ii
(break of appr. 30 lines)[1]
28‘ Aii 1’ff ⌈an⌉ x […] / NU AD6/lu2UŠ2?[2] ana ⌈d⌉[UTU?[3] …] / ana IGI-šu2 GAR-an NU lu2TI [x (x) NU] ⌈lu2UŠ2?⌉ […] / NU lu2TI ina dug⌈A⌉.[DA?.GUR4/5?] ⌈BAL?⌉-qi2 NU lu2UŠ2 ina ⌈dugLA.ḪA⌉.[AN x x x x x (x x)] / NU lu2UŠ2 KI.MAḪ BAD-ma ⌈te-qe2/qeb?–ber⌉-šu2 : NAM.PAD3.DE3–e tu-tam-ma-šu-⌈ma⌉ [x x x x x (x x)] / NU lu2TI ina A KU3.MEŠ ⌈LUḪ⌉[4] IGI dUTU tara-sa3-an lu2GIG SU-šu2 SAG.⌈DU⌉-[su x x x (x)] x-⌈ma?–ni⌉[5] / tu-ra-ḫu-ṣu 3-šu2 ⌈DU11?.GA⌉ lik-ru-u2 GU3–si[6] SILA DAB NU DAB[7] ana ⌈E2–šu2⌉ SI.SA2
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29‘ Aii 8’ff EN2 dUTU LUGAL AN u KI DI.KUD AN.TA.MEŠ u KI.TA.MEŠ EN lu2UŠ2 mur-te-du-u lu2TI / dUTU UŠ2.MEŠ ša2 iš-šak-nu-nim-ma IGI.IGI-ru lu GIDIM AD.MU u AMA.MU lu GIDIM ŠEŠ.MU / u NIN9.MU an-nam lim-ḫu-ru-ma ia-a-ši li-maš-ši-ru-nin-ni
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30‘ Aii 11’f DU3.DU3.BI ina ⌈še-ri3⌉ ⌈ina⌉ ⌈GU2⌉ ⌈ID2?⌉[8] KI[9] SAR[10] A KU3 SUD IGI dUTU NIG2.NA šimLI GAR-an KAŠ.SAG TI-qe2 / KAŠ3 ANŠE ina UMBIN GU4 x x x[11] ⌈KI⌉ LU2 IGI.IGI 3-šu2 BAL-qi2-ma lu2UŠ2.MEŠ KUD.⌈MEŠ⌉
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31‘ Aii 13‘ff DIŠ/ana? lu2UŠ2 KI lu2TI ⌈IGI⌉.[IGI?[12] x x x (x)] x[13] ša2 IM DU3–uš MU-šu2 ina MAŠ.SILA3 150-šu2 SAR / ana ŠA3 SI MAŠ.DA3 GAR-šu2-ma IGI-šu2 [x x x x x (x)] ⌈lu?⌉ ⌈ina?⌉[14] GISSU gišDIḪ3 lu ina GISSU giš⌈KIŠI16⌉ / PU2 BAD-ma te-qeb-ber-šu2 x [x x x (x x) UR5].⌈GIM?⌉[15] DU11.GA
(ruling)
32‘ Aii 16’f EN2 dUTU GIDIM ša2 GAR-⌈nam⌉-[ma US2.US2–an-ni[16] …] / da3-li2-li2-ka lud-lul ⌈an⌉-[nam? 3-šu2? DU11.GA?][17]
(ruling)
33‘ Aii 18’ff DIŠ/ana? lu2UŠ2 KI lu2TI [IGI.IGI?[18] (…) NU lu2UŠ2 DU3–uš šum-ma NITA TUG2 SA5? MU4.MU4–su šum]-⌈ma⌉[19] MUNUS TUG2 ⌈GE6⌉ / MU4.MU4–su du-di-ne2-⌈tu2?⌉[20] [x x x x x x (x x)] BAL-qi2-ši / ṣu-de-e SUM-ši ana [x x x x x x x x (x x)] ⌈UR5⌉.GIM DU11.GA
(ruling)
34‘ Aii 21’ff EN2 dUTU ana [x x x x x x x x (x)] x ⌈GIL⌉-a pa-nu-ka šak-nu / DANNA ⌈MAŠ2?⌉ [x x x x x x x (x)] ⌈GIDIM⌉ DAB-tu-ma[21] ina MAŠ2.GE6 u mu-na-at-ti / KI-šu2 IGI.⌈IGI⌉ [x x x x x x (x x) lu2?]GIG ki-a-am tu-šad-⌈bab⌉-šu2
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35‘ Aii 24’f EN2 d[UTU? …] x / x […]
(break of appr. 4 lines)
(ruling)
36‘ Aii 26’f ṣu-[de-e?[22] …] / ni/I3 ⌈tu?⌉[23] […]
(ruling)
37‘[24] Aii 28’f DIŠ ⌈NA⌉ […[25] ZI3 ŠE.SA.A? ša2 ŠE.MUŠ5 (x x …) ŠUB.MEŠ?–di-ma A.MEŠ? BAL-qi2 … UR5.GIM DU11.GA] / ⌈ina⌉ [IGI dUTU? ik-kib-ra-ti/ti3? …][26]
Cii 1’ff [… la GUR-ma la ta-saḫ]-⌈ḫur?⌉[27] ina ⌈MAŠ2.GE6⌉[28] ⌈KI⌉ ⌈NENNI!⌉ [A NENNI] / [NU IGI-mar? … niš d]⌈a⌉-nim an-ti3!(ZI/GI?)[29] dUTU DINGIR.MEŠ da-nun-⌈na⌉-[ki?] / [ša2 AN-e u KI-ti3 tum-ma-tu2-nu? DU11].⌈GA⌉ ⌈ina⌉ ⌈UD⌉ ⌈3.KAM2⌉ KI.GAR tu-qad-daš2 ina UD 4.KAM2 GE6 IM KID2-⌈iṣ⌉[30] / [NU GIDIM šu-a]-⌈tu2?⌉ ⌈DU3–uš⌉ MU-šu2 ina MAŠ.SILA3 150-šu2 SAR GIR3.MIN-šu2 tu-za-ar / x (x) ⌈ma/šu?⌉ ŠUB-šu ZU2 ⌈UR⌉.GI7 NIR-tu2[31] ina KA-šu2 te-ret-ti ⌈ana⌉ ⌈IGI⌉ dUTU GI.DU8 GUB-⌈an⌉ / liš/12? ša2/NINDA[32] SAR/KEŠ2? ⌈ZU2⌉.LUM.MA zi3EŠA DUB dugLA.ḪA.AN.MEŠ MIN ša2 A.MEŠ MIN ša2 KAŠ DIRI-ma GAR BAL-ta5[33] / ana IGI dUTU ⌈BAL⌉-qi2 3-šu2 ana IGI dUTU UR5.GIM DU11.GA
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38‘ Cii 8’ff u2-tam-me-ka dUTU ina ra-be2-e-šu2 ina SU MIN A MIN lu ta-re-eq[34] lu te-ne2-es-se / lu ta-at-tal-lak DU11.GA-ma NU ⌈šu⌉-a-tu2 ina ḪABRUD ša2 dUTU.ŠU2.A BAD-ḫi-šu-ma / LU2 BI (blank) EN TI.LA[35] lu2UŠ2 NU IGI
(ruling)
[1] It is uncertain if for example one of the fragments K. 2415 or K. 3576 might belong to the beginning of col. ii since both carry incantations already attested within col. i, although varying to some degree (see especially K. 2415). The layout of K. 3576 suggest a two column tablet and is much similar to CT 23, pl. 15-22+.
[2] The following mentioning of LU2 TI next to LU2 UŠ2 suggest a parallelism of mītu as the figurine of “a dead (person)” (lu2UŠ2 and not AD6 = pagru “body, corpse”) and balāṭu/balṭu “a living (person)”.
[3] Restoration Scurlock (2006), 200 no. 11.
[4] Scurlock (2006), 200 restores further ⌈LUḪ⌉-[si] but there seems to be not enough space for this.
[5] Scurlock (2006), 200 suggests the restoration SAG.⌈DU⌉-[su LUḪ-si x] x x ⌈ni⌉.
[6] “They may shrink”. Obviously to be said by the patient.
[7] Lit. “The way (lit. street) he took, he (should) not take (again)”.
[8] Restoration Scurlock (2006), 189 no. 6.
[9] For qaqqaru “ground“.
[10] For šabāṭu “to sweep, bluster”.
[11] The restoration in Scurlock (2006), 189 (⌈ana⌉ ⌈GIDIM⌉ ⌈ša2⌉) is contextually fitting but hardly recognizable on the damaged passage of the actual tablet. The last sign of these traces might likewise be DIRI (= malû) which is attested with the filling of certain substances within the hoof of an ox in previous entries.
[12] It is not fully clear if the beginning is considered to be a symptomatic description or the descriptive introduction of a ritual, like ana(DIŠ) … “on order to (heal him/tear out the disease/let them go away/stop the dead person to meet a living etc.)”. One might guess to restore ana … [… KUD-si] or similar (see for example NECK 6:39’).
[13] The restoration in Scurlock (2006), 202 of [… NU lu2UŠ2] ša2 IM DU3–uš is certainly reasonable.
[14] Scurlock (2006), 202 restores [ana dUTU.ŠU2.A GAR-an lu ina], whereas ⌈lu⌉ ⌈ina⌉ might have indeed be preserved after the break.
[15] At least the restoration at the beginning of the break of Scurlock (2006), 202 ⌈ina⌉ [IGI dUTU UR5].⌈GIM⌉ DU11.GA is uncertain since the traces certainly do not look like AŠ but rather like the beginning of DAB or even GIDIM or UR.
[16] Restoration Scurlock (2006), 202. Cf. the similar beginning of the incantation NECK 6:13‘.
[17] Restoration Scurlock (2006), 202.
[18] For the interpretation of the format see the note for the same formulation at the beginning of NECK 6:31’.
[19] For the possible restoration see Scurlock (2006), 203 no. 13 and esp. the note on ii 18’.
[20] See the note on ii 19‘ in Scurlock (2006), 203. The word t/dudittu (pl. t/dudinētu) refers to a kind of needle or broach, usually associated with being applied on a woman’s chest.
[21] Campbell Thompson copied LA GAL and Scurlock (2006), 203 misread the sign after DAB (without marking an emendation) as –šu.
[22] Reconstruction Scurlock (2006), 203.
[23] The restoration ni ⌈šu⌉ in Scurlock (2006), 203 does not fit the traces after NI which look rather like TU or the beginning of LI.
[24] Cf. the parallels KAR 234:1-13 and K. 2781:1-10 for the two connected ritual prescriptions (37’-38’). See also the reconstruction in Scurlock (2006), 205 no. 14 likewise.
[25] Scurlock (2006), 205 restores contextually DIŠ NA [UŠ2.MEŠ IGI.MEŠ …] which is otherwise not preserved within the parallels. It might have been likewise another introductory prescription like “in order to stop ghost to be seen by (or meet with) him”. But cf. NECK 6:31’ and 33’ where such constructions may have been made without mentioning the patient (NA) directly.
[26] Following the suggestion of Scurlock (2006), 205 it is, in combination with the parallels, reasonable to assume the beginning of C col. ii to be the continuation of Aii 29’.
[27] Restoration Scurlock (2006), 205 following the partly damaged verbal form in the parallel K. 2781 (ta-saḫ-[…]).
[28] The signs are heavily squeezed but cf. the similar sign forms of MAŠ2.GE6 in NECK 6:34’ (Aii 22’) above.
[29] Scurlock (2006), 205 reads –tim but the sign has certainly two long vertical wedges, one horizontal at the beginning and at least one Winkelhaken at the end, and thus, resembling signs like ZI, GI, SUD2 etc. The parallel K. 2781:3 has instead definitely an-ti.
[30] Referring to pinching off clay from the clay pit (kullatu) after having purified it (qadāšu, D) for three days. The aforementioned GE6 as “at night” (mūša), as interpreted by Scurlock, is probable, although unexpected without preposition.
[31] Interpreted by Scurlock as fem. form of an adjective to tarāṣu, meaning here “straight (tooth)”. However, this interpretation seems to be somewhat conjectural and therefore not fully certain.
[32] Or PAD!? One might also think of a measure of capacity NINDA (akalu? = ca. 1/10 litre). In contrast, in neo-Babylonian sources suluppû is frequently measured with GUR. Otherwise, with the previous passage about setting up a ritual tablet one might think of 12 breads to be laid out together with the dates as well as the flour, followed by the libations.
[33] Following Scurlock’s interpretation, BAL might here refer to maqqītu, a kind of sacrificial vessel for libations.
[34] One would expect te-re-eq if expecting the verbal form rêqu “to be distant”.
[35] The parallel KAR 234 notes instead EN [i-lab]-bi-⌈ra⌉ “until/as he grows old(er)” against the usual interpretation of TI.LA “as long as he lives” (adī iballuṭ).