GCCI 2, 406


Obverse
x106	obverse
11	ḫe-em-ret : še-eb-ret1	“It is cracked up” (= Sagig XIII 13 i 12') means “it is broken up.”
22	ŠU KI.NE : ŠU ^dNUSKA2	“Hand of KI.NE” (= Sagig XIII 5 = TDP 110 i 6') means “Hand of Nuska.”
33	id-dá^da-lip : ik-tu-uš	“He becomes restless” (= Sagig XIII ii 14 = TDP 118) means “he lingers (in a place).”
44	pa-šit-tú im-tú : pa-šit-tú šá mar-tú ú-kal-lu3	The “poisonous pāšittu-demon” (= Sagig XIII unknown) means “the pāšittu-demon demon that holds contains bile.”
55	ŠU GÁ.GÁ : na-še-e bi-il-tú4	ŠU GÁ.GÁ (= Sagig XIII unknown) means “carrier of a load.”
66	ŠU GÁ.GÁ : na-še-e še-er-ti	ŠU GÁ.GÁ means “carrier of a punishment.”
77	rík-su-šú ir-mu-ú : ri-ik-su-šú : šér-a-nu-šú	“His binding will become loose” (= Sagig XIII iii 18 = TDP 124), “bindings” mean “his ligaments.”
88	gi-lit-su : giš-šá-a-šú	“gilitsu” (= Sagig XIII iii 24 = TDP 124) means “his hips.”
99	IGI.LÁ.ŠÚ : ḫa-a-a-at-tú	“IGI.LÁ.ŠÚ” (= Sagig XIII iii 25 = TDP 124) means “terror.”
	lower edge
1010	ḫu-uṣ-ṣa : še-mu-ú šá ka-ba-bu5	“Depression” (ḫuṣ̣ṣa) (= Sagig XIII iii 43 = TDP 126) means “to roast (šemû), in the meaning of 'to burn'.”

1111	ṣa-a-tú u šu-ut KA šá * GIG KIŠIB	Lemmata and oral explanations relating to “If the sick man, (his) hand” (= Sagig XI incipit).
1212	KIR₄.ŠU.GÁL : la-ba-ni ap-pi6	“KIR₄.ŠU.GÁL” (= Sagig XII i 5 = TDP 100) means “touching the nose.”
	reverse
	(1 line blank)
1313	KI.GUB-su : man-zal-ta-šú	“KI.GUB-su” (= Sagig XII iii 35 = TDP 106 and Sagig XIV 60 = TDP 132) means “his faeces.”
1414	[^na₄e]-tan^*-de-e-ti : pu-ra-ṭa-a-tú7	na₄e-tan-de-e-ti (= Sagig XII iii 45 = TDP 106!) is the purṭātu-stone.
1515	⸢šá^?-niš^?⸣ a-na ik-rib qa-bé-e i-bal-luṭ8	Alternatively, (it means) “for a vow that he promised he will get well.”
1616	šit-ti : zu-ú	“Excrement” (= Sagig XII iv 1 = TDP 106!) means “faeces.”
1717	SA.GIG : ki-is-sa-tu₄9	SA.GIG (= Sagig XII iv 18 = TDP 107) means kissatu-disease.
	(rest of reverse blank)

1The complete line in the base text can be found in Scurlock & Andersen, Diagnoses in Assyrian and Babylonian Medicine (2005), p. 425 §18.37, restored after K.18019 l. 2.

2The association is based on Nuska's role as the divine brazier (KI.NU = kinūnu, "brazier").

3On pāšittu as "Gallenkolik," see Köcher "Spätbabylonische medizinische Texte aus Uruk" Fs Goerke (1978) p. 17-39, here 35-36 n. 59.

4Compare Nabnītu K 187-188: gú.un.íl / gú.un.šu.gá.gá = naš[û š[a bilti] (MSL 16 147).

5On the term ḫūṣ (ḫīp libbi), "depression," see Scurlock & Andersen, Diagnoses in Assyrian and Babylonian Medicine (2005), p. 710 n. 14. The association is based on the lexical equation šu-ḫu-uz = šemû (e.g. Antagal III 180-181 and VII 230-231, MSL p. 156 and 166).

6As stated by Wee, The Practice of Diagnosis in Mesopotamian Medicine p. 630, the logogram KIR₄.ŠU.GÁL is attested in Sagig only in Sagig XII i 5.

7Collated. The explanation is taken from na₄e.tan.di.e.tu₄ = ṣip-ri-e-tu₄ = pur-ṭa-a-tu₄ (Hg B IV 105, MSL 10 33). The base text is Sagig XII iii 45 = TDP 106! (according to the copy of BE 35828 iv 5 in TDP pl. xxx, the reading [^na₄]⸢e⸣-tan-de-e-tú is clear).

8Compare the usual prognosis ana ik-rib qí-bít KA-šú TIN, “for a vow that he promised he will get well” (see Borger JCS 18 (1964) p. 54a and Scurlock & Andersen, Diagnoses in Assyrian and Babylonian Medicine (2005), p. 255 §11.44). J. Wee The Practice of Diagnosis in Mesopotamian Medicine p. 631 suggests that the line contains an etymographic analysis of the word [^na₄e]-tan-de-e-ti (read by him as “[...] x NÍG de-e-ti”): cf. especially E = qabû, TI = balāṭu. It seems likely, however, that the line represents a second explanation of its base text, introduced by šanîš (the reading šá-niš is possible, according to Eckart Frahm’s collation in 10/2017). The commentator probably felt that the name of a stone alone is not a convincing prognosis, and therefore provided a fanciful parsing of the signs involved: thus, NA₄ = ana (elsewhere unattested, but nam and ia = ana is common), E.TAN = ík-rib, E = qabû, and TI = balāṭu. With this creative use of philology the commentator shows that the rare writing refers in fact to a well-known prognosis.

9U. Gabbay suggests that this entry may explain the title of the series itself, rather than the entry Sagig XII iv 18 = TDP 107, like the last entry in the commentary edited by George, A.R. "Babylonian Texts from the folios of Sidney Smith. Part Two: Prognostic and Diagnostic Omens, Tablet I" RA 85 (1991) p. 152 l. 47 (CCP 4.1.1.A.b).