a judgment before Sin (or, the personal god) is envisaged. While the waters merely cleanse the one praying, it is expected that they will take the guilt of a godless person to Sin (or, the personal god) for his attention. The river ordeal hardly accounts for this judgment, and more probably it is the underworld judgment of 8ama' and Sin at the end of each month, to which there is allusion in, inter to Sin that the cosmic waters may remove demonic fear from the adorant. In the further development the personal god has been substituted for Sin. None of the corruptions involve Sumerian, except perhaps one in the first line, and even here ideograms rather than a pure Sumerian text may be involved. In no natural use of terms is this a prayer to appease a god's anger. 71-108. This incantation is important both because of its intrinsic interest and for its value in a study of the historical development of the genre, since it is attested in several different forms. In addition to the unilingual Akkadian, there is one very close bilingual version, and four variant unilingual Sumerian forms. The bilingual edition (henceforth quoted as "Bil.") has been reconstructed by the present writer from seventeen small Ashurbanipal fragments, all apparently parts of single-column tablets containing this text alone.
alia, S.N. Kramer, Two Elegies on a Pushkin Museum Tablet, p. 18, lines 88-90. Thus this is a distinctly bungled cento of exorcistic fragments put together as a prayer

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The beginning is problematical since, to judge from the Akkadian version, K.5235 supplies it, but there is difficulty in fitting the remains of the last lines of K.5235 to the first few lines of the other seventeen fragments. The possibility must be granted that K.5235 is the beginning of another text, but similar to that which the seventeen fragments once had. As such it has been given here, but with a separate line numbering. The four Sumerian versions are all of Old Babylonian date, to judge from the script, and three have been identified from the bilingual edition by M. Civil. The other one was copied by D. O. Edzard many years ago and has the best preserved beginning, but it is shorter at the end than the other preserved versions. It is known here as "Sum. A." What are called here "Sum. C" and "Sum. D" are preserved only for the opening lines (D is in syllabic orthography), and it is not certain that they continued to duplicate the other forms of the text beyond this point. So far as preserved they are quite close to Sum. A, so they are set out here with and according to the line-numbering of Sum. A. The remaining copy "Sum. B" is also largely in syllabic orthography, but it lacks the opening lines, and so far as preserved it diverges very considerably from the text of Sum. A. Where possible its lines have been cited beneath those of Sum. A, but a continuous complete transliteration is also given. The notes on the Akkadian incantation under discussion deal with most of the problems of the Sumerian versions. While these six texts are the only ones which, so far as preserved, are variant forms of each other, particular lines and sections occur elsewhere in cuneiform literature. These parallels are dealt with in the notes below, except that those in Hittite prayers are only mentioned in passing since they are dealt with by H. G. Giiterbock on pp. 323-27. 71-79 = Bil. 1*-7* and 1-3 = Sum. ACD 1-7. The opening passus is a string of lines each ending with the question "What have I done?" A similar opening occurs in K.3131 (OECT 6 pl. 25) and K.4877. The first half of the unilingual Sumerian lines must be taken as dative: -mu.(r) because of the resuming .na. in the verb. Bil. writes .ra explicitly and renders it ana. Since Bil. 1* offers the Emesal dimmer it has been assumed that it would have had ta, not ana, and the verb has been restored from the late bilingual passages BWL 227 37 and Langdon BL no. viii rev. 14-15. A further reason for adopting this verbal form is that the unilingual Akkadian lacks any ana and so construed the first half-lines of the Sumerian as vocatives. Save for the .na. in the verbs the unilingual Sumerian copies could be taken this way. The beings addressed or spoken of fall into three categories. First come the personal deities. Lines 73-74 = Bil. 4*-5* are entirely clear, but Sum. ACD 2-3 are obscure. If the of Sum. D really equates Bil.'s ama.dINNIN big questions are raised. phonetic a.ga.ri.im Lexical passages quoted in CAD under amaluktu/amali~tu suggest that ama.dINNIN is to be read ama.lu(k), but the second element is in fact the value of the sign LUL. The lexical contexts, however, do not support the meaning given in CAD: "a term for goddess," but require rather "a kind of priestess." Since ama.dlNNIN is also a term for "goddess" simply (= istaru in bilingual passages), it could in this case have a reading agarim. If this is correct the AMA would in this meaning of the sign-group be a phonetic complement indicating' tlhat dlNNIN is to be read agarim not innin. The readings of Sum. A and C (id.e and x.TTUG.e) might seem to cast doubt on the reliability of Sum. D, but since the latter uses the same verb tud with both dingir. mu and agarim, while Sum. AC both change from utu to dim. dim when dealing with their sign-groups which end in . e, the case for reading ama.dINNIN as agarim is a serious one. "River" (id) was indeed conceived as a creator in Mesopotamian thought, but the . e is hard to explain in its position and C had something different, so probably "River" is wrong. Any connection with agarin/agarinnu "mother brew," "mother," is doubtful because of the difference in the first consonant and the meaning. The subordinate Sumerian verbs in these lines are curious in that the object -en is added to the root utu without the final d; and the .BI. in D is unexplained.

IDINGIR. SU. DIB. BA INCANTATIONS

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The second group of beings are slave owners, in 78-79 = Bil. 6*, 7* (?), 1 = Sum. ACD 5-6. In the context it would seem that Tubur is a purchased slave in contrast to one born to slave parents in the owner's house. In both cases here the speaking adorant is the slave. The question arises whether the personal deity is meant as the slave owner, or whether a human slave owner is implied. Worshippers often of course speak of themselves as "slaves" of the deity being adored, but if this is accepted here as giving the correct interpretation, the conclusion follows that the private house was considered the personal god's temple so that the owner is the house-born slave. There is nothing improbable in this, though the idea does not seem to occur elsewhere. However, it would seem equally possible that sins against both divine and human masters are being considered. [Details in K.5235 worth noting are: NI for ili, which also occurs in K. 4648 (OECT 6 pl. 7), though the two fragments may well be from the same hand; mu.m'n in 6* is probably corrupt for i.men.] The third group of beings are merchants: lines 76-77 = Bil. 3 = Sum. AC 4. This motif is lacking from Sum. D. In the Akkadian text and Sum. AC this section occurs between the deities and the slave owners, so if the latter are divine, the merchants must surely be the same. All that is said of them in Sum. AC is that they hold the balances. Even without as a Egyptian parallels it would be conceivable for a god to be described metaphorically merchant holding the balances where confession of sin is the subject. Lines 76-77 had something longer, but they are damaged. Since in line 78 "What have I done?" is written out in full, probably line 77 did not end with that, otherwise the ditto sign would have been used, as before. Bil. 3 had something on this topic, but it is badly preserved. Being separated from the slave owners by Bil. 2, its position differs from the other witnesses. In the Hittite prayer the merchant is emphatically a man holding the balances. This might of course be fancy elaboration from an obscure original, but "man" (a-me-lum) could easily be restored at the beginning of line 77, and the ending might have agreed with the Hittite "falsifies the balances." The final line of the opening section in Sum. ACD, line 7, corresponds to Bil. 2 and, perhaps, to line 75 of the Akkadian. Its meaning eludes the present writer. 80-82 = Bil. 4-7 = Sum. ACD 8-9. This theme also occurs in K.13460 (fig. 12) 2 ff., where, like Sum. A, it lacks the .mu on udu/eze, and in the Hittite prayer. In all cases the speaker declares that whenever duty to his deity required the surrender of some valuable personal property, it had been done. The reading sir = kali~ is taken from CT 17 36:86-87 = KAR 46 19-20 = ZA 30 189:18-19, and it is confirmed by sir in C. A reading ke4(da) is conceivable, and for that reason one might suspect that Sum. B 4-5 also attest this couplet. ke'da might appear in a short form ki'i, which could be reduced to k'i in context. However, to judge from the spacing of this copy the first line of the pair was shorter than the second, so probably Sum. B was quite different at this point. 83-86 = Bil. 8-11 = Sum. AC 10-13 = Sum. B 6-9. The first half of this motif about food and drink also occurs in the Hittite prayer, immediately after the ox and sheep motif. Both parts occur in K.3153 rev.: 1 2 3 4 7 8 9 [u i.ph.d]a [ni.mu.ta nu.un.kd.e] ra-kal utl-tu-u [ina ra-ma-ni-ia ul a-kul] a i.ph.da [ni.mu.t]a nu.u[n.nag.e] me-e ut-tu-u ina ra-ma-ni-ia [ul dd-ti] [d i].rphil.da.gim ni.mu.ta galan.mu x [... mu.un.kdi.e ki-ma Sd a-kal rut-tu-u ina ra-ma-ni-ia al -kul be-el-ti [ ... a i.ph.da.gim n[i.mu.ta mu.un.nag.e ga~an.mu x...

300 10 ki-ma
9id

JOURNAL OF NEAR EASTERN STUDIES me-e ut-tu-[u ina ra-ma-ni-ia aci-tu-u be-el-t . .. BA 5 640; OECT 6 pl. 21 (collated)

The first part is offered in 4R 10 obv. 28-31 without adding anything new. The first part is clear, and the meaning of "to oneself" can be obtained from more explicit passages in Ludlul: ina makale i8tar la zakru (II 13) "at meals he did not invoke his goddess" and ilsu l& izkeur ikul akal8u (II 19) "he ate his food without invoking his god," see BIVL 38. The "finding" is therefore not said about something lost, but rather expresses the observation of what one may happen to have to eat and drink, be it much or little. Eating and drinking to oneself means without inviting one's deity to be present and share the meal. Perhaps a little food was set aside and some drink was libated. Sum. AC consistently write i.ph, but it is not clear if the lack of .da is a matter of orthography alone. The first two half-lines could be taklen as main sentences: "I found food; I ate it not to myself." Sum. B presents two problems in the first half of this section. Its curious . gu .ul in line 6 is probably an error. The lexical tradition does indeed attest gu7 rather than ki' for "eat" (MISL 2 56 311 = 3 118 256, see Borger, Or. n.s. 36 429-431), but there seems to be no evidence for a final -1. Is it perhaps due to scribe who was thinking ul akul as he wrote la.ba.ne.gu? an Akkadian-speaking Sum. B also did not have ni.mu. ~/ta. Its sign in 7 could be d]im, as in the two following lines. This since t(mu and ramdnu are in some could be a phonetic writing of KA.H1I = dimx = .t.mu, senses interchangeable, cf.:
KA.HI nu.mu.un.dib

ni.mu nu.mu.us.tuku.men ul sab-ta-ku ra-ma-ni ul ha-sa-ku te.-e-me 4R 19 no. 3:47-48 ul ha-sis ma-8i ra-ma[n-8P] t.'-em-.i AfO 19 52:157

The second half of this section varies much more between the copies. All witnesses repeat the lines about eating and drinking but with variations and then add extra words. Sum. A e. This might be a phonetic writing of bad = nes', changes only ni.mu. e to ba.da.mu. requ "be distant," so "with reference to my being separate," in which case no change of substance would be involved. But ba might be the root "assign," "donate": "with reference to my giving." This would imply that the speaker did not eat or drink what he had, so as to keep it for offerings to his god. The extra half-lines in Sum. A differ from each other only in the verbal roots, and grammatically they are lucid, either as a wish ("Let me do/stop it for you") or as a question ("Should I do/stop it for you?"). The question would imply that the adorant is not sure that he should continue to perform these duties since his god does not respond as expected. Sum. B 8-9 are very different, though the extra half is present. "Drinking" occurs in both lines, but probably the first time in error: gu.gim would be expected. From this one might conclude that the verb til in 8 is also wrongly repeated from line 9 and should be replaced by ak. This is not certain because the unilingual Akkadian has the same verb in both lines. Bil. is unfortunately incomplete, but it begins the extra half-line with an.n[a, and this is a variant of ne in Sum. B and the basis of kikam in the Akkadian. Other forms of this interrogative particle are attested elsewhere: e.ne = e-ki-a-am in K.3153 rev. 15-18 (BA 5 640 and OECT 6 pl. 21) and in = e-ki-a-am in: e.lum di.da.ra in ga.na.diru kab-tu 9d il-la-ku e-lci-a-am li:lu "ib-?4 SBH p. 50:1-3 Where shall I sit for the hero who comes? There is of course no guarantee that the root til in the versions which have it introduced by "where?" bears the same sense as in the forms with it introduced by "I." This is especially

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likely in that the former cases-the unilingual Akkadian, Bil. (cf. the parallel lines of K.3513) and Sum. B-all have positive and not negated verbs in the first half-lines. We are dealing with ancient formulas whose precise wording and meaning were variously given even in Old Babylonian times. The versions with "where?" all make the first half-lines comparative: like one who has committed the offences specified, where...? It may be suggested that til in these cases has the same meaning as didru in SBH p. 50. From that passage it is clear that "sit for" in Sumerian is an idiom indicating service, just as "stand before" in Akkadian and Hebrew does the same. The adorant in SBH p. 50 asks how he can serve the hero by saying, "Where shall I sit for him?" In the passages under discussion the sufferer asks how he can serve his god when he is treated like a sinner. The Sumerian idiom did not pass easily into Akkadian, where adabu with dative suffix is not natural. The unilingual Akkadian has a broken verb, perhaps to be restored tacpuranni. This is probably based on a different verbal root with an appended -en (cf. Bil. 10) taken as the object. 87 = Bil. 12 = Sum. A 14. Structurally this line has the same problems as those preceding. Since Sum. B omits it and it occurs elsewhere unconnected with eating and drinking (see line 24 above and note), it may well be a secondary addition in this context. This is confirmed in that Sum. A speaks of an oath by the gods generally, which is not particularly relevant to the context, while Bil. has corrected this to an oath by the personal god. Sum. A also lacks any word to specify a frivolous oath, as does h in 87, but this must surely be an error. An oath per se was nothing immoral. 88 = Bil. 13 = Sum. A 17 = Sum. B 10. See the note on 2 above. Both Sum. A and Sum. B have the Emesal de. for he. 89 = Bil. 14 = Sum. A 18 = Sum. B 11. While the unilingual Akkadian is clear, the Sumerian is nowhere so. Bil. offers 'u.il. dull, which yields a very plausible ni4 qati, but the il does not appear in the older Sumerian copies, which offer an. e.dull and im. u.dull, orthographic variants of something not understood by the present writer. Their final verbs are equally obscure. Following on 89, Bil. 15-16 and Sum. B 12-13 occur, though they are lacking from the purely Akkadian text, and occur in Sum. A (lines 15-16) immediately after the line about the oath. As explained by Civil in JNES 28 71, Sum. B is to be rendered: My house has become a house of weeping; I am its captive, you have made me live in it. 'i.la is for "..1 "tie with a rope" and the late ld. .A is probably a derivation from an earlier li x 6e.1 l. The Akkadian kamdkiu is, with Civil's one suggestion, an overliteral translation of the Sumerian with both .bi. and .men appended to the Akkadian stem. Sum. A offers in se.am. a4 a finite verbal form (lit.: he weeps) used as a noun, cf. ga.an.ddiru = Also its grammar in x.'e.la.ba.mu is different; this looks like the pronominal aiabu. conjugation with the suffix .bi. between the verbal root and the nominalizing .a. For the

u[m]. The concept of the house as the prison of a sick man occurs in Ludlul II 96 (BWL 44). 90-91 = Bil. 17-18 = Sum. B 14-15, cf. II 4-5 and 14-15. The lack of this couplet from Sum. A and its appearance in other contexts is noteworthy. The first line of the pair is also paralleled in an Old Babylonian bilingual incantation: a.id.da.gim al.du.un nu.zu
ki-ma me-e na-ri-im e-ma i-il-la-ku z~-ul i-di

idea of this couplet cf. LKA 291 1S 8-9: bi-i-ti ana bit di-ma-ti tu-tir-ra mar-si-[is] a-dam-mu-

CT 4 8a obv. 2-3 = 17-18 (collated) The Akkadian grammar of 91 and parallel lines is difficult since the object of the verb is preceded by ina.

302 92-93

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= Bil. 19-20 = Sum. A 19 = Sum. B 16-17. The grammar of the main verbs in

Sum. B is more complicated than necessary and the .ba in ba. ub.ba. mu.ba seems impossible. Sum. A lacks the first line of the pair and complements the second with a phrase found much later in the other witnesses. 94-95 = Bil. 21-22 = Sum. A 20-21 = Sum. B 18-19. In the two late versions such a nice matching couplet is offered that it is tempting to assume that it must be original. Even so, one correction has to be made to Bil. 21: for tdm.ma read gub.ba (confusion of signs in Babylonian script), since "standing waters," not "bringing waters," is needed. Study of all the witnesses casts doubt on the originality of the late versions. One immediate problem is the . da after buiru in Bil. and Sum. A. The root btiru does not end in d,6 and Sum. B has something different, with a variant form in the margin. This marginal reading is clear: "when you loose the boat." Here btiru.da is normal grammar and the sense is good: a "loosed" boat is sailing away from land, cf. BAM 248 iii 58-62 where pataru and rummui contrast with kalu ina kdri. From this the text of Sum. B can be rendered "in the water of the loosed boat," which is clumsy, but conveys the same idea as the margin. Thus a.buiru.da is a remnant from an original text about a boat away from land. Sum. B also has a genitive construction in the parallel phrase of the preceding line: "in the water of gub." Unless this is corrupt and the .ka is to be deleted, it rules out the "still waters" of the late versions as free editorial revision. Unfortunately the equivalent in Sum. A is incomplete, but there is space for only three and not four signs. Sum. A is certainly corrupt in the repeated ga. e, to be corrected to za. e, since the sufferer in a prayer asking for help will hardly declare his self-sufficiency. The remaining problems concern the two items of nautical equipment. Three of the four versions put gimuk/parisu in the second line of the pair, but Sum. A in the first. All four qualify it with "my." The other item is "my" gisal/gisallu in the two late versions, "its" (the water's?) NE. DI in Sum. B, and "my" gi9L in Sum. A. Even if the last is emended to gi gisal, it would still be difficult to follow Civil's suggestion to read Sum. B as bi.sa, understood as an archaic synonym of gisal, written BI.IS, in view of its pronominal suffix. Non liquet. The meaning of is itself problematical. It is commonly given as "punting pole" on the basis gimui/parisu of the passage in Gilgame' X where the hero crosses the waters of death. To avoid touching them he cut 120 poles of great length, 60 cubits according to the late edition, one suppdn in the Old Babylonian version, CT 46 16 iv 12, cf. ZA 58 189 ff. It has seemed that these were punting poles and the number was required because each could be used for a single thrust only if the punter were not to wet his hands. The only other thing known about these poles is that they had fixed (to one end?) a "breast" (tuldt in Gilg. X iii 42 and 46 - sertu in CT 46 iv 13; thus gi-ibir.gi.muS = ser-ret pa-ri-su in Hh. IV 409 = MSL 5 184 is not a "rope," cf. [A]i?.bir LAGAB X UDU = ser-er-tum in CT 12 26 iii 22). One other passage with parisu suggests perhaps a punting pole: mu-de-e ad raq-qat ndri U-4di-as-ba-ta pa-ri-8d-a-t[e] (JSS 4 7:7), but even here it must be observed that "paddle" would suit the context. In the southern Mesopotamian marshes both punting poles and paddles have been used for millennia, so neither is a priori more probable than the other. In other contexts "punting pole" is clearly impossible. The late versions presume its use in deep water, where punting is impossible. In Erra IV 49 a parisu is used in connection with the propulsion of a boat "on the might of the wide sea" (ina gipid tdmtim rapaktim). Adapa also refers to a gimus'u in connection with the propulsion of his boat on the "wide sea" (BRAI 4 3:21-22). The matter need not be pursued further here, but since Hh. IV separates gism .ri.za = pa-ri-is-su from gisgi.muA = pa-ri-su (MSL 5 172 254 ff., ibid. 184 407 ff.) it is possible that two words are
6 A II/4 lists bu.ruU = Md a.bhru {s'd}mu-' ru-qu4-tum, ad mu-u gap-lu-tum (CT 12 2 iii 4-5). Nabnitu 0 162-3, however, gives a.buru4. da, a. buru4.da. da - mu-u r[u-qu-tum]. If correct, this can justify the .da in a.bi'ru.da = mi gaplutum, but the .da is then not the ending of a root *burud, but a separate element, since it can be reduplicated.

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involved. Also the passage in Gilgame' should not be pressed too much. It is an example of brilliant improvisation, not of normal navigation. 96-97 = Bil. 23-24 = Sum. A 22-23 = Sum. B 20-24. Again, the smooth unilingual Akkadian gives no hint of its variegated prehistory. Bil. betrays something in the obscurity of its phrase a... ku4 . ku4 = idi ... turru, and in the lack of zi from the Akkadian translation. Sum. A has a tidy couplet, each line complemented by the phrase "I am a living man," which seems inferior to a comparable refrain in Sum. B, "you are the one who keeps me alive." In other respects it seems to the present writer that Sum. A is original and good, while Sum. B seems to have conflated much other material with some form of Sum. A's couplet. It can be rendered: Do not make me stand in the . storm, My god, do not bind the evil wind to it. In the first line .da is presumably a variant for .ta, and .nu. in both verbs a variant for .ni., cf. Bil. In comparison Sum. B seems to have two couplets, 20 and 22, 23-24, which have perhaps been juxtaposed because of the similar beginnings of 22 and 23. It is also in particular, have been added possible that the whole of 21 and some parts of 20, i'.da.zi to an original which was shorter. The phrase me am.hu.lu is clearly related to im.hul in Sum. A. Most likely me is the personal pronoun and am. a variant for im. (anhullu occurs in Akkadian from Bogazk6y, see CAD s.v. imhullu.) One might take am. as verbal prefix and infix and me as Emesal for "night," but hm. would not be normal grammar. mi.hul in Bil. shows that somewhere im did become mi. The common occurrence of imhul and the lack of other occurrences of "evil night" is evidence against taking mi as original. A more difficult problem concerns the zi in Sum. B and the nam. in Sum. A. One would seem to be a corruption of the other, and since the nam. in Sum. A is needed for the sense, while zi could be struck out of Sum. B without serious loss, again the former copy seems more original, but one could argue that the former gives a text composed by selecting and rewriting from the latter. A further problem in Sum. B is whether Ui.da and ud.da are for "storm" and or whether they are examples of the scribe's common orthographic "day" respectively, The but he could produce inconsistency. present writer prefers the second alternative, renderings to suit the former. Sum. B 21 is lacking from all the other witnesses, but it is needed in its own text to complement the first phrase of the next line. The contrast between "front of the ud" and "center of the ud" also appears, but in a very damaged context, in K.2019, a fragment of a bilingual litany: 4 5 6 7 ] ] ] ] ril.bi u4-mi x.ke4 qi-rib ud.da.ta x [ x [ sa.ud.da.ta a x [ u4-me x [

Sum. A in the second of its lines has the verb keida, and by it creates constructive parallelism, while the Akkadian and Bil., by use of different verbs, produce synonymous parallelism. Their verb hid/mawnt could have resulted from a damaged keida (minus the last group of wedges keida looks roughly like 'id in outline) or from free rewriting. The other verb of the late versions also appears in Sum. B, where, interestingly, it is written phonetically kur.kurtr. The final sign of Sum. B 22 may be a lf6, though it differs a little from l1i as written elsewhere on this tablet. If this is correct, it is probably the beginning of the second half-lines of 23 and 24 which the scribe began wrongly, and forgot to erase the one sign. On the basis of this reasoning Sum. A can be rendered: 20 21 My god, as for me I stand in the evil wind, the storm, the rising thing. Turn (away) the front of the storm.

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22 Do not let me enter the storm. 23 As to my falling into the storm, you are the one who keeps me alive. 24 I do not know what is harming me: you are the one who keeps me alive. 98-99 = Bil. 25-26. While the purely Akkadian version is clear and lucid, Bil. is obscure, and the literal rendering of 'u.gi4 as 8unnU suggests a mechanical translation of an imperfectly understood original. Sum. AB have no equivalent of these lines. 100-103 = Bil. 27-29, cf. Sum. B 25. 100 is probably a free rewriting of Bil. 27, and by use of different personal suffixes the two versions have produced "pay attention" and "comfort me" from the same noun and verb. For parallels to ina ru8umdi nadci see AHw. rudumdu, and for idiptu see CAD s.v. See BWL 300 note on 10 for re-a 8uqqu. Both later versions have Sum. B 25 ("Look, look") as a refrain, but note the variants in the apparatus. 104-7 = Bil. 31-32 = Sum. B 26. The two lines (each with refrain) in the two later versions, in differing order, seem like variants, and only one appears in Sum. B, the other in OECT 6 81:7-8. Bil. 33 = Sum. B 27. Bil. begins either inim.z[u "your word" or ka.ba.[zu "the opening of your mouth." Sum. B ka.ta.a.zu = ka.ta e.a.zu: "your utterance relaxes a man," where dig = napdsu sa amili (CT 12 23, BM 38372 obv. 15; MAOG 1/2 53:3). 108 = Sum. B 31. While Bil. 33-34 may have equated some of Sum. B 28-33, the unilingual Akkadian version and Bil. have in comparison a very abbreviated ending. Fortunately this ending runs partly parallel to the ending of 4R 10 (rev. 45-51, see OECT 6 43), which is in conventional orthography. On this basis the following translation and notes are given:
28 29 30 The iniquities of man are seven times seven, .. forgive his iniquities, ... life..

31 32 33

May the heart of my god become as it was. My god, forgive his iniquities That he may sing your praises.
Cf. OECT 6 45: dim.me.er.mu na.4m.tag.ga imin a.ra imin.<na> na.am.tag.

(28-29)

ga.mu du8.a.ab, imin a.ra imin in a similar but broken context (K.10295:9), and KAR 161 rev. 1-14 = OECT 6 4-5: sebe.et sebe.et nam.tag.ga.a.ni du8.ha = sebe-et a-di sebe-et a-ra-an-su pu-ut-ru/ri. "Seven" sins are also mentioned in line 155 below and in KUB 4 47 rev. 12: sebe ge5-el-la-ti-ia sebe ma-me-tit-ia. The value dax = tag is given expressly for nam.tag in A V/1 236 (cited CAD s.v. arnu), and it is very interesting that this value from a syllabically written Sumerian text from the Old Babylonian period, which is neither the ordinary dialect nor Emesal, was known to the compilers of a A = ndqu, and that it is probably one of the rare cases where a final consonant that is not ordinarily amissable is completely lost, so that instead of namtag + ani one finds namda + ane. (32-33) Cf. OECT 6 49: na.am.tag.ga.mu du8.a.ab ka.tar.zu ga.an.si.il. By normal orthography he. si. li.im would be h4. sil. m. 121. If correctly restored, eg' would seem to be the infinitive used as a noun, parallels for which seem to be lacking in this case. 123. The same line occurs in the Lipur Litanies, JNES 15 142:50. 124-26. The same lines occur in the Lipiur Litanies, ibid., lines 53-54, except for orthographic variants. Also the half-lines

125b but with ina piya ?akin. With 124 alone cf. BWL 106:163-64. 127. Cf. 25-28 above. 129. Cf. 32 above.

125b and 126b occur only once there, in the position of

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305

132-34. The doctrine of the sinful nature of man is not uncommon in bilingual and Akkadian prayers, see BWL 16. 136. The copy of Ebeling is reasonably accurate, and from it a[s]-sah-hir-ma could be read, but the last two signs are not exactly -hir-ma, and in any case the result is an unsatisfactory form and meaning, so it is best to await the discovery of a duplicate which is complete and well written. 141-42. Theft of temple property is not a common topic in prayers, though laws deal with it: Hammurabi ? 6 and the Middle Assyrian laws, KA V 1 i 1 ff. with duplicate in Iraq 35 19. 146. The grammatically normal form would be marsu, cf. the variant. 149. By taking -ta- as a phonetic complement a I/3 preterite results. Otherwise a I/3 perfect is obtained. 153. None of the known meanings of kirbu/qirbu/KI.KAL seems appropriate here. 155. For "seven" sins see the note on 108 above. II 2-5. Cf. 90-91 with note, 12-15 below, and the Lipsur Litanies, JNES 15 142:55. II 6-8. Save for orthographic details these lines are identical with the Lip'ur Litanies, ibid, lines 56-58. II 19-20. If these lines do constitute a parallel to the parable of the Lost Sheep one might restore 20: ha-[du-u pa-nu-S4]. III 6. Cf. man-nu i-di ki-i 8ak--na-k-u e-ret-ka: Bab. 12 31:26. III 7. Whatever doubts might arise about the last word of the line, there is no escape from hititka addressed to the personal god. Since it is inconceivable that in a context such as this the god would be accused of sin, it must be assumed that in this case hititu, like arnu commonly, refers not to the wrong done, but to the punishment for it. III 10. It is best to separate ridu (*rdy) from riddu (*rdw), and this riddittu belongs with the latter. III 12. Restored from Schollmeyer, no. 18 obv. 20.

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