Preparing Incantation Tablets for Mīs Pî Ritual

3.
INCANTATION TABLET 1/2 OF MĪS PÎ
This is by far the most difficult section of the incantation tablets to recon-
struct. Most of the incantations cited by incipit on the Nineveh (NR) and Babylo-
nian (BR) ritual tablets can be reconstructed from two types of sources: (1) tablets
designated by colophon or by rubrics as belonging to our ritual (although often in
different order than designated on the two ritual tablets); (2) miscellaneous other
tablets containing similar Weihungstyp incantations. However, some incantations
cited in NR and BR cannot as of yet be reconstructed. Our efforts also bring to
light incantations that might have been either used in different versions of the
Mīs Pî ritual or—more likely—might have described such expected actions as not
to require citation, since they seem to belong to Mīs Pî but are not cited by incipit
in either the NR or BR.1 The following chart shows the status of the reconstruc-
tion of those incantations mentioned by incipit in BR and NR:⸣
Incantation Incipits: Babylon & Nineveh Ritual Tablets
Incantation Tablet 1-2
N IN E V E H 2 B A B YL O N SOURCE
8. ⸢é n⸣ gi - k ù g i - gí d- STT 198:9-20. See page 92.
d a gi - g iš - gi k ù - g a
9. [é ] n i m - k ù - z u d a- STT 198:1-8 See page 92.
sa r- r e a b z u- a i gi i m -
m a- a n - s um
1
Maul 1994: 125: “Wir haben bereits gesehen, daß man es für völlig unnötig erachtete, klei-
nere Ritualhandlungen, die häufig praktiziert wurden und jedem Beschwörer geläufig waren, in
einer Ritualbeschreibung zu erwähnen.”
2
The Nineveh Ritual Tablet is listed first, as we might consider it to have been canonical; cf.
Reiner 1958: 1.
Incantation Tablet 1/2
15. [é ] n gi a b z u - t a STT 198:34-48. See page 94.
mú-a
16. [é ] n gi - š à- g a si kil - STT 198:49-62. See page 95.
la š a 6- g a
17. [é ] n z ì na m - nu n - Meier 1936-1937: 365-367;
na s ur - ra K 86963; Rm 542+; Sm 814+;
K 20378. See page 136.
19. é n èš - a b z u na m - 14. é n ⸢è š ⸣ a b z u STT 199 22´. See page 130
ta r- t a r- [ e- dè …] ⸢ na m- ta r ⸣- t ar - e- d è
20. [é n k ] a r a bz u k a r 14. é n k a r a b z u ka r STT 199 43´-46´. See page
k ù- g [ a- à m …] ⸢ k ù⸣- [ g a- à m ] 132
21. [é n k ] a r za - gì n - na
k a r d e n. x [ …]
40. é n l ug a l a n - na ki - Omitted on Rm 225; KAR
si kil - la m u - u n - š á m - 229 obv. 3´ –11´. See page
šá m 124.4
45. é n ḫur - sa g gi š - ti r On K 8696.; catchline of
ši m- gi š - e ri n- n a - k e 4 STT 199; cf page 116 in Sec-
tion C below.
46. ⸢ ÉN A.GÚB⸣.BA šá dkù-sù Not on Rm 225; see KAR
u dnin-girim3 229 obv. It is listed on K
6818 (AfO 12 p. 42). Possi-
bly on STT 208-9 rev.
48. [é n …… ……] - ⸢ t a ? ⸣ Preserved on Rm 225
d nid a b a
52. é n a- k ù - g a a i 7- Perhaps preserved on the

idi g na g ub - b a fragments STT 208-209 rev.
The rubric on the last line
of STT 208-9 would corre-
spond to NR line 47.
59a . [é n a n- na ] ní - bi -
ta è - a
3
A unpublished tablet probably of a ritual involving the king mentions the incipit of this in-
cantation.
4
Our CD-ROM includes photos of KAR 229 (VAT 8010) listed as KAR229-textBobv/rev. The la-
bels on the photographs from the Staatliche Museen zu Berlin reverse Ebeling’s tentative (marked
with a ?) designations of Vorderseite and Rückseite. To avoid confusion, we have stayed with Ebeling’s
designation in KAR. Thus, we have labeled our photos according to Ebeling.
86
3. é n a n - na ní - bi - t a STT 199, 1-12. See page 125
t u- u d- d a- a
61. ul-tu u4-me an-ni-i ana 4. ÉN ul-tu u4-me an-ni-i The full text of this is
ma-ḫar dé-a AD-ka GIN-ak ana IGI dé-a AD-ka tal-lak probably given in Nineveh
and thus is not an incipit
in the NR.
66. é n è - a- z u- dè [è - a- 5. é n è - z u- dè M I N STT 199; 13- . See page 126
z] u - dè g al - a gi š g i n t i r - ⸢t a ⸣
88. [ …… É N š á G I N - k ]a 11. É N šá G I N - ka K A - šú This incantation is proba-
pi - š ú m i - si me-si bly given fully in Akkadian
in the Ritual tablet itself
(BR lines 88-93)
10. 5é n d e n - ki l ug a l Possibly in STT 199 1´-21´
a b z u- k e 4 on page 129.
133. [é n a n- na n]í - bi - 42. [é n a n- na n]í - bi - STT 199 1-12. See page 125
ta t u- u d - d a- a ta t u- u d - d a- a ( als o
B R 3)
The first group of incantations is to be used for the ritual for preparing the
egubbû in the form known at Nineveh. For this the Sultantepe text, STT 198, (Text
A) has to be used. The catch-line on STT 199 ḫur-sag giš -tir šim -giš -erin -
ke 4 referred to in the NR line 45 indicates that the order of the incantations
differed at Sultantepe, so this chapter’s reconstruction of incantation tablet(s) 1-2
can only be provisional.6
5
The earlier l u g a l u m u n e n g u r in line 10 might not be an incantation since it lacks the
designation é n ; it may simply be a phrase that was recited three times as a lead-in to the actual (re-
lated) incantation here.
6
STT 199 gives the following order:
STT 199 BR or NR
1 an-na ní-bi-ta tu-ud-da-àm = BR 42
13 è-a-zu-dè MIN = NR 66
22´ èš-abzu = NR 19
43´ kar-abzu kar-kù-ga-àm = NR 20
87
The tablet STT 198 has in the rubric of line 8 the phrase ka-duḫ-ù-da-
kám ; since this phrase occurs in the rubrics of other incantations in our ritual it
shows that the tablet was intended for use in the ritual. The suggested reading of
line 64 would also confirm that the incantations on STT 198 belong to this ritual.
The first two incantations of STT 198 are, in the reverse order, the first two incat-
ations of the NR lines 8-9. As we have stated, this different order may simply be a
local variation. Of the other three incantations on STT 198 (én gi abzu -ta du -
a, én gi abzu -ta m ú -a, én gi šà -ga sikil -la ), the second and third are men-
tioned in the NR (lines 15 and 16 respectively); the first may have been actually
performed but not mentioned.
The catch line of STT 198, én giš -šinig giš -kù-ga ki-sikil-ta m ú -a is
the first line of K 3511 (Text C, see page 100). This is a double column tablet whose
reverse is almost entirely destroyed. The rubrics to the incantations, KA.INIM.MA
xx ding ir -ra ka -lu ḫ-ù-da-kám , show STT 198 to have been used in the Mīs Pî
ritual. The surviving part of the obverse contains nine incantations of the Wei-
hungstyp; they were presumably used in the preparation of the various materials
to be placed in the egubbû.
The last surviving incantation on K 3511+ (Text C) is also the first of a group
of four incantations which can be reconstructed from a number of fragments,
given below as Rm 225 (Text E, see page 109) etc:
én á-túg na-izi si-ga-ke4
én dgibil6 gír-gal-maḫ su-ši gùr-ru
én èš-abzu tir šim-giš-erin-ke4 an-ki-šè lal-e
én ḫur-sag giš-tir šim-giš-erin-na-ke4
The reverse of STT 208-9 (Text L, see page 109), also has the end of an incan-
tation for the egubbû, and the rubric [KA.INIM.MA ina] UGU A.GÚB.BA [3-šú] ⸢ŠID⸣-nu;7
the reverse of Rm 225 has a rubric [KA.INIM.M]A A.GÚB.BA [ ], and the
8
catch line [én a -kù -g ]a a i 7 -idigna [ ], with a broken colophon.
Now the incantation én ḫur-sag g iš -tir šim -giš -er in -na-k e 4 , the
catchline in STT 199, is mentioned in the NR line 45. The incantation on the re-
47´ (catchline) ḫur-sag giš-tir šim-giš- = NR 45

erin-ke4
7
On the formula KA.INIM.MA, see Maul 1994: 179.
8
This incantation is cited by incipit in NR line 52.
88
verse of STT 208-9 might be the bilingual version of the incantation whose first
line is given in the NR line 46 (šipta egubbû ša dKusu u dNingirim); and the rubric,
with its conjectural restoration, may be compared with the NR line 47 ([ana maḫar
e]gubbî šalāšīšu tamannu). We know nothing about the incantation whose frag-
mentary first line survives in NR line 48 (…dN idaba ),9 but in its context it would
seem to be connected with the egubbû, so it might be the incantation ending on
Rm 225 reverse (Rm 225 etc. y + 1-2, see page 119 below). Then the catch-line of
Rm 225 is the same as the NR line 52. The latter part of Rm 225 etc. then probably
corresponds to the NR lines 45-52.
The text Rm 225 etc. has, however, omitted the incantation én lugal an -
na ki-sikil -la m u -un-šám -šám , of the NR line 40, which seems to be on the
obv. of KAR 229. Further the rubric for the incantation én dgib il 6 gir-gal-m aḫ,
Rm 225 etc. 15-37, is ka-inim -m a dg ib il 6 d ingir-ra sik il- la-kam . The
phrase sikil-la -kam so far has no parallel in the rubrics for other incantations
in the ritual. Since on these two points the only text available was K 2761 + (Text
J, see page 114), it may be that that tablet represents a variant form of the ritual.
It should be noted that a similar arrangement of some of these incantations
is attested in two copies of another ritual. The fragment K 6818 (Berlejung
1996a:3) had been identified by Meier (Meier 1937/9) as a part of a royal ritual.
The list of incantations contained in its lines 8-10 may be restored as follows:
8 [ ] én zi nam-nun-na [sur-ra...]
9ab [én im-kù-zu dasar-r]e? én gi-k[ù gi-gíd-da]
10ab [én á-tuku na-izi s]i-ga-ke4 én dgi[bil6 gír-gal-maḫ
11 [én èš-abzu giš-ti]r šim-giš-er[in-ke4an-ki-šè lal-e]
12 [én ḫur-sag ti]r šim-giš-er[in-na-ke4 ]
13 [én a-kù-ga a] i7-idigna [gub-ba...]
The duplicate fragment K 8696 (Berlejung 1996a: 5) lines 6-9 read:

6 [én] ⸢zì⸣ nam-nun-na sur-ra én im-kù-zu ⸢d⸣[asar-re]
7 én á-tuku na-izi si-ga-ke4 én dgi[bil6 gír-gal-maḫ...]
8 én ḫur-sag tir šim-giš-erin-na-ke4 én[a-kù-ga i7-idigna]
9 3-TA-ÀM ana IGI DUG.A.GÚB.BA.MEŠ ŠID-nu [...KA.LUḪ.Ù.DA?]
In the latter text, part of the list of incantations has been lost through the
break of the tablet, so the lines may have contained three incantations each.
9
In Oppenheim 1959: 284 line 45: dNidaba pi-ta-at pi-i DINGIR.MEŠ GAL.MEŠ.
89
These texts incidentally may be taken to support the order of the first two incan-
tations on STT 198.10
The text of the incantation én lugal an -na ki-sik il- la m u -un-šám (NR
line 40) may be given by KAR 229 obverse (see page 124). There either of the two
fragmentary incatations lines 3´-9´ and lines 12ff could be restored to give the
necessary first line. The possibility that one of these is our incantation is sug-
gested by the fact that lines 1-18 of the reverse duplicate STT 199 rev. 24-42. In
any case the presence of other incantations on obverse and reverse shows that
KAR 229 was compiled for some other purpose than use in the mouth-washing
ceremony. It is not possible to say which, if either, was the original setting of the
incantations.
Texts Identified as Mīs Pî by Colophon
This discussion shows that it is not yet possible to say with certainty what was
the order, or even in some cases the identity, of the incantations used in this part
of the ritual at Nineveh. The following chart indicates the distribution of texts
over the various single or double column tablets.
SOURCES Col i Col ii Col iii Col iv
A STT 198 A. 1–2911 A. 30–64
B K 22041 (fragment from upper edge) A. 1–2
C K 3511+5412a+ 79-7-8,68+Rm 404+K B. 1–51 B. 71– illegible illegible

15278 (reverse illegible) 102
C. 1–14
D BM 123382 +132293 (the left corner of a B. 1–16

1- or 2- column tablet
E Rm 22512 C. 1–23 C. y+1–6
10
The two incantations é n á - t u k u n a - i z i s i - g a - k e 4 and é n d g i b i l 6 gí r - g a l - m a ḫ are
found in sequence on incantation tablet Rm 225 infra.
11
The letters here (A, B, C) in these four columns refer to sections of the text to follow; they
should not be confused with text or manuscript versions under the SOURCES column.
12
See E. Reiner, Šurpu (1958), 61.
90
SOURCES Col i Col ii Col iii Col iv
F K 12928 (fragment from the center of C. 1–9

the obverse)
G Rm 911 (fragment from the center of C 10–27

the obverse)13
I K 1279 (complete tablet, obverse & re- C. 15–24 C. 25–36

verse; Sumerian and Akkadian in paral- only
lel columns)14
J K 2761+5234B +Sm 1387 (Obverse and

reverse; one-column tablet; top half of
tablet missing.15
K K 12932 (fragment from center of a 2- C. 42–46

column tablet)
L STT 208 (+) 209 C. 66-70

C. x+1–7
M. K 18211 (+) K 407716 C. 13–19
SECTION A
A STT 198
B K 2204117
13
Rm 911 = Langdon, Babylonian Liturgies (1913), §86.
14
K 1279 = Macmillan, Religion of Babylonian and Assyria (1903), text XIV = BA V no. 14, 589–91,
648–89). See text M, which is a new text pointed out by R. Borger (2005), 398. Also see IV R 14 Nr. 2 =
Reiner, Šurpu, 10, Appendix.
15
II R 58 Nr. 6 = Fossie, Magie (1902), text 3 (pp. 182–185).
16
We are indebted to R. Borger for finding this additional text. (See Borger [2005], 398 for the
story of his identification.)
91
118 én im-kù-zu dasar-re abzu-a igi-ma-an-sum

B [ ab]zu-a [ ]
2 ṭi-ṭa-ka el-lu dAMAR.UTU ina ap-si-i ip-pa-lis-ma
B[ a]p-si-i [ ]
3 d à r a- z u d à r a - z a - g ì n - n a ⸢ g é št u ⸣ - z u g é š t u á b -š i l a m x
4 ⸢tal⸣-lak-⸢ta⸣-ka tal-lak-tum <uq->na-tum ú-zu-un-ka ú-zu-un lit-[ti]
5 d a r a ₃- z u ⸢ g ì r ⸣ 19-k i - a- s ì- g a - z u i m giš u t u g ⸢ š u b ⸣ - b a
6 ana ⸢tal-lak⸣-ti-ka še-pi-ka šá ana KI-tim kun-na ṭi-ṭa ana ⸢šu-tuk⸣20 ad-di
7 e m e - ḫ u l - g á l b a r - šè ḫ é -e m - t a- g u b - b a
8 k a -i n i m - m a i m giš[ u t ] u g- ⸢ š u b ⸣ - b a k a- d u ḫ - ⸢ 21ù ⸣ - [ d a - k á m]
9 é n g i k ù g i g í d - da g i g iš - g i [ k ù - g a] 22
17
Text B (K 22041) only has a few signs of lines 1-2. All of the rest is from text A (STT 198).
18
1-8 This incantation, like others on this tablet, has clearly been abbreviated, hence its near
unintelligibility. This incantation is cited on the NR, line 9. Note that the incantations are not in the
same order in STT 198 as the incipits on the NR.
19
The photograph and M. B. Dick’s collation (but not Gurney’s copy) show the three horizon-
tal wedges necessary for G Ì R .
20
The ana ⸢šu-tuk⸣ is now missing according to the collation of July 1, 1991.
21
M. B. Dick did not see the A sign indicated on Gurney’s copy; there is only the faint sign of
one vertical, but there is a space before the first Winkelhaken of the Ù.
22
T h i s i n c i p i t i s f o u n d o n N R 8 , w h e r e w e g e t t h e r e s t o r a t i o n k ù - g a . The in-
cipit of this incantation may be found in obv. 3 (g i - k ù gi - g i š g i - k ù - g a b a - š i d, of the neo-
Sumerian ritual tablet PBS 13 35 which may be the earlest Mīs Pî ritual tablet. Line 2 of the obv. on
that tablet also refers to the laying down of the š u t u g (š u t u g š u b - b a ). This incantation should be
compared with Cunningham’s pre-Sargonic text no. 17 (p. 29): g i - k ù / gi - g i š - g i - e n g u r . These
incantations set aside sacred space apart from the temporal for the ritual. In the ending of Cun-
ningham’s text 17 we read: “Enki has cast a circle ( d e n - k i g i š - b u ₁ ₀ š è - š u b ) ” (Cunningham 1997:
76 n 7; cf. line 50 of the incantation above).
92
10 qa-nu-u el-lu qa-nu-u ar-ku qa-an ÍD [ ]
11 g i - b a r- r a g i - ù -š u b g i -t u ? 23 x g i -[ š u l ] - ḫ i
12 qa-nu-u qal-pu ana24 a-da-at-ti ⸢qa-an⸣ [ ] qa-an šá-⸢la⸣-[li ]
13 ⸢gi mu-a⸣- bi x[ ] x suḫ

14 [qa]-nu-u šá šum-šu x [ ] na-sa-ḫu
15 g i - d n a m m u g i - n a n š e 25 g i- x [ ] x - k e 4
16 qa-an dnammu qa-an nanše qa-⸢an⸣ [……] x šá
17 g i - d as a r i -l ú - ḫ i - d u m u - e ri d u k i - g a - ke 4
18 qa-an dAMAR.UTU mar ⸢eri4-du10⸣
19 ⸢ giš u t u g ⸣ š u b - b a 26 MIN27 šu-⸢tuk⸣-ki ad-di
20 e m e - ḫ u l - g á l b a r - šè ḫ é -e m - t a- g u b - b a
23
This does not look like a TU sign. Cf. line 35. The sign here in line 11 looks like the gi NUN
(of Eridu ?) or it also resembles the previous ÚUB in line 11 (Collation of M. B. Dick 7/1/1991). The
CAD Q 85b reads gi - è [ n - b a ] r .
24
Gurney’s copy has a vertical stroke ana, but the photograph, according to C. B. F. Walker
would allow MIN as a repetition of qan. However, M. B. Dick’s collation of 7/1/91 sees only one verti-
cal, broad and deep. It could be a copyist’s error.
Is <d>Nanše intended as in line 39? For Nanše and her connection with the Apsû see Cun-
25
ningham 1997: 52-54.

26
There is the faint trace of a Trennungszeichen (�) between the Sumerian and Akkadian.
27
The copy has A which is inexplicable in the context. MIN, which seems possible from the
photograph is little better. Line 6 suggests ANA, on the assumption that the second vertical wedge is
only a scratch. (Collation of 7/1/91 shows only an indentation due to chipping. Now M. B. Dick can
see only the remnant of the horizontals of the following ŠU sign.)
93
21 én gi abzu-ta du-a
28
22 g i -a m b a r - b à n - d a p à d- d a- à m
23 dnammu m u - s a 4 d e n - ki n a m - t a r - r a
24 g i - g al 29 g i - u r i 3- g al g i - g a m - m a g i - d i n g i r - re -e - n e - k e 4
25 èš - a b z u - k ù - g a -t a m í -z i -d è -e š d u 11- g a 30
26 a- i 7 - b u r a n u n a k i d e n - ki - g a - k e 4
27 d e n - k i- e- n e d n i n - k i - e- n e
28 g i š u i m - m a - a n - t i g i - bi - t a š u i m - m a - a n - t i
31
29 dkù-sù s a n g a 4 - m a ḫ - d e n -l í l- l á - ke 4 g i - ù r i - g a l ḫ é - x
REVERSE
30 [ k a -i n i m - m ] a m u - u n -d ù - d ù n a m - š u b [ b a - a n - s u m ]
31 [ m u] - u n - s i ki l -l a m u - u n - d a da g - g a
32 e m e - ḫ u l - g á l b a r - šè ḫ é -e m - ⸢ t a⸣ - g u b
33 k a -i n i m - m a g i - ù r i - g a l- a - k á m
34 é n 32 g i a b z u - t a ⸢ m ú ⸣ -a
35 g i -e r i d u k i - g a - k e 4 ⸢ m í- z i⸣ -d è- e š ⸢ d u ₁ ₁ ⸣ - g a
36 g i ú r - z u k i- š è a - ta 33 x x è - a 34
28
Cf. CAD A/II 181b.
29
g i - g a l might be g i - g a l = [s]a-ak-kut-tum, MSL VII 11, 64. For gi - u r i 3- g a l and g i - g a m -
m a see MSL VII 50, 285-287 and Cunningham 1997: 75.
30
m í d u 11- g a = kunnû “to care for”; z i - d è - e š = kīniš. See section C lines 19–20.
31
ḫ é - x : the context requires a verb here, although if the incantation has been abbreviated
other readings are possible, e.g. perhaps g i - ù r i - g a l - k á m and two scratches on the tablet.
32
This incantation is cited by incipit in NR 15.
33
This sign could be a TA, but first two horizontals are missing in lacuna. It is exactly like the
ke4 below it (same length), it is not like the TA in line 47.
94
37 g i k i- a - g i- k ù - g a - k e 4 è- a
38 g i š i m - ⸢ m e⸣ - a - b i š è g -a n - n a - k e 4 g a r - r a- a b 35
39 g i p a - b i - s ù -s ù 36 gi - d n a m m u g i - d n a n š e 37
40 g i -t ìl 38- l a g i - d n i n - ti n - u g 5- g a - k e 4
41 dasari-lú-ḫi d u m u - e r i d u k i - g a - k e 4 n a - ri - g a - a- n i š u i m - m a - a n -t i
42 d e n - k i- k e 4 sa g - g á é - n a g a 39 a i m - m a - a n -t ú m
43 g i - gi l i m 40 g i - ù r i - g al b a - a n - d i b
44 g i d a s a ri - l ú - ḫ i š u i m - m a - a n -t e- g á
45 g i - ù r i - g a l n i r - r a g i s i - s á- ⸢ t a⸣
46 [ d k ù ] -s ù s a n g a 4- m a ḫ - d e n - l íl - l á- k e 441
47 ⸢ e m e - ḫ u l - g ál ⸣ b a r - šè ḫ é - e m - t a- g u b
48 k a -i n i m - m a g i - ù r i -[ g a l s] i -s á - k á m
49 é n 42 g i š à - g a s i k il - l a [ ] x x g a
34
Compare Šurpu IX 4.
35
g a - r a - a b is properly an imperative form. In the context, this makes no sense; perhaps the
incantation has been abbreviated.
36
p a with reference to a reed must be a stem rather than a branch.
37
See Section a, line 15.
38
Although the tablet shows a GÁL sign, this must be an error for TI (TÌL), which gives the
parallel to g i - d n i n - t i n - u g 5- g a - k e 4. For the deity see JCS 3, 70-73 and ZA 56, 30-31 and Tallqvist
1938: 419..
39
é - n a g a must be an error for é - t u 5 = bīt rimki. It is unusual to find Enki performing menial
services. Perhaps the passage should be rendered “he (Kusu) brought water to Enki the head of the
house of washing”; or s a g - g á might be phonetic writing for s á n g a “priest.”
40
gi - g i l i m : MSL VII 17-18 gives the equivalents (157) ap-pi qa-ni-e, (158) gu-ú-ru, (168) ki-lim-
bu, (178) ḫa-an-na-qa, (180) tur-ri and (p. 55, 363) ḫu-ṣa-bu. Of these kilimbu is a reed knot (AHw 476)
or a “reed bundle”(CAD K 357 kilibbu) and ḫannaqu is some kind of fastening (AHw 321; CAD Ḫ 80).
41
In this context this line seems to be an abbreviated repetition of lines 29-31.
95
50 g i g iš - ḫ u r - ḫ u r - r e d i n g i r - r e - [ e - n e] - k e 4
51 ⸢ g i⸣ - ù r i - g a l x x n a - k e 4
52 g i - gi š - g i- k ù - g a ú x ⸢ š á r⸣ - r a ⸢ e n s i ? - da ? ⸣ g u b - b a
53 dasari-lú-ḫi [ i g i i] m - m a - a n - s u m
54 dkù-sù s a n g a 4 - m a ḫ - ⸢ d e n -l í l⸣ -[ l á - k e 4 i g i] i n - ši - i n -⸢ g a r⸣
55 g i - k ù k i - ⸢ k ù ⸣ g i - g i š - g i K A x x r i b - b a 43
56 ambar x sikil-la ⸢ta?⸣ ⸢mú-a?⸣
57 š u - k ù - g a AN MIN ŠU š u i m - m a - a n - ti d n a m m u s i g 7 -⸢ s i g 7 44 g a b i 45
b i⸣
58 g i - gi l i m x a g u b - b a k i- b i - šè g i - ù r i- g a l ⸢ b a⸣ -[ a n] -⸢ t ú m ⸣
59 ⸢ na m ⸣ -i š i b x [ ] eriduki-ga mu-un-[ ]
60 [udug] ḫ u l ḫ é - a [ a- l á ] ḫ u l ḫ é - a [ g i di m ] ḫ u l ḫ é -a g a l₅ -l á ḫ u l
ḫ é -a [ ] a n u u n x x x 46
61 x a g a u š 11 ḫ u l - g á l ḫ é -a k i - b i- šè í b -t a - è n a m - é ri m 47 í b- k u 4 -
ku4 tu6
62 k a -i n i m - m a g i - g i l i m d ù -d ù - a - b i
63 é n g iš - ši n i g g i š - k ù - g a ki - si k i l -t a m ú - a
64 3-šú nis-ḫu šá a n - n a t u - u d -d a - a zag-ti-⸢la⸣
TRANSLATION OF SECTION A
42
This incantation is cited by incipit in NR 16.
43
For r i b - b a = šūtuqu “outstanding” see Deimel, Sumerisches Lexikon 322, 34 and CAD Š 3
415.
44
d e n g u r s i g 7 - s i g 7 may be an error for d i gi - s i g 7 - s i g 7 the divine gardener, for whom
see K 3511 = col.i 6 below. M. B. Dick collation on 7/1/91 could not read engur.
45
Possibly the first BI is to be read AM, although there is not enough room for the AM sign.
46
Cf. CT 17, 34, 15ff. (=Schramm [2001:35. 15-16; p. 65), Borger, Festschrift von Soden, p. 8, 133-
34, Borger (1967:6, 49ff. The order of demons is udug-ḫ u l , a - l á - ḫ u l , g i di m - ḫ u l , g a l 5- l á - ḫ u l .
47
For n a m - é r i m / māmītu, see Schramm (2001:4–5).
96
1-2 Incantation: Asarre saw your pure clay in the Apsû.
3-4 Your gait is a gait of lapis-lazuli, your ear is a cow’s ear;48
5-6 For your gait, (for) your foot which is set (firm) on the ground, I have laid
the clay for the reed-hut.
7 May the evil tongue stand aside.
8 Incantation for laying the clay of a reed-hut for mouth-opening.
9-10 Incantation: pure reed, long reed, [pure] reed from the canebrake, 49
11-12 reed peeled for (its) succulent heart, […]-reed, šalalu-reed,
13-14 reed whose name [is…]… “to pull up”?,
15-16 Reed of Nammu, reed of Nanše, reed […],
17-18 Reed of Asalluḫi50 son of Eridu,
19 for a reed-hut I lay down.
48
d a r a ₃ = talaktum is unattested and this line is unintelligible. Talaktum is parallel with uznu
and therefore suggests a specific body part. Normally the d a r a ₃ is an ibex.
49
For reed incantation in the pre-Sargonic and neo-Sumerian periods, see Cunningham 1997:
75-76.
50
On Asalluḫi and his connection with the Apsû, see Cunningham 1997: 77. In OB times
Asalluḫi eventually became identified with Marduk, although even in Akkadian incantations, refer-
ences to Asalluḫi are more frequent than to Marduk.
97
21 Incantation: reed which comes from the Apsû,
22 which is called “little buginnu,”51

23 which Nammu named, whose destiny Enki fixed,
24 great reed, reed for the urigallu, reed for the urinnu-standard, reed of the
gods,
25 which is carefully tended in the pure house of the Apsû:
26-28 the gods and goddesses take the Euphrates water of Enki in the reed, they
take it from that reed.
29 May Kusu, the chief exorcist of Enlil, … the urigallu.
REVERSE
30 He will perform the [incantation], recite the conjuration,
31 purify and cleanse (the urigallu).
33 Incantation for the urigallu.
34 Incantation: reed which grows out from the Apsû,

35 reed of Eridu carefully tended,
36 reed whose root comes forth below from water,
37 reed coming forth from a place of water of pure reeds,
38 reed whose scent the rain of heaven makes,
39 reed whose stem is long, reed of Nammu, reed of Nanše,
40 reed of life, reed of Nintinugga 52:
41 Asalluḫi, son of Eridu, took his purifying-materials,53
51
The buginnu is a watertight container made of reeds. CAD B 306.
52
For this goddess “the Mistress who awakes the dead” see Tallqvist 1938: 419; RLA 9:506.
53
For n a - r i - g a = tēliltu, cf. Conti, MARI 8(1997)260.
98
42 Enki brought water on his head? to the house of washing?;

43 he took the knotted-reed, the urigallu;
44 Asalluḫi set his hand to the reeds.
45 Then he had laid out the urigallu, set the reeds in order,
46 Kusu the chief exorcist of Enlil–

48 Incantation for setting the urigallu in order.
49 Incantation: reed with a clean heart […]…,

50 reed for the magic circles of the gods,
51 urigallu of …;
52 pure ṣinnarbubtu?-reed, … which stands by the diviner;

53 Asalluḫi saw it,
54 Kusu the high-priest of Enlil looked at it.
55 Pure reed in pure ground, ṣinnarbubtu?-reed surpassing…,

54
56 which grows out from a pure pond…,
57 with pure hands… Nammu took it …
58 The knotted-reed which stands in…, the urigallu he brought to its place.
59 By the craft of the purification-priest […] in Eridu he […].
60 Whether it be an evil [udug] (demon), or an evil a-lá, or an evil gidim, or
an evil gal5-lá ………..
61 … or evil sorcery, it goes out to its place; the incantation enters. Incanta-
tion-formula.
54
Ur Temple Hymn 26-27 cited in Cunningham 1997: 12: “near the abzu of Ekišnugal, the pure
pond, the reed thicket makes the [ ] reeds grow in the pure water for you (a b z u - é - k i [ š - n u -
g á l - l a - k e 4 s u ] g - k ù - g a g [ i . . . ] m a - r a - m ú - e ).” The temples probably had a pond that repre-
sented the Apsû, in which these sacred reeds were cultivated. The š u t u g /šutukku itself recalled this
temple Apsû; there is an Ebla lexical entry É.NUN = šu-tù-ku₈ (Cunningham 1997: 12). Thompson,
(vol. 16 & 17; London: British Museum Publications, 1903).
99
62 Incantation for making knotted-reeds.
63 Incantation: tamarisk, pure tree, growing out from a clean place.
64 Third extract of “In Heaven it is born” 55 : complete.
SECTION B
C K 3511 + 5412a + Rm 404 + 79-7-8, 6856
D BM 123382 + 12339357
Col. i
1 C é n g iš - ⸢ ši n i g ⸣ g iš - k ù - g a k i- s i k il -t a m ú - a 58
D [ é n] g i š - š i n i g g i š - k ù - g a k i- s i k il -t a m ú - [ a]
2 C k i- k ù - g a t a mu-un-è-a
D 59 [ k i] -⸢ k ù ⸣ - g a t a m u - u n - è - a:
3 C p a₅ ḫ é - n u n - n a a mu-un-nag-nag
D [ p a₅ ] ḫ é - n u n - n a <a> mu-un-nag-na[g]
4 C š à- b i -t a di n g i r - r e -e - n e mu-un-dím-e-ne
D š à- b i -t a di n g i r - r e -e - n e m u - u n - d í m - e - n[ e]
5 C p a - b i- t a d i n g i r - r e- e- n e m u - u n - s i k i l- e - ne
D p a - b i- t a d i n g i r - r e- e- n e m u - u n - s i k i l- e - n[ e]
6 C d i g i - s i g 7 -s i g 7 60 n u - gišk i r i 6 - g al - a n - n a - ke 4
55
See our commentary on the Titles of the Ritual in the Introduction.
56
The incantations on this tablet are all of the Weihungstyp, on which see Falkenstein 1931a:
76-82. A fragment of a similar incantation is preserved on STT 220. With the first four incantations,
here compare Šurpu IX 1-33 where incantations for the same for cult materials occur.
57
Top left-hand corner (=Th 1932-12-10, 325+336)
58
= Babylonian Ritual (BR) line 26.
59
Lines 2-3 are one line in D.
100
D d i g i - s i g 7 -s i g 7 n u - gišk i r i 6 - g al - a n - n a - k[ e 4 ]
7 C pa-bi im-ma-an-kud š u i m - m a - a n -t i
D ⸢ p a⸣ - b i i m - m a - a n - k u d š u i m - m a - a n -t[ i]
8 C ⸢ d ⸣ a s a l- l ú - ḫ i d u m u - e r i d u k i - g a - k e 4 n a m - š u b b a - a n - s u m 61
D [ d ] a s a l - l ú - ḫ i d u m u - e r i d u ki- g a- k e 4 n a m - š u b ⸢ b a - a n⸣ -[ s u m ]
9 C [ k] a - di n g i r - r a m u - u n - si k i l mu-un-dadag-ga
D [ k a -d i n ] g i r- r a m u - u n - si k i l [ ]
10 C [ d i n g i] r - r a a n - g i m ḫ é -e n - k ù - g a
D 62 [ d i n g i r - r a a n - g i] m ḫ é -e n - k ù - g a
11 C [ k] i -⸢ g i m ⸣ ḫ é -e n - si k i l- l a
D k i- g i m ḫ é -e n - si k i l- l a
12 C [ š à- a n ] - ⸢ gi m ⸣ ḫ é -e n - d ad a g - g a
D š[ à- a n - g i m ] [ ]
13 C [ e m e - ḫ u l - g á] l b a r - šè ḫ é - e m - t a- g u b 63
D [ e m e - ḫ u l - g ál ] b a r - šè ḫ é - [ e m - t a- g u b]
14 C [ k a -i n i m - m a g i š - š i n i ] g d i n g i r - r a k a- l u ḫ - u - d a-[ k á m ]
D [ k a -i n i m - m a g i š ] - š i n i g d i n g i r - r a
15 C [én ú-in-nu-uš ú - si ] ki l a b z u -t a - m[ ú -a ] 64
D [ é n ú - i] n - n u - u [ š ú ] -⸢ s i ki l⸣ [ ] 65
60
d I g i . s i g 7. s i g 7: see STT 198, 57 above, and KAR 42 rev. 7, to which K 2550 rev. 10 is an un-
published duplicate.
61
For this line, see the remarks in Falkenstein 1931a: 70.
62
Lines 10, 11, and 12 are on one line on D.
63
On the significance of this line in incantations, see E. Reiner 1965: 247-251.
64
For the restoration, compare Šurpu IX 9. This incantation is not cited on any preserved ritu-
al tablet.
101
16 C [ ] x p a - b i š u r - š u r 66 [ ]
17 C [ ] x ⸢šub⸣ [ ]
18 C [ ]
19 C [ ]
20 C [ ] ⸢ na m - š u b b a - a n - s u m ⸣ 67
21 C [ k a -d i n g i r - r a m u - u n -s] i k i l m u - u n - d a d a g - g a
22 C [ d i n g i r - r a a n - g i] m ḫ é -e n - k ù - g a
23 C [ k i - g i m] ḫ é -e n - si k i l- l a
24 C [ š à- a n - g i m ] ḫ é -e n - d ad a g - g a
25. C [ e m e - ḫ u l - g ál ] b a r - šè ḫ é - e m - t a- g u b
26 C [ k a -i n i m - m a ú - i n ] - n u - u š di n g i r - r a k a -l u ḫ - ù - d a- k a m *
27 C [ é n g i - k ù g i - s i ki l g i] ⸢ a m b a r ⸣ - k ù - g a - t a m ú - a 68
28 C [ ] a n ú r - b i k i- t a ú s - s a
29 C [ ]x me(?) níg-nam-ma túm-ma
69
30 C [ x- b i -t a di n g i r - r e -e - n ] e m u - u n - s i k i l- l a- e - n e
31 C [ d a s a l- l ú - ḫ i ] d u m u - e r i d u ki- g a - ke 4
32 C [ š u i m - m a - a n -t i] nam-šub ba-an-sum
33 C [ k a -d i n g i r - r a m u - u n -s i k] i l m u - u n - d a d a g - g a
34 C [dingir-ra an-gim] ḫ é -e n - k ù - g a
35 C [ k i - g i m] ḫ é -e n - si k i l- l a
65
This is the end of Text D. The remaining text comes solely from Text C.
66
On the translation “processed” for š u r = ṣaḫātu see CAD Ṣ 61a.
67
This line cannot be restored with certainty; compare lines 8 and 44.
68
For the restoration see Šurpu IX 17 and E. Reiner’s note there (Reiner 1958: 60). This incan-
tation is not cited on any preserved ritual tablet.
69
For the restoration, compare line 5.
102
36 C [ š à- a n - g i m ] ḫ é -e n - d ad a g - g a
37 C [ e m ] e -⸢ ḫ u l - g á l⸣ [ b a r ] -š è ḫ é -e m - t a- g u b
38 C [ k a. i ] n i m . m a g i - k ù - g a d i n g i r - r a k a -l u ḫ - ù -d a - k a m *
39 C [ é n n a] g a - k ù n a g a - ⸢ s i⸣ x ⸢ k a -l u ḫ ⸣ - ù - da g i n - a 70
40 C [ ] x k i- s i k il -t a ⸢ é - n u n -t a⸣ m ú - a
41 C [ d e n - k i] l u g a l - a b z u - k e 4 n a m - z i-⸢dè⸣-eštar-ra
42 C [ ] x a n a g a n a g a x [……] x x
43 C [ d a s a l] - l ú - ḫ i d u m u - e r i d u -[ ki- g a ] - k e 4
44 C [ š u i] m - m a - a n - ti n a m - š[ u b b a - a n - s u m ]
45 C ⸢k a⸣ - di n g i r - r a m u - u n - si k i l m[ u - u n - d a d a g] -⸢ g a ⸣
46 C di n g i r - r a a n - g i m ḫ é -e n -[ k ù ] -⸢ g a⸣
47 C ⸢k i⸣ - g i m ḫ é -e n - s[ i ki l] -⸢ l a⸣
48 C [š à- a n - g i] m ḫ é -e n - d a[ d a g ] - g a
49 C [ e m e - ḫ u l - g á] l b a r - šè ḫ é - [ e m - t a] - g u b
50 C [ ]x
51 C [ ]x
Remainder of column missing
Col.ii About 20 lines missing. Room for two incantations.
71 C [ n a m - š u b ] ⸢ b a -a n - s u m ⸣
72 C [k a -d i n g i r - r a m u - u n -s i k il m ] u - u n - d ad a g - g a
73 C [d i n g i r - r a a n - g i m ḫ ] é -e n - k ù - g a
74 C [k i - g i m] ḫ é -e n - si k i l- l a
75 C [š à- a n - g i m ] ḫ é -e n - d ad a g - g a
76 C [e m e - ḫ u l - g ál ] b a r - šè ḫ é- e m - t a- g u b
70
This incantation is not cited on any preserved ritual tablet. See Šurpu IX 26.
103
77 C [k a -i n i m - m a ] x di n g i r - r a k a - l u ḫ - ù - d a- k a m *
78 C [é n là l ] x ŠÚ? UD?71 g i š k i r i 6 -t a di r i - g a
79 C g u r u n š à - ḫ u r - s a g- g á -t a t u - u d - d a
80 C l àl s ù -d a ḫ é - n u n - d a á- š á r - r a 72
81 C dutu l u g a l - a n - ki - k e 4 k u r - t a i m - t a- è
82 C k ù - g e -e š m í -z i m a - r a- n i - i n -⸢ d u₁ ₁ ⸣
83 C di n g i r - é -a n i n - é- a l à l k a - z a ù - m u - u n - k ù - [ g a ]
84 C l àl ì - n u n - n a g i š - e r i n g iš - š u r - m ì n k a - z a
85 C ù - m u - u n - t e - a- t a
86 C ḫ é - ri - í b- k ù - g a ḫ é - r i- í b- s i k il -⸢ l a⸣
87 C ḫ é - ri - í b- d a d a g- g a
88 C e m e - ḫ u l - g á l b a r - šè ḫ é -e m - t[ a - g u b ]
89 C k a -i n i m - m a l à l - k u 7 - k u 7 d i n g i r - r a k a- l u ḫ - ù - [ d a - k a m * ]
73
90 C é n ì - n u n ì k ù ì - si k i l á b -t ù r - t a t u -[ u d - d] a
91 C ì- n u n ì - k ù - g a á b - t ù r - r a- t a è - a
92 C b u r - g a l - g a l- l a a dé-a
93 C u n u 2 - g a l - a n - n a - k e 4 74 di n g i r - g a l - g a l- e- n e
94 C ḫ é - g ál k a -d u ḫ - ù - d a di n g i r - r e -e - n e- k e 4
95 C m e - ḫ u š - a 75 m e - n i- í b - g a l
71
Although a ⸢LÀL⸣.UD, for which see K 4813 etc. line 60 below, would make sense, the first
sign is not like the right part of any LÀL on this tablet. LÀL.UD = lallāru.
72
š á r - r a = dešû, CAD D 129b.
73
This incantation was translated by Zimmern 1906: 961. The cuneiform text is given in Be-
zold 1896: 1705. á b - t ù r - t a : MSL VIII i 87, 209.
74
For u n u 2 as a “dining-hall” see Sjöberg 1960: 73, note on line 17.
104
96 C m u - u n - s i k i l- l a mu-un-dadag-ga
97 C eme-ḫul-gál b a r - šè ḫ é - e m - t a- g u b
98 C k a -i n i m - m a ì -⸢ n u n ⸣ - n a di n g i r - r a k a -l u ḫ - ù - d a - k a m *
99 C é n ì - g i š d u m u - a n -⸢ n a⸣ d u m u - d e n - k i - g a - ke 4 76
100 C d a s al - l ú - ḫ i d u m u - ⸢ e r id u ⸣ ki- < g a - > ke 4 š u - m u ḫ é -e n - k ù - g a
101 C k a - m u ḫ é - e n- s i k il - la g ì r - m u ḫ é -e n - d a d a g - g a
102 C eme-ḫul-gál b a r - šè ḫ é -⸢ i m - t a- g u b⸣
See Section C below for remainder of text and duplicates.
T R AN SL A TI ON O F S E C TI O N B
Col.i
1 Incantation: tamarisk, pure tree, growing up from a clean place,77

2 coming from a pure place,
3 drinking water in abundance from the irrigation-channel;
4 from its trunk gods are made, 78

5 with its branches gods are cleansed.
6 Igisigsig, the chief gardener of Anu,
7 cut off its branches (and) took them.
8 Asalluḫi, son of Eridu, recited the incantation;
75
m e - ḫ u š - a : compare PBS 10/4 261 line 23.
76
This incantation is not cited in either NR or BR.
77
For an early pre-Sargonic incantation involving the Tamarisk, see Cunningham 1997: 27-28.
Compare this with Cunningham’s neo-Sumerian incantation no. 54 (1997: 75): “Tamarisk, firm tree,
tree of heaven, growing in the pure underworld (g i š - š i n i g g i š - g i g i š - a n k i - s i k i l - l e m ú - a ).”
78
As we see in the following first millennium incantation, the tamarisk wood was used for
making divine statues; Šep lemutti 81-82: “Bones of divinity, holy tamarisk, pure wood ( GÌR.PAD.DU
DINGIR-ti gišŠINIG qud-du-ši GIŠ el-lu).”
105
9 he cleansed (and) made bright the mouth of the god.

10 May the god become pure like heaven,
11 clean like the earth,79

12 bright like the center of heaven.
14 Incantation for tamarisk for washing the mouth of a god.
15 [Incantation]: soapwort, clean [plant], growing out from the Apsû,

16 [ ......... ] its branches are processed.
17-19 are missing
20 [ .... ....] recited the incantation;
21 [he cleans]ed (and) made bright [the mouth of the god].
22 May [the god] become pure [like heaven],
23 clean [like the earth],
24 bright [like the center of heaven].
25 May [the evil tongue] stand aside.
26 [Incantation for so]apwort for washing the mouth of a god.
27 [Incantation: pure reed, clean reed, reed] growing up from a pure pool,
28 [ ] its roots are set in the ground. 80
29 [ ] bears anything.
30 [With its ... gods] are cleansed.
31 [Asalluḫi], son of Eridu,
32 [took it], recited the incantation,
79
In this context–as in others in our ritual– the “earth” can also be the “underworld”.
80
See Conti 1997: 271.
106
33 [cleans]ed (and) made bright [the mouth of the god].

34 May [the god] become pure [like heaven],
37 May the evil [ton]gue stand [aside].
38 Incantation for the pure reed for washing the mouth of a god.
39 [Incan]tation: pure alkali, horned-alkali, ... suited for mouthwashing,

40 [ ] from a pure place growing up from a chamber;
41 [Enki], the king of the Apsû ...
42 […..] alkali alkali […]
43 [Asal]luḫi, son of Eridu,
44 took it, [recited the inc]antation,
45 cleansed (and) made bright the mouth of the god.
46 May the god become [pure] like heaven,
47 [clean] like the earth,
48 bright like the [center of heaven].
49 [May the evil tongue stand] aside.
50-51 [ ]
Col.ii About 20 lines missing.
71 [ ] recited the incantation.
72 [cleansed] (and) made bright [the mouth of the god].
73 [May the god] become pure [like heaven],
76 [May the evil tongue] stand aside.
77 [Incantation for ...] for washing the mouth of a god.
107
78 [Incantation: syrup ...] ...abounding in the orchard;

79 fruit born in the midst of the mountain;
80 syrup sprinkled about, ghee of abundant strength.
81 Utu, king of heaven and earth, brought it from the mountain,
82 in purity took care of it for you.
83 The god of the house (and) the goddess of the house will cleanse your
mouth with syrup;
84-85 when he brings syrup, ghee, cedar (and) cypress near to your mouth,
86 may he purify it for you, may he cleanse it for you,
87 may he make it bright for you.
88 May the evil tongue [stand] aside.
89 Incantation for sweet syrup for washing the mouth of a god.
90 Incantation: ghee, pure fat, clean fat, coming from the stalled cow,
91 ghee, pure fat, coming from the stalled cow,
92 poured into great jars.

93 In the great dining-hall of heaven the great gods
94-95 have increased by a fearful ordinance the abundance for the mouth-
opening of the gods;
96 they cleansed it (and) made it bright.
98 Incantation for ghee for washing the mouth of god.
99 Incantation: sesame-oil, child of heaven, child of Enki.

100 May Asalluḫi, son of Eridu, purify my hand,
101 cleanse my mouth, make bright my foot.
108
See the following text in Section C.
SECTION C
C K 3511 + 5412a + 79- 7- 8,68+ R m 404 + K 15278
E R m 225
F K 12928
G R m 911 ( B L no. 86)
I K 1279 ( BA V no . 14 p p . 589- 91 a nd 648- 9)
J K 2761 + K 5234b (= 2 R 58 no. 6) + S m 1387
K K 12932
L S T T 208 ( +) 209
M K 18211 (+) K4077 (IV R 14 Nr. 2)
In lines 15-36, Source I is the only text to give the Akkadian translation.
Since it presents the Sumerian and Akkadian in parallel columns with shorter
lines than the other texts the presentation and line-numbering given below cor-
responds to none of the existing texts.81
1 é n á - t u k u n a - i zi 82 si -⸢ g a - ke 4 ⸣ [ … …]
C [ é n] ⸢ á⸣ -t u k u n a - i zi si -⸢ g a - k e 4 ⸣ [……]
E é n á- t u k u n a - i zi s i -[ g a - ke 4 … … ]
F [ é n á - t u k u n a - i z i s i] -⸢ g a - ke 4 ⸣ [……]
2 n a -i z i k i- s i ki l -t a [ … …] - RI - g a
C ⸢ na - iz i k i - s i k il⸣ -[ t a … … ]
E n a -i z i k i - s i ki l -t[ a … …]
81
1-50 Compare Šurpu IX 96-128 where there occur successively incantations for incense, fire
(dgibil6) and water.
82
á - t u k u n a - i zi : compare Šurpu IX 99 á - g á l - e n a - i z i , and E. Reiner’s note there. s i - g a -
k e 4 : s i = šapāku, “pour out” seems the only suitable meaning.
109
F [ na - iz i k i - s i k il -t a … …] - RI - g a 83
3 k i- s i k il -t a [ … … ]
C k i- s i k il -t a [ … … ]
E k i- ⸢ s i k il - ta ⸣ [ … …]
F k i- s i k il -t a [ … … ]
4 n a -i z i s i - g a x [ … … ] á [ … …]
C n a -i z i s i - g a x [ … … ]
E n a -⸢ iz i si ⸣ - g a x [ … …]
F [ na - iz i si - g a x … … ] á [ … … ]
5 n a -i z i s i a n - n é i m - í l -l a a n - n é i m - s i k il - la - g i[ m … … ]
C n a -i z i s i a n - n é i m - í[ l- l a a n- n é … … ]
E n a -i z i s i a n -⸢ n é⸣ i m - íl - la a n - n [ é … … ]
F [ na - iz i si a n - n é i m - í l] - l a a n - n é i m s i k il - l a- g i [ m … … ]
5a i m - si k i l ki i m - ta g k i [ … … ]
C i m - si k i l ki i m - ta g k i [ … … ]
E omits?
6 n a -i z i s i a n - n é i m - í l -l a a n -[ n] é k i- s i ki l -l a- g i m
C n a -[ iz i … … … … ]
E n a -i z i s i a n - n é i m - í l -l a a n -[ n é … … ]
F84 [ na - iz i si a n - n é i m - í l- l a a n- n ] é k i -s i k i l- l a- g i m
7 k i i m - t a g k i i m - [……]
C [………] ⸢ k i i m ⸣ -[………]
E vacat k i i m - t a g k i i m -[………]
F k i i m - [ t a g k i i m - ……]
8 d a s al - l ú - ḫ i d u m u - e r i d u k i - g a - k e 4 n a m - š u b [ b a - a n -s u m ]
83
F has lines 2/3 on same line.
84
F has lines 6/7 on one line.
110
C [ d a s a l - l ú - ḫ i d u m u - e r id ] u k i - g a - k e 4 n a[ m - š u b b a - a n -s u m ]
E d a s al - l ú - ḫ i d u m u - e r i d u k i - g a -[ k e 4 n a m - š u b b a - a n -s u m ]
F [ d a s a l - l ú - ḫ i d u m u - e r id u k i - g] a - T A n a m - š u b [ b a - a n - s u m ]
9 di n g i r - r a b a - n i -í b - è m u - u n - s i k i l- l[ a] m u - [ u n- d a d a g - g a] 85
C [ d i n g i r - r a b a - n i -í b ] - ⸢ è⸣ m u - u n - s i k il - < l a > m u - [ u n - d ad a g - g a]
E di n g i r - r a b a - n i -í b - è m u - u n - s i k i l- [ l a m u - u n - d a da g - g a ]
F [ d i n g i r - r a b a - n i -í b - è ] ⸢ m u - u n - s i k i l⸣ -l [ a m u - u n - d a da g - g a ]
10 di n g i r - r a a n - g i m ḫ é - e n - k ù - g a
C [dingir-ra an-gim] ḫé-en-kù-ga
E di n g i r - r a a n - g i m [ ḫ é -e n - k ù - g a ]
G86 [ d i n g i r - r a a n - g i m ḫ é -e] n - ⸢ k ù - g a⸣
11 k i- g i m ⸢ ḫ é⸣ -[ e n - s i k il -l a]
C [ k i - g i m] ḫ é -e n - s i ki l - [ l a]
E k i- g i m [ ḫ é - e n - si k i l- l a]
G87 k[ i - g i m ḫ é - e n - si k i l- l a]
12 š à- a n - g i m ⸢ ḫé - e n⸣ -d a da g - g a
C [ š à- a n - g i m ] ḫ é - e n -d a da g - [ g a]
E š à- a n - g i m [ ḫé - e n -d a d a g- g a ]
G. [ š à- a n - g i m ḫ é - e] n -d a da g - g a
13 e m e - ḫ u l - g á l b a r - šè ḫ é -e m - t a- [ g u b ]
C [ e m e - ḫ u l - g ál ] b a r - šè ḫ é - e m - t a-[ g u b ]
E e m e - ḫ u l - g á l b a r - šè [ ḫ é -e m - t a- g u b ]
G e[ m e - ḫ u l - g ál b a r - šè ḫ é -e m - t a- g u b ]
M e m e - ⸢ ḫ u l⸣ -[ g á l ]]
85
For the restoration see lines 31-34
86
In G lines 10 and 11 are on one line.
87
In G lines 12 and 13 are on one line.
111
88
14 k a- i n i m - m a n a - i z i d i n g i r - r a s i k il - [ … … ]
C [ k a -i n i m - m a n a - i z] i di n g i r - r a s i ki l - [……]
E k a -i n i m - m a n a - i z i d[ i n g i r - r a s i k il - ……]
G [ k a -i n i m - m a ] n a - iz i di n g i r - r a s i ki l - [……]
M k a -i n i m - m a n [ a ]
15 é n d g i b il 6 g í r - g a l- m a ḫ s u -l i m g ù r - r u d i n g i r - r e- e - n e 89
E ⸢ é n ⸣ d g i b i l 6 g í r- g a l - m a ḫ ⸢ s u⸣ -[
G [ g]ír-gal-maḫ s u - li m g ù [ r ]
I é n d g i b i l 6 gí r - g a l - m a ḫ s u -l i m g ù r - r u d i n g i r - r e - e - n e
M é n dg i b il 6 G[ ÍR ( perhaps u l 4) ] / dingir-x [ ]
16 dMIN šit-raḫ ṣi-rù na-aš šá-lum-mat DINGIR-ú-ti
I dMIN šit-raḫ ṣi-rù na-aš šá-lum-mat DINGIR-ú-ti
17 ur-sag m a ḫ - d i d e n - k i- g a - k e 4 m e -l á m - ḫ u š š u - t a g -⸢ t a g - g a⸣
E [ u r- s a] g m a ḫ - d i d e n - k i- ⸢ g a⸣ -[ ke 4 ]
G [ - d] i d e n - k i- g a - k e 4
I ur-sag m a ḫ - d i d e n - k i- g a - k e 4 m e -l á m - ḫ u š š u - t a g -[ t a] g - g a
M ur-sag [ ] / v a c a t m e - l[ á m ]
18 qar-rad tiz-qa-rù šá dea (DIŠ) MIN ez-zu-u-ti ú-za-ʾi-nu!-uš
I qar-rad tiz-qa-rù šá dea (DIŠ) MIN ez-zu-u-ti ú-za-ʾi-nu!90-uš
19 èš - a b z u k i - k ù - g a - a [ b ù l u g - g ] á ? - a 91
88
The line should perhaps be restored [s i k i l . l a . k a m ] after line 37.
89
This incantation is not in NR or BR. CAD I 105b and CAD Š1 283 on this passage and CAD E
382a on 4 R 25 iii 46f ( = STT 200, 6 below) transliterates s u - Š I as s u - l i m , presumably interpreting
this as a loan-word from Akkadian šalummatu, or vice-versa; but the form s u - š i may be unrelated to
the frequent cases of s u - z i “ t e r r o r ” (e.g. Gudea Cylinder A xxii 22 and B xiii 18).
90
The � sign appears as an elongated �.
112
E [ a] b z u [ ]
G [ a b z] u k i - k ù - g a -[ ]
I [ è] š- a b z u [ k i - k ù - g a b ù l u g - g ] á ?- a
M ⸢ èš ⸣ - a[ b z u ]
20 ina MIN el-lim ir-bu-u ina eri4-du10
I ina MIN el-lim ir-bu-u ina eri4-du10
21 [ e r id u k i ] - g a ki n [ a m -t a r -t a r - e- n ] e m í z i - dè -[ eš ]
E [ k]i n a m - t a r -t a[r ]
G [ n] a m - t a r -t a r - e- n e m í - zi -[ dè - ]
I [ e r id u k i ] - g a ki n [ a m -t a r -t a r - e- n ] e [ m í z i ] -d è -[ e š ]
22 a-šar ši-ma-a-ti ki-niš kun-nu-u
I a-šar ši-ma-a-ti ki-niš kun-nu-u
23 [ s i- k ù - g a ] - a - n i a n ú s -s a e m e - s i- b i n i m - g í r - g i m [ m u - u n ] - g í r - g í r- r e
E [ ]x ⸢ a n ú s ⸣ -[ ]
G [ ]-a - n i a n ú s -s a e m e s i- b i n i m - g í[ r - ]
I [ ús] ⸢-sa⸣ [ e m e s i - b i] [ n i m ] -⸢g í r⸣ - g i m [ ] ⸢gí r ⸣ - g í r -
re
24 nu-úr-šú el-lum AN-ú en-du li-šá-an nu-ri-šu ki-ma bir-qí it-ta-nab-ríq
I nu-úr-šú el-lum AN-ú en-du li-šá-an nu-r⸢i⸣-šu ki-ma bir-qí it-ta-nab-ríq
25 [ d g i ] bi l 6 iz i - g a r - bi d u t u - g i m k u r - k u r - r e è - a
G [ ] ⸢ i zi ⸣ - g a r - b i d u t u - g i m k u r - k u [ r ]
I [ d g i ] bi l 6 iz i - g a r - bi [ d u t u - g i m k ] u r - k u r - r e è -a
26 dMIN nu-úr-šú ki-ma u4-mu it-ta?-na?-an-paḫ
I dMIN nu-úr-šú ki-ma u4-⸢mu⸣ it-⸢ta-na⸣-an-paḫ
27 [ d ] k ù -s ù s a n g a 4 - m a ḫ -[ d + e ] n -l íl - l á-⸢ k e 4 ⸣ m á š ? - g i- i zi - l á [ b] a- n i- í b -è 92
91
See text C, line 25; STT 199 rev. 22 whi9ch also contains an Akkadian translation.
92
See AHw 625b mašgiz/billû and CAD M/I 364b mašgizillû.
113
I [ d ] k ù -s ù s a n g a 4 - m a ḫ -[ d + e] n -l í l- l á -⸢ ke 4 ⸣ m á š ? - g i - iz i -l á [ b ] a -
n i -í b - è
28 dMIN MIN-ḫu šá dMIN MIN MIN-ú uš-bi-⸢iʾ⸣-ma
I dMIN MIN-ḫu šá dMIN MIN MIN-ú uš-bi-⸢iʾ⸣-ma
29 m ú š - ME - b i z á l a g - g a- k e 4 MI - MI - g a z ál a g - g a ? g á - g á
I [ m] ú š - ME - b i z ál a g - g a- k e 4 MI - MI - g a ? g á - g á
J m ú š - ME ( “ L AL ” ) - b i z á la g - g a -[ k e 4 MI] -⸢ MI ⸣ -⸢ g a⸣ x [ ]
30 zi-me-šú nam-⸢ru⸣-ti ú-nam-ma-ru ik-[le]-ti
I zi-me-šú nam-⸢ru⸣-ti ú-nam-ma-ru ik-[le?93]-ti
31 d a s al - l ú - ḫ i ⸢ d u m u ⸣ - e r i d u⸢ k i - g a ⸣ - k e 4 n a m - š u b b a - a n - s u m
I d a s al - l ú - ḫ i ⸢dumu⸣-eriduki-ga-ke4 nam-šub ba-an-sum
J d a s al - l ú - ḫ i d u m u - e r i d u k i - g a - k e 4 n a m - š u b b a - a[ n -s u m ]
32 dAMAR.UTU mar eri4-du10 ⸢šip⸣-tum id-di
I dAMAR.UTU mar eri4-du10 šip-tum id-di
33 di n g i r - r a b a -⸢ n i⸣ - í b- è m u - u n - s i ki l -⸢ lá ⸣ m u - u n - d a da g - g a
I di n g i r - r e b a -⸢ n i⸣ -í b - è m u - u n - s i ki l -⸢ lá ⸣ m u - u n - d a da g - g a
J di n g i r - r a b a - n i -í b - è m u - u n - s i k i l m u - u n -[ d ad a g - g a]
34 ⸢DINGIR⸣ uš-bi-ʾu-u-šú li-ta-⸢ab-bi-ib⸣
I ⸢DINGIR⸣ uš-bi-ʾu-u-šú li-ta-⸢ab-bi-ib⸣
35 di n g i r - r a a n - g i m ḫ é - e n - k ù -⸢ g a⸣ : k i - g i[ m ] ḫ é- e n - si k i l -⸢ l a⸣
I di n g i r - r e a n - g[ i] m ḫ é -e n - k u g - ⸢ g a⸣ ki - g i m ḫ é - e n - s i ki l -[ l ] a 94
J di n g i r - r a a n - g i m ḫ é - e n - k u g - g a k i - g i m ḫ é -e n - s i k[ i l -l a]
36 š à- a n - g i m ḫ é -e n - d a d a g - g a : e m e - ḫ u l - g á l b a r - šè ḫ é - e m -[ t a- g u b]
I š à- a n - g i m : e m e - ḫ u l - g á l b a r -š è
93
Borger (2005:399): “Spuren und Raum zwischen ek- und –ti passen nicht recht zur Ergän-
zung –[le]-.”
94
At this point bilingual text “I” divided into two columns (left Sumerian, right Akkadian),
becomes single columned Sumerian. This line then reads right across the tablet. The double vertical
dividing line still separates the tablet into two halves at this point.
114
J š à- a n - g i m ḫ é -e n - d a d a g - g a : e m e - ḫ u l - g á l b a r - šè ḫ é - e m - t[ a- g u b]
3795 k a -i n i m - m a d g i b i l 6 d i n g i r - r a si k i l - l a - k a m
38 J é n è š - a b z u t i r -š i m - g iš - e ri n - k e 4 a n - k i- šè l al -e 96
39 J n u n è š - m a ḫ a n - n a b a r a 2 g a l- l e- eš m u - n i -i n - r a 97
40 J d e n k u m d n e n k u m 98 a b z u - k e 4 - e- n e
41 J m u 7- m u 7 š u - s i ki l -l a g ù b a - a n - dé -e á - g á l- d a m u - d a - a n - á g
42 J a n a - ri - g a d e n - k i- g a - ke 4 a - g ú b - b a d n i n - g i r i m ₃ - k e 4
K [ a n] a - r i- g [ a ]
43 J a š u - s i k il -l a a b z u - si k il - l a b a - d a-⸢ a n ⸣ - x
K iš i b š u -s i k i l- l a [ ]
44 J a- b i š à - a - g ú b - b a - šè m u - n i - i n - [……]
K a- b i š à - a -[ ]
45 J a- b i k ù - g a - a a- b i si k il - la - a a- b i n a m - t ìl - l a- k a [ m …]
K a- b i k ù - g a - a [ ]
46 J d a s al - l ú - ḫ i d u m u - e r id u k i - g a - k e 4 n a m - š u b b a - a[ n -s u m ]
K d a s al - l ú - ḫ i dumu-[ ]
4799 J di n g i r - r a b a - n i -í b - è m u - u n - s i k i l m u - u n - [ d ad a g - g a]
48 J di n g i r - r a a n - g i m ḫ é - e n - k ù - g a : k i - g i m ḫ é - e n - s i k i[ l- l a]
49 J š à- a n - g i m ḫ é -e n - d a d a g - g a : e m e - ḫ u l - g á l b a r - šè ḫ é - e[ m - t a- g u b]
95
From line 37 until line 42, the text is only preserved in “J” (K 2761).
96
This incantation is not in NR or BR. It is different from the incantation cited in NR 19 and
BR 14.
97
RA = ašābu (=STC. II pl. 55 K 4406:10), or = šakānu CT 12, 29, BM 38266 rev. 18a.
98
denkum (EN.PAP.SIG7.NUN.ME.UBARA) dnenkum (NIN.PAP.SIG7.NUN.ME.UBARA ): see Walker
1966: Appendix; Borger (2003); CAD NII 239a.
99
The text from this point on is only preserved in “J” (K 2761).
115
50 J k a -i n i m - m a a - g ú b - b a di n g i r - r a -⸢ k a m ⸣
51 J [ é] n ḫ u r - s a g 100 g i š- t i r- ši m - g i š -e r i[ n - n ] a ke 4 101
52 J [š]á? KUR-i šá qiš-ti[ e-r]e-ni
53 J [ x x a] b z u ? g i [ š ? ] ke4
54 J [š á ? ap-s]i-i [ e]-re-ni
55 J x x š à - bi i m - m a - n i -[ iš]-⸢ pur⸣ -an-ni
56 J e n - g al e n - ki - k e 4 š à - b i i m - m a - [ ] iš-pur-an-ni102
57 J š u si k i l - l a g ì r s i k il - l a [ ] AG a ni
58 J ina qa-ti-šú el-le-ti [ ] ME?-ti-šú
59 J š u k ù - g a - a- n i g ì r k ù - g a- [ a - n i d n ] u n - u r 4 - r a - k e 4 - a - n i
60 J ina qa-ti-šú el-le-ti [ ]⸢pi?-ti⸣ šá pi-i dé-a

61 J t u 6 k ù - g a - a- n i n a - R[I-ga šip-t]i-šú KÙ-ti šá te-lil-ti
62 J S I G 7 - AL A M - b i k ù - g a - a- n i n [a-RI-ga bu]-⸢un⸣-na-ni-šú KÙ.MEŠ šá a-

šir-ti
63 J den-ki e n d u m u s a g ⸢ d ⸣ [ a- g ú ] b ?- b a ?? DI Š ?? DI Š ? m u - u n - t ú m
64 J dé-a EN DUMU reš-[tû ]MIN-a ub-la
65 J d n u n - u r 4- r a báḫar-g[al ]x undun-gal-ta mu-un-túm
66 J dMIN pa-ḫa-ru GAL-u šá [ ]-⸢ a⸣ ul-tu ú-tu-ni GAL-ti ub-la103

67 J104 d + e n - g ú -i d -d a a si k i l -l[ a......š á m ] dMIN A.MEŠ KÙ.MEŠ i-sa-ab105
100
Text J actually reads � instead of .
101
Incipit found in NR 45.
102
iš-pur-an-ni is suggestive of the Legitimationsthema, Falkenstein 1931a: 25.
103
Compare CT 17, 38 lines 30-32 (i.e. K 4813 etc. 48-50, below).
104
Reverse of “J” (K 2761).
105
The equation š á m = sâbu, “draw water”, is given by CT 41, 49 rev. 11: Š Á M = sa-a-bu, and
CT 12, 23, BM 41499 line 3 [Š Á M ] = sa-a-bu ša[mê?]. In CT 17, 38 lines 33-34 (=K 4813 etc. 51-52, be-
116
L [ ] š á m [ ]-ab
68 J dutu šimli kù mu[n? n a g a - si - K] I - A - d í d -l ú - r u - g ú mu-un-

túm
L [ ]-un-túm
69 J dUTU bu-ra-šú el-[lu ]⸢ú⸣-ḫu-lu qar-na-nu kib-rit ub-la

L [ ]-la
70 J d i g i- s i g 7 -s i g 7 n u - giš[ k i r i 6 a n - n a - k e 4 ] g i š - š i n i g g iš - g e₁ ₅ m u -
106
un-túm
L [ u ] n- t ú m
71 J dMIN nu-ka-ri⸢ p⸣ -[pu rabû ša da]-⸢ nim⸣ ⸢giš⸣107 bi-na iṣ-ṣa e-du ub-la
72 J de n - n u -⸢ g i⸣ [ ] dMIN maš-ta-kal úEL-lu ub-la108
73 J dnammu [ ] ⸢qa⸣-an šá-la-la ub-la
74 J dnanše [ ] e-ra iṣ piš-ri109 ub-la
75 J dnin-[ giš] i m m a r - T UR Ú L U ḫ i -l i gišk i ri 6 m u - u n - t ú m
76 J ⸢dMIN be⸣-[lat te-lil-ti ku-zu]110-ub ki-re-e ub-⸢la⸣
77 J [ ]-t a ? m u - u n - t[ ú m ]
78 J dx[ ]NÍG KI u[b-la]
79 J dgib[il6 giš] ⸢ e ri n ⸣ [ ] g i ?- d ù g - g [ a ]
low) ù-me-ni-⸢šám⸣ = sa-am-ma. The same Sumerian verb š á m may be seen in K 6234 etc. col. i x + 8
(above) and KAR 229 obv. 2,3 and 10, rev. 16, 18, 26 (below). Zimmern (in ZA 32, 167), reading CT 17,
39,33 as ù - m e - n i - ⸢ g e š t i n ⸣ , thought the root sâbu, draw water, was connected with sabū/sibū beer
and sābû/šībû a beer vendor (Sumerian l ú - k a š - š á m - š á m ); but the Hebrew cognates ‫“ שׁאב‬draw
water,” ‫“ סבא‬drink heavily,” and ‫“ סבא‬beer” complicate this connection. See, however, Conti 1997:
258, where he reads š á m as s a 10 and comments, “mais sa traduction n’est pas assurée.”
106
g i š - š i n i g g i š - g e 15 : compare Šurpu IX 1.
107
The remnants of this sign do not really resemble a GIŠ sign. It might be the upper-right
remnant of a NIM sign from the reconstructed line mentioning the god a-nim.
108 ú
EL is to be read as sikillu according to AHw 73a s.v. arzallu.
109
For iṣ pišri see CAD P 430.
110
Borger (2005:399) considers this expansion (based on CT 25 49 Rs. 1) “allzu unsicher.
117
80 J dMIN e-re-ni šur-i-[ni111… ] gi [… ]
81 J d n i n - á - g al a n - b a r u r u d u a n - n a m u - ⸢u n ⸣ - [ t ú m : ]
82 J d k ù - s i 22- b à n -d a k ù - si 22 k ù - b a b b a r ⸢ a n -t a -s u r ⸣ -[ r a m u - u n -
112
túm]
83 J dMIN ṣar-pa ḫu-ra-ṣu ṣa-ri-ru [ ]

84 J dnin-kur-ra ḫ u r - s a g -t a n a 4 d u 8 -š i - a ⸢ n a 4 n í r - m u š - g í r n a 4 Z A -
GÍ N n a 4 g u g ⸣ [ x x ]
85 J dMIN ul-tu KUR-i MIN MIN MIN MIN MIN [ ]
86 J dkù-sù s à n g a - m a ḫ - d e n -l í l- l á- k [ e 4 ]
87 J vacat ì - g u - la ì - g iš -e r i n l à [ l ]
88 J dMIN šá-an-gam-ma-ḫu šá dMIN Ì.ḪUŠ.A [ ]

89 J vacat šá-man e-re-ni diš-pi [ ]
90 J d a s al - l ú - ḫ i d u m u - e r i d u k i - g a - k e 4 šà x [ ]
91 J ⸢d⸣AMAR.UTU DUMU eri4-du10 ana (DIŠ) libbi (ŠÀ) MIN-e šu [ ]
92 J [ ] ⸢ š u - k ù ⸣ - g a - a- n i - ta [ ]
93 J [ ] a- g ú b - b a - š[ è ]
x+1 L113 [ ]xx[ ]
x+2 L [a - g ú b - b a : e-gub]-bu-u ki-ma AN-ú [li-lil :ḫ é- e n - k ù - g a]

x+3 L [a - g ú b - b a : e-gu]b-bu-u ki-ma KI-tim li-[bi-ib :ḫ é- e n - si k i l - l a]
x+4 L [a - g ú b - b a : e]-gub-bu-u ki-ma qé-rib AN-e lim-[mi]r? ḫ é -e n - d a da g - g a

x+5 L [e m e - h u l - g ál ] b a r - šè ⸢ḫé⸣ -t a - g u b
x+6 L [li-šá-nu] li-mut-tum i-na a-ḫa[ti] li-iz-ziz
111
The writing šur-i-ni for the more usual šurmeni also occurs at STT 200, 78 and K 2946 i 17´
and iv 18´ (below). In ZA 54, 87, identification with the Persian oak is suggested.
112
Compare Incantation Tablet 3, lines 65a–66b; Tablet 5, lines 15a–b; Tablet 6/8, lines 37a–
38b.
113
Text L x+1-7 and Text E y+1-6 could represent variant readings to the same incantation.
118
x+7 L [k a -i n i m - m a ina] UGU A-GÚB-BA [3-šú ] ⸢ŠID⸣-nu114
y+1 E [ e m e - ḫ u l] - g á l b a r - šè [ ḫ é - e m - t a- g u b ]
y+2 E [k a -i n i m - m ] a a - g ú b - b a [ ]
y+3 E [ é n a - k ù - g ] a a i 7 -i d i g n a [ ] 115
y+4 E [ ] x A ? AN?[ ]
y+5 E [ ]-a ? l u g a l [ ]116
y+6 E [ ]x[ ]
T R A N S L A TI O N O F S E C T I O N C
1 Incantation: powerful incense poured out [ .... ],

2 incense from a clean place [ .... ]...,
3 from a clean place [ .... ],
4 incense poured out [ .... ],
5 incense that raises its head to heaven, to heaven like the pure wind [... ] 117
5a the pure wind touches, ... [...]
6 incense that raises its head to heaven, to heaven like the pure earth; 118
7 it touches ... [ .... ].
8 Asalluḫi, the son of Eridu, [recited] the incantation,
9 swung (a censer) over the god, made him clean and [bright.]
10 May the god become pure like heaven,
114
Cf. NR 46.
115
Perhaps this is the catchline é n a - k ù - g a a í 7 i d i g n a found in the NR 52.
116
Boreger (2005:399) says that this line, y+5, contains remains of a colophon.
117
For the metaphor in this line, compare Gudea, Cylinder A xxi 21.
118
Of course Sumerian k i “earth” can indicate “the underworld”, as it probably does in this
context.
119
11 clean like the earth,

12 bright like the center of heaven.
13 May the evil tongue [stand] aside.
14 Incantation for incense for cleansing? ...... a god.
15-16119 (Incantation:) Girra,120 superb, august, bearer of the awesome radiance of

the gods,
17-18 famed warrior, whom Ea has endowed with awe-inspiring splendor,
121
19-22 who grew up in the Apsû a pure place; in Eridu the place of destinies he
is duly established.
23-24 His bright light reaches the sky; the tongue of his light like lightning
flashes.
25-26 Girra whose light as the day is constantly kindled; 122

27-28 Kusu the chief exorcist of Enlil swung the censer and the torch,
29-30 and his bright appearance lights up the darkness.
31-32 Asalluḫi/Marduk the son of Eridu laid down a spell;
33-34 swung the (censer) over the god; made him clean and bright. 123
35 May the god become pure like heaven, clean like the earth,
36 bright like the center of heaven. May the evil tongue stand aside.
37 Incantation for Girra for cleansing a god.
119
Our translation follows the Akkadian text.
120
For a treatment of the god Gibil/Girra, see P. Michalowski 1993: 156-157.
121
On the connection between Gibil and Eridu going back as far as the Abu Salabikh zami-
hymns, see Michalowski 1993: 156.
122
In the Sumerian, it reads “like the sun rises over the lands”.
123
The Akkadian translation of a finite form by an optative is curious.
120
38 Incantation: Apsû-house, forest of cedar-resin which reaches heaven and

the underworld,124
39 exalted great house of heaven, chamber grandly sited.
40 The Enkum and Nenkum125 of the Apsû

41 with pure hands recited incantations (and) loudly gave instructions.
42 The purifying126 water of Enki, the holy water basin of Ningirim,
43 water for clean hands in the clean Apsû [....]: 127

44 that water into a holy water basin [....];
45 that water is pure, that water is clean, that is water of life [....].
46 Asalluḫi, son of Eridu, [recited] the incantation,
47 swung (the censer) over the god, made him clean and [bright.]
48 May the god become pure like heaven, clean like the earth,
49 bright like the center of heaven. May the evil tongue [stand] aside.
50 Incantation for the holy water basin for .... a god.
51-52 Incantation: mountain of the forest of ce[dar-resin],

53-54 [ ] Apsû [ ] cedar
55 [ ] into its midst [ ]
56 the great lord Enki into its midst [ ] he sent me.
57-58 into his pure hand [ ] in his life
59-60 in his pure hand, with his pure foot [ ] of the opening(?) of the
mouth, Ea,
124
For a discussion of this frequent theologoumenon of linking the antipodes Heaven and the
Underworld, see Cunningham 1997: 27.
125
In texts from Ashurbanipal’s library, Enkum and Nenkum are divine members of Enki’s en-
tourage with special purifactory functions. They usually bear the divine determinative only in Nine-
veh texts.
126
For the verb n a - R I , see Attinger 1993: 621.
127
Text K reads “the āšipu-priest with pure hands...”
121
61 his pure incantation [ ] of purification.

62 its pure likeness [ ] his pure reeds of the sanctuary,
63-64 Enki lord chief son of the g[od Anum? ] brought
65-66 Nunurra128 brought the great vessel of [ ] from the great kiln.
67 Engu drew the pure water from the river [ ]

68-69 Shamash brought pure juniper [ ] horned alkali (and) black-sulfur.
70-71 Igi-sig7-sig7 the [great gardner of Anu ] brought [ ]129 wood of

the tamarisk, the lone tree.
72 Ennugi130 [ ] brought maštakal and sikillu.

73 Nammu [ ] brought šalalu-reed.
74 Nanše [ .... ] brought cornel-wood for a releasing-tool.
75-76 Ningirim the mist[ress of purification .... ] brought palm-wood (and) ...
the abundance of the orchard.
77 [ ] brought [ ]
78 [ ]
79-80 Girra [ brought ] cedar, cypress, [ ]
81 Ninagal [brought] iron, copper, (and) lead.
82-83 Kusibanda (brought) silver, gold, ṣāriru-gold.

84-85 Ninkurra [brought] from the mountain quartz, serpentine, [
86-89131 Kusu, the chief exorcist of Enlil [brought] first-quality oil,132 igulû-oil, ce-
dar-oil, syrup, [ .... ]133.
90-93 Asalluḫi/Marduk, son of Eridu, into [ ....]. [ .... ] with pure [hands ?], [ .... ]
into the holy water basin [ .... ]
128
Cf 5R 51 iii 71 f.: d n u n - u r 4 - r a l u g a l n a m - i š i b - b a - k e x : dea bēl išippūti “Ea the patron
of the purification craft”.
129
Combining the Sumerian and Akkadian lines may yield a line with no gaps.
130
“The Lord of No Return”, a chthonic vegetation god; see Tallqvist 1938: 305.
131
86-87 are the Sumerian lines; 88-89, the Akkadian.
132
The scribe confuses ruššû (ḪUŠ.A] and rūštu.
133
See CAD I 45b.
122
x+2 [May] the holy water basin [become pure] like heaven;
x+3 may the holy water basin [become clean] like the earth;
x+4 may the holy water basin become bright like the center of heaven.
x+5-6 May the evil [tongue] stand aside.
x+7 [The incantation] you recite [three times] over the holy water basin.
y+1 May the [evil tongue stand] aside.
y+2 Incantation for [............] the holy water basin.
y+3 [Incantation: pure water,] water [that runs] in the Tigris.

Remains of a colophon.
INCANTATIONS FROM ASSORTED SOURCES

The following incantations are cited in the Ritual Tablets from either Nineveh
or Babylon, but can only be reconstructed from tablets that are probably not from
the Mīs Pî ritual. Many of these incantations were shared by several unknown ritu-
als (e.g. KAR 229). A large collection of relevant incantations are found especially in
the royal ritual cited by G. Meier.134
KAR 229 obv.
The text of the incantation én luga l an -na ki-sik il- la m u -un-šám (NR
line 40) may be given in KAR 229 obverse. There either of the two fragmentary
incantations lines 3-9 and lines 12ff could be restored to give the necessary first
line. The possibility that one of these is our incantation is suggested by the fact
that lines 1-18 of the reverse duplicate STT 199 rev. 24-42. In any case the pres-
ence of other incantations on obverse and reverse shows that KAR 229 was com-
piled for some other purpose than for use in Mīs Pî. It is not possible to say which,
if either, was the original setting of the incantations.
1 [ e m e - ḫ ] u l-⸢ g á l ? ⸣ b a r -⸢ š è ? ⸣ [ ḫ é - e m - ta - g u b ]
2 [ k a -i n i m - m a ] a šá m - š á[ m - d] a- k á m
134
Meier 1937/9: 40-45 = VAT 8010.
123
3 [ é n l u g a l a n - n a ? k] i- si k i l- l a m u - u n - š á m - š á m 135
4 [ ] x a li m - m a m u m u - u n - d u g 4 - g a
5 [ d a s a] l- l ú - ḫ i bí - i n - z u
6 [ ] i m š u II- n i - šè M I N g ì r II- n i - šè M I N
7 [ ] ti - la ḫ a - b a - r a- a n - r u
8[ ] e n - g a l d e n - ki - g a - k e 4
9 [an-gim : ki-gim : ] šà-an-gim : eme-ḫul-gál
10 [ ] x ne ke4 iš-tu IGI A.GÚB.BA
11 [ ] x NÍG NAM KIN DINGIR.MEŠ túl-[...]
12 [ é n l u g a l a n - n a ? ki - si ] ki l -l a m u - u n - š á m 136
13 [ ] x-ta x [ ]
14 [ ]xx[ ]
15 [ ]
16 [ ]
17 [ ]
18 [ ]
19 [ ]x[ ]
20 [ da-nu]n?-na-ke4 dug- bur?-zi? [ ]
21 [ ] n i -t a m u - u n - x [ ]
22 [ ] x a num bur su x níg [ ]
135
The restorations here and in line 12 are made on the supposition that one of these two in-
cantations may be that referred to in NR 40. For the interpretation of š á m as “draw water” see on
Rm 225 etc. 67. a l i m . m a is probably an epithet for a deity: see Tallqvist 1938: 107 x.v. k a b t u . m u
could also be a pronominal suffix. The line numbering, taken from KAR, appears to conflict with the
copy. Our CD-ROM includes photos of KAR 229 (VAT 8010) listed as KAR229-textBobv/rev. The labels
on the photographs from the Staatliche Museen zu Berlin reverse Ebeling’s tentative (marked with a
?) designations of Vorderseite and Rückseite. To avoid confusion, we have stayed with Ebeling’s desig-
nation in KAR. Thus our photos are labelled according to Ebeling.
136
This incipit may be found in NR 40.
124
T R AN SL A TI ON
1 [ ... ] May the evil [tongue stand] aside.

2 [Incantation] for drawing water.
3 [Incantation: the king of heaven?] in a clean place drew up water.
4 [ ] exalted spoke a name?

5 [ ] Asalluḫi knew/taught.
6 [ ] .. for his hands ... for his feet ...
7 [ ] may he give you life
8 [ ] the great lord Enki

9 [(May it become pure) like heaven, (clean) like the earth,] (bright) like the
center of heaven. May the evil tongue (stand aside).
10-11 [ ] before the holy water basin, [ ] anything the work of the gods 137
[ ].
12 [Incantation: the king of heaven ?] in a pure place drew up water
STT 199
A S T T 199 co l.i 1- col .ii 51´
B K A R 229 r e v .1- 18 co l.i i 23´- 42´ ,

o mitti ng A k k a di a n t r a nsl ati o n
OBV.
1 [ é n a n - n a] n í - bi - ta t u -[ u d - da - à m ]138
2 [AN]-⸢ú⸣ ina ra-ma-ni-šú-nu [ib]-ba-ni

3 k i- a n í - b i- t a ⸢ t u ⸣ - u d -d a - à m
137
In TuL27 the phrase šipir ili refers to the cult statue.
138
The beginning of the line is restored from the BR line 3; for t u - [ u d - d a - à m ] that text has
t u - u d - d a - a ; the -àm here is taken from STT 199 line 3. At the NR, line 59a, text T (PBS 12/1 no. 6
obv. 13-17) inserted the line [ é n a n - n a ] n í - b i - t a è - a 3-šú ŠID-nu.
125
4 er-ṣe-tu4 ina ra-ma-ni-šá-ma ⸢ib⸣-ba-ni
5 [a n ti ] l - à m : AN-ú naq-bi KI-tì naq-bi : k i t i l- à m
6 ⸢ g á ⸣ - e s u s b u 139 : ana-ku ram-ku šá pi-i-šú me-su-⸢ú⸣ : k a - m u ì -i n - l u ḫ
7 š u - m u ì -l u ḫ ! : qa-ta-a-a el-la še-pa-a-a eb-ba : g ì r - m u ì - l u ḫ
8 k i i n s i k il ! a : KI-tì eb-bé-tì li-bi-ib : k ù - g a - e -d è
9 ḫ é -e n - k ù - g a ḫ é -e n - s i ki l -l a ḫ é -e n - d ad a g - g a !
10 li-lil li-bi-ib lim-memir

11 e m e - ḫ u l - g á l: li-šá-an-nu li-mut ina a-ḫa-⸢ti⸣ li-z[iz:] b a r - šè ḫ é -e m - t a-
gub
12 k a -i n i m - m a l ú - m a š [ x ] RI / Z I ? g i š [ ]140
13 [ é n] ⸢ è- a - z u -d è MI N g a l ? - a⸣ g i š -⸢ t i r⸣ - t a è -a -[ z u - dè ] 141
14 [ g i š] - ⸢ g iš - ti r ⸣ - k ù - g a g i š - ti r - k ù - g a - t a è -⸢ a ⸣ -[ z u - d è]
15 g i š- ḫ u r - s a g - k ù - g a < g iš >142 ḫ u r - sa g - k ù - g a - t a è -⸢ a⸣ -[ z u - dè ]
16 g i š- k i r i 6 - k ù - g a ki r i 6 - k ù - g a -t a - è -a -⸢ z u ⸣ -[ dè]
139
m ú š - b u : for the reading of this sign group see (CAD S 416):
CT 12, 11, 33 b su-us-bu : MÚŠ : ra-am-ku
CT 12, 50 r-25c MÚŠ.šu-us BU : [ra-am-ku]
RA 10, 81 i 10 MÚŠ.su-us-bi BU : šu-us-bu-ú
VAT 9717 iii 15 [MÚŠs]u-us BU : šu-ú
16 [MÚŠ].BU : ra-am-ku
(For VAT 9717 see MVAG 13/2 p. 44 and AS I p. 88 n 115)

140
See the comment in STT Vol. II p. 8 n l.
141
This line is restored from the NR line 66 (texts AIK), although g a l - a seems doubtful. BR
line 5 has é n è - z u - d è g i š gi n t i r - t a , which Ebeling (TuL p. 102 note e) has suggested is an error
for g i š - t i r - t a - g i n .
142
The second g i š is repeated in error.
126
17 g i š- a n - ed i n - n a - k ù - g a a n -e di n - n a - k ù - g a - ta è - a -⸢ z u ⸣ [ d è]
18 g i š- g ú - i 7 - da - k ù - g a g ú - i 7 - d a - k ù - g a- t a è - a -⸢ z u⸣ - [ dè]
19 g i š- a - a b- b a - k ù - g a 143 a - a b - b a- k ù - g a - t a è - a- z u -[ dè ]
20 g i š-⸢u r u 2 ⸣-144 k ù - g a ⸢ u r u 2 - k ù - g a ⸣ - t a è -a - z u - ⸢ dè ⸣
21 g i š- a m b a r -k ù - g a a m b a r - k ù -⸢ g a -t a ⸣ è -a - z u -⸢ dè ⸣
22 g i š- ti r -145ḫ a - š u r - k ù - g a g i š - ti r - ḫ a - š u r - k ù -⸢ g a⸣ -t a è - a -z u - [ d è]
23 g i š-⸢ t i r⸣ - g iš -e r i n - k ù - g a g i š -t i r - g iš -e r i n - k ù -⸢ g a⸣ -t a è - a -z u -
[ dè ]
24 g i š-⸢ t i r⸣ - g iš - š u r - m ì n - k ù - g a g i š -t i r - g iš - š u r - m ì n - k ù - g a -t a è - a-
z u -[ dè]
25 g i š- ti r - g i š- p è š -146 k ù - g a g iš - ti r - g i š- p è š- k ù - g a -t a ⸢ è⸣ -a - z u -[ dè ]
26 g i š- ti r - g i š- t iš k a r i n - k ù - g a 147 g iš -⸢ ti r ⸣ - g i š -t iš k a r i n - k ù - g a - ta è -
a- ⸢ z u- d è⸣
27 ⸢ g i š- t i r⸣ - g iš - m e s- m á - g a n - n a - k ù - g a g i š - ti r - g i š - m e s - m á -⸢ g a n -
n a⸣ - k ù - g a -t a è - a -⸢ z u - dè⸣
28 ⸢ g i š- t i r⸣ - g iš -⸢ es i⸣ - k ù - g a 148 ⸢ g i š- t i r- g i š -e si ⸣ - k ù - g a -t a è - a -⸢ z u -
dè⸣
29 ⸢ g i š- t i r⸣ - g iš - m e s- ⸢ k ù - g a⸣ 149 gi š -t i r - gi š - m e s - k ù - g a -t a è - a -⸢ z u -
dè⸣
143
gi š - a - a b - b a = ku-ša-ab-ku MSL V 105-154 and CAD K 597b; but in K 4906 lines 1-2 (Falken-
stein 1931a: 79) it is translated by gištam-ti. This is a type of wood, imported from Meluḫḫa, often
used to make chairs. K 4906 is treated by Berlejung 1996a: 21.
144
u r u 2 : for the form of the sign compare the sign b a n š u r in STT 38 obv. i 54.
145
Comparing these lines with line 14 one expects gi š - g i š - t i r - etc.
146
For g i š - p è š = tittu see Chicago Syllabary (AS 7) line 116, and MSL V 95, 29.; AHw 1363a.
147
gi š - t i š k a r i n : see Landsberger in WO I, 368-371, AHw 1337, and Weidner in AfO XV, 84 for
the reading of the Akkadian equivalent as taskarinnu. Since this reading does not permit the com-
parison with Aramaic, the identification with the box-tree is uncertain (though both the linguistic
connection and the identification are maintained by Landsberger). For a suggested identification
with the walnut see Iraq 17, 4 and ZA 54, 87-89.
148
g i š - e s i : Akkadian ušû: for the identification with the willow see DAB p. 289-291. In TCL III
p. 53 n 6, CAD E p. 380a, and AHw 1442b it is identified with ebony.
127
30 g i š- š u b a i di m - i 7 a n - k ù - g a -t a ù - t u - u d- d a k i- s i k il - la d a g a l -⸢ l a⸣
31 p a - z u a n -⸢ šè ⸣ x d i m 4 - m à k i -t a ⸢ ri ₈⸣ 150- z u a - k ù - g a d e n - k i n a g -
⸢ na g ⸣
32 a- r a - z u a l a m g i š - t u k -t u k
33 g i š- g e -e n - g e - na-z u d n i n - d u l u m a 151 t e- g e 2 6 -152z u g i š- g e -e n - g e -

n a - z u t a g - t a g- g a
34 [ u r u d u - g í n] m i - i n - t a g u r u d u - g í n - g a l - à m u r u d u - b u l u g m i - r i-
i n -t a g 153 u r u d u - b u l u g - m a ḫ - à m 154
35 [ u r u d u -š u m - g a m - m e ] m i - r i- i n -t a g u r u d u -š u m - g a m - m e - k ù - g a
36 ⸢ ù d u m u - g a š a m ⸣ - k e 4 ! -e -⸢ n e⸣ g i š - g e -e n - g e - n a- z u t ú m - m a 155
37 d n i n - z a di m 156 t e- ⸢ ge 2 6 - z u⸣ x - x - g a - z u si g 7 - g a
38 dnin-kur-ra te -⸢ g e 2 6 -z u ⸣ i g i - z u g ù n - g ù n - n a x
39 ⸢ d k ù ⸣ -s i 22- b à n - da ⸢ t e - ge 2 6 - z u ⸣ a l a m š u g a r - r a x
40 a la m - n e - e x [ ] x x x x
149
gi š - m e s : for the translation “nettle-tree” see CAD ê 241b (the “Celtis”) and Meissner,
MVAG XVIII/2 p. 38 note on l. 24ff (= MSL V 109, 200) “Zürgelbaum”. However, CAD M 2 34 calls it (the
mÙsu-tree) “an unidentified large treewhose wood is used frequently for furniture.”
150
Borger 2003 and Ellermeier 1979 read RI8 for MUŠ xMUŠ (�). For the sign, MUŠxMUŠ, see
Civil 1961.
151
Nin-IGI.NAGAR.BU was formerly read as Nin-ildu2 but is now read as Nin-duluma (cf. A.
Cavigneaux and M. Krebernik; RlA 9, 340-41 s. v. Nin-duluma. Nin-duluma was the god of wood-
working, is here making the basic statue from the timber prior to its adornment by the other dei-
ties. Sumerian t a g or t a g - t a g corresponds to Akkadian maḫāṣu (TCL VI 37 rev. ii 15), dummuqu and
zu<unu (CAD D p. 61) in addition to the commoner lapātu; so t a g - t a g - g a here may include some
idea of artistic fashioning.
152
GÁ (read as ge26) is better than MA since there are traces of verticle wedges. There are on-
ly two horizontal wedges; the head of one verticle has been mistaken for the third horizontal of MA.
(M. B. Dick’s collation of 7/2/91)
153
m i - r i - i n - t a g : - r i - must be the 2nd- person singular locative- terminative infix; w i t h
* m u - r i - > m i - r i - . Compare Falkenstein, Das Sumerische § 33 2b.
154
See Landsberger, MSL 9, 207-8.
155
The line is restored from STT 200 l. 65 (see below).
156
Although Gurney’s copy reads the NI sign, M. B. Dick’s collation of 7/2/91 shows the faint
trace of the first horizontal of ZADIM (#).
128
Remainder of Column Lost
R E V.
1´ [ ]xx[ ]157
2´ [ x] [ x] ⸢ š u a n a ⸣ + [ ] : ka x [ ]
3´ [ x] a n - k i - a gi š -t u k u l : [ ] x ka ba/zu [ ]
4´ [ x] l u g a l - a n - k i- k e 4 : k a [ x ] x [ ] x x [ ]
5´ [ x] x x g a x z u [ ]
6´ [ ]
7´ [ ]
8’ [ ]
9´ [ ]x[ ]
10´ [x] x[x] ⸢g a- t a ?⸣ [x] x [ ]
11´ [x] ⸢m a ḫ ⸣ x x ⸢ s u ? ⸣ šè g u n x [ ]
12´ g u n - m a - d a - i gi - n i m - i g i -s i g z a [ ]158
13´ a a d a m u r i -⸢ a⸣ šè ḫ u x [ ]x[ ]
14´ k u r - r a g u n g ù r - r u g u n ḫ [ é - e n - n] a - a n - g ù r -⸢ r u ⸣
15´ ⸢ ed i n - n a⸣ a -š à -⸢ g a⸣ g u n g ù r - [ r u ḫ é - e n] -⸢ n a- a n ⸣ - g ù r - [ r u ]
16´ ⸢ k i r i 6 g u r u n - n a ⸣ < g u n > g ù r - ⸢ r u g u n ⸣ [ ḫ é - e n - n a- a n - g ù r - r u ] 159
17´ ambar [ ]x[ ]

18´ [ ]x[ ]
19´ [ ]x[ ]x[ ]
20´ x [ x a n - g i m ḫ é ] -e n - k ù - g a : ⸢ k i- g i m ḫ é ⸣ - e n -[ s i k i l - l a]
21´ š à- a n - g i m ḫ é -e n - d a d a g- g a : ⸢ e m e⸣ - ḫ u l -⸢ g á l⸣ [ b a r -š è ḫ é] -⸢ e m -
ta - g u b - b a ⸣
157
This may be the incantation cited by incipit in BR 10.
158
See MSL V 80 372-373.
159
Compare K 4624 i 14´-19´ (4 R 18 no 3) and Sm 33, 8´-13´ (4 R Additions p 4a); the former
text is used in the ritual for the mouth-washing of the king (see Berlejung 1996a).
129
160
22´ é n è š - a b z u : ina É ap-si-i šá šim-tam i-ši-mu : n [ a m -t a r - t a] r - e- d è
23´ ⸢ d i n g i r -é - a⸣ l u g a l - z u 161 : DINGIR.MEŠ É šar-ru mu-du-u dé-a : ⸢ d e n - ki -

g a⸣ -[ k e 4 ]
24´ ⸢ g á l -l u - d iš⸣ - à m 162 : ina pi-ti iš-tin! ina pi-ti 2-i ina pi-ti šal-ši [: g á l] - l u -
m i n - à m g [ ál - l u -e š 5- à m ]
25´ ⸢ g á l -l u - l i m m u ⸣ - à m : ina MIN er-bu-u ina MIN ḫa-an-ši ina MIN šeš-ši : g á l-163
l u -i á - à m g á l -l u -164 à š- à m
26´ g á l- l u - u m u n 7- à m g á l -l u i 7 - id i g n a !. ⸢ g u b ⸣ - b a
27´ ina ⸢MIN⸣ se-be-⸢e⸣ ina MIN ina di-ig-lat165 ⸢kun⸣-nu
28´ ⸢g á l ?⸣ x x166 ⸢i 7 - b u r a n u n a ?167⸣ : ina ⸢MIN?⸣ šá ⸢pu-rat-ti⸣ KÙ [x : x x ]

d ad a g - g a
29´ x [ x ] x n a m - t a r 168 d e n - k i- k e 4 eš - b a r - b i [ ]x
160
The incipit for this incantation is found in NR 19 and BR 14. The BR line 14 has n a m - t a r -
e - d è , but n a m - t a r - t a r - e - d è seems grammatically necessary. The incipit of this incantation may
be found in rev. 2´ of the neo-Sumerian ritual tablet PBS 13 35 which may be the earlest Mīs Pî ritual
tablet. Line 2 of the obv. on that tablet also refers to the laying down of the š u t u g (š u t u g š u b -
b a ).
161
di n g i r - é - a seems to be shown by the photograph of STT 199; the Akkadian translation
with the plural ilāni is an error. The translation šar-ru mu-du-u understands z u as a verb, “the king
who knows”, but “your king” seems better in the context.
162
g á l = pe-tu-u CT 11, 30, 2a; g á l = MIN (i.e. pe-tu-ú) šá me-e CT 19, 47, obv.13.
163
A probably [MIN].
164
A MIN.
165
The photograph of STT 199 shows the signs -ig-lat- (in line 27) on a fragment later lost from
the tablet. ina MIN ina i7-idigna: A has i7-maš-gun and B has ] g i g ? ; both seem to be errors for i7-
idigna (compare KAR 229 rev. 21). The di-ig-lat is curious; one would expect ina MIN i-di-ig-lat or ina
MIN i7-di-ig-lat as a genitive construction (compare line 28).
166
B g á l - l u i 7-[ ].
167
I 7- b u r a n u n a !: A has i 7 - u d - n u n - k i ; the Akkadian translation suggest this is an error
for i 7 - u d - k i b - n u n - k i = i 7 - b u r a n u n a . i 7 - u d - n u n - k i is the river Adab. d a d a g - g a generally
means “bright”, and k ù means “pure” so it is curious if KÙ is an ideographic writing for the Akkadi-
an translation of d a d a g - g a .
168
B ⸢tar⸣-re.
130
30´ [ ] mu-šim-mu ši-⸢ma⸣-a-⸢ta⸣ x [ ]169

31´ a[ ] x x a-ge-e šar-[ru-ti] : n a m - l u g a l
32´ d e n - b i- l u - l u 170 [: dMIN] gú-gal na-a-⸢ra-ti⸣ x [ ]
33´ x x x [x] x x ti171 ana UN.MEŠ šá ki x x [ ] n í g i m - m i- i n [ ]

34´ lú a x x x AN KID UN.MEŠ ub-la-⸢ma⸣ x [ ] i m - m i - i n [ ]
35´ l u g a l - ⸢ g í r⸣ - x - b a- z u 172 : dMIN šá dDIŠ : d e n -[ k i ]
36´ i7-x : na-a-ru x x den-x [x:] dx [ ]
37´ a : A.MEŠ-ka A-AB-BA173 [174 ]
38´ e n - g al d e n - k i m u - u n -š i -i n -[ ]
39´ EN GAL-⸢u dé-a⸣ x[ ]

40´ x [x x x] x ⸢ú kin⸣ : [ an-gim]
41´ k i- g i m š à - a n - g i m e m e - ḫ u l -⸢ g á l⸣ [ b a r - šè ḫ é - e m - ta - g u b - b a ]
] ga nam aš? a? mu-ni-[

169
B here has an extra line [
170
den-bi-lu-lu: see Pongratz-Leisten 1994: 89-90.
171
Or DINGIR-u.
172
According to the Akkadian translation the first five signs are to be taken as a Sumerian di-
vine name, but no known name seems to fit.
173
The photograph of STT 199 shows A.MEŠ-ka A-AB-BA clearly.
174
For these four Sumerian lines in A, B has six lines:
[ u]n-ši-in-[
[ ši-in-[
[ ]mu-un-ši-in-[
[ ši-in-x[
[ šá]m-šám den-ki-x[
[ ]hé-en-sikil-e hé-en-d[adag
The last line here, and line 41´ of A are abbreviations of the standard formula: a n - g i m n e -
e n - k ù - g a etc. How the other lines in the two versions relate to one another is not yet clear. For
the Sumerian š á m - š á m here and in line 42´ see the note on Rm 225 etc. line 67.
131
42´ k a -i n i m - m a a - m e š š á m - š á m - d a- k á m
43´ é n k a r -a b z u k a r - k ù - g a - à m k a r x [ ] x k e 4175
44´ k a r - d e n - ki k ù - g a - à m : k a r - s a g - b[ i ] gá
45´ a s a g - b i de n - k i - k e 4 ! : a sa g - b i ⸢ d ⸣ a s[ a l - l ú - ḫ i x ] x a n - g i m k i -
gim
46´ š à- a n - g i m e m e - ḫ u l - g á l b a r - šè [ ḫ é - e m] - ta - g u b - b a
47´ ḫ u r - s a g g i š - t i r- ⸢ š i m - g i š⸣ - e r i n - ke 4 176
177
48´ GIM-ma LIBIR-šú GIŠ -ma bà-rì GIŠ mmu-šal-lim-ba-ba6 lúŠAMAN2-LÁ
49´ A qur-di dU-GUR

178
lúSANGA Š[À.B]AL.BAL mZALAG2-XX lúSANGA-ma
50´ ⸢ša⸣ dza-ba4-ba4 EN GAL-u l[úa]-su ana TI-LA ZI.MEŠ-šú
51´ GIŠ-ma ba-rì?
STT 199
Translation
1-2 [Incantation: in Heaven] it is [born] of itself 179;
3-4 on earth it is born of itself. 180
5 In Heaven it is complete; on earth it is complete. 181
175
Cited by incipit in NR 20, BR 14, this incantation, like some of the incantations on STT 198,
has clearly been very much abbreviated.
176
The catchline here is cited in NR 45.
177
For šaṭir as the reading of GIŠ see BWL p. 302 note on colophon of i line 2.
178
Compare STT 64 rev. 12´-13´, where Mušallim-Baba is [the son] of Qurdi-Nergal priest of
Zababa; presumably then his ancestor Nur-šamaš is also priest of Zababa, though -ma seems inexpli-
cable. Compare also STT 305-306 rev. 33-34 where Mušallim-Baba is described as lúšangu dx. bēlu
rabū must be descriptive of Zababa; compare EN GAL in STT 56, 42 where the context is not clear. lúa-
su: compare STT 36, 49.
179
The Akkadian translation is: “the heavens were created of themselves.” Note the singular
form ibbani, where plural ibbanū is expected.
180
The Akkadian translation is: “the earth was created of itself.”
132
6 I am the purificatory-priest; I have washed my mouth,

182
7 I have washed my hands, I have washed my feet,
8 May the clean earth become clean? ... 183
9-10 May it become pure, may it become clean, may it become bright.
11 May the evil the evil tongue stand aside.
12 Incantation of the āšipu... [ ]
13 [Incantation:] as you come out, 184 as you come out in greatness from the
forest:
14 as you come out from the pure forest, wood of the pure forest,
15 as you come out from the pure mountain, [wood] of the pure mountain,
16 as you come out from the pure orchard, wood of the pure orchard,
17 as you come out from the pure high plain, wood of the pure high plain,
18 as you come from the pure river-bank, wood of the pure river-bank,
19 as you come from the pure sea, wood of the pure sea,
20 as you come from the pure flood, wood of the pure flood,
21 as you come from the pure swamp, wood of the pure swamp,
22 as you come from the pure ḫašurru-forest, wood of the pure ḫašurru-
forest,185
181
The Akkadian, “Heaven is my spring, earth is my spring,” reading the Sumerian t i l as
i di m , must have meant that heaven and earth were the sources of the water for the priest’s wash-
ing.
182
The Akkadian translation is, “I am the purificatory-priest whose mouth is washed; my
hands are pure; my feet are clean.”
183
The Akkadian seems to mean: “May the clean earth become clean.” The Sumerian k ù - g a -
e - d è is an infinitive, not an optative form. ebbeti implies that the translator read s i k i l - a (compare
the form of s i k i l in l. 9); k ù !- g a !- a seems less likely. Berlejung 1997: 437 translates “An reinem Ort
möge er reinigen”.
184
There is some ambiguity in the semantic breadth of Sumerian è (UD.DU); the verb can
mean “to go out, emerge” (= aṣû), but it can also include organic growth: = šâḫu ša GIŠ; aṣû (in sense
of “to sprout”), or rubbû (of plants). We actually have a bilingual text rendering è as šâḫu; in an in-
cantation dealing with trees this organic growth sense might be most appropriate.
133
23 as you come from the pure cedar-forest, wood of the pure cedar forest,
24 as you come from the pure cypress ( ?)-forest, wood of the pure cypress
(?)-forest,
25 as you come from the pure forest of fig-trees, wood of the pure forest of
fig-trees,
26 as you come from the pure forest of taskarinnu-trees, wood of the pure for-
est of taskarinnu-trees,
27 as you come from the pure forest of mulberry-trees, wood of the pure for-
est of mulberry-trees,
28 as you come from the pure forest of ušû-trees, wood of the pure forest of
ušû-trees,
29 as you come from the pure forest of nettle-trees, wood of the pure forest of
nettle-trees,
30 bright wood, (like) the spring of a stream, which is born in the pure Heav-
ens, spreads out on the clean earth,
31 your branches grow up to Heaven, Enki makes your root drink up pure
water from the Underworld.186
32 The prayer for a statue is heard.

33 As for your limbs, when you approach Ninildu, he touches your limbs;
34 [the axe] with which he touches you is a great axe, the chisel with which
he touches you is a fine chisel,
35 [the saw] with which he touches you is a pure saw;
36 and the craftsmen are fit for your limbs.
37 When you approach Ninzadim, he makes your...;
38 when you approach Ninkurra, he colors your eyes;
39 when you approach Kusibanda, he works the statue.
40 This statue...
REVERSE
3´ [ ... ] in Heaven and earth a weapon [ .... ]
185
CAD Ḫ 147 describes ḫašurru as “a type of cedar”; AHw 335 says it is “eine Zypressenart”.
186
For the role of the tree as bridge between heaven and earth, branches in the heavens, roots
in the earth, see Conti 1997: 270-271.
134
4´ [ ... ] the king of heaven and earth [ .... ]

12´ The tribute of the upper and lower lands [ .... ]
13´ [ .... ]
14´ Let those who pay tribute in the mountains bring their tribute.
15´ Let those who pay tribute in the plains and fields bring their tribute.
16´ Let those who pay <tribute> in the fruit-orchards [bring] their tribute.
17´ [...] the swamp-land [.... ].
20´ May [ .... ] become pure like Heaven, clean like the earth,
21´ bright like the center of Heaven. May the evil tongue stand [aside.]
22´ Incantation: Apsû-House, where destinies are determined,
23´ the god of the House, your king, 187 (is) Enki.
24´ At the first opening at the second opening, at the third opening,
25´ at the fourth opening, at the fifth opening, at the sixth opening,
26´-27´ at the seventh opening, at the opening of the Tigris it is set;
28´ at the opening of the Euphrates it is bright.
29´-30´ [ ] Enki fixed the destinies, his decision about it [ ];
31´ [ ] the royal crown;
32´ Enbilulu, the canal-inspector [ ];
33´ [ ] to the peoples [ ];
34´ [ ] the peoples he brought, and
35´ ... of Enki,
36´ the river [ ] of En-[ ],
37´ your water of the sea [ ],

38´-39´ the great lord Enki [ ],
40´ [... (May it become pure) like Heaven, ]
187
The Akkadian mistakenly translates “the king who knows...”
135
41´ (clean) like the earth, (bright) like the center of heaven. May (the evil
tongue) [stand aside.]
42´ Incantation for drawing water.
43´ Incantation: Apsû quay, pure quay, quay of [ ],

44´ pure quay of Enki, the quay whose head, [ ],
45´ the water its head is Enki; the water its head As[alluḫi...]. (May it become
pure) like Heaven, (clean) like the earth,
46´ (bright) like the center of Heaven. May the evil tongue stand aside.
47´ Mountain of the forest of cedar-resin. (catchline)

48´ According to its original written and collated; written by Mushallim-Baba,
the apprentice scribe,
49´ son of Qurdi-Nergal the priest, descendant of Nur-Shamash the priest
50´ of Zababa, the great lord, the physician; for the sake of his life written and
collated.
For incantations from Meier’s Royal Ritual, see Berlejung 1996a for
a modern treatment.
Incantation zì nam-nun-na188
Texts
A189 Rm 542 (BBR pl. 72)+Bu 91-5-9,184 (unpublished)
B Sm 814+816 (AfO 11 pl. 4, pp. 366-7)+997 (Bezold Cat

1453)+ 1787 (unpublished)
C K 20378 (unpublished, photograph included)

1 é n zì n a m - n u n - n a s u r - r a
A é n zì n a m - n u n - n a [ ]
B é n zì n a m - n u n - n a s u r - r a
188
Cited by incipit in NR 17.
189
Broken reverse contains fragments of four lines and an Ashurbanipal colophon.
136
2 qé-mu šá ina ru-bu-ti eṣ-ru

A qé-mu šá ina ru-bu-ti [eṣ-ru]
B qé-mu šá ina ru-bu-ti eṣ-ru
3 dašnan-an-na dkù-sù ⸢ n u n ⸣ -[ n ] a s u r - r a
A dašnan-an-na dkù-sù [ ]
B dašnan-an-na dkù-sù n a[ m - n u n - n ] a s u r - r a
4 áš-na-an dkù-sù [ ina ru-bu-ti i]-ṣí-ru
A aš-na-an dkù-sù [ ina ru-bu-ti i]-ṣ[i-ru]
B áš-na-an dkù-sù ina [ ru-bu-ti i]-ṣi-ru
5 zì n a m - n u n - n a g ú r - r [ a t ] u₅ x
A [ z ì n a ] m - n u n - n a [ g ú r - r a t] u 5 [ x]
B zì n a m - n u n - n a g ú r - r [ a t ] u 5 x
6 qé-mu šá ina ru-bu-ti ka[p-pu ina ] rim-ki B[E? x]
A [qé-m]u šá ina ru-bu-ti ka[p-pu ina ] rim-ki B[E? x ]

B qé-mu šá ina ru-bu-t[i ]
7 tu6 tu6 kù-ga [x]-gá en-x
A [t u 6 t u 6 ] k ù - g a [ x ] - g á e n - x
B tu6 tu6 kù-g[a ]
8 ina šip-ti ul-lu-lu [ina] rim?-ki be-li
A [ina šip-t]i ul-lu-lu [ ina] rim-ki BE-li

B ina šip-ti ul-[lu-lu ]
9 zì - še z ì - k u m k ù - g a g iš - e ri n g i š - ḫ a -š u r - r a
A [z ì- š e z ì - k u m ] k ù - g a [ g i š - e r i] n g i š - ḫ a - š u r - r a
B zì - še z ì- k u m k ù - g a [ ]
137
C [ ] ⸢g i š e r i n ⸣ [ ]
10 tap-pi-in-nu is-qu-qu el-lu e-ri-ni ḫa-šur
A [ ] e-ri-ni ḫa-šur
B tap-pi-in-nu is-qu-qu e[l-lu ]
C [ is-q]u-qu el-lu x [ ]
11 zì - z u g i š - ḫ u r - à m z ì - s u si g 4 - g a é - a
A [ ] -s i g 4 - g a é - a
B zì - z u g i š - ḫ u r - à m z [ ì -z u ]
C [ à] m z ì -z u [ ]
12 qé-mu-ka giš-ḫur-ru qé-mu-ka [l]i-bit-ti bi-i-t[i]
A [ ] li-bit-ti bi-i-ti
B qé-mu-ka giš-ḫu-ru qé-m[u-ka ]
C [ ]-ru qé-mu-ka [ ]
13 si g 4 é - a- t a n a m s a 6 - g a ḫ é -[ a ? ]
A [ n a] m [ s] a 6 - g a ḫ é -[a]
B si g 4 é - a- t a n a m s [a 6 - g a ]
C [ ] n a m s[ a 6 - g a ]
14 li-bit-ti bi-i-ti lu-ú šim-tum SI[G5-tum]
A [ lu]-ú šim-tum SI[G5-tum]
B li-bit-ti bi-i-ti lu-ú [ ]

C [ ] ⸢lu-ú⸣ ši[m-tum ]
15 e m e ḫ u l - g ál b a r - šè ḫ é - e m - t[ a- g u b ]
A [e m e ḫ u l - g á l b a r - š è] ḫ é - e m - t[ a- g u b ]
B e m e ḫ u l - g ál b a r - šè [ ]
16 [l]i-šá-an le-mut-ti ina a-ḫa-a-ti li-[iz-ziz]
138
A [li-šá-an le-mut-ti ina a-ḫ]a-a-ti li-[iz-ziz]

B [l]i-šá-an le-mut-ti ina a ḫ[a-a-ti li-iz-ziz]
17 k a -i n i m - m a z ì - s u r - r a [ ]
B [KA].INIM-MA zì - s u r - r a [ ]
18 [DÙ.DÙ.BI DUG].A.GÚB.BA šá dkù-sù [ ]
B [DÙ.DÙ.BI DUG].A.GÚB.BA šá dkù-sù [ ]
19 [………] MUL.MEŠ lem-nu a-[a TE-ku]190

B [………] MUL.MEŠ lem-nu a-[a TE-ku]
20 [………] MUL.MEŠ el-lu qud-du-šú x [ ]
B [………] MUL.MEŠ el-lu qud-du-šú x [ ]
21 [……a-n]a ŠÀ DUG.A.GÚ[B.BA ]
B [………a-n]a ŠÀ DUG.A.GÚ[B.BA ]
22 [ NA]GA [ ]
B [ NA]GA [ ]
TRANSLATION
1 (Sumerian) Flour of nobility sprinkled around,

2 (Akkadian) Flour which is nobly drawn (in a circle),
3 (Sumerian) Grain which Kusu nobly (?) sprinkled around,

4 (Akkadian) Grain which Kusu nobly drew (in a circle),
5 `(Sumerian) Flour of nobility strewn in a circle, washing...

6 (Akkadian) Flour which is nobly drawn in a circle.....by washing
190
For the completion of lines 19–20, see Farber (1989: 62–64, lines 195–196).
139
7-8 Purification by incantation, .... by washing
9-10 Tappinnu-flour, isququ-flour, cedar, ḫašur-cedar,
11-12 Your grain is for the magic circle, your grain for the brick of the temple
13-14 May the brick of the temple (have) a good fate

15-16 Let the evil tongue stand aside,
17 Incantation for the zisurrû . . .

18 Its ritual: the egubbû of Kusu [ ]
19 [ ] the stars, evil ... [ ]
20 [ ] the stars, pure, holy, ... [ ]
21 [ ] within the egubbû [ ]
22 [ alk]ali [ ]
Thompson, Reginald Campbell. Edited by. ed. Vol. 16 & 17, Cuneiform Texts from Babylonian
Tablets. London: British Museum Publications, 1903.
140

Preparing Incantation Tablets for Mīs Pî Ritual

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Preparing Incantation Tablets for Mīs Pî Ritual

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3.

INCANTATION TABLET 1/2 OF MĪS PÎ

52. é n a- k ù - g a a i 7- Perhaps preserved on the

1 an-na ní-bi-ta tu-ud-da-àm = BR 42

43´ kar-abzu kar-kù-ga-àm = NR 20

én dgibil6 gír-gal-maḫ su-ši gùr-ru

én èš-abzu tir šim-giš-erin-ke4 an-ki-šè lal-e

én ḫur-sag giš-tir šim-giš-erin-na-ke4

47´ (catchline) ḫur-sag giš-tir šim-giš- = NR 45

9ab [én im-kù-zu dasar-r]e? én gi-k[ù gi-gíd-da]

10ab [én á-tuku na-izi s]i-ga-ke4 én dgi[bil6 gír-gal-maḫ

11 [én èš-abzu giš-ti]r šim-giš-er[in-ke4an-ki-šè lal-e]

12 [én ḫur-sag ti]r šim-giš-er[in-na-ke4 ]

13 [én a-kù-ga a] i7-idigna [gub-ba...]

The duplicate fragment K 8696 (Berlejung 1996a: 5) lines 6-9 read:

7 én á-tuku na-izi si-ga-ke4 én dgi[bil6 gír-gal-maḫ...]

8 én ḫur-sag tir šim-giš-erin-na-ke4 én[a-kù-ga i7-idigna]

9 3-TA-ÀM ana IGI DUG.A.GÚB.BA.MEŠ ŠID-nu [...KA.LUḪ.Ù.DA?]

SOURCES Col i Col ii Col iii Col iv

A STT 198 A. 1–2911 A. 30–64

B K 22041 (fragment from upper edge) A. 1–2

C K 3511+5412a+ 79-7-8,68+Rm 404+K B. 1–51 B. 71– illegible illegible

D BM 123382 +132293 (the left corner of a B. 1–16

E Rm 22512 C. 1–23 C. y+1–6

SOURCES Col i Col ii Col iii Col iv

F K 12928 (fragment from the center of C. 1–9

G Rm 911 (fragment from the center of C 10–27

I K 1279 (complete tablet, obverse & re- C. 15–24 C. 25–36

J K 2761+5234B +Sm 1387 (Obverse and

K K 12932 (fragment from center of a 2- C. 42–46

L STT 208 (+) 209 C. 66-70

M. K 18211 (+) K 407716 C. 13–19

118 én im-kù-zu dasar-re abzu-a igi-ma-an-sum

2 ṭi-ṭa-ka el-lu dAMAR.UTU ina ap-si-i ip-pa-lis-ma

10 qa-nu-u el-lu qa-nu-u ar-ku qa-an ÍD [ ]

12 qa-nu-u qal-pu ana24 a-da-at-ti ⸢qa-an⸣ [ ] qa-an šá-⸢la⸣-[li ]

13 ⸢gi mu-a⸣- bi x[ ] x suḫ

16 qa-an dnammu qa-an nanše qa-⸢an⸣ [……] x šá

18 qa-an dAMAR.UTU mar ⸢eri4-du10⸣

19 ⸢ giš u t u g ⸣ š u b - b a 26 MIN27 šu-⸢tuk⸣-ki ad-di

ningham 1997: 52-54.

56 ambar x sikil-la ⸢ta?⸣ ⸢mú-a?⸣

1-2 Incantation: Asarre saw your pure clay in the Apsû.

3-4 Your gait is a gait of lapis-lazuli, your ear is a cow’s ear;48

7 May the evil tongue stand aside.

8 Incantation for laying the clay of a reed-hut for mouth-opening.

11-12 reed peeled for (its) succulent heart, […]-reed, šalalu-reed,

13-14 reed whose name [is…]… “to pull up”?,

15-16 Reed of Nammu, reed of Nanše, reed […],

17-18 Reed of Asalluḫi50 son of Eridu,

19 for a reed-hut I lay down.

20 May the evil tongue stand aside.

21 Incantation: reed which comes from the Apsû,

22 which is called “little buginnu,”51

33 Incantation for the urigallu.

34 Incantation: reed which grows out from the Apsû,

40 reed of life, reed of Nintinugga 52:

41 Asalluḫi, son of Eridu, took his purifying-materials,53

42 Enki brought water on his head? to the house of washing?;

46 Kusu the chief exorcist of Enlil–

48 Incantation for setting the urigallu in order.

49 Incantation: reed with a clean heart […]…,