&P369192 = KAR 228
#project: caspo
#atf: lang akk-x-stdbab
#atf: use unicode
##note: VAT 8885 contains Shamash 6.

@tablet

@obverse

1. [EN₂ {d}UTU] 2(u)#!(EŠ) AN{+e} KI#{+ti₃} EN AN.TA-MEŠ KI.TA-MEŠ#
#tr.en: [Incantation: O Shamash], king of the heavens (and) earth, lord of the upper (and) lower regions,

2. [ba-lu]-uk-ka EN ul i-da-an di-nu 
#tr.en: [Without] you, O lord, judgments are not given,

3. EŠ#.BAR# hab-li u ha-bil₂-ti ul ip-pa-ra-as
#tr.en: The case of the wronged man and wronged woman is not adjudicated. 

4. [{d}]UTU#? LU₂.UŠ₂ <<u LU₂>> TI ka-sa-a DUH ina ŠU-MIN-ka-ma 
#tr.en: [O Shamash], bringing the dead back to life (and) releasing the bound (are) in your hands.
#note: Ebeling restores an invocation of Shamash, {d}UTU, at the head of the line (1955: 144). The words after the invocation are likely corrupt, as Seux notes (1976: 410,n.3). The corrected phrase appears in other namburbi-type texts (see, e.g., Maul 1994: 338, line 17 and K.2535 + K. 2598, obv. 34 in Maul 2019: 188).

5. ina# u₄#-me an-ne₂-e GUB{+za}-ma še-me tas-li-ti
#tr.en: On this day, stand and hear my prayer,

6. mu#-gur₂# su-up-pi-ia₅ ṣi-bit ma-miti
#tr.en: Accept my supplication (regarding) the seizing of māmītu (i.e., the consequence of a broken oath)

7. u# ṣi-bit tu-li-ia ša₂ ru-u-a
#tr.en: And the seizing of my chest (i.e., an oath-making gesture), which my friend,
#note: For the action in this line, see CAD Ṣ, 165-166.

8. it#-ba!(URU)-ri iṣ!-ba!-tu₂! lu ŠU-MIN-su IL₂{+a}
#tr.en: My colleague did (lit. siezed), whether he raised his hands against me,
#note: Several signs look to be written over a poorly executed erasure.

9. [lu] ina# KA-šu₂ u₂-ṣa-a lu ŠEŠ lu-u NIN₉
#tr.en: [Or] it came forth from his mouth, whether brother or sister,

10. lu LU₂.IR₃ lu GEME₂ lu IM.RI.A IM.RI.A IM.RI.A
#tr.en: Or male slave, or female slave, or family, kith, (or) kin,

11. lu ZU{+u} lu la ZU{+u} ina u₄-me an-ni-i
#tr.en: Whether someone known or someone unknown (did it), on this day

12. lib₃-bi DINGIR{+ti}-ka lip-pa-aš₂-ra lib₃-bi DINGIR-MU
#tr.en: May the heart of your divinity be appeased. May the heart of my (personal) god

13. u {d}1(u) 5(diš)-MU BUR₂{+ir} ana-ku {m}u₂-pa-qa-ana-1(u) 5(diš)-a-ti
#tr.en: And my (personal) goddess be appeased. I (am) Upāqa-ana-ištarāti.
#note: The personal name determinative is missing in Ebeling's copy. The 15 looks like 14/KU₃ in Ebeling's copy. See the collation notes in Mayer 2008: 104 (reference via eBL). For such personal names, see CAD P, 513, and for this specific name in Assyrian documents, see PNA 3/2, 1389.

14. ana HUL ṣi-bit tu-li-ia ša₂ ana KUR₂ ina KUR
#tr.en: On account of the evil of the seizing of my chest that {to change when complete},
#note: About the final four signs in the line, ana KUR₂ ina KUR: Ebeling attempts to make some sense of them in the context of the prayer (1955: 147), "(dessen) der, indem er in Feindschaft sich nahte." But I think the four signs form a scribal annotation meaning something like "to change when complete" (ana nukkuri ina kašādi). Note that the next line seems to have been squeezed onto the tablet in a smaller script, as if a correction or a later addition. See Fincke and Lenzi, Orientalia, f.c. for a full explanation.

15. ina tu-li-ia₅ DAB-an-ni
#tr.en: has seized me in my chest,
#note: The script is much smaller in this line, which is also slightly indented.

16. <ana-ku> an-hu dal-pu na-as#-su! hab-lu šag-šu₂
#tr.en: <I> (am) a weary, sleepless, wretched, wronged, (and) oppressed (man),
#note: After the identification of evil, we expect the stock phrase of first person predicatives, pal-ha-ku-ma ad-rak u šu-ta-du-rak, "I am afraid, I am scared, and I am terrified," instead of the nominative adjectives that we have here. Also, it seems the scribe has left out the expected first-person pronoun, anāku, due to its phonetic similarity to the following adjective anḫu. For a similar series of lines as we have here in obv. 13-17, compare, e.g., the text of Nabu 2, attested in LKA 40a (P413952), obv. 14-18.

17. ša DINGIR-šu₂ {d}1(u) 5(diš)-šu₂ KI-šu₂ ze-nu-u re-me₂-na-ta
#tr.en: Whose (personal) god (and personal) goddess (are) angry with him. You are merciful!

18. ga-mi-la-ta <<KI#?-ka#?>> e-ma DU{+ku} la ma-gir
#tr.en: You are sparing. <<with you>> Wherever I go, it is disagreeable.
#note: What is read as KI-ka here is a mistake. The scribe may have been thinking of language such as rēmu gimillu bašû ittīka, "mercy (and) favor belong to you," and wrote the wrong signs. Looking at the tablet, I wonder if the scribe wrote a couple of signs and then erased them incompletely. However we explain that matter, the two second person predicatives, one at the end of the last line and one at the head of the present one, seem out of place. (Note the duplicate lines in Sm.1155, obv. 9ˊ.) It seems to me that this scribe has made a bit of a mess in lines 14-20.

19. ina E₂ ṣal-tu₂ ina SILA pu-uh₂-pu-hu-u šak-na
#tr.en: In (my) house strife (and) in the street contention beset me.

20. UGU IGI.LA₂-MU mar-ṣa-ku ur-ra u GE₆ na-za-qu
#tr.en: To those who look upon me I am displeasing. Night and day, worry

21. šak-na-ma UŠ-MEŠ{+ni} hu-uṣ GAZ lib₃-bi
#tr.en: besets me and constantly pursues me. Depression

22. KI-ia rak-su-ma NU DUH{+ru} ina u₄-me an-ne₂-[e]
#tr.en: is attached to me and will not let go. On thi[s] day,

23. EN 7(diš)-šu₂ u 7(diš)-šu₂ lu-u BUR₂{+ir} lu-u DUH[{+ir}]
#tr.en: up to seven and seven times (i.e., completely), may it be released, may it be resolv[ed].

24. an-nu-u NU bu-un-na-ni-šu₂ ša₂ {m}[x x x (x)]
#tr.en: This (is) the image of [someone's] visage.
#note: Ebeling suggests reading/restoring the end of the line as follows: ana [pūhīya addinu], "(which) [I gave] as [my substitute]" (1955: 146). The above reading follows a suggestion in CAD B, 319 (see also Seux 1976: 412). If there is a ritual transfer going on here, as suspected, then the name here would be different than the name in obv. 13. (Maul 1994: 74 identifies the figurine as a substitute for the supplicant himself. Maul and Strauß 2011: 10 hold that the figurine represents the oath-taker in the dream.) The vertical wedge taken here as the personal name determinative does not look to be the beginning of NENNI. The obverse looks to have one line blank (or a significantly indented line) before the lower edge.

$ (blank or indented line)

@edge

1. x# x# ZI.ZI-a# [...]
#tr.en: . . . constantly arose against me [. . .],
#note: Ebeling treated this line as part of the obverse and then indicated that the rest of the obverse is broken (see KAR 258 and Ebeling 1955: 146). This line, however, is written on the corner of the lower edge of the tablet. The line looks to parallel VAT 14035: 6ˊ (= KAL 4, no. 8 = P499668).

@reverse

1. lu# ina KA-šu₂ u₂-ṣa-a# [...]
#tr.en: Or it came forth from his (own) mouth [. . .]
#note: The first sign in the line looks like a LU (compare the first sign of the following line). Ebeling's copy seems to suggest that he saw a broken ŠA (but I see no trace of the required Winkelhaken; compare the sign of the following line). Ebeling's transliteration gives both signs: lu ša (1955: 146), which perhaps mistakenly inscribes his own vacillation on the correct reading. Ebeling also indicates a single ruling below this line. But the faint line is more likely the scribe's guideline and not a section marker. Compare the single rulings indicated below.

2. lu-u ša u₂-qal-li-[lu ...]
#tr.en: Or which I held in contem[pt . . .]

3. ah-ṭu-u u₂-qal-li#-[lu ...]
#tr.en: I neglected, I held in contem[pt . . .]

4. EN 7(diš)-šu₂ u 7(diš)-šu₂ lu [BUR₂]{+ir#} lu-u DUH#[{+ir}]
#tr.en: up to seven and seven times (i.e., completely) may it [be released], may it be resolv[ed].

5. am#-si# ŠU-MIN-ia u tu-li-ia ana UGU#-[šu₂]
#tr.en: I (hereby) wash my hands and my chest. On [its] head
#note: Maul and Strauß (2011: 37) have proposed reading NE, a logogram for fever (ummi) or fire (išāt), at the head of the line. I owe the reading am-si to CAD Š/1, 417, which makes better sense in context. Rinsing something with water over an item which is to receive a  transfer is a common ritual act. Seux (1976: 412) prefers to read am-ma[r] and takes lines 5 and 6a together: "J'ai versé tout ce qui (provient) de mes mains et de ma poitrine sur [lui] Et sur sa personne."

6. u <<u>> la-ni-šu₂ aš₂-pu#-uk ep-še-te-e#-[šu]
#tr.en: and its frame I (hereby) pour (the oil). May [its] deeds
#note: Ebeling's copy indicates uncertainty about the reading of the first sign, though his transliteration confidently gives the reading u (1955: 146). It looks to me like the scribe mistakenly wrote the sign twice, u u.

7. ana UGU-šu₂ u# la#-ni#-šu₂# lil-li-ku
#tr.en: be turned back on (lit. go) its head and its frame.

8. ana-ku lu-ub-bi-ib lu-uz-ku
#tr.en: May I be pure; may I be clean.

9. HUL-MEŠ-MU lip-pa-aš₂-ru-ni EN {d}UTU
#tr.en: May the evils (affecting) me be released, O lord Shamash.

10. EN U₄ TI.LA{+ku} da₃-li₂-li₂-ka lud-lul
#tr.en: As long as I live, I will sing your praises

11. a-na UN-MEŠ DAGAL-MEŠ
#tr.en: to the far-flung peoples!

$ single ruling

12. KA.INIM.<MA> ŠU.IL₂.LA₂-KAM₂ ṣi#-bit UBUR
#tr.en: It is the wording of a lifted-hand prayer (related to) the seizing of the chest
#note: Ebeling's copy shows a ŠAR sign instead of ṢI; his transliteration indicates a scribal mistake here, ṣi(!)-bit (1955: 146). However, what is on the tablet looks to me more like a ṢI than a ŠAR.

13. ša mu-na-at-ti#
#tr.en: during munattu.
#note: The word munattu may indicate a time of night and/or a stage of sleep and is often associated with dreaming. For a recent discussion in light of secondary literature, see Lenzi 2023: 134.

$ single ruling

14. DU₃.DU₃-BI 7(diš) NINDA! se#-e#-bi# ZI₃#? x# [7(diš) NINDA] x#-ZA-te
#tr.en: Its ritual: You place (see line 16) seven loaves of sepu-bread . . . , [seven loaves] of . . .
#note: It looks to me like the scribe accidentally wrote the sign for 7 twice instead of 7 ŠA₂ = NINDA. Ebeling does not read the signs in question in the middle of the line (1955: 148). See CAD S, 227 for NINDA se-⸢e-bi⸣. The sign after KU/ZI₃/ŠE₃ could be a malformed EŠA, in which the scribe left out the A and ŠE element before simply writing NIR. If we read ZI₃.EŠA then we have a fine flour being specified as an ingredient of the bread. The final word is unclear to me. Ebeling (1955: 148) suggested reading ḫas-sa₃-te, translating "[7 Brote] der klugen (Frauen)(?)," but I have no idea what that is supposed to mean here.

15. NINDA.I₃.DE₂.A 7(diš) NINDA til#?-pa#?-[na-a-te 7(diš) NINDA ka-ma]-na#-a-te#
#tr.en: (made of) mersu, seven loaves of bow-[bread(?), seven swe]et [loaves],
#note: The reading before the break and the restoration follows Ebeling 1955: 148 (in essence), apparently affirmed in CAD T, 416. I cannot confirm the reading with the photographs I have of this area of the tablet. The surface before the break is extremely abraded.

16. NINDA# ka#-man zi#-zu#? [...] ina# IGI# {d}UTU GAR{+an}
#tr.en: (and) a sweet loaf of emmer [. . .] in front of Shamash.
#note: See CAD Z, 149 for the reading of the beginning of the line.

17. NIG₂.NA ŠIM#.[LI GAR{+an} ...] x# BAL{+qi₂}
#tr.en: [You set up] a censer of juni[per]. You libate [. . .] . .

18. x# [...] ŠU#-MIN# [(x) šum₄-ma NITA NU] NITA#? šum₄-ma MUNUS NU MUNUS
#tr.en: [. . .] hands. [If (it is) a man, the image of a man], if a woman, the image of a woman
#note: I follow Ebeling's reconstruction tentatively (1955: 148); see differently, CAD Z, 111, which puts the image of the male in the next line. I think it is more likely that the text moves from male to female rather than the reverse.

19. [...] DU₃#?-uš NU [...]-ša₂#? TUŠ-šu₂#
#tr.en: [. . .] you make. You place (lit. make sit) the image . . . [. . .].
#note: The material from which the image is made may be lost in the gap at the head of the line. Ebeling suggests the image is to be placed at the patient's head (1955: 148), specified in the second gap of the line.

20. [ka-a]-a-na ŠU-MIN-šu₂ u tu-li#-šu₂ ina I₃+GIŠ LUH{+si}
#tr.en: [Consta]ntly you wash his hands and his chest with oil.

21. ana SAG.DU#-šu₂ [...] DUB{+ak}
#tr.en: At his head [. . .] you pile up / pour out.

22. [ṣi-bit] tu#?-li#?-[i] KUD#{+is} HUL-šu₂ DUH{+ir}
#tr.en: [The seizing of] the chest will be removed. Its evil will be released.
#note:  Ebeling restores [ṣi-bit ma-mit u] at the head of the line (1955: 148), but I do not think there is room for so many signs. Also, note obv. 14 and rev. 12, where only seizing of the chest is mentioned.

$ single ruling

$ rest of reverse blank