&P338375 = STT 1, 057 + STT 2, 263
#project: caspo
#atf: lang akk-x-stdbab
#atf: use unicode
##note: The tablet contains Sin 14 and Sin 3, among a variety of ritual instructions.

@tablet

@obverse

$ (obverse 1-30 are not treated in CASPo)

$ single ruling

31. DIŠ {lu₂}TUR AN.TA.ŠUB.BA DAB{+su} {u₂}AŠ.TAL₂#.TAL₂ {u₂}an-ki#-[nu]-tu₄#? [{u₂}ni-kip-tu₂ NITA₂] SAL# 
#note: Restorations in obv. 31-35, unless otherwise noted, come from the duplicates (see Farber 1989: 116, 118).

32. ina SIG₂ MUNUS.EŠ₂.GAR₃ GIŠ₃ NU ZU ina KUŠ DU₃.DU₃{+pi₂} LU₂.TUR [a]-ha-a ša₂# [AD-šu₂ AMA-šu₂ NU ZU{+u₂}]-ma# 

33. {lu₂}MAŠ.MAŠ GUB-ma {DUG}LA.[HA.AN SUM?-šu₂?] ina ID₂ A-MEŠ i-hab#-[bu ki-ma DIRI? ina? UGU?] GI#.DU₈# GIN{+an#}

34. 1(u) 2(diš).TA.AM₃ NINDA.ZIZ₂.AM₃ NINDA ZU₂#!.[LUM].MA# {zi₃}EŠA DUB#[{+ak}] NINDA.I₃.DE₂#.A LAL₃# [I₃].NUN#.NA# [GAR]{+an}

35. KAŠ BAL{+qi₂} {lu₂}GIG ta-tar#-ra-aṣ#-[ma] ana IGI {d}3(u)# [UR₅?.GIM? DU₁₁?.GA?]
#note: For the restoration at the end of the line, see the parallel in STT 58, rev. 7. The subject of the last verb, the exorcist, is implied by obv. 39 below.

$ single ruling

36. EN₂ {d}3(u) IBILA a-ša₂-red at-ta {d#}3(u)# EN#? TI#.LA# at-ta# {d#}3(u)# MU# [MU] at-ta
#note: Restorations of obv. 36-42 (= Sin 14) come from duplicates, unless otherwise noted. I assume šuma zakāru here has something to do with verbal authority, possibly related to creating things, establishing their fate, elevating someone to a higher rank, or making a person's reputation.

37. {d}3(u) AG₂{+im} TI.LA at-ta# {d#}[3(u)] EN# [NUMUN] at#-ta# {d}3(u) SUM# NUMUN#? at-ta

38. {d}3(u) SUM NUMUN ne#-še# DAGAL-MEŠ at-ta {d#}[3(u)] EN# UN#-MEŠ DAGAL#-MEŠ# at#-ta# {d#}[3(u) ina qi₂]-biti#-ka

39. ṣir-ti ša₂ NU KUR₂#.KUR₂{+ru} u an#-na-ka#?! [ki]-nim# ša₂ NU BAL#[{+u}] ana#-ku# NENNI# A# [NENNI {lu₂?}MAŠ?.MAŠ?] IR₃-ka#
#note: Two other duplicates attest {lu₂}MAŠ.MAŠ, suggesting its restoration here (or its equivalence), though the available space would make such a restoration rather tight.

40. ša₂ DINGIR-šu₂ {d}AMAR.UTU# {d#}1(u) 5(diš)-šu₂ {d}zar#-pa-ni#-tu₄# šip-ri an-na#-a DU₃#{+uš} be#?-[en?-ni?] ša# DAB-[šu₂] 
#note: For the restoration of bennu in the line, see the comments in Farber 1989: 120 and Hätinen 2021: 482.

41. NU TE{+hi} {d#}3(u) ina SU-MU uk#-kiš# a-[a] GUR#-ma a-[a] DAB#-su a-a TE#-hi-šu₂# a#-a# [is]-niq#?-[šu₂]
#note: Note that INA and SU are the same two signs that encode "leather (bag)" (ina KUŠ), a ritual implement that is prescribed numerous times in the instructions in the lines on this tablet just prior to this incantation-prayer. My photographs indicate a hint of a vertical wedge and a Winkelhaken at the far right edge of the break at the end of the line, suggesting perhaps a NIQ. We expect sanāqu here in the series of verbs that starts here in this line and finishes in the next. The traces do not support a logographic writing of the verb, DIM₄.

42. a#-a# {i#}KU.<NU>-šu₂ a#-a {i}KUR!(hi)-[(x?)-šu₂]
#note: On the problematic final verb, see the comments in Farber 1989: 121 and Hätinen 2021: 482. As the latter notes, we expect a form of kašādu in the series of verbs that started in the previous line and finishes here. As a very tentative suggestion as to how we might arrive at that reading, perhaps we can take the I as an unusual phonetic complement (as in the first verb in this line) and the ḪI as a mistaken KUR. (I see only three Winkelhaken in my photographs, though they are arranged more like ḪI than KUR.) We would then have to posit some completion of the verb in the break, which likely would have at least included the pronominal suffix. (The duplicate, STT 58, rev. 18, complicates this idea, since it reads i-x#-zu-šu₂, suggesting a verb not derived from kašādu.) Whatever the precise reading, we expect a verb in the same semantic domain as the three previous ones.

$ single ruling

43. DU₃.DU₃.BI {lu₂}TUR a-hu#-u₂#? A-MEŠ# [ul-tu ID₂] ih#?-hab-ba-a A [x x] x [x]
#note: Farber restores the end of the line as follows: me!(A)-[eli ta]-šap!-[pi₂], but this is not supported by the duplicate in STT 58, rev. 19. I leave matters open for now.

44. A-MEŠ SUD me-e-eli# [ša₂] taš#?-pu#?-[u? GAR] {lu₂#}GIG EN₂ an-ni-tu₄ [3(diš)?-šu₂ DU₁₁.DU₁₁-ma? me-e?-eli] 
#note: The duplicates and context suggest the restoration at the end of the line, though the available room makes it quite tight, even if we leave off the demonstrative pronoun, attested in the duplicates.

45. ina GU₂-šu₂ GAR{+an#}-ma# NU GUR#-ma# [NU] DAB-[su]

$ single ruling

@reverse

1. [NAGA].SI# NUMUN {u₂}GAMUN [GIR₃].PAD#.DU LU₂.U₁₈.LU I₃.[UDU] GUD# 1(diš)-niš [GAZ ina I₃.KUR.RA] 

2. I₃ KU₆# I₃.DU₁₀.GA ina kal-li!(su) gul-gul LU₂.U₁₈.LU tu-[qat-tar]
#note: The present reading is my attempt to make sense of ina KAL SU (and ina LI x in STT 58, rev. 24), which does not make sense here. See Farber 1989: 123 for other suggestions.

$ single ruling

3. DIŠ KIMIN I₃.SUMUN ZAG.DU₈# KA₂#.GAL ša₂ GAB SUHUŠ# GIŠ.DIH₃ SUHUŠ {giš}KIŠI₁₆# SAHAR hal#-[lu-la-a]
#note: As Farber notes (1989: 123), GAB stands here for GUB₃, as the duplicate suggests (which reads 15).

4. {u₂}u₅-ra-nu# {u₂}an-ki-nu-tu₄# ina KUŠ DU₃.DU₃{+pi₂} ina NUMUN#? [...]
#note: Farber restores the end of the line with ina G[U₂-šu₂ GAR] (1989: 122), but there is room in the gap for more than two signs. Moreover, there is no rule line between rev. 4 and 5 (as his edition indicates) on the copy or on the tablet. As there are further ingredients listed on the next line, placing the leather bag on the patient's neck at this point could be premature. Rather, we might expect more ingredients in this line or more ritual instructions. Finally, the traces on the tablet are not congruent with GU₂.

5. ŠIR NAM#.LU₂.U₁₈.LU ša₂ ZAG# PEŠ₂#!.SILA₃#?.GAZ PA TI₈{mušen} [ina KUŠ ina GU₂-šu₂ GAR]
#note: Farber restores ina KUŠ at the end of this line (1989: 122), which Sm.708 supports, but there is room for several more signs. Thus, my restoration. Sm.708 provides several parallels to the ritual ingredients here, including PEŠ₂.SILA₃.GAZ (compare Sm.708, obv. 2ˊ). It seems the scribe started GUB₃ before switching to complete PEŠ₂. My translation provides several words to make the entire prescription cohere. I assume "human testicle from the right side" is a secret name for an ingredient and not to be taken literally.

$ single ruling

6. DIŠ KI-MIN {u₂}u₅-ra#-nu NUMUN {giš#}bi-nu NUMUN {giš}MA#.NU {u₂}LAL UŠ BAL.GI#.[KU₆ ina KUŠ]
#note: The restoration is Farbers (1989: 122), though there is room for a few more signs. UŠ, which is typically the logogram for išaru, "penis," seems unlikely here; the sign likely stands instead for UŠ₂ = dāmu, "blood" (so Farber 1989: 124).

$ single ruling

7. DIŠ KIMIN SUHUŠ {giš}šu#-ši SUHUŠ {giš}NAM#.TAR# NITA₂# {u₂}LAL A.GAR.GAR.{d}ID₂# KA#.A?.[AB.BA]

8. {u₂}{d}MAŠ ina KUŠ DU₃!(DU₁₁).DU₃!(DU₁₁)-ma {lu₂}TUR [ina GU₂]-šu₂#? [GAR{+an}]
#note: I am treating {u₂}{d}MAŠ as a writing of nikiptu, which is typically written logographically with either {šim}{d}MAŠ or {giš}{d}MAŠ, as is the case in obv. 27 of the present tablet. Is U₂ (= šam) an internal aural scribal mistake for ŠIM? Perhaps better: The many other plant names in context contributed to the alleged mistake, wherein the scribe saw and wrote GIŠ but continued on to form U₂.

$ single ruling

9. ina UGU# GURUŠ bi-ni-tu₂ ina UGU KI.SIKIL x# x# x# x# (x#)-MEŠ# {u₂}tu-[lal x] x# ša₂ x# x# [x]
#note: Stol takes bi-ni-tu₂ as a disease (a kind of bennu?) (1993: 132).

10. {u₂}an-ki-nu-tu₄ UZU LU₂{+u-te} {giš#}[NIG₂].PA SIPA x# [x (x)] IŠ#? I₃.ŠAH A#.RI.A LU₂-MEŠ x#

11. {giš}šu-mut-tu₂ I₃.UDU MUŠ {u₂}el-ku-lul-a U₂ BABBAR#? PI#? NU#? A# x# x#? ina? IGI GURUŠ#? GUB#?
#note: The orthography of elkulla, {u₂}el-ku-lul-a, is unusual. Typically, it is spelled {u₂}el-kul-la or {u₂}eli-kul-la. At the end of the line: Instead of x# ina IGI GURUŠ, should we read {u₂#}IGI-lim {u₂} x# x#?

$ single ruling

12. EN₂ {d}3(u) {d}nan₂-na-ru AN{+e#} [DINGIR] e-tel-lu ga-šir ina DINGIR#-[MEŠ] GAL-MEŠ#
#note: Restorations in Sin 3 are based on duplicates.

13. LUGAL# kib#-ra-a-ti a-bi DINGIR-MEŠ [EN a]-me#?-lu-tu₄

14. SAG#.KAL AN{+e} u KI{+ti₃} nu-ur₂ {d}i-gi₄-gi₄ nap-har gi#-mir# a-pa-tu₂

15. ina ba-li-ka ul up-tah-ha-ra UN-MEŠ sa-ap-[ha]-ti

16. a-šar at-ta ta-qab-bu-u₂ na-di-tu₄ uš-teš₂#?-šir₃#?
#note: As Mayer notes (1976: 497, n.43(d)), the reading of the final verb goes back to a suggestion by von Soden.

17. ma-aq-tu₂ tu-še?!-et!-ba ta-ṣab-bat qa-as#-su#
#note: Hätinen suggests reading tu-⸢uš⸣?-ṭa-ba, "you make happy," for the first verb (2021: 466, 470). I am following the suggestion of CAD M/1, 255 and T, 319. In any case, the sign after TU looks to be garbled and perhaps partially erased. The scribe seems to have messed it up, half-heartedly attempted to correct it, and then simply moved on. The sign after it was copied as a DA, but my photographs suggest an imperfectly formed IT is a reasonable reading.

18. di-in kit-tu₂ u mi-ša₂-ri tu-šar-ša₂ tu-šam-har en#-ša₂

19. ša₂ IBILA la i-šu-u₂ tu-šar-ša₂-a IBILA#

20. la a-lit-tu₄ ina ba-li-ka NUMUN u me-e-re-e ul iṣ-ṣab-bat

21. ša₂ iš-te-ne₂-ʾu-u₂-ka ul# i-ha-aṭ-ṭi dum-qi₂#

22. ša₂ a-na ka-a-ša₂ it-ka-lu-ka# tu-ka-an iš-di-[šu]
#note: The line's last sign is no longer on the tablet; compare the copy in STT 57.

23. la a#?-li#?-ki#? pa#?-na#? tu#-[ša₂-aṣ]-bat# la#-a le#-ʾa#-a# ta#-šak#-kan# ana re#-[e?]-še#?
#note: The two other Sultantepe MSS of this prayer read a negated form of alāku followed by pānu at the head of the line. The present tablet is very badly broken, showing mere traces of heads of signs at the beginning of the line. The given reading is very tentative, though a reasonable reconstruction (see also Hätinen 2021: 471). The last sign might also be read -eš, as does Hätinen, r[e]-⸢eš⸣ (2021: 467).

24. ša₂ is-sah#-ru#-ka ta-ra#-aš₂-ši re#-e-me

25. ša₂ sa-ap-hi tu-pah#-ha-ra# KI.NE-šu₂ ša₂ ar₂-ni i-šu-u₂ ta-paṭ-ṭar# ar₂-ni
#note: There is an erasure before the first verb. Mayer harmonizes the various witnesses to the first half of this line and reads the last word in the phrase, which is kinūnu, "brazier," in some witnesses (from Sultantepe) and ganūnu, "storeroom," in others (from Nineveh and Ashur), as a reference to the supplicant's family (1976: 502; see further Hätinen 2021: 472). The two words may be interchangeable and/or they may both be a metonymy for the family. In any case, I translate the phrase literally.

26. ša₂ DINGIR-šu ze-nu-u₂# it-ti-šu tu-sal-lam ar#-hiš

27. e-nu-ma DINGIR#-MU ze#-nu-u₂ KI-ia {d}IŠ₈.TAR₂ taš-bu-us₂ UGU-ia

28. iš-te ul-la-a a-šad-da-ad# DINGIR-MEŠ# tam#-ṭa-a-ti A₂ iš#-ku-nu UGU-ia#

29. ṣi-tu₄ hu-lu-uq-qu#-u₂ bu-tuq-qu-u₂ 

30. nu-šur-ru-u₂ ma-gal šak-nu-nim#-ma# i-ta#-šu-uš ŠA₃{+bi} ik#-tu-ru na-piš-ti

31. al-si-ka# be-lu₄# {d}3(u) [ina] qe₂-reb AN{+e} KU₃-MEŠ

32. ki-niš nap-li-sa-an-ni#-ma ši#-me tes₂-li-tu₄

33. ta-a-a-ra#-ta {d#}3(u)# i-na DINGIR-MEŠ as-hur

34. [e]-ṭe#-re-ta {d}3(u) KAR{+ir} ZI{+ti}

35. [ga-am-ma-la]-ta# {d}3(u) ina DINGIR-MEŠ gi-mil#-la# šuk!(KI)-na

36. [ša₂ la ma-še-e] {d}3(u) la ta#-maš#-ša₂#-an-ni si-lim KI-ia

37. [DINGIR u {d}1(u) 5(diš) ze-nu-ti] šab#-su#-ti u₃# kit-mu-lu-ti#

38. [i-lut-ka GAL{+ta} KI-ia] sul#-li-ma#-am#-ma#

39. [nar-bi-ka lu-ša₂-pi] da₃#-li₂-li₂#-ka# lud-lul

$ single ruling

40. [... {u₂}]HUR#?.SAG# {u₂}tar-muš₈ {u₂}x#.x# {u₂#?}el#?-kul-la

41. [...] x# BA [...]

42. [...].LI#? {u₂}KUR#.KUR {u₂}HAR.HAR# ŠIM#.BAL#?
#note: [. . . {u₂}ZA₃.ḪI.L]I?

43. [...] {u₂#}MUR#?.DU₃.DU₃ {u₂}SIKIL [x] x# [...]

44. [...] x# MEŠ#? x# ša₂ TA#? x# x# u x# KU₃#? [...]
#note: CAD M/2, 14 seems to suggest reading me-(e)-eli ša₂ ta-aš₂-pu-u, "the poultice which you wrapped," for the first few words. What they read as ME may in fact be MEŠ.

45. [...] IŠ RA x# x# GIŠ MAŠ x# x# HI#? x# [...]
#note: Should we read {d#}GIŠ.BAR = Girra?

$ single ruling

@edge

1. [...]-MU-ik-ṣur {lu₂}ŠAMAN₂.LA₂ TUR
#note: Unknown scribal student. See https://oracc.museum.upenn.edu/cams/akno/assyrianscholars/a15undateablescribesofhuzirina/index.html.

2. [... ha]-an#-ṭiš ZI{+hi}

@translation labeled en project

@label o 31 - o 35
If AN.TA.ŠUB.BA has seized a child, you wrap ardadillu-plant, ankinūtu-plant, (and) [male (and)] female [spurge] with the hair of an uninseminated female goat in a leather (bag). The exorcist directs a [di]fferent (lit. outsider, foreign) child, who [does not know his father (or) his mother], to take position, and [he (i.e., the exorcist) gives(?) him(?)] a fl[ask]. He (i.e., the child) draw[s] water from the river. [As soon as he fills(?) (it)], you (i.e., the exorcist) set (the flask) [on top of(?)] a portable altar. You (then) stre[w] about twelve loaves of emmer, loaves of da[te]s, (and) fine meal. You [set o]ut a mersu-cake (made with) honey (and) [g]hee. You libate first-rate beer. You stretch out the sick person. And in the presence of Sin [you speak(?) as follows(?)]:

@label o 36
Incantation: You (are) Sin, the foremost heir. You (are) [Sin], the lord of life. You (are) Sin, the one who [names] the names.
@label o 37
You (are) Sin, who loves life. You (are) [Sin], the lord of [progeny (lit. seed)]. You (are) Sin, who provides progeny.
@label o 38
You (are) Sin, the one who provides progeny to the far-flung peoples. You (are) [Sin], the lord of the far-flung peoples. [O Sin, according to] your august (see obv. 39) [com]mand,
@label o 39
which cannot be changed, and your [su]re affirmation, which cannot be overturn[ed], I so-and-so, son of [so-and-so, the exorcist(?)], your servant,
@label o 40
Whose (personal) god (is) Marduk (and personal) goddess (is) Zarpanitu, (hereby) perform this ritual (lit. work, action). May the be[nnu-disease] that has seized [him]
@label o 41
not draw near. O Sin, remove (it) from my(sic!) body. May it not seize him again. May it not draw near to him. May it not [app]roach(?) [him].
@label o 42
May it not advance toward him. May it not arr[ive(?) to him].

@label o 43 - o 45
Its ritual: The different (lit. strange, foreign) child, who had drawn the water [from the river], sprinkles the water . . . [. . .] . . . [You lay out] the poultice [that] you wrap[ped]. The sick person [recites] this incantation [three times (over it)]. You put (the poultice) around his (i.e., the sick person's) neck, and it (i.e., the evil) shall no[t] seize [him] again.

@label r 1 - r 2
[You crush] together horned [alkali], cumin seed, human [bo]ne, (and) cattle fa[t]. You fu[migate] (that) [with (the smoke from) naptha], fish oil, and fine oil (burned) in the crown of a human skull.

@label r 3 - r 5
If ditto: You wrap up grease from the left door jamb of a city gate, root of thornbush(?), root of dadānu-plant, centi[pede](?) dust, fennel(?), (and) ankinūtu-plant in a leather (bag). (You also wrap up) with the seed(?) of [. . .], a "human testicle from the right (side)," a (dried?) shrew(?), and the feather of a bird's wing [in a leather (bag). You place (both of the bags) on his neck].

@label r 6
If ditto: (You wrap up) fennel(?), tamarisk seed, seed of ēru-tree, ašqulālu-plant, blood(!) of a turt[le in a leather (bag, and place it on his neck)].

@label r 7 - r 8
If ditto: You wrap up root of liqorice, root of male mandragora(?), ašqulālu-plant, agargarītu-mineral, [sea] algae, (and) spurge in a leather (bag), and [place] (it) [on the neck] of the child.

@label r 9 - r 11
Upon (lit., on the head of) a young man, . . . , upon (lit., on the head of) a young woman, . . . tu[llal-plant] . . . ankinūtu-plant, human flesh, the staff of a shepherd, . . ., pig's fat, human semen, . . . beetroot, the fat of a snake, elkulla-plant, . . .-plant, . . . you stand(?) in front of(?) the young man(?).

@label r 12
Incantation: O Sin, brilliance of the heavens, pre-eminent god, powerful one among the great [gods],
@label r 13
King of the world, father of the gods, [lord of h]umanity,
@label r 14
Foremost of the heavens and the earth, light of the Igigi (and of) the totality of humanity:
@label r 15
Without you the dispersed peoples would not be gathered,
@label r 16
Where you command, the childless woman will give birth without problem,
@label r 17
You raise the fallen one, you take hold of his hand.
@label r 18
You cause the poor to acquire (and) receive a true and just judgment.
@label r 19
You make the one who does not have an heir [ac]quire one (lit. an heir).
@label r 20
Without you, the barren woman cannot conceive and become pregnant.
@label r 21
The one who continually seeks you does not lack favor. 
@label r 22
You establish the position of the one who trusts in you.
@label r 23
You cause the immobile [to become] the leader, the incapable you establish as he[a]d.
@label r 24
You have mercy on the one who has turned to you.
@label r 25
You gather the brazier of the one who(se belongings or family) is scattered (lit. the scattered one). You forgive the sins of the one who has sin.
@label r 26
For the one whose (personal) god is angry with him, you immediately make peace.
@label r 27
When my (personal) god was an[gr]y with me, (my) goddess was furious with me,
@label r 28
I endured (it) patiently for a long time. The gods set scarcity of strength against me.
@label r 29
Loss, ruin, shortfall, (and)
@label r 30
Reductions severely beset me. My heart has become aggrieved, my life has been diminished.
@label r 31
I call to you, O lord Sin, in the midst of the pure heavens.
@label r 32
Truly look at me and hear my prayer.
@label r 33
You are merciful, O Sin; among the gods I turn (to you).
@label r 34
You are one who [s]pares, O Sin; save my life!
@label r 35
You ar[e very merciful], O Sin, among the gods; provide a requital!
@label r 36
[(You are) one who does not forget], O Sin; do not forget me, be at peace with me! 
@label r 37
[(My personal) god and goddess, who are angry], furious, and irritated,
@label r 38
[(And) your great divinity] be reconciled [with me],
@label r 39
[That I may proclaim your greatness] (and) resound your praises!
@label r 40
[. . .] saffron, lupin, . . .-plant, elkulla(?)-plant,
@label r 41
[. . .] . . . [. . .]
@label r 42
[. . .] . . atāʾišu-plant, thyme, ballukku-aromatic,
@label r 43
[. . .] murdudû-plant, sikillu-plant . . . [. . .]
@label r 44
[. . .] . . . pure(?) . [. . .]
@label r 45
[. . .] . . . [. . .]
@label e. 1 - e. 2
[. . .]-šumu-ikṣur, junior scribe. [. . . qui]ckly excerpted.