UrIII Incantations

[belmurru]

TEXT 57
MUS # [CBS 8731] Catalogue of the Babylonian section (Museum of the University of Pennsylvania)
cdli: P263556 (erronous?)

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From Piotr Michalowski, "On Some Early Sumerian Magical Texts" (Or. n.s. 54 (1985) pp. 218ff.)

According to Michalowski, this incantation was an early find at Nippur, before there was rigour in noting the findspot. Thus its exact provenance in Nippur is unknown.

("Text A" is the Ur III text; Michalowski also presents "Text B", a slightly shorter version of a very similar Sumerian spell in O.B. script. Michalowski's tentative translation of the spell is based on a comparison of the two texts. For ease of formatting, I've adapted some editing symbols. The symbols "< >" replace the normal signs for partial visibility (e.g. line 13); determinatives are placed in parentheses "( )", likewise sign-numbers are on the same line as the reading (instead of super- or sub-scripted - hopefully that is not confusing))

CBS 8731 (Ur III: text A)

01. gu4-da si-bi si uri3-àm
02. mu-ur-gu-bi na-sal-àm
03. šà-bi kù-sig17 ki tab-ba-a
04. sa-sa-bi zabar ki-a sur-àm
05. en-na gír ba-an-ti-íb
06. [en g]i6-pàr-ra gír ba-an-ti-íb
07. [x x x] uš-e mu-te-e
08. [x x x] gi uš da / im-da-DU.DU
09. [x x x i]m-DU-a-ri
10. [x x x] im-DU-a-ri
11. [x x g]i6?-ga im-DU-a-ri
12. [x x] babbar-ni im-DU-a-ri
13. <a> ka-ba mu-dé
14. ì-zi kun-ba mu-ba-ra
15. a ka-ba šu ì-ma-ti
16. ì-zi kun-ba mu-DU-en
17. (d)asal-lú-hi
18. dumu (d)en-ki abzu / UD.U+KIB.NUN.URU(ki)-ga
19. na-mu-da-bu7!-ré-e

BM 25145 (O.B. syllabic: text B)

01. gud-si-bi si úr-ra murgu-bi a-sa-al
02. šà!-ba kù-sig17 ki-a tab-ba
03. umbin-bi zabar ki u4-ta
04. en-nam gìr pa-an-tab
05. en gi6-par4-ra-ke4 gìr pa-an-tab
06. i-in-da-ga i-in-da-am
07. gud babbar i-in-da-am
08. gud gi6 i-in-da-am
09. še kúr gál (d)utu gu4-da-am
10. ki?-bi na-an-gi4-gi4
11. te-ni-nu-re

1. The ox, its horn is a horn of u.-wood,
2. Its shoulder is a poplar tree,
3. Its middle is (made of) gold, it is pressed against the ground,
4. Its hoof is (made of) bronze, it flits across the ground,
5. The lord sets forth,
6. The lord of the Gipar sets forth,
(ll. 6-8 of B: "Indagra came, the white ox came, the black ox came.")
7-12. (no translation offered)
13. Water drips from/into its mouth,
14. fire is set to its tail,
15. it appropriates the water in its mouth
16. I/you take the fire of its tail.
17-19. (no translation offered, but many cognates cited.)

Ross

[us4-he2-gal2]

TEXT 62
MUS # [UM 29-15-367] University of Michigan
cdli: P256177 (line art availible)

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Thanks Ross, this is outstanding! Wonderful. To further initiate the collection process, I am including below Cunningham TEXT 62, from "Deliver Me From Evil: Mesopotamian Incantations 2500-1500", pg.69. Cunningham states that "The restorations follow the two most similar incantations, Text 106 and 142 from the Old Babylonian period. Neither, however, includes a full version of the formulaic discussion between Asalluhi and Enki which is restored after the Old Babylonian period Text 150a 22-26."

[UM 29-15-367]


1. [én-é]-nu-ru
2. [munus-e] é-tùr amaš-kug-ga [ní]nda-zi ba-u₅
3. [numun-z]i-nam-lú-ùlu šá-ga ba-ni-in-ri
4. -ga ri-a ka kéš-re lú-ra isìm ^!(I) sum-mu
5. [munus]-e ú-làl-ám zú bí-in-DU
6. šà-gal ba-ni-in-gar
7. ù-làl ninda-ki-ág-gá-né [z]ú bí-in-DU
8. šá-gal b[a-n]i-i[n-ga]r
9. šu-nam-dumu-[ni n]a-n[am g]ú kr
10. gù an-né bí-te gù ki-šè ba-te
11. gù-šu-nigín-na an-úr-ra túg-gin₇ im-mi-in-dul
12. má-en-na-gin₇ gada i-im-b[úr]
13. má-lugal-la-ke₄ níg-ga im-mi-in-si
14. má-šu-lu-ka na₄-gug na4-za-gìn mi-ni-in-si
15. gal4-la-lú-ùlu-pap-ḫal-la-ke₄ gu ba-da-ab-lá
16. _dasal-lú-ḫi igi im-ma-z
17. a-a-ni _den-ki-ra é-a ba-an-[di]-in-ku₄
18. gú mu-un-na-dé-e
19. a-a-gu₁₀ é-tùr amaš-kug-ga nínda-zi ba-u5
20. numun-zi-nam-lú-ùlu ša-ga ba-n-in-ri
21. a šà-ga ri-a ka kéš-re lú-ra isìm _!(I) sum-mu
22. munus-e ú-làl-àm zú bí-in-DU šá-gal ba-ni-in-gar
23. ú-làl ninda-ki-ág-gá-né zú bí-in-[DU]
24. šà-gal ba-[ni-in-gar]
25. šu-nam-dumu-ni [na-nam gú ki ba-ni-in-gar]
26. gú an-e [bí-te gù ki-šé ba-te]
27. [gù-šu-nigín-na an-úr-ra túg-gin₇ im-mi-in-dul]
28. [má-en-na-gin₇ gada i-im-búr
29. má-lu[gal-la-k₄ níg-ga im-mi-in-si]
30. má-šu-[lù-ka na₄-gug na4-za-gìn mi-ni-in-si]
31. gal₄-la-l[ú-ùlu-pap-ḫal-la-ke4] gu [ba-da-ab-lá]
32. a-na íb-b[é-en-na-bi nu-zu] a-na ba-ni-ib-gi₄-gi₄]
33. (d)en-ki-ke4 du[mu-ni (d)asal-lú-ḫi] mu-un-n[a-ni-ib-gi4-gi4]
34. dumu-gu₁₀ a-na [nu-zu] a-na [a-ra-ab-daḫ-e]
35. _dasal-l[ù-hi a-na nu-zu] a-na a-[ra-ab-daḫ-e]
36. níg-ì-zu-a[gu₁₀] ù [za=e in-ga-e-zu]
37. ì-áb-kug-ga [gár-áb-šilam-ma]
38.dag-agrun-n[a-ka gub-ba] šu um-me-t
39. gal4-la-lú- ùlu-[pap-ḫal-la-ke₄]
40. gu ba-da-ab-lá
41. nam-šub-NUN_ki-ga [ù-me-ni-sì]
42. im-šèg !(A)-an-na-gin₇ ḫé-[em-mi-duḫ]
43. a-pisàn-ùr-bàd-da-k[a-gin₇] nam-ma-ra-DU-D
44. íd-sug-ga-dé-a-[gin₇] hé-em-ma-ra-a[b-x-x]
45. dug-gaz-za-gin₇ ḫé-[em-ma]-gaz-gaz
46. nita ḫé-a giš-tukul uru[du-ḫa-zi] á-nam-ur-sag-g[a-ka-ni]
47. šu ḫé-em-ma-ab-[dab₅]
48. munus hé-a giš-bala giš-kir[id] šu-na hu-mu-un-[gál]
49. _dgu-la agrig-zi [šu]-dim₄-ma-ke₄
50. gi-dur kud-rá-a-ni nam hé-em-mi-íb-tar-[re]
51. du₁₁-én-e-nu-ru


1. Incantation:
2. The just breeding bull has mounted this woman in the pen, the pure fold,
3. has poured the just seed of mankind into the womb.
4. The semen poured into the womb having taken form, having given the man an offspring.
5. the woman at the honey-plant
6. (and) became full on it.
7. She ate the honey-plant, her beloved food,
8. (and) became full on it.
9. It was indeed its time of birth: she crouched down.
10. The cry approached heaven, the cry approached the underworld,
11. the whole cry covered the horizon like a garment
12. She unfurled the sail like the en-priest's ship,
13. she filled the king's ship with goods,
14. she filled the šu-lú ship with carnelian and lapis lazuli.
15. From the vagina of the troubled women a cord hung down.
16. Asalluhi took notice,
17. approached his father Enki in the temple,
18. spoke to him:
19. 'My father, the just breeding bull has mounted in the pen, the pure fold,
20. has poured the just seed of mankind into the womb.
21. The semen poured into the womb having taken form, having given the man an offspring,
22. the woman ate the honey-plant (and) became full on it.
23. She ate the honey-plant, her beloved food,
24. (and) became full on it.
25. It was indeed its time of birth: she crouched down.
26: The cry approached heaven, the cry approached the underworld,
27. the whole cry covered the horizon like a garment.
28.She unfurled the sailed like the en-priest's ship,
29. she filled the king's ship with goods,
30. she filled the šu-lú ship with carnelian and lapis lazuli.
31. From the vagina of the troubled woman a cord hung down.
32. I do not know what to say about this. What will sooth her?
33. Enki answers his son Asalluhi:
34. My son, what do you not know, what shall I add for you;
35. Asalluhi, what do you not know, what shall I add for you?
36. Whatever I know you know too.
37. After you the fat from a pure cow, the cream from a mother-cow
38. have received in the erected dwelling of the agrun,
39. after you over the vagina of the troubled woman
40. from which a cord hangs
41. have cast the incantation of Eridu.
42. may it be released like rain from heaven,
43. may it run away like drain-pipe water from a high roof,
44. may it [x-x] like a river pouring into a lagoon,
45. may it be smashed like a smashed pot.
46. If it is a male may it a weapon (and) axe, its strength of heroism,
47. seize in the hand;
48. if it is a female, may spindle and hair-clasp be in its hand.
49. May Gula, the just administrator with meticulous hands,
50. once she has cut the umbilical cord, determine the destiny.'
51. Incantation formula.

[madness]

Jan Van Dijk's Early Mesopotamian Incantations and Rituals, Yale Oriental Series Babylonian Texts 11, catalogues 4 texts from Ur III.

TEXT 67
MUS # [MLC 1093]
cdli: P142388
PPub: YOS XI 37 van Dijk, J. 1985

37. Sumerian incantation from Ur III period. Corrected copy of tablet published by V. Brummer, RT 28, p. 216, and listed by C. Johns, Cuneiform Inscriptions Morgan, p. 44, No. 66.

37.
gír-šu-a-du-da-kam "concerning a scorpion to be carried in the hand (?)." The end of line 6 may be read: [ku]r-kur-ra-ni-šè.



TEXT ??
MUS # [NBC 11289 (= 5NT 434)]
PPub: YOS 11 58, van Dijk, J. 1985

58. Splinter from the surface of a multicolumned Sumerian literary tablet. Ur III script; from Nippur.

58.
én-é-[nu-ru]
kur-šè gin-na-[ni]
kur-šè gin-[na-ni]
ki-sikil ^dinanna
[kur-šè] [gi]n-na-ni...

Compare Inanna’s Descent or the familiar passage in-nin me-huš-a 24ff. with its parallel in Sukaletuda.




****Admin. Edit: Updated Aug. 2011. TEXT 59 has been erroneously described as UR III in date in YOS XI; See now, I. Finkel on our Sargonic Incantations thread


TEXT 59
MUS # [NBC 11106 (= 6NT 145)]
cdli: P142390
PPub: YOS 11 73, van Dijk, J. 1985

73. Sumerian incantation against the samānu-disease; cf. No. 74*; Ur III script; from Nippur. Reverse uninscribed.

73.
Against sa-ma-na, cf. below No. 74* and the literature quoted in AHw s.v. samānu. The text is partly broken but can be restored as follows:

6. [hur-s]ag ki-sikil-ta gin
[kur-t]a a-da
ki^!-sikil gaba šú-ba
[gu]ruš gú-na šú-ba
10. anše érin-ba šú-ba
[g]u₄ á-gur₇ [šú-ba]
[kur-t]a gin-na-[gim]
[kur-ta da-a-gim]
[sa-ma-na]
15. [kur-ta gin-na-gim]
kur-ta da-a-gim...

6. ...from the [moun]tain, the pure place, it came,
from the [netherworld], it rose,
falling on the breast of the virgin,
falling on the neck of the lad,
10. falling on the yoke of the donkey,
[falling] on the thick shoulders of the oxen:
[as] it came from the [mountain,]
[as it rose from the netherworld,]
[the samānu-demon]

The description of the sickness with the verb šub reminds us of expressions like gán-šub-ba "scabies," kak-šub-ba etc. Interesting are lines 21-23:

tu_x-du₁₁-ga
^dnin-girim_x-ma
e (= nin?)-šurupak-uru-ki-du₁₀-ga

(I cannot read the gloss under e.) tu_x seems to be LAK 358 = udug_x (cf. below No. 81: 10) without DINGIR; girim_x = LAK 654, where nám-šub-^dgirim_x is quoted.

* Number 74 is a
Bilingual incantation against the samānu-disease. Middle Assyrian script; piece from the middle of a thick tablet which probably originally contained four columns.
[MLC 1301]



TEXT 60
MUS # [NBC 10574 (= 6NT 46)]
cdli: P142391
PPub: YOS 11 81, van Dijk, J. 1985

81. Sumerian incantation against various demons; Ur III script; from Nippur.

81.
Note that in this text the sign HU resembles RI. The sign ÉN.É, line 10, is probably to be read udug_x. We read the conclusion (ll. 10-14):

10. udug_x-hul(e)-ne á-lá-hul(e)-ne
pú-a-ku-ba-^dnin-girim_x(a)šè [sa]g hu_x-mu-da-sìg(e)-ne
[dingir]-lú-ba-ke₄ ^den-ki-^dnammu
[^dasa]ri (nanše?)-dumu-eridu^ki
[me-téš] hé-i-i

the evil genius and the evil alû-demons incline their head before the basin with water of purification of Ningirim, and the god of that man will duly praise Enki, Nammu, and Asari, the son of Eridu.

udug-hul and á-lá-hul are always found in parallel. The sign udug_x is LAK 358 and is found also in UET 2, No. 169, where, however, it seems that it has to be read én-é in the PN ama-R-si, amar-R. Is the sign in our text an error? Is line 2 to be read: kingal_x-e gú-kešda-di₉-di₉ (KA) "the...making neckbinding," which should be the maškadu-demon (see Nos. 14, 69), a kind of rheumatism?

[us4-he2-gal2]

Note: Old Babylonian incantation included solely to illustrate the UrIII ritual ceremony (see thread 'UrIII Ritual and Ceremony' thread)
MUS #[YBC 5639]
cdli: P306706

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Thank you for your addition Madness, you've taught me a thing or two about a book I own, and about Enenuru presentation at the same time. Well done! ;] I find it quite difficult to determine the period for the incantations contained in this book, however in reading A. George's review of YOS XI (BSOAS 1987) I know you've referenced well, as George states in reference to this book:

"As well as texts of the Old Babylonian period, there are three incantations and a literary fragment in UrIII script (nos. 37, 58, 73 and 81). "

In the last few days, while reviewing material for a new thread, Ive come to believe another incantation should be included here, YOS XI text 44 - although note this is an Old Babylonian incantation ( See "UrIII Ritual and Ceremony" for explanation.)

Publication reference: YOS XI 44
[YBC 5639]


44.

a-gúb-ba-kam: blessing of the holy water

1. a kur-ta nam-tar-ra
2. a-gi6-a kur-ta nam-tar-ra
3. kur-ra kur-šà-ta nam-tar-ra
4. hur-sag ki-sikil nam-tar-ra
5. íldak nu-gi₄-gi₄ nam-tar-ra
6. dàra-maš si-gur-ru-ba nam-tar-ra
7. ú-si-hal-hal-la-bi nam-tar-ra
8. šika-bar-ra si-am-ma-bi nam-tar-ra
9. ne?-ta? gir₅-gir₅ ne íl-la
10.kar-kù-ga lugal-e dumu-dingir-ra-na
11.ù-me-sikil ù-me-zalag-zalag
12.eme-hul-gala₇ bar-šè hé-em-ta-gub


1. water, well-natured (receiving a good nature) in the mountain
2. flood-water, well-natured in the mountain
3. well-natured in the mountain, deep in the mountains!
4. Well-natured between low and high land in an immaculate spot,
5. well-natured in the (cosmic) popular, which cannot be withstood,
6. well-natured, (dripping) from the thick horns of the stag,
7. well-natured (flowing through) the split horned plants (moss),
8. well-natured, (flowing from) the cow-shaped horn of the mouflon.
9. Running by itself (?), carrying splendor,
10. the king, the son of his god on the pure quai,
11. purify, make shining!
12. Let the evil tongue stay far from him!

In the translation here line 9: ne is understood as standing for ní. The text was used for purification (tebibtu) of the king; see No.42.

[us4-he2-gal2]

Incantation 1.
[a] TMH 6 1
MUS # [HS 2438] = HS – (Frau-Professor-) Hilprecht-Summlung.
Cdli - P273911 (Photo/line art available
[b] TEXT 52 (Duplicate of above)
MUS # [Ni 2187] = Nippur tablets from the Arkeoloji Müzerleri, Istanbul, Turkey
Cdli - P250420 (Photo/line art available.)

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Incantation 2.
TMH 6 9
MUS #[HS 1588] = HS – (Frau-Professor-) Hilprecht-Summlung. (top)
MUS #[HS 1596] = HS – (Frau-Professor-) Hilprecht-Summlung. (bottem)
Cdli - P273900 (Photo/line art available.)

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***This entry refined Sept.9th after TMH 6 is accessable - transliterations added. Id still like to acknowledge Vlad Zayas MD, a creative contributor to medical periodicals - who on one occasion wrote about the instances of headache in UrIII incantations and included these texts (where I was able to see them initially)
www.health.ri.gov/publications/medhealthri/RIMed_Feb07.pdf


1.
The first incantation, TEXT 52, would appear to be extent on two separate tablets (Duplicates). Both of these tablets are from Nippur, the tablet at Jena was excavated during the University of Pennsylvania's Babylonian Expedition, most likely, thisis the case with the tablet at Istanbul as well.


a. [HS 2438] = HS – (Frau-Professor-) Hilprecht-Summlung.
Cdli - P273911 (Photo available/Transliteration currently unavailable)

b. [Ni 2187] = Museum siglum of the Archaeological Museum, Istanbul
Cdli - P250420 (Photo currently unavailable/Transliteration currently unavailable)

Transliteration: Here Geller puts the tablets side by side - for the explanation of "a", "b" refer to the above.

1.
a: én é-nu-ru
b: én é-nu-ru

2.
a: lú-ra sag-gig-ge šè-mu-gá-gá
b: lú-ra sag-gig-ge šu mu-gá-gá

3.
a: sag-gig-ge gú-sa gig-ge-dè šè-mu-gá-gá
b: [ ]-gig-ge gú-sa gig-ge-dè šu mu-gá-gá

4.
a: ig-tur-àm gal₅-lá nu-lá
b: [ -tu]r-àm *gal₅-lá nu-lá *HI on copy

5.
a: sag-gig-ga-a níg-lá nu-lá
b: [ -gi]g-ga-a níg-lá nu-lá

6.
a: guruš-àm sag-gig-ge ì-dab₅
b: [ ]-gig-ge ì-dab

7.
a: kì-sikil-tur-àm gú-sa gi-a šè-mu-gu₄-gu₄
b: [ki]-sikil-tur^!-am₆(AN) gú-sa gi-a šu mu-gu₄-gu₄

8.
a: ^dasal-LU-hi a-ni ^den-ki-šè lú ba-da-ra-ši-gi₄
b: ^dasal-[ ] a-ni ^den-ki lú ba-[x-r]a-ši-[g]i₄

9. a: a-a-mu-ra ù-na-[a-d]u₁₁
10. a: [sa]g-gig-ge [lú-ra šè-mu-gá-gá]
11. a: [gú-sa gi]g-g[e-dè šè-mu-gá-gá]
12. a: [^den-ki-ke₄] dumu-ni [inim ...-gi₄-gi₄

13.
a: [du]mu-mu
b: ( )-mu-ra^?

14.
a: a-na-šè ì-[...]-NE-gar ^mi-né-e a-na ì-ma-ši-tag₄
b: []-na šu^?-ni ì-[ ]-na ì-[ ]

15.
a: a sikil na-ri-ga šu ma-ti
b: [ ]-ga [ ]

16. a: ì áb-kù-ga a-ba-da-ru

17.
a: sag ^damar-^dsuen-ke₄ a sikil hé-ma-sub₆-e
b: [ ] gi sa

18.
a: ì-bi hé-ma-ùr-e
b: []-bi^? hé-ma-ùr-ùr-e

19.
a: ^dasal-LU-hi dumu ^den-ki-ke₄
b: ^dasal-lú-hi dumu ^den-ki-ke₄

20.
a: sag-gig ú-gú-na peš₁₀ hé-ma- ši-dar-e
b: sag-g[ig ] peš₁₀ h[é-.....]-dar-e

21.
a: dug-u₄-sakar-gìm hé-ma-ta-gaz-e
b: [du]g-u₄-sakar gim [ ]

22.
a: tu₆-du₁₁-ga ^dnin-girim-[ma]

23.
a: nam-šub eridu^ki èš-^den-ki-kam
b: nam-šub eridu^k[ⁱ-ga]-ta hé-[ ]



Translation:

1. Incantation.
2. The headache (-demon) is directed towards the man,
3. the headache-demon is set to distress the neckmuscles.
4. There is no small opening which can ensnare the galla-demon,
5. no binding can be tied on the headache(-demon).
6. It is the young lad who is seized by the headache-demon,
7. it is the young maiden whose diseased neck twitches.
8. Asalluhi sent someone to his father Enki,
9. (saying), 'say to my father:
10. The headache (-demon) [is directed toward the man],
11. [it is set to] distress [the neck muscles].’
12. [Enki answered] his son,
13. ‘My son, what do you not know?’
14. ‘Why…, what can save him?’
15. (After) you have brought the purifying water,
16. and you have poured fat of a pure cow,
17. then let one rub the clean liquid on the head of Amar-Suen;
18. then let one rub (him) with that oil.’
19. Asalluhi son of Enki
20. May the headache-demon ‘split the river bank’ on (the patient’s) cranium,
21. may (the demon) break up like a pot.
22. It is the incantation of Nin-girimma.
23. It is the spell of Eridu, shrine of Enki.


In the pdf cdli2004_004 (I think you all have it) Nick Veldhuis makes a philological examination of the word Hi-la2, [H should have breve below] and in the process examines the above incantation, he gives a transliteration/translation of the first 7 lines only:

en2-e2-nu-ru
lu2-ra sag-gig-ge šu mu-ga2-ga2
sag-gig-ge gu2-sa gig-ge-de3 šu mu-ga2-ga2
ig tur-am3 HI-la2 nu-la2
sag-gig-ga-a nig2-la2 nu-la2
guruš-am3 sag-gig-ge i3-dab5
ki-sikil tur-am3 gu2-sa gi-a šu mu-gud-gud

enenuru:
Headache is laying hands on the man,
headache is laying hands in order to make the neck muscles ill.
As a small door to which no covering is bound,
no bandage is bound to headache.
Headache seized the man,
it made the little girl tremble like? a reed in her neck muscles.


So.. Sag-gig-ge [ePSD seems to have it saĝ-gig] would appear to be variously translated "headache-demon" or simply "Headache." A significant interpretational difference is on line 4 , about which Veldhuis says "In line 4, Geller emended Hi-la2 to gal5-la2 ("there is no small opening which can ensnare the galla demon"), but the text gives better sense as is." The emendment referred to is marked on Geller's above transliteration with an * (line 4).



2.
The Second incantation, TMH 6 9, appears to be extent on a joined tablet, both piece's of which have their own museum number. Damage prevents a complete reading.
[HS 1588] = HS – (Frau-Professor-) Hilprecht-Summlung. (top)
[HS 1596] = HS – (Frau-Professor-) Hilprecht-Summlung. (bottem)


Transliteration:


1. én é-nu-ru
2. an-na {I]M mu-ru
3. ki-a peš mu-zi
4. sg-gi₆-ga nam-tar mu-ru
5. g[iš]-gi-na nam-lú-ùlu-ka kaš mu-gar kalam-ma sag-duru₅ ùlu ì-ru
6. kur-kur-ra a búr^? ì-ru ^giùri-e sag-ki-a-ni^!? àm-mi-ús-ús
7. nam-bi-šè dingir an-an-ke₄ ní ba-ti an-na ba-e₁₁
8. dingir ki-ke₄ ní b-ti ki-túm-a ba-su₈-su₈
9. [din]gir gal-gal-e ní-bi-a šuku im-ma-ru
10. ku₆-íd-ke₄ ní ba-ti tuš-bi-ta ba-gen
11. mušen an-an-ke₄ ní ba-ti kur úr-ra ba-ra
12. máš-anše nì-zi-pa<-an>-edin-na nì-úr-limmu ^dšakan zú-b[i im-ma-gar
13. ^d[ša]kan ní ba-ti an-úr-ra ba-ku₄
14. ^dnanna ní ba-ti an-pa ba-an-ku₄
15. ^dasal-lú-hi a-ni ^den-ki-šè é-a mu-ši-ku₄
16. g[ù] mu-na-dé-e
17. dumu-mu {a} a-na nu-zu a-na-ra-ab-d[ah]
18. [l]ú gi₆-ga edin-šè dinigr-x [šà] ì-hun
19. x x-zu ki-sikil-a ù]-m[u-da]dag
20. [x (x) ama]š tùr nu-ta[g₄]-x -ga ù-ma-dub₅
21. u₈ [.......] a-ba-ni-pad
22. ud₅ gi[g^? .... a-ba]-ni-pad


Translation:

1. Incantation.
2. In heaven the wind blows,
3. on earth the mice proliferate,
4. and Namtar inflicts headache.
5. In men’s bodies is found beer, the south wind blows
sag-duru on the (alluvial) land.
6. In the mountains, the south [wind] blows the scattered
seed. He (the patient) put his trust into (divine) standard.
7. Therefore, the gods of heaven were afraid, they came
down from (lit.’in’) heaven,
8. the gods of earth were afraid, and were standing
around the grave,
9. the great gods themselves made (funerary) offerings.
10. The fish in the river were afraid, and left their habitat,
11. the birds in the heaven were afraid, and smashed into
the base of the mountains.
12. The undomesticated animals, creatures of the steppe
and wild animals suffered from catalepsys .
13. Šakan was afraid and retired to the horizon,
14. Nanna was afraid, and retired to the height of heaven.
15. Asalluhi came to his father Enki,
16. and he said,
17. ‘My son, what don’t you know? What can be added to it?’
18. The god reconciled the sick man towards the steppe.
19. Purify … [in a pure] place,
20. take …. of the pen and sheepfold which is not abandoned,
21. choose a …lamb,
22. choose … a black? goat.

[us4-he2-gal2]

TEXT 61-
MUS # [CBS 7268]
Cdli: P120703 (Photo/Line art available)

---

This particular UrIII incantation is one Cunningham has marks as "Unedited" meaning the transliteration appeared first in NATN 008 (Owen, David I., 1982 Neo-Sumerian Archival Texts Primarily from Nippur), however I have seen no reference to a translation source. Its possible this text remains un-translated to this point. An exception are the final two lines which Cunningham translates "én é-nu-ru munus-a-kam (It is an incantation for a women.)" Perhaps this brings this incantation in line with other UrIII incantations relation to child-birth.

The complete transliteration is available at:
psd.museum.upenn.edu/PSD/html/uniss/incantation/NATN8.htm
(Translation to be added to this post when it can be obtained.)

i
1′. [x x x]
2′. [íd.buranun] kéš-r[á-n]i
3′. [í]d.idigna gar-gar-r[a-n]i
4′. ul-mu-ra ul-[g]ú? è-a-ni
5′. gada bábbar-ra zag kéš-rá-a-ni
6′. me nam-nin-a-ka
7′. šu gal du₇-a-ni
8′. ^tug2šu-gur₄-a men-ed[en-n]a
9′. sag-gá gál-la-ni
10′. eb-gal-šè gìri dab₅-ba-ni
11′. eb-gal-ta
12′. gìri dab5-ba-ni
ii
1′. [x x x]
2′. gaba-n[i? x x x]
3′. šà ki [x x x]
4′. šu-na ba-a[n-x]
5′. šu-ni ba-an-[x]
6′. gìri-na ba-[x x x]
7′. gìri-ni ba-[x x x]
8′. gú-na ba-an-da-[x]
9′. gú-ni-ri sùh [x x x]
10′. [x]-ni [x x x] ^dasar-l[ú-hi x x]
11′. a-ni ^den-k
12′. lú mu-ši-gi4-gi
13′. šu nigin dam
14′. a-ra/il22?-la?-na x [x]
15′. nu-zu me-ba-gub-e
iii
1. dumu-mu a-na nu-zu
2. a-na a-na-ab-[dah]-e
3. gi é?-mùš?
4. na-ri-ga
5. [x x x]
iv
1. túg-na-da DI-e
2. tu₆ én é-nu-ru
3. munus-a-kam

[us4-he2-gal2]

TEXT 63
MUS # Ist D — (?)
cdli: P134674
Provenance: Puzrišdagan

---

Ive managed to lay hands on "Myths of Enki: The Crafty God" by S.N. Kramer and J. Maier (1987), among other reasons it is directly relevant here as it had be cited as a publication source for Text 63. (see 'Sumerian Incantation Catalogue'.) I was somewhat frustrated to see, on flipping to pg.101, that only 9 lines of translation had been provided (no transliteration, museum number etc.) The reason they choose those 9 lines, is most likely due to the fact that this is a "Marduk/Ea" type incantation, and these lines are the segment in which Enki speaks directly to Marduk (thus being the most relevant section for a study of Enki.)
Nothing about the presentation of this incantation seems simple, so Ill leave the possibility of significant correction open. Kramers description of the incantation reads: "A man, suffering from "fever," goes before Marduk, Ea's son, who is usually identified as Asalluḫi. Markduk is unable to help the man, and so he goes before his father, Ea. The incantation includes the introductory theme, in which the diseases and demons afflicting a person are named, the person's suffering is described, and a three-part response is given by Ea." (the response being the the 9 lines translated for us)

The cdli entry offers transliteration of only 5 lines of the Obverse (ending at "etc") and 1 line of the Reverse"


Obv.
((Sumerian incantation)
2. i3-gi4-im {gesz}tukul-[am3]
3. i3-bala nam-usz2-am3
4. pirig-e a-gal-a sze e-ni-ib2-gi4
5. a-nun-na eridu{ki} ninnu-bi szu4-din{muszen}-dal-la-gin7 du8-e
6. ba-da-ab-ra-asz
(etc.)
Rev.
2. a-|ZI&ZI| szu-ni bi2-in-sur



From Cunningham 1997 I am able to include translation of the first 5 lines below, followed by a gap of untranslated lines, followed by Kramers lines. (line numbers following cdli entry)

2. It is sent like a weapon.
3. It crosses over like the plague.
4. The lion roars like the flood.
5/6. The 50 Anunna of Eridu flee to the mounds like fluttering bats.

*Area of unavailble translations, consisting of X number of lines. Here the "diseases and demons afflicting a person are named, the person's suffering is described", we know from Cunningham pg.97 that these include the the lion [piriĝ] and [ušumgal] ('great venomous snake'), and that the disease has been described as 'fever'. The man goes to Asarlluḫi, Asarlluḫi goes to Enki, the response:

"My son, you know [everything].
What you dont know- how can I add it to you?
Everything you know is yours to know.
Cut the blade of a reed plant in half,
Have the water of life drip upon his hand.
Let it pour over his right hand.
Let it drip down on his left hand.
The Dragon with his net of reed...
it will bind the mouth shut!"


To progress this presentation further, I believe we would need to consult
- Raymond Jestin 1947 'Textes religieux sumeriens', Revued'Assyriologie 41

[us4-he2-gal2]

TEXT 66
MUS # [VAT 5993] Vorderasiatisches Museum, Berlin
cdli: P142047

---

This short incantation is available in a number of publications (see Sumerian Incantation Catalogue), I have yet to obtain any of these. However despite this, the transliteration/translation is available in full in Cunningham 1997 pg.79, so there probably is no reason not to present that here.

1. én-é-nu-ru
2. lú-ra muš mu-ra gír mu-ra ur-mú-da mu-ra
3. uš-bi mu-na-ab-su-m
4. ^dasal^!(lú)-lú^!(asal)-ḫi-e
5. a-ni ^den-ki-šè lú mu-ši-gi₄-gi₄
6. a-gu₁₀ lú-ra muš mu-ra gír mu-ra ur-mú-da mu-ra
7. uš-bi mu-na-ab-sum-ma
8. a-na íb-ak-na-bi nu-zu
9. dumu-gu₁₀ a-na nu-zu
10. a-na na-ab-daḫ-e
11. a-lá-kug-ga-na ba-ni-zalag
12. a-bé nam-šub ù-ma-sì
13. a-bi lú-kúr-ra ù-mu-ni-nag
14. uš-bi ní-ba ḫa-mu-ta-è-dé
15. lú muš zú ba-dù a-bi lú-kúr-ra nag-nag-da-kam


1. Incantation:
2. On the man a wounding snake, a wounding snake, a wounding rabid dog
3. has spat its venom
4. Asalluḫi
5. sends a man to his father Enki, (saying):
6. 'My father, on the man a wounding snake, a wounding snake, a wounding rabid dog
7. has spat its venom,
8. I do not know what to do about it.'
9. (Enki answered:) 'My son, what does he not know?
10. What shall I add for him?
11. After he has made (the water) shine in his pure ala-vessel,
12. after he has cast the incantation over this water,
13. after he has made the bitten man drink this water,
14. may this venom leave him of his own accord.'
15. It is for making a bitten man - a man a snake has bitten - drink this water.

[madness]

Graham Cunningham's Deliver Me From Evil provides a few more lines for text 59, see my above reply #2 for lines 6 - 16.


TEXT 59
MUS # [NBC 11106 (= 6NT 145)]
cdli: P142390

p. 69

17. ki-sikil-lá gaba šú-ba-gin₇
guruš gú šú-ba-gin₇
anše erín-ba šú-ba
20. gud á-ba šú-ba...

17. Concerning (samana) which fell on the young woman's breast,
concerning (samana) which fell on the young man's neck,
which fell on the donkey's yoke,
20. which fell on the bull's shoulders...


p. 84

21. LAK 397-dug₄-ga
^dnin-girim_x(ŠEM)-ma
nin^!(E)-LAMxKUR.RU-uru^ki-dùg-ga
mu-mu-mu
25. ^dasal-lú-h
dumu-^den-ki-k
abzu nu-mu-b[u₇]

21. The incantation-speech
of Ningirim,
the lady of sweet Šuruppak,
the incantations
of Asalluhi,
child of Enki
in the abzu, cannot be undone.

[us4-he2-gal2]

Text 58
MUS # [?]
cdli: P125404 (photo available)

---

I've recently been able to acquire the article "Vert comme Tišpak" by Jan van Dijk (Orientalia 38, 1969). In this article van Dijk presents the entire transliteration (18 lines) of this UrIII incantation, and in addition translates lines 5-15 into french for this article (the author indicates significant difficulties with the beginning lines particularly line 4.) Previously, I had access to Cunningham's own English translations of lines 5-10, and 16-18 of this same incantation. Because my means of translating French is the definition of crude and unreliable, and because Cunningham's version is more modern in any case, I will refer to these translations when possible.

Transliterations:

- from 'Vert comme Tišpak' Or. 38 (line numbering following Cunningham 1997)

1. [muš eme-min e[me-imin]
2. [muš... ] tu₃^?-
3. [^šèšegba[r^bar ...]- gim hu-[luh-ha]
4. a-an-šè ki-a-ku₅-da tag-[ga]
5. muš lugal-zu mu-ši-gi₄
6. lugal-za ^dnin-a-zu
7. mu-ši- gi₄
8. kiri_x(KA)-za su₁₁^!? bí-lá
9. eme-za gu bí-lá
10. sa-gid-da ^šèšegbar^bar KA-kiri_x ma-ra-ni-lá
11. pa-hal-la pa-hal-la s[ag] na-ni-gá-g[á-an]
12. uzu-lú-[ ]
13. sag na-ni-gá-gá-an
14. lú-ùlu pa-hal-la uš-zu na-ba-túm-e
15. ušum-gal uš-zu ì-lah
16. du en_x(AN+U)-é-nu-ru
17. nam-šub-eridu^ki-gadu_x(KWU 428)-du_x mu-é^?-ši-e-dé-a
18. nam-mu-da-búr-e

- From Cunningham 1997 pg.83 the transliteration/translation of the final three lines 16/18 is given. his transliteration differs:

16. du-an-LAK 397-nu-ru
17. nam-šub-NUN^ki-ga pazur5-pazur5 mu-silig-e abzu-a
18. nam-mu-da-[bú]r-e


Translations:

van Dijk French lines 5-15:
<< Serpent, ton roi m's envoyé à toi; ton roi, Ninazu, m'a envoyé à toi. J'ai lié ton nez d'une ficelle, j'ai ta langue d'une corde. Je t'ai lié, o..., le nez (et) la langue (?!) d'une ficelle serrée. N'attaque point celui que se démène, le corps (?, uzu = su?) du [... ] n'attaque point. Contre l'homme qui se démène ne cache point du poison. Ušumgal, j'ai séché ton poison! >>.

Rough translation from the French, lines 5-15 (translation pending review, use carefully):
<< Snake, your king sent me to you; your king, Ninazu, sent me to you. I linked your nose with a cord, I have your tongue with a rope. I linked you, [at] the nose (and) the tongue (?!) with a gripped cord. Do not attack the one that struggles, the body (? uzu = known?) of [.... ] do not break. Against the man who struggles hide no poison. Ušumgal, I dried your poison! >>

[C] = lines from Cunningham
[V] = lines from van Dijk
lines 5-18

[C] 5. Snake, your king has sent me to you, *1
[C] 6. your king Ninazu
[C] 7. has sent me to you.
[C] 8. I have tied your nose with a cord!
[C] 9. I have tied your tongue with string.
[C] 10. Wild goat, I have tied you at the nose (and) tongue with taut cord.
[V] 11. Do not attack the one that struggles, *2
[V] 12. the body (? uzu = known?) of [.... ]
[V] 13. do not break.
[V] 14. Against the man who struggles hide no poison.
[C] 15. Ušumgal, your venom I have dried. *3
[C] 16. May the incantation formula, *4
[C] 17. the incantation of Eridu, the secrets, the mighty speech in the abzu,
[C] 18. not be undone.

1- Cunningham 1997 pg. 87
2- van Dijk 1969 pg. 545 (my questionable english translation from). From this line, Cunningham comments on a single word, indicating that 'stuggles' may be better understood as 'troubled' as in 'Do not attack the one that is troubled.' This would carry to line 14 as well.
3- Cunningham 1997 pg.68
4- Cunningham 1997 pg.83

[us4-he2-gal2]

TMH 6 3
MUS # [HS 1540] Jena
Cdli: P273894

---

As far as the incantation literature is concerned, this incantation and one other mentioning Asag in TMH 6, move the earliest attestations of the Asag-demon from the Old Babylonian period (as figured in Cunningham 1997) to the UrIII. Geller has given a note accompanying its translation: "The text refers to the Asag-demon, the antagonist in Lugal-e, who is to be chased away by Ninazu, while Asalluhi heals the patient. The opening lines play on the double meaning of /uš/ as both 'poison' and 'saliva' or 'spittle'."
Further its indicated that col. ii line 4, 'cut off from allotment...' should be interpreted the demon is removed from its source of sustenance (and so forced to retreat.)



Transliteration:

Col.i
1. (broken)
2. dili-à[m uš hul mu]-dé uš hul-a-n ba-ra-kam
3. dili-àm uš sig₅-ga mu-dé uš sig5-ga-bu lú-ùlu-[kam]
4 [nag]a kù-ga ú-hr-s[ag-gá]
5 [......................................... šu ù-ti]
6. (broken)

Col. ii
1. (broken)
2. á-sàg maš-gim [ha-ba-t]a-ab-s[ar-sar]
3. níg^? giš tur-tur-gi[m ha-ba-t]a-ab-ra-[ra]
4. šuku ki-ta a-ra tur-tur-gim ha-ba-ta-ku₅-ku₅-u₅
5 uš sg₅-ga èn-za-àm-ma [^dnin]-a-zu lú-ùlu-d ha-ba-da-ta^! (text: ša)-ru-[ru]
6. uš hul-a èn-za-à[m-ma] dé-a a-gim ki a[nše gu₄]-nínda-ta ha-ba-t[a....]
7. (broken)

rev.
1. ^da[sar-e k]i-tuš k[i-...] ha-mu-da-x [x ]
2. pa₄-[h]al-la ha-mu-d-DU.D[U-a]
3. [x l]ú hé-[si]g₅-[g]a hé-[....]
4. ^d[asal-l]ú-hi h[é-x] hé-[x]
5. d[ingir lú-ùlu sis[kur a-rá^?]-z]u-a hé-g[ub]
6. [ ]-x


Translation:

Col i.
1. (Beginning broken)
2. There is one who pours out [evil poison], it is the evil poison of the ruler.
3. Like one who pours out good saliva, it is the good saliva [of] the man.
4. [Take] pure alkali and hursag-plant, ....

Col. ii
1. (Broken)
2. [May] the Asag-demon be chased away like a goat,
3. [May] it be struck as with splinters.
4. may it be cut off from the allotment (which is) like small heaps
5. May Ninazu, with the patient, pour out the good 'spittle' of the anzum-vessel,
6. but may the evil poison poured out fom the anzum-vessel be [...] like water from the stall.

rev.
1. May Asare ... the dwelling ...
2. may the distraught one go about (with me),
3. may [Asare] make the man better,
4. may Asalluhi ..., may he ...
5. May the man's god be present^? (during) prayer and supplication.

[us4-he2-gal2]

1:TMH 6 10
MUS # [HS 2266] Jena
Cdli: P273906 (photo/line art available)

---

2:TMH 6 12
MUS # [HS 1526] Jena
Cdli: P273892 (photo/line art available)

---

1.
TMH 6 10 [HS 2266]

1. én é-nu-ru
^dugkir-ta de₆-a
a íd-ta íl^! (text:am-ma)
nam-tar a dug-ITI.SAKAR-ra dé-a
5. lú-ùlu pa-hal-la
tùr-a hé-àm-gaz-é
dug sag-gá nigin-da-kam

Translation:

1. Incantation
Brought by the kir-vessel,
the water is raised up from the river
(Since) the namtar-demon pours out the water of the (crescent- shaped?) sakar-vessel,
may (the pot) be smashed in the sheepfold by the distraught-man.
It is (a ritual) for circling the pot around the head.



2.
TMH 6 12 [HS 1526]

1. en₇ (AN.$U₄) e₇ (DAG)-nu-ru
muš-e kur-muš-ta še₇₈ (KA) nam-gi₄
me-TAR an-ki-ka
me ka ba-ni-ak
5. dumu me-TAR an-ki imin-a-ne-ne
pú líl-àm ì-dù
a líl-àm ì-in-dé
gug_x (A.ZI.ZI.A) líl-àm zà-bi íb-da₅
gug_x -bi ga-bu-ni
10.m[u-u]b^? -zé
[x x -n]i šu um-ma-gi
[x x x (x)] x-a zú hé-[l]á-e
[tu6*-tu6* abzu-e]ridu^ki -ga [^dasal-lú-hi dumu erid]u^ki -<ga>-ke₄
[na]m-mu-da-búr-[re]
15. ^dnisaba
munus-zi
munus ša₆-ga
ad-da-kal-la
dub-sar-e
20. mu-sar
igi-za hé-en-ša₆


Translation:

1. Incantation.
The snake called from the 'snake mountain',
the lizard of heaven and of earth
licked him.
5. The sons of the lizard of heaven and earth are seven,
it caused the well to be like air (ie. evaporate)
it poured out water for him as if in the wind,
it struck the rushes on its right like the wind,
10. While it tore out the rushes on (the patients) left
After having bound up his [...]
[..........].., may (the god) bind the (snake's) fang.
[May the incantations of the Abzu] of Eridu,
[of Asalluhi, son of] Eridu,
not be broken.
(Colophon: Nisaba, the true and benevolent woman, Addakala the scribe wrote (this), so that you might improve in your eye.
(edge): Nice job!



Besides the unusual scribal identification and instance of 'graffiti' written on the side (Nice job!), its interesting to note Gellers comments about line 2, in relation to kur-muš/snake mountain:
"2. The kur-muš occurs in Gud. Cyl. A XXVII 19 as the home of the Anzu bird, and occureances elsewhere are noted by Wilcke 1969 n.481. According to Sulgi X 93 (see Klien 1981, 157), the god Ninazu was born on this same mountain. The fact that the snake of our incantation shares the cosmic habitat of the Anzu bird, the kur-muš, suggests a mythological background for this incantation."

[us4-he2-gal2]

TMH 6 14
[1] MUS # [HS 1556]
[2] Cdli: P273897 (photo/line art available)
[3] Enenuru: Pending.

---

This is a very unusual UrIII incantation which would need detailed discussion in order to elucidate, Geller calls it "Demons vs Music":



1. én é-nu-ru
gu-di sì-ga na₅-gal
gù-ha-mun ^dbáhar-un-za-ku-kam
gu-di sì-ga-bi imin-àm ^gišdim-ma bí-lá
5. nimgir gù hul-àm kur-elam an-ša ù ma-da-bé ba-si
nímgi]r ka-ba gu tu₆-a bí-lá
ù tu-tu^mušen imin kur-elam an-ša ù [ma-d]a a-rùm-ma nar-kur-ku₅-šè bí-gar
[^d]nin-ki[li]m ir-pú ^kuš gá-lá-šè bí-lá
šu?-gìri péš-ur-ka hul-e bí-dab
10. úš-lá ú-dug₄-šè t[úg-g]ur₁₀ úš-gi4-šè bí-lá
eme nam-lú-ùlu péš-nu-sub₆-šè bí-lá
lipiš ur-mah-a nam-š[u-h]i₄ bí-lá
úš nam-lú-ùlu h[uš-e b[í]-nag
šim^mušen -uš₇-su imin [kur-slam] an-ša ù ma-da-ba a-b[a-b]a KA-KA-šè bí-lá
15. [a-a]h-guru₅-na imin a-rá min imin-àm kur-elam an-ša [ù m]a-da-ba a-rúm-ma
šà-sur^! gig-šè bí-lá
[x x n]a₅-gal-kam kur-elam an-ša [ù ma-da] a-rúm-gál ki-nu-gi₄-šè bí-lá
[ x x x] x-me-a
____
x gal


Translation:


1. Incantation
The gudi-lute is silenced, (as well as) the nagal(-instrument)
(these) being the harmonious sound of Bahar-e(n)unzaku.
The lutes being made quiet (by the demons) are seven, (the demon) has also silenced the dim(-instrument)
5. The 'herald' is a bad sound which has silenced Elam, Anshan, and its land
the 'herald' binds the mouth with a spell
He made the seven doves of Elam, Anshan, and the enemy lands
into gurgling singers.
He changed the water-rat (lit. well-sniffing rodent) into a leather purse,
he maliciously bound the limbs of the doormouse,
10. he changed the tourniquet into a weapon, the plow into blood spiller,
he has changed the human tongue into mouse-hair.
He consigned the heart of the lion to old age.
He maliciously drank mankind's blood.
As for the seven swallows of Elam, Anshan, and of its land, he tossed
porridge-liquid into (their) beaks.
15. In his spiting, seven times two times seven in the land of elam and Anshan and
their enemy lands, he changed the womb into illness.
..., he changed Elam, Anshan, and the hostile [land] into a place-of-no-return.
.........

[us4-he2-gal2]

TMH 6 18
MUS # [HS 1496]
CDLi - P273912

---

-Scapegoat Ritual-

1. [én é-nu-ru]
[áb
(traces)
siki-men sag-gá ma-ra-n[i-ga]r^?
5. a-abzu edin-na mi-ni-rí
ì-ir-nun-ka šu mi-ni-du₇
šembi_x-zi-da nir zi mi-ni-ak
gír-sakar kù nam-išib-ba-ka umbin-še-ba si ba-ni-íb-sá
áb dingir-é-e-ra ki-ùri-du gar-mu-na igi-zu si hé-ab-sá
10. én-é-nu-ru
u₈-gi₆ ^den-ki-ka
abzu na-ri-ga
abzu men-edena(TE)-zu za-gìn
umbin ^kušLU.úB.$IR-tenû-^den-ki-ka

lower edge
15. ki-ùri-dù giri-zu hé-gál-ám

rev.
ki-ùri-dù-bi dingir-é-e-ra hé-gál šùd-da hé-mu-na-dù
17. a-abzu edin-na mi-ni-ri
ì-ir-nun-ka šu m-ni-du₇
šembi_x-zi-da nir zi mi-ni-ak
20. gir sakar kù nam-išib-ba-ka umbin-še-ba si ba-ni-íb-sá
u₃-gi₆dingir-é-e-ra ki-ùri-dù gar-mu-na igi-zu si hé-ab-sá én é-nu-ru.
ud₅ en-né mu-ši-gi₄
ud₅ gi en-gal ^den-ki-ke₄ gada-men sag-gá ma-ra-ni-gar
25. a-abzu edin-na mi-ni-ri
ir-ir-nun-ka šu- mi-ni du₇
šembi_x -zi-d
[gír sak]ar kù na[m-išib-ba-ka umbin-še-ba si ba-ni-íb-sá
u₈-gi₆ dingir-é-e-ra ki-ùri-dù gar-mu-na] igi-[zu si hé-ab-sá]
30. [ ]
[ ]



Translation:



1. [Incantation]
(broken)
[Enki] placed on you a (wool) head-crown,
5. He poured out the abzu-water in the steppe
he prepared to perfection the sweet-smelling princely oil,
he properly purified the salve.
He aligned a point (lit. a claw)on a pure sharp dagger of ritual use.
Prepare a cow on the support-wall (of the shrine) for the household hod, so that it may be straight in front of you.
10. Incantation.
The black ewe of Enki,
purified in the Abzu,
in the Abzu is your pure lapis crown,
(and) the 'claw' of the (medical) sack of Enki.
15. May your foot be placed on the support-wall,
may there be a support-wall for the household god, so that prayers are done for him.
He poured the Abzu-water in the steppe,
he prepared to perfection sweet-smelling princely oil,
he properly purified a salve.
20. He aligned a 'claw' on a pure sharp dagger of ritual use.
PLace a black ewe on the support-wall for the household god, so that it may be set straight in front of you.
Incantation.
The lord sent out a kid,
a black kid on which the great lord Enki placed a linen crown on (its) head,
25. and he poured Abzu-water in the steppe.
He he psic[ prepared to perfection the sweet-smelling princely oil,
he properly purified a salve.
[He aligned a 'claw' on a] pure (crescent)-dagger of ritual use.
[Place a black kid on the support-wall for the household god, so that i may be set straight] in front [of you.]

[us4-he2-gal2]

Text 64
MUS # [VAT 6004
cdli: P142045

---

After some substantial periods of time, I had occasion to review I. Finkels article "The Crescent Fertile" from AfO 27. In the article the author reviews Incantations related to child birth and debates where their function may be to prevent haemorrhaging during birth process or bleeding afterwards - the latter function is suspected for the incantation, for which a 'tentative translation' is given:




Transliteration:



obv
1. U.AN-é-nu-ru
2. idim-da a ba-ti-ni-è nu-mu-da-BAD-a
3. idim-gal-da a ba-ti-ni-è nu-du-da-BAD
4. a-ni ^den-ki-šè lú mu-ši-gi₄-gi₄
rev
5. idim-me a mu-ti-ni-è n-mu-da-BAD
6. idim-gal-e a mu-ti-ni-è nu-mu-da-BAD
7. dumu-mu a-na nu-zu-a-na a-na-ab-daḫ
8. idim-e a-na nu-zu-a-na a-na-ab-daḫ
9. idim gal-e a-na nu-zu-a-na a-na-ab-daḫ
10. a-dub-ba nam-< > ù-ma-lá
11. mun SU BAD nam-< > ù-ma-ni-gar
12. ^dašnan lú-tur-àm a ḫa-mu-na-BAD




Translation:



1. Enenuru
2. The waters flow from the spring and ....
3. The waters flow from the great spriing and ....
4. (Asalluḫi) sent the man to Enki, his father;
5. <<In the spring that waters flow and ....
6. In the great spring that waters flow and .... ;>>
7. <<My son, what does he not (already) know ? What can I add for him ?
8. As regards the spring, what does he not (already) know ? What can I add for him ?
9. As regards the great spring, what does he not (already) know ?
What can I add for him ?
10. With .... - water .... a .... ;
11. Place on it salt .... ;
12. O Ašnan! The child is here! Let the waters be .... !>>


Finkel comments: "I am at a loss to explain the precense of Ašnan here."
Also note: The rare example of how in some earlier Marduk-Ea typ incantations, the junior god sent a messanger to commune with the senior as oppose to making the journey personally. The proceeding and effect remain the same however.

[us4-he2-gal2]

Text 61
MUS # [CBS 7268
cdli: P120703

---

With the first Ur III incantation I have attempted to track down in a long time, I have to report frustration. Using Cunningham's guide, the incantation he refers to as text 61 is given only one print source - NATN 8. This is David I Owen's book Neo-Sumerian Archival Texts. Unfortunately, on receiving the book on loan from Toronto, I notice there are actually not translations present in the volume - it is simply photographs of tablets and a simple catalog which mentions briefly the focus of each tablet.

There seems to be no translation available for this incantation and so I cross it from the list.

[us4-he2-gal2]

Text 71
MUS # [AO 11276]
cdli: P101856

---

This incantation has long eluded me here at enenuru, in part because the primary publication source, ArOr 17/2 Jean Nougayrol 1949, has been somewhat difficult to access and also is in French... the alternative option I have had success with today is not necessarily that much more accessible: Adam Falkenstein and W. von Soden 1953 'Sumerische Hymnen und Gebete.' On accessing this work I have seen the length of the incantation and realized suddenly that Cunningham 1997 does in fact include just about the entire text in what is a more up to date translation, which I will piece together below (the author splits it up over 40 pages or so). Where Cunningham skips a line or two, I have translated from von Soden and Falkenstein's German (indicated in Teal Blue.)


The incantation is an example of the early style of Marduk/Ea typ incantation, in which Asalluhi sends a man, a messanger, to his father Enki for advice, as opposed to going to him personally. As Cunningham comments, although the Samana is specifically targeted in the incantation, the suffering is referred to in a broad sense rather than specifically (the suffering of a women, a child, a man etc. are cited, but not specifically the suffering of the patient himself.) Cunningham also remarks that it the Ur III incantations are the first to include Chaos Monsters - composite creatures who act independently. The Samana is better understood to be a chaos monster, and Cunningham states that all the divine comparisons of the Samana at the beginning of our incantation illustrates that these monsters were considered divine.





Translation:


Incanatation:
Samana,
mouth of a lion,
teeth of an ušumgal,
claws of an eagle,
tail of a crab,
fearsome dog of Enlil,
(dog) with twisted neck of Enki,
(dog) with blood-dripping mouth of Ninisina,
dog with gaping mouth of the deities...


Concerning the (samana) who has hindered the flow of answers,
concerning (samana) which for the young woman has hindered her menstruation,
concerning (samana) which for the young man has hindered the
strength of his pride,
concerning (samana) which for the nugig-woman hs hindered her nugig-office,
concerning (samana) which for the nubar-priestess has hindered her nubar-office,
Asalluhi,
sends a man to his father Enki.

'My father, the Samana,
mouth of a lion,
teeth of an ušumgal,
claws of an eagle,
tail of a crab,
fearsome dog of Enlil,
(dog) with twisted neck of Enki,
(dog) with blood-dripping mouth of Ninisina,
dog with gaping mouth of the deities...


Concerning the (samana) which has hindered the flow of answers,
concerning (samana) which for the young woman has hindered her menstruation,
concerning (samana) which for the young man has hindered the strength of his pride,
concerning (samana) which for the nugig-woman hs hindered her nugig-office,
concerning (samana) which for the nubar-priestess has hindered her nubar-office,

May it, Samana, dry up like a canal,
May it be as a cleared out ditch,
May it (samana) go out of its own accord like a rush-fire,
may it, like a plant that has been uprooted, not come together.'
Incantation formula.

[us4-he2-gal2]

TEXT 61-
MUS # [Ni 2177], Cdli: P274441 (photo/transliteration currently unavailable)
Cdli: P120703 (Photo/Line art available)

---

The incantation to follow below has been a long time coming - the only known translation is very provisional and was published by S.N. Kramerand Mustafa Eren in 1978 in a Turkish periodical called Anadolu Arastirmalari. The incantation is peculiar as unlike the vast majority of these texts it would appear to focus not on exorcism, but on some sort of military purpose - it would appear to be a hostile incantation directed against the traditional enemies of the Sumerians, the Elamites and Anshanites. As Kramer notes, "the text is broken in part, and even the well-preserved lines are extremely difficult and obscure...[the transliteration and translation were undertaken] for the purpose of making the text available to cuneiformists the world over, in the hope that they will help to clarify the real meaning of its contents."

Before getting to Kramer's translation, it should be noted that M.J. Geller has found and translated a text which appears to be in parallel with this text - Geller's incantation, also from the Ur III period, can be found above in reply #13 of this thread.

Geller states compares [Ni 2177] and [TMH 6 14]:

"This incantation should be read together with another Nippur incantation from Istanbul published by Kramer and Eren 1978..since the two incantations deal with the same themes and are similar, despite not beling duplicates. The incantations feature the activities of the nimgir-demon, who probably corresponds to the mashkim-demon of OB period incantations, and the rarely attested name (d)Bahar-enun-zak may refer to this demon.
One theme of this incantation is that a 'hostile' (a-rum2-ma) demon causes havoc in nature. The repeated reference to 'Elam, Anshan, and their land' implies that foreign animals (here birds) and peoples (especially mountainous ones) were to be feared in the same way that demons were feared."



*** Note: The peculiar format below, including the odd combination of translation and commentary, reflect Kramer's material as it is presented in the relevant article. Those lines which the author attempts to translate will appear between << >> marks.







Transliteration:


obv. i
Space 1. .... NI nam-lú-(lu₆-kur-elam]-an-ša-ù-ma-da-bi [si] bí-íb-sá

Space 2. .... NE ^dnin-NE ... eš (?)-a mu-da-ga-NE-dé-šè

Space 3. nam-lú-lu₆-kur-elam-an-ša-ù-ma-da-ba-ta á-ba-ta ir-bi níg-ba-ba

Space 4. ban-ba sa ba-du₈ ti-šub-bi ba-ta-ku₅-ku₅

Space 5. nar-kur-TAR-inin-na-ne-ne dumu-urú-a-ba-tu-da-me

Space 6. nimgir-húl-gál-kur-ra un-kur-elam-an-ša-ù-ma-da-ba KA GA2xIGI-ag-me-šè

Space 7. 2-àm igi-tir-kur-ra-me igi-ba kisal-luh si mu-ne-?

Space 8. 3-àm KAB-KEŠ (?)-?-ba-me kaskal ba-da-til mu-ne-gál nam-ta-ab-tùm

obv. ii and rev. i

Space 1. ...

Space 2. ...-me nig .. [nam-lú-lu₆]-kur-elam-an-ša-ù-[ma-da-ba-t]a(?)

Space 3. ^den-ki-ke₄ dumu-^d... gù mu-na-[dé-e]

Space 4. a-BU-ha-du an-ta[hé] (?)-dib-e

Space 5. ^dnin-a-BU-ha-du ù-ma-da-ri

Space 6. a-gùb-ba-šè ha-mu-ši-du₈

Space 7. ^dtu maš-maš-gal-an-na-ke₄ gu-ù-?-ma-ni hé-lá-e

Space 8. ^d ?-UN-za-KU lugal-nam-išib-ba-ke₄ eme-ha-mun-na-ni ha-mu-ri-uš

Space 9. ^dasar-lú-hi dumu-^den-ki-ke₄

Space 10. ^dma-?-mu dumu-eridu^ki-ke₄

Space 11. ^dé ... dumu-abzu-ke₄

Space 12. ^dNE ... [dumu] - .....

Space 13. ^dšul-[pa-e dumu]- ....


rev. ii

Space 1. tu^mušen ù-bi-? gú-gú-GIR3-bi-da ù-da-...

Space 2. nam-lú-lu₆-kur-elam-an-ša-ù-ma-da-ba² ni-ba še-gur₁₀ ha-ba-dug₄

Space 3 imin-sin^mušen ù-bi-? gú-gú-GIR3-bi-da ù-da-..

Space 4 nam-lú-lu₆-kur-elam-an-ša-ù-ma-da-ba ....-ba hé-..



Translation and Commentary


Space 1. <<.... the people [of Elam], Anshan, and their mada he (?) directed.>> The restoration of the verb as si bí- íb-sá seems reasonable but the subject is uncertain, and the meaning of this partly broken space is obscure.

Space 2. In this space even the word division is uncertain, and although all the extent signs are legible, there are too many unknowns for any plausible surmises.

Space 3. If the transliteration of this space is correct it seems to mean literally: <<From the people of Elam, Anshan, and their mada, from their arms (or <<by their might>>), their tears, their gifts.>> Note that there is no finite verbal form, and that the contextual relation of this space to the spaces preceding and following, is not clear.

Space 4. <<Of their bows, the strings were loosened, their arrow-hurlers were cut down.>> If this rendering is even approximately correct, it would seem to indicate that the Elamites and Anshanites had been defeated in battle, and the ritual instituted by Enki (col ii space 2) was to celebrate the Sumerian victory.

Space 5. <<(As for) their seven kur-TAR-minstrels, they who are sons that were born in the city.>> The <<their>> seems to refer to the Elamites and Anshanites; the implications of the description <<sons that were born in the city>>, is not clear.

Space 6. <<As for the evil criers of the mountain (and ?) of the people (?) of Elam, Anshan, and their mada, they who make ...>> If this rendering is approximately correct, the complex KA -GA2xIGI-ag may depict the incantatory chants uttered by the minstrels and criers to honour the victory of the Elamites and Anshanites, which, however proved to be ineffective.

Space 7. <<Two (of them) are in front of the mountain-forect, in front of them the courtyard-cleaners ....>> The meaning of this literal translation of the space is totally obscure, as is that of the following space.

Space 8. <<Three (of them) are .. , the journey has come to an end, ... , it has been brought out.>>


obv ii and rev i

Space 1. This space seems to be a repetition in part of obv. i space 3, but its fragmentary content is quite uncertain, as is also its contextual relationship to what precedes and follows.

Space 2. <<Enki says to the son of ...>> The restoration of the verb as gù mu-na-dé-e is reasonably assured; Enki seems to be addressing the son of some deity.


Space 3. <<Let the BU-ha-du-water come (?) from heaven.>> The complex BU-ha-du seems to describe in some way the heavenly water.

Space 4 and 5. <<Let the goddess Nin-a-BU-ha-du, having directed it to me, add (?) it to the holy water.>>

Space 6. <<Let the god Tu, the mashmash-priest of An fasten his ....-thread.>>

Space 7. <<Let the god ?-UN-za-KU, the king of the išib-ship, bring close to you his harmonious speech.>>

Space 8. (Let) Asarluhi, the son of Enki,

Space 9. Ma-?-mu, the son of Eridu,

Space 10. The god E2-..., the son of the Abzu.

Space 11. The god NE-....,

Space 12. Šul-[pa-e]....,



rev. ii


Spaces 1 and 2. <<Having implanted a sickle-knife of seven doves, may the sickle-knife be readily implanted on the people of Elam, Anshan, and their mada.>>

Spaces 3 and 4. <<Having ..-d seven swallows, having ..d them neck and foot, may the people of Elam, Anshan, and their mada be .. in their ...