IV
Passing now to some illustrations of birth-omens from the collections of the bârû-priests, let us first take up some texts dealing with omens from the young of animals. Naturally, the animals to which attention was directed were the domesticated ones—sheep, goats, cows, dogs, horses and pigs. Among these the most prominent is the sheep, corresponding to the significance attached to the sheep in liver divination where it is, in fact, the only animal whose liver is read as a means of forecasting the future[33]. As a result of this particularly prominent position taken by the sheep in birth-omens, the word isbu, designating the normal or abnormal foetus—human or animal—when introduced without further qualification generally indicates the foetus of a sheep[34].
A text[35] dealing with a double foetus, i. e., of a sheep[36], reads in part as follows:
‘If it is a double foetus with slits (?) on the head and tail, the land will be secure.
If it is a double foetus and enclosed[37], confusion in the country, the dynasty [will come to an end].
If it is a double foetus, encompassed like an enclosure, the king will [subdue ?] the land.
If it is a double foetus and encompassed like an enclosure, confusion in the land, hostilities [in the country].
If it is a double foetus, encompassed like an enclosure, with slits on the body, end of the dynasty, confusion and disturbances in the country.
If it is a double foetus, encompassed like an enclosure, with twisted necks and only one head, the land will remain under one head.