Dingir Sa.dib.Ba Incantations

7/29/2019 Dingir Sa.dib.Ba Incantations

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Dingir. s. dib. ba IncantationsAuthor(s): W. G. LambertReviewed work(s):Source: Journal of Near Eastern Studies, Vol. 33, No. 3 (Jul., 1974), pp. 267-270+272-322Published by: The University of Chicago PressStable URL: http://www.jstor.org/stable/544700 .

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JOURNAL OFN e a r E a s t e r n S t u d i e sJULY 1974 ? VOLUME 33 ? NUMBER 3NINETY-FIRST YEAR

DINGIR. SA. DIB. BA INCANTATIONS*W. G. LAMBERT, University of Birmingham, England

INCANTATIONS of this type have hitherto been identified from the rubricinim.inim.ma dingir.a. dib.ba gur.ru.da.kam which means "incantation for ap-peasing an angry god." Beyond indicating in a general way the purport of the textthis rubric is largely irrelevant. Large numbers of other incantation prayers in Sumerianand Akkadian are equally concerned with the same end though they never bear thisrubric, for example, those marked 6r.a%.1hun.ga, literally "lament to appease theheart." Thus dingir. a.dib. ba is not a distinctive mark, and the content of any piecewill never determine whether it belongs to this category of text or not. In fact thesame incantation can occur with this rubric in one context and with a different rubricin other contexts (see the notes on I 55-64 below). From this the conclusion might bedrawn that the rubric indicates the context and manner of performance of the piecerather than its content. This is true with very precise rubrics, but "appeasing an angrygod" is vague in the extreme. The present article does not attempt, therefore, to listall the known incantations "for appeasing an angry god," but to reconstruct a groupof such texts of similar content which were assembled on tablets in Late Assyrianand Late Babylonian libraries.It is unknown whether or not these tablets formed a series, since no colophonssurvive on the appropriate fragments, and it is certain that all the pieces do not* Most of the British Museum fragments publishedhere for the first time were identified among the copiesof the late F. W. Geers. The originals have been copiedand published by permission of the Trustees of theBritish Museum. Professor Dr. G. R. Meyer, General-direktor of the Staatliche Museen, Berlin, gave hisconsent to the collation of tablets under his care andthe publication of some newly identified fragments.Dr. A. W. Sj6berg, Curator of the Tablet Collections,University Museum, University of Pennsylvania, hasallowed work on the tablets at that institution andthe publication of a new piece. The DirectorateGeneral of Antiquities of Iraq has given permissionto utilize a tablet in the collection of the IraqMuseum. M. P. Amiet, Conservateur en Chef duD6partment des Antiquit's Orientales, Musee du

Louvre, Paris, gave permission for the collation ofa Susa tablet. Advice on Assur tablets has beengiven by Professor Dr. F. KScher, Freie Universitat,Berlin; Professor Dr. D. O. Edzard, University ofMunich, generously allowed his copy of IM 43413 tobe used; M. Civil, Oriental Institute, University ofChicago, communicated his identification of VAS 2 47and Copenhagen 10099; collations of the latter havebeen provided by Dr. B. Alster, University ofCopenhagen; Professor R. Borger, University ofG6ttingen, referred the writer to K.7597; problemsof the Sumerian texts have been discussed with S. N.Kramer and E. Sollberger. To all these gentlementhe writer expresses his thanks and gratitude fortheir willing cooperation.

267


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268 JOURNALOF NEAR EASTERNSTUDIESbelong to one fixed grouping. Even the format is not fixed: some tablets had twocolumns on a side, some one. The only certain attribution concerns the first fewincantations as given here, lines I 1-54. The incipits of the first three occur at thebottom of column v of BBR 26:

78-79 6n d-a d dama dmarduk mi-nu-z4 an-ni-ma imannu('id)nu80 ana mahar rikcsi(keida) ad ii ameli u diltar(U.DAR) amili izzdz(gub)-ma81 6n ili-i,1 ul idi(zu)


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DINGIR. 1. DIB. BA INCANTATIONS 269addressed to the personal god, except for n, of unknown connections, and d, which isan extract on an exercise tablet. The result of the present editorial activity is a stretchof 175 lines (I) and two shorter sections, II and III. How far these results agreed withthe ancient dingir. AM. ib. ba series, existence of which is known from KAR 44 obv. 4,only further discoveries will tell.There certainly existed rituals in which these incantations were recited, since KAR90 is one such. Ebeling in his copy mistook a vertical scratch in the first line for awedge and so produced ana te-[dis-ti la !tdba](TuL p. 116, cf. Kicher, AfO 21 18 note45), thus making it a ritual for renewing an "unknown god"! The line is in fact to berestored 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 studyhere are used in KA R 90 as the title of the accompanying rites. In the course of thistext recitation of the following incantations is prescribed:

i [e]n ga.e 16.kiu.ga me.en (obv. 16)ii [e]n ta-ni-hat lib-bi-i6d -li gi-man-ni (obv. 17)iii in i-li ul i-di ge-ret-ka na--g-[ku] (rev. 3)iv in i-li ul i-di ge-ret-kadan-nat (rev. 4)v en di tar(15) Sur-bu-t[u](rev. 4)[6]n i-li ul i-di (to be completed) (rev. 6)vi en mi-nu-uian-nu-ui-a-a-maki-a-am ep-s6-ku (rev. 8)vii in nu-hu dgirra(gi. bar) qu-ra-du (rev. 9)viii in d-an-gam-ma-ha-ku-ma (rev. 9)

ix 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 putin the order of KAR 90. Of the remaining six i, as Sumerian or bilingual, does notbelong to Akkadian dingir. M. dib. ba's; ii could belong since it seems to be addressedto 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 tellfrom the incipit. Thus KA R 90 offers a ritual no closer to the dingir.a. dib. ba textsedited here than in the use of three of them. The ritual of KA R 90 seems to end withrev. 15, but four further lines are appended, each separated by a ruling, then thecatchline, which refers to the ritual for Surpu. The first three preserved lines on Bduplicate the last two of these four extra lines on KA R 90, and B has another shortritual 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, andthis 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 recitedis 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, JNES15 129 ff., of. STT 75), and other compilations as well. This falls outside the scope of


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270 JOURNAL OF NEAR EASTERN STUDIESthe present article, which is concerned solely with the reconstruction and elucidationof the incantations.

As addressed to the personal god, these pieces are characterized among other thingsby a lack of the specific epithets such as occur in long strings in incantation prayersaddressed to named deities. A few occur in I 55, but the piece concerned is a modifiedversion 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 sufferingof 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 beappeased. The basis for the anger is variously explained. Occasionally the sins ofparents or other relatives are suggested as the cause (I 115-18). More commonly thesufferer assumes that he himself must be at the root of the trouble. Sometimes hesimply confesses his many sins in the hope that confession alone will appease the angrygod, as in I 121 ff. especially. This confession often invokes the excuse that man isnaturally sinful and so inevitably so. A different approach is offered in II 10 ff. andelsewhere, for here the sufferer denies any consciousness of sins, though granting thatthey must have happened. The argument is that human conduct is something naturaland inevitable, so that mankind has no consciousness of doing wrong, and thereforeshould be exonerated. The incantation I 71 ff. is also based on this approach but takesit further by denying that certain specific sins have been committed, though thespeaker had been treated as though they had. Presumably the sins specified areintended as examples only, so the implication is that sins to merit the suffering hadnot taken place. This is in the realm of wisdom literature and the problem of the right-eous sufferer.While the texts are reasonably grouped together by their thought content (I 55-63is an exception), they vary widely in their origin and literary merit. I 109 ff. is nothingbut a string of stock phrases, while I 71 ff. has considerable literary merit. In I 40-63there 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 LipsurLitany (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 newpieces published here lie within the field of literary history and criticism. I 55-63 isbased on an Akkadian prayer to Sin which survives independently in more than oneform, and a comparison is very instructive in showing how compilers of Akkadiantexts 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 initself is a rarity: though it is common to find Sumerian texts with interlinear Akkadiantranslations, the translations did not usually circulate alone. In this case there isa bilingual form, reconstructed here from many small K pieces, which is clearly anEr'aiunga prayer. In addition there are four unilingual Sumerian forms of OldBabylonian date, two being written syllabically. A study of these various forms of thetext as undertaken below reveals a remarkable history of understood and misunder-stood Sumerian, of conscious improvements and scribal corruption, and of themotifs expressed in particular words which occur widely scattered, even in Hittiteprayers.


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272 JOURNAL OF NEAR EASTERN STUDIESTABLETS USED IN THIS EDITION

Symbol Museum Number Obverse Reverse Copy/CollationsAshurbanipal Libraries, Assyrian Script

A = K.143 24-411 42-54 figs. 1-2Previous copies: Lenormant Choix no. 100 and ABRT 2 6-7B = K.3177 + 6333 + 8601 + 9674 + 10514 figs. 4-5, 8i: ritual then iii: 111-2040-58

ii: 89-110 iv: II 16-32Previous copies: K.3177: ABRT 1 13-14; K.8601: ABRT 1 21and JRAS 1929 764

C = K.7268 + 11538 (iii?) II 1-15 fig. 11B and C seem to be parts of the same tablet. If this is correct,C is the bottom portion of column iii.E = K.2367 + 6780 + 6858 + 7890 + 7996 134-75 and figs. 9-1023 (catchline)F = K.7641 III 1-15 fig. 11E and F seem to be parts of the same tablet or edition. If thesame tablet, then E would probably be part of the obverse.G = Rm. 414 21-29 fig. 3

Ashurbanipal Libraries (?), Babylonian Scripth = K.8870 + 8908 + Sm. 668 + Sm. 721 + Sm. 1202 figs. 6-7, 960-111 114-20, thenunidentifiedtracesi = Sm. 925 25-40 fig. 3h and i might be parts of the same tablet or edition.p = 81-2-4, 323 (obv. ii or fig. 11rev. iii?) II1-10

AssurJ = VAT 9147 + 9721 + 9736 figs. 10, 17ii: 100-129 iii: 130-60iv: III 1-19

VAT 9721 = KAR 39; VAT 9736 = KAR 45.K = VAT 10771 + 10928 + 11786 figs. 13, 17ii: 24-39, 44-47 iii: 50-52, 40-43,55-62

iv: ritualVAT 10771 = LKA 27; VAT 10928 = KAR 244.L = VAT 10420 24-51 86-108 fig. 17VAT 10420 = LKA 26 (Late Middle Assyrian).Susao = Susa 1910 no. 12860 fig. 17i: 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 reconstructedsection are given without further qualification. "II"

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


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DINGIR. SAI.DIB. BA INCANTATIONS 273Babylonian Script, Site Unknownm = Kh2 1514 1-32 33-54

Collations are not given, since while the copy, PBS 1/1 14, isdefective, most of the corrections are clearly visible on thephotograph, pl. 46. However, a small loose piece with partsof lines 24-27 is wrongly placed on the photograph: it hasnow been lowered one line.

n = CBS 514 31-39 (rubric et fig. 3alia)Babylond = BE 15474 v + h on Photo Bab. 1227 fig. 793-97

An extract on an exercise tablet.LITERATURE

W. G. Kunstmann in his Die babylonischeGebetsbeschwdrung= LSS N.F. 2) pp. 45-47 sur-veyed the dingir. Aa.dib.ba material available to him, but in view of what is now to hand thisis 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 incantationshave been edited previously by Langdon, Prince, Ebeling, and Mullo Weir, but these editionshave only historical interest now. They are listed, with other items, by Borger in his HKLunder the previously published copies. The translations of some lines by von Soden in SAHGare still worth consulting: our lines 1-22 = B 65; 23-53 = B 79; 132-56 = B 19.


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274 JOURNALOF NEAR EASTERNSTUDIESSECTION

m 1 n d -a d damas u dmarduk mi-nu-u an-ni-iam 2 ikkibu(nig.gig) im-hur-an-ni sallemuttu i-pa-da ia-a-tim 3 a-bi ir-ha-an-ni ummi ul-dan-nim 4 ik-tap-du-ma kima .sri(mu')

ma na x [x] x nu a-na-kum 5 ul-tu libbi ik-le-ti z-s8a-am-ma rd amail a-mur-kam 6 Sdrula tabu(diig.ga) it-ta-bak z-re-e-am 7 me-hu-t" dan-nu qaqqadi ut-ti-iqm 8 kima iss88irinu-uh-hu-tu ab-ru-u-am 9 i4-em-mit kap-pi-ia i-tap-ru-gd ul a-li-'m 10 mun-ga is-sa-bat i-di-ia5m 11 lu-'-ti im-ta-qut eli bir-ki-ia5m 12 a-dam-mu-um kima su-um-mat mu-li u ur-ram 13 na-an-gu-la-ku-ma a-bak-ki sar-pism 14 di-im-tzi na-an-hu-za-at ina iniV-ia5m 15 dvamav ina mahri-ka da-kinpa-~4-hum 16 pu-sur nu-us-si dr-nu abi u ummim 17 i-si ma-mit uk-kis de-a sr apsm 18 [u da]sal-14-hi bil a-Ai-pu-tim 19 lis-Fsil sar('ar.di') biri(danna) li-riq dr-nim 20 naru lim-hu-ra-an-ni li-ge-rid qir-bu-uv-vi4Gm 21 dl-a d vama u dmarduk ia-a-i ru-sa-nim-maGm 22 a-sar-ku-nu lu-bi-ib mahar-ku-[nu l]u-uz-kuGm 23 in ili-i,4 ul i-di se-ret-[ka dan]-na-atAGKLm 24 niv-ka kab-tu qa-lis [a]z-za-karAGiKLm 25 me-e-ka am-te-ev ma-gal al-likAGiKLm 26 vi-pir-ka ina dan-na-ti 6s-te- -irAGKLm 27 i-ta-ka ma-gal e-te-te-eqAiLm 28 ul i-di-ma ma-gal A[N...]AGiKLm 29 ma-a-du dr-nu-u-a e-ma e-pu-s ul i-diAiKLm 30 ili-i~4 pu-us-si pu-tur pu- ur ki-sir l'b-bi-k[a]AiKLmn 31 me-e-sd gil-la-ti-id li-qi un-ni-ni-iaAiKLmn 32 Au-kun hi-ta-ti-id a-na dam-qa-a-tiAiKLmn 33 dan-na-at qat-ka a-ta-mar ve-ret-kaAiKLmn 34 la pa-lih ili-id u di8tari(15)- ina qqdtiZ-ia i-murAiKLmn 35 ili-i , silmu(DI)mu distar(15)-i4, nap-si-ri

21 m: gd-a24 G: -i]s-ka L: ka]b-Ftal25 K: am-da-e[s' L: -d]a-ii a-na ma-gal26 K: ]-pir-ka AGK: om. ina L(i?): dan-na-ta AK: dan-na-tu27 KL: a-na ma-gal28 i: -d]e-e-ma L: -m]a a-na ili-ia a-na [29 A(L): ma-1-du K: m]a-IM-du ar-nu-i-a L: dcr-nu-ia i: dr-nu-4t-a vdA: di'-uv L: dii-Au30 K: rFi-l KL: pu-us-sa i: -u]s-su (A)KL: pu-ut-ra K: pu-u[s-r]aL: bd[r-


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DINGIR. SA. DIB. BA INCANTATIONS 275SECTION1 Ea, Sama', and Marduk, what are my iniquities?2 A bane has confronted me, evil has taken control of me.

3 My father begat me, my mother bore me.4 They strove and like a snake I ... [.].5 I came forth from the darkness and saw you, 0 Samas.6 An evil wind has overturned my ...s,7 A mighty storm has bowed my head,8 Like a bird my pinions have been cut off,9 I have shed my wings and am unable to fly.10 Palsy has seized my arms,11 Impotence has fallen on my knees.12 I moan like a dove night and day,13 I am inflamed, weeping bitterly,14 Tears flow from my eyes.15 Samas, there is peace in your presence:16 Release and remove the iniquities of my father and mother.17 Go away, bann! Drive it out, 0 Ea, king of the Apsfi,18 [And] Asalluhi, lord of exorcism.19 May my guilt be distant, 3,600 leagues away,20 May the river receive it from me and take it down to its depths.21 Ea, Samas, and Marduk, help me,22 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,26 I .... your mission in trouble,27 I transgressed your way much,28 I did not know, much. [...29 My iniquities are many: I know not what I did.30 My god, expunge, release, suppress the anger of your heart,31 Disregard my transgressions, receive my prayers,32 Turn my sins into virtues.33 Your hand is terrible, I have experienced your punishment.34 Let him who reverences his god and goddess learn from my example.35 My god, be reconciled; my goddess, relent.31 A: me-e-es' K: m]i-8i L: m]i-i-7i KL: gil-la-te-ia Ai: gil-la-ti-iaK: li-qi A: ti-qi n: un-nin-n[i-32 K: s]uk-na L: hi-ta-t[e- AK: -ia i: -ia5 Ain: ana i: dan-

qa-a-[ An: salsig5mes33 K: -n]a-dt iKn: uII"-ka i: 8e-r[i-34 A: pa-li-ih K: -1]i-hu gd L: p]a-lih ili- u d[ K: dU.DARE-[ A:Su.mu in: 'ul. mu n: a-mur35 L: -l]i si-il-ma A: si-lim K: DI-ma dU.DAR.mu i: d15 n: nap-8i,-ru


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276 JOURNAL OF NEAR EASTERN STUDIESAiKLmn 36 a-na te-nin ni qdtin"-i su8h-hi-ra-ni pa-ni-ku-nuAiKLmn 37 ag-gu lib-ba-ku-nuli-nu-haAiKLmn 38 lip-pa-46-ra ka-bat-ta-ku-nu salimu(DI)m"u uk-na-niAiKLmn 39 ad a ma-8e-e dat-li-li-ku-nu lu-ub-tam-mar ana ni~jme8 rapJdtimenABiKLm 40 6n ili-i1, be-li ba-nu-u umi-iaABKLm 41 na-sir na-pi8-ti-id mu-8ab-gu-vi ziri-iaABKLm 42 iii ag-gu lib-ba-ka li-nu-haABKLm 43 dijtar(15) ze-ni-tum si-il-mi itti-iaABKLm 44 man-nu i-di ili-i14 Ju-bat-kaABKLm 45 man-za-az-kael-lu ku-um-ma-kama-ti-ma ul am-ra-kuABKLm 46 ki-ma gi-na-a gu-"-du-ra-ku ili-il, me-e-egat-taABKLm 47 tir-ra ki-gad-ka 8a tas-bu-su eli-iaABLm 48 suh-hi-ra pa-ni-ka ana elli ma-ka-le-e ili v-lu u 8am-niABLm 49 Jap-ta-kaftu-ba im-hu-ra qi-bi-ma lu-girABKLm 50 ina pi-i-ka elli qi-bi baldti(t]i.la)ABKLm 51 ina idi sallemutti 8u-ti-qa-ni-ma lu-na-tir it-ti-kaABKm 52 8i-man-ni-ma hi-matba-ldi-tiABm 53 imimes-ia ur-ri-ka ba-la-.ta qi-~iAm 54 inim.inim.ma dingir. [d.di]b. ba gur.


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DINGIR. 1. DIB. BA INCANTATIONS 27736 Turn your faces to the petition manifest in my raised hands.37 May your fierce hearts rest,38 May your reins be appeased, grant me reconciliation39 That I may sing your praises without forgetting to the widespread people.40 My god, my lord, who created my "name,"41 Who guards my life, who brings my progeny into existence,42 My fierce god, may your heart rest,43 My angry goddess, be reconciled to me.44 Who knows, my god, your abode?45 I never saw your holy station, your chamber.46 I am constantly in grief; my god, where are you?47 Avert the anger you have had for me,48 Turn your face to the holy divine meal of fat and oil49 That your lips may receive good things. Command that I may prosper,50 Command my health with your holy mouth.51 Remove me from evil that I may be saved with you.52 Decree for me a destiny of health,53 Lengthen my days, grant me health.54 It is an incantation for appeasing the wrath of a god.55 My god, holy one, creator of all peoples are you.56 I am feeble, my fear is much.57 May the earth, which received (it), draw my fear to the Apsfi,58 May turbulent (waters) receive my fears,59 May [smooth] (waters) receive (them) from me,60 May [well ordered] (waters) permanently change places with me.61 [May it draw] the iniquity of the irreverent [(and take it)] before you.62 [I] have bowed beneath [you] for your reconciliation,63 [May I succeed] and prosper [that I may sing] your praises.64 It is an incantation for appeasing the wrath of a god.46 L: ki-i L(m): ku-du-rak K: &-li B: mi-8si? at-t]ii47 L: gi-lca ha ta-ae-b[u.48 L: el]-li m: 1.gil49 B: Jap-ta-a-ka A: lu-,ir50 K: i-na pi-ka A: ka-ka B: el-lim K: rqil.[ A: lu-kir (for balati)51 K: i-na A(K): i-di A(n): hultum L: -t]i B: u-ti-qa-an-ni-ma

lu-un-nd-.t[ir m: ki-ka53 B: u4-mi-ia A: ti.la m: qi-Jam54 BK: om. (K separates43 and 55 by a ruling;B continues rom 53 to 55 withoutruling.)Am append catchlines to 54, 6[n] x x x [ and 6n bilu x [......] x dama,.55 K: -li [k]56 K: a-na-ku57 K: ki-tum58 K: ril-di-ru-[62 K: ma]-har-[ka]


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278 JOURNAL OF NEAR EASTERN STUDIESh 65-70 (ritual section)h 71 [6n ana-ku] iii mi-na-a epu8(diQ)us ilu b[e-li-i14 MIN (= mindSpu ]h 72 [divtar bilti]-ix4 MIN (= mind,pug)h 73 ili-i14 a-li-du MI[N] = mind epuv)74 [ditar a-lit-tui MIN (= mindpusv)]h 75 [x x] x be ki mu MIN (= mindpuv)h 76 tItamkcdru(dam.ga[r)... MIN = minadpus)]h 77 [xx x] sa-bit ig'6zi)-ba-ni-ti m[u?-.....]h 78 [V5 i-lit]-ti biti-g4 a-na-ku mi-n[a-a] Fe-.pu-ulho 79 [id arad-s]u MIN (= andku mind puv)h 80 alpa ina rtarbasil u[l] ak-la-daho 81 [immer]i(udu.nit]ii.hi. a) ina supiiri [ul] ak-la-adho 82 [dum]-qui-su-'4 MIN (= ul ak-la-4~)ho 83 akalei'aut-tu-4 ina rama-ni-ia ul a-kulho 84 m me ut-tu-4 ina rama-ni-ia ul dS-tiho 85 [k]i-ma sa akal ut-tu-4 ina rama-ni-vui-ku-lu re-kil-a-amtas'-p[u-ra]-nihLo 86 ki-ma a m me ut-tu-t ina rama-ni-su iMt~(nag)s Ku+~ (=e-ki-a-am tas-pu-ra-ni)ho 87 [k]i-ma Sa nis(mu) ili-v4 kab-tu q[a-liv] iz-ku-ru KI+MIN (= e-ki-a-amtas-pu-ra-ni)hLo 88 ili-il4 avati tav-qu-lamdri taa-qu-laBhLo 89 ili-i14 ni-iv qa-ti-ia ina ta-ni-hi mu-hurBhLo 90 ki-mam~me6 nari a-gar al-la-ku ul i-diBhLo 91 ki-ma i*eleppi ina kar an-nem-me-du ul i-diBhLo 92 am-ta-qutsuq-qa-an-ni et-te-he-el-siqdtit sa-batBdhL 93 ili-il4 am-ta-qut vuq-q[i-an-ni] et-te-he-el-si qdtia [sa-bat]BdhL 94 ina m me'ni-hu-ttd lu gi-sal-la at-taBdhL 95 ina m me6gap-lu-ti lu pa-ri-su at-taBdhL 96 a-na u4-mi lem-ni la ta-man-na-an-niBdhL 97 a-na u4-mi me-he-e a tu-tar-ra-an-niBhL 98 akal-aut-tu-i ina ta-ni-hi a-ta-kalBhL 99 m'mes ut-tu-t ina ta-ni-hi al-ta-tiBhJL 100 kima a-ri-id ap-pa-ri ina ru-.um-di na-da-kuBhL 101 mu-up-pJal-sa-ta i-nid nap-li-sa-an-ni81 o: i-n]a82 o: [s]igs, u[t83, 84 h: n[i-ia85 h: Ad86 h: ki-i 4d, nf-9487 L: om. h: gim id ni4; om. qallid88 L: [il]i o: tag-qd-lu489 L: ili h: ni8uz' .mu, t]a-ni-hu L: su-ia90 h: gim L: ki-i B: om. me' h: om. ndri91 h: gim L: rki-il, a-na ka-a-ri a-.ar [92 L: am-[d]a-qu-utu-qa-an-[, [t-t]a-hal-si h: at-te-hal-si u11 L: di[bat


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DINGIR. A. DIB. BA INCANTATIONS 27965-70 (ritual section)71 [As for me], my god, what have I done? My god, [my] lord, [what have Idone?]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.93 h: dingir .mu MIN MIN L: [ili] am-da-qu-ut 8u-qa-an-[ d: 4uq-qa-an-niL: -ha]l-AD B: u.mu94 L: n]i-hu-te d: nu-uh-h[u-t]u lu-4 B: nu-uh-hu-ti lu-u95 d: 4ap-la-a-ti lu-i L: 8a]p-lu-te lu par-r[i- B: lu-u pa-ri-s[i96-97 d(h): u4-mu96 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[u99 B: om. me' h: ut-tu-u, ta-ni-h[u100 L: ki-ma B: a-rid h: ambar B: ru-.um-d[e]-rel01 J: om. h: mu-up-pal-sa-a-ti L: mu-pal-sa-ta, igi.bar-[


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280 JOURNALOFNEAR EASTERNSTUDIESBhJL 102 ki-ma su-se-e di-im-ma-tu tu-um-tal-la-an-ni re-si-ia gu-uq-qiBhL 103 mu-up-pal-sa-ta ki-nis nap-li-sa-an-niBhJL 104 amrla tap-pal-la-as-ma amilu u-t' i-bal-lutBhL 105 mu-up-pal-sa-ta ki-nis nap-li-sa-an-niBhJ 106 ina nig iniI/-ka amilu su-4 i-bal-lultBJ 107 [m]u-up-pal-sa-a-ta ki-nis nap-li-sa-an-niBhJL 108 ana ia-a-gi lib-bi ili-ia, a-na as-ri-i li-tu-[ra]BhJ 109 6n ili-i14 ur-bu-u qa-i-su balhti(ti.la)BhJ 110 ga-mir di-i-ni 9d la in-nen-nu-ti qi-[bit-su]BhJ 111 x x-kca li-i14 makar-ka az-ziz e.-e-ka ili-i14 Ad-pal-.[a ak-mis]BJ 112 li-qi un-ni-ni-ia pu-tur il-t[i]BJ 113 ma-ma-ti-ia pu-vur tur-ti lum-ni-ia u-[suh] ma-ru-us'-tidup-pirBhJ 114 mursi an-ni i-du-u la i-du-u u[k-kiiv]na zumri-ia,BhJ 115 dr-ni abi-ia5 abi-abi-ia5 ummi-ia5 ummi-umm[i-ia5]BJ 116 dr-ni abi-i[a5] rabi' ahdti-ia5 rabitutuBhJ 117 dr-ni kimti(ni.ri.a)-ia5 nisiti(ni.ri.a)-ia, u salati(ni.ri.a)-ia5BhJ 118 sa ki-ma sa-ba-si ki-mil-ti ili-ia5 diltari(15)-ia i~-ni-quni ia-a- iBhJ 119 e-nin-na a-qal-lu salmanime--4.-nu ina ma-harilu-ti-ku-nu rabititiBhJ 120 id-il-tipu-u-t-ra sa-li-ma vuk-na-niJ 121 [6n e-g]u-i4ar-num gil-la-tu hi-ti-tuJ 122 [e]-gi a-na ili-ia5 ah-ti ana di'tari(15)-ia, u-FgalllilJ 123 [k"l a]n-nu-u-a kh i-ta-tu-d-a kal gil-la-tu-d-ralJ 124 [aq]-bi-mae-ni ui-tak-kil-maul ad-dinJ 125 [la n]a-.tu-tae-pu-u' la ad-lim-tuaq-biJ 126 [la qa-bi-t]ai-sd-an-ni la ad-lim-tu na pi-ia i[v]-s4-ki[n]J 127 [ul i-d]e-e-ma ma-gal al-lakJ 128 ...] x ul-te-si ili-i 4 pu-uW-raJ 129 [gil-la-tu-d-a l]u pa.t-ra-nihi-ta-ti-ia {ia} [Au-kun]ana dam-qa-[a]-tiJ 130 ...] x x ta-pa-ra-a[s]J 131 ...] x ih-tsu-uiu-zib dum-u.-diJ 132 man-rnu 4a1[a]-na ili-Ju 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[m- J:di-ma-tu tum4-tal-la-an-ni sagme6-i[a h: sag. mu ,uq-qi103 J: om. h: mu-up-pal-sa-ral -[ L: mu-pal-sa-ta, igi.[bar-104 L: rl1i tap-pa-rIalksu-mu h: a-gar tap-pal-la-su J: -a]l-su JL: 16.bih: 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-u107 J: -a]l-sa-a-ta, nap-li-sa-ni108 J: om. ana h: id-a-id L: a-a-Ai libbi dingir.mu d[U.D]AR.mu h:dingir.mu u d15.m[u JL: ana L: dA-ri-[ J: ki-94 li-tu-r[u] L addsextra line: rdingir.mu1 -ka bun.ga ab x ka-bat-ta x [


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DINGrn . SA. DIB. BA INCANTATIONS 281102 Like a marsh, you have filled me with weeping: comfort me.103 You look with favour, look with steadfast favour on me.104 The man on whom you look with favour lives.105 You look with favour, look with steadfast favour on me.106 At the glance of your eyes that man lives.107 You look with favour, look with steadfast favour on me.108 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 havebowed] 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 andgoddess.119 Now I burn their images before your great divinity.120 Release my bond, grant me reconciliation.121 In respect of offence, iniquity, transgression and sin122 I have offended against my god, sinned against my goddess, have committed123 [All] my iniquities, all my sins, all my transgressions.124 I promised and then reneged; I gave my word but then did not pay.125 I did wrong, I spoke improper things,126 I repeated [what should not be uttered], improper things were on my lips.127 In innocence I went too far.128 ... ] .... my god, forgive.129 May [my transgressions] be released, [turn] my sins into virtues.130 ... ] .. you determine.131 ... ] . who sinned, save completely.132 Who is there who has not sinned against his god?109 h: ili J: ].mu ki'ur-bu-t h: qa-i-~4110 J: om. 9d ... qi-[bit-su] (?)112 J: li-q]i114 J: gig.mu, zu-4 nu zu-[115 J: ar-ni ummi-ia5116 J: e'~ gale nin117 J: ar-ni h: id]r-nu118 J: 8ad i-i jab-ba-8[i h: 8a-ba-8[u J: iii u d15 is-ni-qu-ni h: i]d-[a-119 J adds extra line: [ar-n]im pu-tu-ra-a-ma dd-li-li-ku-nu lud-lu[1]120 J: ril-j-il-ti du8-ra, duk-na-ral-[


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282 JOURNAL OF NEAR EASTERN STUDIESJ 133 a-a- s'a a-na da-riS is-su-ra qi-bi-tuEJ 134 amjll2tu(nam.1l.ux.lu) mal ba-su-i hi-ti-tum ti-i-8iEJ 135 a-na-ku arad-ka ah-ta-ti gi-mir-tuEJ 136 ma-har-ka at-ta-zi-iz a[s]-sah-x x la ki-na-a-teEJ 137 sa-ra-a-ti ad-da-bu-ub -pat-!ir ar-niEJ 138 la sd-lim-ta aq-ta-bi mal-di-na lu-u ti-i-diEJ 139 3a i-li ba-ni-ia a-ta-kal a-sak-kuEJ 140 il-kab-bi-is an-zil-lu le-mut-tu e-te-ep-pu-unEJ 141 a-na makkiiri(nig . ga)-ka rap-Bi at-ta-si pa-ni-iaEJ 142 a-na kaspi-ka Su-qu-ri la-lu-i-a il-li-ikEJ 143 isv-i qa-ti la Sul-pu-ta U-Sal-pitEJ 144 i-na la elliti(kfi)-ia5 e-te-ru-ub a-na e-kurEJ 145 ikkib(nig.gig)-ka dan-na e-te-ep-pu-uv a-na-kuEJ 146 3a ma-ri-si eli-ka e-te-te-qi a-hat-kaEJ 147 i-na ez-ze-et lib-bi-ia at-ta-zi-ir ilu-ut-kaEJ 148 an-nu idui(zu)u la idiz(zu)l e-te-ep-pu-us a-na-kuEJ 149 at-tatal-lak am-mar pa-ni-ia gil-la-tu ar-[ v]iEJ 150 i-li ma-si lib-ba-ka li-nu-haEJ 151 div-tar sa te-zi-iz ka15-li lip-pa-dc-raEJ 152 pu-tu-ri 3a tu-dan-nin ki-sir lib-bi-k[i]EJ 153 qi-rib-ki a at-mu-il itti-ia5 lis-limEJ 154 lu-u ma-'-du ar-nu-u-a i'-il-ti pu-tu-r[i]EJ 155 Flu-ul sebe gil-la-tu-L-a lib-ba-ka li-nu-[ ha]EJ 156 [hi-ta-t]u-i-a lu-u ma-"-da a-na ma-gal re-mu ki-a[n?-ni?]EJ 157 [ili-id4] a-ta-na-at qa-ti sa-ba[t]EJ 158 ... ina qa]q-qa-ri-ma zu-qup rjlime,-[ia]EJ 159 ...] x be-li e-ti-ir ina napivti-i[a]EJ 160 ... ina z]umri-ia ni-is-sa-ta di-li[p-ta]E 161 ...] x x ub-ba-ta u-x [...E 162 ...] x-ti tu-bu-x [...E 163 ... -t]i-ia ka-li-[Si-na]E 164 ...] li-su-u- [x x]E 165 .. .] li-ib-bi-b[a-an-ni]E 166 ...] x lu si-kil-t[a x x]E 167 ...] tu ru SE [...136 E: -t]a-ziz a-[137 E: a-da-bu-u[b138 E: aq-ta-bi ka-[la?-8i?-na?140 E: an-zil-la-ka141 E: ruling follows.142 E: il-lic144 E: e]l-lu-ti-ia e-ta-rab ana145 E: e-ta-pa-d~146 E: ] mar-sa e-ti-ti-iq a-ha-at-kca148 E: e-ta-pa-dA


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DINcm. ..DIB. BA INCANTATIONS 283133 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 I spoke lies, I pardoned my own sins,138 I spoke improper things, you know them all.139 I committed offence against the god who created me,140 I did an abomination, ever doing evil.141 I coveted your abundant property,142 I desired your precious silver.143 I raised my hand and desecrated what should not be so treated.144 In a state of impurity I entered the temple.145 Constantly I committed a terrible abomination against you,146 I transgressed your rules in what was displeasing to you.147 In the fury of my heart I cursed your divinity,148 I have continually committed iniquities, known and unknown.149 I went the full length of my wishes, I got iniquity.150 Enough, my god! Let your heart rest.151 May the goddess who was angry fully subside.152 Release the pent-up wrath of your heart,153 May your ... by which I swore be reconciled with me.154 Though my iniquities be many, release my bond,155 Though my transgressions be seven, let your heart rest,156 Though my sins be many, show great kindness and cleanse [me].157 [My god], I am exhausted, take my hand,158 ... on] the ground, support [my] head.159 ...] . my lord, save with my life,160 [Drive .... from] my body grief and distress.161 ...] .. destroys.. [...162 ...] ..... [...163 ...] all my . [ ...164 ... ] may they bear [..]165 ... ] may it cleanse [me].166 . . .] .. property[..]167 ...]...[..149 E: gil-la-ti ub-la151 E: -z]i-za152 E: 9]d tu-dan-n[i-, lib-bi-ka153 J: DImme] E: i[t-ti-i]a154 E: ar-nu-z-a pu-[, Foi-il-til156 E: [ah-.te]-eana ma-gal lu ma-~-[da158 E: zu-qu-[159 J: ]-ti-ir160 J: -ea-t]u166 E: rulingfollows.


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284 JOURNALOF NEAR EASTERNSTUDIESE 168 ...] sur k[a? .E 169 ...]x e [x (x)] xxE 170 .. .-m]ir/t]u-ta lu-ub-laE 171 ...] x lu-ub-laE 172 [...] x-a-ti x [x x (x)] bd er-ru-babalata(ti.la) lu-ub-laE 173 [a-na']rj'i nii[me]l li-rid u4-muE 174 [lu-uz-mu]-'ir-ka l[u-u]t-ta-'-id ilu-ut-kaE 175 [ana ni'i]me rapvdtimeg d[&]-li-li-ka lud-lul

SECTIONICp 1 ]xxx[..........]x gd-Fna-alCp 2 alpu a-na-ku-ma gam-mua-ku-l[u4 u]l i-diCp 3 immeru(udu.nit4) a-na-ku-ma pi-g.r-ti a[p-Su-ruu]l

i-diCp 4 msme'nari a-na-ku-ma a-'ar all[aku(d[uk") u]l i-diCp 5 giKeleppu-na-ku-ma ina ka-ru an-nem-[me-duul i-di]Op 6 amilu-u-tiz eli .drti qaqqadi-ii an-nu-u-94 [hi-.ta-tu-u-9dgil-la-tu-u-ga'ma]-?-daOp 7 an-nu-i-a hi-ta-tu-u-a gil-lat-i-a [a'd i-ma ha-mi] tab-ku-u-maeli-gi-na4-kab-bi-isCp 8 ina u4-mu an-ni-i lu-u pat-ra-ni lu-i pa-ad-ra-niCp 9 [giptu] an-ni-tUi3-~4zamannu('id)-ma pattir(bir)trCop 10 6n mi-nu-i an-nu-4-a-ma rki-a-aml ep-8e-kuCo 11 mi-nu-i4hi-ti-ti-ma ki-a-a[m ...]Co 12 alpu a-na-ku-ma tam-mu a-ku-l[u ul i-di]Co 13 immeru(udu.nita) a-na-ku-ma pi-.er-ti ap-?[u-ruul i-di]Co 14 mime ndri a-na-ku-ma agar allaku(du)ku ul i-di]Co 15 [s']?eleppua-na-rkul-m[a ina kar an-nem-me-duul i-di]Bo 16 hi-ta ga e-pu-gu u[l i-di]Bo 17 dr-ni a i-gal-li-lu u[l i-di]Bo 18 an-zil-la ili-ia, u digtari(15)-ia Ed [...] a-tam-ma-ru .'-kab-bi-suBo 19 im-mer-tum ina sgri(edin) ad u-lu-x [...] xBo 20 be-el-4d -mur-gi-ma ha-[...Bo 21 ana-ku ina bit 4~-ba-kuak xx [...B 22 na-za-qu di-:-[u ...B 23 ardu u amtu ba-[...B 24 a-a-ui-tu la [...B 25 A i-i qi[r-...B 26 xx[xxx]x[...175 E adds catchline: [ili]-ri41i ul i-di [4e]-ret-kadan-na-at

6 C: a]n-nu-Md7 C: gil-la-tu-4-a, -rku-mal8 p: lu-u x [ C:lu-4 pat-


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DINGIR. SA. DIB. BA INCANTATIONS 285168 ...] .. [..169] . . [..] ..70 ...] let me bear .. [.]171 ...] . let me bear172 [... .] .... [... ] which I enter, let me bear life173 That the day may rejoice [for] the shepherd of the peoples,174 [That I may] sing of you and praise your divinity,175 That I may sing your praises [to] the numerous [peoples].

SECTIONI1 ]... ........... ]different.2 I am an ox, I do not know the plants I eat,3 I am a sheep, I do not know the absolution rite in which I take part,4 I am river water, I do not know where I am going,5 I am a ship, [I do not know] at which quay I put in.6 The iniquities, [sins, and transgressions] of mankind are more numerous thanthe hairs of his head.7 I have trodden on my iniquities, sins and transgressions, [which] were heapedup [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 What are my iniquities that I am so treated?11 What is my sin that [I am] so [..]?12 I am an ox, [I do not] know the plants I eat,13 I am a sheep, [I do not know] the absolution rite in which I take part,14 I am river water, [I do not know] where I am going,15 I am a ship, [I do not know at which quay I put in].16 [I know not] the sin I have done,17 [I know not] the iniquity I have committed.18 The offence against my god and goddess which . ... ] I constantly experiencedand committed [...19 The ewe in the country which... [...20 Her owner saw her and . [...21 In the house in which I dwell I... [...22 Pain, headache, [...23 Slave and slave-girl . [...24 Which ones . [...25 Now she . [...26 .. [...] .[...9 p: om. Aiptuannitu11 o: hi-ta-te-[16 o: ]i-ti18 o: an-zil-lu4 AN [


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286 JOURNALOF NEAR EASTERNSTUDIESB 27 ... b]u?-li tu-sar-'d x [ x ]B 28 ... i]-sa inba tu-s4-4a-s[i]B 29 ... du-u]sa--a t[u]-id-d-si inbaB 30 ... ] xx [ x ] x mursi ta-ni-hiB 31 ... ]-mi i-li-iaB 32 ... ]xxxx

SECTION IIFJ 1 ...]ulig x[...]xx[..]FJ 2 .. ] x-rgdl-ti A nu (i ki x [...FJ 3 [x x x (x)] x-am-ma ina tam-la-ki si-mi x [ ...... ] xF 4 [ana-ku] annanna mrr(a) annanna sad l-~i annanna divtar(15)-[ 4

annannitutu]FJ 5 un-ni-ni-ia li-qi-ma re-e-[ma vuk]-naFJ 6 ili-i,4 ul i-di e-ret-kana-sd-[ku]FJ 7 ul i-di gil-la-ti hi-ti-it-ka em-d[e-ku]FJ 8 ta-vu-va-am-mabe-li ul ip-pa-sir qi-b[it-ka]FJ 9 mar-sa tuk-ka-ka ta-at-ta-di eli-[ia]FJ 10 [t]i-me-dan-ni-rmal be-li at-ta-vi rid-du-ut-[k]aFJ 11 [u]l da'-i [x x -s]u/l]u-uk gil-la-ti hi-ti-tumFJ 12 [gul-lu]l-ti [e-p]u-vu a-na-ku ul ha-as-sa-kuFJ 13 [... ] x [ .... ]-e ap-ta-lah ilu-ut-kaFJ 14 ... ] x 4-ta?-bi-ib-ba zumur-kaFJ 15 ... ]-ka-ka da-kunJ 16 . . . x ri-kis tak-rlil-meJ 17 . . . ]-nu-uk-kaJ 18 .. ] x ri-is [(x)]J 19 ...]x

4 J: om.7 F: e[n-11 J: gil-la-tu12 J: a-aa-ku14 F: ]-tab-bi-ba


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DINGIR.S'. DIB. BA INCANTATIONS 28727 ... ] . . you supply . [.]28 ... ] you have made the tree bear fruit.29 .. .] you have made the luscious [..] bear fruit.30 . ...] .. [.] . disease, grief,31 ... ] . of my god.

SECTIONII1 . ]not .. [...] .. [..]2 ... ] ... which .... [...3 [ ....] .. . in advice, listen . [......].4 [I am] so-and-so, son of so-and-so, whose god is so-and-so, [whose] goddess is[so-and-so],5 Accept my prayers and bestow compassion on me.6 My god, I did not know that I was bearing [your] punishment.7 I did not know my transgression, that your penalty is laid [upon me].8 You had been distressed my lord, [your] command was not explained.9 You had imposed on me your painful grief.10 My lord, you laid upon me and I bore your regimen.11 I did not bear [..] .. transgression, sin.12 The transgression which [I] did I cannot remember.13 [... .] . [....] . I feared your divinity.14 ... ] . cleansed your body15 ... ] I established your . [..]16 ... ] . an arrangement of offerings17 . . ] your..[..]18 ...]...[.]19 ...]


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288 JOURNALOF NEAR EASTERNSTUDIESANERSAHUNGAPRAYER

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]ana ili(NI) be-li-[ia mi-na-a e-pu-u']3* ama. dINNINgasan.mu.r[a ta an. ak]ana di8-tar be-el-ti-[ia mi-na-a e-pu-u8]4* dim.me.er ii.tu.ud.da.[mu.ra ta an.ak]ana ili(NI) ba-ni-ia [mi-na-a e-pu-u']5* ama.dINNIN iU.tu.ud.da.mu.[ra ta an.ak]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 FiguresA K.4617 + 4991 + 8429 1-13 12B K.5239 19-27 13C K.5117 (BA 5 710, 10 120) 2-8 12D K.4631 + 4894 + 5047 + 9663 20-30 14E Rm. 317 obv. 6-10 12rev. 25-33 15F K.5311 11-19 13G K.5104 15-20 13H Sm. 1377 19-23 14I Sm. 982 20-21 15J K.5271 (OECT 6 pl. 9) 22-29 15K K.5197a + 7597 obv. 6-9 12rev. 29-36 16A and B, C and D, and I and J are probably parts of one tablet each.

A 1 (trace)A ana gdarad-[...A 2 umun.mu u ki[...AC be-lum d6x [...AC 3 'agan.la kh.babbar x [...AC ana ad-ma-al-li x [...AC 4 gud. mu tirr.ra [la. ba.an. 'ir]AC al-pi ina tar-ba-si [ul ak-la-9u]AC 5 e.z6.mu amaA[la.ba.an. ir]AC se-e-ni ina su-pu-ri [ul ak-la-Au]ACEK 6 ni. a6.ga tuku.a.mu la.[ba.an. ]irACEK dum-qi i-Au-i u[1ak-la-.]u


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DINGaR. A. DIB.BA INCANTATIONS 289AN ER?AHUNGARAYER

1* I, [what have I done] to [my] god?2* [What have I done] to the god, my lord?3* [What have I done] to the goddess, my lady?4* [What have I done] to the god, my creator?5* [What have I done] to the goddess, my creatress?6* [What have I done] to the one whose house-born slave I am?7* ...]...[..1 To him whose slave [...2 My lord,..[...3 To the merchant silver. [...4 [I have not held back from him] my ox in the stall,5 [I have not held back from him] my sheep in the pen,6 I have not held back from him the valuables which I owned,7 I have not held back from him the estate which I owned.8 The food I found I did not eat to myself,9 The water I found I did not drink to myself.10 As one who ate to himself the food he found, where [... ] .?11 As one who drank to himself the water he found, where [ .... ]?12 As from one who frivolously uttered an oath by his god [where .... ]?13 You have carried off my wife, you have carried off my son.14 My god, when I raise my hands [...15 My house has become a house of weeping. [. . [ ...

ACE 7 6.a tuku.a.mu la.[ba.an.f]irACE bi-ti ri-gul -u ul [ak-la]-guACEK 8 U Fil.p[i.da] ni.mu la.b[a.an.ki].eACEK a-k[al ut-tu]-4 ina ra-ma-ni-i[a ul a-k]ulAEK 9 a i.p[i.d]a ni.mu la.[ba.an.nag].eAE me-e ut-tu-u' na ra-ma-ni-[ia ul dg-t]iAE 10 d i.p[a.d]a ni.mu un.ku.a.gim an.n[a ... e]nA ki-ma 9[d] a-kal ut-tu-u' na ra-ma-ni-i[a a-ku-lu ...AF 11 a i.p[a.d]a ni.mu un.nag.a.gim an.[na... en]AF ki-ma d me-eut-tu-u' na ra-ma-ni-ia 4[?-tu-i. ...AF 12 mu dingir.ra. ni sal.la bi.in.pa.d[a. a. gim an.na... en]AF ki-ma 9d ni-ig ili-ui qal-lig [iz-ku-ru . ..AF 13 dam.mu bf.lA dumu.[mu bf.1A]AF dA-9d-tuia-da-qu-larmal-r[a ta-ad-qu-la]F 14 dingir.muu.fl.du11.ga.mu [...F i-li ina ni-is qa-ti-ia [...F 15 6.mu 4. eS.a.ka mu.ni.i[n....PG bi-ti ana bit dim-ma-tim i-tur-ma x [.] luh? [ xx (x)]7 K om.12 A adds variants ": hi.li" and ": na-bi-id[" after salla and qallid.


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290 JOURNAL OF NEAR EASTERN STUDIESFG 16 dingir.mu me.e 1li.SA.A.bi.m'n s.[b]a ma.ra.[ti.la]FG i-li ana-ku ka-ma-ak-su ina li[bb]i-s' tu-se-Ni-b[a-an-ni]FG 17 a.gim ki al.du.na.mu [n]u.un.[zu]FG ki-ma me-ea-sar al-la-ku ul i-[di]FG 18 *i*ma.gim kar.ab.iAs. Du.na.mu nu.un.[zu]FG ki-ma e-lip-Fpi i-na? kal?-[a]rin-nem-mi-du ul i-[di]BFGH 19 dingir.mu ba.an.i[ub] zi.mu.ubBFGH i-li am-t[a-qu-ut]gu-ut-ba-an-niBDGHI 20 ba.an.ze.er.ze.re ~u.mu gid.ba.ni.ibBDGHI et-ti-hi-il-[si] qa-a-ti sa-batBDHI 21 a.tim.ma i*gis[al.mu e6.m]e.enBDHI ina me-e ni-hu-ti lu-u gi-'al-li at-taBDHJ 22 dingir.mu a.btiru.da gi.mu'.mu e6.me.enBDHJ i-li ina me- e1gap-lu-ti lu-u pa-ri-si at-taBDHJ 23 ' ud im.ux.rlul.da nam.ba.ni.fb.ku4.ku4BDHJ i-di u4-umme-he-e la tu-tar-ra-an-niBDJ 24 dingir.mu mi.hul.zi.e nam.ba.ni.ib.'id.de.enBDJ i-li ana mu-s'[i] em-ni la ta-man-[na-an-ni]BDJ 25 A i.kui.a.mu a. e.er.ra 1u.gi4.a.mu.duBDEJ a-kal a-ku-lu4 ina ta-ni-hi ina gu-un-ni-iaBDEJ 26 a i.nag.a.mu a.se.er.ra Su.gi4.a.mu.dABDE me-edi-tu-u ina ta-ni-hi ina ku-un-ni-iaBDEJ 27 gi. n.bar.gim nar.a gub.be.en i.bi zi bar.mu.un.si.ibBDEJ ki-ma ap-pa-ri i[na i-d]i-ip-ti tak-la-an-ni ki-niv nap-lis-an-niDEJ 28 til.gim se.sa4 mu.un.diu.diu.e g'.zu zi.mu. un.i.ibDEJ ki-ma su-se-e ina dim-ma-ti ka-la-ku re-gi-kai-sh-aDEJ 29 [i.bi b]ar.bar i.bi zi bar.mu.un. i.ibEK [m]u-pa[1l-sa-ta] ki-nig nap-li-sa-an-niDEK 30 dingir lugal i.bi bar.bar i.bif zi bar.mu.un. i.ibEK i-li be-li mu-pa[l-sa-t]fiki-nig nap-li-sa-an-niEK 31 i.bi bar.ra.zu mu.lu.bi al.ti i.bi zi bar.mu.un. i.ibEK ina nap-lu-si-ka ra-wi-lumgul-[ i i]-bal-lu.tki-nis nap-li- sa-an-nilEK 32 mu.lu bar.ra.zu m[u.lu.bi al.ti] ril.bi zi bar.mu.un.s i.ibEK a-wi-i[l tap-pal-la-su a-wi-lum v]u-u i-bal-lut ki-niv nap-li-sa-an-niEK 33 ka ba/z[u... ] ril.bi z[i b]ar mu.un.'i.ibK ... ki-ni4 n]ap-li-sa-an-niK 34 ... i.bi zi bar].mu.un. ki.ibK ... ki-nis nap-l]i-sa-an-niK 35 [(...) s.ab dim.me.er.ma ki.bi.s l 4a.ma.gi,].gi,K [(. . .) lb-bi ili-ia ana ds'-ri-s'ui i]-turK 36 [6r.A.hiun.ga ........] x.kamK (catchline) ... .u.mu.r]a.ab. b


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DINGI. A. DIB. BAINCANTATIONS 29116 My god, I am its prisoner, you have made me dwell in it.17 Like water I do not know where I am going,18 Like a boat I do not know at which quay I put in.19 My god, I have fallen, raise me up.20 I have slipped, take my hand.21 In still waters be my oar,22 My god, in deep waters be my steering paddle.23 Do not turn me over to the day of storm,24 My god, do not hand me over to an evil night.25 The food I ate-when I repeated (the act) with sighing,26 The water I drank-when I repeated (the act) with sighing,27 Like reeds, you held me down in the wind: look with steadfast favour on me.28 Like a marsh, I am held back with weeping: pay attention.29 You look with favour, look with steadfast favour on me.30 Lord god, you look with favour, look with steadfast favour on me.31 When you look with favour, that man lives. Look with steadfast favour on me.32 The man on whom you look with favour lives. Look with steadfast favour on me.33 Your command [ .... ] Look with steadfast favour on me.34 ... Look [with steadfast favour] on me.35 [( ... ) May the heart of my god] become [as it was.]36 [An Eraiabunga] of [ ........19 D: la. ba.an.A[ub J: lu-i, at-td22 D: om. he.24 J: am-man-nu27 J: nap-li-sa-an-[32 K: xu-nis

THE UNILINGUALSUMERIANTEXTSA = IM 43413 (from copy of D. O. Edzard)B = BM 78198 = CT 44 14 (collated)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 othertwo 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 ga.e dingir.mu a.na i.na. akC [ga].e dingir.mu a.na i.na.[ak]D mi dingir.mu [...2 A dingir.mu nig.'i.tu.na. a.na i.na.akC dingir.mu nig. Uitu.na. mu a.na i.n[a.ak]D dingir.mu in.du.ud.BI.na. m[u ...3 A id.e ni.dim.dim.ma.mu a.na i.na. akC x.TiaG.e ni.dim.dim.ma.mu a.na i.na.[ak]D a.gA.ri.im in.du.ud.BI.n[a.mu ...


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292 JOURNALOF NEAR EASTERNSTUDIES4 A dam.gar.re 16.(gi>).rin.na.mu a.na i.na.akC [d]am.gar 16.gis.rin.na.mu a.na i.na.[ak]D (lacks this line)5 A ama.a.tu.da.ni i.m n.na.mu a.na i.na.akC ama. a.tu. da. ni i.men.na.mu a.na i.[na.ak]D2 e.mi.du.da.ne i.im.[...6 A 'ubur.ra.ni i.men.na.mu a.na i.na.ak

C ubur.ra.ni i.men.na.mu a.na i.[na.ak]D su.bu.ra.ne i.im.[...7 A u.mu.un us gi ga.e LU x.na.mu a.na i.na.akC -i.mu.un uAn[a]m? ni/dii? (or, rgi]? in?) g6.e LU x. rnal.m[u...D i.mu.un u' g[i ...8 A gu4.mu tihr.ra la.ba.an.na.sirC gu4.m[u thr.ra] la.ba.an. rirlD gu.mu tu.ra la.b[a....9 A udu.(mu> amas.Aa la.ba.an.na.AirC udu.m[u amas.a] la.ba.an. i[r]D e.ze.mu a.ma.[a . ..10 A 6 i.pa ni.mu.i: la.ba.ni.ib.kiC 6 i.p ii.mu. B la.ba.ni.[ib.kd]D Fui.mu.unl [ ...B6 . . . dim.m]u la.ba.ne.gu.UL11 A a i.pa ni.mu. la.ba.ni.nagC a i.pa rni.mu.Ab~ la.b[a.ni.nag]B7 .. . di]m.mu la.ba.na.na. ag12 A i i.p& ba.da.mu. Z la.ba.ni.ib.kii g.e ga.mu.ra.ab.ba.ak. enC d i.pa n[i.mu.e ........] ga.e[..B8 .. .] dim.mu NA.GA.gim ne gu.mu.ra.te.le13 A a i.pa ba.da.mu. e la.ba.(ni).nag ga.e ga.mu.ra.ab.til.enC [a] ri.pp rni].[mu.sie......] g.e ...B9 . . . ] x dim.mu na.ga.gim ne gu.mu.ra.te.le14 A zi dingir.re.e.ne li.bi.in.du,1.ga [g]a.e ga.mu.ra.ab.til.en15 A e.mu e.se.am.a a4mu.ni.in.ku4B12 e.mu e.Ai.ka mi.ne.ba/ku16 A dingir.mu ga.e x. e.la.ba.mu sa.ba mi.ni.tuiB13 mi Si.la.bi.me.en Sa.ba de.mi.te.la17 A [d]am.mu de.la dumu.mu de.(l1)B10 dam.mu de.la dumu.mu de.la18 A dingir.mu an. e.dul .ga a. i.ir x bi? x.da?B11 dingir.mu im.'u.du.ga.mu a.Ai.ir mi.de.iu19 A ba.[z]i.ir.zi.re. de u.mu dabs.ba igi.zu bar.mu.Ai.ibB17 ba.zi.ir.zi.ra.mhn Au.mu da.ba.ab

20 A a.dulo?.g[a]? gi.mui.mu g4.e me.enB18 e.gu.ba.ka NE.DI.bi hie.md.en

2 D reverses the order of 5 and 6.


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IDINGIR. A. DIB. BA INCANTATIONS 29321 A dingir.mu a.biiru(copy: GAM).da ginfL.mu ga.e me.enB19 e.ma.bu.ru.da.ka gi.mu.ui.mu he.me.enB Margin: dingir.mu ma bu.ru.da.zu. d22 A x.ux.lu.da nam.ba.nu.gub.bu 16.til.la gd.e me.enB22 sa. iu.da.ke4 na.bi.kur. kur r 1l23 A dingir.mu im.Ihul nam.ba.nu.ked.da lIi.til.la ga.e me.enB20 dingir.mu me am.1hu.lu iu.da zi ba.da.gu.b6

SUMERIAN VERSION B13 ... .d]e.na.mu2 . ].de.na.mu3 ...]x im te.le.na.mu4 ...]x. i5 ...] la.ba.na.ak.si6 ... dim. m]u la. ba. ne. gu.UL7 ... dl]m.mu la. ba. na. na. g8 . . . ] dim.mu NA.XA.gim ne gu.mu.ra.te.le9 ... ] x dim.mu na.ga.gim ne gu.mu.ra.te.le10 dam.mu de.la dumu.mu de.la

11 dingir.mu im. u.du.ga.mu a.ki.ir mi.de.'u12 e.mu e.ki.ka mi.ne.ba/ku13 mi ki.1a.bi.me.en a.ba de.mi.te.la14 e.ge.en ki.du.mu nu.zu15 ma.ge.en ka.ar.us.mu nu.zu164 ba. ub.ba.mu.ba zi.ga.mu17 ba.zi.ir.zi.ra.mhn u.mu da.ba.ab18 e.gu.ba.ka NE.DI.bi he.me.en19 e.ma.bu.ru.da.ka gi.mu.us.mu 4ie.me.en20 dingir.mu me am.1hu.lu ui.da zi ba.da.gu.be21 i.bi ud.da gi22 &a.i. da.ke4 na.bi.kur.kurur.x23 a&.ud.da ba.ra. u.ba.mu l. te.1a.mu me.en24 hu.la.hu.la.mu nu.zu ll.te.la.mu me.en255 i.gi.zu ba.ar i.gi.zu ba.ar26 i.gi.ba.ra.zu lIA.bi i.te27 ka.ta.a.zu 16 mu.un.di.ga28 nam.da 16.1Aii.me.en a.ra i. me.en29 e.ra na.am.da.ne tu.ha30 sei.ku/ba.ri nam.te.la u'.du31 Ad.dingir.mu ki.bi ha.ma.gi.gi32 dingir.mu {nam} na. am.da.ne tu. ha33 ka.ta.ar.zu he.si.li.im

SSome lines are missing before line 1.4 On the left-hand edge from 16-21 is writtendingir.mu ma bu.ru.da.zu.de'.5 At the right-hand end of 25-26 is written i.bi

x bar.mu. i .mu. 'i. It is not clear whether thisis meant to be read as a variant to the lines in questionor should be treated as erased, since more erasedsigns occur immediately below these.


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294 JOURNAL OF NEAR EASTERN STUDIESNOTES

2. The reading from pddu "take prisoner" is preferred to iha.tta on two grounds: first, asection of Antagal, N col. iii, where the Sum. is lost: ] = sa-qa-lum, ] = pa-a-du, ] = MI ~idmim-ma (CT 19 25, K.4309(+) rev. 4-6); secondly, a previously misunderstood passage inan 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 roughsynonyms and lemnu may be the subject. This evidence also explains the occurrence ofsaqclu 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-ta-sa-am-ma li-ta-mar nfir(zalag) damfiWi (BA M 248 ii 56, cf. 69 and iv 1). The imagery of thesnake is less certain because of the damaged word, but possibly relevant parallels can bequoted. 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 23333-34: [h] .tiur nam.l. u,x.lu mu' g6 . gilim. dug4. ga = ina dci-sur ni-si .sera(mus) z-kan-ni-nu "they coiled (him like) a snake in a human womb."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. Thepresent 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 noteson lines 55-64 below.24-27. All the verbs but allik may be I/1 perfect or I/3 preterite. One may wonder if allikis 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 j'a~rui/'eru "go in a circle" cf. B WL 339 note on 44. 8u"dru "dance" (cf. MalkuVIII 153: 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 lectiodifficilior. 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 inthe lexica, but in other contexts quoted in AHw. and CAD ema is not far from being a relativeparticle, e.g., ema eli'a tabu means in free translation "to whom she wants." The commonBiblical 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 initialm- conditioned by the position of the word after a vocalic ending. It might also be a loan fromthe Sum. me. e/se.51. Cf. Bab. 7 143:20.52. Von Soden in AHG 353 renders: "h6re mich und


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DINGIT. S. DIB. BA INCANTATIONS 295D = Ditto rev. 7-15E = K.8183 8-12

The first four forms can be presented as a composite text with variants, but the last has to bepresented by itself:ABCD 1 renl bUluud.sakarx(sAR) kul-la-ti bi-ni-tiABCD 2 a-gar it-ti jammibl.a ersetimtim -dir-ti ul-duABCD 3 [k]i-ma hi-ri-ti ana apsi a-dir-ti lid-du-udABCD 4 la ed-ru-ti lim-hu-ru a-di-ra-ti-iaAD 5 i-id-ru-ti lim-hu-ru-in-[ni]AD 6 Sju-Su-ru-ti i-ten-nu-t it-ti-iaAD 7 lis'-du-udar-ni la pa-li-hi ma-har-ka lil-q[i]ABCD 8 ana-ku ana su-ul-li-ka ak-ta-mis ma-har-ka lu-bi-[ib]Variants:1 AB: e[n at?-t]a? be-lum A: a[s- D: en na-an-na-ru kul-lat 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-ti3 A: er-se-tu D: [k]i-tim B: er-se-tumma-hi-ra-at AD: ma-hi-rat A:ap-si-[ B: li-il-du-ud4 B: la es'-ru-tu[m D: [e]?/[ni]}?-ru-tu C: la-si-ru-tum lim-hu-ra B: a-di-ra-te-ia5 BC: om. D: ri-sdl-ru-tu6 BC: om. D: [l]a/[8]u-sd-ru-tu7 BC: om. D: dr-ni, pa-li-hu8 D: bil [a-n]a-ku BD: a-na B: su-li-ka CD: sul-li-ka B: ak-ta-mi-is, lu-si-ir A: [l]u-s'e-er,then adds: lu-us-lim-ma lu-ut-ta-o-id ilu-ut-ka [dd]-li-li-ka lud-lu[l]

Rubrics:A: noneB: inim.inim.ma dingir.ha.dib.ba gur.ru.d[a.k]amC: inim.inim.ma u.fl.la dEN.ZU.[kam]D: in[im.in]im.ma adigi.du8.a d30 thul sigs.ga.[kam]

1 Lord, crescent of all creation,2 Where the earth bore my fear along with plants3 Let it (the earth) draw my fear as in a ditch to the Apsii,4 May turbulent (waters) receive my fears,5 May smooth (waters) receive (them) from me,6 May well-ordered (waters) change places with me,7 May it draw the iniquity of the irreverent and take it before you.8 I have knelt to pray to you: may I be clean in your presence.K.8183 = E

8 ... bi]-nu-ut da-sar9 ... a-n]a/an]a apsi a-dir-ti rlid-du-udl10 ... ] ral-di-ra-ti-ia11 ...] lu-bi-ib12 [inim.inim.ma (. ..) dEN.z].k[am]


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296 JOURNAL OF NEAR EASTERN STUDIESVery 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, notfem. sing. abstracts because of the verbs in the last two cases, which are incontrovertiblyplural. Then suddenly in 7 (= I 61) the verb is singular, but no subject is specified for eitherthe 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 byD, 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 almostmeaningless. This may be why I 55 is so different. Probably it is a free composition by a scribewho had line 1 before him, though one might wonder if he had not read ki SAR and inter-preted it as kui mui, so producing his ellu ban. E takes the a-dar of the following line as a godand thus produced "progeny of Asar," which is a more likely phrase, though Asar does notseem 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 atthe beginning of 3 permits it. Both copies of I 57 and three out of four copies of 3 have ersetumahirat, but it is grammatically peculiar. The final word of the line, lisdud, would suggestlimhur, 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 wayfor the compiler of I 56-57 to replace the second line, which previously had offered the neces-sary subject. The concepts behind 2-3 are clear. "Fear" was a demon, which, like otherdemons, 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 urqgtiin line 2. However, there is a difference here in that 2 deals with the birth of fear and notsimply its manner of reaching the upper world. The two ideas are not so remote in that theancient words for "earth" and "underworld" are the same (ki, ersetu), and the underworldwas conceived as the source of demons generally, while plants sent down their roots in thatdirection to draw their sustenance. It was of course water that the plants depended on, andthe ancients' concept of a huge subterranean lake called Apsci, the abode of Ea, resulted ina partial confusion of the lower cosmic water and the subterranean abode of demons. In thetheologically 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-mui-hi-is-ka dsin(30) qu-ra-dudgamasnap-har te-re-e-tiqa-tuk-kapa-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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DINGIR. S. DIB. BA INCANTATIONS 297Anu ("Heaven") appropriately creates his own element, and Ea the plants. Thus in lines2-3 the demonic Fear is sent back to its watery source. Earth, through which it arrived, isinstructed 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 commonway of disposing of evil of any kind considered to be within one's body was to transfer it towater so that the water would carry it away. Bathing in water was an obvious practicalway 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 expressionsof 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 consideredfurther here. For the present concern two aspects are important. The first is that this riveris in a sense the Apsuibecause "Ea, king of the ApsUi,built his abode in you" (ina libbiki eagar 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 andirmd), and that it receives the evils that human bodies may shed (STC 1 201:9 ff.; STC 1 200unpub. 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 thelines 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." Whileonly a few of the copies have these phrases, their importance is shown in that in a ritual ofthis 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 disposeof the troubled man's evil.

Against the background of this evidence there is no difficulty in seeing that the masculineadjectives in lines 4-6 (= I 58-60) all describe water, though the word is lacking. Textualcorruption certainly explains this lack, and a hint is offered in the form esriftum. Despitethe fact that both copies in line 5 attest the common form isaru, not one of the six copies of4 = I 58 offers this form of the word, and esru is best attested. Very probably la erfitu is acorruption of ndr es'riti.(6) The waters take the place of the man as the bearer of evil, but the words do not expressthe idea explicitly.(7) It is not clear if "earth" is subject of liddud as in 2-3 = I 57, or if "river" as impliedin the previous three lines is to be understood. In either case a judgment before Sin (or, thepersonal god) is envisaged. While the waters merely cleanse the one praying, it is expectedthat 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 underworldjudgment of 8ama' and Sin at the end of each month, to which there is allusion in, interalia, 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 prayerto Sin that the cosmic waters may remove demonic fear from the adorant. In the furtherdevelopment the personal god has been substituted for Sin. None of the corruptions involveSumerian, except perhaps one in the first line, and even here ideograms rather than a pureSumerian text may be involved. In no natural use of terms is this a prayer to appease agod's anger.71-108. This incantation is important both because of its intrinsic interest and for itsvalue in a study of the historical development of the genre, since it is attested in severaldifferent forms. In addition to the unilingual Akkadian, there is one very close bilingualversion, and four variant unilingual Sumerian forms. The bilingual edition (henceforthquoted as "Bil.") has been reconstructed by the present writer from seventeen small Ashur-banipal fragments, all apparently parts of single-column tablets containing this text alone.


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298 JOURNAL OF NEAR EASTERN STUDIESThe 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 linesof the other seventeen fragments. The possibility must be granted that K.5235 is the beginningof another text, but similar to that which the seventeen fragments once had. As such it hasbeen given here, but with a separate line numbering. The four Sumerian versions are all of OldBabylonian date, to judge from the script, and three have been identified from the bilingualedition by M. Civil. The other one was copied by D. O. Edzard many years ago and has thebest preserved beginning, but it is shorter at the end than the other preserved versions. Itis known here as "Sum. A." What are called here "Sum. C" and "Sum. D" are preservedonly for the opening lines (D is in syllabic orthography), and it is not certain that they con-tinued to duplicate the other forms of the text beyond this point. So far as preserved they arequite close to Sum. A, so they are set out here with and according to the line-numbering ofSum. A. The remaining copy "Sum. B" is also largely in syllabic orthography, but it lacksthe 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 com-plete transliteration is also given. The notes on the Akkadian incantation under discussiondeal with most of the problems of the Sumerian versions. While these six texts are the onlyones which, so far as preserved, are variant forms of each other, particular lines and sectionsoccur 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 withby 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 lineseach 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 asdative: -mu.(r) because of the resuming .na. in the verb. Bil. writes .ra explicitly and rendersit ana. Since Bil. 1* offers the Emesal dimmer it has been assumed that it would have hadta, not ana, and the verb has been restored from the late bilingual passages BWL 227 37and Langdon BL no. viii rev. 14-15. A further reason for adopting this verbal form is thatthe unilingual Akkadian lacks any ana and so construed the first half-lines of the Sumerianas vocatives. Save for the .na. in the verbs the unilingual Sumerian copies could be takenthis way.The beings addressed or spoken of fall into three categories. First come the personaldeities. Lines 73-74 = Bil. 4*-5* are entirely clear, but Sum. ACD 2-3 are obscure. If thephonetic a.ga.ri.im of Sum. D really equates Bil.'s ama.dINNIN big questions are raised.Lexical passages quoted in CAD under amaluktu/amali~tu suggest that ama.dINNIN is tobe read ama.lu(k), but the second element is in fact the value of the sign LUL. The lexicalcontexts, however, do not support the meaning given in CAD: "a term for goddess," butrequire 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 correctthe AMAwould in this meaning of the sign-group be a phonetic complement indicating' tlhatdlNNIN 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 sameverb tud with both dingir. mu and agarim, while Sum. AC both change from utu to dim. dimwhen dealing with their sign-groups which end in . e, the case for reading ama.dINNIN asagarim is a serious one. "River" (id) was indeed conceived as a creator in Mesopotamianthought, but the . e is hard to explain in its position and C had something different, soprobably "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 subordinateSumerian verbs in these lines are curious in that the object -en is added to the root utuwithout the final d; and the .BI. in D is unexplained.


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IDINGIR.SU. DIB. BA INCANTATIONS 299The second group of beings are slave owners, in 78-79 = Bil. 6*, 7* (?), 1 = Sum. ACD5-6. In the context it would seem that Tubur is a purchased slave in contrast to one bornto 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 ahuman 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 sothat the owner is the house-born slave. There is nothing improbable in this, though the ideadoes not seem to occur elsewhere. However, it would seem equally possible that sins againstboth 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 corruptfor i.men.]The third group of beings are merchants: lines 76-77 = Bil. 3 = Sum. AC 4. This motif islacking from Sum. D. In the Akkadian text and Sum. AC this section occurs between thedeities and the slave owners, so if the latter are divine, the merchants must surely be thesame. All that is said of them in Sum. AC is that they hold the balances. Even withoutEgyptian parallels it would be conceivable for a god to be described metaphorically as amerchant holding the balances where confession of sin is the subject. Lines 76-77 had some-thing longer, but they are damaged. Since in line 78 "What have I done?" is written out infull, 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 fromthe slave owners by Bil. 2, its position differs from the other witnesses. In the Hittite prayerthe merchant is emphatically a man holding the balances. This might of course be fancyelaboration from an obscure original, but "man" (a-me-lum) could easily be restored at thebeginning of line 77, and the ending might have agreed with the Hittite "falsifies thebalances."

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 thespeaker declares that whenever duty to his deity required the surrender of some valuablepersonal 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) isconceivable, 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 foodand drink also occurs in the Hittite prayer, immediately after the ox and sheep motif. Bothparts occur in K.3153 rev.:

1 [u i.ph.d]a [ni.mu.ta nu.un.kd.e]2 ra-kal utl-tu-u [ina ra-ma-ni-ia ul a-kul]3 a i.ph.da [ni.mu.t]a nu.u[n.nag.e]4 me-e ut-tu-u ina ra-ma-ni-ia [ul dd-ti]7 [d i].rphil.da.gim ni.mu.ta mu.un.kdi.e galan.mu x [...8 ki-ma Sd a-kal rut-tu-u ina ra-ma-ni-ia al -kul be-el-ti [ ...9 a i.ph.da.gim n[i.mu.ta mu.un.nag.e ga~an.mu x...


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300 JOURNAL OF NEAR EASTERN STUDIES10 ki-ma 9id 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 isclear, 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& izkeurikul 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 onemay happen to have to eat and drink, be it much or little. Eating and drinking to oneselfmeans without inviting one's deity to be present and share the meal. Perhaps a little foodwas set aside and some drink was libated. Sum. AC consistently write i.ph, but it is not clearif the lack of .da is a matter of orthography alone. The first two half-lines could be taklen asmain sentences: "I found food; I ate it not to myself." Sum. B presents two problems in thefirst half of this section. Its curious .gu .ul in line 6 is probably an error. The lexical traditiondoes 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 toan Akkadian-speaking scribe who was thinking ul akul as he wrote la.ba.ne.gu? Sum. Balso did not have ni.mu. ~/ta. Its sign in 7 could be d]im, as in the two following lines. Thiscould be a phonetic writing of KA.H1I = dimx = .t.mu,

since t(mu and ramdnu are in somesenses interchangeable, cf.:KA.HI nu.mu.un.dib ni.mu nu.mu.us.tuku.men

te.-e-meul sab-ta-ku ra-ma-ni ul ha-sa-ku

4R 19 no. 3:47-48t.'-em-.i

ul ha-sis ma-8i ra-ma[n-8P]AfO 19 52:157

The second half of this section varies much more between the copies. All witnesses repeatthe lines about eating and drinking but with variations and then add extra words. Sum. Achanges only ni.mu. e to ba.da.mu. e. This might be a phonetic writing of bad = nes',requ "be distant," so "with reference to my being separate," in which case no change ofsubstance would be involved. But ba might be the root "assign," "donate": "with referenceto my giving." This would imply that the speaker did not eat or drink what he had, so as tokeep it for offerings to his god. The extra half-lines in Sum. A differ from each other onlyin the verbal roots, and grammatically they are lucid, either as a wish ("Let me do/stop itfor you") or as a question ("Should I do/stop it for you?"). The question would imply thatthe adorant is not sure that he should continue to perform these duties since his god doesnot 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 beexpected. From this one might conclude that the verb til in 8 is also wrongly repeated fromline 9 and should be replaced by ak. This is not certain because the unilingual Akkadianhas the same verb in both lines. Bil. is unfortunately incomplete, but it begins the extrahalf-line with an.n[a, and this is a variant of ne in Sum. B and the basis of kikam in theAkkadian. Other forms of this interrogative particle are attested elsewhere: e.ne = e-ki-a-amin 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.dirukab-tu 9d il-la-ku e-lci-a-am li:lu "ib-?4SBH p. 50:1-3Where 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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DINGIR . -. DIB. BA INCANTATIONS 301likely 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 dealingwith ancient formulas whose precise wording and meaning were variously given even in OldBabylonian 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 tilin these cases has the same meaning as didru n 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 andHebrew 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 canserve his god when he is treated like a sinner. The Sumerian idiom did not pass easily intoAkkadian, where adabu with dative suffix is not natural. The unilingual Akkadian has abroken verb, perhaps to be restored tacpuranni. This is probably based on a differentverbal 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 (seeline 24 above and note), it may well be a secondary addition in this context. This is confirmedin that Sum. A speaks of an oath by the gods generally, which is not particularly relevant tothe context, while Bil. has corrected this to an oath by the personal god. Sum. A also lacksany word to specify a frivolous oath, as does h in 87, but this must surely be an error. Anoath per se was nothing immoral.88 = Bil. 13 = Sum. A 17 = Sum. B 10. See the note on 2 above. Both Sum. A andSum. B have the Emesal de. for he.89 = Bil. 14 = Sum. A 18 = Sum. B 11. While the unilingual Akkadian is clear, theSumerian is nowhere so. Bil. offers 'u.il. dull, which yields a very plausible ni4 qati, but theil 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 verbsare equally obscure.

Following on 89, Bil. 15-16 and Sum. B 12-13 occur, though they are lacking from thepurely Akkadian text, and occur in Sum. A (lines 15-16) immediately after the line aboutthe 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 anearlier li x 6e.1. The Akkadian kamdkiu is, with Civil's one suggestion, an overliteraltranslation 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= aiabu. Also its grammar in x.'e.la.ba.mu is different; this looks like the pronominalconjugation with the suffix .bi. between the verbal root and the nominalizing .a. For theidea 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-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 fromSum. A and its appearance in other contexts is noteworthy. The first line of the pair is alsoparalleled in an Old Babylonian bilingual incantation:a.id.da.gim al.du.un nu.zuki-ma me-e na-ri-im e-ma i-il-la-ku z~-ul i-di

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 ispreceded by ina.


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302 JOURNAL OF NEAR EASTERN STUDIES92-93 = Bil. 19-20 = Sum. A 19 = Sum. B 16-17. The grammar of the main verbs inSum. B is more complicated than necessary and the .ba in ba. ub.ba. mu.ba seems impos-sible. Sum. A lacks the first line of the pair and complements the second with a phrase foundmuch 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. Evenso, one correction has to be made to Bil. 21: for tdm.ma read gub.ba (confusion of signs inBabylonian script), since "standing waters," not "bringing waters," is needed. Study of allthe witnesses casts doubt on the originality of the late versions. One immediate problem isthe . da after buiru in Bil. and Sum. A. The root btiru does not end in d,6 and Sum. B has some-thing different, with a variant form in the margin. This marginal reading is clear: "whenyou 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 contrastwith kalu ina kdri. From this the text of Sum. B can be rendered "in the water of the loosedboat," which is clumsy, but conveys the same idea as the margin. Thus a.buiru.da is a remnantfrom an original text about a boat away from land. Sum. B also has a genitive constructionin the parallel phrase of the preceding line: "in the water of gub." Unless this is corrupt andthe .ka is to be deleted, it rules out the "still waters" of the late versions as free editorialrevision. Unfortunately the equivalent in Sum. A is incomplete, but there is space for onlythree and not four signs. Sum. A is certainly corrupt in the repeated ga. e, to be corrected toza. e, since the sufferer in a prayer asking for help will hardly declare his self-sufficiency. Theremaining problems concern the two items of nautical equipment. Three of the four versionsput gimuk/parisu in the second line of the pair, but Sum. A in the first. All four qualify itwith "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 wouldstill be difficult to follow Civil's suggestion to read Sum. B as bi.sa, understood as an archaicsynonym of gisal, written BI.IS, in view of its pronominal suffix. Non liquet. The meaning ofgimui/parisu is itself problematical. It is commonly given as "punting pole" on the basisof the passage in Gilgame' X where the hero crosses the waters of death. To avoid touchingthem he cut 120 poles of great length, 60 cubits according to the late edition, one suppdnin the Old Babylonian version, CT 46 16 iv 12, cf. ZA 58 189 ff. It has seemed that thesewere punting poles and the number was required because each could be used for a singlethrust only if the punter were not to wet his hands. The only other thing known about thesepoles is that they had fixed (to one end?) a "breast" (tuldt in Gilg. X iii 42 and 46 - sertu inCT 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 withparisu suggests perhaps a punting pole: mu-de-e adraq-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 thesouthern Mesopotamian marshes both punting poles and paddles have been used for mil-lennia, 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 impos-sible. In Erra IV 49 a parisu is used in connection with the propulsion of a boat "on the mightof the wide sea" (ina gipid tdmtim rapaktim). Adapa also refers to a gimus'u in connectionwith the propulsion of his boat on the "wide sea" (BRAI 4 3:21-22). The matter neednot be pursued further here, but since Hh. IV separates gism .ri.za = pa-ri-is-su fromgisgi.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 .bhru {s'd}mu-' ru-qu-4-tum, ad mu-u gap-lu-tum (CT 12 2 iii 4-5). Nabnitu0 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 isthen not the ending of a root *burud, but a separateelement, since it can be reduplicated.


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DINGIR. S. DIB. BA INCANTATIONS 303involved. Also the passage in Gilgame' should not be pressed too much. It is an example ofbrilliant improvisation, not of normal navigation.96-97 = Bil. 23-24 = Sum. A 22-23 = Sum. B 20-24. Again, the smooth unilingualAkkadian gives no hint of its variegated prehistory. Bil. betrays something in the obscurityof its phrase a... ku4 ku4 = idi ... turru, and in the lack of zi from the Akkadian trans-lation. 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 canbe 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, whichhave perhaps been juxtaposed because of the similar beginnings of 22 and 23. It is alsopossible that the whole of 21 and some parts of 20, i'.da.zi in particular, have been addedto an original which was shorter. The phrase me am.hu.lu is clearly related to im.hul inSum. A. Most likely me is the personal pronoun and am. a variant for im. (anhullu occursin Akkadian from Bogazk6y, see CAD s.v. imhullu.) One might take am. as verbal prefixand infix and me as Emesal for "night," but hm. would not be normal grammar. mi.hul inBil. shows that somewhere im did become mi. The common occurrence of imhul and thelack of other occurrences of "evil night" is evidence against taking mi as original. A moredifficult problem concerns the zi in Sum. B and the nam. in Sum. A. One would seem to bea corruption of the other, and since the nam. in Sum. A is needed for the sense, while zicould 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 fromthe latter. A further problem in Sum. B is whether Ui.da and ud.da are for "storm" and"day" respectively, or whether they are examples of the scribe's common orthographicinconsistency. The present writer prefers the second alternative, but he could producerenderings to suit the former. Sum. B 21 is lacking from all the other witnesses, but it isneeded 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, inK.2019, a fragment of a bilingual litany:

4 ] ril.bi ud.da.ta x [5 ] u4-mi x [6 ] x.ke4 sa.ud.da.ta a x [7 ] qi-rib 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. Theirverb hid/mawnt could have resulted from a damaged keida (minus the last group of wedgeskeida looks roughly like 'id in outline) or from free rewriting. The other verb of the lateversions 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 writt

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Dingir Sa.dib.Ba Incantations