The text K. 2612, cited by me in my Lexicon of Accadian Prayers as a duplicate of Ebeling, Quellen, i, 40 f., and K. 2373 and Sm. 690, has now been joined to Rm. 2, ii, 269, enabling a more accurate restoration to be made of several of the lines. The text shows several notable variant readings.

The text published by Lutz in PBS. i, 2, No. 129, is partially restored by K. 9830 + 11768, published in Gray, The Šamaš Religious Texts, pl. iii. This latter tablet is of great interest as belonging to the series bît rimki (House of Washing). The object of the prayer is to free the suppliant from witchcraft (cf. II. 8 ff.), and the principal act of the ceremony appears to be washing with water (cf. II. 5, 17, and 19) of purification. The prayer has some affinities with maḳlû and šurpu texts and is followed, after a short ritual, by a Sumerian prayer apparently identical with V R. 50, 1 ff. Hence, and for other reasons, it is not improbable that V R. 50–1 contains the text of the ensuing portion of bîtrimki. It is worthy of notice that the catchline of V R. 50–1 is the first line of šurpu, Tablet IX. The Sumerian prayer above referred to is also quoted, along with other bît rimki prayers, in the ritual published by Myhrman, PBS. i, 1, No. 15.

The well-known hymn to Shamash, edited by Gray, The Šamaš Religious Texts, pp. 9–23 (and more recently by Schollmeyer, Hymnen und Gebete an Šamaš, pp. 80 ff. and Jensen, KB., vi2, 96 ff.), can be partly restored, as Professor Langdon informs me, from Ebeling, KAR. 321 (edited by Ebeling, Berliner Beiträge, ii, 1, 8 ff.), where part of the hymn has been inserted into the so-called Girra(or Irra)-Myth. KAR. 321, obv. 12–17 = col. iii, 31–42 of Gray, ibid., and the two texts mutually restore each other. Judging from the shape of the tablet (VAT. 10714), one would suspect that a long break exists between the Obverse and the Reverse of KAR. 321, and where the text recommences (rev. 1 ff.), we find ourselves in the closing lines of another Shamash hymn.

Professor Langdon informs me that the prayer (K. 2407) which he edited in ZA. 36, 209 ff., is continued and completed by IV R. 21 c, col. ii, of which the first twelve lines are a duplicate of K. 2407, rev. 2–13. The context of the prayer is, accordingly, a long ritual used in connection with the building of a house. For a full discussion of the magic images mentioned in this ritual see Woolley, “Babylonian Prophylactic Figures,” in JRAS. 1926, 689 ff., where a translation of several similar ritual fragments is given by Sidney Smith.

Professor Langdon has pointed out to me that the Assyrian text published in Ebeling, KAR., No. 360, bears a close resemblance, alike in diction and in subject-matter, to Lehmann, Šamaššumukin, Taff. xxxvii f., edited in Streck, Assurbanipal, ii, 264–8, and it is almost certain that we have here two different but relạted accounts of the return of the god Marduk to Babylon with Shamashshumukin, in 668 B.C. In the following interpretation of KAR. 360, I am again very greatly indebted to Professor Langdon.