In contrast to the Maqlû incantation series, which was intended to counteract kišpū, black magic, it is a ritual against a māmītu, or curse, and entailed the burning of dough which had been applied to and wiped (kuppuru) over the patient, transferring sins to an object that is burnt, providing relief from, for example, the consequences of adultery, murder, theft, perjury, witchcraft, arrogance against the gods, humans or contamination by accursed people or the objects they had infected.
The patient would throw various items such as garlic or onion peel, or red wool, symbolically representing his transgressions, into the fire while an incantation was recited: My illness, my weariness, my guilt, my crime, my sin, my transgression, The illness that is present in my body, my flesh (and) my veins, Be peeled off like this garlic so that The fire-god, the burner, consumes (it) today!
[3]Apart from these references, Erica Reiner observed that “contrary to what we may expect from its title, burning plays a very small role in the series.
The second tablet provided purification from sins of the mouth such as eating taboo things, evil speech, contempt, lying and so on, and also a long list of offenses for the patient to confess.
The ninth tablet sanctified the various instruments and paraphernalia of the ritual using what is referred to as Kultmittelbeschwörungen, incantations conveying purification.