YOS 11, 21b
CDLI P305832. Coll. Farber, YOS 11, p. 65.
Transliteration
Obv.
13 wa-aš-ṭ[a]-a-ti ki-ma [ṣeḫrim?]
14 le-em-ne-et er-ni-i[t-ta-ka ...]
15 a-na mi-i-nim ḫu-um-mu-[...]
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16 ra-bi-iṣ kalbum(UR.GI7) ra-bi-i[ṣ šaḫûm?]
17 i-na dīnim(DI.KU5) ù awātim(INIM-t[im?) ... ]
----
18 aṣ-ba-at qí-im-ma-a[t-ka? ...]
19 ap-ta-ṭa-ar ri-i[k]-sà-a[m] x [...]
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20 i-na di-nim ù a-wa-tim e[l]-q[é! er-ni-it-ti(?)]
----
21 dEN.ZU ip-ti-il dNi[n-...]
22 [x x (x)] la a ka ŠI [ ... ]
Rev.
23 qāt(ŠU?) dUTU ku-tu-um-mi dINAN[NA]-ma? dNi[n-gi]r-gi4-[lum]
/ ù dNin-MAŠ wa-e-ru la te-ṭe-eḫ-ḫe-e e-li-[...]
----
24 ṣe-e-nu pa-aš-šu-ru-[um]
25 pe-e-ti ba-ab-šu ma-am-ma-an ú-ul ú-ša-a-ar-[šum?]
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Translation
Obv.
13 You(f.?) are harsh like [a baby(?)],
14 [Your(m.?) vic]tory (cry) is bad:
15 Why is...
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16 A dog is laying, a boar is laying:
17 in the trial and the legal case...
----
18 I have caught [your(m.?) l]ock of hair,
19 I have released the contract ..
----
20 I have gained [my victory(?)] in the trial and legal case!
----
21 Sîn twisted(?), Ni[n-...]
22 ...
Rev.
23 The hand of Šamaš is my protection, Ištar, Nin-girgi[lum(?)],
24 and Nin-MAŠ are the commanders(?) - you will not approach to...
----
24 The table is loaded,
25 his gate is open, (but) no one goes straight to [him].
Commentary
General: It is not clear if thia incantation belongs to "love incantations" (cf. the similarities to the collection of love incantations from Isin, Wilcke 1985), or is it in fact an incantation which is intended to achieve success in court.
13–14: For this tentative restitution, see ZA 75 (IB 1554)d: 53–54 and ZA 75 (IB 1554)h: 111.
16: For the sequence "dog-boar" see also ZA 75 (IB 1554)d: 57–58.
18: The hair mentioned might refer to the effort of the magician to have in his possession an essential object which belongs to his adversary in order to control him.
20: Restitution after ZA 75 (IB 1554)h: 111.
21: The verbal form can be read ib-ṭì-il or ip-ti-il, as both patālum, "to twist", and baṭālum, "to cease, to abandon" are of the (i) class, but since we find ṭi in l. 23, reading ip-ti-il seems preferable.
23: kutummum is attested here for the first time with clear metaphorical meaning, similar to andullum. The protecting hand of Šamaš, the god of justice, is understood, if the incantation deals with success in court. Ištar is more expected if the incantation deals with sex and love.
24: Interestingly, ṣe-e-nu pa-aš-šu-ru-[ ] can be understood entirely differently: ṣēnu/ū, "evil one(s)", and paššurū, a stative pl. form of pašārum-D, "to release" (said of evil), resulting in "the evil one(s) are released", with the Assyrian/ Mari stative form, instead of the Babylonian puššurū.
Michael P. Streck and Nathan Wasserman, Sources of Early Akkadian Literature (SEAL), seal.huji.ac.il. No commercial use is allowed. Published under CC BY-NC-ND (Creative Commons Attribution-NonCommercial-NoDerivatives). Reproduced unmodified. Cite as SEAL no. 7187; view on seal.huji.ac.il.