May thy heart be glad as that of a mother who has given birth, as that of a father who has begotten a child.
The proportions between the parts taken by the priest and penitent vary considerably. In the one quoted, the priest is only incidentally introduced; in others,[481] it is the penitent who plays the minor part. The penitential ritual varied accordingly; but since we cannot discover here, as we could in the case of the incantation texts, the special occasions for the variations, except for those that contain historical references, one must suppose that they could be used indifferently at the choice of the penitent or the priest. It is probable that at one time a large collection of such psalms was made in Babylonia, and that those we have represent compositions made from the rituals of various temples. In one psalm we have a distinct statement from which we may conclude that it belonged to the E-sagila temple at Babylon. Only a portion of it is preserved.[482] It is interesting, also, because of a reference to a dream that it contains, and which the god of Babylon is called upon to convert into a favorable sign for the petitioner. Zimmern is of the opinion that the hymn may have been an evening prayer, but it seems more satisfactory to place it merely in the general category of penitential psalms, with a request for a sign that the deity has been appeased. The sinner, after describing his woeful state,—
Instead of food, I eat bitter tears,
Instead of date-wine, I drink the waters of misery,
For my drink I have bitter waters,
Instead of clothes, I am enveloped in sin,[483]—
proceeds to a fervent appeal:
O my god who art angry with me, accept my prayer,
O my goddess who art wroth with me, accept my appeal,
Accept my appeal, may thy liver be at rest!