M. Francois Lenormant, and to various other scholars,

and M. Lenormant Issued some months before the appearance of the British Museum publication his La Magic chez les Chaldeennes et les Origines AccadienneSy In which he gave renderings of several of the texts relating to Evil Spirits. In the year 1887 Professor Sayce, In his Hibbert Lectures, gave English translations of the greater number of the texts with which M. Lenormant had already dealt, as well as of others. The translations, however, of both these scholars were necessarily Incomplete, for the simple reason that only a portion of the available
PREFACE. XIII
material had been published by the late Sir Henry Rawllnson, who made no pretence of publishing In his Immortal Corpus of cuneiform texts more than specimens of the various classes of literature which were known to the Babylonians and Assyrians. Subsequently several of the texts of this class have been studied and referred to in the publications of various Assyriologists, but the present work represents the first attempt which has been made to deal with any of the groups of the Evil Spirit Texts as a whole, and of course no connected translations of them have before appeared.
In this and the following volume of Messrs. Luzac's *' Semitic Text and Translation Series " transliterations and translations of about two hundred and forty tablets and fragments belonging to various collections In the British Museum are given, and it is believed that about one hundred and sixty of these are published in Ctmez/brm Texts from Babylonian Tablets, etc., Parts XVI and XVII, for the first time. The present publication is Intended to do for the '' Evil Spirit " Series, and the Series relating to Fevers and Head- aches, what Professor Zimmern has done for the Shurpii Series, and Professor Tallqvlst for the Maklit Series.
The reader's attention Is called to the fact that where It has been impossible to assign to Tablets their correct position In their Series, they have been indicated by the letters "A," " B," '' C," etc. In
XIV PREFACE.
translating the texts the renderings into English have been made as literal as possible, and wherever possible the Assyrian word has been translated by the same English equivalent.
The material given in the following pages will be found to afford abundant proof of the fact that a considerable proportion of the magical practices which are in use in the East to the present day were well known to the inhabitants of Mesopotamia several thousands of years ago, and that many of them were borrowed by the Hebrews and other dwellers in Syria and Persia from their neighbours on the Tigris and Euphrates.
As was to be expected, a number of misconceptions have arisen during the last few years as to the purport of certain magical texts, and as an example of this may be specially mentioned the views which have been promulgated concerning Tablet '' K," (11. 183 ff.), for it has been confidently asserted that this document contains an allusion to the Biblical Garden of Eden. The text of this tablet mentions a place called Eridu, and a plant or tree named kiskanu, of dense growth and shining appearance, which grew beside the abyss, i.e. the Ocean or Sea ; the place where the plant grew was said to be the couch of a god. Immediately following these statements is a reference to Shamash and Tammuz, who are said to dwell "in its interior," and mention is next made of the '' mouths of the rivers." Such are the statements of the tablet, but.
PREFACE. XV
I
basing their opinion on certain interpretations of the above text, some Assyriologists have asserted that the Babylonian Garden of Eden was in the immediate vicinity of Eridu, and they have identified the tree or plant with the Tree of the Knowledge of Good and Evil, which was believed to grow in the Hebrew Paradise. Quite recently, however, the missing portion of this text has been identified, and it is now clear that the text is an incantation and nothing more. This document, the opening lines of which have been so strangely misunderstood, indicated to the magician, who was about to treat his afflicted patient, that a certain kind of plant or tree, the original of which, according to tradition, grew in Eridu, and afforded a dwelling to Shamash and Tammuz, contained magical properties ; and acting on this information the magician was directed to make use of a portion of the kiskanu plant or tree on behalf of the said patient. The text actually states that the gods themselves made use of this plant to work a miracle of healing, and the implication is that as the kiskanu plant was on this occasion of great benefit, it may again be made to perform the healing of a sufferer, always provided that suitable Words of Power were recited by a duly qualified person, and appropriate ceremonies were per- formed, before the plant itself was used as a remedy. Thus there is no reason for believing that the text of Tablet *' K " contains any allusion to the Garden of Eden, or that the plant kiskanu is anything more
XVI PREFACE.
than a herb or shrub which was used in working magic. Further, the identification of the kiskanu plant with the '' vine " has nothing to rest upon, and still less does it in any way represent the Babylonian equivalent of the Tree of Life. '' The mouths of the rivers " have nothing to do with the four rivers of the Hebrew Paradise, and the new fragment leaves no room for doubt that the line in which they are mentioned merely explains the locality from which the gods obtained the plant, namely, from the confluence of two streams or rivers.
To Mr. L. W. King I owe many thanks for his friendly help in this work, and especially his assistance in reading doubtful signs on the clay tablets.
In conclusion, my thanks are due to Dr. E. A. Wallis Budge for much kind help, and for his numerous suggestions in such parts of the volume as deal with comparative magic.
R. Campbell Thompson. London, June ist, 1903.
LIST OF TABLETS.
r
^ SERIES UTUKKI LIMNUTI.
Tablet III.— K. 224 + 2,378 : K. 8,262 : K. 9,314 : S. 715 and Rm. 541 (probably parts of the same tablet) : D.T. 271 : No. 35,611 : No. 38,594 (Part XVI, Plates 1-8) : S. 996 (Part XVI, Plate 50).
Tablet IV.— K. 2,355 + 3,212 and K. 4,892 +4,938 and K. 4,857 + 4,887 and K. 5,123 (fragments of the same tablet): K. 5,020 + 5,129 + 81-7-27,249 : K. 2,578 +4,64^ +5,166 + 5,256 and K. 4,632 +4,889 + 5,038 + 5,130 + D.T. 287 (fragments of the same tablet) ; K. 2,410 + 5,442 : K. 5,082 (Part XVI, Plates 9-1 1) : No. 45,744 (Part XVI, Plate 50) : No. 36,589 (Part XVII, Plate 46).
Tablet V.— K. 2,507 + 3,255 + S. 1,425 : K. 2,528 + D.T. 7: K. 2,954 : K. 3,121 : K. 3,218 : K. 4,658 + 9,367 : K. 4,943 + 6,043 ' K. 5,096 + 5,725 + 13,547 ■ K. 8,508 : K. 9,405 + 10,534 • K. 10,175 : K. 12,000, k : K. 12,000, n : K. 13,536 : No. 38,798 : No. 45,539 : No. 46,296 + 46,374 + 46,408 (Part XVI, Plates 12-16) : K. 12,921 : K. 14,219 (Part XVI, Plate 41).
Tablet X.— K. 4,947 (Part XVI, Plate 17) + K. 4,988 (Part XVII,
Plate 49).
Tablet XV.— No. 47,736 (Part XVI, Plate 18).
Tablet XVI. — K. 2,406 and K. 9,390 (probably parts of the same tablet) : K. 2,968 : K. 2,977 + 3, 116 : K. 3,122 : K. 4,627 + 8,810 : K. 4,870 : K. 4,904 + 5,294 + 5,363 : K. 5,156 + 5,220 : K. 5,238 : S. 1,448 : 81-2-4, 410, b : No. 33,712 : No. 34,106: No. 36,690 (Part XVI, Plates 19-23): No. 47,852 (Part XVII, Plates 47-48).
Tablet "A."— No. 55,473 : K. 4,965 (Part XVI, Plates 24-26): No. 46,288 : K. 4,856 (Part XVII, Plate 3). This tablet precedes Tablet *' B."
XVIII LIST OF TABLETS.
Tablet *' B." — K. 5,009-1-5,060 and K. 3,152 + 5,244, (z-f- 83-1-1 8, 769 (parts of the same tablet) : K. 4,661 -h 4,821 -\- 4,939 + 5,086 -f 5,164 + 5,697 + 11,576 : K. 5,143 and K. 5,292 (parts of the same tablet) : K. 5,330 : No. 35,056 + 35,191 + 35»i93 (Part XVI, Plates 27-29).
Tablet "C." — K. 2,435 : K. 2,470 and K. 5,290 -f 8,059 (probably parts of the same tablet) : K. 4,863 + 13,311 and S. 69 (probably parts of the same tablet): K. 4,955 -{- 11,116 + Rm. 269 : K. 4,970 : K. 5,079 + 12,030 : K. 5,251 : K. 8,475 + 12,040 : S. 793 (Part XVI, Plates 30-34) : K. 4,911 (+ 4,955> etc.) : K. 6,602 : K. 11,903 (Part XVI, Plate 41) : K. 4,917 : K. 8,476 : 81-2-4, 33^ '• No. 60,886 (Part XVII, Plate 46).
Tablet " D."— K. 4,871 : K. 5,005 (Part XVI, Plates 35-36).
Tablet " E." — K. 2,337 + 4,971 +6,022 : K. 5,100 and Rm. 314 (probably parts of the same tablet) (Part XVI, Plate 37).
Tablet *' F."— K. 3,054 (Part XVI, Plate 38).
Tablet " G."— K. 5,179 (Part XVI, Plate 39).
Tablets **H," **I," ♦♦]."— No. 52,456 : No. 38,447 : K. 4,825 (Part XVI, Plates 40-41) and small fragment K. 10,185 (Part XVI, Plate 41).
TABLET OF A SIMILAR SERIES.
Tablet " K."— K. 111 + 2,754 + 5,227 + 5,295 + 7,525 + 7,632 + 7,633 : K. 3,235 +4,959 + 5,178 and K. 4,626 + 5,1 15 + 12,000, aa (probably parts of the same tablet) : K. 4,867 and K. 12,000, bd (probably parts of the same tablet) : K. 4,886 : K. 4,905 +D.T. 150 + Rm. 243 : K. 5,120 :K. 5,133 + 5,336 + 9,391 and K. 5,183 (parts of the same tablet) : K. 11,543 • No. 36,690 (reverse) : No. 55,479 + 55,548 and No. 55,608 (parts of the same tablet) (Plates 42-49).
3n^ifobttC^ion,
3ntrobuction.
From the earliest times Eastern races, in common with the rest of mankind, have always held a firm belief in the existence of evil spirits, ghosts, and all kindred powers. The phenomena of death, the mystery of disease and sickness, and all the other events of common occurrence in daily life gave rise to speculations about the unseen world, which gradually led to a distinction, although slight at all times, between good and evil spirits. The early Semitic people of Babylonia, whoever they may have been or wherever they may have migrated from, found a theology ready to their hands in their adopted country, which they took over from its primitive inhabitants the Sumerians, doubtless grafting to it many of the beliefs of their forefathers. To the latest times, down to a century or two before the Christian era, they retained the doctrines in their original language, making interlinear translations of them for use in the temples and among the doctors, and it is owing to this that we can speak with tolerable certainty on many points of the early religion of Babylonia.
There is little comparatively that shows traces of original Semitic composition in the books and docu- ments relating to spirits, for by far the greater part
XXII INTRODUCTION.
of the enormous mass of material of this class is written in the Sumerian language, either with or without a Babylonian or Assyrian translation, and the numerous Sumerian words for the various forms of spirits and demons were either incorporated bodily in the newcomers' language, with, of course, the necessary phonetic changes, or were translated either exactly or paraphrastically. Indeed, it is a remarkable thing that that portion of the Semitic stock which entered Babylonia, although receptive on all points, ! I seems to have been very limited in original ideas regarding the ghost world ; and this is not unnatural, since at that early period the Semite can hardly have been much more than a nomad possessing only the beginnings of a civilization. He recognized "gods" (singular, ILU ; plural, ilani ^) in common with the rest of his stock ; he seems to have had some idea that the soul or ekimmu, literally *' the thing which is snatched away," ^ possessed supernatural powers, or at least an existence ; but beyond this it is exceedingly difficult to say how much of his later psychology and eschatology was original, and how much was borrowed. This much seems certain.
^ The original meaning of ILU, like the Hebrew /^5^ is of course unknown. The Sumerians indicated the word " god " by a star (^), and we are therefore justified in assuming that the Sumerians believed that their gods inhabited the sky.
' The form ekimmu is distinctly against the view that it means "the snatcher," which would probably be ikkimu.
DEMONS AMONG THE SEMITES XXIII
however, that words Hke utukku ** spirit," alu ''demon," lilu some form of ghost with feminine counterparts lilitu and ardat lili, and probably GALLU '' devil," were all borrowed from the Sumerians, and the names of two others, rabisu '' lurker " and AHHAZU *'seizer," are probably free renderings of Sumerian words for which the Babylonian had no exact equivalents. All these words occur in set phrases constantly in the incantations, and of the other names for spirits we find the following list :
ILU, EKIMMU, SEDU, LABARTU, LABASU, and LAMASSU ;
of these the first two have already been explained, but of the linguistic origin of the remainder very little is known. Indeed, among the other Semitic tribes, with the exception of the Arabs, the comparative paucity of words signifying demons is very marked, and most of the few which they employ are borrowed directly from Babylonia, the Hebrews using D^^tJ^ (i.e., sedu) and n^^^^ (i.e., lilitu), and in Rabbinic times pXK' and vf^s^ (i.e., lilu). nil, which is another word used by the Rabbis to mean ''spirit," is the ordinary word in Hebrew for this, and corresponds to ekimmu.
It is therefore evident that when the Semitic Babylonian took over the learning of his Sumerian predecessors, he seems also to have unconsciously adapted and enlarged his ideas to fit their beliefs, receiving their doctrines in their entirety as worthy of implicit trust, and in the belief that his teachers
XXIV INTRODUCTION.
must necessarily understand the supernatural powers peculiar to their own country.
(i) The various Classes of Evil Spirits.
The primitive Sumerian recognized three distinct classes of evil spirit, all ready to torment the hapless wanderer.^ First came the disembodied human soul which could find no rest, and so wandered up and down the face of the earth ; secondly, the gruesome spirits which were half human and half demon ; and thirdly, the fiends and devils who were of the same nature as the gods, who rode on the noxious winds, or brought storms and pestilence. Each of these three kinds was divided up into classes according to the several characteristics of the evil spirits which composed them, and the six chief of these are enumerated in the constantly recurring line utukku
LIMNU ALU LIMNU EKIMMU LIMNU GALLU LIMNU ILU
LiMNU RABisu LIMNU, *' Evil Spirit, evil Demon, evil Ghost, evil Devil, evil God, evil Fiend," but this by no means includes all the powers of evil, for this list is frequently amplified by the additions labartu
LABASU AHHAZU LILU LILITU ARDAT LILI, all vaHouS
forms of malignant spirits.
The first evil spirit, utukku, was originally a spirit, spectre, or ghost, since it is once at least used of the
^ For the special meaning of this word in magical texts, see infra^ p. xxviii.
RAISING THE DEAD. XXV
spectre of a dead man raised from the Underworld. J^ "^ '"
This form of magic — necromancy — was a favourite ^y^f"'
method employed for looking into the future in the East
in ancient times, and a remarkable instance of it occurs
in the Epic of Gilgamish. The story runs that the
hero Gilgamish appeals to the god Nergal to restore
his friend Ea-bani to him, and his prayer is answered,
for the god opens the earth and the utukku of Ea-bani
rises up " like the wind," that is, probably a transparent /
spectre in the human shape of Ea-bani, who converses
with Gilgamish.^ The same ideas and beliefs were
current among the Hebrews, for when Saul goes to
visit the ** woman with a familiar spirit " at En-dor
she brings up Samuel out of the earth, and he answers
the questions which Saul wishes to ask.^ Among
the Assyrians "Raiser of the Departed Spirit"* was
a recognized title of the sorcerer, and from this and
the story in the Gilgamish Epic it is evident that such
practices as necromancy were not uncommon. How
far the utukku differed from the ekimmu (which is the
proper word for a departed spirit) is difficult to say ; it
was a ghost or spectre that either lurked in the desert
lying in wait for man/ or it might have its home
^ L. W. King, Babylonian Religion, p. 75. ^ I Sam., xxviii, 7.
3 W.A.I. , ii, 51, 2, r. 20, 21. r^oW Sr^-^ /i^Vf--^ ^ Tablet 111, 1. 28, p. 5. -"^-^^^ '^'
XXVI INTRODUCTION.
in the mountains, sea, or graveyard,^ and evil would befall him on whom it merely cast its eye.^
The second of the six, the alu, is a demon that hides itself in dark corners and caverns in the rock, haunting ruins and deserted buildings and slinking through the streets at night like a pariah dog. It lies in wait for the unwary, ready to rush out from its hiding-place to '' envelop him as with a garment," or, coming into the bedchamber by night, it steals sleep away from weary mortals by standing over their beds and threatening to pounce upon them should they dare to close their eyes.^ It is a horrible apparition, at times without mouth, limbs, or ears, a half-human, half-devilish creation borne probably by the ghoulish LTLiTU or ARDAT LiLi to some man to whom she has attached herself.* This latter tradition remained current long after Babylon had fallen, and it reappears in the Rabbinic stories which relate how Lilith bore to Adam demons and spirits.^ The Rabbis were of opinion . (f that a man might have children by allying himself with a demon, ^ and although they would naturally not be visible to human beings, yet when that man
^ W.A.I., ii, 17, i, 3, and Haupt, Akkad. u. Sumer. Keilschr., p. 82, i, 3.
2 Tablet '* C," 1. 179, p. 152-
3 For these see Tablet ''B." * See Tablet '* B," 1. 18.
^ Eisenmenger, Entdecktes Jiidenlum, ii, 413. ^ Ibid., p. 421.
LILITH. XXVII
was dying they would hover round his bed, and after his death would hail him as their father/ There seems to be an allusion to this monstrous connection in the following extract from an Assyrian hymn to the Sun god : — ^
'' He on whom an evil Spirit hath rushed, ''He whom an evil Demon hath enveloped in his bed, He whom an evil Ghost hath cast down in the night, '* He whom a great Devil hath smitten, "He whose limbs an evil God hath racked (?), He — the hair of whose body an evil Fiend hath y
set on end,^ He whom ... [a Hag-demon] hath seized, "He whom [a Ghoul] hath cast down, "He whom a Robber-sprite hath afflicted. He whom the Handmaid* of the Night- Phantom ^^ hath wedded, ^
*' The man* with whom the Handmaid of the
Night-Phantom hath had union ^" The third is the ekimmu or Departed Spirit, the soul of the dead person which for some reason
^ Ibid., p. 425.
* W.A.L, V, 50, i, 41.
^ Cf. Job, iv, 15, "Then a spirit passed before my face; the hair of my flesh stood up."
* "Handmaid" and "man" are translations of the Assyrian words which have special reference to persons of marriageable age.
1"
^
XXVIII INTRODUCTION.
cannot rest, and wanders as a spectre over the earth. After death, the souls of men and women who died in the ordinary course of nature entered into the Underworld, "the House of Darkness, the seat of the god Irkalla, the House from which none that enter come forth again," where they remained trying to eke out a wretched existence by feeding on dust and mud, and receiving the offerings and libations paid to them by their descendants and relations on earth. If for any reason these attentions should cease, and the spirit of the dead man be forgotten, then it was forced by hunger and thirst to come forth from its abode in Hades to seek on earth the food and water which no loijger filtered through to satisfy its wants, and, roaming up and down, it sought what it might devour. If it found a luckless man who had wandered far from his fellows into haunted places,^ it fastened upon him, plaguing and tormenting him until such time as a priest should drive it away with exorcisms. This is expressly stated on a tablet of this class which runs : —
'' The gods which seize (upon man)
H ave come forth from the grave ; *' The evil wind-gusts
Have come forth from the grave ;
^ This is the interpretation of the word muitaliku, " wanderer," which occurs so often in the magical texts to indicate the patient.
ANCESTOR-WORSHIP. XXIX
** To demand the payment of rites and the pouring out of libations,
They have come forth from the grave ; '' All that is evil in their hosts, like a whirlwind
Hath come forthTrom the grave." ^
Or again : —
*' The evil Spirit, the evil Demon, the evil Ghost,
the evil Devil, " From the earth have come forth ; *' From the Underworld unto the land they have
come forth ; ** In heaven they are unknown, " On earth they are not understood, *' They neither stand nor sit, " Nor eat nor drink." ^ .
In making offerings to the dead lies the base of the principle of ancestor-worship ; the descendants give food and drink to the manes of their forefathers that they may not need to return to earth to demand from the living the care and attention that is their due. Even in the enlightened period of the later Assyrian empire, about B.C. 650, this belief was prevalent among the
* Tablet *' Y," vol. ii. Among the ancient Egyptians, if offerings were not paid to the deceased, he was obliged to wander into un- clean places to eat such filth and drink such dirty water as he might find in the course of his wretched wanderings (Budge, Book of the Dead, chapters 52-53).
2 Tablet *' CC," vol. ii.
XXX INTRODUCTION.
highest in the land, for we find Assurbanipal dese- crating the ancient tombs of the Kings of Elam and carrying away their bones and causing the rites paid to them to cease, so that their spirits might have no rest.^ In the Epic of Gilgamish, when the wraith of Ea-bani has been raised from the dead by Nergal, it describes the Underworld : — ^
** The man whose corpse lieth in the desert — " Thou and I have oft seen such an one —
*' His spirit resteth not in the earth ;
** The man whose spirit hath none to care for it — '' Thou and I have oft seen such an one —
" The dregs of the vessel, the leavings of the feast,
** And that which is cast out into the street are his food."
But under certain circumstances the soul of a dead man never entered the Underworld, as is clear from the poem quoted above. The e^i7n?nu-spirit of an unburied corpse could find no rest and remained prowling about the earth so long as its body was above ground. In the Fourth Tablet of the Series *' Evil Spirits " various disembodied ghosts are exorcised and addressed individually : — ^
** Whether thou art a ghost unburied,
'* Or a ghost that none careth for,
'* Or a ghost with none to make offerings to it."
' W.A.I., V, 6, 70 ff.
^ King, Babylonian Religion, p. 176 ; Gilgamish Epic, Tablet xii.
Tablet IV, col. v, 5.
VARIOUS FORMS OF GHOSTS. XXXI
'' Or a ghost that hath none to pour Hbations to it,
" Or a ghost that hath no posterity."
This last line shows that the duty of making oblations to the dead devolved, as was natural, on the eldest son and direct descendants, and this is one of the reasons for the overwhelming desire of the Semite for children to perpetuate the family name. There are other instances in which souls which cannot obtain rest are mentioned, e.g. : —
'* He that lieth in a ditch ....
"He that no grave covereth ....
'' He that lieth uncovered,
*' Whose head is uncovered with dust,
'' The king's son that lieth in the desert,
" Or in the ruins,
" The hero whom they have slain with the sword." ^
But in addition to the ghosts of the unburied or uncared-for dead, the souls of men and women who died violent or unnatural deaths or who departed this life before fulfilling or completing certain duties could obtain no rest, and were compelled to remain as dis- embodied spirits to haunt mankind, until they were laid to rest by exorcism. Among these may be mentioned the following : —
''He that hath died of hunger in prison,
*' He that hath died of thirst in prison,
' K. 156, col. ii, 1. 6 flf., W.A.L, ii, 17, and Haupt, Akkad, u, Sumer. Keilschr., p. 86.
XXXII INTRODUCTION.
*' The hungry man who in his hunger hath not
smelt the smell of food, *' He whom the bank of a river hath made to perish, "He that hath died in the desert or marshes, ** He that a storm hath overwhelmed in the desert, *' The Night-wraith that hath no husband, '' The Night-fiend ^ that hath no wife, "He that hath posterity ^ and he that hath none." ^
Many of these ghosts are merely elaborations of the preceding class, being the souls of those who were lost or forofotten. The " Nio^ht-wraith that hath no husband," who has the same characteristics as the Lilith of Rabbinic tradition, will be referred to again later on. The words "He that hath no posterity" of course refer to the man who has no descendants to pay him due rites.
Other ghosts are the women who die in childbirth or while nursing their babes. The idea is that they will return in some form to seek their child.^
^ I very much doubt the existence of a "Night-fiend (literally Man of the Night Spirit) that hath no wife." The lilu, lilitu, and ARDAT LiLi (** Night-wraith, Woman of the Night Spirit ") occur constantly in the incantations, but I am not aware of any occurrence of idlu lili (" Man of the Night Spirit"), and it seems most probable that this line is only a scribe's parallel to the previous one, the text being entirely a grammatical composition for the use of students. "He that hath posterity" is quite similar: see p. xxxi.
2 K. 156, col. ii, 1. 22 ff., W.A.I., ii, 17, and Haupt, Akkad. u. Sumer. Keihchr., p. 88.
3 See pp. 41, 55.
THE LANGSUYAR. XXXIII
This is a common form of ghost in Oriental countries. Doughty relates ^ how in Arabia he '' heard scotching owls sometimes in the night ; then " the nomad wives and children answered them with " mocking again, Ymgebds ! Ymgebas ! The hareem " said, It is a wailful woman, seeking her lost child '' through the wilderness, which was turned into this ** forlorn bird." Among the Malays, if a woman dies in childbirth, she Is supposed to become a la^igsuyar or flying demon, a female familiar. To prevent this glass beads are put in the mouth of the corpse, a hen's ^ZZ Is put under the armpits, and needles In the palms of the hands. This stops the dead woman shrieking, waving her arms, or opening her hands. ^ The original Langsuyar was supposed to be a kind of night owl,^ like the Llllth of Rabbinic tradition,* and is similar therefore to the ghost of which Doughty speaks. In India the ghost of a woman who dies in childbed Is a very terrible demon Indeed.^
The souls of the devoted temple-women who die of disease, and of men or maidens who have reached a marriageable age and yet die unmarried, are also included In the category of ghosts.^
^ Arabia Deserta, vol. i, p. 30s.
* Skeat, Malay Magic, p. 325 (quoting Sir William Maxwell). ' Ibid., p. 325.
* Isaiah, xxxiv, 14.
^ Crooke, Popular Religion and Folklore of Northern India^ vol. i, p. 269.
^ Tablet IV, ibid., col. iv, 1. 45 ff., p. 38 ; col. v, 1. 21, p. 40.
XXXIV INTRODUCTION.
If an ekimmu which could find no rest came back to earth he might fasten himself on anyone who had been in some way connected with him in this world. The chance sharing of food, oil, or clothes during life constituted an act which gave the spirit after death a claim to return to its friend or even casual ac- quaintance to demand the rites which would give it peace. Even the mere act of eating, drinking, or anointing or dressing oneself in company with another person without receiving or giving anything was enough. Such ghosts are denounced individually in three paragraphs of four lines each at the end of a long incantation where all possible kinds of spectres are exorcised : —
" Whether thou be one with whom on a day I have
eaten, ** Or with whom on a day I have drunk, *' Or with whom on a day I have anointed myself, *' Or with whom on a day I have put on apparel." The other paragraphs are similar — '' Whether thou be one with whom I have entered and eaten," and *' whether thou be one with whom I have eaten food when I was hungry," and so on.^ Moreover, if a man only looked upon a corpse he rendered himself liable to be attacked by the departed spirit.^
^ Tablet IV, col. v, 1. 35 ff., and Tablet V, col. i, 1. 58. ^ On this and the ceremonies prescribed to free the man from the ghost, see Zimmern, Ritualtafeln^ p. 164.
THE GALLU. XXXV
The belief in the EKiMMU-spirit had obtained such a hold over the Assyrians, that they even went the length of deducing omens from the appearance of such a ghost in a house. As a rule it was held to be an evil omen, whether it was merely a silent apparition or whether it gibbered or uttered some words and awaited some response ; it foretold certainly the destruction of the house, and in the latter case the owner of the house would die in addition. The same omen-text^ bears witness to the prevalence of the universal belief in apparitions which come during the night to the bedside where the man lies, and describes their actions over or under the bed.
The threat that is held over the heads of all spectres of this class is that no rites shall be paid to them until they have departed. Whether they are to be rewarded with their due after they have left the possessed man is not stated.
The fourth spirit is the gallu, a devil which perhaps sometimes assumes the form of a bull, since it is once described as '' \\\^ gallu, the headstrong bull, the great ghost." ^ Like the alu it prowls about the streets of the city, and apparently it is neither male nor female ; ' in fact, it is sexless. The word is used in classical Assyrian as a term of abuse, for we find Sennacherib describing the hostile Babylonians as gallit limnicti, '' evil devils." ^
1 K. 8,693. ' Tablet V, col. iii, 1. 14.
' Ibid., 1. 17. * G. Smith, Hist. 0/ Senn., p. 114., 1. 6.
XXXVI INTRODUCTION.
The fifth supernatural being is ilu limnu, or **evil god," presumably a more general term, for it is left indefinite, and there are few, if any, descriptions of it like the other spirits.
The sixth spirit, the rabisu, as its name implies, is a lurking demon which, as the text quoted above shows, ^ sets the hair of the body on end, but little is known of its other characteristics.
Of the three next, the labartu, labasu, and ahhazu, the labartu has a whole series of texts written against her. It is a female demon, the daughter of Anu, the trusted and accepted of Irnina, and she makes her home in the mountains, or cane-brakes of the marshes. Especially were children exposed to her attacks, and in the Series called by her name, which gives directions for driving her away, there are special ceremonies to be performed in connection with certain mystic words which are to be written on a stone and hung round the neck of a child.^
The Ahhazu or ** Seizer " was a demon of some kind, but we know nothing of its attributes, and the same may be said of the labasu, which is here translated '' ghoul " ; the meaning, however, is quite uncertain.
Another triad of demons bore the interesting names of LiLU, LiLiTU, and ardat lili. The second is
^ p. xxvii.
Myhrman, Z.A., xvi, p. 147.
LILTTH. XXXVII
obviously the feminine counterpart of the first, but it is difficult to discriminate between lilitu and the third, ARDAT LiLi. LiLiTU is Undoubtedly the word from which the Hebrew Lilith was borrowed, which occurs in Isaiah, xxxiv, 14, " The wild beasts of the desert shall also meet with the wild beasts of the island, and the satyr shall cry to his fellow ; the screech owl
(n^^^^) also shall rest there, and find for herself a place of rest." The Rabbinic literature also is full of legends of her doing's. According to tradition she bore to Adam devils, spirits, and lilin (i.e. the same word as the Assyrian lilu).^ But although there is no doubt that the lilitu was a night spirit, it is improbable that the Lilith should have any real connection with the Hebrew lailah, ''night." The Rabbis naturally assumed that there was such a connection, and on the face of it such a comparison was plausible ; but the evidence of the Assyrian word lilu shows that we can no longer accept what would otherwise be a reasonable derivation. If we are to find a Semitic derivation for it at all, and if it has not been taken over from the Sumerian, which seems most probable, it may be connected with lalu, ''to be abundant," lalu, " luxuriousness " and htlu, " lasciviousness,
wantonness."^
The ARDAT LILI differs from the lilitu in that her
^ Eisenmenger, ii, p. 413.
"^ This is the view held by Martin, Texies Religieux, p. 25.
L
XXXVIII INTRODUCTION.
relations with human beings are much closer, and she thus takes over the functions of the Hebrew Lilith. The word ardatu, as has been explained above, always implies a marriageable woman, and this use bears further testimony to this. In one of the magical texts the sick man is described as one whom the ardat lili has wedded.^ In the explana- tory text K. 156,^ mention is made of the ardat lili '' that has no husband," a restless ghost that wanders up and down, forced by her desire to roam abroad, unable to rest quietly until she is satisfied. She therefore appears to have been the spirit of a woman, such as that which came to tempt St. Antony, and it is probably she who gives birth to the alu or devil half-human, half-spectre, while the lilitu, although the female counterpart of the lilu, was less human in its characteristics.
These were the principal spirits, but they formed only a single class of the powers of evil which might attack man. Witchcraft, sorcery, the Evil Eye, which cast a baneful glance, the Evil Tongue, which let fall a minatory word, and the evil man, were all foes which the exorcist had to meet. The Evil Eye is a very real terror to the Oriental, and it is even personified as a demon in a Syriac charm: — ''The Evil Eye went forth from the stone of the rock.
' See p. xxvii. ^ See p. xxxii.
THE EVIL EYE. XXXIX
I
and the angel Gabriel met her." ^ There is a similar text in Assyrian about it : —
** It hath looked on the traveller, ** And like wood cut for poles "It hath bent his neck. *' Ea hath seen this man and " Hath placed food at his head, '* Hath brought food for his body, '' Hath shown favour for his life."^
The *'evil man " may possibly have an echo in the old Rabbinic tradition, that the souls of the wicked when they die are the devils which are in this world.^
The Underworld Ekurra, the dwelling of the god Bel, was the abode of demons, whence they went forth to seize upon men.* This was a tradition which descended to the Arabs concerning the Jinn, of which half are malignant and half good demons, and they inhabit the seven stages which form the edifice of the Under- world : ^ in passing it is worth noting that the Arabic for a madman is majnun, or one possessed by Jinn. The Babylonian devils also dwelt in Eridu as the servants of Ea and Damkina, ready to pounce on the hapless ''wanderer."^ The lonely mountains, too.
^ H. GoUancz, Selection of Charms^ p. 93.
2 Tablet '' U," Vol. II.
' Eisenmenger, ii, p. 427.
* Tablet '' P," Vol. II.
^ Doughty, Arabia Deserta, vol. i, p. 259.
« Tablet XV, p. 87.
XL INTRODUCTION.
were the home of many spectres, and from a recently identified text we learn that : —
" Headache hath come forth from the Underworld,
"It hath come forth from the Dwelling of Bel,
" From amid the mountains it hath descended upon
the land, *' From the ends of the mountains it hath descended
upon the land, *' From the fields not to return it hath descended, ''With the mountain - goat unto the fold it hath
descended, *' With the ibex unto the Open-horned flocks it hath
descended, ** With the Open-horned unto the Big-horned it
hath descended." ^
There is certainly an echo of this in the Syriac magic lore, in one of the charms against lunacy which ends : — . . . '* [O Evil Spirit of Lunacy,] you *' will needs go forth from the bones, from the sinews, *' from the flesh, from the skin, and from the hair unto ** the ground, and from the ground (passing) to iron, '' and from iron to stone, and from stone (you will ** pass on) to the mountain. This writing must be '* sealed. Amen ! Amen ! " ^
The deserts and ruins were also favourite haunts of
' Tablet III, Series Ti'i] Vol. II.
' H. Gollancz, Selection of Charms, p. 91.
HAUNTED HOUSES. XLI
ghosts and goblins.^ The ghoul of the Arabs dwells in the desert and appears to travellers in a friendly guise in order to make them lose their way,^ and in the same way in the Assyrian belief it is the traveller who is most liable to attacks.
The occupation of ruins by spectres is a universal superstition, and one to be explained by the belief that the spirit prefers a house if it can obtain it, and that it selects a deserted habitation because there are no longer in it any amulets or charms, or tutelary gods to keep it out. An inhabited house they may attack and force a way in temporarily, but on their presence there becoming known, the owner will at once take steps to render it untenable by them and drive them forth with the help of the exorcist. For this reason also the desert and inaccessible mountains, as affording dwellings far remote from mankind, were assigned as the probable locality for all malignant powers. A Syriac story of the ninth century testifies to this belief concerning ruins, for we read : " And while " a certain man was passing at night along the road '' by the side of a fire temple of the Magians which '' had been a ruin for some time, devils sprang out " upon him in the form of black ravens, and they '' entered into him and convulsed him."^ In an
' See Tablet " B," 1. 98, p. 139.
^ Mas'udi, Prairies d'Or, iii, p. 318.
^ Budge, Thomas of Marga^ vol. ii, p. 599.
XLII INTRODUCTION.
Ethiopic magical prayer written for 'Ahita Mikael the same belief appears, for It prescribes certain glorious names, probably to be recited, ''at the front and at the " doors If thou wouldst enter into a house which Is old *' or In ruins or unclean." ^
In the New Testament the Saviour goes Into the wilderness and there meets the devil. ^
(2) The Seven Evil Spirits.
There are certain spirits described as " the Seven " around whom a great many poems were composed and welded Into the incantations and spells. The best known is the Invocation against the Seven : —
" Seven are they ! Seven are they !
"In the Ocean Deep seven are they !
" Battening in Heaven seven are they,
*' Bred In the depths of Ocean.
** Nor male nor female are they,
"But are as the roaming windblast,
" No wife have they, no son can they beget ;
" Knowing neither mercy nor pity,
" They hearken not to prayer or supplication.
" They are as horses reared among the hills . .
" Of these seven [the first] is the South Wind . " The second Is a dragon with mouth agape " That none can [withstand] ;
" 3
' Budge, Lady Meux MSS.y Nos. 2-5, p. 216.
2 Matt., iv, I.
3 Tablet V, col. v, 1. 28.
THE SEVEN SPIRITS. XLIII
'' The third is a grim leopard
*' That carrieth off children ....
** The fourth is a terrible serpent ....
" The fifth is a furious beast (?)
*' After which no restraint ....
'' The sixth is a rampant . . .
*' Which against god and king .
*' The seventh is an evil windstorm
'' Which
*' These seven are the Messengers of Anu, the
king, " Bearing gloom from city to city, " Tempests that furiously scour the heavens, '' Dense clouds that over the sky bring gloom, *' Rushing windgusts, casting darkness o'er the
brightest day, *' Forcing their way with baneful windstorms. *' Mighty destroyers, the deluge of the Storm-God, " Stalking at the right hand of the Storm-God." ^ These Seven Spirits constantly reappear in various shapes and forms in the legends of other Semitic nations. The old Palestinian tradition of the Unclean Spirit undoubtedly owes something of its origin to them : — *' The unclean spirit, when he is gone out of " the man, passeth through waterless places, seeking '' rest ; and finding none, he saith, I will turn back
' Tablet XVI, 1. 13.
XLIV INTRODUCTION.
" unto my house whence I came out. And when he '' is come, he findeth it swept and garnished. Then " goeth he and taketh to him seven other spirits more '' evil than himself . . ."^ But a still more striking evidence of the conservatism of Eastern tradition is shown in a Syriac charm which is worth quoting in full.
'' [For] the fold of catde.
** * Seven accursed brothers, accursed sons ! de- ' structive ones, sons of men of destruction ! Why ' do you creep along on your knees and move upon ' your hands ? ' And they replied, ' We go on our * hands, so that we may eat flesh, and we crawl along 'upon our hands, so that we may drink blood.' As soon as I saw it, I prevented them from devouring, and I cursed and bound them in the name of the Father, the Son, and the Holy Ghost, saying, ' May 'you not proceed on your way, nor finish your 'journey, and may God break your teeth, and cut ' the veins of your neck, and the sinews thereof, that 'you approach not the sheep nor the oxen of the ' person who carries [sc. these writs] ! I bind you ' in the name of Gabriel and Michael. I bind you 'by that angel who judged the woman that combed '(the hair of) her head on the eve of Holy Sunday. ' May they vanish as smoke from before the wind ' for ever and ever, Amen ! ' " ^
^ Luke, xi, 24. * H. Gollancz, Selection of C harms .
THE SEVEN SPIRITS. XLV
As will be seen from the following excerpts from the Assyrian poems, the Seven Spirits altered but little as time went on : —
" They creep like a snake on their bellies, ** They make the chamber to stink like mice, *' They give tongue like a pack of hounds." ^
** Over the highest wall and through the thickest
wall, ** Like a stormflood they can pass, . *' Breaking through from house to house ; " No door can shut them out, " No bolt can turn them back, " For through the portal like a snake they creep, '' And through the hinges like the wind they blow." ^
It is they who rush over a city on the storm clouds, bringing devastation in their train, and from them come all hurricanes and tempests. They unsettle everyone that they may meet, bringing unrest, disorder, and confusion into the world, and to them is due the restlessness and desire for wandering which come upon men.
'* They scour from land to land,
" Driving the maid from her chamber,
" And the man from his home,
** And the son from his father s house.
' Tablet "C.'M. 213. ^ Tablet V, col. i, 1. 25.
XLVI INTRODUCTION.
'' They hunt the doves from their cotes,
*' And drive the bird from Its nest,
" And chase the martin from Its hole." ^
The Syrlac belief described above In their assailing the byres and stables was primitive Sumerlan and not a late development.
*' Through the gloomy street by night they roam,
" [Smiting] sheepfold and cattle-pen ;
*' Shutting up the land [as with door and] bolt."^
*' Rending In pieces on high, bringing destruction
below, '* They are the Children of the Underworld. " Loudly roaring above, gibbering below, '' They are the bitter venom of the gods. " They are the great storms directed from Heaven, *' They are the owls which hoot over a clty."^
They feed on mankind like vampires.
'' Knowing no care, they grind the land like corn, '' Knowing no mercy, they rage against mankind, " They spill their blood like rain *' Devouring their flesh and sucking their veins. # « * ^ # #
'' They are demons full of violence " Ceaselessly devouring blood." ^
1 Tablet IV, 1. 26.
Mbid., Tablet IV, col. ii, 1. 14.
3 Tablet V, col. i, 1. 10.
* Tablet V, col. iv, 1. 18.
URA, THE PLAGUE-GOD.
XLVII
The power of spreading particular diseases was attributed to certain demons such as Ura, the plague- spirit, and Ashakku, the fever - spirit. There is a legend about Ura, the plague-spirit, which gives the vainglorious speech he made to Ishum : —
* Ura was angry, and determined ' To ravage the whole world, ' But Ishum, his counsellor, appeased him ' That he abandoned [his wrath] .... ' And thus spake the hero Ura : — ' ' Whosoever shall praise this song, ' * In his shrine may plenty abound ....
* ' Whosoever shall magnify my name, ' * May he rule the four quarters of the world ;
* ' Whosoever shall proclaim the glory of my valour ' ' Shall have none to oppose him ; ' ' The singer who chants It shall not die in pestilence, ' ' But unto king and noble his speech shall be well- pleasing ;
' ' The scribe who learns it shall escape from the foe ....
* * In the shrine of the peoples where he cries my name continually
' ' His understanding will I increase.
' * In the house where this tablet is set,
' 'Tho' I, Ura, be angry or the Imlna-bi gods bring
havoc, ' * Yet the dagger of pestilence shall not approach it, ' ' Immunity shall rest upon it.' " ^
* L. W. King, Ft'rs/ Steps in Assyrian^ p. 219.
XLVIII INTRODUCTION.
(3) Charms and Magical Preparations.
As auxiliaries to the spells which he chanted, the magician would use various substances, animal, vegetable, or mineral, which had a ceremonial im- portance and were probably endued with magical power. In many instances these are of the same nature as amulets, and it is often easy to see how they have acquired their potency. Of these the simplest was pure water, which was sprinkled over the possessed person at the conclusion of an incan- tation, and this had a double meaning, symbolizing as it did the cleansing of the man from the spell and the presence of the great god Ea, whose emanation always remained in water and whose aid was invoked by these means. In order to drive out a Headache Demon, Marduk, according to the legend, came to Ea for advice, and he was told to take water at the confluence of two streams and sprinkle it over the man, performing as he did so certain ceremonies.^
Meteoric iron or aerolites^ seem to have been used as charms or amulets, and this is quite as intelligible as the use of water, since from the nature of them both they are obtained from the habitations of the gods. But when we come to tamarisks, reeds, and other plants, or flour, or hair from beasts, it is not so easy to see why such materials should have been
^ See p. Ix.
"^ See note to p. 105.
THE TAMARISK IN MAGIC. XLIX
adopted for magical purposes. A branch of tamarisk or the date-spathe ^ were held aloft In the hand during the exorcism which was to repel the attacks of demons and lay them under a ban, and this shows that they were possessed of magical power. Here we can see an idea similar to that of the use of water in magic, for just as water contains the power of the god Ea, so will any piece of tamarisk contain the emanation of the tree-spirit which lives in the sacred tamarisk- shrub.^ This use of branches in magic shows that the early inhabitants of Babylonia were in no wise different from other nations in believing that trees were inhabited by spirits or gods, and it Is on this principle of giving a sentient or perhaps divine nature to inanimate objects that so many of the amulets can be explained. There is a curious con- firmation of this use of branches in Babylonian magic on a bowl from Niffer, in the centre of which is the figure of a man, rudely drawn, holding up a branch of some tree in his hand. The rest of the bowl is inscribed with a Hebrew incantation to be recited.^
^ See p. 23.
2 Manna is obtained from the tamarisk, and it is very probable that while a branch of the tree itself was brandished aloft as a visible sign, its medicinal products were used internally to cure the patient. *' Manna is a laxative, and a suitable expectorant in febrile affections of the lungs " (Still6, Maisch, etc., The National Dispensatory^ p. 1019).
2 Hilprecht, Explorations in Bible Lands, p. 447. The bowl is, of course, much later than these cuneiform texts.
INTRODUCTION.
Certain birds possessed supernatural powers, notably the raven and the hawk : —
'' A raven, the bird that helpeth the gods,
*' In my right hand I hold ;
*' A hawk, to flutter in thine evil face,
** In my left hand I thrust forward."^ Among the Semites the raven was always associated with the supernatural. It was one of the birds sent forth by Noah from the Ark. The Arabs consider it a bird of ill-omen which foretells death and disaster,^ and it is unlawful food according to the Moslem law.^ In the Syriac History of the Blessed Virgin Mary"^ a certain young man is possessed by devils, but they are driven forth by exorcism and take the form of ravens ; and in Tko^nas of Marga the same belief is testified to.^
One of the stories of Bar-Hebraeus relates how in a certain village " a troop of devils appeared in the '' form of men, and they said to the villagers, ' Behold, " *a camel hath strayed away from us : give us a man ** ' that he may search for him.' And when they "■ brought out a man to them to look for the camel, " he saw ravens flying about, and he made his escape,
1 Tablet "B," 1. 65.
* G. E. Post in Dictionary of the Bible (ed. Hastings), sub voce. ^ Hughes, Dictionary 0/ Islam, p. 535
* Ed. E. A. Wallis Budge, p. 47.
' Ed. E. A. Wallis Budge, vol. ii, p. 599. For the quotation see p. xli.
RAVENS AND OWLS. LI
*' and went into the village and said, ' In very truth, '* ' these are devils and not men ; furthermore, they " * have lost no camel.' " ^
Devils assailed Rabban-bar-'idta In the form of "black stinking ravens "which flew up and tried to force themselves into his cell to destroy him, but were driven back to the sorcerer who sent them, by reason of his night-long prayers.^
The hawk is another of the magic birds of the East. It was the emblem of Horus in Egypt,^ which at once shows in how great a respect it was held. In the Syriac stories of Alexander, Nectanebus sends a drug to Philip of Macedon by means of an enchanted hawk, and it showed him a dream.*
On the other hand, the owl was a bird of ill-omen among the Assyrians, as it is among the more modern Semites. Dr. Budge informs me that in many villages in the Soudan this same view is held of the duma or owl. If an owl hooted over an Assyrian city it was supposed to be the work of the Seven Devils.^ The Arabs of the present day consider the owl to be the wraith of a woman seeking her child.^ In Syria *'an owl heard hooting by a sick man is an omen of his death. "^
^ The Laughable Stones of Bar-HebrcBuSy ed. E. A. Wallis Budge,
No. cccxci, p. 96.
^ Budge, Stories of Rabban Hormizd, p. 245.
' Budge, Egyptian Religion^ p. 107.
* Budge, Alexander, p. 8.
* See p. 51.
^ See p. xxxiii.
' Frederick Sessions, Folklore Notes, Folklore, vol. ix, p. 18.
LII INTRODUCTION.
It is regarded by the Malagasy as a bird of ill-omen, and is called by them the '' spirit bird," for they think it to be an embodiment of spirits, and its hoot in the night is a presage of evil.^ All three birds were unclean to the Hebrews, according to the Levitical law.^ Aelian also bears witness to these traditions by saying that it is considered by men to be a bird that presages evil.^
Animals and their hair were largely used in cere- monies, and great stress was laid on the beasts being virgin. A young pig, a virgin kid, or its hair are frequently mentioned, and this condition of ceremonial cleanness was imposed on the use of such beasts even down to the Middle Ages. The "virgin kid" was largely used by the wizards of a few hundred years ago in making parchment to be inscribed with magical spells.*
In order to prevent the entrance of demons into the house the Assyrians hung up various plants near the door.
" The Fleabane(?) on the lintel of the door I have hung,
" St. John's wort (?), caper (?), and wheatears on the latch I have hung,
" With a halter as a roving ass thy body I restrain."^
^ James Sibree, jun., Folklore, vol. ii, p. 34.
- Leviticus, xi, 15-16.
^ l)e Natura Animalium, X, xxxvii.
'* Waite, The Book of Black Magic, p. 209.
= Tablet *• B," p. 137, 11. 72 ff.
TRADITION IN MAGIC. LIII
This custom has survived among the Jews of the present day, who hang aloes or cacti from the arch of the doorway as amulets.^
Spittle had great power in Babylonian sorcery, particularly in bewitching men or casting spells upon them. In the Third Tablet of the series " Evil Spirits," the priest claims that Ea has added his spittle to his, and although what it refers to is not quite clear, it is evident that considerable importance is attached to it.^ Presumably the spittle took some part in the ceremonial, just as it was used in Palestine a few centuries later. In the New Testament it is said of Christ that He " spat on the ground, and made clay of the spittle, and He anointed the eyes of the blind man with the clay." ^
(4) Traditional Forms of Exorcisms. The Sumerians were very fond of repeating in their magical prescriptions long traditional stories of the gods, their doings, and how they were the first to discover the beneficent properties of the charms which were in daily use. Such a story is found in the text which begins '* In Eridu groweth the dark kiskanu,'' which is worth giving in full here, because of certain interpretations which have been suggested for it : —
^ G. M. Mackie, article "Amulets," Dictionary of the Bible, ed. Hastings, 1898. - See p. 13, 1. 1 10. ^ John, ix, 6.
LIV INTRODUCTION.
"In Eridu groweth the dark kiskanu
** That sprlngeth forth in a place undefiled,
** Whereof the brilliance is shining lapis
'' Which reacheth unto Ocean ;
*' From Ea its way in Eridu
*' Is bountiful in luxuriance,
*' Where earth is, there is its place,
" And the Couch of the Goddess Id its home.
" In an undefiled dwellino- like a forest o^rove
" Its shade spreadeth abroad, and none may enter in.
'* In its depths (are) Shamash and Tammuz.
" At the confluence of two streams
" The gods Ka-Hegal, Shi-Dugal, (and) . . .
of Eridu '* [Have gathered] this kiskanu, [and over the man] '' Have performed the Incantation of the Deep, '' (And) at the head of the wanderer have set (it). " That a kindly Guardian, a kindly Spirit "May stand at the side of the man, the son of his god. " The . , . which seizeth on the hand " Of him whose face hath not been turned towards it " [From where] he lieth, may it retard its foot. " May an evil . . . stand aside therefrom, "May . . . from the mouth of the king restrain
it on the way. " May Ishtar, [the Lady] mighty, wise, and pure, " From the dwelling-place cut it off." The explanation of this text which has hitherto found credence among certain Assyriologists is that
THE GARDEN OF EDEN. LV
it contains nothing less than a reference to the Garden of Eden as it was known to the Babylonians. This view was originated by Professor Sayce in his Hibbert Lechcres (1887, p. 237), who draws a com- parison between this and the Biblical descriptions, and this is still maintained by him and Mr. Pinches in their respective books, The Religions of Ancient Egypt and Babylonia (Giff or d Lectures, 1902, p. 385) and The Old Testament in the light of the Historical Records of Assyria and Babylonia {1902, p. 71). As it Is an important point to consider, it will be as well to examine the evidence in detail ; but first it must be remarked that since the last publication of this text considerable additions have been made to it, as has been mentioned in the preface. Mr. Pinches bases his translation on that of Professor Sayce's rendering in 1887 : — ^
^ Professor Sayce's latest translation {Gifford Lectures, 1902, p. 386) differs somewhat from that in the Hibbert Lectures : —
" In Eridu a vine grew overshadowing ; in a holy place was
it brought forth ; ** its root was of bright lapis, set in the world beneath. " The path of Ea was in Eridu, teeming with fertility. ** His seat (there) is the centre of the earth ; *' his couch is the bed of the primeval mother. *' Into the heart of its holy house, which spreads its shade like
a forest, hath no man entered. " In its midst is Tammuz,
*' between the mouths of the rivers on both sides." Professor Sayce considers that Hommel may be right in trans- lating kiskanu *' palm " instead of " vine."
LVI IJSrTRODUCTION.
** Incantation : ' (In) Eridu a dark vine grew, it was
made in a glorious place, " * Its appearance (as) lapis-lazuli, planted beside
the Abyss, '' ' Which is Ae's path, filling Eridu with fertility. " * Its seat is the (central) point of the earth, '' ' Its dwelling is the couch of Nammu. '' ' To the glorious house, which is like a forest, its
shadow extends, " ' No man enters its midst. " ' In its interior is the Sun-god, and the peerless
mother of Tammuz. '* ' Between the mouths of the rivers (which are) on
both sides.' "
*' Here the text breaks off, and where it again " becomes legible, the phrases are those of an ordinary " incantation, whose connecting link with the above " poetical lines is lost." Mr. Pinches draws the following conclusions from this text : — (a) That Eridu *' was, to the Babylonians, as a garden of Eden, '' wherein grew a glorious tree, to all appearance " a vine, for the adjective ' dark' may very reasonably '' be regarded as referring to its fruit. Strange must " have been its appearance, for it is described as '' resembling ' white lapis-lazuli,' that is, the beautiful *' stone of that kind mottled blue and white." (d) " The *' probability that it was conceived by the Babylonians *' as a garden is strengthened by the fact that the *' god Ae, and his path, i.e. the rivers, filled the place
THE GARDEN OF EDEN. LVII
'' with fertility, and it was, moreover, the abode of the '* river-god Nammu, whose streams, the Tigris and ** Euphrates, flowed on both sides." (c) '* There, too, *' dwelt the Sun, making the garden fruitful with his '* ever-vivifying beams, whilst * the peerless mother " of Tammuz,' probably a name of Damkina, added, ** by her fructifying showers, to the fertility that the '' two great rivers brought down from the mountains '' from which they flowed." (d) " To complete still *' further the parallel with the Biblical Eden, it was '' represented as a place to which access was forbidden, ** for * no man entered its midst,' as in the case of the '* Garden of Eden after the fall."
But I very much doubt whether the words In the text will bear the interpretation which has been put upon them, or that the points of similarity are sufficiently marked to justify the comparison. First, as to the meaning of kiskanu^ which is supposed to be the Tree of Life, and has been identified with the vine. The kiskanu is a plant or tree divided in the Assyrian syllabaries into three classes, ^ /^^^/ '* white," salmi "■ dark," and sdmi '' brown." Mr. Pinches, who translates sami ''grey or blue,"^ considers that these colours refer to the fruit of the tree, and brings forward in support of his theory that the vine is" the only plant growing in the country with these
^ PT.^./., ii, 45,4, 11. 53ff.
^ The exact meaning is uncertain. The word, however, is used as an epithet of gold (see Delitzsch, H. W.B.y sub voce).
LViri INTRODUCTION.
three colours of fruit, and that the kiskanu is mentioned in the bilingual lists among plants of the vine species. But the colours may refer equally well to the flowers of the tree or plant, and no inference can be drawn from its position on the tablet on which the word occurs, for it is separated from the eight species of vine by two words, one of which is is-si sal-mi (" black wood "). Indeed, if any inference at all is to be drawn from its connection on this tablet [W.A.I., ii, No. 4) it is distinctly improbable that kiskanu means a vine, since each of the eight species mentioned is marked in Sumerian with a special sign for " vine," and the Sumerian for kiskanu has no such specification attached.
It is, however, unnecessary to imagine a mytho- logical meaning for kiskanu. The text in question is for a sick man, and the kiskanu is to afford the remedy for his disease. We have seen that it is a vegetable, plant or shrub, identified by the three colours white, and probably blue and brown, which grows thickly like a grove by the river-side near Eridu in Southern Babylonia, and it now remains to identify this shrub. Mr. H. H. W. Pearson, of the Royal Gardens at Kew, informs me that the description coincides with that of the Astragalus, of which there are many varieties. From the Astragalus gu7n7nifer^ is obtained
^ "The source of Tragacanth had been known for centuries to be some of the spiny species of Astragalus growing in Asia
THE GARDEN OF EDEN. LIX
Tragacanth, which possesses emollient and demulcent properties, and it was used by the Greek physicians as far back as the fourth or fifth centuries, to allay cough and hoarseness and to promote expectoration.^ It is still to be obtained in the bazaars of Bagdad, whither it comes from Persia.^ It seems, therefore, very probable that the kiskanu is one of the varieties of astragalus from which Tragacanth is procured.
Again, ajta apsi tarsu (1. 2) cannot mean ''planted beside the Abyss," but is more probably "stretcheth out unto the Ocean Deep," i.e., the water. The fourth line has been given a remarkable meaning by the totally unwarranted insertion which Professor Sayce was the first to make, of the word "(central)," the whole line thus running, " Its seat is the (central) point of the earth," or, in Professor Sayce's later translation, "His seat (there) is the centre of the earth." But the line is nothing more than " its seat is the earth," i.e., its roots go deep into the earth, and it has nothing
" Minor." All the principal species from which Tragacanth is obtained are natives of the mountainous districts in the East ; Asia Minor, Armenia, Persia and Kurdistan, Syria, and Greece. The Astragalus gummifer is "a small shrub, about 2 feet in " height .... leaves very numerous, closely placed, spreading •* in all directions about \\ inch long, pinnate, the rachis very *' hard, stiff, smooth, yellow, terminating in a very sharp point, '■'■ and persistent for some years as a woody spine" (Bentley and Trimen, Medicinal Plants^ No. 73).
^ Still6, Maisch, etc., The National Dispensatory, pp. 1 642-1 643. ^ Felix Jones, Memoirs (1857), p. 402.
LX INTRODUCTION.
whatever to do with the 6iJL(j)a\b Sayce originally suggested {^Hibbert Lectures, p. 238). Further, there are no grounds for Mr. Pinches' trans- lation '' the peerless mother of Tammuz," In the line '' In Its midst are Shamash and Tammuz."
Mr. Pinches' arguments may thus be met one by one : —
(a) That Eridu was as a Garden of Eden there is absolutely no reason to believe. There Is no reference at all to any garden In the text, and the natural interpretation is the one to follow, namely, that the kiskanu grew wild.
[b) The presence of a river does not presuppose the presence of a garden, as Mr. Pinches would have us believe. Besides, the rivers which are mentioned have nothing to do with the River with Four Heads of Genesis, but have a purely ceremonial meaning, of which the explanation is this. The gods plucked the plant near to where two streams ran into one another, this being always a place with a magical significance. For instance, the magician is elsewhere directed to *' take water at the confluence of two streams, and with this water perform a purifying incantation,"^ or, again, he Is to *' take an earthen vessel which hath come from a great kiln, and at the confluence of two streams to bale up (.^) water." ^
1 Tablet "P" (Vol. II), 1. 66.
2 Tablet VIII of the series luh-ka (Vol. II), '* AA," 1. 3
THE GARDEN OF EDEN. LXI
Inasmuch as the locality is the same in all three instances, and the texts are all of the same class, it follows that if the first are the Rivers of Eden, so also must be the second and third, which is obviously- absurd. In the two last cases it is clear that a place attainable by mortals is intended, and so also is it in the Eridu text. The magician is intended to imitate the gods and pluck the kiskanu from an earthly spot in order to heal his patient therewith, just as the gods, whose example he follows, did in times long past.
[c) The mention of the presence of the Sun-god and Tammuz '' in its midst " does not by any means imply the existence of a divine garden for their habitation. Three explanations of this line are possible, first, that it has an entirely mythological reference, in which case the gods mentioned are some form of tree-spirit. If this be the case, there is still no proof that the kiskanu was the Tree of Knowledge, since the belief in tree- spirits is general in early communities, and it would be straining the whole idea to narrow one ill-defined and vague instance down to such a very special case as the Biblical tree. Secondly, if the explanation be purely physical, and is merely the description of the ordinary characteristics of the plant wrapped up in theological language, implying that it thrives in the Sun, just as its path is that of Ea, that is, that it lives near water, still less can it be referred to the Tree in Genesis. Probably, however, the explanation is a twofold combination of the above, pointing to its
LXII INTRODUCTION.
divine connection by reason of its peculiar habitat and position. The case with all magical plants used as charms in these incantations is the same, that they should have some divine association and connection whence their power should emanate.^
[d) The last point, " that no man enters its midst," is the one point of similarity which this text bears with the Biblical Eden. It has been shown above that there is no mention whatever of a garden and no reason to suppose that any is referred to ; that the kiskaitu is certainly not a vine, being probably nothing more than a flowering and perhaps thorny shrub, and that its association with the gods is similar to other plants used in incantations, since it is merely intended to explain the origin of its power in magic. So that the last point mentioned above is the only remaining support for the Eden-theory. Now, it is obvious that the phrase cannot refer to Eridu, since this was a city of human habitation, and therefore it can only refer to the kiskanu, which ''grows like a forest" or "grove," as the text itself says, and herein lies the interpretation. Either by reason of its thick growth or from its thorny character, or both, it is difficult to force a passage through, and no man can push his way into the depths of its thickets except with extreme trouble.
^ As parallels, compare the description of the ** Heart-plant" (Kiichler, Beitrage zur Kenntnis der Assyrischen Medtzin, p. 9) and the Legend of the Worm (quoted below).
THE LEGEND OF THE WORM. LXIII
In all this text there is no mention of any of the following characteristics of the Biblical Garden of Eden : the planting of a garden by a god, the existence of every tree therein, the tree of life, the tree of know- ledge of good and evil or its fruit, the four-headed river, the presence of the serpent, and the Cherubim and the flaming sword.
The real explanation of the text is perfectly simple without straining after Biblical comparisons. The ^is^anu-plsinty according to tradition, grew in Eridu when the gods were nearer to mankind than in after days, and it was they who originally plucked it for medicinal use from the place where it grew where two streams met, and performed with it certain ceremonies. Their actions stamped the prescription as Infallible, and sanctioned the repetition of the ceremonies in later days, so that any more modern magician or priest, in treating his patient, might have a divine model to imitate. This is all that Is meant, and there is absolutely no reference to any Garden of Eden.
As another instance of the fondness of the Baby- lonians for going back to the most primitive periods for their models in such matters, I may cite the Legend of the Worm,^ which has been hitherto unknown : —
" After Anu [had created the Heavens], '' The Heavens created [the Earth],
^ Legend of the Worm, vol. ii. The text is published in Cun. Tex/s, part xvii, pi. 50.
LXIV INTRODUCTION.
The Earth created the Rivers,
The Rivers created the Canals,
The Canals created the Marshes,
The Marshes created the Worm.
Came the Worm and wept before Shamash,
Before Ea came her tears : —
* What wilt thou give me for my food,
* What wilt thou give me to devour ? ' ' I will give thee dried bones,
* And scented . . . -wood.' ' Nay, what these dried bones of thine to me, ' And thy scented . . . -wood ? ' Let me drink among the teeth, ' And set me on the gums ;
* That I may devour the blood of the teeth, ' And of their gums destroy their strength ' Then shall I hold the bolt of the door.' " ^
The incantation is really one which was written for people with toothache, which was believed to be due to the gnawing of small worms. By repeating the story of the creation and subsequent action of the original Worm, the magician shows that he clearly has knowledge of the name of his enemy and his methods, always a fundamental principle in magic, and he may then proceed with his instructions :
'' So must thou say this : O Worm !
** May Ea smite thee with the might of his fist ! "
^ Compare Ecclesiastes, xii, 4.
CONCLUSION. LXV
and after chanting the incantation three times, he must rub a mixture of beer, a certain plant probably of a pungent nature, and oil on the tooth of his patient. From the facts stated in the above pages, the reader will be able to glean an idea of the scope and contents of one group of Sumerian magical texts, and it is hoped that the information therein given will induce the student of comparative folklore to investigate this important subject. It will, of course, be understood that the exact meanings of certain words are still obscure, but with the publication of new texts and further study, there is every reason for believing that we may shortly attain to a tolerably accurate know- ledge of the ceremonies, enchantments, and spells which the Sumerian sorcerer employed in dealing with credulous clients some six thousand years ago.
C/3
O
IS
w
Q
t-H
o

ant>
^ttm QXtMi Ummtu
(Plate I.)
1
- bat - ma
[mu] - UN - zu - zu - ne
al - mad - 7na
MU - UN - SI - IN - GAL - LA - NA
5 "^^'Eridu ina na - di - e - a
.... NAM -SUB MU -UN-SI-IN -SUM-MA-TA
. . . . sip - tu ina na - di - e - a
ALAD - *SIG - GA ID - MU KAN - GUB
la - mas - si dum - ki i - da - a - a li - iz - ziz
10. DINGIR-NIN-GIR-SU LUGAL GIS-KU-GE KAN-PA
'^" „ be - el kak - ku lu - u - ta - ma - a'^ - ta
UTUG-HUL A-LA-HUL GIDIM-HUL MULLA-HUL
DINGIR-HUL MASKIM-HUL E-NE-NE-NE su-nii lim-nu-tum HUL-A-MES SU-MU ana zu-um-ri-ia a-a tt-hu-ni NAM-BA-TE-MAL-E-N E 1 5. IGI - MU ana pa-ni- ia a-a u- lam - mi - nu - ni NAM - BA - HUL - E - NE EGIR-MU ana ar-ki-ia a-a il-li-ku-ni NAM-BA-GIN-GIN-NE E-MU ana biti^ -ia [a-a i-ru-bu-ni] NAM-BA-TU-TU-NE * UR - MU a7za u-ri-ia a-a \ib - bal - ki - lu] - ni
NAM - BAL - BAL - E - NE E-KI-TUS-A-MU ana bit sub-ti-\ia a-a i-ru-bu-ni] NAM-BA-TU-TU-NE
^mte '' Z2}t (&t?ie ^^ixii^:
(Plate I.)
. . I learn and
5. When I perform [the Incantation] of Eridu,
When I perform the Incantation ....
May a kindly Guardian stand at my side. 10. By Ningirsu, master of the sword, mayest thou be exorcised !
Evil Spirit, evil Demon, evil Ghost, evil Devil, evil God, evil Fiend,
Evil are they !
Unto my body may they not draw nigh, 15. Before me may they wreak no evil.
Nor follow behind me.
Into my house may they not enter.
My fence may they not break through,
Into my chamber may they not enter.
^ Traces of preceding lines on 35,611 i (a) . . . en (3) . . . en (c) . . . ana-ku {d) . . . [dingir-silig]-mulu-sar me-en ( in-tur-ra-ne (/) . . . ub{?)-ma{?) {J) . . . in-gar-ra.
* 35,6ii omits. ^ K. 9,314, bt'/i.
4 DEVILS AND EVIL SPIRITS OF BABYLONIA.
20. ZI AN - NA KAN - PA [Zl] KI - A KAN - PA
nis [same{e)'] lu-u-ta-ma-a-ta nis irsitirn{tiin) \lu - u - ta - ma - d\- ta
INIM - INIM - MA UTUG - HUL - A - KAN
EN E - NE - NE - NE MASKIM - HUL - A - MES
su - mi ra - bi - su Urn - nu - ti su - nu
25. E-A E-KUR-TA is'^-tu bW^ ekurri it-ta-su-ni su-fiu E-A-MES
DINGIR - EN - LIL - LA LUGAL KUR - KUR - RA - GE
E-NE-NE-NE MULU - KIN - GA - A - MES
sa ''*" „ bel mdtdti ^ mar sip - ri su - nil
U.Uv> HUL EDTN-NA MULU-TIL-LA BA-AN-GAZ
ti-tuk-ku lUn-nu sa ina si-rim^ amelu bal-iu^ i-nar-ru
30. A - LA - HUL - IK - E TU - GIM MU - UN - DUL - LA
y l(i& a-lii-u lim-nu sa ki-ma su-ba-a-ta^ i-kat-ta-mii
GIDIM-HUL MULLA-HUL SU-NA BA-NI-IB-DIB-DIB-BI
e-kim-mu lim-nu gal-lu-u lim-nu sa zu-um-ra i-kam-mu-u
SSc^S^ DINGIR-RAB-KAN-ME DINGIR-RAB-KAN-ME^-A SU-NA
BA-NI-IN^-GIG-GA^
35. la-bar- turn la-ba-su sa zu-um-ra u-sam-ra-su LIL - LA EDIN - NA NI - KAS - KAS - ES - A - AN
li-lu-u sa ina si-rim it-ta-na-as-rab-bi-tu (Plate II.)
MULU-GISGAL-LU PAP-HAL-LA BAR-KU MU-UN-NA-TE-ES aiia ameli mut-tal-li-ku ^^ ina a-ha-ti it-hu-u
^ K. 224 and K. 9,314, ul. ^ K. 9,314, bt-/i.
' K. 224, be-el ma-ta-a-{ti\ * K, 224, e-ri.
^ K. 224, ta. ^ K. 224, su-ba-ti.
' K. 224 omils. ^ K. 224, IB.
^ K. 224 adds A-AN. ^° K. 224, ki.
UTUKKI LIMNUTI, TABLET III. 5
20. By Heaven be thou exorcised ! By Earth be thou exorcised !
Prayer against the Evil Spirits.
Incantation : —
Evil fiends are they ! 25. From the Underworld* they have gone forth, They are the Messengers of Bel, Lord of the
World. The evil Spirit that in the desert smiteth the living man, 30. The evil Demon that like a cloak enshroudeth the man. The evil Ghost, the evil Devil that seize upon the body, 35. The Hag-demon (and) Ghoul that smite the body with sickness. The Phantom^of Night that in the desert roameth abroad,^ (Plate II.)
Unto the side of the wanderer have drawn nigh,
* Ekurru. On the meaning *' Underworld," see Jensen, KosmologiCy p. 185, and Jastrow, Religion^ p. 558.
^ Ittanasrahhitu : for the meaning of this word compare the following passages : Tablet V, v, 40, sunu zakiku muttasrabbituti sunu, ** They are the roaming stormwind " ; Devils and Evil Spirits , vol. ii, Tablet ''N," col. i, 11. 11-12, sedu utukku rabisu rabbnti sa ana nisi^^ ribdti itlanasrabbitu, "The great demons, spirits, and fiends that prowl about the broad places for men " ; ibid., Tablet " R," 1. 6, sa ina sirim kima zakiki ittanasrabbitu^ ** who roam about the desert like the wind."
) DEVILS AND EVIL SPIRITS OF BABYLONIA.
40. AZAG - TUR - RA SU - NA MI - NI - IN - GAR - RI - ES
a-sak-ku^ mar-sa ina zumri^ -su is-ku-nu
HUL NAM - NE - SUB - BA SU - NA GAL - LA - NA
7na-mit li-mut-tmn ina zumri'^ -su ib-su-u
U-MU-UN-HUL-A SU-NA^ MI-NI-IN-GAR-RI-ES
45. u-mu-un-na-a lim-nu^ ina zuinri^-su is-ku-nu^
NAM-TAR-HUL-BI-TA nam-ta-ra lim-na ina zumri^-su
ib-su-u SU-NA GAL-LA-NA UH(?)- HUL- BI-TA im-ta li-niut-ta ina zumri^ -su
is-ku-ni SU-NA GAL-LA-NA BAR-RA-NA AS-HUL ar-rat li-rnut-ta^ ina zu-um-ri-su /' ib-su-u GAL-LA-NA
HUL NAM-TAG-GA lum-na ar-na'^ ina zumri'^ -su is-ku-ni SU-NA GAL-LA-NA
50. UH (?) NAM-TAG-GA im-ta se-ir-ta^ e-li-su ib-su-u MUH-NA GAL-LA-NA
51 HUL -A : li'Viut-ta^ is-ku-nu : MU-UN-GA-GA
5\
51 10 UH (?) - HUL ' UH (?) - SU UH (?) - RI - A GAR - SA - A
GAR - HUL - GIM - MA
[mulu]-TUR-RA SU-NA sa ina zu-mur mar-si^^
ts-sak(})-nu . . . IN-GAR-RI
55. . . GIG DUG -SIR -GIM (?) MU - UN - DA- AB - GE - GE
^o ... u-a ki-ma kar-pat sa-har-ra \im-tum}'] u-sa-\al-ld\-mu
'sy GAR-SA-A GAR - HUL - GIM - MA KA-MU-UN-DA-AB
. . MAL(?) . .
58 u - pi - SU Urn - nu - turn sa pa -a u - kas - su - u
63 uh(?)-zu HUL-BI-TA EME ba-ni-in-dib-dib-bi
60. kis-pi /im-[ni] sa h-sa-a^'^ -nu u-sab-ba-tum
C-l LUGAL . . . . E - A DINGIR HUL - IK - E
(>X be - lu [ ? ] ilu lim - nu
UTUKKI LIMNUTI, TABLET III.
40. Casting a woeful fever upon his body. A ban of evil hath settled on his body, 45. An evil disease on his body they have cast, An evil plague hath settled on his body, An evil venom on his body they have cast. An evil curse hath settled on his body, Evil (and) sin on his body they have cast, 50. Venom (and) wickedness have settled on him, sr Evil they have cast (upon him). ^^The evil man, he whose face is evil, he whose
mouth is evil, he whose tongue is evil, ^l Evil spell, witchcraft, sorcery.
Enchantment, and all evil, S4 Which rest on the body of the sick man 55. * . . . . which like a clay vessel hath con- sumed the spittle, 51 The enchantment and all evil that have closed
the mouth, 60. The baneful witchcraft which hath seized the tongue, The lord of .... , the evil god.
^ K. 224, ka. 2 47,852, zu-um-ri,
3 K. 224, BAR-KU. * K. 224, na.
« 47^852, ni. 6 ^>^^%^2,ium.
' 47*^52, nu,
^ 47,852, for this line \_im~\-ium sir-ium, etc.
* 47,852 translates this line \amelu lim-nu] pa-ni lim-nu pu-u lim-nu li-sa-nu lim-nu.
^° 47,852 translates this line Vkis'\-pi ru-hu-u ru-su-u up-sa-se-e [mtmma lim-nu]^ and for uh (?) -ri-a reads uh (?) -a-ri-a.
" 47,852, sa. ^2 47,852 omits.
* Line doubtful.
8 DEVILS AND EVIL SPIRITS OF BABYLONIA.
^S KASKAL-DAGAL-LA-TA-GIM MULU - GISGAL - LU - BI
BA - AN - SI - ES 64 ina har-ra-nu^ ra-pa-as-tum ana amelu^ su-a-tum
i'si-ru
65. GA - E MULU DINGIR - EN - KI - GA ME - EN
GA-E MULU DINGIR - DAM- GAL -N UN -NA ME - EN ^
GA-E MULU-KIN-GA-A DINGIR-SILIG-MULU-SAR ME-EN ^
GAR - TUR - RA - A - NI MULU - TIL - LA - A - NI - KU
mar - su fit - us - su ana bul - lu - tu
A ' 70. EN-GAL DINGIR-EN-KI-GE MU-UN-SI-IN-GIN-NA
^^. ' belli ^ rabuiu) ^'" E-a is - pur - an - ni
TU - AZAG - GA - A - NI TU - MU GAL - LA - NA
ta - a - su el - lu ana te - e - a is - kun
KA - AZAG - GA - A - NI KA - MU GAL - LA - NA
75. pi ' i - su el - lu ana pi - ia is - kun
UH(?)-AZAG-GA- A-NI UH (?) - MU GAL - LA - NA
i - mat - su el - \lu ^ana im - ti - ia is - kun
MU - AZAG - GA - A - NI MU - MU GAL - LA - NA
ik ' rib - su el - lu^ ana ik - ri - bi - ia is -kun
(Plate III.)
80. ZAG-MES HE-IM-MA-AN-HUL-A MULU-TUR-RA^ SU-NA GAL-LA-NA
mu- sal-pit es-ri-e-ti"^ sa ina zu-mur mar-su^ ba-sa-a
TU - DUG - GA I DINGIR - EN - KI - GA - GE
ina " - ^ a - mat ''" E - a^
E-NE-NE-NE HUL-A-MES HE-IM-MA-AN-SIR-RI-ES-A-AN
85. SU - nu lim - nu - ti^^ li - in - na - as - hu
GIS - MA - NU GIS - KU - MAH AN - NA - GE SU - MU MU - UN - DA - AN - GAL
e-ri kak-ku si-i-ri^^ sa ^^" A-nim ina katd" -ia na-sa-ku
UTUKKI LIMNOtI, TABLET III.
On the high road have attacked this man. 65. The man of Ea am I !
The man of Damkina am I !
The messenger of Marduk am I !
To revive the ( )* sick man,
70. The great lord Ea hath sent me ;
He hath added his pure spell to mine, 75. He hath added his pure voice to mine,
He hath added his pure spittle to mine,
He hath added his pure prayer to mine. (Plate III.)
Though that which resteth on the body of the sick man 80. Had power to destroy temples,^
Yet by the magic of the Word of Ea 85. These evil ones will be put to flight.
The tamarisk, "" the powerful weapon of Anu,
^ 35,611, ni. ^ 47,852, a-me-lu.
^ Translated on 47,852 . . . \_a\-na-ku.
* K. 224,
5 S. 996, ellu. « 38,594 . . . NA.
' S. 996, mes-ri-H. ® 47,852, sa ; S. 996, si,
* 47,852, Ea. ^° S. 996, turn, " S. 996, n-ra.
* Russu. Possibly either for ru'ut-su ("his spittle ") or from the root rasdsu, which may perhaps be the Chaldee r'sas (Levy, Chald. Worterh., ii, 429) meaning "to smite." Neither are, however, probable.
^ S. 996 has mesritij " limbs."
^ Eru (gis-ma-nu). From Zimmern's Ritualtafeln, Nos. 46-47 (p. 156, 1. 15), VII salme ^n*. " Seven images of ^r«-wood," it is clear that this is a wood, and not a wooden object. It occurs frequently in these texts, and the best Semitic word to compare it with is the Syriac *ara (Brockelmann, Lexicon^ p. 259, a), ** tamarisk."
10 DEVILS AND EVIL SPIRITS OF BABYLONIA.
DINGIR-DUB-SAG-UNUG-KI * LIGIR KUL-UNUG-KI-GE NAM-TIL-LA SILIM-MA-MU
EGIR - MU GIN - GIN - NE
90. '^" „ na-gi-ri Kul-la-bi ^ ana ba-la-ti-ia u sa-la-mi-ia arki'^-ia lit-tal-lak
UTUG- * SIG-GA ID-ZI-DA-MU MU-UN-DA-AN-GIN-NA
se-e- du dum - ki ina im - ni -ia a-la-ku"^
ALAD-* SIG-GA ID-GUB-BU-MU MU-UN-DA-AN-GIN-NA
la-mas-si durn-ki ma su-me-li-ia a-la-ku ^
95. DINGIR-NIN^-AN-NA DUP-SAR-MAH ARALI - GE
SAR-AZAG
NAM -SUB ^AZAG-GA^ MU - UN - NA - AN - SIT
*'''„ dup-sar-ra-tum^ sir-turn'^ sa A-ra-al-li-e
sip-tu ellithn{tini) ina pani-ia^ i-man-ni^
DINGIR-NIN-GIR-SU LUGAL GIS-KU-GE KAN-PA
100. UTUG-HUL A-LA-HUL GIDIM - HUL MULLA - H[UL DINGIR - HUL MASKIM - HUL] E- NE - NE - NE HUL- A- MES ^^
SU - MU NAM - BA - TE - MAL - E - NE ^^ : IGI - MU - N[AM- BA-HUL]-E-NE
104-105. EGIR-MU NAM-BA-GIN-GIN-NE : E-MU NAM-[BA-
tu-tu]-ne ♦ ur - mu nam - ba - bal - bal - e - ne : e - ki - tus-
A-[MU NAM-BA-TU-TU]-NE a. ZI AN - NA KAN - PA ZI KI - A [KAN - PA]
1 K. 8,262, ha. ^ K. 8,262, ar-kL
' K. 8,262, ki. * 47.852 inserts na.
® 47,852, IGI-MU for AZAG-GA. ^ 47,852, rat for ra-tum.
UTUKKI LIMNOTI, TABLET III.
II
In my hands I hold. 90. May the god Dubsag-Unug-ki,^ the patron of Kullabi, * For my life and health follow after me. A kindly Guardian marcheth on my right, A kindly Spirit marcheth on my left, Nin-Anna,^ the mighty Scribe of the Underworld, Reciteth a purifying incantation before me. By Ningirsu, master of the sword, may est thou be exorcised ! 100. Evil Spirit, evil Demon, evil Ghost, Evil Devil, evil God, evil Fiend, Evil are they, lU^c -t^( Unto my body may they not draw nigh, Before me may they wreak no evil. Nor follow behind me, 105. Into my house may they not enter,
My fence may they not break through, Into my chamber may they not enter. a. By Heaven be thou exorcised ! By Earth be thou exorcised !
' 47'852, tu. ® K. 8,262, nu. " K. 8,262, DA.
^ 47,852, i-na pa-ni-ia.
^"^ MEs-MES according to the text.
* Dubsag-Uruk : dub-sag (Briinnow, Zz>/, Nos. 3,937-3,938) is translated kudmu and mahru, i.e. " first," *' chief." For Kullabi or KuUaba, see W.A.I., v, 41, 14, g.
^ I.e. " Lady of Heaven."
12 DEVILS AND EVIL SPIRITS OF BABYLONIA.
b. INIM - INIM - MA UTUG - HUL - A - GE ^
c. EN DINGIR-EN-KI E-NE : /
DINGIR
d. dingir-en-kur-sig-nun-me-ubara e-ne dingir-
nin-kur-sig-nun-[me-ubara e-ne]
e. A - DA - PA NUN - ME NUN - Kl - GA - [GE] . . . / GA-E MULU-TU-TU DINGIR-EN-KI-GA-[GE ME-EN] g. GA-E MULU-KIN-GA-A DINGIR-SILIG-MULU-SAR [ME-EN] h. GAR - TUR - RA - A - NX MULU - TIL - LA - A - [NI - KU]
i. EN-GAL DINGIR-EN-KI-GE MU-UN-SI-IN-[GIN-NA]
I08. TU - AZAG - GA - A - Nl TU - MU GAL - [LA - NA]
KA - AZAG - GA - A - [NI KA - MU GAL - LA - NA]
1 10. UH (?) AZAG - GA - [A - NI UH (?) - MU GAL - LA - NA]
MU AZAG - GA - [A - NI MU - MU GAL - LA - NA]
UTUG-HUL A-LA-[HUL GIDIM-HUL MULLA-HUL
DINGIR-HUL MASKIM-HUL]
. . . GA MASKIM
. . . . lu ra ' bi - su
115. ? IGI-MU-TA ZI [AN-NA KAN-PA ZI KI-A KAN-PA]
NAM-TAR AZAG GAR-GIG GAR-SA-[A GAR-HUL-GIM-MA]
nam-ta-ri'^ a-sak-ku nia-ru-us-tu [up-sa-su-u
mimma] lim-nu
SU MULU-GISGAL-LU PAP-HAL-LA-GE a-na . . . .
GI-ES ....
ina zuniur'^ aineli^ mut-tal-li-kii^ li-in-\iia-as-hu\
1 47,852, GE. ^ K.224, ru.
3 47,852, zu-mur. * 47.852, a-me-lu.
MC 224, /^/.
UTUKKI LIMNOtI, TABLET III. 1 3
b. Prayer against the Evil Spirits.
Incantation : —
c. Of Ea are they, of [Damklna] are they !
d. Of En-kur-sig-nunme-ubara* are they, Of Nin-kur-slg-nunme-ubara are they,
e. Of Adapa, the ruler of Eridu, are they!
f. I am the sorcerer-priest of Ea,
g. I am the messenger of Marduk ;
h. To revive the ( y sick man
/. The great lord Ea hath sent me ; 108. He hath added his pure spell to mine, He hath added his pure voice to mine, no. He hath added his pure spittle to mine, He hath added his pure prayer to mine. Whether thou art an evil Spirit or an evil Demon, Or an evil Ghost or an evil Devil, Or an evil God or an evil Fiend,
fiend
115. Be thou removed from before me!
By Heaven be thou exorcised! By Earth be
thou exorcised ! May the pestilence, fever, pain, sorcery, and
all evil Be removed from the body of the wanderer.
* According to W.A.I., ii, 56,48, c, [dingir . . .]-kur-sig {i-si-mu)- Nva-M^ = '^"Us-mu-u sukkalh' '^'^ en -Ki-GA-GEy i.e. the minister of Ea, and it is possible that this is the same as dingir-en-kur-sig- NUNME-UBARA (Briinnow, Lis/, No. 2,833). dingir-nin-kur-SIG- NUNME-UBARA is read Ninkum (Briinnow, No. 11,013).
^ See note to 1. 69.
14 DEVILS AND EVIL SPIRITS OF BABYLONIA.
120. su-mu nam-ba-te-mal-e 1 -ne bar-ku he-im- [ta-gub] ana zumri-ia ^ a-a it-hu-nu ina a-ha-a-ti li-iz-ziz EGIR-MU : a-7ia ar-ki-ia a-a ir-du-ni^ : NAM- [ba-gin-gin-ne]
ZI DINGIR - GAL - GAL - E - NE - GE [KAN - PA] *
m's ildni^^ rabiUi^^ lu - u - ta - niu - [?-^] ^
125. NA - AN - GUB - BI - EN KA - SAR - BI
a-a ik - ka - lu ri - kis - sii lip - pa - dir
(Plate IV.)
INIM - INIM - MA UTUG - HUL - [A - KAN]
EN GA - E MULU - TU - TU GA - SURRU - MAH [DINGIR - EN - KI - GE] a - SI - pu sa - an -gam - ma^ - hu sa ^^'\E - d\ 130. NAG-DUP ra-am-ku sa ""^""Eridi a-na-ku ....
TU NE-IN . . . BA-PA KU (?)
si-pat . . . pa-sa-hu ik-[kal?]
TUR (?) RA (?)
mar - su ina
135 A-GE BA(?) GE(?) GAR
TAG
I-LU
140. as - kup - pat
E - A - KU
ana biti ina e - ri - bi
DINGIR-BABBAR IGI-MU-KU DINGIR-SIS-KI [EGIR-MU-KU] '^**Samsu ina pa-ni-ia '^"^ Sin ina ar'\ki-id\
UTUKKI LIMNOtI, TABLET III. 1 5
120. Unto my body may they not come nigh,
May they get hence from near me,
May they not follow after me.
By the Great Gods may they be exorcised ! *
May he not be held in bondage, 1 25. May his fetters be loosened ! (Plate IV.)
Prayer against the Evil Spirits.
Incantation : — -
I am the sorcerer-priest of [Ea], 130. I am the magician of Eridu,
[Lines 1 31-138 much broken.]
140. The threshold
Unto the house on entering . . . Shamash (is) before me, Sin (is) behind [me],
^ K. 224 omits.
'^ 47,852, zu-77iur-ia.
3 47,852, u.
* 47,852, I-RI-PA HA-BA-RA-DU-UN.
^ 47,852, u-tam-mi-ka .... ^ K. 224, mah.
a 47,852, "By the Great Gods I exorcise thee, that thou mayst depart ! "
1 6 DEVILS AND EVIL SPIRITS OF BABYLONIA.
145. DINGIR - NE - URU - GAL ID - ZI - DA - [MU]
'^'*Nergal ina im - ni - \id\
DINGIR - NIN - IB ID - GUB - BU - [MU]
*'" „ ina su - nie - li - ia
MULU - TUR - RA - KU TE - MAL - DA ^ - MU - NE
150. ana mar - su^ zna ie"^ - hi - e - a
SAG MULU - TUR - RA-KU^ SU-US-GAR-RA-MU-NE ina kak-ka-du^ mar-su'^ ka-ti ina um-mu-di-ia
^ UTUG- * SIG-GA ALAD-*SIG-GA DA-MU KAN-GUB
UTUG-HUL A-LA-HUL GIDIM-HUL MULLA-HUL
«» W M W
DINGIR-HUL MASKIM-HUL
155. TUR-RA NAM-BAD LIL-LA EN-NA KI-EL-LIL-LA EN-NA AZAG NAM-TAR-HUL-HE-A
lu-u mur-su mu-tum'^ li-lu-u li-li-tum^ a-sak-ku narn-ta-ru ® lim-nu
? IGI - MU - TA E - TA BA - RA - E
dup - pir ina pa - ni - ia is ^^ - tu biti si - i
" GA-E MULU-TU-TU DINGIR-EN-KI-GA ME-EN
160. GA-E MULU-TUR-RA-KU TU-MU MU-UN-NA-AN . . .
^2 ajta - ku ana mar - su sip - tuni
UTUG-HUL A-LA-HUL GIDIM-HUL MULLA-HUL
WW w
[DINGIR-HUL MASKIM-HUL] TUR-RA NAM-TAR LIL-LA EN-NA KI-EL-[LIL-LA EN-NAJ^^
AZAG NAM-[TAR-HUL-HE-A] 165. ? IGI-MU-TA ZI AN-NA KAN-PA [ZI KI-A KAN-PA]
^ 47,852, E-NE. "^ S. 715, si\ 47,852, sa,
3 S. 715 and 47,852, ti. ^ S* 715. ge.
^ S. 715, kad^ and 47,852, ka-diy for ka-du.
UTUKKI LIMNCJTI, TABLET III. 1/
145. Nergal (Is) at [my] right hand,
NInIb (is) at my left hand ; 150. When I draw near unto the sick man,
When I lay my hand on the head of the sick man,
May a kindly Spirit, a kindly Guardian stand at my side.
Whether thou art an evil Spirit or an evil Demon,
Or an evil Ghost or an evil Devil,
Or an evil God or an evil Fiend, 155. Or sickness, or death, or Phantom of Night,
Or Wraith of Night, or fever, or evil pestilence,
Be thou removed from before me.
Out of the house go forth !
(For) I am the sorcerer-priest of Ea, 160. It is I who [recite] the incantation for the sick man
Whether thou be an evil Spirit or an evil Demon,
Or an evil Ghost or an evil Devil,
[Or an evil God or an evil Fiend],
Or sickness, or death, or Phantom of Night,
Or Wraith of Night, or disease, or evil pestilence, 165. Be thou removed from before me!
^ Line translated on 47,852: se-e-du dum-ki la-mas -su dum-ki i-da-a . . . and on S. 715 \}e\-id dum-ki la -mas-si dum-ki i-da-a-a li-iz-ziz.
' S. 715, ta ; 47,852, u-iu. « 47,852, /«.
'47,852, r/. 10 S.715, t//.
*^ S. 715 translates [«-/?']-/« sa *'**E-a[ana-ku'].
^^ 47,852 omits this line. " 47,852, e-ne ki-el-e-ne.
2
1 8 devils and evil spirits of babylonia.
mulu - gisgal - lu du dingir - ra - na ba - ra - [an-te-mal-da]
(Plate V.)
BA - RA - AN - [GE - GE - E - NE] ZI AN - NA KAN - PA ZI KI - A [KAN - PA]
INIM - INIM - MA UTUG - HUL - [A - KAN]
170. EN GA - E 1 DINGIR - ID ME - EN GA - E .
sa ^^^ „ ana - ku sa ''^" „ .
RIG - SAR MULU - TIL - LA KALAM - MA .
a - si - pu mu - bal - lit mdti ^
MAS - MAS - GAL - GAL - LA URU - A GIN .
175. „ mut'tal-lik a-hi
GU-GIR KA SU-LUH-HA NUN-KI-GA .
a-si-pu "^"^ Eridi sa pi-i-su me-su-u
MULU-TUR-RA NAM-TAR MU-UN-DIB-BI ^ AZAG
NA-AN-TA . . .
mar-sa sa nam-ta-ri^ is-ba-tu-su^ a-sak-ku
eli-su suh-tum
180. MULU-TUR-RA-KU TE - MAL - E ^- NE - MU - [NE]
SA MULU - TUR - RA - KU ZU - ZU - ^ - NE . . .
bu - a - ni mar - su"^ ina la - ma - di - ia
ID - SU - GIR - BI BAD - BAD - DA - [MU - NE] ^
mes - ri - ti - su ina pu - uk - ku - di - ia
185. A DINGIR-EN-KI-GE MULU-TUR-RA *sud-*sud-da-mu-ne
^^^ me-e^ ^'" E-a^^ mar-su^^ ina sa-la-hi-ia
* 47,852 inserts mulu. * 47,852, ma-a-iu.
» 47,852, BA. * 47^852, tariox ta-ri.
UTUKKI LIMNUTI, TABLET III. 19
By Heaven be thou exorcised ! [By Earth be
thou exorcised !] Unto the man, the son of his god, come not nigh, (Plate V.)
Get thee hence !
By Heaven be thou exorcised! By Earth [be
thou exorcised !]
Prayer against the Evil Spirits.
170. Incantation: —
Of the goddess Id^ am I, of the god (?) ... [am I],
A sorcerer that giveth life unto the land, 175. A potent wizard that patrolleth the city,
A sorcerer of Eridu whose mouth is purified [am I].
The sick man upon whom sickness hath seized,
Fever (hath taken up) its seat upon him.
When I draw near unto the sick man, 180. When I examine^ the muscles of the sick man,
When I compose his limbs, 185. When I sprinkle the water of Ea on the sick man,
^ 47,852, /us for tu-SU. ^ K. 8,262, DA-MU.
' 47,852, .9^2. 8 K. 8,262 . . . PA-DA-MU-NE.
^ K. 224, A-MES for me-e. ^® 47,852, nakbu for E-a,
^^ 47,852 and K. 8,262, sa.
* The goddess Id, according to Briinnow, List No. 10,223, was the mother of Ea. ^ Lit. " learn."
20 DEVILS AND EVIL SPIRITS OF BABYLONIA.
MULU - TUR - RA HU - LUH - HA - MU - NE
mar - sa ina^ gul - lu - ti - ia
TE MULU - TUR - RA - KU RA - RA - DA - MU - NE
190. li - it mar - sa'^ hia ^ ma - sa - di - ia
MUH MULU - TUR - RA - GE GU - DE - MU - NE
e - li mar - si ^ ina sa - si - e - a
NAM-SUB NUN-KI-GA : si-pat "^'^ Eridi ina na-di-e-a : SUM-MU-DA * - MU ^ - NE
UTUG - * SIG - GA ALAD - * SIG - GA DA - GE KAN - GUB
195. UTUG-HUL A-LA-HUL GIDIM-HUL MULLA-HUL
DINGIR-HUL MASKIM-[HUL]
DINGIR - RAB - KAN - ME DINGIR - RAB - KAN - [ME] ^ - A
dingir-rab-kan-[me-kil]
mulu-lil-la ki-el-lil ki-el-gid ^ - da - kar - ra
nam-tar-hul-ik azag-gar-gig ^ gar-gig gar-sa-a gar-hul-gim-ma
[sur-as]-sub a ha-an-tum u-su^-sub . . . . 200. mulu - hul igi - hul
uh(?)9-hul eme-hul ka-hul-a gar-sa-a gar-hul-glm-ma
^ 47,852, i-na. ^ K. 224, si.
3 47,852,^^. * 35.611 omits.
^ ME is omitted on 35,61 1. ® K. 8,262, ud.
' S. 996 inserts tur-ra-nu-dug-ga.
^ S. 996 inserts us.
^ S. 996 . . . uH(.?)-zu uh(.?)a-ri-a gar-sa-a gar-hul-
GIM-MA.
UTUKKI LIMNUTI, TABLET III. 21
When I subdue* the sick man. 190. When I bring low the strength of the sick man,
When I recite an incantation over the sick man,
When I perform the Incantation of Eridu,
May a kindly Spirit, a kindly Guardian, be present at my side. 195. Whether thou art an evil Spirit or an evil Demon,
Or an evil Ghost or an evil Devil,
Or an evil God or an evil Fiend,
Or Hag-demon or Ghoul or Robber Sprite,
Or Phantom of Night or Wraith of Night,
Or Handmaiden of the Phantom,
Or evil pestilence or noisome fever,
Or pain or sorcery or any evil,
^Or headache or shivering or (?) or terror,
200. Or an evil man or evil face.
Or evil spell, or evil tongue, or evil mouth, or sorcery, or any evil,
* Gullutia. From W.A.I., iv, 26 (4), 46, tam-tum si-i gal-ta-at (" the sea heaves "), galdtu has evidently the meaning of ** quaking" (whence its more common meaning of "quaking with fear"), but here the translation "when I have shaken the sick man" is unlikely. It is more probable that just as the magician reduces the strength of the sick man (cf. the following line), and thereby that of the devil in him, so will he frighten into subjection the evil power which has possessed the body of the patient.
^ Restore the first characters, sur-as, and compare pi. 31, 1. 102, which should read sur-as-sub a-ha-an-tum u-Su-us-sub, etc. In Devils and Evil Spirits, vol. ii, Tablet " O," II. 11-12, SUR-Ab-SUB is translated ti--u 'su-ru-uh-hu-\u~\. The meaning of a-ha-an-tum is doubtful; a-ha-an = «///z2 (Briinnow, List No. 11,704). u-su-suB is probably to be translated harbasu\ see pi. 46, 11. 168-169, where har-ba-su is certainly to be restored as the translation of u-su-[sub].
22 DEVILS AND EVIL SPIRITS OF BABYLONIA.
?-LA
IGI-MU-
-TA
ZI
AN-
NA KAN-
-PA
ZI
KI-A KAN-
-PA
INIM
- INIM -
MA
UTUG •
- HUL -
A ■
■ KAN 1
EN 2qa_e MULU DINGIR-EN-KI-GA ME-EN
(Plate VI.)
205. ^GA-E MULU DINGIR-DAM-GAL-NUN-NA ME-EN ^GA-E MULU-KIN-GA-A DINGIR-SILIG-MULU-SAR ME-EN TU-MU' tu u-a tu-u sa '^"E-a^ TU DINGIR-EN-KI-GE TU-TU-MU sip-H^ sip-turn'^ Sa '''' Marduk T\5'i:\J
' DINGIR-SILIG-MULU-SAR-GE GIS-HAR DINGIR-EN-KI-GE SU-MU MU-UN-DA-AN-GAL 210. u - su - rat ^^" E - a^ ina ka - ti - ia ba -sa- a
GIS-MA-NU GIS-KU-MAH AN - NA - GE SU-MU
MU - UN - DA - AN - GAL
GIS-PA-SANGA PA-AN-GAL-GAL-LA SU-MU MU-UN-
DA - AN - GAL
^ a-ra sa par-su rabi-tu ina ka-ti-ia na-sa-ku
SU - MU NAM - BA - TE - MAL - E - NE
215. ana zumri - ia a - a it - hu - ni
IGI - MU - KU NAM - BA - HUL - E - NE
EGIR - MU - KU NAM - BA - GIN - GIN - NE
a - na ar - ki - ia a - a il - li - ku - nu
l'^ I - LU KAN - GUB NAM - MU - UN - DA - US - EN
220. KI - GUB - BU - N E BA - RA - AN - D A ^^ - GUB - BU-NE-EN
a - sar az - ziz ^^ - zu la ta - az - za - zi ^^
^ 475852, GE.
^ 47,852 translates : sa ^^'^ Ea ana-ku.
' 47,852 translates: sa '^"^ Dam-ki-an-ria ana-ku.
UTUKKI LIMNUTI, TABLET III. 23
Be thou removed from before me ! By Heaven be thou exorcised ! By Earth be thou exorcised !
Prayer against the Evil Spirits.
Incantation : —
The man of Ea am I, (Plate VI.) 205. The man of Damkina am I,
The messenger of Marduk am I,
My spell is the spell of Ea,
My incantation is the incantation of Marduk, 210. The Ban of Ea is in my hand,
The tamarisk, the powerful weapon of Anu,
In my hand I hold ;
The date spathe, mighty in decision,
In my hand I hold. 215. Unto my body may they not draw nigh,
Before me may they wreak no evil,
Nor follow behind me.
On the threshold where I stand, let them not set themselves ; 220. Where I stand, there stand thou not!
* 47,852 translates : marhp-rim '^''Marduk ana-ku. ' 47^852, fe-e m '"' Ea. ' 47,852, /u.
' 47,852, /«; 38,594, h'. 8 47,852, [uyxur-Zu "" Ea.
' 47»852, \_giysim-ma-ri sa par-si rab-bu-tu ina ka-ti-ia na-sa-ku,
" 47,852 translates . . . a-a ir-du-ni.
" 47.852 omits. 12 47,852, zi,
^ 47,852, tas-za-az-zi iox ta-az-za-zi.
24 DEVILS AND EVIL SPIRITS OF BABYLONIA.
KI - TUS - A - MU BA - RA - AN - DA - TUS - U - NE - EN
a - sar us - sa - bu la tu - us - sab
KI - AL - GIN - A BA - RA - AL - GIN - A
225. a - sar al - la - ku la tal - lak
KI-TU-TU-DA-MU-KU BA - RA - AN - TU - TU - NE
a - sar ir - ru - bu la tir ^ - ru - ub
2 ZI AN - NA KAN - PA ZI KI - A KAN - PA
INIM - INIM - MA UTUG - HUL - A - KAN ^
230. [en] GAR-GAR-RA GAR-GAR-RA GAR-BI-KI GAR- GAR-RA-E-NE
ntu-ni-ih mimma surn-su mu-pa-as-sih * mimma sum-su
sa ina sip-ti-su mimma sum-^u i-pa-as-sa-hu^
EN-GAL DINGIR-EN-KI-GE GAR-GAR-RA GAR-GAR-RA GAR-BI-KI GAR-GAR-RA-E-NE
belu rabu{u) sa '"' E - a (ditto) ^
235. MULU-TUR-RA-KU TE-MAL-E-NE-MU-NE GAR ^ - KI GAR-GAR-RA-E-NE
ana mar-sa tna te-hi-e-a mimma ium-su i-pa-a^-sa-hu ^ MULU-TU-TU NUN-KI-GA-GE MU-UN^-UD-DA ME-EN
a-si-pu sa ina ''^'' Eridu ib-ba-nu-u ana-ku
NUN-KI • A-HA-KI-KU MU-UN-NA-RI KAN-ME-EN
240. sa ina ''^" Eridi u Su-ba-ri ri-hu-u a-na-ku
GA-E MULU-TUR-RA-KU MU - UN - NA - AN - TE - MAL
ana - ku ana mar - ^a ina te^^ - hi - e - a (Plate VII.)
DINGIR-EN-KI LUGAL ZU-AB-GE GA-E NU-UN-GA-HE-A
*'" E - a sar ap - si -i ia-a- si ^ ^ li- is - siir -an- ni
UTUKKI LIMNUTI, TABLET III. 2$
Where I sit, there sit thou not ! 225. Where I walk, there walk thou not! Where I enter, there enter thou not ! By Heaven be thou exorcised ! By Earth be thou exorcised !
Prayer against the Evil Spirits.
230. [Incantation : — ]
He that stilleth all to rest, that pacifieth all,
That pacifieth all by his incantation,
He is the Great Lord Ea,
Stilling all to rest, and pacifying all.
Pacifying everything, whatever it be,
235. When I draw nigh unto the sick man.
He will pacify everything, whatever it be. I am the magician born of Eridu,
240. Begotten in Eridu and Shubari.
When I draw nigh unto the sick man,
(Plate VII.)
May Ea, King of the Deep, safeguard me :
1 47,852, /e.
' 47,852 translates [^nis laine\e lu-u-ta-mat nis irsitim{Jwi) lu-U'ta-mat. ^ 47,852, ge. y
* 47,852, mu-sap-si-ih. * 47,852, ha.
® 47,852, do. do. do. do. ' 47.852 inserts bi. ® 47,852, sah. ^ 47,852 inserts tu.
" 47,852, t,L '^ 47,852, ti.
26 DEVILS AND EVIL SPIRITS OF BABYLONIA.
245. GI - SIS GI NUN - KI - GA - GE
giQ) 1 '"''^Eridi
IGI - MU - [KU] he - en - LAH - LAH - GI - ES
ana pa - [nz - z]a lu - u - ka - a - a - an
[Hiatus of about four lines,]
DINGIR - NIN - A - HA - KUD - DU
'''' „ a - hat ''''A - [jtiJn]
255. DINGIR -ID NIN A-GUB-BA LAH-LAH-GA . . . .
'""/d be - lit agubbe - e el - \li\ ....
DINGIR-SILIG-MULU-SAR DU NUN-KI-GA-GE GIG-BI . . .
*'" Marduk mar ''''* Eridi mur-sa hi-a-tum . . .
INIM - INIM - MA [UTUG - HUL - A - KAN]
260. EN DINGIR-EN-KI LUGAL ZU-AB-GE DI-PA-[DA] ....
*'" E - a sar ap - si - i a - ta - \a\
GA - E MULU - TU - TU URU - ZU
ana - ku a - si - pu arad - ka
ID-ZI-DA-MU-KU gin-na-ab id-gub-bu-mu-ku dah-ab
265. ina im-ni-ia a-lik ina su-me-li-ia ia-ru-us
TU - MU TU - AZAG - GA - ZU GAR - RA - AB
ta - a - ka el - lu ana te - e - a su - kun
KA - MU KA - AZAG - GA - ZU GAR - RA - AB
pi - i - ka elli a - na'^ pi - ia su - kun
270. KA - AZAG - GA - MU * SIG - GA - AB
a - ma - turn ^ ellitim{tim) * dmn ^ - mi - ik
KA - TA DUG 6 - GA - MU HE - EN - SILIM - MA - AB
ki - bit pi - ia sul - Urn
ME - MU EL - E - NE DUG - GA - AB
275. par - si - ia ul - lu - lu'^ ki - bi
UTUKKI LIMNIJTI, TABLET III. 2/
245. May the .... of Eridu Stand continually before me.
[Hiatus of about two lines.]
(May) NIn-akha-kuddu, sister of Anu, . . , 255. Id, Lady of pure waters, ...
Marduk, son of Eridu, [remove] this sickness.
Prayer against the Evil Spirits.
260. incantation : — ■
O Ea, King of the Deep, to see ....
I, the magician, am thy slave. 265. March thou on my right hand,
Be present* on my left ;
Add thy pure spell unto mine.
Add thy pure voice unto mine, 270. Vouchsafe (to me) pure words.
Make fortunate the utterances of my mouth, 275. Ordain that my decisions be happy,
^ 38,594 has here tir, 47,852 . . . hu la.
^ Rm. 541, ana for a-na. ^ K. 224 and Rm. 541, //.
* K. 224, el-li-ta\ Rm. 541, el-li-tu.
^ Rm. 541, du-um. ^ Rm. 541 inserts azag.
' K. 224, la.
^ Iarus\ Syriacum, p. 28, a).
28 DEVILS AND EVIL SPIRITS OF BABYLONIA.
KI - GIR GIN - NA - MU - GA AN - SI - IL
e - ma al - la - ku lu - us - Urn
MULU SU - TAG - GA - MU HE - EN - SILIM - MA - AB
amelu^ a - lap -pa - tu'^ lis - Urn
(Plate VIII.)
280. IGI - MU - TA KA-GAR-*SIG-GA HE - EN - DUG - GA
ana pa-ni^ -ia e-gir-tum^ damiktim{timY^ lik-ka-bi
BAR - MU - TA SU - * SIG - GA HE - EN - DU - DU
ana ar-ki^ -ia u-ba-nu dauti^tim^fim) lit-ta-ri-is
' UTUG - *SIG - GA - MU KAN - ME - EN
lu ' u"^ se - e - du^ dum - ki - ia at - ta^
ALAD - * SIG - GA - MU [KAN - ME] - EN
lu - u"^ la - mas - si dum - ki - ia at - tu
DINGlR SILIM-MA-MU DINGIR-[SILIG-MULU-SAR]
ildni^^ mu - sal - li - mu *'" Marduk
290. KI-GIR GIN-NA-MU SILIM-MA HE-[EN-SILIM-MA]-AB
e - ma tal - lak - ti - ia sa - la - mu lis - [lim]
DINGIR-MULU-BA-GE NAM-MAH-ZU HE-EN-IB-BA
ilu a - me - lu^^ nar - hi - ka li^ - bi
MULU-GISGAL-LU-BI KA-TAR-ZU HE-EN-SI-IL-LA
295. \amelu'\ ^^ su - U da - li - li - ka lid - lul
U GA-E MULU-TU-TU URU-ZU KA-TAR-ZU Ga-si-il-la
u a-na-ku a-si-pu arad-ka da-li-li-ka lud-lul TU EN
1' [INIM - ]INIM - MA UTUG - HUL - [A - KAN]
[en A-AN-NA] A-RI-A-MES DU KI IN-TU-UD-DA-MES
UTUKKI LIMNUTI, TABLET III. 29
Let me be blessed where'er I tread,
Let the man whom I (now) touch be blessed.
(Plate VIII.)
280. Before me may lucky thoughts be spoken,
After me may a lucky finger be pointed. 285. Oh that thou wert my guardian Genius,
And my guardian Spirit !
O god ^ that blesseth, Marduk, 290. Let me be blessed, where'er my path may be !
Thy power shall god and man proclaim ; 295. This man shall do thy service,
And I too, the magician, thy slave.
Perform the Incantation.
Prayer against the Evil Spirits.
[Incantation : — They are that which] was spawned
in the Creation of Anu, Children of the Earth they were born.
* K. 2 2^, a-me-lu; D.T. 2j^i, a-mi'-iu.
^ K. 224 and Rm. 541, /urn. ^ D.T. 2^1, pam (or pa-m.
* K. 224, Rm. 541, and D.T. 271, n.
' K. 224, da-me-ik-H. ^ D.T. 271, arki iox ar-ki.
' Rm. 541 omits. ^ K. 224 and Rm. 541, zi/ for e-du,
^ K. 224, /«. ^° K. 224, amelu,
" 38,594 omits this line.
* The plural here must be a scribe's mistake.
t^c f outf^ tMct
Col. I (Plate IX).
EN A-AN-NA A-RI-A-MES DU ^ [KI IN-TU-UD-DA-ME§] sa ri-hu-ut '^" A-nim ri-hu-\u mardni^^ irsitim aldu]
UMMEDA
sa ta - ri - ti
5. UM - ME - GA - LA SIS - A
^a inu - se - nik - ti li - \inut - ti'\
ARALI
ina a - ra - al - li - e
URUGAL - LA - AS
10. ina kab - rim
KA - GAL DINGIR - BABBAR - SU - [a]
ina a - bu - ul [erib '^" Samsi]
silk) TAK - DU - DU
ab - na [si/iir/a]
15. TAK - GAL
ab - [na rabfa]
[Hiatus of several lines.]
20 DINGIR-GIR BA-AN-DA(?)-TIG-IM-MI-[IN-GAR ?]
.... ^^'^ Nergal u - kan - na - [su]
^v«*'.y . . . DUG-KURUN-NA GAZ-ZA-GIM HAR-SAG-GA ....
^ A*^J . sar (?) - /la (?) - s?^ (?) - 7tu kima kar -pa ka-ra- ni
hi-pi - ti . . .
MA - DA - MA- DA-BI MU - UN - LAH - LAH - GI - [E§]
25. ma - a - ta ana ma - a - ti it - ta - na - al - la -\ku\
t^c fourth tMct
Col. I (Plate IX). Incantation : —
They are that which was spawned in the Creation of Anu,
[Children of the Earth they were born]. They are that which a woman in travail [ . . . . hath brought forth],*
5. They are that which an evil foster-mother [hath suckled],
In the Underworld [ are they],
10. In the tomb [ are they].
In the Great Gate of Sunset [are they], A small stone
15. A large stone
[Hiatus of several lines.]
20 Nergal they have subdued,
Their . . . like a shattered wine goblet . . . , 25. From land to land they roam.
^ K. 2,410 has I (instead of du, which is apparently the better reading from the catchline of the preceding tablet).
* I.e., probably abortions.
32 DEVILS AND EVIL SPIRITS OF BABYLONIA.
KI - EL DAGAL - A - NI - TA ^ BA - RA - GIBIS - NE
ar - da - tu ina mas - ta - ki - sa'^ u-se - el- lu-u GURUS E-UR ^ - A - NI - TA BA - RA - E - NE
id - la ina bit e - mu - ti - sa'^ u - se - su - u 30. DU E - AD - DA * - A - NI - TA BA - RA - E - NE
ma - a - ra ina bit a - bi^ ^ su u - se - ^ su - u TU-HU AB-LA-BI-TA BA - RA - AN - DIB - DIB - BI - NE
su-um-ma-ti ina a-pa-ti-si^-na i- bar -rum
♦NAMSAB id - BUL - BI - TA BA - RA - GIBIS - NE
35. is - su - ru ina ah - ri - su u - se - el - lu - u
NAM-HU U-KI-* SIG-GA-BI-TA BA-AN-RA-AN-RI-RI-E-NE
si - nun - tu ina kin - ni - sa u - sap - ra - su GUD IN-GE-GE- E-NE LU IN - GE - GE - E - NE
al - pi i - sab - bi - tu im - me -ra i - sab - bi - tu 40. U -GAL-GAL-LA- A-MES UTUG-HUL NIGIN-NA-MES
umu (mu) rabilti^^ u-tuk-ku lim-nu-tum sa-i-du ^ su-nu SAG - GIS KALAM - MA MU - UN - RA - RA - E - NE
sa ma - a - tu i - nar - rum su - nu Col. II.
GAR - ERIM - MA SAG - DU
ina li - pit - tu i - sit - ti .
KUR - RA DUG - SAR - GIM
DINGIR-NIN-DUj^NA DUP-SAR-MAH
5. ba ' turn, *^'*Be - lit si - ri dup - sar - [
GIR KUR - RA - GE NU - MU - UN . . . .
se - e - pu ana irsitim{tiin) ul . . . . E - SU KUR - RA - GE NU - MU - UN - DA . . . .
SU - li ir - si - ti ul . . . ...
[Hiatus of several lines.]
UTUKKI LIMNUTI, TABLET IV. 33
Driving the maiden from her chamber, Sending the man forth from his home, 30. Expelling the son from the house of his father,
I Hunting the pigeons from their cotes,
35. Driving the bird from its nest. Making the swallow fly forth from its hole, Smiting both oxen and sheep. 40. They are the evil spirits that chase the great storms, Bringing a blight on the land.
Col. II.
In the enclosure
The land like a bowl ....
5. Without Beltis, mighty scribe ....
Foot to earth [they ?] cannot ....
The paths of earth [they ?] cannot ....
[Hiatus of several lines.]
' 36,5«9> TI.
2 36,589, su.
' 36,589, TUM.
* 36,589 omits.
^ 36,589, adz {or a-hi.
^ 36,589 inserts is.
' 36,589, su{_-nu}~\.
^ K. 2,578 inserts //after du.
34 DEVILS AND EVIL SPIRITS OF BABYLONIA.
SILA SIG-GA . . . GE MU-UN-LAH-[LAH-GI-ES] ina su-ki sa-\ku-uin\-ini ina mu-si it-ta-na-\al-la-ku\
TUR IN E-NE AMAS IN
15. tar-ba-sa i . . . . su-pu-ra i
KALAM-MA gis - gal[gis - sagil]-gim mu-un-na-
RA-AB ....
ina-a-tii \kima (?) dalti ti\ me-di-li it-
ERI - A ME - GIM MU - UN - GA - GA - E - [NE]
ina ali ki - via ku - li it - ta - na - as - ki - \iiu\
20. GIS - GAL - A SIR - GIM MU - UN - SUR - SUR - E - [NE]
ina dal - ti ki - ma si - ri it - ta- na - as- la - [/u]
GI§-ZA-RA IMI-GIM MU-UN-ZA-LA-AH-HI-E-[NE]
i?ia sir ^ ki - ma sa - a - ri i - \zik - ku]
DAM UR MULU KA - BA - RA - AN - [NAM (?) - NE]
25. as^ - sa - ta ina ut - li ameli i - tar - \ru - u\
DU DU-UB MULU KA-BA-RA-AN-ZI-[ZI-E-NE]
ina-a-ra ina b.r-ki ameli u-sat-[bn-u]
[The whole of Col. Ill is wanting.]
Col. IV.
ZI dingir-pa-te-si-gal-zu-ab nu-[du-da] a-ab . . . .
nis
ihi
»
la - bu - ut - te - e
MULU - GISGAL - LU DU DINGIR - [RA - NA]
(Plate X.)
5. sa ameli mar \ili - su]
KI GUB-BA-NA BA - RA - an - DA - [GUB - BU - NE - EN]
a - sar iz "^ - si - zu la ta - [az - zi - zz]
UTUKKI LIMNCJTI, TABLET IV. 35
Through the gloomy street by night they roam, 15. [Smiting] sheepfold and cattle-pen.
The land [as with door and ?] bolt they [shut up], In the city like a snare* they are set,
r20. Through the door like a snake they glide,^ t Through the hinge'' like the wind they blow, 25. Estranging the wife from the embrace of a husband. Snatching the child from the loins ^ of a man. [The whole of Col. Ill is wanting.] Col. IV. By the god Patesi-Gal-Zuab,^ Chief of the Sea, [mayest thou be exorcised].
(Plate X.)
5. (And) concerning the man, son of his god,
^ K. 2,578 adds ri. ' K. 4,857, ^2.
* Kulu (Tallqvist, Maqlu, p. 14.8). As there are two different groups in Sumerian which are both rendered by kulu in these texts (me as here, and gar-me-gar, v. i, 42), it is possible that there is another meaning for it besides ** burning," which does not seem to fit here. Cf. the Chaldaic kold^ "a snare" (Levy, Chaldaisches Worterbuch, vol. ii, p. 350). Cf. also Haupt, Akkad. u. Sumer. Keils.^ p. 12 1, K. 5,332, kulu sukun-ma manma ilu la iba' (" Set a trap that no god can escape ").
^ Ittanaslalu : \/saldlu, " to steal," and so in a passive con- jugation, " to go stealthily." Cf. Heb. yithgannebh, 2 Sam. xix, 4, " go by stealth," and Syr. g'nab naphsheh. See also Tablet V, i, 33.
'^ sir {v. sirri. Tablet V, i, 35). Cf. Syr. sJiarUha, " a hinge."
^ hirki, literally "knees."
e " Great Ruler of the Deep."
36 DEVILS AND EVIL SPIRITS OF BABYLONIA.
KI TUS - A - NA BA - RA -AN - DA - TUS-[U-NE-EN1
a - sar us - sa - bu la tu - \iis - sab'\
10. [KI] AL - GIN - A BA - RA - AL - GIN - [a]
[a - sar] il^ - la - kii la tal - lak
KI [tu-tu-da-mu]-ku ba-ra- an - da-tu - tu -NE [a - sar ir] - ru - bu la tir - ru - ub
BA - RA - AN - DA - US - EN
15. [^ - na }] . . . su la te - rid - di - su
KI - [a id] - da - GE BA - RA - AN - DA - AN - BUR - RI ^
ina ki-bir na-a-ri la tap-pa-as-sir-su
KIR A - [AB] - BA - GE BA - RA - AN - DA - PAL - E
ina ki - rib tain - tirn la te - ib - bir - su
20. ZI DINGIR - GAL - GAL - LA - E - NE - GE KAN - RI - PA
HA-BA-RA-DU-UN
nis ildni^^ rab^ti^^ u - tain - mi - ka
lu - ta - at - tal - lak
INIM - INIM - MA UTUG - HUL - A - KAN
25. EN EN - E ANA - GAL - TA KI - DAGAL - KU
GIS - KU - PI - GA - A - NI NAM . . . .
be-lum is-tu sameie) rabfiti^^ irsitim{tim) rapastim(tim) u - zu - un - [su is - kun]
EN-GAL DINGIR-EN-KI-GE ANA-GAL-TA KI-DAGAL-KU . . . [be - luiit] rabu(u) '^"^ E-a [irsitiniitim)
rapastiin{tint)\
[Hiatus of several lines.]
UTUKKI LIMNUTI, TABLET IV. 37
Where he standeth,* there stand thou not !
Where he is seated,* there sit thou not ! 10. [Where] he goeth,* there go thou not!
[Where] he entereth,* there enter thou not ! 15. [Unto his . . . ] pursue him not !
On the bank of a river loose^ him not !
In the middle of the sea over him pass not ! 20. By the Great Gods I exorcise thee,
That thou mayest depart !
Prayer against the Evil Spirits.
25. Incantation : —
The lord from the broad heavens unto the wide
earth [inclined his] ear, The great lord Ea from the broad heavens unto
the wide earth
[Hiatus of several lines.]
' K. 4,857, aL 2 K. 4,857, ra.
a K. 4,8^ uses_tlifi_first person. ^ I.e., his boat.
38 DEVILS AND EVIL SPIRITS OF BABYLONIA.
. . . irsitini{tini)
NU - GIG
atia ka-dis-\ti\
§U - BAD A
35. ka - ti mu-u-tum H (J) - pi - turn
1 DINGIR-NIN-UK DINGIR-NIN-ME DINGIR . . . DINGIR-NIN-KI-GAL : *''' „ al-ti ['"' „ :] DAM DlNGlR-
[nin-a-zu]
A NU-MU^-SU-NAG KA-NU-MU-UN-[ ]-ib-[pis?]
mi "^' ul ir - mu - ku ul u - sal - li - \su ?] 40. DAK - Kl - GAL ^ - E - NE DAK - AZAG - [GA] . . .
ina su-ba-ti ra-ba-\ti\ ^ sub-turn el-li-\tuin'\ . . . GIWiM KUjR-TA^ GIBI§6-iB-lB ME - [EN]
lu-u e-kini-niu sa is-tu-u irsitim{tiiii) il-la-a-\ku at-td\ MULU-LIL-LA . KI-NA-A NU-TUK-A KAN-ME-EN
lu-u li-lu-u sa ma-a-a-al-tum la i-su-u at-ta 45. KI - EL NU - UN - ZU - A - AN KAN - ME - EN
/// - u ar - da (?) - turn la la - mit - turn at - ta GURUS ID- NU - E^ KAN- ME- EN
\lu - u id] - lu la vius - te - en - nu - u at - ta MULU - EDIN - NA SUB - BA KAN - ME - EN
\lu - u sa ind\ si - e - ri na - du - u at-ta MULU-EDIN-NA BA . . NE IS NU-DUL-LA KAN-ME-EN
\lu-u sa ina si-e-ri] na-du-u e-pi-ri la kat-mu at-ta
MULU-EDIN-NA KAN-ME-EN
50. lu-u sa \ina si-e-ri]
MULU
[Some lines wanting.]
UTUKKI LIMNUTI, TABLET IV. 39
. . . earth
Unto the harlot
35. The hand of death (?)
NInuk, Ninme, (and) ....
Ninklgal, the wife of [Ninazu].
They pour forth no water, they utter no spells,* 40. In a Jofty, shining abode ....
Whether thou art a ghost that hath come from the earth,
Or a phantom of night that hath no couch, 45. Or a woman (that hath died) a virgin,^
Or a man (that hath died) unmarried,"
Or one that lieth dead in the desert.
Or one that lieth dead in the desert, uncovered with earth, 50. Or one that in the desert ....
Or one that
[Some lines wanting.]
* 45,744 translates this line '''" ,, '''' ,,«....
2 45,744 inserts UN. ^ 45,7^4. inserts la.
* 45,744 for this has su-ha-a-tiim rab-ha-a-tum.
* 45»744» RA. 6 45>744j ^iulu . . (.?).
' 45,744 has . . . LAL-E.
* UsaUi[su .?] ; saldsu = ''to do something three times," probably for reciting incantations. Cf. the Legend of the Worm (vol. ii), r. 26, sipti III-su ana eli tamannu{nu). The first half of the line refers to libations as offerings.
^ Lamittum ; lamddu = " to learn," probably here with an ulterior meaning, like the Hebrew j/«^a', " to know."
« Mustennu = "one that changes the condition of." From the parallel passage in the previous line it evidently has the meaning of " marrying," and possibly affords a clue to the interpretation of the Hebrew mnd in Esther ii, 9.
40
DEVILS AND EVIL SPIRITS OF BABYLONIA.
Col. V.
[mulu gis]-gisimmar-ta ba-an-zi-ir-zi-ir-ri-da
KAN-ME-EN [/u-u] sa is-tu gi-sim-ina-ri ih-hi-il-sa-a at-tu [mulu GIS] - ma - BI a * SIG - GA KAN - ME - EN \lu-u\ sa ina e-lip-pi ina me-e it-bii-u „ 5- GIDIM mulu KI-NU-TUM-MA KAN-ME-EN lu-u e-kim-mu la kib-rmn „
GIDIM mulu SAG-LI-TAR NU-TUK-A KAN-ME-EN lu-u e-kim-mu sa pa-^i-da la i-su-u „
GIDIM mulu KI-*SIG-GA NU-TUK-A KAN-ME-EN
10.
lu-u e-kim-mu sa ka-sap ki-is-pi la i-su-u „ GIDIM MULU A -DE -A NU-TUK-A KAN-ME-EN
\lu-u'\ e-kim-mu sa na-ak nie-e la i-su-u „ [GIDIM] mulu MU-PA-DA NU-TUK-A KAN-ME-EN
\lu-u^^ e-kini-mu sa za-kar su-me la i-su-u „ 15. [DINGIR] - RAB - KAN - ME KAN - ME - EN
[///] - u la - bar - turn „
[DINGIR - RAB - KAN - ME] - A KAN - ME - EN
\lii - u la - ba] - su „
[DINGIR - RAB - KAN - ME - KIL] KAN - ME - EN
20. [/// - u ah - ha - zu'\ „
[NU - GIG SA - TUR - RA] KAN - ME
\lu-u ka-dis-tu sa lib-ba-sa ... ,,
[UMMEDA
\lu - u ta - ri - tu
[UM - ME - GA - LA
lu - u rnu - se - [nik - tu 2$' IR - RA UM - [ME - GA - LA KAN - ME - EN]
KAN
KAN
ME
ME
EN ]
en]
]
en]
]
lu-u ba - ki - tu
mu
[se - nik - tu
]
UTUKKI LIMNUTI, TABLET IV. 41
Col. V.
Or one that hath been torn from a date-palm,
Or one that cometh through the waters In a boat, 5. Or a ghost unburied,
Or a ghost that none careth for.
Or a ghost with none to make offerings, 10. Or a ghost with none to pour libations,
Or a ghost that hath no posterity,* 15. Or a hag-demon,
Or a ghoul, 20. Or a robber-sprite,
[Or a harlot (that hath died) whose body is sick],
[Or a woman (that hath died) in travail],
Or a woman (that hath died) with a babe at the breast,
25. Or a weeping^ woman (that hath died) with a babe at the breast,'
* Zakar sume, i.e., one that carries on the family name. ^ From this it must be inferred that the ghost is that of a nursing woman whose babe is dead.
42 • DEVILS AND EVIL SPIRITS OF BABYLONIA.
MULU-HUL-IK : lu-u lim-[nu „ : KAN-ME-EN] UTUG - HUL - IK [KAN - ME - EN]
lu - u u - \tuk - ku Urn - nu „ ]
30. UB - DA - GUB - [GUB - BU KAN - ME - EN]
lu - u mut - \ta - al - lik tub - ki „ ]
DA - GUB - [GUB - BU KAN - ME - EN]
lu-u 7nut -ta- [al- lik sa -ha- ii „ ]
U-SU-US GA-BA-DA- AN- [KU KAN - ME - EN]
35. lu-u sa uma{ma) it - ti - su \lu - kul „ ]
U - SU - U§ GA - BA - DA - AN - [NAK KAN - ME - EN]
(Plate XI.)
lu - u sa uma{ina) it - ti- su [lu - us- ti „ ]
U-SU-US GA - BA - DA - AN - SES [KAN -ME -EN]
lu-u sa uina{ina) it-ti-su lu-\2ip\-pa-sis [ „ ]
40. U-SU-US GA - BA - DA - AN - KU KAN - ME - EN
lu-u sa uma{ind) it-ti-su lul-ta-bis „
GA - AN - TU GA - BA - DA - AN - KU KAN - ME - EN
lu-u sa lu-ru-um-ma it-ti-su lu-kul „
GA - AN - TU GA - BA - DA - AN - NAK KAN - ME - EN
45. GA-AN-TU GA-BA-DA- AN -SES KAN-ME-EN
GA - AN - TU GA - BA - DA - AN - KU [KAN - ME - EN]
[sa-gar]-tuk-a-mu-ne gar GA-BA-DA-AN-KU
[kan-me-en] \lu-u^^ sa ina bu-ri-ia a-ka-la^ itti'^-su lu-kul „ [imma-ta-tuk]- a-mu-ne a ga-ba-da-an-nak
KAN-ME-EN 50. ^ [IH-TAG]-GA- A-MU-NE NI GA - BA - DA - AN - SES
KAN-ME-EN
UTUKKI LIMNOtI, TABLET IV.
43
Or an evil man (that hath died),
Or an [evil] spirit, 30. Or one that haunteth [the neighbourhood],
Or one that haunteth [the vicinity]. 35. Or whether thou be one with whom on a day [I have eaten],
(Plate XL)
Or with whom on a day [I have drunk]. Or with whom on a day I have anointed myself, 40. Or with whom on a day I have clothed myself, Or whether thou be one with whom I have
entered and eaten. Or with whom I have entered and drunk, 45. Or with whom I have entered and anointed myself. Or with whom I have entered and clothed myself. Or whether thou be one with whom I have eaten
food when I was hungry. Or with whom I have drunk water when I was thirsty, 50. Or with whom I have anointed myself with oil when I was sore.
' K. 5,020, lu.
' K. 5,020 translates
2 K. 5,020, itti for it-ti. .-ia sam-na it-ti su lu-up-pa-sis
44 DEVILS AND EVIL SPIRITS OF BABYLONIA.
[A-SED-DE-TUK]-A-MU 1 -NE UR-RA-NA-KU GA-BA-DA- AN-KU KAN-ME-EN
[/U'U ina ku-us\-si-ia ina ut-li-su su-ba-tu itti-sii lul-ta-bis at-tu
[SU] MULU - GISGAL - LU DU DINGIR - RA - NA
55. [ ] zu - mur anieli mar ili-su
[en-na ba -ra-an]-ta-ri-en-na-as en-na
ba-ra-an-ta zi - ga - en - na - as
\a-di la td\-as-su-u a-di la ta-as-su-hu [u ba-ra-an-da]-ab-ku-e a BA-RA-AN-DA-AB-NAK-E 60. \a - ka ' la e] ta - kill me - e e tal - ti
[gi§-bansur a]-a MUH-ZU DINGIR-EN-LIL-LA-GE SU-ZU BA-RA-NE-IN-TUM \^passiiri\ a-bi ^^'' Bel \a'li\di-ka ka-at-ka e tu-bil [A a-ab-ba a-dug]-ga a-sis [a id]-mas-tig-gar \jne-e tam^ti u me-e ta-bu'\ti me-e lim-nu-ti me-e "^'"Y-di-ik-lat 65. [a id - ud-kib]- nun -ki-na a pu-[ta a id-da ba-ra-an]-su-§u-ne [me-e Pii\-rat-ti „ bu-ri [ „ na-a-ri e takkathn] [ana-ku] ba-ri-en pa-[na- an-tuk-tuk-e] \ina saine{e)'\ nap-ris-ma kap-\_pi e te-ir-st] Col. VI.
KI - KU BA - GUB - BA TUS NAM - BI - GA - GA
tjta irsitimitim) nik-la^ma sub-ta e [ta-as-kun]
mulu - gisgal - lu du dingir - ra - na ba - ra - an-te-mal-[da]
ba-ra-an-ge-ge-e-[ne] 5. sag-zu sag-ga-na nam-ba-da-ab-muk . . . kak-kad-ka ana kak-ka-di-su la ta-sak-kan
UTUKKI LIMNUTI, TABLET IV. 45
Or with whom when I was cold I have clothed
his nakedness with a garment, (Whatever thou be) until thou art removed,
55. Until thou departest from the body of the man, the son of his god,
60. Thou shalt have no food to eat, Thou shalt have no water to drink. Thou shalt not stretch forth thy hand Unto the [table] of my father Bel, thy creator. Neither with sea [water], nor with sweet water. Nor with bad water, nor with Tigris water,
65. Nor with Euphrates [water], nor with pond water, [Nor with river water] shalt thou be covered. If thou wouldst fly up to heaven Thou shalt have no wings, Col. VI.
If thou wouldst lurk in ambush on earth Thou shalt secure no resting-place. Unto the man, the son of his god, come not nigh, Get thee hence ! ^tU -^
5. Place not thy head upon his head,
* K. 5,020, . . . TAG-GA for the beginning of this line.
46 DEVILS AND EVIL SPIRITS OF BABYLONIA.
[SU] - ZU !§U - NA NAM - BA - DA - AN - GA - GA
[ka - tt] - ^a ana ka - ti - su la ta - sak - kan
GIR - ZU GIK - NA NAM - BA - DA - AN - GA - GA
10. se - ip - ka ana se - // - su la ta - sak - kan
5U - ZU SU - NA AB - TAG
ina ka - ti - yf'^i /
TIG' - ZU [ ] - BU - I
ki - /(fz^/ - /•« [ la ti{\ - j-f? - har - i/
15. IGI - ZU [ ] SU - DA - AB - IL - LA
in ^ ka \ la tas - sa -a ]
EGIR - ZU [ ] ^I - NA - AN - SI - IN - BAR - RI
ana arki - ka la tap - pal - la - as
MUH - NA GU - BA - RA - AN - DA - AB - [DE - E]
20. e ' li - SU la ta - sa - as - si
E - A - KU NAM - BA - TU - TU - NE
a - na bi - ti [la te - ru - ub]
•UR - A - KU NAM - MU - [UN] - DA - PAL - E
a - na u - ri [la tad - dal - kit]
25. E - KI - TU§ - A - NA NAM - BA ^ - TU - TU - NE
a - na bit [sub - ti] la te - ru - ub - su
SA - ERI - A - TA NAM - MU - UN - DA * - NIGIN - E - NE
ina lib - bi alt^ la tal ^ ta - nam - mi - su^
BAR- TA-BI-KU NAM - MU - UN - DA * - NIGIN - E - NE
30. ina a- ^a ^ a ' ti^ la ta-^a-na-ah" har'^ - su
I DINGIR-EN-KI-GE MULU-GI^GAL-LU DU DINGIR-RA-NA
ina a - mat ^ E - a^ amelk mar^ Hi -^ su
HE-EN-AZAG-GA HE-EN-EL-LA HE^N-LAH-LAH-GA *®
DUG - fiUR - §AGAN - GIM U - ME - NI - ^ U * - LUH - LUH
35. ki - ma bu ' ri sik - ka - ti Urn - te - is - .ri "
UTUKKI LIMNOTI, TADLET IV.
47
Place not thy [hand] upon his hand, lo. Place not thy foot upon his foot,
With thy hand touch him not,
rurn [not] thy back upon him, 15. Lift not thine eye [against him],
Look not behind thee, 20. Gibber not against him,
Into the house enter thou not,
Through the fence break thou not, 25. Into the chamber enter thou not.
In the midst of the city encircle him not, 30. Near him make no circuit ;
By the Word of Ea
May the man, the son of his god,
Become pure, become clean, become bright ! 35. Like a vessel of lard* may he be cleansed,
' 45,744, MU-UN. • 4S»744i RA for mu-un-da.
> 45,744, «-/«. * 4S»744i f^f^ for fnt'-su,
» 45.744 omiis. • 45.744» ^»»'
' 45,744, tas'tan-na-har for la-^a-na-aA-jar,
* 45,744» ^^ for '^■««
* 45,744, a-me-lu ma-ri for amelumar,
*•* 45,744 translates li-lil li-bi-ib ii-nafn-mi-ti.
" 45,744, for this line kima bu-ur sik-kat iim'te-su
* Sikkatu has a variant sappaiu in the twelfth tablet of the Gilgamish Epic (Flaupt, Beiirlige, i, 48; K. 3,475, i, 1. 45, and K. 2,774, ii, 1. 22) which is probably to be connected with the Syriac j^rJ/Aw, adeps, lardum (Payne Smith, Thesaurus^ 4,261).
48 DEVILS AND EVIL SPIRITS OF BABYLONIA.
DUG-BUR-NI-NUN-NA-GIM U-ME-NI-SU ^ -UB-SU ^ -UB
ki - ma bu - rP hi - me - ti"^ lis- ta - kil^
DINGIR-BABBAR SAG-KAL DINGIR-RI-E^-NE-GE SU-NA
U-ME-NI-SUM
ana *'" Samsi a - sa - rid tldni*^ pi - kid - su-ma
40. DINGIR-BABBAR SAG-KAL DINGIR-RI-E ^ - NE-GE
SILIM-MA-NA SU-*SAG^-GA DINGIR-RA-NA-KU''^
HE - EN - SI - IN - GE - GE
ana *^'' Samsi a-sa-rid ildni^^ sal-7nu-us-su ana ka-at
dam-ka-a-tu sa ildni^^ lip - pa - kid TE EN
INIM - INIM - MA UTUG - HUL - A - KAN
8 EN A-ZA-AD GAR-SE BA - NIGIN - NA - BA - E 45. ... A - DUG - GA - NA UTUG - HUL A - RI - A
Dlippi IV^-^^^-^^ UTUG - HUL - MES^
Mat "^ ''" Assur - [dani - apli] sar kissati sar '"''''* '^" As suri
UTUKKI LIMNOtI, TABLET IV. 49
Like a vessel of butter may he be clean ! ' Unto Shamash, Chief of the gods, commend him, Through Shamash, Chief of the gods. May his welfare be secured at the kindly hands of the gods.
Exorcism, incantation.
Prayer against the Evil Spirits.
Incantation : —
Cold and rain that minish all things ... They are the evil Spirits in the Creation of Anu spawned.
Fourth Tablet of the Series "The Evil Spirits."
^ 45,744, su. ^ K. 2,410, kima for ki-ma.
^ K. 5,123, mi.
* 45,744, for this line kim-ma hu-ru hi-me-tum lis-tak-kil-nu.
^ 45,744 transposes Ri and e. ^ 45,744, * siG.
' 45,744, RI-NE-GE for RA-NA-KU.
^ 45,744 here has im-dup sa arki-su, "Tablet which follows it,'' and then the line en a-za-ad gar-^e-gar-se ?-gar nigin-na-
BA-E-NE.
" K. 2,410 states that it was copied from a Babylonian original..
e^e fift^ eaBfet.
Col. I (Plate XII).
EN A - ZA - AD GAR - SE BA - NIGIN - NA - BA - E
. . . [A-DUG- GA- NA] UTUG - HUL A - RI - A
su-ru-ub-bu-u har-ba-su inu-na-as-sir nap-har
. . . su u-tuk-ku liin-mi sa ri-Jm-ut ^^''A~nivi ri-hu-u
5. NAM -TAR DU KI - * AG - GA DINGIR - EN - LIL - LA
U - TU - UD - DA DINGIR - NIN - KI - GAL - LA - GE
nam - ta - ru ma - ru na - ram ^^"Bel
i - lit - ti ''"Nin - ki - gal
AN - NA OUR - RU 1 - US NE - IN - SIR - RU - US
10. KI - TA KAR - RA NE - IN - SIG - GA
e - lis ig - m - su- ma sap - lis kar - ra id - dti- u
E - NE - NE - NE DIM - MA ARALI MES
SU - nu bi - nu - ut A - ra - al - li - e su - nu
AN-TA GU-DE-DE-A-MES KI-TA GU-BAL-BAL-A-MES
15. e-lis i-sag-gu-mu sap-lis i-sab-bu-7'u su-nu
*UH SI DINGIR - RI - E - NE MES
i - mat mar - ti sa ildni^^ su - nu
U - GAL ANA - TA SU - BAR - RA MES
ilmu{inu) rab - bu - ttim sa ul - tu sameie)
us - su - ru - 7ii su - nu
20. DINGIR-NIN-BUL-BUL-HU URU-A ? GA-GA-A-MES
es - se - pu sa ina ali i - sag - gu - mu su - nu
A-AN-NA A-RI-A-MES DU KI-IN-GUB TU-UD-DA-A-MES
sa ri-hu-ut *^'*A-nim ri-hu-u mardni^^ i-lit-ti
irsitimitini) su-nu
Obverse,
Col. I (Plate XII). Incantation : —
Cold and rain that minlsh all things, . . . They are the evil Spirits* In the creation of Anu spawned. 5. Plague Gods,* the beloved sons* of Bel, The offspring of NinkigaL 10. Rending in pieces on high, Bringing destruction below,. They are the Children of the UnderworldL 15. Loudly roaring on high, Gibbering^ below.
They are the bitter venom of the gods. The great storms directed from heaven — those are they, 20. The owl,'' that hoots over a city — that Is they^ They are the children born of Earth,
* K. 4,943 omits^
* Singular in the text.
^ Cf. W.A.I., ii, 20, 48-49, sabarum sa issuri ('* chirping of a bird "), i.e. the Syriac s^bar, garrivit. CL also ina serim lam issuru sabari, "in the morning before a bird chirps" (D.T. 57, rev. 2).
^ Essepu, the Hebrew yamuph according to Delitzsch, Prole- gomena^ p. 80.
52 DEVILS AND EVIL SPIRITS OF BABYLONIA.
*UR-BAD-DA *UR-DAGAL-LA A-MI-GIM NI-UL-UL-NE
25. u-ri e-lu-ti u-ri rap-su-ti ki-ina a-gi-e i-sur-runi
E - TA E - A - KU IN - BAL - BAL - E - NE
is^ - tu bi - ti ana bi - ti it - ta - 7iab - lak - ka - tu
E - NE - NE - NE CIS - GAL NU - UN - GA - A - MES
GIS - SAGIL NU - UN - GA - A - MES
30. su - iiu dal - tu ul i - kal - lu - su - nil - ti
me - di - lu ul u - tar - [su] - nu - ti
GIS GAL-A SIR-GIM MU-UN-SUR-SUR-[RI]-E-NE
ina dal - ti ki - ma si - ri it -ta- \na - as] -la- lu
GIS-ZA-RA IMI-GIM MU-UN-ZA-LA-[AH-HI]-E-NE
, 35. \ind\ sir - ri ki - ma sa - a - ri i - zik - ku
DAM UR MULU - GE ^ BA - RA - AN - NAM - NE
as - sa - ta ina ut - li anieli i - tar - ru - u
DU DU-UB^ MULU-GE^ BA-RA-AN-ZI-ZI-E-NE
ma - ru^ ina ^ bir - ki ameli u - sat - bu - u
40. GURUS E - UR - A - NI - TA"^ BA - RA - GIBIS^ - NE
id - la^ ina bit ^^ e - mu - ti - su u - se- is - su - u
E - NE - NE - NE U - DI GAR - ME - GAR ^^ EGIR-BI
MULU - RA US - SA ^^
su-nu ku ^^-lu ku ^^-ru sa ar-ki ^^ ameli rak-su su-nu
DINGIR MULU-GISGAL-LU SIBA U-KI-KI-GA^^
MULU-GISGAL-LU
45. ^^ilu ameli ri--uni^'^ mus-te--u ri-ta ana^^ ameli
DINGIR-DINGIR-RA-NA-KU^^ SUK-KU MU-UN-DIB-BI ^^-ES
sa ili-su ana^^ ku-ru-um-ma-ti'^'^ is-ba-tu-su
UTUKKI LIMNUTI, TABLET V. 53
That in the creation of Anu were spawned. 25. The highest walls, the thickest walls,
Like a flood they pass.
From house to house they break through, 30. No door can shut them out,
No bolt can turn them back,
Through the door like a snake they glide, 35. Through the hinge like the wind they blow ;
o
Estranoinof the wife from the embrace of
t
husband. Snatching the child from the loins of a man, 40. Sending the man forth from his home. They are the burning pain That bindeth itself upon the back of a man. ^vii), 45. The god of the man is a shepherd ■i/T mTT^ Who seeketh pasture for the man.
Whose god^unto food le^d-eth him. y^ono-T>i-^'^'^ /"
^ K. 4,943, Ul. ' ^ 46,296, DAM AIULU-KA . . .
^ 46,296, BIR for DU-UB. ^ 46,296, KA.
^ K. 10,175, a-ra; 46,296, ri. * 46,296, I'-na.
' 46,296, kt'-bi, •* broken," for e-ur-a-ni-ta.
^ K. 3,121 and 46,296, ud-du. ^ 46,296, lu.
^" 46,296, di'-iL ^^ 46,296, GAL.
^' 46,296, u-Di for us-SA. ^^ 46,296 inserts u.
** K. 3,121, arki, 46,296, ar-ka, for ar-kt.
^* 46,296 omits.
^® 46,296, I'lu a-me-lu n-e-\J?~\-u mu-us-te-mu-u ri--iu ana a-me-Iu.
^^ K. 3,121, 2^. ^^ K. 3,121, a-na.
^^ K. 3,121 omits ra : it is doubtful whether K. 2,507 had more than one dingir : 46,296 has dingir-ri-e-ne-ku.
2" 46,296, DIB. 21 j^^ ^^j2i and K. 10,175, ina.
" 46,296, turn.
54
DEVILS AND EVIL SPIRITS OF BABYLONIA.
KAN - ME - EN
KAN - ME - EN
KAN - ME - EN
KAN - ME - EN
KAN - ME - EN
KAN - ME - EN
KAN - ME - EN
KAN - ME - EN
KAN - ME - EN
KAN - ME - EN
DINGIR - LUGAL - KAN - ME ^
DINGIR - LUGAL - KAN - ME - A 50. DINGIR - LUGAL - KAN - ME - KIL . NU - GIG SA - TUR - RA
UMMEDA^
IR UM[MEDA 2]
MULU - HUL - IK 55, UTUG - HUL
UB - DA - GUB - GUB - BU
DA - GUB - GUB - BU
U - SU - US [GA - BA - da - AN - KU KAN] - ME - EN
U - SU - US [GA - BA - DA - AN - NAK KAN] - ME - EN 60. U - SU - US [GA - BA - DA - AN - SES KAN] - ME - EN
U - SU - US [GA - BA - DA - AN - KU KAN] - ME - EN
GA - AN - TU [GA - BA - DA - AN - KU KAN] - ME - EN
GA-AN-TU GA-[BA-DA- AN- NAK KAN] - ME - EN
GA-AN-TU GA-BA- [da- AN -SES ]KAN - ME - EN 65. GA-AN-TU GA-BA-[DA- AN-KU ]KAN - ME - EN
SA-GAR-TUK-A-MU-NE gar GA-BA-DA-AN -KU
KAN - ME - EN IMMA-TA-TUK-A-MU-NE A GA-BA-DA-AN-NAK
KAN-ME-EN
^ K. 3,121 translates: lu . . .
' 46,296, GA-LA for ME-DA.
UTUKKI LIMNtJTI, TABLET V. 55
Whether thou be a hag-demon, Or a ghoul, 50. Or a robber-sprite,
Or a harlot (that hath died) whose body is sick.
Or a woman (that hath died) in travail,
Or a weeping woman (that hath died) with a
babe at the breast. Or an evil man (that hath died), 55. Or an evil spirit.
Or one that haunteth the neighbourhood,
Or one that haunteth the vicinity,
Or whether thou be one with whom on a day
[I have eaten]. Or with whom on a day [I have drunk], 60. Or with whom on a day [I have anointed myself]. Or with whom on a day [I have clothed myself]. Or whether thou be one with whom I have
entered and eaten, Or with whom I have entered and drunk, Or with whom I have entered and anointed myself, 65. Or with whom I have entered and clothed myself. Or whether thou be one with whom I have eaten
food when I was hungry. Or with whom I have drunk water when I was thirsty.
^
56 DEVILS AND EVIL SPIRITS OF BABYLONIA.
Col. IL
IH-TUKI- A-MU-NE NI GA-BA-DA-AN-SES KAN-ME-EN
A-SED-DE-TUK^-A-MU-NE UR-RA-NA-KU GA-BA-DA-
AN-KU KAN-ME-EN AZAG SAG-BA DINGIR-A-NUN-NA-GE-E-NE SAG-KI ^ - BI KAN-PA a-sak-ku ma-mit *^" A-nun-na-ki u-tam-me-ka S- MULU-HUL* AZAG SAG-BA DINGIR-A-NUN-NA-GE-E-NE SAG-KI 3 - BI KAN-PA lim-nu a-\sak\ku ma-mit *^'' A-nun-na-ki^ u-tam-me-ka
[AZAG] MU - UN - NA - TE - GA MULU - TUR - RA - KU
MU - UN - NA - TE - GA ^
(Plate XIIL)
a-sak-kii sa te-it-hu-u ana mar-si e ta-at-hi
AZAG ZI AN-NA KAN-PA ZI KI-A KAN-PA
10. a-sak-ku nis same{e) lu-u-ta-ma-a-ta nis irsitim{tiifi) „
ZI
DINGIR
- EN
- KI - E - NE
KAN ■
■ PA
ZI
DINGIR
- NIN
- KI - E - NE
KAN •
- PA
ZI
DINGIR
- EN
- UL - E - NE
KAN •
- PA
ZI
DINGIR
- NIN
- UL - E - NE
KAN ■
■ PA
15-
ZI
DINGIR
- EN -
KUR - KUR-E-NE
KAN ■
- PA
ZI
DINGIR •
- NIN •
- KUR -KUR-E-NE
KAN •
- PA
ZI
DINGIR
- EN -
DA - SURIM - MA
KAN ■
- PA
ZI
DINGIR
- NIN
- DA - SURIM - MA
KAN ■
- PA
ZI
DINGIR
- EN -
DUL - AZAG - GA
KAN •
- PA
20.
ZI
DINGIR
- NIN
- DUL - AZAG - GA
KAN •
- PA
ZI
DINGIR
- EN -
UD - TIL - LA
KAN ■
- PA
UTUKKI LIMNUTI, TABLET V. . 5/
Col. II.
Or with whom I have anointed myself with oil
when I was sore, Or with whom when I was cold I have clothed
his nakedness with a garment, O fever, I exorcise thee by the ban of the Spirits of Heaven. 5. O evil one, O fever, I exorcise thee by the ban of the Spirits of Heaven. O fever that hath come nigh, (Plate XIII.)
Come not nigh unto the sick man, 10. O fever! By Heaven be thou exorcised! By Earth be thou exorcised ! By Ea mayest thou be exorcised, By Damkina mayest thou be exorcised. By En-ul mayest thou be exorcised. By Nin-ul mayest thou be exorcised, 15. By En-kur-kur mayest thou be exorcised, By Nin-kur-kur mayest thou be exorcised. By En-da-shurimma mayest thou be exorcised, By Nin-da-shurimma mayest thou be exorcised. By En-dul-azagga^ mayest thou be exorcised, 20. By Nin-dul-azagga mayest thou be exorcised, By En-ud-tilla mayest thou be exorcised,
^ K. 3,121, TAG-GA. ^ K. 3,121, SA-TAG-GA for DE-TUK.
3 K. 3,12 1, DUL. * K. 3,12 1, HUL-IK.
* K. 3,121 ,, {qx A-nun-na-ki. ^ K. 3,i2i,na.
* I.e., probably Nabu (cf. Briinnow, No. 9,609). Nindul azagga should therefore be Tashmitum.
58 DEVILS AND EVIL SPIRITS OF BABYLONIA.
ZI DINGIR - NIN - UD - TIL ^ - LA KAN - PA
ZI DINGIR - EN - ME - SAR - RA KAN - PA
ZI DINGIR - NIN - ME - SAR - RA KAN - PA
25. ZI DINGIR-EN-AMA-A-A DINGIR-EN-LIL-LA-GE KAN-PA
nis be-el'^ a-bi um-nii'^ sa'^"Bel lii-ii-ta-ma-a-ta^
ZI DINGIR-NIN-AMA-A-A DINGIR-NIN-LIL-LA-GE KAN-PA
nis be-el-W^ a-bi um-mi^ sa '^" „ "^ lu-u-ta-ma-a-ta^
ZI DINGIR-SIS-KI GIS^-MA SAG-BA-DA-A-NI ID-DA
NU-BAL-E-MA^ KAN-PA
30. nis '^" Sin sa e-lip ^ ta-me ^^-su na-a-ru ^^ la ib-bi-ru ^^
lu-u-ta-ma-a-ta *
ZI DINGIR-BABBAR LUGAL DIKUD ^^ DINGIR-RI-E-NE-GE
KAN-PA
nis *^" Sa7nsi be-ili^'^ da-a-a-ni^^ sa ildni^^
lu-u-ta-ma-a-ta ^^
7A DINGIR-NINNI DUG-GA-A-NI ^^ DINGIR-A-NUN-NA
I-A-AN SAG-NU-UN-GA-GA- DA-KAN l^^^, X-H^f.
nis ''" Is- tar sa a-na ^^ ki-bi ^^ - ti-sa ^^ ^^" A-nun-na-ki
35. ^' is- ta - nu la i - ir - ru lu - u -\ta- via - a- ta]
ZI DINGIR-ID AMA DINGIR-EN-KI-GA-GE KAN-PA
nis '^" „ mn-me^^ '^" E-a lu-u-[ta-ma-a-ta]^^
ZI DINGIR-NINA DU-SAL DINGIR-EN-KI-GA-GE KAN-PA
nis ''" „ mar-ti '^" E-a \lu-u-ta-nia-a-ta'\ ^^
40. ZI DINGIR-NIN-TAR-A AB-KU UTUL-LU-U-A KAN-PA
UTUKKI LIMNOtI, TABLET V. 59
By Nin-ud-tllla mayest thou be exorcised, By En-me-sharra mayest thou be exorcised, By Nin-me-sharra mayest thou be exorcised, 25. By the lord, the father and mother of Bel, mayest thou be exorcised, By the lady, the father and mother of Beltis, mayest thou be exorcised, 30. By Sin, whose Bark of Destiny crosses no river, mayest thou be exorcised. By Shamash, lord judge of the gods, mayest thou be exorcised, 35. By Ishtar, at whose word each of the Anunnaki standeth fast, mayest thou be exorcised, By Id, the mother of Ea, mayest thou be
exorcised. By Nina, daughter of Ea, mayest thou be exorcised, 40. By Nin-tara, the shepherd of flocks, mayest thou be exorcised.
^ 46,296, bad(til). ^ 46,296, ill.
^ 46,296, mil. ^ 46,296, lu-u-ta-7nat.
^ 46,296, turn. ^ 46,296, via.
' 46,296, NIN-LIL. ® 46,296 omits.
^ 46,296 inserts -pi. '° 46,296, mi.
^^ 46,296, ri. 12
46,296, hi-hi, "broken," for dingir-babbar lugal dikud.
46,296, helu for he-ili. ^* 46,296, nu.
46,296, lu-u-ia-mat; K. 2,954, probably „
K. 2,954, NA for A-NI.
46,296, e-ne-kan-pa: . . r« for DA-KAN.
K. 2,954, ana for a-na. ^^ 46,296, bit.
^" 46,296, su. " 46,296, is-tin la ^-ir ditto.
22 K. 2,954, ^i' '^ K. 2,954 M
" K. 2,954 • • ^5 46,296, ri-eum.
60 DEVILS AND EVIL SPIRITS OF BABYLONIA.
ZI DINGIR-GIS-BIL SAG . . . AD ^ (?) KUR-RA-GE-KAN
Ills '■'" „ sak-ka-nak-ka^ irsitini{tiiii) „
ZI DINGIR-NIN-GIS-ZI-DA GU-ZA-LA KUR-RA-GE KAN
nis '^" „ gu-za-\lii-u sa irsitim{tint) „ ]
45. ZI GIS - GAL KUR - RA IMINA - BI KAN
nis da - \lat irsitiin{tiiii) si -ba „ ]
ZI GIS - SAGIL KUR - RA IMINA - BI KAN
ZI DINGIR-NE-GAB NI-GAB-GAL KUR-RA-GE KAN
50. nis '^" „ „ irsitim{tini) lu-u-ta-ma-tu
ZI DINGIR- HUS-BI-SANGA DAM DINGIR - NAM -
TAR - RA - GE KAN
nis ''" „ al - ti Nam - ta - ri „
ZI DINGIR-GAN-DIM-AZAG DU-SAL ZU-AB-GE KAN
nis '"'" „ mar-ti ap-si-i lu-u-ta-ma-tu
55. ^MULU - GISGAL(?) - LU DU - DINGIR - RA - NA
EN-NA BA-RA- AN -TA-RI- IN - NA-AS EN - NA
BA-RA-AN-ZI * -GA-EN-NA-AS U BA-RA-AN-DA-AB-KU-E A BA-RA-AN-DA-AB-NAK-E GIS-BANSUR A-A MUH-ZU DINGIR-EN-LIL-LA-GE
SU-ZU BA-RA-NE-IN-GUB^ A A-AB-BA A-DUG^ A-SIS ^ A ID-MAS-TIG-GAR A ID-UD-KIB-NUN-KI 60. A PU - TA A ID - DA BA - RA - AN - SU - SU - DA
^46,296 . . . KAN(?)US. 2 J^. 3,12 1, /^z'.
^ K. 12,000, n. inserts [zi an-na kan-pa z]i ki-a [kan-pa]. * K. 12,000, ^, « insert TA. ^ K. 3,218 and K. 12,000, ^, tum. ^ K. 12,000, k inserts a.
UTUKKI LIMNUTI, TABLET V.
6l
By GIshbll, high priest of the earth, mayest thou
be exorcised, 45. By Ningishzida, throne - bearer of the earth,
mayest thou be exorcised, By the Seven Gates of the Earth mayest thou
be exorcised. By the Seven Bolts of the Earth mayest thou
be exorcised, 50. By Negab, the great Warden of the Earth,
mayest thou be exorcised, By Khushbishanga, the wife of Namtar, mayest
thou be exorcised, By Gan-dim-azag, the daughter of the Ocean
Deep, mayest thou be exorcised : (Whatever thou be) until thou art removed,
until thou departest 55. From the man, the son of his god. Thou shalt have no food to eat, Thou shalt have no water to drink. Thou shalt not stretch forth thy hand Unto the table of my father Bel, thy creator. Neither with sea-water, nor with sweet water, Nor with bad water, nor with Tigris water, 60. Nor with Euphrates water, nor with pond water, Nor with river water shalt thou be covered.
62 DEVILS AND EVIL SPIRITS OF BABYLONIA.
ANA - KU BA - RI - EN PA - NA - AN - TUK - TUK - E ^ KI - KU BA - GUB - BA KU - NAM - BI - GA - GA
MULU-GISGAL(?)-LU DU-DINGIR-RA-NA BA-RA-AN- TE-MAL-DA BA-RA-AN-GE-GE-E-NE
INIM - INIM - MA UTUG - HUL - A - KAN
65. EN U - SU - US IMI - HUL - GIM - MA A - MES
i!linu{mu) ub-bu-tuin sa-a-ri lim-nu-tum ^ su-nu Col. III.
U - HUL IM - HUL SI - GAB - A - MES
fanuiimi) sa limuttim(tim) im-hul-lu a-me-ru-ti^ su-nu
U - HUL IM - HUL SI - GUB - A - MES
ilmu{inu) sa lirnutthnitiin) im-hul-lu a-lik mah-ri
su-nu
5. DU AS - A - MES IBILA AS - A - MES
uta-ru-u^ git^ -ma-lu-tum ap-lu gif^-ma-lu-tum su-nu
MULU - KIN - GA - A LIL - LA - DA - RA A - MES
inardni^^ sip - ri sa nam - ta - ru^ su-nu
GU - ZA - LA DINGIR - NIN - KI - GAL A - MES
10. gu - za - lu - u sa '^" „ ^ su - nu
A - MA - TU KALAM - MA NIGIN ^ - NA - MES
a-bu-bu sa tna indti is-sa-jtim-du su-nu
VII -A- AN DINGIR ANA - DAGAL - LA - MES
si - bit ildni^^ same{e) rap - su - ti
15. VII- A- AN DINGIR KALAM-MA-DAGAL-LA-MES
si - bit ildni^^ ma - a - ti ra - pa - as- ti
VII- A- AN DINGIR-UR-UR-RI-A*- MES : st-bit ildni^^
mas-si--u-ti VII- A- AN DINGIR F//-A-AN-MES * : si-bit ildni^' kis-sa-ti
UTUKKI LIMNUTI, TABLET V. 63
If thou wouldst fly up to heaven
Thou shalt have no wings,
If thou wouldst lurk In ambush on earth
Thou shalt secure no resting-place.
Unto the man, the son of his god,
Come not nigh,
Get thee hence!
Prayer against the Evil Spirits.
65. Incantation : — -
Destructive storms (and) evil winds are they, Col. IIL
An evil blast that heraldeth ^ the baneful storm, An evil blast, forerunner of the baneful storm. 5. They are mighty children, mighty sons, Heralds of the Pestilence, 10. Throne-bearers of Ninkigal,
They are the flood which rusheth through the
land. Seven gods of the broad heaven, 15. Seven gods of the broad earth, Seven robber gods are they. Seven gods of might,
' K. 3,218 omits. 2 K. 3,218, //.
M
^ K. 3,121, git{kii). ^ K. 3,121, ri.
' K. 3,121, Nin-kigal. « K. 3,121, kil-kil.
=* Literally " bt- holdeth."
64 DEVILS AND EVIL SPIRITS OF BABYLONIA.
VII - A - AN DINGIR - HUL - A - MES
20. si - bit ildni ^^ Urn - nu - turn
VII- A- K^ DINGIR - LUGAL - KAN - ME HUL-A-ME§ (Plate XIV.)
si - bit la - bar - ti ^ lint - nu - turn
VII- A- A^ DINGIR-RAB-KAN-ME-A SED-DE HUL-A-MES
si ' bit la - bar - turn ^ li -^ - bu Urn - nu - turn
25. ANA VII - A - AN KI VII - A - AN
ina same{e) si-bit ina irsitini{tiin) si-bit-ma
UTUG-HUL A -LA -HUL GIDIM - HUL MULLA-HUL
DINGIR - HUL MASKIM - HUL ZI AN - NA KAN - PA ZI KI - A KAN - PA
ZI DINGIR-EN-LIL-LA LUGAL KUR-KUR-RA-GE KAN-PA 30. nis '^" „ ^ be-el fna-ta-\a-ti^ * lu-u-ta-ma-tu ^
ZI DINGIR-NIN-LIL-LA NIN KUR-KUR-RA-GE KAN-PA nis *'" „ be - lit indtdti lu - u - ta - ina - tu^ ZI DINGIR-NIN-IB IBILA E-SAR-RA-GE KAN-PA nis *'" „ apil E - sar - ra „
35. ZI DINGIR - NINNI NIN KUR - KUR - RA - GE GIG SI - IN - BABBAR - RA - GE KAN - PA nis ^^^ „ be-lit mdtdti^^ inu-nain-mi-rat mu-si lu-u-ta-ma-tu ^ EN-NA SU MULU-GISGAL(?)-LU DU DINGIR-RA-NA
6U ba-ra-an-da-ab-ku-e a ba-ra-an-da-ab-nak-e
8 en nam - TAR AZAG KALAM - MA ZI - ZI
40. nam-ta-ru^ a-sak-ku sa mdti i-na-as-sa-hu
UTUKKI LTMNOtI, TABLET V. 65
20. Seven evil gods, Seven evil demons,^ (Plate XIV.)
Seven evil demons of oppression, 25. Seven in heaven and seven on earth. Evil Spirit, evil Demon, evil Ghost, Evil Devil, evil God, evil Fiend. By Heaven be thou exorcised ! ^ By Earth be thou exorcised ! 30. By Bel, Lord of the World, mayest thou be exorcised, By Beltis, Lady of the World, mayest thou be
exorcised ! By Ninib, son of Esharra, mayest thou be exorcised ! 35. By Ishtar, Mistress of the World,
Who enllghteneth the night, mayest thou be
exorcised ! Until thou art removed, until thou departest From the body of the man, the son of his god, Thou shalt have no food to eat, Thou shalt have no water to drink.
Incantation : — 40. Pestilence and fever that ravage the land,
^ 1^. '^,121, ium. ^ K. ^,121, la-ba-si (or la-bar-ium.
3 K. ^,i2\,BeL * K. 2,528 and Y..^,i2i\mdldli^'.
' K. 2,528 „
^ K. 2,528 here inserts the following line : — u . . . -en-na-as
EN NA BA-RA-AN-ZI-GA-EN-NA-AS.
^ 38,798, INIM-INIM-MA . . . , omitting 1. 38.
8 K. 2,528, INIM-INIM-MA UTUG-HUL-A-KAN.
' 38,798, ru
* lahartu.
^ Or " be ye exorcised ! " and so on all through. See variant 1. 65.
5
66 DEVILS AND EVIL SPIRITS OF BABYLONIA.
TUR - RA SI - LUL KALAM - MA ZI - IR - ZI - IR
miir - su ^ di - lib^x ti sa mdti i - as - sa - su
SU' - NU - DUG - GA BAR - RA - NU - * SIG - GA
■:'• sa a-na"^ si-i^ -7H la ta-a-hu ana zu-uin-ri la dain-ku
45. utug-hul a-la-hul gidim-hul mulla-hul
dingir-hul maskim-hul*
mulu - hul igi - hul ka - hul 'eme - hul
mulu-gisgal(?)-lu du dingir-ra-na su-ni-ta kan-ni-ib-ta-e bar-ra-ni-ta kan-ri-ib-e-ne sa ameli mar tli-su ina zuini'P -su li-is-su^ -u ina zuniri ^ -su li-is "^ -su-u SU-MU '.ana zu-um-ri-ia a-a it-hu-ni : NAM-BA-TE-MAL-DA 50. IGI - MU : ana pani - ta a-a u- lam - me - nu- ni : NAM - BA - HUL - E - NE EGIR - MU : ana arki - ia a-a il- li - ku - u - ni : NAM - BA - GIN - GIN - NE
E-MU : ana biti-ia a-a i-ru-bu-u-ni : NAM-BA-TU-TU-NE
*UR - MU NAM - BA - BAL - BAL - E^ - NE
ana u - ri - ia a-a ib - bal - ki - iu - ni
55. E - KI - TUS - A - MU NAM - BA - TU - TU - NE
ana bit lub - ti - ia a-a iriibiL^^ - ni
ZI AN - NA KAN - PA ZI KI - A KAN - PA
ni-is same{e) lii-ta-ma-tu ni-is irsitiin[tim^
hi-ta-ma-tu
ZI DINGIR-EN-LIL-LA LUGAL KUR-KUR-RA-GE KAN-PA
60. ZI DINGIR-NIN-LIL-LA NIN KUR-KUR-RA-GE KAN-PA
ZI DINGIR-NIN-IB UR-SAG-LIG-GA DINGIR-
EN-LIL-LA-GE KAN-PA
ZI DINGIR-NUZKU LUH-MAII DINGIR-EN-LIL-LA-GE KAN-PA
UTUKKI LIMNUTI, TABLET V. 6/
Sickness and woe that oppress the land, ^A''«^^.
Harmful to the flesh, frnclean to the body. 45. Evil Spirit, evil Demon, evil Ghost,
Evil Devil, evil God, evil Fiend,
Evil man, evil face, evil mouth, evil tongue,
From the man, the son of his god,
May they depart from his body
And from his body may they issue forth !
Unto my body may they not draw nigh, 50. Before me may they wreak no evil,
Nor follow behind me.
Into my house may they not enter,
My fence may they not break through, 55. Into my chamber may they not enter.
By Heaven be thou exorcised ! By Earth be thou exorcised !
By Bel, Lord of the World, mayest thou be exorcised,
60. By Beltis, Lady of the World, mayest thou be
exorcised. By Ninib, the mighty warrior of Bel, mayest thou
be exorcised. By Nuzku, the powerful minister of Bel, mayest
thou be exorcised.
^ K. 3,528 . . . us; ^S,'jgS, mu-ru-us.
' K. 2,528 and 38,798, ana for a-na.
^ K. 2,528 omits.
* Latter half of line added from K. 2528 and K. 9,405.
^ K. 2,528 and K. 9,405, zu-um-ri.
^ K. 2,528, su, ' K. 2,528 and K. 9,405 omit.
6S DEVILS AND EVIL SPIRITS OF BABYLONIA.
ZI DINGIR-EN-ZU-NA DU-SAG DINGIR-EN-LIL-LA-GE
KAN-PA ZI DINGIR-NINNI NIN KI-SU-LU-KU-GAR-RA ^ -GE KAN-PA 2 65. m's ^''' Is -tar be-lit um-ma-ni lu^-ta-ma-tu^
Col. IV. ^
ZI DINGIR-NI LUGAL GU-DUG-GA-GE '^ KAN-PA ^
7iis *^'*Adadi be-ili^ sa ri-gim-su {a-a-bu „ ZI DINGIR-BABBAR LUGAL SA - DA ^ - GE ^KAN-PA^ nis '^" SaniH be - ili ^ di - ni lu -u -ta- ma -tu^ 5. ZI DINGIR-A-NUN-NA^O DINGIR-GAL-GAL "-E-NE ^2
KAN-PA 2
nis '^'' A - nun - na - ki^^ ildni^^ rabM^^ „
INIM - INIM - MA UTUG - HUL - A - KAN
EN ANA - KI - BA MULU - KI - BA ALAD KI - BA - E
mu -na^^ - sir same{e) u irsitini{tmi) se-e-du
mu-7ia-as-sir ma-a-ti
10. ALAD KI - BA SU - AN - NA - GE
se-e-du niu-na-as-sir ina-a-ti sa e-mu-ka-su sa-ka-a
SU - AN - NA - GE GIR - GIN - NA AN - NA - GE
sa e-imi-ka-su sa-ka-a tal-lak-ta-sii sa-ka-at
MULLA GUD - UL - UL GUD - MAH - E
15. gal-lu-u al-pu na-ki-pu e-kim-niu ra-bu-u
GUD E-DU-A : e-khn-mu sa kal biti^^ it-ta-nab-lak-ka-tum :
BAL-BAL-E-MES MULLA UR NU - TUK VII - NA A - MES
gal-lu-u sa biil-ta la i-su-u si-bit-ti- su-nu
UTUKKI LIMNtJTI, TABLET V. 69
By Sin, the firstborn of Bel, mayest thou be exorcised, 65. By Ishtar, mistress of mankind, mayest thou be exorcised, Col. IV.
By Adad, the lord of goodly sound, mayest thou
be exorcised. By Shamash, the lord of judgment, mayest thou be exorcised, 5. By the Anunnaki, the great gods, mayest thou be exorcised,
Prayer against the Evil Spirits.
Incantation : —
Spirits that minish heaven and earth,./^,^
That minish the land, 10. Spirits that minish the land.
Of giant strength.
Of giant strength and giant tread, 15. Demons (like) raging bulls, great ghosts,.
Ghosts that break through all houses,
Demons that have no shame, -^j^^^ r «^^^ • :M-^^k^ .
Seven are they !
^ K. 2,528 omits. 2 45^539 omits pa. ' K. 2,528 and 45,539 insert u. ^ 45,539, maf for ma-/u. ' 45,539 adds „
^ K. 5,096, lim. "^ 45,539, TAR.
^ K. 3,121,^/. 9 K. 3,121 „ iox lu-u-ta-ma-tu.
^° K. 5,096 inserts ge-ne. ^^ 45,539 inserts la.
'^ 45,539 inserts GE. '' K- 5,096 „ ioi A- nun-Tia-kt. " K. 3,121 and K. 5,096 insert as.
ZI -
GA -
A«-
MES
nise^^
na - ad -
ru
-MES
MUD
SUR-SUR^-
- MES
70 DEVILS AND EVIL SPIRITS OF BABYLONIA.
SAL-DUG-GA : kim-ua-a ul i-du-u : NU-UN-ZU-MES
20. KALAM - MA ZID - GIM MU ^ - MU ^ - MES
ma - a - tu'^ ki - ma ki - me ^ / - kam - mu - u
KAR - RA . NU - UN - ZU - MES
e - ti- ra^ ul i - du - u
UKU - KU
25. a - na
SU NE ^ - IN-KU-KU-MES
US nak-nak-[mes] a-kil si-i-7'i mu-sa-az-nin da-me^ sa-tu-u us-la-ti
. , BA(?)-A KI *SIG-ALAM-BI DINGIR-RI-E-NE-MES z (^ynu-su a-sar bu-un-na-an-ni-e^ sa ildni^^ su-nu
30. E-BI DINGIR-DUL-AZAG-GA DINGIR-SURIM DINGIR-SE-
TIR MU-UN-SI-ES-A-AN
i?ia bi-ti *^" Dul-azag-ga sa lah-ra '^" „ du-us-su-u
MULLA GAR - NE - SUB TIG - DIR - MES
gal-lu-u sa f'
US KU-KU-MES SUD-NU-DU-MU MES
35. a- kil da - mi ,.la mu -par - kii - ti su - nu
) • , '
NAM -NE -Sub -MA U - ME - NI - KUD UB-DA-BI-KU
NAM-BA-GUR-RU-DA
ma-mil tum-me-su-nu-ti-ma ana tub-ki u sa-ha-ti
a-a i-tu-ru-ni.
(Plate XV.)
ZI AN-NA KAN-PA-NE-ES ZI KI-A KAN-PA-NE-ES
UTUKKI LIMNUTI, TABLET V.
Knowing no can 20. They grind the land like corn ;
Knowing no mercy, 25. They rage against mankind ; They spill their blood like rain Devouring their flesh (and) sucking their veins, ^ Where the images of the gods are, there they quake (?) In the Temple of Nabu,^ who fertilizeth the
shoots (?) of wheat. They are demons full of violence, 35. Ceaselessly devouring blood. Invoke the ban against them, That they no more return to this neighbourhood. (Plate XV.)
By Heaven be ye exorcised! By Earth be ye exorcised !
^ K. 3,121, TU. 2 j^^ ^^izi, turn.
' K. 3,121, »z?*. * K. 3,121, rz^.
^ K. 3,121 inserts Su. * K. 3,121 omits.
' K. 3,121, Bi. ^ K. 3,121 inserts ra.
" K. 3,121, I.
* The mutilated condition of this and the following line prevents any trustworthy rendering. The i in tnusu is very doubtful ; lahra is doubtful, although justified as a translation of dingir-surim by Briinnow, No. 10,252. Lahra is supposed to be the Hebrew rdhel'y a ewe (Muss-Arnolt, Dictionary, p. 479), and there seems to be a parallel in the Arabic root raghala, suxit matrevi ; iv, lactavit ; grana in spicis producere coeperunt safa ; cf. also raghlun (Freytag, Lexicon, ii, p. 169^).
^ " God of the holy mound."
72
DEVILS AND EVIL SPIRITS OF BABYLONIA.
INIM - INIM - MA UTUG - HUL - A - KAN
40. EN GAR-UD-DU GAR-UD-DU GAR-NAM-MA^ US-§IR \^ftd\-a-a-tu ha-a-a-i-tu i)iur-te-id-du-u minima siim-su ... - DIM - MA - BI A AN - NA - GE
[/] - 7ia irsitim{tmi) ri - hu - ut same{e) .... ANA - GIM SU NU - TE - MAL
45. ki - ma sameie)
\Ja it\ - hu - u
BI
[Hiatus of about eight lines.]
DINGIR - NIN
'"" „ be- - sa-'
HUL-DUB . . . . [ZI AN-NA KAN-PA ZI Kl]-A KAN-PA.
INIM - INIM - MA
UTUG - HUL
KAN
60. EN UR - SAG [ F//] - NA A - DU II - NA- MES kar - ra - [du sibitii\ a - di si - na su - nu
Col. V.
A-RI-A AS A-MES A-RI-A BA^AN-NA-GE TU-UD-DA-MES
sa ri-hu-sn-nu is-ta-at{T) ina ri-hii-ut ^^" A-nim
ib-ba-nu-ii su-7iu
E - NE - NE - NE LIL - LA KAS ^ - KAS ^ MES
5. su-nu za-ki-ku mut-tas-ra-bi-tu-ti'^ su-nu
DAM NU - TUK - MES DU NU - TU - UD - DA - MES
as-sa-tu ul ah-zu ma-ru ^ ul al-dti su-nu
utukki limnuti, tablet v. 73
Prayer against the Evil Spirits.
Incantation : — 40. Uprooting everything, uprooting everything,
Overthrowing everything, whatever its name ;
On earth the spawn of heaven 45 like heaven
. . ' . . . . they shall not draw nigh
[Hiatus of about four lines.]
Belt is (?), lady of
. . . [By Heaven be ye exorcised ! By Earth] be ye exorcised !
Prayer against the Evil Spirits.
Incantation : — 60. Warriors twice seven are they,
Col. V.
That in a single (?) spawning in the creation of Anu were spawned ; 5. They are the roaming windblast ;
No wife have they, no son do they beget,
^ K. 3,121, SIR.
2 K. 3,121, /u.
K. 3,121, a-ra.
NU
UN -
ZU -
MES
ul
i -
du - u
HAR
- SAG - TA
E -
■ A - ME§
74 DEVILS AND EVIL SPIRITS OF BABYLONIA.
BANDA
la - siin - tu ^ 10. ANSU - KUR - RA
si - su - It sa ina sadi{i) ir - bu - u su - mi
DINGIR-EN-KI-GE : sa ''" E-a lim-nu-Uiin su-nu :
SIS - A - MES GU-ZA-LA : gu-iiz^ -za-lu-u sa ildni^^ su-nu :
DINGIR-RI-E-NE ^ -MES
E - SIR - RA LU - LU - A SILA - A GUB - BA - MES 15. su-la-a a-na^ da-la-hi ina suki^ it-ia-narn-za-az-zu
su-nu
IGI DINGIR-NE-URU-GAL UR-SAG-LIG-GA DINGIR- EN-LIL-LA-GE MU-UN-LAH-LAH-GI-ES ilia via-har '"'" „ kar-ra-du^ dan-nu'^ sa ^^"Bcl^ it-ta-^ia-al-la-ku su-nu
9ZI AN - NA KAN -PA 10 ZI KI - A KAN - PA ^^ ZI DINGIR-EN-ZU-NA EN AN-AS-GIRI-BAR-RA-GE KAN-PA 20. ni-is^'^ '^" Sin heP"^ nam-ra si-it lu-ta-via-tu
ZI DINGIR-PA-SAG-GA GIR SILA-A SIG-GA-GE KAN-PA ni-is^^ ^^"I-su7n na-gir su-ki sa-ku-um-nii lu-ta-ma-tu'^^ SU MULU - GISGAL(?) - LU DU DINGIR - RA - NA BA-RA-AN-TE-MAL-DA BA-RA-AN-GE-GE-NE ana zuniur aineli mar ili-su la te-ti-ih-hi la tasanik
UTUKKI LIMNUTI, TABLET V. 75
Sense they know not. lo. They are as horses reared among the hills ; The Evil Ones of Ea, Throne-bearers to the gods are they ; 15. They stand In the highway to befoul the path, Marching before the Plague God, the mighty
warrior of Bel. By Heaven be thou exorcised ! By Earth be thou
exorcised ! 20. By Sin, lord of the Brilliant Rising, mayest thou
be exorcised. By Ishum, overseer of foul streets, mayest thou
be exorcised. Unto the body of the man, son of his god. Approach not nor draw nigh !
* K. 3,121, turn. "^ K. 8,508 omits. ^ K. 2,528 and K. 4,658 insert a.
* K. 2,528, a7ia for a-na. ^ K. 2,528 and K. 4,658, su-ki. ^ K. 2,528 and K. 4,658, di. '' K. 2,528 and K. 4,658, m.
« K. 2,528 and K. 4,658 „
^ K. 8,508 translates ni's same{e) lu-u-ta-\_mat nisirsitim lu-u-ta-mat\
'" K. 2,528 and K. 4,658 insert ne-es.
" K. 2,528 inserts ne-es.
^^ K. 4,658 and K. 8,508, m's for ni-is.
'3 K. 2,528 and K. 4,658, be-el.
^* K. 4,658, w/ls- for WZ-/J. '^ K. 2,528 ,, iox lu-ta-ma-tu.
76 DEVILS AND EVIL SPIRITS OF BABYLONIA.
25. IGI - NA BAD - DU ^ A - GA - NA BAD - DU ^
ana pa-ni-su i-si ana ar-ki-su i-si
INIM - INIM - MA UTUG - HUL - A - KAN
EN VII - NA - MES VII - NA - MES
SI - bit - ti su - nu si - bit - ti su - nu ^
30. IDIM - ZU - AB - TA VII - NA - MES
ina na - kab ^ ap - si - i si - bit - ti su - nu
SE-IR-KA ANA-DUG-GA-NA F//- NA - ME§
zu--u^ -nu-ti^ ina same{e) si-bit-ti su-nu
IDIM - ZU - AB - TA E - ZIL - TA E - A - MES
35. ina na - kab ap - si - i ina ku - uni - me
ir - bu - u su - nu
U SAL NU - MES U US NU - MES
ul zi^-ka-ru su-nu ul sin-nis-a-ti"^ su-nu
E - NE - NE - NE LIL - LA KAS ^ - KAS ^ - MES
40. SU -nu za- ki- ku inut - tas- rab - bi -tu- ti ^ su - nu
DAM NU - TUK - A - MES DU NU - TU - UD - DA - MES
as-sa-tu "^ ul ah-zu nia-ri ^^ ul al-du su-7iu
GAR - SU AG - AG - DA NU - UN ^^ - ZU - MES
e ' ti - ra ga - ma - lu ^^ til i - du - u
45. A-RA-ZU SIGISSe (?)-SIGISSE (?)-RA GIS-NU-TUK-A ^^ -MES
ik - ri - bi ^^ tas - // - tu ^* ul i - sim - niu - u
ANSU - KUR - RA HAR - SAG - TA E - A - MES
si-su-u sa ina sadi{i) ir-bu-u su-nu
DINGIR - EN - KI - GE SIS - SI ^^ - MES
50. sa ''" E - a Urn - nu - ti su - 7iu
GU - ZA - LA DINGIR - RI - E - NE ME§
ZU - za - lu - u sa ildni ^^ su - nu
UTUKKI LIMNUTI, TABLET V. TJ
25. Get hence from before him, get hence from behind him !
Prayer against the Evil Spirits.
Incantation : —
Seven are they, seven are they,
30. In the Ocean Deep seven are they,
Battening^ in Heaven seven are they,
35. In the Ocean Deep a^therf home they were reared,
Nor male or female are they, 40. They are as the roaming windblast,
No wife have they, no son do they beget ;
Knowing neither mercy nor pity, 45. They hearken not unto prayer or supplication.
They are as horses reared among the hills ; 50. The Evil Ones of Ea,
Throne-bearers to the gods are they.
^ K. 3, 1 2 1, DA. ^ K. 3,T2i ,, {ox si-hii-tisu-nu,
^ K. 3,121, nak-hiiox na-kah. * K. 3,121 and K. 4,658 omit.
^ K. 3,121, /«; K. 4,658, /WW. ^ K. 4,658, ;sz'/^.
' K. 3,121, /^/7;z. ^ K. 3,121, SIR.
9 K. 3,121, /«. '" K. 3,121, ru.
^' K. 3,121 omits. ^'^ K. 3, 1 21, /a.
'^ K. 3,121, ha. " K. 3,121,/^.
'' K. 3,121, A.
a Zu'unuti, Hebrew zun (Jer. v, 8).
7cS DEVILS AND EVIL SPIRITS OF BABYLONIA.
^ E - SIR - RA LU - LU - A SILA - A GUB - BA - ME§
^ su-la-a ana da la- hi ina sii-ki it-ta-na-za-zu su-nu
55- ^IS-SI-MES : lim-nu-ti'^ su-nu liin-7iu-ti'^ su-nu \
SIS -SI ^-MES
F//-NA-MES F//-NA-MES F7/^ - A-DU //-NA-MES
si-bit-ti su-nu si-bit-ti su-nu si-bit a-di si-na su-nu
ZI AN-NA KAN-PA-NE-ES ZI KI-A KAN-PA-NE-ES
(Plate XVI.)
INIM - INIM - MA UTUG - HUL - A - KAN
Col. VI.
UTUG - HUL MU - UN - DA - RU - U§
u - tuk - ku liin - nu i - ta - ru - us
MUD - NA - A IM - MA - AN - US
-si la na - bu - u ir - te - di - su
5. [MULU] su - BI NU - E - NE IM - MA - AN - US
sa ina zu - mur la su - pu - u ir-fe-di-su
SU - NI IN - RA SU - A - NI - KU IM-ME-IN-GAR
ka-as-su im-has-nia ana ka-ti-su is-kun
GIR-NI IN-RA GIR-A-NI-KU IM-ME-IN-GAR
10. se-ip-su ini-has-ma ana se-pi-su is-kun
SAG-GA-NI IN-RA SAG-GA-A-NI-KU IM-ME-IN-GAR
kak-ka-su ini-has-ma ana kak-ka-di-su is-kun
nam-bi-ku ge-bara-ki azag-ga-ta im-ma-da-
[an-tu-tu]
a7ia sim-\ti-su ana gi-pa-a-ri el-li e-ru-ub-nia'\
[Hiatus of about four lines.]
UTUKKI LIMNtJTI, TABLET V. 79
They stand in the highway to befoul the path, 55. Evil are they, evil are they! Seven are they, seven are they, Twice seven are they !
By Heaven be ye exorcised ! By Earth be ye exorcised ! (Plate XVI.)
Prayer against the Evil Spirits.
Col. VI.
[Incantation] : —
An evil spirit . . . hath overcome him, [Something] unnamed hath seized upon him, 5. Something impure for the body hath seized upon him, His hand it hath smitten and his hand it hath set upon, ^
10. His foot it hath smitten and his foot it hath set upon, His head it hath smitten and his head it hath set upon ; ^ Unto a pure field for his fate it hath entered and
[Hiatus of two lines. ]
^ Line omitted on K. 3,121. ^ K. i,iz\, turn.
^K. 3, 1 2 1, A. * K. 3,121 inserts NA.
* Restored from the explanatory text S. 48. Apparently it means that the evil spirit has entered the " pure field " to seize upon the man.
80 DEVILS AND EVIL SPIRITS OF BABYLONIA.
20. UTUG
U - tuk - ku
ana bi - ii a - a i - ru - [?/^]
UTUG-HUL DIB-BA-A-NI BAR-KU HE-IM-TA-GUB
u-tuk-ku Ihn-nu ka-mu-su ina a-ha-ti li-iz-ziz
25. UTUG-*SIG-GA ALAD-*SIG-GA HE-EN-LAH-LAH-GI-ES
INIM - INIM - MA UTUG - HUL - A - KAN
EN UTUG - HUL - IK GIDIM BAD KUR - RA
Duppi yKAM-MA UTUG - HUL - A - MES
UTUKKI LIMNOTI, TABLET V.
8i
20. The [evil] spirit
Let it not enter the house . . . May the evil Spirit that hath seized him stand aside, 25. May a kindly Spirit, a kindly Guardian be present.
Prayer against the Evil Spirits.
Incantation : '' The Evil Spirit, the Ghost that destroyeth the land."
Fifth Tablet of the Series **The Evil Spirits."
Obverse.
(Plate XVII.)
5.
10.
IS-
• . a . . sap{J)-la-a-ti sa ap-si-[z] . . [mulu]-sar uku sar-ta (?) -u-tu zu-ab-ta
ME-EN
kis'Sat msi^^ sa ap-si-i a-na-ku
MULU-SAR DUL-DUL UTUG-HUL DIB-BA ME-EN -bi-ib u-tuk-ku lim-nu ka-mu-u a-na-ku [MULU]-SAR DUL-DUL A-LA-HUL DIB-BA ME-EN \^bi-ib^ a-lu-u lim-nu ka-mu-u a-na-ku [MULU-SAR] DUL-DUL GIDIM-HUL DIB-BA ME-EN [-bi-ib e-kiiuYmu lim-nu ka-mu-u a-\na-ku\ [MULU-SAR DUL-DUL] MUL-LA-HUL
DIB - [BA ME - EN]
[-bi-ib gaiyiu-u lim-nu ka-\inu-u a-na-ku'\ [MULU-SAR DUL]-DUL DINGIR-HUL DIB-[BA ME-EN] [-bi-ib i\lum lim-nu ka-[mu-u a-na-ku] MULU-§AR DUL-DUL MASKIM-HUL DIB-BA ME-EN] [-bi-ib ra-bi-su lim-nu ka-mu-u a-na-ku] [MULU-SAR DUL-DUL LUGAL-RAB-KAN-ME DIB-BA ME-EN]