Si 861 + Si 870 (Bab. 17)

Obv.

col i' 

i' 1' [“You, prudent woman, make a household, you] foolish woman, [prepare wo]ol [(...).]

i' 2' [“Instead of your winding my lord’s threads], instead of glo[ating – prepare [wool!]”

i' 3' [“Instead of…, mak]e] a household for [your] spouse!”

i' 4' [...] a game piece(?) …, may I be full(?) as a cup(?) [...]

i' 5' [“The prudent woman] is complaining. My [rea]sonable one – I will make you agree!”

i' 6' [“For y]ou, mother, my reasonable one, I will have [you dip] your garments in urine!”

i' 7' From my bowl(?)/these(?) to the presence of my lord, I will have [you dip] your garments in urine”!

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i' 8' “[Wher]e will they see you(f.)? My two] eyes are she-wolves”.

i' 9' “Let me scratch you(f.) [a scratching a dog!] Let me preen you the preening of a bird”.

i' 10' “The goat]ish-girl, when she hears (me), keeps asking [me:”]

i' 11' “Scratching a dog – How exactly!? Preening a bird – What?”

i' 12' “Scratching of a dog – in the middle; Preening of a bird – i[n the ­l]ap of co[ntent.”]

i' 13' “Preening of the partridge – half I will preen, (the other) half I will let go.”

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i' 14' “To the Equlû I get up and will go, [come] with me […”]

i' 15' “Come with me, oh Babylonians! [come] with me the pe[ople of …!”]

i' 16' Cupbearers of the Eturkalama, [come] with me […]

i' 17' Female attendants of the Eturkalama, [come] with me […!]

i' 18' Female wool combers of the curtain, [come] with me […!]

i' 19' In her walking towards the lion which I see .. [come, ditto = with me . . .!]

i' 20' [… which] I see, the support(?) [… ble]ss me [in front of . . .]

i' 21' … his ble]ssing of me…, the support(?) … […]

i' 22' …

i 4': For lu-ú ma-la ⌈ku^?⌉ lu[ṭ-tú…], with the independent poss. pron. kû, see commentary to K. 4247 i 26.

i 9’, 11’, 12’: The attested meanings of the Akkadian verb esēpu are not entirely compatible with the current context, which would seem to involve the removal of hair from a dog, as the verb is not otherwise performed on animals. Perhaps the use of the verb in conjunction with cereals, known only from the Old Babylonian period but perhaps reflected in Ana ittišu VI ii 40f. As suggested by Uri Gabbay (UG), the more likely verb would be a by-form or corrupted form of sepû (although this is entirely ungrammatical), which is specifically associated with hair or wool and equated with the well-known verb baqāmu in lexical texts, as a corrupted or alternate form (for the corresponding Sumerian verb SIG₇ in the lexical tradition (Antagal A 57, Aa V/3 196f.), which appears to be an alternate orthography or more prominent early synonym of the verb ze₂, which replaces it everywhere but Umma by the Ur III period, see Molina and Such-Gutiérrez 2004: 4)

i 10': kizzānītu, “shorn goat-like woman” occurs also in the section of Ṭebētu 8, 10 in the Hellenistic calendar, or “mythological almanac” (see Reynolds 1999, 370; Krebernik 2006-2008,179; Gabbay 2016, 140 and n. 59, Reynolds 2019, REF). There it is related to Gizzānitu, a constellation that is connected to Capricorn (^mulMÁŠ) and the astral manifestations of Tiamat and Qinqu.

i 13': For BURU₅.HABRUD.DA^mušen = iṣṣur ḫurri “partridge” (lit. “bird/sparrow of the hole”), see Veldhuis 2004, 231—233. Punishment for adultery by shaving half the head and the pubic hair is attested from a court case from OB Isin: see Civil 2011, 263.

i 18': ḫaliṣtu “female woolcomber” is attested once in a lexical list (AHw 312). This term could imply that BARAG/parakku was made of cloth, perhaps a textile meant to divide the public and the sacred sectors of a temple (related to Hebrew pāroketh), not a dais – as proposed by Civil (“The Unveiling of the parakku. Paper presented at the 51^st Rencontre Assyriologique Internationale, The Oriental Institute of the University of Chicago, July 18–22, 2005 unpublished, not accessed. See further, Dalley, SAOC 62, 31 fn. 61.).