SpTU 2, 018[via caspo]

In order to release (see o2) the evil of unfavorable signs (and) omens that [constantly occur] in [a man's house]:

[. . .] sprouted (lit. horned) alkali, gypsum, and myrrh.

In the midst of that house, you sprinkle the turru. With [. . .]

from the north, you sweep the house and dump [lit. pour] (see o5) the sweepings of [that] house [into the river].

Then, you place an agubbû-vessel behind him, and the evil of [that] house [will be released].

In order to do the same (lit. ditto): You get up in the middle of the night and swe[ep] the house.

You collect [the sweepings of the house] (see o6) in a nusḫu-basket and burn (them). [You strew] a censer (burning) juniper [over (it)]. You thr[ow] (all of it?) into the river, [and the evil of the house will be released].

That the evil of omens not draw near to a man: You string abašmû-stone, mūṣu-stone, (and) date-stone on a string of linen.

You hang (it) on (his) neck. The evil omen will not draw near to him. You anoint him (see o10) with ašqulālu-plant, myrrh, (and) fennel/anise(?) [. . .]

That an evil sign not draw near to a man and his house: You mix (see o12) the head of a pašanu-bird, (some plant) [. . .]

in cypress oil. On the first, tenth, twentieth, (and) twenty-first day in a month, you smear (see o13) [. . .]

and the doorjamb of his house (with the oil), and the evil omen will not draw near to the man and his house. . [. . .]

In order to do the same (lit. ditto): You throw dust from a god's house either into river water or into well water, and the house . . [. . .]

You put juniper and myrrh on the left and right (sides) of the entryway of the man's house, and the [...] omens [. . .].

will be released, and (there) will be good fortune in the man's house, and that house [. . .]

You lay lupin, imḫur-līm-plant, thyme(?), atāʾišu-plant, ox dung in the hair of a nulliparous (i.e., unmated) goat. [. . .]

You bury [. . .] at the threshold slab of the outer entry. Finished. This . . . [. . .]

O lord who (is) resplendent in the heavens, supreme on the earth, O Shamash, [. . .],

all the peoples, who sets aright the far-flung earth . [. . .],

Who loves to heal, O lord, who illuminates the darkness, [. . .]

of orphans, who clarifies obscurities, . . . [. . .]

In the presence of Anu, Enlil, and Ea your word is given consent. . [. . .]

the asakku-demon, who forgives sins, who eliminates guilt, [. . .]

Who releases the binding of evil, the great lord among the gods (are) yo[u. I(?),]

so-and-so, son of so-and-so, whose (personal) god (is) so-and-so, whose (personal) goddess (is) so-and-so, who[se(?)] (personal) god(?) [. . .],

[whose] (personal) go[dddess(?)] . . . with him,

. . . [. . .]

put in order. O Shamash, at your command [. . .]

may it increase for him. May he gather to him whatever is scattered. May his sins [be released . . .]. May

[. . .] be released. May (see r7ˊ) witchcraft, magic, sorcery, (and) evi[l] machinations [. . .]

grumbling, terrifying dreams, [. . .] signs (and) omens [. . .],

confused oracles, fever, death, defrauding that is [. . .]

be distant. May they withdraw. May it depart. May it move [along. . . .]

[which] cannot be changed, and your firm assent [. . .]

[It is the wor]ding of a kiʾ[utu]-prayer.

Incantation: O most exalted, perfect one, son of Namraṣit, ever-renewing light, [who brings happiness],

to the people (lit. who opens the face of the people), who sets (them) free (lit. reveals the light), O Shamash, who guides aright the dead and the living, who se[es]

everything, O Shamash, light of the heavens and the earth, splendor of the lands, [lord of Sippar],

protection of the Ebabbar, favorite brother of Marduk, the trust of Babylon, on [your] comman[d]

the gods, the Igigi, wait. The far-flung people, the black-headed ones, [praise your heroic acts].

You make the lone man acquire a friend. You provide an heir to the impotent man. You open (see r16ˊ) the loc[ked bolts of the heavens].

To the one who cannot see, you establish light. [You can read] an enclosed, unopened tablet.

Inside the sheep, you write the signs. O judge of the gods, lord of the I[gigi, . . .]

You (are) the lord of the fate of the land. Determine (my) fate; make my way favorable. Let [my signs] be favorable. [Let my dreams (see r19ˊ) be propitious].

Turn the dream I saw into (something) favorable. Let me prosper (lit. may I walk correctly); [may I acquire] frie[nds].

During my days, let there be good things. Bestow upon me a good portent. May [my speaking be acceptable] in the street.

May I spend (my) days (in) joy and celebration. May truth stand on my right; [may] just[ice stand on my left].

May a god who provides well-being [walk (see r21ˊ)] at my side constantly. May a guardian [of wholeness] not cease [from (going) behind me].

May Bunene, (your) vizier, speak to you a good word. May Aya, [your] belov[ed] wife [say "be at peace."]

O Shamash, you (are) the foremost of the gods. Grant mercy! May the heavens rejoice over you; may the Apsu be glad on your account.

May all the gods bless you. [May] the great gods [please] your heart.

[It is] a hand-raising prayer [to Shamash].

Incantation: King of wisdom, creator of sagaicity, exalted leader, [. . .].

Incantation: Strong, resplendent one, pre-eminent one [of Eridu].

Incantation: You (are) the river, who creates everything. Whe[n . . .]

First section of (the series) "To [release] the evil of [unfavorable] signs (and) omens."

As soon as you cut the bandage, you put (it) behind him (and) fill up(?) [. . .].

Tablet of Iqišaya, son of Ishtar-shuma-eresh, descen[dant of Ekur-zakir].