Together with Ištar back to life

(8.29.1:1) If a man’s limbs keep faltering like those of a sick man, 2his arms (and) his ... are slack; 3he speaks, but does not achieve (his wish); 4he has lost his potency (and) becomes increasingly depressed; 5either (only) when urinating or (even) constantly, his semen 6is discharged as if he had been having sex with a woman: 7that man is impure; god and goddess have turned away from him. 8His speech does not find favour.

(8.29.1:9) [Against] that [m]an sorceries have been performed before Ištar and Dumuzi, 10figurines of him have been buried in a grave. 11To release that man, 12to save him 11from the ‘hand(s)’ of 12‘cutting-of-the-throat’ magic, to reconcile him with god and man, 13to remove the anger of god and goddess, 14to effect the release of the sorcery that a woman has performed against him an[d to heal him]:

(8.29.1:15) Its [ri]tual: For three days, the patient should puri[fy] himself; 16[...] ... should purify himself. On the fou[rth] day, you purify the house. 17[...] ... you set up a wall of clay, 18you smear it with [mu]d. 20[You mak]e 19[a figurine of Išt]ar (coated with) red dāmātu-paste and a figurine of Dumuzi (coated with) yellow ochre paint; 20you make these! divine images resplendent and adorn (them). 21You set up a [tabl]e before Ištar and 22you set up 21a table [before] 22Dumuzi. You strew a censer with burāšu-juniper. 23You place [...] emmer [loaves] (and) 12 loaves of tappinnu-flour on Ištar’s table; 25[you place] 24[... loaves of tap]pinnu-flour (and) 10 large emmer loaves on Dumuzi’s table. 25You slaughter [a she]ep (and) 26place 25the shoulder, the caul fat and the roast meat 26[on] Ištar’s table. 27You distribute mirsu-confection of syrup (and) ghee. 28You set up [a lib]ation vessel (and) 29pour out a libation of beer. 31You make 29figurines of a m[a]n and a woman of clay, 30[ditto o]f wax, ditto of dough, ditto of tallow, 31[ditto of bitumen, ditto o]f wood, ditto of reed. 32You bind [the]ir [arms] behind them. 33[ ... ] you draw [the gate] of the Land of No Return. 34You make [...] ... a clay figurine of Bidu; 35you apply [guḫlu-paste] to the eyes; 36you have him hold [ ... ] ... in his hand; 37you write [his name on h]is [right side]. 38[You ... ] 37the opening of these figurines with his garment. 38You make [a figurine of the patient o]f clay; with his arm 39[ ... ]. You have it stand [before Bi]du. On his right side, 40you write 39his name 40(in the form) [N.N. son of] N.N., whose god is N.N. (and) whose goddess is N.N. 41[The exorcist] takes [the hand of the patien]t and has (him) speak thus:

(8.29.1:42) Incantation: “Pure Ištar, most exalted among the gods, the Igigi, (in F: Pure Ištar, most exalted among the gods, (most) splen[did (among the Igigi)])

(8.29.1:43) who gives rise to fighting, who instigates battle,

(8.29.1:44) most splendid (and) perfect of the goddesses!

(8.29.1:45) At your command, Ištar, mankind prospers,

(8.29.1:46) the sick man recovers when he comes into your presence, (in F: the dying one lives)

(8.29.1:47) his bond is released, he rises rapidly (from his sick-bed). (in F: the bound one is released)

(8.29.1:48) At your command, Ištar, the blind man sees the light, (in F: the bli[nd man sees (the light)])

(8.29.1:49) he who is unfortunate, Ištar, becomes fortunate when he comes into your presence.

(8.29.1:50) I, distressed (var. in F: I am distressed), kneel (and) stand before you,

(8.29.1:51) I turn to you, torch of the gods, for judging my case,

(8.29.1:52) I have come into your presence (var. in F: Take away my illness!), let my bound state be loosened!

(8.29.1:53) Do not delay! I am confused and I am disturbed.

(8.29.1:54) My life has become like that of someone who has been beaten with a mooring post,

(8.29.1:55) (even though) I always did what you told me to do!

(8.29.1:56) Ištar: My warlock or my witch,

(8.29.1:57) whom you know, but I do not know,

(8.29.1:58) using a ritual arrangement of witchcraft, hate-magic ((and)) ‘cutting-of-the-throat’ magic,

(8.29.1:59) which they set up before you against me,

(8.29.1:60) they have buried figurines of me in a grave,

(8.29.1:61) they are intent on cutting off my life!

(8.29.1:62) They have performed (rituals) against me stealthily,

(8.29.1:63) I (however) perform (rituals) against them openly! (var. in F: I [ ... ] before you.)

(8.29.1:64) By your supreme command that cannot be changed,

(8.29.1:65) and by your firm approval that cannot be altered,

(8.29.1:66) may everything I say become true!

(8.29.1:67) May life be pronounced for me by your pure mouth,

(8.29.1:68) your ‘It is enough!’ — you are ((the goddess,)) the goddess of the gods (var.: goddesses)!”

(8.29.1:69) He says this three times, performs the merdītu-rite and prostrates himself. 70The exorcist (then) takes his hand (var.: the hand of the man); 71he positions 70the figurine of the patient and the figurine of Bidu 71before Ištar and Dumuzi and speaks thus:

(8.29.1:72) “Bidu, you are the chief doorkeeper of Ereškigal!

(8.29.1:73) The figurine of N.N., which [they] stealthily [handed over] to you

(8.29.1:74) — you keep him imprisoned in order to cut off his life —

(8.29.1:75) he is released, he is free, he is cleansed!

(8.29.1:76) Do not seek ((him)) out be[fore] his destined [da]y!

(8.29.1:77) May the figurine of N.N., son of N.N., come back whole!

(8.29.1:78) May he live [until] his destined [d]ay!

(8.29.1:79) Be adjured by heaven, be adjured by the netherworld,

(8.29.1:80) be adjured [by N]ingišzida, be adjured by Ereškigal!

(8.29.1:81) You must not approach him!”

(8.29.1:82) You wrap that figurine (of the patient) in a cloth of red wool, 83you pour (water from) the holy water vessel on it: 84“He is [sa]ved! He is free! Šamaš is the judge!”

(8.29.1:85) You speak (thus). Then you throw (it) in the river. 86[The man] lifts 85the figurines of the grave 86and places (them) before Dumuzi. 87He speaks thus; he (says) as follows:

(8.29.1:88) “Dumuzi, shepherd, husband, beloved of Ištar! To the figurines of sorcerer and sorcer[ess],

(8.29.1:89) who have performed evil spells, ‘cutting-of-the-throat’ magic ((and)) hate-magic against me:

(8.29.1:90) I turn (the witchcraft) back to them 89by the command of capable Ištar. 90You are my witness!”

(8.29.1:91) You pour gypsum on these figurines. 92He pours [ ... on] his hands and stands on them. Then he speaks thus:

(8.29.1:93) “[You (are) my warlock] and my witch, I stand on you!

(8.29.1:94) You sought [...] ... witc[hcraft, ‘cutting-of-the-throat’] magic against me!

(8.29.1:95) Before pure Ištar and [Dumuz]i I turn (it) back to you.

(8.29.1:96) Receive the evil that keeps ho[ld of m]e immediately from me!”

(8.29.1:97) He says this and 98pours 97[ ... ] 98over the figurines. Then he 99w[ashes] 98[his] hands with water from a well [ ... ]. 100He places ... [ ... ] and 101prostrates [himself] before Ištar... .

(8.29.1:102) These figurines, together with their sor[cerous de]vices, 103he pounds [and] 104po[urs them] onto a black cloth. 105With kibrītu-sulphur and ruʾtītu-sulphur [on coal he fumigates himself]. 106He washes over them. 107He has 106the figurine of Bidu 107stand on them, and he says thus:

(8.29.1:108) “Bidu, you are the chief doorkeeper of (var.: the one who locks) the gate of the Land of No Return!

(8.29.1:109) Figurines of my sorcerer and my sorceress

(8.29.1:110) have been handed [over to you] before Ištar and Dumuzi.

(8.29.1:111) Lead them away to the place of no return!

(8.29.1:112) From the grave they must not [arise]!

(8.29.1:113) You are adjured by Nergal: ‘They shall not arise!’”

(8.29.1:114) He says [t]his. Then you gather them in the sk[in] of a white goat, a substitute (animal). 115[The exorcist] binds (the skin together) with an ulinnu-twine (and) se[als] it with a seal of pindû-stone. 116“[By the command of Ištar], the judge, and of Dumuzi, the witness, let his sorceries be wa[ter]!” 117[(...)] you say [this]. Then you fill his mouth with našpu-beer (and) water from the holy water vessel, and he blows it out (of his mouth). 118He takes off [his garment], you(!) wash him with (water from) the holy water vessel. You move the torch past him. 119He dons [a clean garment]. The exorcist buries the figurines which are in the goat’s skin in the st[ep]pe; 120he surrounds (them) [with a magic cir]cle; he says over them: “Be adjured by heaven!” 121He puts [ ... ov]er them. Then the patient will recover, he will be well; the sorceries 122[and] any evil will not approach him; 123god and man will be favourable towards him; he will not encounter (harmful) magic. 124He rinses [hi]s [mouth] with beer. 125He should set up an offering arrangement for his god and his goddess. 126That god will hear his prayer.

(8.29.1:127) When his semen is dripping: 128he drinks iron (flakes) from a mace in beer, then he will be pure.

(8.29.1:129) (( ... )) If ditto: he kisses patina, then he will be pure.

(8.29.1:130) If ditto: he touches bitumen, then he will be pure.

(8.29.1:131) If ditto: he touches bronze, then he will be pure.

(8.29.1:132) If ditto: he touches ((bronze)) with ... , then he will be pure.

(8.29.2:0)

(8.29.2:1) [If a m]an has stepped into (something infected by) witchcraft or into (polluted) wash water — 2in order to undo the (impurity caused by) the witchcraft or the (polluted) wash water: 3in the morning, be<fore> having had anything to eat, he looks at the Kidney of Ea, then he will be pure.

(8.29.2:4) If <ditto>: before it gets light and he sets [h]is f[oot] on the ground, <he ...>, rises, (and) sets his foot on the ground, then that man will be pure.

(8.29.2:5) If <ditto>: he drinks beer on an empty stomach, then that man will be pu[re].

(8.29.2:6) If ditto: he eats beer mash, then that man [will be pure].

(8.29.2:7) [If] ditto: he che[ws] ‘kakkussu-plant of the wall’, then [he will be pure].

(8.29.2:8) If ditto: he che[ws] salt, ḫašû-plant and atāʾišu-plant, [then he will be pure].

(8.29.2:9) If ditto: he eats m[aš]takal-soapwort (and) sikillu-plant, then [ditto].

(8.29.2:10) If ditto: he drinks water from a well, then [ditto].

(8.29.2:11) If ditto: he eats ostrich meat, then ditto.

(8.29.2:12) If ditto: he eats mountain honey, then ditto.

(8.29.2:13) If ditto: he eats an early swallow, then ditto.

(8.29.2:14) If ditto: he eats an early marratu-bird, then ditto.

(8.29.2:15) If ditto: he eats flour, then ditto.

(8.29.2:16) If ditto: he burns scales of an arsuppu-carp on the day of the new moon (and) bathes (in water to which the ashes have been added), then ditto.