CTN 4, 168[via caspo]

Incantation: O Nisaba, sympathetic queen,

[The one who m]akes deity and king and humani[ty],

[N]et of the Anunnaki, the furi[ous] gods,

[...] the angry (personal) god (and) an[gry] (personal) goddess,

[Let me] send you to my angry (personal) god (and) ang[ry] (personal) goddess,

[Who]se hearts are [...], furious, angry with [me].

Soothe (my) angry (personal) god, my angry (personal) goddess.

May my faults be released, my transgressions [led away].

May my mistakes be forg[ott]en,

May my sin be forgiven, my bond become sla[cke]ned.

May the forgiving of my debts be spoken, . . . [. . .]

[May I] make manifest the praise of your divinity [constantly].

It is the wording of a lifted-hand prayer to Nisaba

for the releasing of [divine an]ger.

It is recited [in front of] maṣḫatu-flour.

[Incantation]: O goddess of plenty, queen Nisaba, daughter of Ea,

O queen Nisaba, broad with understanding,

[. . .] Nirhan, father of the gods of the world,

[Bri]de(?) of Enlil, king of the Igigi, who determines the fates,

[Bri]de of Enlil, the counsellor, the king of the entirety of the heavens and earth, who determines the fates,

[The mot]her, the prosperous giver of birth, the great princess, queen Ninlil:

You are the [one who] provides the sustenance of humankind. The lady . . . the great gods.

[Who prov]ides for the cult places, who attends to the shrines,

[. . .] . . . the exalted plans

[. . .] and resplendent [. . .]

[. . .] . . . praise

[Yo]u, indeed, doubled the yield for Enlil.

You made the meadowlands profitable for him with . . .

And rejoicing . . .

They are honored and incomparable; they have no rival. . . .

. . . and summons are yours.

To judge a case, to render a verdict, . . .

. . . You indeed are the one who brings about well-being of life.

You appoint god and king, goddess (and) queen (to their position). You establish kingship.

Without you, people would not be conceived, living beings would not be created.

The black-headed ones, all (of them), as many as are created whatsoever, are yours.

As for the one (who has) a protective spirit (lamassu): The protective spirits of the temple (lit. the house of the god) are copiously supplied with water for you.

Who . . . their (i.e., the lamassū's) bonds, who makes their incense (offerings) ignite.

Who soothes the angry (personal) god (and) angry (personal) goddess,

Who restores the living beings to life: It is you!

Anu, Enlil, (and) Ea, Belet-ili, the Earth who bore you,

The Heavens who raised you: You love (them).

Intercede with the gods who . . . , speak with favor (for me).

As for the amused, the furious, may the sublime . . . {gods?} vex his heart.

Soothe (my) irrate (personal) god (and my) angry (personal) goddess.

So that with [my] pra[yer], prostration, the touching of my nose,

My supplication . . . they may decide (in my favor) for m[e].

The w[ordi]ng. He ignites (a fire) in a censer for his god.

In front of . . . he raises, and he strews (it) in the censer, and

He strews it for his personal god (lit. the god of his heart).

Incantation: O Ishtar, lady of the cities, creator of the peoples,

The one who gathers the rites that belong to her: Who is your equal?

You are the mighty one among the gods, your name is brilliant.

(Your) subjects make your heroic deeds manifest.

Your great deeds are [fa]mous, exceeding all the gods.

Your cella, your house attend to you.

Anu, your father, determined (your) fate.

[In] the assembly of the Igigi, he praised (lit. elevated) your name.

[In the h]eavens (and) the earth, he called your name.

You hold the nose-rope of [the peop]les with your right hand.

Enlil presented you the [kin]gship of the heavens and the earth.

[The god]s, those who stand (in your presence), occupy (their) shrines.

[Ki]ngs, bowed down before you, attend to you.

True and just [decisions] are established in your presence.

[. . .] of tamarisk are sanctified in your presence.

[. . .] pure [. . .], an offering of myrtle.

[. . .] pure [. . .]

I set up . . . in your presence.

I have richly supplied pure offerings to the gods, those of the rites.

[My] left (hand) holds the gamlu-tool (lit. throwing stick) that releases every illness.

With my right (hand), I raise grain (lit. Nisaba), who soothes the angry god.

Have mecy on me, O lady, accept my prayer!

Turn to me, O lady, judge my case quickly!

May your radiant light burn up the evil things.

May the gods, those of the rites, expel my body's illness.

May all my illnesses be released.

May my sins be forgiven (that) I may sing your praises!

It is the wording of a lifted-hand prayer to Ishtar.

Its ritual: Either in the evening or in the morning hours

when Ishtar (i.e., Venus) is risen (i.e., has appeared),

in front of Ishtar (i.e., Venus), you sweep the roof, sprinkle pure water, (and) a portable altar

you set up. On top of (the portable altar), seven rations of emmer

(and) twelve ḫaṣbu-pots of dates, (and) saskû-flour

you strew. You set out a mersu-cake of honey and ghee.

You set up an adagguru-container. Seven flasks

with beer you fill and you set (them) next to the ritual assemblage. You strew juniper (in) a censer.

You fill one flask with milk and libate (it). One flask

you fill with beer and libate (it). You fill one flask with wine and libate (it).

All around the ritual assemblage, you squeeze out the (juice of) fruit from an orchard.

You sprinkle filtered oil. You perform a ritual purification.

You throw down small heaps of flour repeatedly to the right and to the left

of the ritual assemblage. You withdraw a distance of two cubits

(and) you squeeze out the (juice of) fruit from an orchard on the ground. Fourteen (lit. seven and seven) <loaves>

for the gods, those of the rites, (seven) on the right and (seven) on the left, on top of the plants of the orchard

you set out. You set up seven censers with juniper. You libate beer.

You withdraw, and he (the sick man) prostrates himself. A censer (and) torch

you pass by the sick man; and a throwing stick in his left (hand and) maṣḫatu-flour

in his right (hand) he lifts up. He stands in front of the ritual assemblage.

You have him recite the incantation "Ishtar, lady of the cities" three times.

You take apart the ritual assemblage and god and king will be at peace with him. During the days of

(his) life (i.e., as long as he lives), nothing evil will draw near him.

Alternatively, according to a different tablet: Its ritual: In front of Ishtar (i.e., Venus)

You sweep the roof. You sprinkle pure water. You set up a portable altar. Three <. . .>

You set out (!). A ḫaṣbu-pot of (!). You strew juniper (in) a censer.

This will appease the anger of the god and goddess (who are angry) with him.

Incantation: O queen Tashmetu, protective spirit of favor,

Honored one in the pure heavens, whose command cannot be overturned,

Bride of Esagila, the house of celebrations, beloved of Ezida,

Wife of Nabu, who provisions the world, lord of everything,

[. . .] the gods, . . . is great.

[. . .] her shining brilliance.

. . . of Nisaba, she is queen; [her?] fate (is) in the palace.

The abundance of her creation grows luxuriously.

The king who fears her rules everything.

You (she?) gives him days of old age, a reign of plenty.

She makes (his, i.e., the king's) fate(s) comparable to the man on whom you (she?) look(s with favor).

You (she?) give(s) him a son, and progeny (lit. seed), (and) a name.

She makes the lowest social inferiors greater than advisors.

Since the distant ages, she turns the powerless (and) wretched in[to . . .].

She is the strong one, she is the goddess, she is the queen, and she is the lady! Indeed Tashmetu [is great(?)]!

Because you are supreme, O my lady, I have tu[rned to your divinity].

And (because) you are queen, I seize your (garment's) fringe; I seek [your authority].

Look upon me earnestly and com[mand good things for me].

Bestow (on me) well-being; dest[roy . . .]

[Be at peace] with me, the one who reveres [you . . .]

[. . . the wo]rding of a [lifted]-hand prayer [. . .]

[. . .]

[. . .]

Incantation: [. . .]

. . . [. . .]

The one who establi[shes . . .]

[. . .] the totality of [. . .]

Who accepts pr[ayers(?) . . .]

Prayers (and) supplications. Wife of [proud Muati (i.e., Nabu)]

Son of Tutu, bri[de of Esagila]

The foundation of the heavens, mountain of the wor[ld],

Progeny of Ezida, the house of the living beings of the [great] gods.

The queen of Borsippa, who governs the habit[ations],

Tashmetu, the lady whose order is hear[d],

Among the great gods, her word is heard,

(Likewise) her utterances among the great goddesses.

Anu, king of the gods, the father of the world,

gave you compliance and peace.

Sin, the lord of the whole world, all of them (fem., i.e., the goddesses?)

he makes heed you. Marduk has generously bestowed upon you compliance and peace.

With regard to all of the disagreeable (people), you establish

compliance and favor. You make them all kneel down.

You make their speaking heard. As for the crooked among them,

You straighten out the perverse as well as the unsettled case.

You make the distant lands submit (lit. bow) at your command.

O Tashmetu, goddess of charms and allure, lady of lov[ers],

I, ditto, son of ditto, whose (personal) god (is) ditto (and) whose (personal) goddess (is) ditto,

I turn to you, I seek you out. Hear my prayer!

To Nabu, your husband, firstborn son of Esagila,

Intercede for me! May he listen to my utterance.

On account of your request (lit. the utterance of your mouth), may he accept my prayer,

May he acknowledge my supplication, that at his weighty utterance,

(My personal) god and (my personal) goddess may be reconciled with me.

May the illness of my body depart.

May my bodily distress (lit. distress of my flesh) be driven away.

May the asakku-demon/illness of my sinews be carried off.

May they be released: the witchcraft, sorcery, magic,

(and) magical machinations that beset me (lit. (are) upon me).

May the curse depart; the oath be sent away.

May the namtar-demon be removed. May it turn back (lit. turn its breast)!

. . . May goodness be established.

[May] god and [king(?) or]der life. According to your august command

[which] cannot changed, and your firm consent,

which cannot be overturned, O Tashmetu, (my) lady.

It is the wording of a lifted-hand prayer to Tashmetu.

Its ritual: You sweep the roof. You sprinkle pure water. (In) a censer of juniper(?),

myrrh, . . . you strew. Dates (and) sweet reed

in flour you pour. You libate first-rate beer. This recitation

you recite three times (and) prostrate yourself.

The (personal) god and angry (personal) goddess will be reconciled with him.

The witchcraft is released. The curse is undone. . . .

Incantation: O lady Tashmetu, goddess of loveliness,

Who makes the habitations live in agreement, who establishes combat(?),