TCL 06, 50[via caspo]

If a prince is riding a chariot and, in the course of a campaign, either the yoke

or the shaft or the lance or some wooden part(?) of that chariot

breaks, and the man, the owner of the chariot, sees (it), discontentedness will constantly pursue that prince, who was riding the chariot,

(and) he will encounter (lit. see) troubles {or, the consequences (of the sign)}. If that sign does not draw near to the prince or his land,

to make his troubles {or, consequences} pass by, so that the aforementioned prince, wherever he goes, will achieve his desire,

and (so that) when he goes on campaign he will return to his land unharmed (lit. in good condition), to the great gods,

Nergal and the gods of the steppe, he sacrifices a sheep. The great gods, Nergal

and the gods of the steppe, for the prince who was riding the chariot, will have mercy (on him), and rescue him,

[. . .], and save him. That prince [. . .] before Shamash

[. . .] he will sacrifice a sheep and perform "its releasing" (the namburbi-ritual)

[. . . The prince who] saw the evil will (also) see (its) assauging.

[. . .] the god of the steppe, will be at peace with that prince, and

[. . .] they will give [to] that prince and he will constrain the hostility (directed against) him. Do not neglect your instructions!

[. . . he (i.e., the prince)] brings word [. . .], you set out a ritual assemblage before Shamash.

[. . .] who proceeds [. . .] (and) the incantations "Shamash, great lord, whose 'yes'"

[. . .] you make the prince speak. After that, [. . .] to Nergal

[. . .]. The exorcist lifts his hands and

[". . . among the god]s, his brothers, the most pre-eminent one (lit. the pre-eminent one [of] the first)"

[. . .] whose ["no]" (means) no,

[. . . the darkn]ess, O Shamash, you (indeed)!

[. . .] ones favorable

[. . .] portents,

[. . .] . . .

[. . .] you set up every day.

[. . .] . . .

[. . .] "Anything evil, an evil god, an evil goddess

[. . . , ma]gic, sorcery, (evil) machinations, which you know

[. . .] tear (it) out, withdraw (it), let it go away, let it be separated from my body!

[. . .], your [. . . servant], will sing your praises!"

[. . .] was riding a chariot and falls from the chariot, in order to effect its releasing

so that its evil does not reach the king or (lit. and) the prince, and in order to save him, for three days the exorcist (and) the king or (lit. and) the prince sanctify themselves.

At the bank of the river, you sweep the ground. You sprinkle pure water. (For) Marduk, Shamash, the god of the city and the goddess of the city,

(For) his (personal) god (and) his (personal) goddess, you set up . . . censers. You sacrifice a pure sheep.

You put [one] shekel's worth of fatty tissue for each to the flame. You strew aromatics (i.e., herbs) with flour.

[. . .]. You set out gifts for those gods and you say thus:

[I c]all out to you, [O great gods]! Attend to my utterance (lit. the issuance of my mouth)!

[. . .] the sin that I committed, (what) I neglected, (how) I transgressed,

[. . .] so that I may guard myself (against doing it again). You say (this) seven times and libate the beer that you set out.

[With sikillu-plant (and) mashtakal-pl]ant in filtered oil you rub him and then the evil signs will not draw near to him.

[If a lightning strike] occurs [in] the house of a man: In the house where the fire was seen.

[. . .] of Ishtar-shumu-eresh, the descendant of Ekurzakir.

[. . .] . . [. . . who fears] Anu and Antu, shall not carry (it) off.