MAGICAL TEXTS

[Extracted from Sayce's Hibbert Lectures, pp. 441-78.]

I. (Haupt, Akkadische und Sumerische Keilschrifttexte, ii. pp. 82 sq.; W.A.I, ii. 17, 18.
Sumerian with Semitic translation in parallel columns. Also Sumerian text only in E 612.)

Col i.

1. Incantation (siptu). The evil (hostile) god, the evil demon (utuk).
2. the demon of the field, the demon of the mountain,
3. the demon of the sea, the demon of the tomb,
4. the evil spirit (sedu, Heb. shed), the dazzling fiend (alu, Sum. galla),
5. the evil wind, the assaulting wind,
6. which strips off the clothing of the body as an evil demon,
7. conjure, spirit of heaven! conjure, spirit of earth!
8. The (possessing) demon which seizes a man, the demon (ekimmu) which seizes a man,
9. the (seizing) demon which works mischief, the evil demon,
10. conjure, spirit of heaven! conjure, spirit of earth!
11. The sacred prostitute whose heart is sick, the sacred prostitute of the oracle (?),
12. the sacred prostitute of heaven (Ass. Anu) who rests not,
13. the embryo of the beginning of an incomplete month,
14. the unburied in the earth,
15. who turns not the breast, who lets not the hand fall,
16. the hostile one who smites the head of the mountain,
17. conjure, spirit of heaven! conjure, spirit of earth!
18. That which is misformed, that which is unlucky (Ass. unestablished),
19. that which is racked, even a diseased muscle,
20. a constricted muscle,1 a swollen muscle, an aching (lit. shrieking) muscle, a painful muscle,
21. a broken muscle, an evil muscle,
22. conjure, spirit of heaven! conjure, spirit of earth!
23. Sickness of the entrails, a sick heart, faintness of the heart,
24. sickness, disease of the bile, headache, an evil vomit,
25. a broken blood-vessel (?),
26. disease of the kidneys, difficult miction,
27. painful sickness which cannot be removed,
28. a dream of ill omen,
29. conjure, spirit of heaven! conjure, spirit of earth!
30. Him who is the possessor of the images of a man,
31. the evil face, the evil eye,
32. the evil mouth, the evil tongue,
33. the evil lip, the evil breath,2
34. conjure, spirit of heaven! conjure, spirit of earth!
35. The nurse,
36. the nurse whose breast is sweet,
37. the nurse whose breast is bitter,
38. the nurse whose breast is wounded,
39. the nurse who has died through a wound of the breast,
40. the pregnant woman whose womb3 is opened,
41. the pregnant woman whose womb is struck,
42. the pregnant woman whose womb is loosed,
43. the pregnant woman whose womb is unprosperous,
44. conjure, spirit of heaven! conjure, O spirit of earth!
45. The painful fever, the potent fever,
46. the fever which quits not a man,
47. the fever-demon who departs not,
48. the fever unremovable,4 the evil fever,
49. conjure, spirit of heaven! conjure, spirit of earth!
50. The painful plague, the potent plague,
51. the plague which quits not a man,
52. the plague-demon who departs not,
53. the plague unremovable, the evil plague,
54. conjure, spirit of heaven! conjure, spirit of earth!
55. The disease of the appearance which indicates disease,
56. the disease of the shadow5 (of a man),
57. the disease which departs not, the disease of the form,
58. the disease unremovable, the evil disease,
59. conjure, spirit of heaven! conjure, spirit of earth!
60. The spittle and breath which are foully formed in the mouth,6
61. the expectoration7 of the spittle which is foully enclosed (in the mouth) [sallis],
62. the shaving of the privy parts, the shaving of the body,
63. the cutting of the nails, circumcision,8 a rag,9
64. an old ring, a broken chain,10
65. the sipped (water) which is returned from the body,
66. the food which is excreted from the body of a man,
67. the food which is returned in eating,
68. the water which in drinking is spued out,
69. the baleful breath which hides not the dust,
70. even the wind of the desert that departs not,
71. conjure, spirit of heaven! conjure, spirit of earth!
72. The cincture which is buried (etsrit) in the ground,
73. the cloth which is severed from a man's body,

Col. ii.

1. the curse upon the head (which) strikes (?) the earth,
2. which among the ignorant leads the hand of the man astray,
3. the baleful thirst (which ....),
4. the fear11 of the coming of death (which ...),
5. conjure, spirit of heaven! conjure, spirit of earth!
6. Him who is placed in the ground (or laid in) the field,
7. with his phallus (purrud) uncut,
8. (in) a grave concealed or unconcealed,
9. the vampire who lies in wait continually,
10. the destroying one who is unconcealed,
11. whose head is unconcealed (in) the dust,
12. the son of the king who is buried in the desert or in the palace,
13. the mighty one who has been slain by a weapon,
14. conjure, spirit of heaven! conjure, spirit of earth!
15. That I may eat during the day,
16. that I may drink during the day,
17. that I may sleep during the day,
18. that I may satisfy myself during the day,
19. deliver ......
20. O spirit of heaven, (and) conjure, conjure, spirit of earth!
21. Him who dies from hunger and watching,
22. him who dies from thirst and watching,
23. the feaster who in his feasting
24. his crumbs has not collected,
25. him whom the flood of a river
26. has destroyed so that his name perishes,
27. him who dies in the desert or in the marsh,
28. him who the Air-god has drowned in the field,
29. the handmaid of a lilu over whom death has no power,
30. the lilu himself who has no wife,
31. him whose name is remembered,
32. him whose name is not remembered,
33, 34. him who rises not from satisfying his hunger,
35. the noxious breast (of a nurse) at the beginning of an incomplete month,
36. conjure, spirit of heaven! conjure, spirit of earth!
37. May the divine attendant of Pap-sukal,
38. the creator of the life of the man,
39. stand in the presence of the Sun-god.
40. May the divine spirit (sedu) and the divine colossos (lamassu), the givers of blessings,
41. alight upon his head.
42, 43. Over his life never may they cease (to watch).
44. Conjure, spirit of heaven! conjure, spirit of earth!
45. The pure figure of gossamer (?)12
46. which is placed in the hand of the god of pure eating,
47. that he may rest his eyes upon it,
48. bind it to his right hand:
49. the ring of reverential fear, a pure stone.
50. which has been brought from his country,
51. for the satisfaction (rikani)13 of his eyes,
52. set on the little finger of his right hand:
53. conjure, spirit of heaven! conjure, spirit of earth!
54. The white cloth, the cloth which is folded double,14
55, 56. bind both to the side and to the frame15 of his couch;
57. the black cloth, the cloth which is folded double,
58. bind upon his left hand.
59. The evil demon, the evil fiend (alu) the evil demon (ekimmu),
60. the evil gallu, the evil god, the evil incubus,
61. the female colossus,16 the spectre,17 the vampire,18
62. the lilu, the lilat, the handmaid of the lilu,
63. the sorcery,19 the breathing,20 the breaking of wind,
64. the sickness, the sickly constitution,
65, 66. their head against his head,
67, 68. their hand against his hand,
69. their foot against his foot,
70. never may they set,
71. never may they turn!21
72. Conjure, spirit of heaven! conjure, spirit of earth!

Col. iii.

1. The god Asari-elim-nuna (Merodach, "the mighty royal steer"),
2. the first-born son of Ea ("the lord of the earth"),
3. glittering water, pure water,
4. holy water, resplendent water,
5, 6. the water twice seven times may he bring,
7, 8. may he make pure, may he make resplendent.
9. May the evil incubus depart;
10. to another place may he betake himself;
11. may the propitious spirit (sedu) (and) the propitious colossus
12. rest upon his body.
13. Conjure, spirit of heaven! conjure, spirit of earth!
14. Bind this man with wisps of straw;
15. with wisps of straw which the wind has dried;
16, 17. bind the gate of the court on the right hand and on the left
18, 19. unriddle the curse and all that is baleful:
20. conjure, spirit of heaven! conjure, spirit of earth!
21. Into the house never may they enter;22
22. into the house of the living (?) never may they enter;
23. into the house of another's ringed fence never may they enter;
24. into the hollow of a yoke never may they enter;
25. into the hollow of the tomb never may they enter;
26. into (the ...) of the prison (?) never may they enter;
27. into (the ...) of the well(?) never may they enter;
28. into (the ...) of the tomb never may they enter;
29. into (the ...) of the furnace (?) never may they enter;
30. into (the ...) of the son of the Sun-god the glowing (naple) never may they enter;
31. into (the place that is unilluminated never may they enter;
32. into the shadow never may they enter;
33. into the darkness never may they enter;
34. into the cup (?) never may they enter;
35. into the cup (?) of the libation-bowl never may they enter;
36. into the ravines never may they enter;
37. into the ravines of the mountain never may they enter;
38. into the valley never may they enter;
39. into the vaults of the house never may they enter;
40. into the vaults of the tomb never may they enter;
41. into the body23 of a man who goes out never may they enter;
42. into the body of a sick man never may they enter;
43. into the shadow of a man's step never may they enter;
44. with his goddess24 never may they enter;
45. after his goddess never may they enter;
46. into the gate of the house never may they enter;
47. into the doorposts of the house never may they enter;
48. into the door of the house never may they enter;
49. into the bolt of the house never may they enter;
50. into the fastening25 of the house never may they enter;
51. into the latch of the house never may they enter;
52. into the border (tupqat) of the house never may they enter;
53. into the side of the house never may they enter;
54. into the upper hinge26 (of the door) never may they enter;
55. into the lower hinge never may they enter;
56. into the upper hole for the hinge27 never may they enter;
57. into the lower hole for the hinge never may they enter!
58. conjure, spirit of heaven! conjure, spirit of earth!
59. female colossus, the daughter of Ami,28
60. who declarest29 the name of the gods,
61. the goddess Innin(a), the heroine (itillat)
62. among the (divine) mistresses (beleti),
63. the binder of the sickening fever,
64, 65. the glorious spirit (alitu) among mankind,
66. the female colossus supreme in might
67. against (those who dare) not face (her);
68. conjure, spirit of heaven! conjure, spirit of earth!
69. the chosen place of the Moon-god
71, 72. Destroyed.
73. Conjure, spirit of heaven! conjure, spirit of earth!

Col. iv.

1, 2. (Against) the evil (demons) who return,
3. may the prince, Merodach,
4. the prince, the hero of heaven and earth,
5. the first-born of Ea,
6. (reveal) an omen of life,
7. may he alight on the man's head,
8, 9. over his life may he never cease (to watch);
10. conjure, spirit of heaven! conjure, O spirit of earth!
11. May the fire-god (Kibirra) the son of the earth ....
12. (the offspring) of Ea the mighty ....
13. (the lord) of the demons (utuki) ....
14. (the minister?) of the great gods ....
15. (the companion?) of the hero Adar ....
16. (reveal) an omen for the life (of the man),
17. may he alight upon his head,
18, 19. over his life may he never cease (to watch);
20. conjure, spirit of heaven! conjure, O spirit of earth!
21. May Nin-akha-kudda, the mistress of spells,
22. the spell of Eridu
23. utter with pure mouth;
24. may Bahu the great mother,
25. the generatress of mankind,
26, 27. restore the blessing of health to the body; may Gula
28. with quieting hand the consecrated water, the water which the air has warmed,
29. send into his body;
30. the sickness of the head, the sickness of the mouth, the sickness of the heart,
31. the sickness of the entrails, (the sickness of the eye,)
32, 33. the ebbing sea, the rising sea,
34. the flood, the high-tide,
35. the water of the Tigris, the water of the Euphrates,
36. the mountain of the night, the mountain of the sunrise,
37. the mountain of the centre,30
38. may they turn back their breast;
39. conjure, spirit of heaven! conjure, spirit of earth!
40. May Nin-ki-gal, the wife of Mn-a-zu,
41. set her face towards the place of another;
42. may the baleful demon (utuk) depart,
43. may he betake himself to another spot;
44. may the propitious spirit (sedu) (and) the propitious colossus,
45. settle in the man's body;
46. conjure, spirit of heaven! conjure, spirit of earth!
47. May the god Isum, the mighty lieutenant (nagiru)31 the supreme incubus
48. of the gods, like the god who made him32
49. rest upon his head
50, 51. over his life never may lie cease (to watch);
52. conjure, spirit of heaven! conjure, spirit of earth!
53. May the sick man by offerings of mercy
54. (and) peace like copper33 shine
55. brilliantly.34 To this man
56. may the Sun-god give life.
57. Merodach ("the great princely steer"), first-born son of the deep,
58. the blessing and the dazzling glory35 are thine!
59. Conjure, spirit of heaven! conjure, spirit of earth!
60. (COLOPHON.) (The next tablet begins:) Spirit of the legions of earth and of the legions of heaven.36 The property of Assur-bani-pal, the king of multitudes, the king of Assyria.

II. The 5th tablet of the collection of the Magical Texts (W. A. I. iv. 1,2).

Col. i

1. Incantation. The storm-like-ghost,37 the tormentor38 of all things,
2. and the demon (utuku) who disturbs the disturbers of Anu,
3. the plague-demon (namtaru) the beloved son of Mul-lil,
4. the begetter39 of Nin-ki-gal (the goddess of Hades),
5. above destroy like consumption (kutstsu) and below cut down.
6. They are the creation of Hades, even they!
7. Above they roar, below they peep;
8. the bitter breath of the gods are they.
9. The great worms40 who have been let loose from heaven are they!
10. The mighty ones (khusi, W.A.I. ii. 37, 13, Strass. 3440) whose roar is in the city;
11. who cast down the water of heaven, sons who have come forth from the earth! [In the Assyrian version: who disturb the disturbers of Anu, children of the wife of the earth are they.]
12. The lofty beam, the broad beam they encircle like a crown.
13. From house to house they make their way.
14. As for them, the door restrains them not, the bolt turns them not back.
15. Into the door like a snake they glide,
16. into the socket like a wind they blow.
17. The woman from the loins of the man they bring forth;
18. the child from the knees of the man they cause to issue.41
19. The freeman from the house of his fecundity they call forth.
20. They are the scourging voice which they bind to the man's back.
21. The god of the man, shepherd who lookest after the sheepcote, (is) towards the man
22. whom his god42 has carried away to the veil.43
23. Whether it be a ghost (dimme),
24. whether it be a spectre (dimmea),
25. whether it be a vampire,
26. whether it be the lord of sickness,
27. whether it be the nurse,
28. whether it be the tear ....
29. whether it be the man ....
30. whether it be the incubus (utuk) ....
31. whether it be the handmaid (of the incubus),
32. whether it be the side ....
33. whether it be the day

[The next six lines are too much broken for translation.]

34. whether it be the milk that has descended or the milk that has not descended (?),
35. whether I am hungry,44 may I eat food,
36. whether I am thirsty, may I drink water,

Col. ii.

1. whether I am insect-bitten (?), let me anoint myself with oil,
2. whether I am stripped (sedde-tagga), let me put clothing round my loins.
3. The fever, the curse of the spirits of earth, conjures thee.
4. Baleful is the fever; the curse of the spirits of earth conjures thee.
5. The fever which has approached has confronted the sick man.
6. The fever may the spirit of heaven conjure, may the spirit of earth conjure.
7. Whether it be the spirit of the divine lord of the earths;
8. whether it be the spirit of the divine lady of the earths;
9. whether it be the spirit of the divine lord of the stars;
10. whether it be the spirit of the divine lady of the stars;
11. whether it be the spirit of the divine lord of seeds;
12. whether it be the spirit of the divine lady of seeds;
13. whether it be the spirit of the god Mul-Da-uhma;45
14. whether it be the spirit of the goddess Mu-Da-uhma;
15. whether it be the spirit of the divine lord of the illustrious mound (Birs-i-Nimrud);
16. whether it be the spirit of the divine lady of the illustrious mound;
17. whether it be the spirit of the divine lord of the dayspring of life;
18. whether it be the spirit of the divine lady of the dayspring of life;
19. whether it be the spirit of the divine lord of the voice of the firmament;
20. whether it be the spirit of the divine lady of the voice of the firmament;
21. O spirit, divine lord of the father and mother of Mul-lil, conjure!
22. O spirit, divine lady of the father and mother of Mul-lil, conjure!
23. O spirit of the Moon-god whose ship crosses the girdle (?) of its river, conjure!
24. O spirit of the Sun-god, king and judge of the gods, conjure!
25. O spirit of Istar, who to the command of the spirits of earth alone turns not the head, conjure!46
26. O spirit of Zikum, mother of Ea, conjure!
27. O spirit of Nina, daughter of Ea, conjure!
28. O spirit of the divine lord (Accadian, lady) of growth, shepherd of the pastures, conjure!
29. O spirit of the fire-god, that makest pure (?) thy head towards the earth, conjure!
30. O spirit of the lady of the magic wand,47 throne-bearer of the earth, conjure!
31. O spirit of the seven doors of the earth, conjure!
32. O spirit of the seven bolts of the earth, conjure!
33. O spirit of the opening fire-god, opener of the earth, conjure!
34. O spirit of the strong goddess with the cup of blessing (?), wife of the plague-demon, conjure!
35. O spirit of the pure cloud-spirit, the daughter of the deep, conjure!
36. The man, the son of his god,
37. when48 he is angry,49 or when he is violent, or when
38. he eats food, or when he drinks water,
39. the cup (?) of the father above thee, even Mul-lil, thy hand places;
40. (when) the water of the sea, the waters of the marsh-lands (Merathaim), the water of the Tigris, the water of the Euphrates,
41. the water of the pool, (and) the water of the river fail,
42. to the god he betakes himself, his sceptre he grasps,
43. a seat he sets, he sits down; he establishes thee ....
44. the man, the son of his god, confronts (them, and) they return.
45. Conclusion (of the spell regarding) the evil incubus.
46. Incantation. Destructive reptiles, baleful winds are they!

Col. iii.

1. As a baleful reptile, as a baleful wind do they appear;
2. as a baleful reptile, (or) a baleful wind do they march in front;
3. monstrous children, monstrous sons are they;
4. the messengers! of the plague-demon are they!
5. the throne-bearers of Mu-ki-gal (queen of Hades) are they;
6. a deluge which has been collected upon the land are they;
7. (they are) the seven gods of the wide-spread heaven,
8. the seven gods of the broad earth,
9. the seven gods confederated together.50
10. The seven are gods seven in number,51
11. seven evil gods are they!
12. Seven evil demons (lamastuv) are they!
13. Seven evil consuming spirits (Idbatsi) are they!
14. In heaven are they seven, in earth are they seven!
15. The evil incubus (utuk), the evil alu, the evil maskim, the evil gallic, the evil god, the evil succubus,
16. O spirit of heaven, conjure! spirit of earth, conjure!
17. O spirit of Mul-lil, king52 of the world, conjure!
18. O spirit of Nil-Ill, lady of the world, conjure!
19. O spirit of Uras (Adar), son of E-sarra (the temple of the hosts of the firmament), conjure!
20. O spirit of Innana (Istar), lady of the world, illuminator of the night, conjure!
21. when the body of the man, the son of his god,
22. eats food (or) drinks water.
23. Incantation. The plague (namtar) the fever53 which will carry the people away,
24. the sickness, the consumption (dilibti) which will trouble man kind,
25. harmful to the flesh, injurious to the body,
26. the evil incubus, the evil alu, the evil maskim,
27. the evil man, the evil eye, the evil mouth, the evil tongue,
28. from the flesh of the man, the son of his god, may they be expelled, from his body may they be driven forth.
29. Against my body never may they come;
30. my eye never may they injure;
31. against my back never may they go;
32. into my house never may they enter;
33. over the beams of my (house) never may they pass;
34. into the house of my seat never may they descend!
35. O spirit of heaven, conjure! spirit of earth, conjure!
36. O spirit of Mul-lil, king of the world, conjure!
37. O spirit of Nin-lil, mistress of the world, conjure!
38. O spirit of Uras, mighty warrior of Mul-lil, conjure!
39. O spirit of Nusku, supreme messenger of Mul-lil, conjure!
40. O spirit of Mul-zu-na (the Moon-god), first-born son of Mul-lil, conjure!
41. O spirit of Innana (Tstar), lady of the people (timmani), conjure!

Col. iv.

1. O spirit of Rimmon, the king54 whose shout is good, conjure!
2. O spirit of the Sun-god, the king54 of judgment, conjure!
3. O spirit of the Anunas,55 the great gods, conjure!56
4. Conclusion (of the spell regarding) the evil incubus.
5. Incantation. The waster of heaven and earth, the warrior-spirit (sedu) waster of the earth,
6. the warrior-spirit, waster of the earth, whose power is exalted,57
7. whose power is exalted, whose step is exalted;
8. the gallu, madly-rushing bull, the bull supreme,58
9. the bull who runs through the houses,
10. the gallu who has no member, are those seven.
11. Mistress they know not.
12. The land like husks they devour.
13. Compassion they know not.
14. Against mankind they rage.
15. The flesh they devour, the seed they sicken, the blood they drink.
16. the image of the gods are they.
17. In the house of the god of the holy mound,59 on the fruit of the god of corn, are they fattened.
18. Demons (gallu) are they, filled with wickedness.60
19. Devourers of blood, unceasing are they.
20. Cut off from them (their power of) sorcery, and to highland and lowland never may they return.
21. spirits of heaven, conjure ! spirits of earth, conjure!
22. Conclusion (of the spell regarding) the evil incubus.
23. Incantation. The apparition, the apparition, which treads down all things whatever their name;
24. the troublers of the earth, the troublers of the heaven;
25. like the heaven not receiving.

[The rest of this incantation is destroyed.]

40. Incantation. The warriors .... are they.

Col. v.

1. Troublers unique are they,61 troublers of heaven have they been born.62
2. They are whirlwind-like ghosts; travellers are they.
3. Wife they possess not; child they beget not.
4. Lusty offspring they know not.
5. Horses which have come forth63 from the mountain are they.
6. Unto Ea are they hostile.
7. The throne-bearers of the gods are they.
8. To trouble the canal64 in the street are they set.
9. Before Nergal the mighty warrior do they go to and fro.
10. spirit of heaven, conjure! spirit of earth, conjure!
11. spirit of the Moon-god, lord over difficulty,65 conjure!
12. spirit of Isum,66 traverser (nagir) of the street), drinker up of the water, conjure!
13. To the body of the man come not nor return;
14. before him depart, behind him depart!
15. Conclusion (of the spell regarding) the evil incubus.
16. Incantation. Seven are they, seven are they,
17. in the hollow of the deep seven they are;
18. gleams of the sky are those seven.
19. In the hollow of the deep, in a palace, they grew up.
20. Male they are not, female they are not.
21. They are whirlwind-like ghosts; travellers are they.
22. Wife they possess not, child they beget not.
23. Compassion67 and kindness know they not.
24. Prayer and supplication hear they not.
25. Horses which are bred in the mountains are they.
26. Unto Ea are they hostile.
27. The throne-bearers of the gods are they.
28. To trouble the canal in the street are they set.
29. Evil68 are they, evil are they!
30. Seven are they, seven are they, seven twice again are they!
31. O spirit of heaven, conjure! spirit of earth, conjure!
32. Conclusion (of the spell regarding) the evil incubus.

Col. vi.

1. O the evil incubus (utuk) is violent;69
2. (that which) is unnamed has begotten him.
3. that which has not issued forth from a body has begotten him
4. His hand one sculptured,70 and made his hand;
5. his foot one sculptured, and made his foot;
6. his head one sculptured, and made his head.
7. For his destiny the meadow of gold (was prepared).

[Three lines lost.]

10. The (evil) incubus .... may he never enter the house
11. May the evil incubus remove his seat to another place.
12. May the prospering incubus (and) the colossus of the land go to and fro!
13. Conclusion (of the spell regarding) the evil incubus.
14. Incantation. The evil incubus, the incubus of the mountain ravine.

[The first line of the next tablet.]

15. Fifth tablet of (the series concerning) the evil incubi.

III. Incantation against madness (W. A. I. iv. 3, 4).

Col. i.

1. Incantation. The disease of the head coils (like a serpent) in the desert, like a wind it blows.
2. Like the lightning it lightens; above and below it has wrought destruction.
3. Unfearing its god, like a reed has it cut (the man) off.
4. Its cord (buani) like a snare71 has it wound around (him).
5. It destroys the body of him who has not mother Istar as his guardian.
6. Like a star of the heavens it shoots (itsarrur), like water it traverses the night.
7. Against the sick man it turns its front, and like the day it overpowers72 him.
8. This man it smites, and
9. the man, like one who is faint at heart, staggers;
10. like one whose heart is taken from him, he passes away.
11. Like one who is fallen in the fire, he quivers;
12. like a wild ass inflamed with love, his eyes are filled with mist.
13. With his life it devours the man,73 to death it binds him.
14. The madness is as a heavy storm whose path there is none that knoweth.
15. Its perfect bewitchment,74 its bond, there is none that knoweth.
16. Merodach! substance of myself! go, my son!75
17. With the plant that gladdens life76 which grows in the desert before him,
18. like the Sun-god when he enters his house, cover the clothing of thy head.
19. With the plant that gladdens life surround it like a covering.77
20. At dawn,78 when the sun has not yet risen,
21. pluck it from its place.
22. Seize its stem.79
23. Take the skin of a suckling that is still ungrown,
24. and bind (with it) the head of the sick man,
25. bind also the neck of the sick man.
26. May (the sickness) of the man's head which is produced in the street80 be removed;
27. (which) the curse of the wind has borne to him, never may it return to its place!
28. spirit of heaven, conjure! O spirit of earth, conjure!

[The first 19 lines of the next spell are destroyed; then we read:]

Col. ii.

1. On cries of woe he feasts daily.
2. Merodach! substance of myself! go, my son!
3. Take the skin of a suckling that is still ungrown;
4. let the wise woman bind (it) to the right hand and double it on the left.
5. Bind the knot twice seven times;
6. lay (upon it) the spell of Eridu;
7. bind the head of the sick man;
8. bind the neck of the sick man;
9. bind his life;
10. bind firmly his limbs;
11. approach his bed;
12. pour over him the magical waters;81
13. may the disease of the head, like the eye when it rests itself, ascend to heaven.
14. Like the waters of an ebbing (flood), to the earth may it descend.
15. May the word of Ea issue forth.
16. May Dav-kina direct.
17. Merodach, first-born of the deep, thou canst make pure and prosperous!
18. Incantation. The disease of the head is fallen on the man;
19. madness, even the disease of the muscle of the neck, has fallen on the man.
20. The disease of the head like a crown coils (around him);
21. the disease of the head, from the rising of the sun to the setting of the sun,
22. unto the disease of the head answers in thunder.
23. In the sea and the broad earth
24. the little crown is the crown that has departed,
25. the crown gigantic (is) its crown.
26. Make broad the ears, (Merodach) son of Ea!
27. the disease of the head, like an ox, walks with rolling gait.
28. To his father (Merodach) approached and (his) decision82 reported:
29. my father, the disease of the head is fallen on the man,
30. like a wall .... it is laid upon him.
31. (As with) a weapon .... let me cut off his sickness
33. (Ea unto his son Merodach) made reply:

[Several lines lost:]

39. The sickness of the head, (like) a dove to (its) nest,
40. like a raven to the sky,

Col. iii.

1. like a bird into broad space, let it fly away.
2. To the prospering hands of his god let him be confided.
3. Incantation. The madness is bound in heaven, from the earth it is driven away.
4. The power of the freeman, the master of power, is opened (afresh).
5. The hand of the fruitful handmaid returns not,83
6. which is laid on the body of the sick.
7. As for Istar, who rejoices in quietude, one that exists not84 causes her train85 to descend from the mountain.
8. To the form of the sick man they approach;86
9. she raises a cry of lamentation over the man:
10. Who takes (it) away, who gives (him) health?87
11. Even Istar, the daughter of Sin;
12. the mighty father,88 the son of Mul-lil;
13. (and) Merodach, the son of Eridu.
14. May they give health to the body of the sick man.
15. The god who adorns the gate (?), who (issues?) the command, has bound his (body).
16. On the butter which is brought from a pure stall,
17. the milk which is brought from a pure sheep-cote,
18. the pure butter of the pure stall lay a spell.
19. May the man, the son of his god, recover;89
20. may the man be bright and pure as the butter;
21. may he be white as this milk;
22. like refined (tsurrupi) silver may his firm flesh90 glisten,
23. like copper may it shine as a polished vessel.
24. To the Sun-god, the first-born of the gods, confide his body.
25. May the Sun-god, the first-born of the gods, to the prospering hands of his god confide him. Incantation.91
26. Incantation. Seizing the face, the middle of the head, of the man who is strengthless and ignorant,
27. like the covering (?) of a man (the disease) conceals;
28. it directs the path of the man who has no god.
29. He carves an image, but encloses not the enclosure.
30. Like a water-snake, like a water-snake the roof of the yard
31. by day casts not a shadow, by night casts not a shadow.
32. Merodach looks on; Substance of mine art thou (says Ea), go, my son!
33. The slice of a snake, sisi, siman, abi,
34. human flesh, kharkhar, medicine of the mountains,92
35. the seed of the male organ, the herb of Adar, his mouth,
36. the breath of the god of the river of the quarrynian,93 the body of the god of the river of the quarryman,
37. his strong food,
38. mix together and rub into oil,
39. rub on the body with pure hand.

[The following lines are too much broken for translation, like the last incantation of the tablet: then comes the colophon:]

Col. iv.

35. The 9th tablet (of the series beginning:) A spell for diseases of the head: thoroughly complete.
36. The palace of Assur-bani-pal, the king of legions, king of Assyria,
37. who puts his trust in Assur and Nin-lil.

IV. The 16th tablet concerning evil spirits.

Col. i.

1. The reptiles that creep round and round, the evil gods are they
2. The warrior spirits (sedu) that spare not, who were created in the cloudy vault of heaven, are they.
3. They are they who produce disease.
4. Enlarging (their) evil heads, .... to lay the yoke (upon it they march).
5. Among those seven, the first is a scorpion of rain,
6. The second is a monster (whose) mouth (no) one (can bridle).
7. The third is the lightning-flash, the strong son of ....
8. The fourth is a serpent ....
9. The fifth is a watch-dog which (rages) against (his foes).
10. The sixth is a rushing (tempest) which to god and king (submits not).
11. The seventh, like a messenger, is the evil wind which (Ami made ?).
12. Those seven are the messengers of Anu their king.
13. In city after city do they cause the rainy wind.
14. The storm that is in heaven they bind together strongly.
15. The fleecy clouds that are in heaven making the rainy wind are they.
16. The rushing blast of the wind which produces darkness on a clear day are they.
17. With baleful wind, with evil wind, they darted forth.
18. The deluge of Rimmon, mighty whirlwinds are they,
19. at the right hand of Rimmon they march.
20. On the horizon of heaven like the lightning (they flash).
21. To impose the yoke they march in front.
22. In the wide heaven, the seat of Anu the king, they set them selves with evil purpose and had no rival.
23. On that day Mul-lil heard of this matter and carried the word to his heart.
24. With Ea, the supreme adviser of the gods, he was king,
94 and
25. had appointed Sin, Samas and Istar to direct the cloudy region of heaven.
26. Along with Ami he had divided among them the sovereignty of the hosts of heaven.
27. Among the three of them, the gods his children,
28. he had divided the night and the day; that they cease not (their work) he urged them.
29. On that day those seven, the evil gods, in the cloudy region of heaven darted forth.
30. In front of Nannar
95 violently they beset the Moon-god.
31. The hero Samas and Rimmon the warrior returned to their quarters;
32. Istar set (her) holy seat with Anu the king, and over the kingdom of heaven is exalted.

Col. ii.

[The first 19 lines are destroyed.]

20. (Sin) was troubled and sat in grief;
21. (night and) day in darkness, on the throne of his dominion seated not.
22. The evil gods, the messengers of Anu their king,
23. enlarging (their) evil heads, assisted (one another).
24. Evil they plotted together.
25. From the midst of heaven, like the wind on the land they swooped.
26. Mul-lil beheld the darkness of the hero Sin in heaven.
96
27. The lord (Bel) says to his messenger Nusku:
28. O Nusku, my messenger, carry my word to the deep;
29. the news of my son the Moon-god, who is grievously darkened in heaven,
30. to Ea in the deep convey.
31. Nusku exalted the word of his lord;
32. to Ea in the deep he went with the message.


33. To the divine prince, the counsellor supreme, the lord, the sovereign of the world,
34. Nusku conveyed the word of his lord on the other side.
35. Ea in the deep listened to the tale, and
36. he bit his lip, with outcry he filled his mouth.
37. Ea addressed his son Merodach and roars out (isakhkhats) the word:
38. Go, my son Merodach!
39. Grievous is the eclipse of the son of the festival, the Moon-god;
97
40. his eclipse in heaven is proceeding.
41. Those seven, the evil gods, the serpents of death,
98 who have no fear,
42. those seven, the evil gods, who swoop (tebuni) like the deluge,
43. swoop upon the world like a storm.
99
44. Before Nannar, the Moon-god violently (they beset);
45. the hero Samas and Rimmon the warrior (return) to their quarters;
100
46. (Istar plants her holy seat with Anu the king, and over the kingdom of heaven is exalted).

[Many lines are lost here.]

Col. iii.

31. In the gate of the palace the mask (fold) doubly ....
32. In a cloak
101 of many colours, the skin of a suckling still ungrown the skin of an ungrown calf, make supplication.
32. Bind (the magic knots) round the hands and feet of the king, the son of his god;
33. the king, the son of his god, who, like Nannar, the Moon-god, completes the life of the land;
34. like Nannar, the resplendent, his head upholds favour.

[Many lines are lost here.]

46. make his .... pure and brilliant;
47. the evil (god), the evil spirit (utuk), the evil gallu:
48. the evil incubus (maskim).
49. Never may they enter (the house);
50. never may they approach (the doors) of the palace;
; 51. never may they approach (the chamber) of the king;
52. never may they surround the . ...
53. never may they enter the ....

[Col iv. containing another incantation against the evil spirits, in which "the spirit of Mul-lil"
is invoked and "the spell of Ea" named, is too mutilated for translation.]

Col. v.

36. Conclusion (of the spell) for cursing102 the evil gods accursed.
37. Incantation. The huge reed of gold, the pure reed of the marsh,
38. the pure dish of the gods,
39. the reed of the double white cup which determines favour,
103
40. the messenger of Merodach am I.
41. When I deliver the pure incantation,
42. I lay a foundation of bitumen below in the centre of the gate.
43. May the god of the house dwell in the house!
44. May the propitious spirit (utuk) and the propitious god enter the house!
45. May the evil utuk, the evil (god), the evil ekimrnu, the evil gallu, and the evil (alu)
46. (never approach) the king.
47. spirit of heaven, conjure! (O spirit of earth, conjure!)
48. Conclusion (of the spell) cursing the evil gods.

[The beginning of the next incantation is lost.]

Col. vi.

1. Never may they enter the palace;
2. never may they approach the king!
3. spirit of heaven, conjure ! spirit of earth, conjure!
4. Conclusion (of the spell) of the light-coloured goat-skin which is ....
5. Incantation. Evil is the evil man, evil is that man;
6. that man among men is evil, that man is evil;
7. in the bed of a man he places a snake.
8. That man among men lays a snare misleadingly to ensnare (others).
9. The fear of him is the herald of his cry; the breath of the man
10. The place of his sickness the evil creeps into; his heart it cuts (in two).

[Lines 11-16 are too mutilated for translation.]

17. Conclusion (of the spell) cursing the evil gods.
18. Incantation. The Sun-god ....
19. The 16th tablet (of the series beginning) the evil spirits.
20. Palace of Assur-bani-pal, the king of legions, the king of Assyria,
21. who has put his trust in Assur and Nin-lil,
22. to whom Nebo and Tasmit
23. have given broad ears,
24. that he might have seeing eyes;
25. the store of written tablets,
26. as regards which, among the kings that have gone before me,
27. there was none who undertook this business;
28. the hidden wisdom of Nebo, the lines of characters as many as singly exist,
29. on tablets I wrote, I connected together, I published, and
30. for the inspection of my readers
31. I placed within my palace.
32. Thine is the kingdom, Assur, light of the king of the gods!
33. Whoever carries (them) away and his name with my name
34. shall write, may Assur and Mo-lil mighty and violently
35. overthrow him and destroy his name (and) his seed in the land."

V. W.A.I. ii. 51, 1 31, revised by Jensen in the Zeitschrift fur Keilschriftforschung, ii. 4, pp. 320, 321.

1. [Lost.]
2. "never may they approach ... his hands.
3. Against such and such a man, the son of his god, may (the evil spirits) never come.
4. Like a dove may he ascend
104.... to his place may he never return.
5. Whatever is evil, whatever is bad, which is in the body of such and such a man,
6. like the water [perspiration] of his body and the purifications (?)
105 of his hands,
7. may he strip off, and may the river carry to the bottom of its bed.
8. The curse, spirit of heaven, conjure ! spirit of earth, conjure!
9. The coal (which) the great gods have polished, on the torch I have kindled
10. I offer the corn-god, the assembler of the gods of heaven and earth.
11. May the establishers of the fortresses of the great gods station themselves here, and
12. may they promise life to such and such a man, the son of such and such a man, the son of his god.
13. May his god and his goddess remain here, and on this day may they grant him grace.
14. Incantation. The milk of a light-coloured goat I prepare in plenty, and I light the fire.
15. The coal I place, I burn the whole offering.
16. The libation pure and white of Ea, the messenger of Merodach am I.
17. May the gods, as many as I have invoked, produce a flame.
18. May Ea and Merodach never have (wrath), though the god and the goddess are angry.
19. (The coal I have kindled), the fire I have quieted, I burn, I increase;
20. the corn-god I have offered; I am great and glorious.
21. May (the god of herbs), the assembler of god and man, deliver from his bond.
22. Like a coal I have blazed, I have quieted the bird:
23. like the fire I have burned, I have increased food;
24. like the corn-god I have offered, I am great and glorious.
25. May the god of herbs, the assembler of god and man, deliver from his bond.
26. Deliver such and such a man the son of his god, and may he be saved.
27. Incantation. The directress ascends, the offspring of the house of the life of the prince.
28. Like its old copy, written and published.
29. Tablet of Adar-sum-tir-su the Zoganes (sagan), the librarian: his utterance.

VI. Magical text from Eridu (W.A.I, iv. 15).

Col. i.

1. The (bed) of the earth was taken for their border, but the god appeared not;106
2. he appeared not on the horizon of the earth, making hostility;
3. (to) the heaven below they extended (their path), and to the heaven that is unseen they climbed afar.107
4. Among the star(s) of heaven was not their ministry (knowledge); in the watch of the thirty (stars)108 was their office.
5. The Fire-god, the first-born, supreme, unto heaven they pursued, and no father did he know.
6. Fire-god, supreme on high, the first-born, the mighty, supreme enjoiner of the commands of Anu!109
7. The fire-god enthrones with himself the friend that he loves.
8. He reveals the enmity of those seven.
9. On the work he ponders in his dwelling-place.
10. Fire-god, how were those seven begotten, how were they nurtured?
11. Those seven in the mountain of the sunset were born;
12. those seven in the mountain of the sunrise grew up;
13. In the hollows of the earth they have their dwelling;
14. on the high-places of the earth their names are proclaimed.
15. As for them, in heaven and earth they have no dwelling, hidden is their name.
16. Among the sentient gods they are not known.
17. Their name in heaven and earth exists not.
18. Those seven from the mountain of the sunset gallop forth;
19. those seven in the mountain of the sunrise are bound to rest.
20. In the hollows of the earth they set the foot;
21. on the high-places of the earth they lift the neck.
22. They by nought are known; in heaven and earth is no know ledge of them.
23. To Merodach110 approach, and this word may he say to thee:
24. May he give thee the message111 for those evil ones, the seven, as many as go straight before thee;
25. he the command of whose mouth is favourable, the supreme judge of heaven.112
26. The Fire-god to Merodach approaches, and this word he speaks to thee;
27. in the canopy of the bed at night he hears this word;
28. to his father Ea he descends into the house and says:
29. my father, the Fire-god flames up at the rising of the sun and their hiding-place approaches.
30. The paths of those seven he knows, and he seeks113 their quarters in various places.114
31. Enlarge the ears, son of Eridu!
32. Ea answered his son Merodach:
33. My son, those seven dwell in the earth
34. those seven from the earth have issued forth;

Col. ii.

1. those seven in the earth were born;
2. those seven in the earth grew up.
3. To tread down the sides of the deep have they approached.
4. Go, my son Merodach!
5. Let the fire of the cedar-tree, the tree that destroys the wickedness of the incubus,
6. on whose core the name of Ea is recorded,
7. with the spell supreme, the spell of Eridu, (and) of purity,
8. to foundation and roof115 let (its fire) ascend, and to the sick man never may those seven approach.
9. Like a wide snare in a wide place outspread116 the hand:
10. at noon and midnight on his head let it lie;
11. by night let him charm (?)117 the canal and the street, and by day with his hand.
12. In the night let him place on the couch a sentence (masal) from a good book on the sick man's head.
13. The warrior sends (the message) to his friend:
14. May the Fire-god seize that incubus.
15. The evil ones, those seven, may he carry them away and drive (them) from the man's body.
16. By day smite the incubus unrestingly (?).
17. May the Fire-god, the power supreme, restore his foundation.
18. May Nin-ki-gal, the wife of Nin-asu-ga, establish his face to be with good fortune (?).
19. May his madness (and his) faintness ... vanish away.
20. May Nin-akha-kuda take possession of his body, and rest upon his head.
21. Such (is) the speech of Nin-akha-kuda,
22. (such is) the spell of Eridu;
23. pronounce the spell of the deep and of Eridu supreme ....
24. May Isum,118 the leader (nagir) of the incubus supreme among the gods, rest upon his head, and in the night protect him.
25. By night and day to the prospering hands of Samas may he consign him. Incantation.
26. (In) Eridu119 a stalk (palm-tree?) grew overshadowing; in a holy place did it become green.
27. Its root was of white crystal, which stretched towards the deep.
28. (Before) Ea was its course in Eridu, teeming with fertility.
29. Its seat was the (central) place of the earth.
30. Its foliage120 was the couch of Zikum the (primaeval) mother.
31. Into the heart of its holy house, which spread its shade like a forest, hath no man entered.
32. (There is the home) of the mighty mother who passes across the sky.
33. (In) the midst of it was Tammuz.
34. ......
35. (There is the shrine?) of the two (gods).

VII. The sixth tablet of the series concerning "the weakening disease," (W. A. I. iv. 7, 8);
translated by Jensen, Keilschrift fur Keilschriftforschung, i. 4, ii. 1.

Col. i.

1. Incantation. The evil curse like a demon (gallu) has fallen on the man.
2. The voice as a scourge has fallen upon him.
3. The voice ill-boding has fallen upon him,
4. the evil curse, the ban (mamit), the madness.
5. The evil curse has cut the throat of this man like a sheep.
6. His god has gone far from his body.
7. His goddess, the giver of counsel, has stationed herself without.
8. The scourging voice like a garment has covered him and be witched (?)121 him.
9. Merodach has regarded him.
10. To his father Ea into the house he descends and says:
11. O my father, the evil curse like a demon (gallu) has fallen on the man.
12. Twice did he speak to him, and (says):
13. (What) this man should do I know not; what will give him rest?
14. (Ea) to his son Merodach made answer:
15. [my son, what dost thou not know] what shall I tell you more?
16. Merodach, what dost thou not know what shall I add to thy (knowledge)?
17. What I know, thou too knowest.
18. Go, my son, Merodach!
19. Take the man to the house of pure sprinkling, and
20. remove his ban and expel his ban,
21. the evil that troubles his body,
22. whether it be the curse of his father,
23. or the curse of his mother,
24. or the curse of his elder brother,
25. or the curse of the destruction122 of a man (which) he knows not.
26. May the ban by the spell of Ea
27. like garlic be peeled off,
28. like a date be cut off,
29. like a branch be torn away.
30. The ban, spirit of heaven, conjure! spirit of earth, conjure!
31. Incantation. Like this garlic which is peeled and cast into the fire,
32. the burning flame shall consume (it);
33. in the garden it shall not be planted,
34. in pool or canal it shall not be placed;
35. its root shall not take the earth;
36. its stem shall not grow, and shall not see the sun.

Col. ii.

1. for the food of god and king it shall not be used.
2. (So) may the guardian-priest123 cause the ban to depart from him (and) unloose the bond
3. of the torturing disease, the sin, the backsliding, the wickedness, the sinning,
4. the disease which exists in my body, my flesh (and) my muscles.
5. Like this garlic may it be peeled off, and
6. on this day may the burning flame consume.
7. May the ban depart that I may see the light.
8. Incantation. Like this date which is cut and cast into the fire,
9. the burning flame shall consume (it),
10. to its stalk he who plucks (it) shall not restore (it),
11. for the dish of the king it shall not be used;
12. (so) may the guardian-priest cause the ban to depart from him (and) unloose the bond
13. of the torturing disease, the sin, the backsliding, the wickedness, the sinning,
14. the disease which exists in my body, my flesh (and) my muscles.
15. Like this date may it be cut, and
16. on this day may the burning flame consume (it).
17. May the ban depart that I may see the light.
18. Incantation. Like this branch which is torn away and cast into the fire,
19. the burning flame shall consume (it),
20. its leaves to the trunk shall not return;
21. for the work of dyeing it shall not be used.
22. (So) may the guardian-priest cause the ban to depart from him (and) unloose the bond
23. of the torturing disease, the sin, the backsliding, the wickedness, the sinning,
24. the disease which exists in my body, my flesh (and) my muscles.
25. Like this branch may it be torn away, and
26. on this day may the burning flame consume (it).
27. May the ban depart that I may see the light.
28. Incantation. Like this wool which is torn and cast into the fire,
29. may the burning flame consume (it);
30. to the back of its sheep it shall not return;
31. for the clothing of god and king it shall not be used.
32. (So) may the guardian-priest cause the ban to depart from him (and) unloose the bond
33. of the torturing disease, the sin, the backsliding, the wickedness, the sinning,
34. the evil which exists in my body, my flesh (and) my muscles.
35. Like this wool may it be torn, and
36. on this day may the burning flame consume (it).
37. May the ban depart that I may see the light.
38. Incantation. Like this goat's hair, which is torn and cast into the fire,
39. the burning flame shall consume (it);
40. to the back of its goat it shall not return,
41. for the work of dyeing it shall not be used.
42. (So) may the guardian-priest cause the ban to depart from him (and) unloose the bond
43. of the torturing disease, the sin, the backsliding, the wickedness, the sinning,
44. the disease which exists in my body, my flesh (and) my muscles.
45. Like this goat s hair may it be torn, and
46. on this day may the burning flame consume (it).
47. May the ban depart that I may see the light.
48. Incantation. Like this dyed thread (which) is torn and cast into the fire,
49. the burning flame shall consume (it),
50. the weaver into a garment shall not weave (it),
51. for the clothing of god and king it shall not be used.
52. (So) may the guardian-priest cause the ban to depart from him (and) unloose the bond
53. of the torturing disease, the sin, the backsliding, the wickedness, the sinning,
54. the disease which exists in my body, my flesh (and) my muscles.
55. Like this dyed thread may it be torn, and
56. on this day may the burning flame consume (it).
57. May the ban depart that I may see the light.

Col. iii.

1. (This) seed of the pea (?)124 (I cast into the fire),
2. (speaking) thus: (May) a flame that (ceases) not (consume thee),
3. may the guardian-priest cause the (evil) ban to depart from him
4. (and) unloose the bond of the ban,
5. the torturing disease, the sin, the backsliding, the wickedness, (the sinning),
6. the malady of the heart, the malady of the flesh that (is in my body),
7. the bewitchment,125 the destruction,126 the pain,127 the foul spittle;
8. like the seed of this pea (?) it shall (be consumed) with fire,
9. the son of the gardener shall not plant (it) in the field,
10. in pool or canal it shall not be laid,
11. its root shall not take the ground,
12. its stalk shall not rise on high nor see the sun.
13. Never may the bewitchment be produced in my heart,
14. never may (the destruction) seize the spine,
15. never may (the pain) seize the root of my heart (= angina pectoris);
16. may the guardian-priest (cause the ban to depart from it) and unloose the bond.
17. (The torturing disease, the sin, the) backsliding, the wickedness, the (sinning),
18. (the disease which is in my body), my flesh and (my) muscles,
19. (like this seed of the pea may it be destroyed, and)
20. on (this day may) the burning flame (consume it).
21. May the ban depart that I may see the light.
22. Incantation. On her maiden (Istar) has laid the command (?),
23. Istar128 has directed (her maiden).
24. The maiden has settled (the man in her bed?);
25. with white thread (and) black thread the rod has folded a snare double upon the distaff,
26. a huge snare, a great snare, a varicoloured snare, a snare that removes the ban.
27. (Against) the curse of the evil ban of mankind,
28. (against) the malediction of the gods,
29. the snare, that removes the ban
30. (the man) binds about (his head), his hands and his feet.
31. Merodach, the son of Eridu, the prince, with his pure hands breaks (it);
32. may he send the ban of that snare to the desert, a pure place.
33. May the evil ban settle elsewhere.
34. May this man be pure and resplendent!
35. To the prospering hands of his god may he be entrusted!
40. Conclusion (of the spell) for breaking the ban.
41. Incantation. I uplift a vessel large and stately and kindle the fire.
42. I kindle the coal, I burn the whole offering.

Col. iv.

1. The pure pourer of libations to Ea, the messenger of Merodach am I.
2. The coal I have kindled (and) I lull to rest.
3. The fire have I lighted (and) I increase.
4. The whole offering I have offered (and) I glorify.
5. Like the coal I have kindled, I will lull to rest;
6. (like) the fire I have lighted, I will increase;
7. (like) the whole offering I have offered, I will glorify.
8. May the god of herbs, the assembler of god and man,
9. unloose the knot he has knotted.
10. From the knot of the heart may the god and goddess of so-and-so, the son of so-and-so, deliver him.
11. May his backsliding be outpoured on this day.
12. May they forgive him, may they deliver him!
13. Incantation. Rest, Fire-god the warrior!
14. Along with thee may the mountains (and) rivers rest!
15. With thee may the Tigris and (Euphrates) rest!
16. With thee may the sea (and) the seas rest!
17. With thee may the road (kharran) rest, the daughter of the (great) gods!
18. With thee may the plant of the high-place rest, the growth of the height (suli)!
19. With thee may the heart of my god and my goddess who are angry rest!
20. With thee may the heart of the god of my city and the goddess of my city who are angry rest!
21. On this day may the heart of my god and my goddess unloose the knot,
22. and may the ban depart from my body!
23. Since thou (enlightenest) the judge with thy light,
24. and (grantest) thy protection to the arbitrator,
25. judge my judgment, decide my decision!
26. [First line of the next tablet:] Incantation. Wherefore has the locust issued forth from (the heaven)?
27. The (sixth) tablet of the surpu (consumption) series.
28. (Like its) copy (written and published).
29. Property of (Assur-bani-pal, king of legions,) king (of Assyria).

VIII. K 1284, published by Lenormant, Etudes accadiennes, ii. 1, pp. 239 sq.

1. Incantation. The evil plague-demon burns up129 the land like fire.
2. The plague-demon like the fever (asakku) attacks the man.
3. The plague-demon in the desert like a cloud of dust makes his way.
4. The plague-demon like a foe takes captive the man.
5. The plague-demon like a flame consumes the man.
6. The plague-demon, though he hath neither hands nor feet, ever goes round and round.
7. The plague-demon like destruction cuts down the sick man.

IX. Magical formulae published by Haupt, Akkadische und Sumerische Keilschrifttexte, ii. pp. 77-79.

Obv.

1. Incantation. The pure waters ....
2. The waters of the Euphrates whose place is ....
3. The water which in the deep is firmly established.
4. The pure mouth of Ea purifies them.
5. The sons of the deep are those seven.
6. The waters glisten purely, the waters are bright, the waters shine.
7. In the presence of your father Ea,
8. may he be pure, may he be bright, may he shine.
9. May the evil tongue depart elsewhere.
10. Conclusion of the spell. Before a vessel of pure water repeat the prayer thrice.
11. Incantation. The river-god is fresh and bright like a wrestler (?).
12. The cry of the ban before him is like (that of) a demon (ale).
13. All the earth it encloses like the height of the firmament (simetan).
14. May the Sun-god at his rising banish its darkness, and never may there be night in the house.

Rev.

1. May the ban depart to the desert (to) a pure place.
2. The ban, spirit of heaven, conjure! spirit of earth, conjure!
3. Conclusion of the spell. For undoing the ban when with the water of the river-god thou assistest him (tukattar-su).
4. Incantation. Fire-god, the sentient chief who art exalted in the land,
5. the warrior, the son of the deep, who art exalted in the land,
6. O Fire-god, in thy holy fire,
7. in the house of darkness thou settest the light.
8. Of all that is called by a name thou fixest the destiny, and
9. of bronze and lead thou art the mingler (i.e. melter).
10. Of gold and silver130 thou art the prosperer.
11. Of Nin-Ka-Si thou art the companion.
12. Thou art he who turns the breast of the foe at night.
13. May the limbs of the man, the son of his god, be bright!
14. Like the heaven may he be pure!
15. Like the earth may he be bright!
16. Like the midst of heaven may he shine!
17. May the evil tongue (depart) elsewhere!
18. Conclusion of the spell for undoing the ban ....

S 504. Rev.

1. Incantation. Land land, land ....
2. thine, thine, thine ....
3. (is) the mouth, the mouth, the mouth, the mouth ....
4. of the lord, the lord, the lord, the lord, the lord, the lord, the lord, ....
5. the unique, the unique, the unique, the unique ....
6. unique (among) men ....
7. O spirit of heaven, conjure!
8. O spirit of Mul-lil, king of the world, (conjure!)
9. O spirit of Nin-lil, lady of the world, (conjure!)
10. O spirit of Adar, son of E-sarra, (conjure!)
11. O spirit of Nergal, king of Cutha, (conjure!)
12. O spirit of the Sun-god, king of Larsa, (conjure!)
13. O spirit of Nusku.


FOOTNOTES

1 Maskadu, see W. A. I. v. 21, 8; ii. 28, 14; iv. 16, 11, and Deluge Tablet, iv. 5.

2 Ivtu, Heb. khavvah, not "poison."

3 Kirimma, cf. the Atarpi-legend (iii. 49): lipalkit kirim-sa, sammu ya yutsa-su akalu ya ihru, "may its (the field's) womb rebel, may food not come forth from it, may bread not be produced."

4 "Unassailing" in the Assyrian translation.

5 Katsati.

6 The Assyrian translates, "the product of the mouth and evil breath." "Spittle" is arsasu in Assyrian; comp. the Heb. rasas.

7 Naruqu, Heb. ruk.

8 Arlu, Heb. 'arel, where the word has the reverse sense to that which the Accadian text shows it to have had in Assyrian. The corresponding ideographs mean "the shaping of the phallus." That circumcision was practised in early Chaldea is indicated by the primitive form of the character which denoted a phallus (Amiaud and Mechineau: "Tableau compare des Ecritures Babylonienne et Assyrienne," No. 74).

9 Malu, Heb. melakhim, Jer. xxxviii. 11, 12.

10 Comp. W. A. I. v. 47, 13, laqa sa isiri ina ur ipti, "the link of the chain from the penis he unloosed," and the Latin infibulare.

11 Gilittam; so in 79. 7-8. 158, Rev. 8, atta naplisa gilittam, "do thou look on (our) fear."

12 Kammeda, cf. "cloth of kammeda" W. A. I. iv. 25, 6. The combination of kamme with dim in the ideographic representation of dimme, "ghost" or "female colossus," seems to show that kammeda must mean "cloud-like" or "unsubstantial."

13 Rikani (as in line 47, amur rikani) is akin to rikatu, by which BAR, "bright," is rendered (W.A.I, ii. 30, 35).

14 The Assyrian damu, "a fold," is borrowed from the Accadian tabba. The Accadian sur(ra) is rendered by damil and kapalu, "to fold," in W.A.I, iii. 70, 159. It is here represented by izkhad (as in W. A. I. v. 19, 29), which Zimmern reads itspa from etsepu. For damu=kilallan, "double," see W. A. I. v. 15, 44.

15 In the Accadian, "head" (sabba).

16 Lamastu, Acc. dimme, "creative spirit."

17 Labatsu, Acc. dimmea, ("that which comes of the dimme") is probably the same as dimma, rendered by ulalu, W.A.I, ii. 28, 66, with which ululu, "a spirit," is connected. Cf. dim rendered by makutu, "feebleness," W. A. I. ii. 2, 332.

18 Ikhkhazu, literally "the seizer;" Acc. dimme-gur.

19 Kispu, in the Acc. "evil breath."

20 In the Acc. "breath of knowledge."

21 We learn from a fragment (S 1140) what were the different parts of the body upon which the several kinds of evil spirit were supposed to act: "The evil ekimmu attacks his breast; the evil gallu attacks his hand; the evil god attacks his foot; those seven have seized (the man) together (istenis); his body in another place like consuming fire they (burn)." In S 1366. 2, 10, the gallu is the Semitic translation of the Accadian (north Babylonian) libirri and libirra.

22 In the Assyrian rendering, "never may he enter."

23 The Assyrian renders, "with the traveller may he never descend."

24 Accadian D. P. sigga-ni. Sigga is the Sumerian form of which simma was the Accadian equivalent: in col. ii. 56, on the contrary, we had the Accadian sabba, "head," instead of the Sumerian sagga, showing the extent to which this originally Sumerian text has been interpolated by the Accadian scribes of northern Babylonia. If gisal, "a ravine" (iii. 36), is Semitic, it will be an example of a Semitic word foisted into the text by the scribes of Accad. Lines 36 and 37, in fact, are mere amplifications of the original line 38.

25 The Accadian sakkul has been borrowed from the Semitic sikkur, but the change in the pronunciation shows that the borrowing was on the part of the people, and not of the literary class, and that it probably goes back to an early period. As lines 49 and 50, however, repeat the same statement, it is probable that line 50 is an interpolation. In line 51 the Sumerian sigar has, as usual, been confounded by the litterati of Sargon's court with the Semitic sigaru, "a cage" or "fetter," the Accadian form being "simar" (W.A.I. iv. 18, 29).

26 The Semitic nukusu has been borrowed, doubtless by the literary class, from the Accadian nu-kusu, "the unresting."

27 Tsirri, borrowed (by the people) from the Accadian zara; see W.A.I. iv. 24. 47, 48.

28 In the original Accadian, "The dimme, the son of heaven."

29 "Understands," kha(sisu), in the Assyrian version.

30 Idguruti, or idgurti (W.A.I. v. 26. 15, 22; ii. 46, 54; 2, 294), means "the hollow of a cup," the Sumerian equivalent being gil, and the Accadian dil. Comp. adagur, "a cup," in the story of the Deluge, iii. 47.

31 Isum was the minister of Nerra, the plague-god.

32 In the Accadian text, "like the head-god" (dingir sa-ag-ga).

33 Kamassi, a literary loan-word from the Accadian (D. P.) kamas.

34 In the Accadian, susubbi lalaghgha-lil. For susubbi, "girdle" or "loins," see W.A.I, v. 15. 30, 43. Susub is rendered by the Assyrian esipu and usap, and susubu, "a girdle," was a literary loan-word in place of the native Semitic dumsu. Instead of susubbi lalaghgha-lil, the Semitic version has limmasis, "may he be polished." Comp. esipati ekili, "the harvest (?) of
the field," K 61, 5. Comp. W. A. I. iv. 4, 42.

35 Tatag-gubbi, Assyrian zuhunu. The Semitic version reverses the order of these two words.

36 The Semitic version reverses this order, giving, "spirit of (An-)sar and Ki-sar."

37 Suruppu, from rapu, "to be weak," Heb. rephdim. See Zimmern, Busspsalmen, pp. 26, 27. Jensen is wrong in making it "fever." In W. A. I. iv. 15, 38, it means "weakness." The Accadian equivalent signifies "one who is gone to his rest," and, as Zimmern shows, is probably to be read seddhe or sSde (in W.A.I, iv. 15, 38, seddhe is translated kutstsu, "skinlessness").

From this the Semites would have borrowed their sedu (Heb. shed, see above), for which no satisfactory Semitic etymology can be found. Sedu is also the Semitic equivalent of the Accadian alad, or "warrior spirit," which along with the lamma, or "divine colossus," guarded the entrance to a palace or temple. Zimmern is doubtless right in holding that the collection of Magical Texts was known to the Assyrian scribes under the title of surpu in consequence of the first tablet of the series having begun with this word which is an equivalent of suruppu. From the root rapti was formed the Assyrian tarputu (W.A.I. v. 38, 27; 40, 35), the Heb. teraphim, which Dr. Neubauer has already connected with the root rapha. The worship of the teraphim indicates an early ancestor-worship among the Semites.

38 Munassir, see W.A.I, iv. 16, 54; in the Atarpi legend (iii. 56) the Airgod is said to have "ruined" (issur) the field.

39 Here the Assyrian translator has used the feminine alidti, hereby getting into a difficulty, as the demon was called "son" (maru) in the preceding line.

40 Ud-gal: the Ud-gallu is conjoined with the ur-bat, or "beast of death," in K 3938, 6, and in S477, ii. 11, the mention of "the flesh of the ud-da" follows that of the flesh of the gazelle, of man, of the dog, of the boar, of the ass, of the horse, and of the wild ass. In R 149, udda-khul is "poison." Perhaps the udda was a species of serpent. At all events, in W.A.I. v. 41, 6, umu is the synonym of nammassu, "reptile."

41 Compare S 1366, Obv. 58: "(The gallu) has opened my loins and my wife (has issued forth); he has opened my knees and the child (has been born)."

42 In the Sumerian, "gods."

43 Kurummati, rendering the Sumerian (KU) suku. The determinative shows it to be an article of dress, and in W. A. I. ii. 39, 67, it is stated to have been worn on "the head of a female slave," the Accadian equivalent of suku being sola (11. 6872). The latter is translated ipru, "a veil" (ii. 39, 50, saba in line 53 being nalbasu, "clothing"). Compare epartum = nakhlaptu, "a veil" (W.A.I, v. 28, 68). Hence "a dark veil" is vaguely rendered simtu, "ornament," in W.A.I, v. 16, 17. Xisuthros, in the story of the Deluge, tells his wife to "fold up (epi) the veil" of Gisdhubar and place it on his head. The ideographic equivalent of nindabu, "a free-will offering," is suku Innana, "the veil of the goddess," in reference to the sacrifice of their virginity by the women of Babylonia in honour of Istar. The reference in the text is to a sort of monastic vow, whereby a man placed himself under the protection of the deity, and, as in the case of Gisdhubar, by wearing a veil on his head became proof against all evil spells.

44 In K 4207, 15 (NIS)LIB-SA-AN-TUK-A (sagar-tagya) is rendered by biruta.

45 The printed text has, falsely, Dazarma.

46 The three lines 23-25 are evidently an interpolation. They interrupt the context, as the father and mother of the primitive god of Nipur must naturally have been followed by the mother of the primitive god of Eridu the Moon-god, the Sun-god and Istar, belonging to a wholly different and later theological system while the alliteration in the Semitic version of the 25th line shows that it must be the original of which the Accadian is a translation. It contains a play upon the name of Istar: "nis Istari sa ana kibiti sa Aminaki istdnu la isaru (istwu)."

47 Gis Zida, "the eternal wood." In W.A.I. iv. 25, 12, it seems to mean "a mast." The Lady of the Magic Wand was Allat, the queen of Hades.

48 Enna, to be distinguished from (K$)enna, which in R204, Olv. 7, is rendered by lilti.

49 Ba-ran-tarin. In K 4874, Olv. 19, ne-tarrin seems to correspond with tsirikhum; cf. khe-nib-tarr-ne, rendered ligazziru, W. A. I. iv. 16, 65.

50 The Accadian ttr-ttrri, as in K 4874, Rev. 9, where AB-KHAL tir-drri-ene is rendered by yarrura tamdti, "he bound the spell together." Cf. W.A.I. iv. 11, 45, mu-nib-tlr-drri = imtanassar.

51 In the Semitic translation, "the seven are gods of multitudes."

52 In the Semitic version, bel, "lord."

53 Asdkku, an Assyrian loan-word from the Accadian a-sig, "strength-destroying."

54 Bili "lord," in the Semitic version.

55 In the Semitic version, Anunnaki, "the spirits of the lower world."

56 Lines 41 iv. 2 are interpolations, the original exorcism having emanated from Nipur, and being, therefore, concerned only with Mul-lil and his attendant deities.

57 Su-ana, "of heavenly power," in Accadian, whence the literary name of Babylon, Su-ana-Ki, "place of heavenly power."

58 Paraphrased in the Assyrian rendering by "great ekimmu."

59 The temple of Nebo at Borsippa. We may infer from this that the incantation in lines 521 emanated from Babylon.

60 In the Accadian, "filling the front with witchcraft."

61 The Semitic translator has made nonsense of this line, rendering it, "whose troublers are unique."

62 In the Semitic rendering, "troublers of Anu have they been created."

63 In the Semitic version, "descended."

64 Accadian esirra, perhaps borrowed from the Semitic isaru, "to be Straight," as conversely the Assyrian sulu is a loan-word from the Accadian sila, "a cutting" or "canal." As in Holland, "canal" and "street" were synonymous terms.

65 Namratsit. In the Accadian, "god of the throne of light."

66 Accadian siy-sagga, "head-destroying."

67 Edhira, from edheru, to spare.

68 Accadian sisli.

69 Itarus, iphteal of arasu, "to be strong," connected with ursanu. It is doubtful whether the corresponding Accadian rus is borrowed from arasu or arasu from rus.

70 Assyrian "cut," Accadian "took."

711 Gilchinu, from the Accadian gikhan (also written Sa-khan). In W.A.I. ii. 35, 6, we are told that Gikhan (Sa-khan) was a synonym of the Euphrates, which explains the Gihon of Gen. ii. 13, where the word has been assimilated to the Heb. gikhan, "a spring."

72 In the Semitic version ikhme, "scorches" (?).

73 Accadian uru.

74 Ittu, "sign," "omen."

75 Fragments of Accadian from the words put into the mouth of Ea in other magical texts inserted here by way of a charm.

76 Accadian Khul-til-gillan (for gilla, "to live," see W.A.I. iv. 23, 5), whence the Semitic khiltalti (ii. 28. 16), though the latter word may be read khilpalti, and compared with the Aramaic khilpd, "sedge." It was a plant that grew on the mountains (ii. 28. 16, 17).

77 The Semitic translator, in his word-for-word rendering, has here produced an extraordinary violation of Semitic grammar: "(with) the plant that gladdens life cover like [as it were] and enclose" (!).

78 Agu-ziga in Accadian, literally "the hour of the fresh breeze." Thus we have the following hymn (D. T. 57, Rev.): (1) "At dawn (agu-ziga) the bird proclaims not the fresh breeze (ziga); (2) the waters of the deep (gurra) his month brings not; (3) the lord of strength is unsatisfied (saga, nu-sia, Ass. la isu); (4) take the green corn (GIS sunni. Ass. binu) as food (uinnus, Ass. patatari)."

79 Accadian ana, connected with anu, "an ear of corn." The ideograph denotes "what grows long." The Semitic rendering surut is connected with the Heb. sur, "a vine-shoot."

80 Or perhaps we should read sa ina zumur (ame)li basti, "which is in the body of the man."

81 Literally, "the waters of the spell."

82 Accadian gu-kud, elsewhere written HK(gu)-kud.

83 In the Accadian, "the blessed handmaid turns not back her hand."

84 In translating "one that exists not" (literally, "none is"), the Semitic scribe has mistaken the meaning of the Accadian mulu nu-tilla, "the eunuch."

85 Ulmanu, connected with alamu, a synonym of sadadu, "to draw."

86 "He approaches" in the Semitic text.

87 In the Accadian, "takes away."

88 Pap-sim-nun-bada, a title of Adar.

89 Literally, "be turned."

90 Accadian mubu, for the older Sumerian gubbu.

91The references to Istar, Mul-lil and Samas, as well as the linguistic forms, show that this incantation is of very much later date than those of the obverse of the tablet. It probably emanated from Sippara.

92 These are all medicines used both by the exorcists and by the medical practitioners.

93 According to W.A.I. ii. 62, 40, this deity was "the river-god," Ea.

94 Imtalik means "he was king," not "he took counsel," here, as is shown by its equivalent in the Accadian text (d-gdga). The Semitic parsu, "adviser," has been adopted in the Accadian version, pointing (like the mention of Sin, Samas and Istar) to the composition of the poem in the Semitic era.

95 The Accadian text reads, "at the beginning they beset with violence the festival of the Moon-god."

96 The Accadian imitates the Semitic idiom in this sentence, proving that the Semitic version is the older.

97 The Semitic version is different here: "the news is that of my son the Moon-god, who is grievously eclipsed in heaven." The text published by Haupt has, "the son of the prince Nannar."

98 In the Accadian, "men of death."

99 In Haupt's text, "they seek the land, upon the world like a storm they swoop."

100 Lines 26-44 have been published by Haupt in his Akkadische und Sumerische Keilschrifttexte, ii. pp. 76, 77.

101 The Semitic samlin (Heb. simlah) has been introduced into the Accadian text. The genuine Accadian equivalent was sik (W.A.I, iv. 21, 4).

102 Tarruda, rendered "to curse" in W.A.I, iv. 16, 39, "to shatter" in iv. 8, 41.

103 The divining cup is referred to.

104 Comp. D. T. 57, Obv. 13, kima tarri etilli ana same sa AN Anum "like a dove he ascends to the heaven of Anu.

105 Musuti. In S 1896, Rev. 9, we have rabits musati.

106 A copyist has substituted la for nu, "not," in the Accadian text.

107 In the original Accadian, "the heaven that has no exit they opened."

108 Matstsardti, "the Zodiacal signs," in the Semitic version.

109 "Heaven" in the Accadian.

110 Called Asari in the Accadian text.

111 Amma, for the earlier Sumerian agga.

112 "Anu" in the Semitic version, which is nonsense.

113 Siteh, iphteal permansive.

114 In the Accadian, "he turns his head in front" (W.A.I, iv. 21, 29).

115 In the Semitic version, "to roof and foundation."

116 Literally, "cause to recline."

117 Lunasi; comp. itanasa (W.A.I, iv. 7, 15), which the Accadian equivalent shows must mean "lay a spell upon," or something similar. In the present passage the Accadian enege is probably the older form of enem, "a word" or "command."

118 Accadian Kun-sagga. The original text is Sumerian and of an early date, as is shown by forms like digga, "to grow" or "flame up;" but it has been modified and interpolated by Accadian and Semitic copyists, who have introduced words like amma and la, and lines like the concluding one (col. ii. 25).

119 See p. 238.

120 (Ar)kit-su.

121 See note 6, p. 470.

122 Sakkastum, from sakasu, "to destroy."

123 Turta, whence turtanu, "commander-in-chief;" cf. W.A.I. ii. 31, 26.

124 So Halevy (from the Talmudic). The Assyrian word is upunti, expressed ideographically by "husk-like plant of the mountain" (KU-KUR-LIL).

125 Kispu, ideographically "evil breath."

126 EukMj ideographically "breath of violence."

127 Rustt, ideographically "breath of casting down" (255). In W. A. I. ii. 29, 34, pinnaru rus is interpreted "the demon who injures the womb."

128 Nin-lil in the Accadian text.

129 Ikhimu. In S 1425. 1, 2, the ideograph is rendered by iqammfi. The fragment runs: "(The demons) burn up the land like water (?), .... compassion they know not, .... against mankind they rush."

130 In the Semitic version, "of silver and gold."