Corpus of Middle Babylonian and Middle Assyrian Incantations 3447110414, 9783447110419

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EIPZIGER

LT RIENTALISTISCHE

TUDIEN 9

Elyze Zomer

Corpus of Middle Babylonian and Middle Assyrian Incantations

Harrassowitz

Leipziger Altorientalistische Studien Herausgegeben von Michael P. Streck Band 9

2018

Harrassowitz Verlag . Wiesbaden

Elyze Zomer

Corpus of Middle Babylonian and Middle Assyrian Incantations

2018

Harrassowitz Verlag . Wiesbaden

Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.dnb.de abrufbar. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available in the Internet at http://dnb.dnb.de .

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ISSN 2193-4436 ISBN 978-3-447-11041-9 e-ISBN PDF 978-3-447-19635-2

Table of Contents Table of Figures ............................................................................................................... VII Preface and Acknowledgements ...................................................................................... XIII Abbreviations .................................................................................................................. XV Conventions .................................................................................................................. XXIII Chapter 1: Introduction .................................................................................................... 1.1 Typology of Incantations ..................................................................................... 1.2 Historical Setting ................................................................................................. 1.3 Previous Scholarship ............................................................................................ 1.4 Scope of Research ................................................................................................

1 1 2 3 4

Chapter 2: Physical Properties of Tablets Containing Incantations ................................. 2.1 Classification of Texts ......................................................................................... 2.2 Classification of Text Formats ............................................................................. 2.3 Drawings on Tablets ............................................................................................ 2.4 Paratextual Comments .........................................................................................

6 6 13 25 27

Chapter 3: Geographical Setting and Archival Context................................................... 3.1 Mesopotamian Heartland ..................................................................................... 3.2 Peripheral Areas ...................................................................................................

38 38 47

Chapter 4: The Social Setting .......................................................................................... 4.1 Magic & Medicine: Two Complementary Strategies........................................... 4.2 The Functionality of Magic.................................................................................. 4.3 The Identity of the Magical Expert ...................................................................... 4.4 Identity of the Client ............................................................................................ 4.5 Cooperation between Magical Expert and Client................................................. 4.6 Practical Function of Incantation Texts ...............................................................

60 60 62 63 73 76 78

Chapter 5: Circulation of Incantations during the Late Bronze Age ............................... 88 5.1 Thematic Grouping of Individual Incantations .................................................... 88 5.2 Division of Unilingual and Bilingual Incantations............................................... 117 5.3 Local Scribal Traditions and Influences............................................................... 142 5.4 Concluding Remarks ............................................................................................ 170 Chapter 6: Standardization and Serialization ................................................................... 6.1 Terminology & Definitions .................................................................................. 6.2 Origins of Standardization and Serialization ....................................................... 6.3 Forerunners to the Ritual-Series and Compendia................................................. 6.4 Concluding Remarks ............................................................................................

175 175 177 178 241

VI

Contents

Chapter 7: Selection of Texts........................................................................................... 7.1 Any Evil / Various Diseases................................................................................. 7.2 Birth ..................................................................................................................... 7.3 Dog bite ................................................................................................................ 7.4 Fever .................................................................................................................... 7.5 Gastrointestinal Disease ....................................................................................... 7.6 Headache .............................................................................................................. 7.7 Lamaštu ................................................................................................................ 7.8 Maškadu ............................................................................................................... 7.9 Scorpions.............................................................................................................. 7.10 Sexual Desire ..................................................................................................... 7.11 Šimmatu.............................................................................................................. 7.12 Snakes ................................................................................................................ 7.13 Udug.ḫul & Udug.ḫul-related............................................................................. 7.14 Incantation-Prayers: Ištar ................................................................................... 7.15 Incantation-Prayers: Šamaš ................................................................................ 7.16 Incantation-Prayers: Unknown DN .................................................................... 7.17 Miscellaneous.....................................................................................................

244 244 254 257 259 261 264 268 270 275 277 280 285 287 313 315 324 326

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations ................... 339 Bibliography .................................................................................................................... 409 Indices.............................................................................................................................. 433 Plates................................................................................................................................ 465

Table of Figures Table 1: Overview Single Incantation Texts .............................................................................................. Table 2: Overview Incantation Collectives ................................................................................................ Table 3: Overview Incantation-rituals Containing Incantations ................................................................. Table 4: Overview Therapeutic Texts Containing Incantations ................................................................. Table 5: Overview Tablets containing Diagnostic Omina and Incantations ............................................... Table 6: Overview Tablets containing Lexical Lists and Incantations ....................................................... Table 7: Overview Tablets containing Incantations with Uncertain Textual Environment ........................ Table 8: Large Portrait-Oriented Tablets.................................................................................................... Table 9: Small Portrait-Oriented Tablets.................................................................................................... Table 10: Large Landscape-Oriented Tablets............................................................................................. Table 11: Small Landscape-Oriented Tablets............................................................................................. Table 12: Square Tablets ............................................................................................................................ Table 13: Multi-Column Tablets ................................................................................................................ Table 14: Fragmentary Tablets................................................................................................................... Table 15: Lamaštu Amulets with Incantations Dating the Late Bronze Age .............................................. Table 16: Lamaštu Amulets with Incantations Dating the Bronze Age ...................................................... Table 17: Other Amulets with Incantations Dating the Late Bronze Age .................................................. Table 18: Cylinder Seals with Incantations ................................................................................................ Table 19: Prisms with Incantations ............................................................................................................ Table 20: Cylinders with Incantations ........................................................................................................ Table 21: Use of the Rubric (TU6.)ÉN.É.NU.RU ...................................................................................... Table 22: Use of the Rubric KÌD.KÌD.BI/DÙ.DÙ.BI ................................................................................ Table 23: Use of the Subscript KA.INIM.MA ........................................................................................... Table 24: Use of the Subscript šiptu(m) ša................................................................................................. Table 25: Use of the Subscript annûtu(m) ša ............................................................................................. Table 26: Use of the Subscript ša ............................................................................................................... Table 27: Use of the Subscript šipat........................................................................................................... Table 28: Use of the Subscript KA.INIM.MA šipat................................................................................... Table 29: Uncertain Subscripts .................................................................................................................. Table 30: Texts with Incantations from Aššur–M1-Archive ...................................................................... Table 31: Texts with Incantations from Aššur–M2-Archive ...................................................................... Table 32: Texts with Incantations from Aššur–M14-Archive .................................................................... Table 33: Texts with Incantations from Aššur–N4-Archive ....................................................................... Table 34: Texts with Incantations from Aššur –Provenience Unknown..................................................... Table 35: Texts with Incantations from Nineveh ....................................................................................... Table 36: Texts with Incantations from Kalḫu ........................................................................................... Table 37: Texts with Incantations from Dūr-Kurigalzu.............................................................................. Table 38: Texts with Incantations from Babylon–M5-Archive .................................................................. Table 39: Texts with Incantations from Babylon–N13 Collection ............................................................. Table 40: Texts with Incantations from Babylon–Provenience Unknown ................................................. Table 41: Texts with Incantations from Sippar .......................................................................................... Table 42: Texts with Incantations from Nippur–Tablet Hill ......................................................................

6 7 9 10 11 12 12 14 15 16 16 16 17 18 22 22 23 24 24 25 29 32 33 34 34 34 35 35 35 39 39 40 40 40 41 42 42 42 42 43 43 44

VIII

Figures

Table 43: Texts with Incantations from Nippur–Vicinity Shatt en-Nil ....................................................... Table 44: Texts with Incantations from Nippur– Area WB Unstratified .................................................... Table 45: Texts with Incantations from Nippur–Provenience Unknown .................................................... Table 46: Texts with Incantations from Uruk–Eanna ................................................................................. Table 47: Texts with Incantations from Ur–The Great Nanna Courtyard ................................................... Table 48: Texts with Incantations Provenience Uncertain–Assyria ............................................................ Table 49: Texts with Incantations Provenience Uncertain–Babylonia ........................................................ Table 50: Texts with Incantations Provenience Unclear ............................................................................. Table 51: Texts with Incantations from Ḫattuša–Büyükkale A .................................................................. Table 52: Texts with Incantations from Ḫattuša–Büyükkale B ................................................................... Table 53: Texts with Incantations from Ḫattuša–Büyükkale C................................................................... Table 54: Texts with Incantations from Ḫattuša–Büyükkale D .................................................................. Table 55: Texts with Incantations from Ḫattuša–Büyükkale E ................................................................... Table 56: Texts with Incantations from Ḫattuša–Büyükkale K .................................................................. Table 57: Texts with Incantations from Ḫattuša–Büyükkale M .................................................................. Table 58: Texts with Incantations from Ḫattuša–Haus am Hang................................................................ Table 59: Texts with Incantations from Ḫattuša–Temple I ......................................................................... Table 60: Texts with Incantations from Ḫattuša–Provenience Uncertain ................................................... Table 61: Texts with Incantations from Karkemish .................................................................................... Table 62: Texts with Incantations from Alalaḫ–Small Library in the Palace .............................................. Table 63: Texts with Incantations from Emar–‘Temple’ M1 ...................................................................... Table 64: Tablets from Emar–Provenience Unknown ................................................................................ Table 65: Texts with Incantations from Ugarit–Royal Palace..................................................................... Table 66: Texts with Incantations from Ugarit– The House of Rapʾānu..................................................... Table 67: Texts with Incantations from Ugarit–Archive of the ‘Lettré’...................................................... Table 68: Texts with Incantations from Ugarit–House of Urtenu ............................................................... Table 69: Texts with Incantations from Ugarit–Library of the Lamaštu Tablets ........................................ Table 70: Texts with Incantations from Ugarit– Graeco-Persian Sarcophagus ........................................... Table 71: Texts with Incantations from Ugarit–Vicinity Tomb IV Acropole ............................................. Table 72: Texts with Incantations from Akhetaten ..................................................................................... Table 73: Texts with Incantations from Susa .............................................................................................. Table 74: Texts with Incantations from Dūr-Untaš ..................................................................................... Table 75: MB/MA Incantations concerning Birth and Labor...................................................................... Table 76: MB/MA Incantations concerning Bones ..................................................................................... Table 77: MB/MA Incantations concerning Collapse ................................................................................. Table 78: MB/MA Incantations concerning Depression ............................................................................. Table 79: MB/MA Incantations concerning Diarrhoea ............................................................................... Table 80: MB/MA Incantations concerning Eye-ache ................................................................................ Table 81: MB/MA Incantations concerning Fever: išātu ............................................................................ Table 82: MB/MA Incantations concerning Fever: liʾbu-disease................................................................ Table 83: MB/MA Incantations concerning Gall ........................................................................................ Table 84: MB/MA Incantations concerning Gastrointestinal Disease......................................................... Table 85: MB/MA Incantations concerning Headache ............................................................................... Table 86: MB/MA Incantations concerning Impotence and Sexual Desire ................................................ Table 87: MB/MA Incantations concerning kat-ta-ri-túm (ka-ra-ra-tum) .................................................. Table 88: MB/MA Incantations concerning maškadu ................................................................................. Table 89: MB/MA Incantations concerning sāmānu .................................................................................. Table 90: MB/MA Incantations concerning šimmatu ................................................................................. Table 91: MB/MA Incantations concerning Vomiting................................................................................

44 44 44 45 45 45 46 46 47 48 49 49 50 50 50 51 52 52 53 54 54 55 55 56 56 57 57 58 58 59 59 59 89 90 90 90 91 91 91 92 92 92 93 93 93 94 94 94 95

Figures

IX

Table 92: MB/MA Incantations concerning Various Diseases/Any Evil ................................................... 95 Table 93: MB/MA Incantations concerning Veterinary Medicine ............................................................. 96 Table 94: MB/MA Incantations against Dog bite....................................................................................... 97 Table 95: MB/MA Incantations against Flies ............................................................................................. 97 Table 96: MB/MA Incantations against Insects ......................................................................................... 98 Table 97: MB/MA Incantations against Scorpions..................................................................................... 98 Table 98: MB/MA Incantations against Snakes ......................................................................................... 99 Table 99: MB/MA Incantations against Wild Animals .............................................................................. 99 Table 100: MB/MA Incantations against Anger......................................................................................... 99 Table 101: MB/MA Incantations to Pacify a Baby .................................................................................... 99 Table 102: MB/MA Incantations against an Enemy................................................................................... 100 Table 103: MB/MA Incantations against Witchcraft.................................................................................. 100 Table 104: MB/MA Incantations against Ardat lilî .................................................................................... 101 Table 105: MB/MA Incantations against Divine Wrath ............................................................................. 102 Table 106: MB/MA Incantations against Ghosts ....................................................................................... 102 Table 107: MB/MA Incantations against Hayyattu & Rābiṣu .................................................................... 102 Table 108: MB/MA Incantations against Lamaštu ..................................................................................... 103 Table 109: MB/MA Incantations against the (Evil) Šēdu........................................................................... 103 Table 110: MB/MA Incantations concerning Udug.ḫul ............................................................................. 104 Table 111: MB/MA Kultmittelbeschwörungen for a Cult Image ............................................................... 105 Table 112: MB/MA Kultmittelbeschwörungen for a Dais .......................................................................... 105 Table 113: MB/MA Kultmittelbeschwörungen for Date Palm ................................................................... 106 Table 114: MB/MA Kultmittelbeschwörungen for eʾru-wood ................................................................... 106 Table 115: MB/MA Kultmittelbeschwörungen for a Figurine.................................................................... 106 Table 116: MB/MA Kultmittelbeschwörungen for Flour ........................................................................... 106 Table 117: MB/MA Kultmittelbeschwörungen for Fumigation-Ingredients............................................... 107 Table 118: MB/MA Kultmittelbeschwörungen for Hair of a Virgin Lamb and Kid ................................... 107 Table 119: MB/MA Kultmittelbeschwörungen for kiškanû-tree ................................................................ 107 Table 120: MB/MA Kultmittelbeschwörungen for a Lamp ........................................................................ 107 Table 121: MB/MA Kultmittelbeschwörungen for Potter’s Clay ............................................................... 108 Table 122: MB/MA Kultmittelbeschwörungen for Reed............................................................................ 108 Table 123: MB/MA Kultmittelbeschwörungen for Tamarisk, maštakal, libbi gišimmari........................... 108 Table 124: MB/MA Kultmittelbeschwörungen for a Thornbush ................................................................ 109 Table 125: MB/MA Kultmittelbeschwörungen for Water .......................................................................... 109 Table 126: MB/MA Incantation-Prayers to Adad ...................................................................................... 109 Table 127: MB/MA Incantation-Prayers to Asalluḫi/Marduk .................................................................... 110 Table 128: MB/MA Incantation-Prayers to Dumuzi .................................................................................. 110 Table 129: MB/MA Incantation-Prayers to Girra....................................................................................... 110 Table 130: MB/MA Incantation-Prayers to the God of the House ............................................................. 110 Table 131: MB/MA Incantation-Prayers to the Gods of the Night ............................................................. 111 Table 132: MB/MA Incantation-Prayers to Ištar ........................................................................................ 111 Table 133: MB/MA Incantation-Prayers to the Kūbū ................................................................................ 112 Table 134: MB/MA Incantation-Prayers to the Personal Deity .................................................................. 112 Table 135: MB/MA Incantation-Prayers to Ninurta ................................................................................... 112 Table 136: MB/MA Incantation-Prayers to Sîn.......................................................................................... 113 Table 137: MB/MA Incantation-Prayers to Utu/Šamaš.............................................................................. 113 Table 138: MB/MA Incantation-Prayers to Uncertain DN ......................................................................... 114 Table 139: MB/MA Miscellaneous Incantations ........................................................................................ 115 Table 140: MB/MA Unilingual Akkadian Incantations ............................................................................. 117

X

Figures

Table 141: MB/MA Unilingual Sumerian Incantations .............................................................................. 121 Table 142: MB/MA Unilingual Hittite Incantations ................................................................................... 123 Table 143: MB/MA Incantations in Unidentified Language ....................................................................... 123 Table 144: MB/MA Bilingual Incantations................................................................................................. 124 Table 145: MB/MA Bilingual Tablets with Incantations: Sum.Akk. ............................................................. 127 Table 146: MB/MA Bilingual Tablets with Incantations: Sum.Akk ............................................................. 128 Table 147: MB/MA Bilingual Literary Tablets: Sum.Akk. ........................................................................... 128 Table 148: OB Bilingual Literary Tablets: Sum.Akk. ................................................................................... 128 Table 149: MB/MA Bilingual Tablets with Incantations: Paired Interlinear .............................................. 129 Table 150: MB/MA Bilingual Literary Tablets: Paired Interlinear ............................................................. 129 Table 151: OB Bilingual Literary Tablets: Paired Interlinear ..................................................................... 130 Table 152: MB/MA Bilingual Tablets with Incantations: Paired Interlinear with Indentation.................... 131 Table 153: MB/MA Bilingual Literary Tablets with Indentation................................................................ 131 Table 154: OB Bilingual Literary Texts: Paired Interlinear with Indentation ............................................. 131 Table 155: MB/MA Bilingual Tablets with Incantations: Separated Interlinear ......................................... 132 Table 156: MB/MA Bilingual Literary Tablets: Separated Interlinear........................................................ 132 Table 157: OB Bilingual Literary Tablets: Separated Interlinear................................................................ 132 Table 158: MB/MA Bilingual Tablets with Incantations: Sumerian(//)Akkadian....................................... 133 Table 159: MB/MA Bilingual Literary Tablets: Sumerian(//)Akkadian ..................................................... 133 Table 160: MB/MA Bilingual Tablets with Incantations: Hybrid: Paired Interlinear–Sumerian(//)Akkadian ................................................................... 134 Table 161: MB/MA Bilingual Literary Tablets: Hybrid: Paired Interlinear–Sumerian(//)Akkadian........... 134 Table 162: OB Bilingual Literary Tablets: Hybrid: Paired Interlinear–Sumerian(//)Akkadian ................... 134 Table 163: MB/MA Bilingual Tablets with Incantations: Parallel Columns (Sum. || Akk.)........................ 135 Table 164: MB/MA Bilingual Literary Texts: Parallel Columns (Sum. || Akk.) ......................................... 136 Table 165: OB Bilingual Literary Texts: Parallel Columns (Sum. || Akk.) ................................................. 137 Table 166: Uncertain/Unknown Bilingual Literary Texts Second Millennium BCE .................................. 138 Table 167: MB/MA Bilingual Literary Texts Out of Estimated No. of Akkadian Literary Texts in Genre 140 Table 168: Tablets Middle Babylonian Ductus–Babylon/Sippar ................................................................ 143 Table 169: Tablets Middle Babylonian Ductus–Nippur.............................................................................. 143 Table 170: Tablets Middle Babylonian Ductus–Unknown Provenience Babylonia .................................... 145 Table 171: Tablets Middle Assyrian Ductus–Aššur .................................................................................... 147 Table 172: Tablets Uncertain Ductus–Aššur............................................................................................... 150 Table 173: Tablets in Middle Assyrian Ductus–Kalḫu ............................................................................... 150 Table 174: Tablets in Middle Babylonian Ductus–Nineveh ....................................................................... 152 Table 175: Tablets in Middle Assyrian Ductus–Unknown Assyrian Provenience ...................................... 152 Table 176: Tablets in Middle Babylonian Ductus–Ḫattuša ......................................................................... 154 Table 177: Tablets in Assyro-Mittanian Ductus–Ḫattuša ........................................................................... 155 Table 178: Tablets in Non-Hittite Ductus–Ḫattuša ..................................................................................... 157 Table 179: Tablets in Hittite Ductus–Ḫattuša ............................................................................................. 159 Table 180: Tablets in Uncertain Ductus–Ḫattuša ........................................................................................ 161 Table 181: Tablets in Syrian Ductus–Emar ................................................................................................ 162 Table 182: Tablets in Syro-Hittite Ductus–Emar ........................................................................................ 162 Table 183: Tablets in Uncertain Ductus–Emar ........................................................................................... 163 Table 184: Tablets in Middle Babylonian Ductus–Ugarit ........................................................................... 165 Table 185: Tablets in Ugaritian Ductus–Ugarit .......................................................................................... 167 Table 186: Tablets in Mixed Ductus–Ugarit ............................................................................................... 168 Table 187: Tablets in Uncertain Ductus–Ugarit.......................................................................................... 169 Table 188: Tablets in Alphabetic Ugaritic Script–Ugarit ............................................................................ 170

Figures

XI

Table 189: Canonical Forerunners to Á.sàg.gig ......................................................................................... 182 Table 190: Non-Canonical Forerunners to Á.sàg.gig ................................................................................. 183 Table 191: Canonical Forerunners to Bīt rimki .......................................................................................... 185 Table 192: Canonical Forerunners to Ḫul.ba.zi.zi ...................................................................................... 188 Table 193: Serialization of Individual Units in Sumer 9, 29....................................................................... 189 Table 194: Non-Canonical Forerunners to Ḫul.ba.zi.zi .............................................................................. 189 Table 195: Canonical Forerunners to Lamaštu ........................................................................................... 191 Table 196: Serialization of Individual Units in AuOr Suppl. 23, 18 ........................................................... 192 Table 197: Non-Canonical Forerunners to Lamaštu................................................................................... 193 Table 198: Serialization of Individual Units in KAR 226 ........................................................................... 194 Table 199: Serialization of Individual Units in KAL 4, 27 ......................................................................... 195 Table 200: Canonical Forerunners to Maqlû .............................................................................................. 196 Table 201: Non-Canonical Forerunners to Maqlû ...................................................................................... 196 Table 202: Canonical Forerunners to Mīs pî .............................................................................................. 198 Table 203: Non-Canonical Forerunners to Mīs pî ...................................................................................... 198 Table 204: Canonical Forerunners to Muššuʾu ........................................................................................... 203 Table 205: Canonical Forerunners to Qutāru ............................................................................................. 204 Table 206: Canonical Forerunners to Šurpu ............................................................................................... 207 Table 207: Canonical Forerunners to Sag.gig ............................................................................................ 209 Table 208: Non-Canonical Forerunners to Sag.gig .................................................................................... 209 Table 209: Serialization of Individual Units in FAOS 12, pl. 1–2 .............................................................. 210 Table 210: Serialization of Individual Units in Emar 729 .......................................................................... 211 Table 211: Serialization of Individual Units in FAOS 12, pl. 3–4 .............................................................. 211 Table 212: Serialization of Individual Units in OIP 16, 12 ........................................................................ 212 Table 213: Serialization of Individual Units in PBS 1/2, 128 ..................................................................... 212 Table 214: Serialization of Individual Units in KUB 4, 16 ......................................................................... 213 Table 215: Serialization of Individual Units in FAOS 12, pl. 5–6 .............................................................. 214 Table 216: Serialization of Individual Units in PBS 1/2, 127 ..................................................................... 214 Table 217: Serialization of Individual Units in Iraq 42, 43f.(+)KAR 24 .................................................... 215 Table 218: Canonical Forerunners to Udug.ḫul.......................................................................................... 216 Table 219: Serialization of Individual Units in KBo 36, 11+ ..................................................................... 220 Table 220: Non-Canonical Forerunners to Udug.ḫul ................................................................................. 221 Table 221: Non-Canonical Forerunners to Uš11.búr.ru.da .......................................................................... 223 Table 222: Non-Canonical Forerunners to Zāqīqu ..................................................................................... 223 Table 223: Canonical Forerunners to Gattung I (Zi-pà Incantations) ......................................................... 224 Table 224: Non-Canonical Forerunners to Gattung I (Zi-pà Incantations) ................................................. 225 Table 225: Non-Canonical Forerunners to Zú buru5 dab.bé.da .................................................................. 226 Table 226: Forerunners to Ardat lilî ........................................................................................................... 227 Table 227: Forerunners to Dingir.šà.dib.ba ................................................................................................ 230 Table 228: Forerunners to É.gal.ku4.ra ....................................................................................................... 231 Table 229: Forerunners to the ‘Fire’-compendium..................................................................................... 232 Table 230: Forerunners to Lú.tur.ḫun.gá .................................................................................................... 232 Table 231: Forerunners to Munus la.ra.aḫ .................................................................................................. 235 Table 232: Forerunners to Nam.érim.búr.ru.da .......................................................................................... 236 Table 233: Forerunners to Šà.zi.ga ............................................................................................................. 237 Table 234: Forerunners to the Schramm Compendium .............................................................................. 239 Table 235: Forerunners to Gattung II (Zi-pà Incantations)......................................................................... 241 Table 236: Forerunners to Gattung III (Zi-pà Incantations) ....................................................................... 241 Table 237: Serialization of Individual Units in Ugaritica 5, 17 ................................................................. 242

Preface and Acknowledgements The present monograph is a reworked version of my dissertation submitted for the degree of Doctor Philosophiae at the University of Leipzig in 2016. The research described therein was conducted under the supervision of Michael Streck (Leipzig) and Nathan Wasserman (Jerusalem), between September 2012 and November 2016. My sincere gratitude to both. The International Association of Assyriology (IAA) kindly awarded me the IAA-prize for Cuneiform Studies in 2016 which enabled me to make further essential collations at the University Museum of Pennsylvania (Philadelphia) in March 2017. I am also grateful to Philip Jones and Grant Frame of the University Museum, Markus Hilgert of the Vorderasiatisches Museum (Berlin) and Manfred Krebenik of the Hilprecht Collection (Jena) for their permission to collate and copy their cuneiform collections and publish the results in the present monograph. Furthermore, I would like to thank Manfried Dietrich for sharing photos of the Alalảmaterial, Jonathan Tenney for making material from the database of the Middle Babylonian Research Group accessible, Wolfgang Schramm for sending me his unpublished manuscript on the series Á.sàg.gig and Alan níg.sag.íl.la, Andrew George for providing his concordances prior to the publication of CUSAS 32, Frans Wiggermann for his notes on Ardat lilî, and Frank Simons for sharing his insights on the reconstruction of Šurpu and for humoruous discussions. I would like to express my particular gratitude to Henry Stadhouders, Annie Attia, Nathan Wasserman, Michael Streck, Irving Finkel, Nils Heeßel and the Marburger Cuneiforum who offered constructive and insightful comments during the revision process. My deepest thanks, and apologies, to Jascha for his loving support and patience during the last few years, who never failed to remind me of the small magical things in daily life. Elyze Zomer Marburg 2017

Abbreviations …/a–…/z A AASF AASOR ÄAT AB ABoT ADFU AfO AHw AJSL ALASP AlT AMD AMT AnOr AOAT AoF ArOr AS Ash. M. ASJ ASKT

ATT AO AoF ARET AUAM AuOr AuOr Suppl. AUWE BASOR BaF BaM BAM BBR BBVO Beschwörungsrituale

Inventory number of tablets excavated at Bogazköy during 1931–1967 Tablets in the collections of the Oriental Institute Annales Academiae Scientiarum Fennicae, Reihe B Annual of the American School(s) of Oriental Research Ägypten und Altes Testament Assyriologische Bibliothek Ankara Arkeologji Müzesinde bulunan Bogazköy Tabletleri Ausgrabungen der Deutschen Forschungsgemeinschaft in UrukWarka Archiv für Orientforschung W. von Soden, Akkadisches Handwörterbuch, Wiesbaden 1959–81 American Journal of Semitic Languages and Literatures Abhandlungen zur Literatur Alt-Syrien-Palästinas The Alalakh Tablets (= Wiseman 1953) Mesopotamian Magic. Textual, Historical, and Interpretative Perspectives (Ancient Magic and Divination I) R. C. Thompson, Assyrian Medical Texts from the originals in the British Museum, London 1923 Analecta Orientalia Alter Orient und Altes Testament Altorientalische Forschungen Archiv Orientalni Assyriological Studies Museum siglum Ashmolean Museum Acta Sumerologica P. Haupt, Akkadische und sumerische Keilschrifttexte nach den Originalen im Britischen Museum: copirt und mit einleitenden Zusammenstellungen sowie erklärenden Anmerkungen (= AB 1, 1881/1882; Nachdruck: Leipzig 1974) Tel Atshana Text, excavation sigla Alalaḫ Museum siglum Louvre Altorientalische Forschungen Archivi reali di Ebla. Testi Tablets in the collections of the Andrews University Archaeological Museum Aula Orientalis Aula Orientalis Supplements Ausgrabungen in Uruk-Warka. Endberichte Bulletin of the American Schools of Oriental Research Bagdhader Forschungen Baghdader Mitteilungen Die babylonisch-assyrische Medizin in Texten und Untersuchungen H. Zimmern, Beiträge zur Kenntnis der babylonischen Religion, 1–2 (= AB 12, 1896–1901) Berliner Beiträge zum Vorderer Orient W. Farber, Beschwörungsrituale an Ištar und Dumuzi, Wiesbaden 1977

XVI BiMes Bmisc. BE BIN BiOr BLMJ BM BMS Bo BoHa BPOA Brockmon Tablets BRM BSOAS Bu BWL CAD CBS CCL CCT CdC CDLI CHANE Choix CIRPL CM CNAS CRRAI CT CTA CTH CTN CUNES CUSAS Das wieder erstehende Babylon DBH De wereld van de bijbel Diseases in Antiquity DME

Abbreviations Bibliotheca Mesopotamica F.H. Weissbach, Babylonische Miscellen, Leipzig 1903 The Babylonian Expedition of the University of Pennsylvania Babylonian lnscriptions in the Collection of J. B. Nies Bibliotheca Orientalis Museum siglum of the Bible Lands Museum, Jerusalem Museum siglum of the British Museum, London L.W. King, Babylonian Magic and Sorcery, London 1896 Tablet siglum of tablets excavated at Bogazköy during 1906–1912 Bogazköy-Hattusha. Ergebnisse der Ausgrabungen Biblioteca del Proximo Oriente Antiguo R. Kutscher, The Brockmon Tablets at the University of Haifa, Haifa 1989 Babylonian Records in the Library of J. Pierpont Morgan Bulletin of the School of Oriental (and African) Studies Museum siglum of the British Museum (Budge) W.G. Lambert, Babylonian Wisdom Literature, Oxford 1959 The Assyrian Dictionary of the University of Chicago Museum siglum of the University Museum in Philadelphia L. Delaporte, Musée du Louvre, Catalogue des cylindres orientaux, cachets et pierres gravées de style oriental, I: Fouilles et missions, Paris 1920; II: Acquisitions, Paris 1923 Cuneiform Texts from Cappadocian Tablets in the British Museum L. de Clercq/J. Menant, Collection de Clercq, Paris 1903 Cuneiform Digital Library Initiative Culture and history of the ancient Near East F. Lenormant, Choix de textes cuneiforms inédits ou incomplètement publiés jusqu’à ce jour, Paris 1873 E. Sollberger, Corpus des inscriptions "royales" présargoniques de Lagash, Geneva 1956 Cuneiform Monographs E. Porada, Corpus of Ancient Near Eastern Cylinder Seals in North American Collections I: The Collection of the Pierpont Morgan Library, Washington 1948. Proceedings of the Rencontre assyriologique internationale; Compte rendu de la Rencontre Assyriologique lnternationale Cuneiform Texts from Babylonian Tablets in the British Museum A. Herdner, Corpus des tablettes en cunéiformes alphabétiques, découvertes à Ras Shamra-Ugarit de 1929 à 1939 (= MRS 10, 1963) Catalogue des textes hittites Cuneiform Texts from Nimrud The Cornell University Collection in Ithaca, New York Cornell University Studies in Assyriology and Sumerology R. Koldewey, Das Wiederstehende Babylon, Leipzig 1925 Dresdner Beiträge zur Hethitologie M.A. Beek, De wereld van de bijbel, tentoonstelling ter gelegenheid van het hondervijftig-jarig bestaan van het Nederlandsch bijbelgenootschap, Zutphen 1964-1965 D. Brothwell / T. Sandison (eds.), Diseases in Antiquity, Illinois 1967 Catalogue of Cunningham, Deliver Me From Evil, Rome 1997.

Abbreviations Dragons, Monsters and Fabulous Beasts DT EA Emar Essays Finkelstein FAOS FM Fs. Boehmer Fs. Borger Fs. De Meyer Fs. Falkenstein Fs. Groneberg Fs. Hilprecht

Fs. Larsen Fs. Limet Fs. Pope Fs. Röllig Fs. Stol Fs. Szaryńska Fs. Wilcke GAG GMTR H HES

XVII

J.G. Westenholz, Dragons, Monsters and Fabulous Beasts, Jerusalem 2004 Museum siglum for British Museum, London (Daily Telegraph) J. A. Knudtzon, Die El-Amarna-Tafeln, Leipzig 1915 D. Arnaud, Recherches au pays d'Astata: Emar 6/1-4, Textes sumeriens et accadiens, Paris 1986 M. de Jong Ellis (ed.), Essays on the Ancient Near East in Memory of J.J. Finkelstein, Hamden 1977 Freiburger Altorientalische Studien Florilegium Marianum U. Finkbeiner / R. Dittmann / H. Hauptmann (eds.), Beiträge zur Kulturgeschichte Vorderasiens: Festschrift für Rainer Michael Boehmer, Mainz 1995 S.M. Maul (ed.), Festschift für Rykle Borger zu seinem 65. Geburtstag am 24. Mai 1994: tikip santakki mala bašmu ...(= CM 10, 1998) H. Gasche / M. Tanret / C. Janssen / A. Degraeve (eds.), Cinquantedeux réflexions sur le Proche-Orient ancien: offertes en hommage à Léon De Meyer (= MHEO 2, 1994) D. O. Edzard (ed.), Heidelberger Studien zum Alten Orient: Adam Falkenstein zum 17. September 1966 (= HSAO 1, 1967) D. Shehata / F. Weiserhäuser / K. Zand (eds.), Von Göttern und Menschen: Beiträge zu Literatur und Geschichte des Alten Orients: Festschrift für Brigitte Groneberg (= CM 41, 2010) Hilprecht Anniversary Volume: Studies in Assyriology and Archaeology Dedicated to Hermann V. Hilprecht upon the TwentyFifth Anniversary of his Doctorate and his Fiftieth Birthday (July 28) by his Colleagues, Friends and Admirers, Leipzig 1909 J.G. Dercksen (ed.), Assyria and Beyond: studies presented to Mogens Trolle Larsen (= PIHANS 100, 2004) Ö. Tunca/D. Deheselle (ed.), Tablettes et images aux pays de Sumer et d’Akkad: mélanges offerts à Monsieur H. Limet (= Mémoires de l’APHAO 1, 1996) J.H. Marks /R.B. Good (eds.), Love & Death in the Ancient Near East, Guilford 1987 B. Pongratz-Leisten / H. Kühne / P. Xella (eds.), Ana šadî Labnāni lū allik: Beiträge zu altorientalischen und mittelmeerischen Kulturen: Festschrift für Wolfgang Röllig (= AOAT 247, 1997) R.J. van der Spek (ed.), Studies in Ancient Near Eastern World View and Society. Presented to Marten Stol on the occasion of his 65th birthday, Bethesda 2008 J. Braun / K. Łyczkowska / M. Popko / P. Steinkeller, Written on Clay and Stone. Ancient Near Eastern Studies Presented to Krystyna Szaryńska on the Occasion of her 80th Birthday, Warsaw 1998 W. Sallaberger / K. Volk / A. Zgoll, Literatur, Politik und Recht in Mesopotamien. Festschrift für Claus Wilcke (= OBC 14, 2003) W. von Soden, Grundriss der Akkadischen Grammatik (= AnOr 33, 1952) Guides to the Mesopotamian Textual Record Field number, excavations at Tell-Haddad Heidelberger Emesal Studien

XVIII HKL HS HSOA HSS HT HTS Ḫulbazizi IBoT IM Iraq ISET ITT JANER JAOS JCS JEOL JNES JRAS JSS K KADP KAJ KAL KAR KAV KBo KH. Kh. Ki kt Ktèma KTU KUB LANE LB LKA

Abbreviations R. Borger, Handbuch der Keilschriftliteratur, 1–3, Berlin 1967/1975/1975 Tablet siglum of the Hilprecht Collection in Jena Heidelberger Studien zum Alten Orient Harvard Semitic Series Hittite Texts in the Cuneiform Character from Tablets in the British Museum Tablets from the Hartford Theological Seminary Collection texts no at Yale and Andrews Universities ḪUL.BA.ZI.ZI: Ancient Mesopotamian Excorcistic Incantations, Birmingham 1976 (Unpublished Dissertation) Istanbul Arkeoloji Müzelerinde bulunan Bogazköy tabletleri Museum siglum of the Iraq Museum in Baghdad Iraq (British School of Archaeology in Iraq) Istanbul Arkeoloji Müzelerinde bulunan Sumer edebi tablet ve parcalari (Sumerian Literary Tablets and Fragments in the Archaeological Museum of Istanbul) Inventaire des tablettes de Tello Journal of Ancient Near Eastern Religions Journal of the American Oriental Society Journal of Cuneiform Studies Jaarbericht van het Voor-Aziatisch-Egyptisch-Gezelschap Journal of Near Eastern Studies Journal of the Royal Asiatic Society of Great Britain and Ireland Journal of the Semitic Studies Museum siglum of the British Museum in London (Kuyunjik) F. Köcher, Keilschrifttexte zur assyrisch-babylonischen Drogen- und Planzenkunde. Texte der Serien URU.AN.NA : maltakal, HAR.ra: ḫubullu und Ú.GAR-šú. Berlin 1955 E. Ebeling, Keilschrifttexte aus Aššur juristischen Inhalts (= WVDOG 50, 1927) Keilschrifttexte aus Aššur literarischen Inhalts E. Ebeling, Keilschrifttexte aus Assur religiösen Inhalts I/II (= WVDOG 28, 1919; 34, 1923) O. Schroeder, Keilschrifttexte aus Assur verschiedenen Inhalts (= WVDOG 35, 1920) Keilschrifttexte aus Boghazköi Field number, excavations at Karkemish Tablets from Khafadje in the collections of the Oriental Institute, University of Chicago Tablets excavated at Kish in the collections of the Ashmolean Museum, Oxford Inventory numbers of Kültepe texts KTEMA. Civilisations de l’Orient, de la Grèce et de Rome antiques M. Dietrich/ O. Loretz/ J. Sanmartín, Die keil-alphbetischen Texte aus Ugarit (= AOAT 24/1, 1976) Keilschrifturkunden aus Boghazköi Languages of the Ancient Near East Tablets in the de Liagre Bohl Collection (Leiden) E. Ebeling (unter Mitwirkung von F. Köcher / L.Rost), Literarische Keilschrifttexte aus Aššur, Berlin 1953a

Abbreviations LOT LSS LTBA Lugale M MAARAV MAOG M.A.R.I. MARV MC MLC MDP Metropolitan 1984–85 MHEO MIO MMA MRS MS MSL MUSJ MVAG MVN MZL Msk N N.A.B.U. NBC ND N.F. Ni Nouvelles Fouilles de Telloh NTA O OBC OBO OECT OIC OIP OLZ OPKF OrAnt ORidA OrNS OrSu PBS

XIX

Library of Oriental Texts Leipziger Semitistische Studien Die lexikalischen Tafelserien der Babylonier und Assyrer, Bd. I: L. Matous; Bd. II: W. von Soden, Berlin 1933 J. van Dijk, Lugal ud me-lam-BI, Leiden 1983 Private Collection from UK, from Meskene/Emar MAARAV, A Journal for the Study of the Northwest Semitic Languages and Literatures Mitteilungen der Altorientalischen Gesellschaft Mari, Annales de Recherches Interdisciplinaires Mittelassyrische Rechtsurkunden und Verwaltungstexte Mesopotamian Civilizations Morgan Library Collection, siglum of the Yale Babylonian Collection, New Haven Mémoires de la Délégation en Perse P. Harper, Metropolitan Museum, Notable Acquisitions 1984–85, New York 1985 Mesopotamian History and Environment. Mitteilungen des Instituts für Orientforschung Museum siglum of the Metropolitan Museum of Art, New York Mission de Ras Shamra Manuscript Schøyen; object signature, Schøyen Collection Oslo and London Materials for the Sumerian Lexicon; SS = Supplementary Series Mélanges (de la Faculté Orientale) de l'Université Saint-Joseph Mitteilungen der Vorderasiatischen Gesellschaft Materiali per il vocabulario neosumerico R. Borger, Mesopotamisches Zeichenlexikon (= AOAT 305, 2004) Tablet siglum of texts from Meskene Museum siglum of the University Museum, Philadelphia (Nippur) Nouvelles Assyriologiques Brèves et Utilitaires Nies Babylonian Collection, siglum of the Yale Babylonian Collection, New Haven Field numbers of tablets excavated at Nimrud Neue Folge Museum siglum of the Archaeological Museum, Istanbul (Nippur) G. Cros, Nouvelles Fouilles de Telloh, Paris 1910 V. Donbaz, Ninurta-Tukulti-Aššur, Ankara 1976 Museum siglum of Antiquités (orientales), Musée du Cinquantenaire Orientalia Biblica et Christiana Orbis Biblicus et Orientalis Oxford Editions of Cuneiform Texts Oriental Institute Communications Oriental Institute Publications Orientalistische Literaturzeitung Occasional Publications of the Samuel Noah Kramer Fund Oriens Antiquus Orientalische Religionen in der Antike Orientalia, NS = Nova Series Orientalia Suecana University of Pennsylvania, Publications of the Babylonian Section

XX Peiser Urkunden PIHANS PRAK Priests and Officials Proverbs of Ancient Sumer RA RGTC RlA Rm RMO RS RSO SAA SAACT SAALT SAAS SANE SANER SAOC SEL SF Si SLTN Sm. SMEA SpTU SCCNH StBoT StOr St. Pohl STT Studies Lambert Studies Jacobsen Studies Sachs STVC Su Sumer Syria TBC TCL TCS

Abbreviations F.E. Peiser, Urkunden aus der Zeit der dritten babylonischen Dynastie, Berlin, 1905 Publications de l'Institut historique-archéologique néerlandais de Stamboul H. de Genouillac, Premieres recherches archeologiques a Kich, Paris 1925 K. Watanabe (ed.), Priests and Officials in the Ancient Near East, Heidelberg, 1999 B. Alster, Proverbs of Ancient Sumer: The World Earliest Proverb Collections, Bethesda, 1997 Revue d'Assyriologie et d'Archéologie Orientale Répertoire géographique des textes cunéiformes Reallexikon der Assyriologie (und Vorderasiatischen Archäologie) Museum siglum of the British Museum Rijksmuseum van Oudheiden, Leiden Museum siglum of the Louvre and Damascus (Ras Shamra) Rivista degli Studi Orientali State Archives of Assyria State Archives of Assyria Cuneiform Texts State Archives of Assyria Literary Texts State Archives of Assyria Studies Sources of the Ancient Near East Studies in Ancient Near Eastern Records Studies in Ancient Oriental Civilization Studi Epigrafici e Linguistici sul Vicino Oriente Antico A. Deimel, Schultexte aus Fara (= WVDOG 43), Berlin, 1923 Field numbers of tablets excavated at Sippar in the collections of the Archaeological Museums S. Kramer, Sumerian Literary Texts from Nippur in the Museum of the Ancient Orient at Istanbul (= AASOR 23, 1944) Museum siglum of the British Museum in London Studi Micenei ed Egeo-Anatolici Spätbabylonische Texte aus Uruk Studies on the Civilization and Culture of Nuzi and the Hurrians Studien zu den Bogazköy-Texten Studia Orientalia Studia Pohl O. Gurney/J. Finkelstein, The Sultantepe Tablets, I/II, London, 1957/1964 A.R. George/I.L. Finkel (eds.), Wisdom, Gods and Literature. Studies in Assyriology in Honour of W.G. Lambert, Winona Lake 2000 T. Abusch (ed.), Riches Hidden in Secret Places. Ancient Near Eastern Studies in Memory of T. Jacobsen, Winona Lake 2002 E. Leichty/M. deJ. Ellis/P. Gerardi (eds.), A Scientific Humanist: Studies in Memory of Abraham Sachs (= OPKF 9, 1988) E. Chiera, Sumerian Texts of Varied Contents (= OlP 16, 1934) Field numbers of tablets excavated at Sultantepe Sumer. Journal of Archaeology and History in Iraq Syria. Revue d'art oriental et d'archéologie Texts from the Babylonian Collection Textes cunéiformes, Musées du Louvre Texts from Cuneiform Sources

Abbreviations Tell el Amarna THeth TIM TMH Travels and Researches in Chaldea and Susiana TSO TSŠ TUAT UHF UE UET UF UFBG Ugaritica UIOM UM UVB VA VAT VS W WAW WdO WOO WVDOG YBC YOS ZA

XXI

W.M. Flinders Petrie, Tell el Amarna. With chapters by A.H. Sayce / F.Ll. Grifftith / F.C.J. Spurrel. Londen, 1894 (reprint 1974) Texte der Hethiter Texts in the Iraq Museum Texte und Materialien der Frau Professor Hilprecht Collection. Jena W.K. Loftus, Travels and Researches in Chaldea and Susiana, New York 1857 Texte und Studien zur Orientalistik R. Jestin, Tablettes sumériennes de Šuruppak conservées au Musée de Stamboul, Paris 1937 Texte aus der Umwelt des Alten Testaments M.J. Geller, Forerunners to Udug-hul (= FAOS 12 1985) Ur Excavations. Publications of the Joint Expedition of the British Museum and the Museum of the University of Pennsylvania to Mesopotamia Ur Excavations. Texts Ugarit-Forschungen Untersuchungen zur Formensprache der babylonischen “Gebetsbeschwörungen” (= St. Pohl 5, 1976) Ugaritica. Mission de Ras Shamra Tablets in the collections of the Univ. of Illinois Oriental Museum Tablet siglum of the University Museum, Philadelphia Vorläufiger Bericht über die . . . Ausgrabungen in Uruk-Warka Museum siglum of the Vorderasiatisches Museum, Berlin (Vorderasiatische Abteilung, Ass. = Aššur) Museum siglum of the Vorderasiatisches Museum, Berlin Vorderasiatische Schriftdenkmäler der (Königlichen) Museen zu Berlin Field numbers of tablets excavated at Warka Writings from the Ancient World Die Welt des Orients Wiener Offene Orientalistik Wissenschaftliche Veröffentlichungen der Deutschen OrientGesellschaft Tablet siglum, Yale Babylonian Collection Yale Oriental Series, Babylonian Texts Zeitschrift für Assyriologie und verwandte Gebiete

Conventions Divisions, i.e. columns, on individual tablets are indicated by lowercase Roman numerals, e.g. NN: iv 3 designates the third line of the fourth column in a particular text. In case of a multiple-sided prism, individual sides are designated with capital A, B, etc. When referring to series of tablets, I use capitalized Roman numerals to indicate a particular tablet of the series, e.g. Maqlû II indicates the second tablet of the Maqlû-series. When the beginning of a tablet has not been preserved, I follow the conventional practice of marking the first line with 1’. When an incantation is physically separated by horizontal or vertical ruling on the tablet, it is indicated accordingly in the transliteration. Incantations found among ritual agenda or medical prescriptions are marked as such, e.g. (ritual instructions) is inserted accordingly when an incantation is preceeded or followed by ritual instructions. All individual incantations are named after their primary publication of the tablet (copy or photo). When a tablet is unpublished, museum or excavation siglum is used instead, e.g. VAT 13226. When multiple incantations occur on the same tablet, they are indicated by a, b, c, etc, e.g. KBo 1, 18a, KBo 1, 18b etc. The same system is followed for the Catalogue of Middle Babylonian and Middle Assyrian incantations. If a tablet is published in photo in the CDLI-database only, it is listed under primary publication after the corresponding CDLI number, e.g. CDLI no. P268915, in the various tables occurring in this study, but in the main discussion it is referred to by its museum siglum, i.e. CBS 13905. When there is no separate column for sigla in a table, the museum siglum is found in parentheses after the CDLI-number, e.g. CDLI no. P268915 (CBS 13905). This is to prevent confusion for the reader, who may only know the tablet by its sigil. The same goes when a tablet is published in the present study for the first time, e.g. VAT 13226 is designated as pl. I–III under primary publication, but is referred to as VAT 13226 in the general discussion. No difference is made in the present study between and in the transliteration or transcription of texts in the Sumerian language. The antique rubrics frequently found at the beginning or end of an incantation are consistently written in capitals, e.g. ÉN and KA.INIM.MA, and serve as visual markers as well in the modern transliteration and translation.

XXIV

Conventions

Further Conventions Transliteration: a-lak-ti li-mad DUMUmeš me.šè ba.da.ri BAR/MAŠ šal-bir giš la ki kur ḪU ⸢x⌉ a-a ‹i›-tur ḫi-li «li» il-pu-ut {x} // ḪUR?.SAG? aq!(IQ)-qur al-lu-ḫap-p[u] ⸢x⌉ [(x)] […]

Texts in italics are Akkadian Texts in capitals are Sumerograms, while small written syllables in superscript mark determinatives Texts in lowercase but not in italics are unilingual Sumerian passages Slash indicates alternative possibilities When the exact reading is uncertain in Akkadian passages, signs are rendered in lowercase separately When the exact reading is uncertain in Sumerian passages, signs are rendered in capitals Signs omitted by ancient scribes are indicated by angle brackets Signs erroneously inserted by the ancient scribes, i.e. dittography, are indicated by double angle brackets Indicates an erasure Indicates use of Glossenkeile A question mark in superscript indicates an uncertain reading An exclamation mark in superscript indicates erroneous use of a sign Square brackets are used to indicate damaged signs Indicates that there are some traces of a sign, which cannot be indentified due to damage Indicates that there is possible place for an extra sign Ellipsis marks a lacuna of an uncertain number of signs

Additional information on specific incantations: // ~ ≈ ° #

Duplicate Partial duplicate Forerunner to later series Only incipit cited Cited as external incantation in ritual tablet of later series

Chapter 1: Introduction 1.1 Typology of Incantations In the present study, incantations are divided according to the entity they address, i.e. regular incantations address the disease/demon or (medical) problem directly, Kultmittelbeschwörungen are incantations directed to cultic objects, and incantation-prayers are directed to deities. As a result, the larger textual environment in which incantations are used, e.g. an incantation-prayer to Šamaš can be found in an anti-witchcraft context, is of secondary concern here. The main subject of a text, instead of individual incantations, can be found in § 2.1, where texts are grouped according to their textual environment, and in § 5.1, where individual incantations are thematically grouped and their textual environment is consequently presented. First, we should address a basic question: what qualifies a text as an incantation? Ideally, an incantation is designated as such by the ancient scribes through the use of paratextual comments such as ÉN/šiptu(m) and KA.INIM.MA; further examples can be found in § 2.4. Texts which lack such self-designations are identified according to contextual parallels which can be identified as incantations. When no contextual parallels exist, we must consider the textual environment of an incantation, e.g. recitanda found among ritual agenda or therapeutic prescriptions. Kunstmann (1932) established the terminus Beschwörungsgebet, 1 here incantationprayer, which was subsequently followed in later studies, e.g. von Soden (1957–1971, 168– 170); Mayer (1976); Lenzi (2011). 2 A thin line distinguishes incantation-prayers from prayers. Ideally, both groups can be be distinguished by the use of paratextual comments, e.g. ÉN and KA.INIM.MA for incantation-prayers; 3 unninnu, teslītu, tespītu and ikribu for regular prayers. 4 In the present study incantation-prayers are understood as those prayers that have paratextual comments corresponding to incantations, e.g. ÉN, KA.INIM.MA etc, those which are recited in the context of ritual agenda 5 and medical prescriptions, and those which are known to be incantation-prayers from later parallels of the First Millennium.

1 According to von Soden 1957–1971, the terminus derives originally from Benno Landsberger. 2 For an extended bibliography, s. Lenzi 2011, 24. A discussion of the genre of Sumerian incantation-hymns coined as širnamšub(ba), s. M.E. Cohen 1975. 3 In the First Millennium a typical feature of incantation-prayers is the use of the terminus ŠU.ÍL.LA(2) “lifting the hand” in the colophon. Note that in the present corpus this terminus is not attested. For a discussion of ŠU.ÍL.LA(2), s. Frechette 2012. A study of the Emesal šuʾilla-prayers is forthcoming by D. Shibata. 4 Oshima 2011, 8. 5 Exceptions being recitanda in rituals which are clearly introduced as prayers, e.g. the Middle Assyrian ritual in the Bīt ēqi (KAR 139), where recitanda are specifically introduced with i-kar-rab (l. 10) and ikar-rab-šu (l. r. 2’).

2

Chapter 1: Introduction

Kultmittelbeschwörungen, which correspond to Falkenstein’s Weihungstyp, 6 are those incantations used to consecrate cultic objects in a ritual context. 7

1.2 Historical Setting The present study focuses on the timespan between the Middle Babylonian and Middle Assyrian periods. The Middle Babylonian period begins after the Fall of Babylon around 1595 BCE 8 and covers the textual data of the First Sealand Dynasty, the Kassite kings and the Second Isin dynasty, which subsequently ruled Babylonia, and ends with the last king of the latter dynasty, Nabû-šumu-libūr, in 1026 BCE. The Middle Assyrian period concerns all textual data starting with Aššur-nīrārī II (1424–1418/1414–1408) and ending with the last king, Aššur-bēl-kala (1073–1056). A political change can be observed in the second half of the Second Millennium. After the political and economic decline in the Middle East during the 16th and 15th centuries, the landscape changed from weak states to large territorial entities, i.e. Babylonia, Assyria, Mittani, Ḫatti, Alašiya, Arzawa. In 14th century Egypt the ruler Akhenaten moves the capital to Akhetaten (Tell Amarna), where a group of tablets containing international corresponddence with the above-mentioned powers, known as the Amarna letters, yields unique insights into the political environment of that time. These great states corresponded with each other in Akkadian, which became the lingua franca in this period. As a result, scribal centra were founded in the peripheral areas of the Mesopotamian heartland which taught the Mesopotamian curriculum in a variety of Akkadian and Sumerian scholarly texts, which included magico-religious texts containing incantations. Another reason we find incantations of the present corpus far outside the Mesopotamian heartland is the distribution of amulets, e.g. the Lamaštu-amulets from Dūr-Untaš and Susa in present day Iran. A global overview of the geographical setting of the present corpus can be found in Figure 1; a more detailed discussion including the archival setting of tablets can be found in Chapter 3.

6 Fundamental work on the analysis of Mesopotamian incantations was conducted by Falkenstein in 1931. He distinguished four types among the Sumerian incantations: I. Legitimationtyp, II. Prophylaktischer Typ, III. Marduk-Ea-Typ, and IV. Weihungstyp. 7 Further discussion of the sub-genre of Kultmittelbeschwörungen can be found in Jacobsen 1946, 130– 135; Mayer 1976, 432–435 (Kultmittelgebete); Krebernik 1984, 94–104; Michalowski 1993, 152–161; Abusch 2003, 2–4; Rudik 2015, 63–66. As for a discussion of cultic objects, s. Selz 1997. 8 This study follows the Middle Chronology.

3

Previous Scholarship

ḪattuŠa

Alalaḫ Ugarit

Karkemish Emar

Nineveh Kalḫu AŠŠur DūrKurigalzu Sippar Babylon

Susa / Dūr-UntaŠ Nippur Uruk

Akhetaten

Ur

Figure 1: Geographical Setting of MB/MA Incantations

1.3 Previous Scholarship A comprehensive study of the Middle Babylonian and Middle Assyrian incantations as a corpus has never been conducted. 9 Similar studies were undertaken for earlier incantation corpora, e.g. Krebernik (1984) on the early Sumerian and Semitic incantations from Fāra and Ebla; Rudik (2015) on the early Sumerian incantations from the Third Millennium; Cunningham (1997) on all incantations of the Third Millennium until the Old Babylonian period; Wasserman (2003) on stylistic devices in Akkadian incantations and other literary texts from the Old Babylonian period with a supplementary catalogue. 10 For the First Millennium, we find elaborate studies on the individual series and compendia of incantations of which many have forerunners in the Second Millennium, 11 e.g. Dingir.šà.dib.ba by Lambert (1974a) and Jaques (2015); Ḫul.ba.zi.zi by Finkel (1976); 12 9 Poor excavation results in Babylonia for this period led this corpus of incantations often being underestimated, e.g. Lambert 1965, 283; idem 2006, 237; Collins 1999, 18; Farber 2014, 9. 10 Nathan Wasserman in the LAOS-series is undertaking a comprehensive study of the corpus of Old Babylonian and Old Assyrian incantations. Preliminary results of this study can be found in the onlinedatabase Sources of Early Akkadian Literature (SEAL), by M.P. Streck and N. Wasserman. 11 For a discussion of the forerunners to the later series and compendia of the Second Millennium, s. § 6.3. 12 Unpublished PhD-thesis from the University of Birmingham; manuscript was accessed by present author in NINO-library, Leiden.

4

Chapter 1: Introduction

Lamaštu by Farber (2014); Maqlû by Meier (1967); Abusch (2016) and Schwemer (2017); Mīs pî by Walker/Dick (2001); Muššuʾu by Böck (2007); Namburbis by Maul (1994); Sag.gig by Linton (1970); 13 Šà.zi.ga by Biggs (1967); Schramm Compendium by Schramm (2008); Šurpu by Reiner (1970) and Borger (2000); 14 Udug.ḫul by Geller (2016); 15 zi-pà collections by Ebeling (1953); 16 Zì.sur.ra (= sag.ba sag.ba) by Schramm (2001); Zú buru5 dab.bé.da by George (1999) and George/Taniguchi (2010). Relevant studies on specific thematic groups of incantations in various periods, e.g. Cowof-Sîn by Veldhuis (1999); medical incantations by Collins (1999); ghosts by Farber (1977) 17 and Scurlock (2003); incantation-prayers by Mayer (1976); witchcraft by Schwemer (2007a); Abusch/Schwemer (2011; 2016) and Zomer (2017a). The most important editions and discussions regarding the present corpus for Aššur are: Schwemer (2007c) and Maul/Strauß (2011); 18 for Ḫattuša: Cooper (1971; 1972); Schwemer (1998); Viano (2016); for Ugarit: Nougayrol (1968; 1969); Arnaud (2007) and Rowe (2014). Introductions on the use and theory of magic in the Mesopotamian culture are offered by Bottéro (1987–1990), van Binsbergen/Wiggermann (1999); Heeßel (2015) and Schwemer (2015b).

1.4 Scope of Research This study seeks to present the complete corpus of Sumerian and Akkadian incantations from the Middle Babylonian and Middle Assyrian periods, i.e. 16th–11th century BCE. 19 This includes all incantations from the Mesopotamian heartland and those found in homogenous Mesopotamian magico-religious texts outside the Mesopotamian heartland, but excludes both the Sumerian and Akkadian recitanda found among ritual agenda or prescriptions in foreign speech 20 as well as the contemporary non-Mesopotamian incantations (e.g. Ugaritic, Hittite, Hurrian, Luwian) deriving from peripheral local practice. Where possible, interrelations between the present corpus and local magical practice will be elaborated. The physical properties and archival setting of the texts lend themselves to an elaboration of the social setting and utilitarian function of the present group of incantations. Furthermore, by establishing the geographical spread of the texts, the transmission of these incantations 13 Unpublished M.A.-thesis from the University of Birmingham; manuscript was accessed by present author in NINO-library, Leiden. 14 A new edition is planned by F. Simons. 15 Note additionally Geller 1985 on the manuscripts before the First Millennium and Geller 2007a, which is a preliminary work on the series of the First Millennium. 16 Coined by Ebeling Gattung I–IV; note that Gattung IV was later identified by Finkel 1976 as the series Ḫul.ba.zi.zi. 17 Farber’s edition concentrates solely on the Beschwörungsrituale Ištar und Dumuzi, which are essentially against the effects of a ghost-induced illness. 18 With contributions by D. Schwemer. 19 The fluent transition between the Late Old Babylonian and Early Middle Babylonian period results in some texts considered Late Old Babylonian entering the present corpus. Borderline cases between Late Middle Assyrian and Early Neo-Assyrian are also included in the present corpus. 20 E.g. the Akkadian recitanda in the Hittite Babilili-ritual (CTH 718); in the Hittite ritual to appease an angry deity (KUB 4, 47//KBo 45, 193 = CTH 432); among Hittite medical prescriptions (KBo 21, 20).

Scope of Research

5

outside Babylonia will be studied according to their ductus and grammatical/orthographic features. An important aspect of this study is the development and position in textual history of this corpus of incantations with regard to the later standardized series of the First Millennium. Namely, is there any indication that incantations were already standardized during the second half of the Second Millennium? Since the corpus is of a substantial size, not all incantations are presented here in full. Instead, a selection of relevant or previously not edited texts is given. A full overview of all incantations and additional information can be found in the Catalogue of Middle Babylonian and Middle Assyrian Incantations. 21

21 A preliminary catalogue has been offered by the author in the online-database Sources of Early Akkadian Literature (SEAL) under supervision of M.P. Streck and N. Wasserman.

Chapter 2: Physical Properties of Tablets Containing Incantations 2.1 Classification of Texts The corpus of Middle Babylonian and Middle Assyrian incantations amounts to a total of 184 tablets containing 336 incantations. In order to investigate the use of the incantations, it is imperative to determine the compositional organization of tablets in which they occur. Single Incantation Texts Tablets can be made up of a single incantation with 22 or without 23 accompanying ritual agenda, which are generally separated from the incantation by a single ruling. The ritual agenda are usually introduced by the terminus DÙ.DÙ.BI or KÌD.KÌD.BI, s. § 2.4. Table 1: Overview Single Incantation Texts Publication *Pl. I–III AJSL 35, 141f. AoF 10, 218f. ASJ 15, 282–285 AlT 453(+)453a AuOr Suppl. 23, 69 AUWE 6, pl. 1 no. 5a–b BSOAS 78, 600 CDLI no. P269644 CUSAS 30, 446 CUSAS 30, 447 CUSAS 30, 448 CUSAS 32, 62 De wereld van de bijbel, no. 18 Emar 735 Fs. Wilcke, 190f. Ḫulbazizi, pl. 58 (AA) Ḫulbazizi, pl. 58 (BB) Ḫulbazizi, pl. 57 (V) Ḫulbazizi, 82f. (W) Ḫulbazizi, pl. 58 (X) Ḫulbazizi, pl. 59 (Y) Ḫulbazizi, pl. 57 (Z) Iraq 38, 62 fig. 3 KAL 7, 31 KAR 85 KAR 86

Siglum VAT 13226 BM 98587 VAT 5920 CBS 1686+1533 ATT/8/33-42 RS 25.457 IM 25725 – CBS 15080 CUNES 52-13-114 CUNES 52-13-117 CUNES 52-15-029 MS 1913 Liagre Böhl –

Provenience Babylon Nineveh Aššur (Babylonia) Alalaḫ Ugarit Uruk – (Babylonia) (Babylonia) (Babylonia) (Babylonia) (Assyria) –

Subject Sexual desire Witchcraft To Ištar To Utu To Utu/Šamaš Lamaštu Lamaštu Lamaštu – Evil šēdu Anger To appease a baby Lamaštu Lamaštu

Msk 74147b(+)74179 VAT 10038 – – – – AO 1167 BLMJ Seal 428 – – VAT 10438 VA Ass. 990 VA Ass. 991

Emar Aššur (Babylonia) (Babylonia) (Babylonia) (Babylonia) (Babylonia) (Babylonia) (Babylonia) – Aššur Aššur Aššur

šimmatu Cult image Any evil Any evil Any evil Any evil Any evil Any evil Any evil Any evil To Ninurta Lamaštu Lamaštu

22 DÙ.DÙ.BI: VAT 13226; KÌD.KÌD.BI: Emar 735; KAR 297+256(+)127; Unknown rubric: CM 31, 241; KAR 246. 23 I.e. AlT 453(+)453a; CUSAS 30, 448; Fs. Wilcke, 190f.; KUB 4, 11; LKA 75; MC 17, 443ff; OrAnt 8, pl. XI/XIII; TCL 16, 79+PBS 12, 25; Ugaritica 5, 19; Ugaritica 7, pl. I; ZA 91, 244.

7

Classification of Texts Publication KAR 87 KAR 246 KAR 297+256(+)127 KUB 4, 11 LKA 75 MC 17, 443ff. MDP 33, 51 fig. 19/2 Metropolitan 1984-85, 4 MIO 7, 339 N.A.B.U. 2016/47 OrAnt 8, pl. XI/XIII OrNS 83, pl. XXXII–XXXIV PBS 1/2, 112 24 RA 26, 10 Studies Jacobsen, 210 25 TCL 16, 79+PBS 12, 25 Tell el Amarna, pl. XXXII, IX (= EA 355) UE 8, pl. 35 Ugaritica 5, 19 Ugaritica 7, pl. I ZA 91, 244

Siglum VA Ass. 998 VAT 10039 VAT 10778+10784+ 11127(+)10930 Bo 1760 K 430/i BM 120022 – MMA 1984.348 Bab. 1357 BM 128857 CBS 587+335 KH.13.O.1178 CBS 590 – BM 54716 AO 7738+CBS 1521 Ash.1893.1 41(416)

Provenience Aššur Aššur Aššur

Subject Lamaštu To Šamaš To Ninurta/Sirius

Ḫattuša Aššur *Babylonia Dūr-Untaš – Babylon *Assyria Sippar Karkemish Sippar Susa *Babylonia Sippar? Akhenaten

To Utu/Šamaš To Utu/Šamaš Lamaštu Lamaštu Lamaštu Lamaštu Lamaštu To Utu Udug.ḫul Udug.ḫul/zi-pà Lamaštu Ardat lilî To Utu Any evil

BM 122553 RS 20.006 RS 34.021 HS 1512

Ur Ugarit Ugarit Nippur?

Any evil Eye-ache Various diseases To Utu/Šamaš

Incantation Collectives Tablets can contain a collection of various incantations, here coined incantation collectives. Incantations are divided by single ruling and may have individual accompanying ritual actions/agenda, again introduced by a rubric, 26 which in turn can be separated from its preceding incantation by a ruling. 27 Incantation collectives can have a shared theme, e.g. Lamaštu (AuOr Suppl. 23, 18), Udug.ḫul (KUB 4, 16; Emar 729; Iraq 42, 43f.(+)KAR 24; FAOS 12, pl. 5–6), but sometimes it is not clear to the modern reader why certain incantations are grouped together; most likely for educational purposes, e.g. AS 16, 287f. Collectives containing forerunners to the later series assume an important position with regard to the transition of incantations into the later standardized series of the First Millennium, as will be discussed in § 6.3. Table 2: Overview Incantation Collectives Publication – AOAT 308, 108 AS 16, 287f.

Siglum VAT 10785+10871 – Rm 376

Provenience Aššur Emar? Kalḫu

Subject Udug.ḫul Various Various

24 Identified by Lutz 1919, 129 as Neo-Babylonian, Ebeling 1953b, 358 renders it Middle Babylonian, Lambert 2002, 204 and Peterson 2009b, 34 suggest Late Old Babylonian. The ductus of the tablet indicate a Late OB or Early MB dating, hence it is included in the present corpus. 25 Uncertain whether it contains one or two incantations, s. Lambert 2002, 204. 26 KÌD.KÌD.BI: AS 16, 287f.; KUB 4, 24; ZA 102, 211, s. § 2.4. Note KAR 226 and KUB 4, 13, which have no preserved rubric introducing the ritual agenda. 27 Note AS 16, 287f. and KUB 4, 24 where ritual agenda are not separated by a ruling.

8

Chapter 2: Physical Properties of Tablets Publication AuOr Suppl. 23, 14 AuOr Suppl. 23, 15 AuOr Suppl. 23, 18 CDLI no. P268915 28 Emar 729 FAOS 12, pl. 5–6 30 Iraq 38, 60 fig. 2 Iraq 42, 43f.(+)KAR 24 Iraq 54, pl. XIV KAL 4, 27 KAR 226 KBo 1, 18 KBo 14, 51 KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255 KUB 4, 16 KUB 4, 20(+)21 KUB 4, 24 KUB 4, 26(+)HT 13(+)KUB 37, 112 KUB 30, 1(+)KUB 37, 109 KUB 37, 36(+)37 KUB 37, 115+KBo 7,1(+)KBo 7,2 LKA 26 OIP 16, 12 Sumer 9, 29 Syria 20, 118 (KTU 1.70) Ugaritica 5, 17 Ugaritica 5, 17b ZA 102, 211

Siglum RS 94.2178 RS 94.2964 RS 25.420+25.440+ 25.445+25.447+ 25.456A+25.459C CBS 13905 Msk 74102a+74107ai +74114l (+)74102o 29 Ni 2676+2997+4017 +4018 – BM 130660(+)VAT 9833 M8 VAT 10938 VAT 9531 VAT 7425

Provenience Ugarit Ugarit Ugarit

Subject Various Various Lamaštu

Nippur Emar

Udug.ḫul Udug.ḫul

Nippur

Udug.ḫul

– Aššur

Any evil Udug.ḫul

Emar Aššur Aššur Ḫattuša

192/q 523/b+533/b+536/b+ 640/b+226/c+241/c+ 656/c+1016/c+1048/c+ 1929/c+357/f+AnAr 9167 Bo 6345 Bo 1279+9148(+)9125 Bo 655 Bo 2747(+)BM 108605 +108627+108656(+) Bo 4314 151/c+170/c+431/c+ 1404/c+1412/c(+) 231/c+242/c 151/b+77/c(+)772/b 70/k+481/e(+)71/k

Ḫattuša Ḫattuša

Lamaštu Witchcraft Witchcraft Arachnids, snakes and insects? Various Udug.ḫul

Ḫattuša Ḫattuša Ḫattuša Ḫattuša

Udug.ḫul Various Various Various

Ḫattuša

Witchcraft

Ḫattuša Ḫattuša

Various Various

VAT 10420 CBS 14154 IM 49981 RS 5.156+

Aššur Nippur Dūr-Kurigalzu Ugarit

To personal deity Udug.ḫul Any evil Various

RS 17.155 RS 15.152 BM 98561

Ugarit Ugarit Nineveh

Various Various King’s safety

28 Tablet was previously recognized and identified as Old Babylonian by Peterson 2013, 2 and was later changed to Middle Babylonian by Peterson 2016, 265, pace Geller 2016, 89 who tentatively dates it to the First Millennium, but does not offer a copy. 29 Previously Emar 730 (Msk 74102o) join by E. Zomer to Emar 729, concerns specifically the incantation Emar 729c: 32–35. 30 Geller 1985, 7f. is heavily inclined to date this tablet to the Middle Babylonian period. Note however, that without reason he coins the manuscript Old Babylonian in Geller 2016, 13.

9

Classification of Texts

Incantations in Incantation Rituals Incantations can be found in an extensive ceremonial ritual setting, i.e. incantation ritual (Akkadian nēpešu). 31 This sometimes exists of elaborate ritual instructions which may include the fabrication and use of various figurines, activating cultic objects, and asking various deities for divine assistance. The incantation rituals are mainly apotropaic in character; their goal is to undo evil (e.g. witchcraft BAM 3, 214) or even to avert portended evil (e.g. the namburbis against (the evil of) an earthquake KAL 4, 9 and fungus LKA 116). No definitive format can be presented for incantation rituals, i.e. there are single and multicolumn tablets, incantations can be incorporated in the ritual agenda both without a ruling or initial rubric 32 or be introduced as recitanda by phrases such as kīʾam taqabbi/iqabbi “You/he will speak as follows” or kīʾam tušadbabšu “you will let him (i.e. the patient) speak as follows”; another possibility is that incantations can be separated by a ruling from the ritual agenda and have an initial rubric. 33 Table 3: Overview Incantation-rituals Containing Incantations Publication AlT 448 AlT 449(+?)450 BAM 3, 214 BAM 4, 334 BAM 4, 339

Provenience Alalaḫ Alalaḫ Aššur Aššur Aššur

Subject – – Witchcraft Witchcraft Against ghosts

CM 31, 241 Emar 740 Emar 743 Emar 757 KAL 4, 9

Siglum ATT/8/33-42 ATT/8/33-42 A 13+393 VAT 10094+10989 VAT 10034+11425+ 11571+12115+12216 BM 54692 Msk 74183aa Msk 74122t Msk 74165g VAT 10562

Sippar Emar Emar Emar Aššur

KAL 4, 34 KAL 7, 8 KAR 91

VAT 10797 VAT 12153 VAT 10035

Aššur Aššur Aššur

KBo 9, 44 KBo 36, 19 KUB 4, 17(+)18 KUB 37, 85 LKA 116

221/n 179/w Bo 5029(+)6508 163/b VAT 10036

Ḫattuša Ḫattuša Ḫattuša Ḫattuša Aššur

– – – – Namburbi earthquake Divine wrath Witchcraft Veterinary medicine for (royal) horses To Šamaš Witchcraft – To Šamaš Namburbi fungus

31 Rarely, we find an indication of classification by the ancient scribe for an (incantation) ritual tablet, i.e. [x x] ⌈x⌉ [x (x)] ⌈x⌉ né-pe-še ša ŠU kiš-pi “… ritual actions against the ‘hand’ of witchcraft” (BAM 3, 214). Observe that tablet KBo 36, 29 has a comparable designation: 1 t[u]p-pí né-pé-še NU AL.TIL “one tablet with ritual actions, not finished”. The terminus nēpešu refers here to the multiple medical rituals collected in KBo 36, 29. KBo 36, 29 and its duplicates, i.e. (partial) KBo 9, 50; KBo 40, 104 and KUB 37, 96+93, form a sub-group containing collections of various extensive medical rituals that were most likely used on therapeutic tablets. 32 E.g. ÉN or ÉN.É.NU.RU, s. § 2.4. 33 I.e. BAM 4, 339; KAR 91; LKA 116.

10

Chapter 2: Physical Properties of Tablets

Incantations in Therapeutic Texts Incantations can occur among medical prescriptions and instructions, i.e. on a therapeutic tablet. Therapeutic tablets ideally start with a symptom description šumma amēlu “if a man …”, which could be followed by an affirmative diagnostic statement for example amēlu šū kašip “that man is bewitched”. 34 The diagnosis is then followed by detailed instructions for the cure of specific illnesses and medical problems; they give explicit directions either on the execution of the proper therapeutic ritual or for the preparation and application of various medical plants and herbs. 35 Many texts offer a positive prognosis for the patient after such directions and instructions, where we find phrases like iballuṭ “he (i.e. the patient) will live” or inêš “he (i.e. the patient) will recover”. The differentiation between rituals and therapeutic tablets is sometimes quite difficult since the latter may contain extensive medical rituals as well (e.g. KUB 29, 58+). Note however that incantation rituals lack the extensive medical prescriptions and the final prognosis, and are concentrated solely on the incantations and ritual agenda. An incantation may be found in extenso or can be referred to only by its incipit among the instructions (e.g. BAM 194). Incantations in extenso can be separated from the medical prescriptions and instructions by a single ruling and may be indicated by an initial and/or final rubric (e.g. Priests and Officials, 199f.) or can be incorporated in the text introduced as recitanda by phrases such as kīʾam taqabbi/iqabbi “you/he will speak as follows” or kīʾam tušadbabšu “you will let him (i.e. the patient) speak as follows”. Incantations may have individual accompanying agenda introduced by a rubric, 36 which in turn can be separated by a ruling or not. Most therapeutic tablets are multi-column, but there are also examples of large single column tablets, s. Table 8. Table 4: Overview Therapeutic Texts Containing Incantations Publication AuOr Suppl. 23, 16 AuOr Suppl. 23, 25 AuOr Suppl. 23, 26 AuOr Suppl. 23, 27 BAM 2, 141 BAM 3, 316 BAM 4, 385

Siglum RS 25.422 RS 25.129+25.456B RS 94.2067 RS 25.418 VAT 16448 VAT 13608 VAT 17580

Provenience Ugarit Ugarit Ugarit Ugarit Aššur Aššur Babylon

BAM 4, 398 Iraq 31, pl. V–VI KAR 189 KAR 275

Ni 178 – VAT 10088 VAT 11603

Nippur (Assyria) Aššur Aššur

Subject Various diseases Various diseases – – šimmatu Various diseases Ghost-induced illnesses šimmatu Birth Witchcraft Witchcraft

34 Alternatively, a tablet may start with a purpose clause, e.g. ana pišerti kišpī “for undoing witchcraft”; or with an infinitive clause ana ṣibit liʾbi šadê nasāḫim “to remove the seizure of the liʾbu-(disease) of the mountain” (KUB 29, 58+). 35 S. Abusch/Schwemer 2011, 8. Note that the incantation ritual BAM 3, 214 has the ideal opening of a therapeutic tablet, but appears to be a single ritual against the effects of witchcraft, without any prescriptions or final prognosis. 36 KÌD.KÌD.BI: AuOr Suppl. 23, 16; AuOr Suppl. 23, 25; AuOr Suppl. 23, 26; AuOr Suppl. 23, 27; BAM 4, 398; KBo 36, 29.

11

Classification of Texts Publication KBo 9, 47 KBo 9, 50 KBo 36, 27 KBo 36, 29

KBo 36, 34 KBo 36, 35+KUB 29, 60 KBo 40, 104 KUB 4, 13 KUB 4, 48 KUB 4, 99 KUB 29, 58+59+ KUB 37, 84 KUB 37, 43 KUB 37, 44(+)45(+) 46(+)47(+)49(+?)48

KUB 37, 51(+)53(+) 99 KUB 37, 55+KBo 36, 32(+)HT 75 37 KUB 37, 58 KUB 37, 96+93 Priests and Officials, 199f. Studies Sachs, 20 no. 19 ZA 106, 52

Siglum 212/n 36/o 61/r 285/a+73/b+743/c(+) 1017/c(+)1039/c+ 2533/c+2555/c+399/d+ 510/d+166/e+34/k+97/q 321/a+829/c+841/c+254/e 1377/c+184/w

Provenience Ḫattuša Ḫattuša Ḫattuša Ḫattuša

Subject Witchcraft Various diseases Impotence Various diseases

Ḫattuša Ḫattuša

– liʾbu-disease

1469/c Bo 4822 Bo 4894 Bo 5206 339/c+534/c+539/c+ 167/c+569/c 231/g 614/b+157/c+1433/c(+) 409/c+669/c(+)350/c(+) 173/c+200/c(+)216/c(+?) 1317/c

Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša

Various diseases Birth Impotence Witchcraft liʾbu-disease

Ḫattuša Ḫattuša

Witchcraft Witchcraft

598/b(+)2787/c(+)478/c

Ḫattuša

Witchcraft

373/b+423/c+450/c+ 468/c+472/c+2693/c+ 323/c(+)BM 108557 415/b 424/c+374/b –

Ḫattuša

Witchcraft

Ḫattuša Ḫattuša Emar?

Witchcraft – Various diseases

YBC 7145

(Assyria)

–

CBS 11059

Nippur

Witchcraft

Incantations and Diagnostic Omina One incantation-prayer to Šamaš is attested on the obverse of KUB 4, 53. The reverse contains a collection of diagnostic omina of the type šumma nūru ša rēš marṣi, “If the lamp at the head of a sick man”, which were later incorporated into the terrestrial omen series Šumma ālu. 38 This tablet most likely derives from a scholastic environment. 39 Table 5: Overview Tablets containing Diagnostic Omina and Incantations Publication KUB 4, 53

Siglum Bo 1284

37 Join has recently been suggested by Rutz 2016, 44. 38 Rutz 2012, 171–188. 39 Wilhelm 1994a, 5 and 74.

Provenience Ḫattuša

Subject šumma nūru ša rēš marṣi /To Šamaš

12

Chapter 2: Physical Properties of Tablets

Incantations and Lexical Lists Interestingly, there is one incantation against gastrointestinal disease, i.e. Emar 737, found on the reverse beneath the colophon in the left-most column on a tablet containing the lexical list ur5-ra = ḫubullu III–Va. (Emar 543 A, 544 A, 545 A) Additionally, the same tablet contains another interesting feature, i.e. a seal impression above the colophon. 40 A small MB school tablet from Nippur (UM 29-13-771) containing a segment of ur5-ra = ḫubullu on the obverse, may also have an Akkadian incantation on its reverse. Due to its fragmentary state, it cannot be confirmed with any certainty. 41 There are also examples from later periods where incantations and excerpts of lexical lists are found together on school tablets. 42 Table 6: Overview Tablets containing Lexical Lists and Incantations Publication Emar 737

Siglum Msk 731030

Provenience Emar

Subject ur5-ra = ḫubullu / gastrointestinal disease

Uncertain Cuneiform tablets are often broken and partially preserved which makes it difficult to designate a specific compositional organization. A few fragments have (traces of) accompanying ritual instructions with KÌD.KÌD.BI 43 or DÙ.DÙ.BI. 44 Table 7: Overview Tablets containing Incantations with Uncertain Textual Environment Publication ABoT 1, 43 ABoT 2, 258 AuOr Suppl. 23, 13 AuOr Suppl. 23, 17 AuOr Suppl. 23, 20 AuOr Suppl. 23, 23 BAM 4, 335 BAM 4, 336 BAM 8, pl. 91 CDLI no. P263672 CDLI no. P266104 CDLI no. P278739 Emar 731 Emar 732 Emar 733 Emar 734 Emar 738 Emar 742

Siglum AnAr 6994(+)6997 AnAr 10873 RS 16.416bis RS 25.513 RS 25.436 RS 20.161+20.171A VAT 10306 VAT 11076 12 N 228 CBS 8857abis CBS 10911 N 3731 Msk 74199q Msk 74107ak Msk 74228a Msk 74173e Msk 74124f Msk 74123aa

Provenience Ḫattuša Ḫattuša Ugarit Ugarit Ugarit Ugarit Aššur Aššur Nippur Nippur Nippur Nippur Emar Emar Emar Emar Emar Emar

Subject – – – Lamaštu Birth – Various diseases – Udug.ḫul – – – Udug.ḫul? Headache – – – –

40 Rutz 2013, 179f. 41 Veldhuis 2000, 76; Bartelmus 2016, 72; 455. In my view, the vocabulary implies a proverb rather than an incantation. 42 E.g. AOAT 275, 663 (BM 82915), AOAT 275, 664 (BM 82933), UET 6/2, 406. 43 I.e. ABoT 2, 258: i? 3’ KI.KI.IB.BI; KBo 36, 28: i 8’ [É]N 14-šú KÌD!(LAGAB).KÌD!(LAGAB).BI. 44 I.e. BAM 4, 336.

13

Classification of Text Formats Publication Emar 744 Emar 753 Emar 790 KAL 7, 7 KAR 240 KBo 13, 37 KBo 36, 12 KBo 36, 13 KBo 36, 15 KBo 36, 16 KBo 36, 17 KBo 36, 20 KBo 36, 21 KBo 36, 24 KBo 36, 28 KBo 40, 103 KUB 30, 2(+?)3(+?)4 KUB 31, 141 KUB 34, 3 KUB 34, 4 KUB 37, 62 KUB 37, 72 KUB 37, 90 KUB 37, 92 KUB 37, 95 KUB 37, 98 KUB 37, 101(+)102 KUB 37, 108+110 KUB 37, 111 KUB 37, 127 KUB 37, 143 PBS 1/2, 115 Syria 20, 115 (KTU 1.73) Syria 20, 122 (KTU 1.69) Syria 20, 124 (KTU 1.67) YOS 11, 74

Siglum Msk 74107t Msk 74135b Msk 74232i VAT 11567 VAT 10933 702/u 827/f 134/p 1232/v 813/w 535/v 314/t 520/i 395/p 663/z 345/c+473/c 2245/c(+?)+2525/c(+?) 2488/c Bo 4845 251/e 724/b 676/b 38/a 559/c 526/d 194/c Bo 9195 805/f(+)806/f 230/c+232/c 511/i 172/a 537/f CBS 13858 RS 5.303bis

Provenience Emar Emar Emar Aššur Aššur Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša

Subject – – Udug.ḫul Witchcraft Witchcraft – – – – – – – – – – – Witchcraft

Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Nippur Ugarit

To Ištar – – – – – – – – Udug.ḫul-related Witchcraft Udug.ḫul-related – Udug.ḫul Gattung II (zi-pà) –

RS 5.213

Ugarit

–

RS 5.199

Ugarit

–

MLC 1301

(Assyria)

sāmānu

2.2 Classification of Text Formats A systematic observation on the shapes of tablets on which incantations can occur may help to determine the use of the incantations, 45 s. § 4.6. A preliminary study was offered by Wasserman (2014), who plotted the ratio of all Old Babylonian tablets containing Akkadian incantations and established 5 categories. The classification of formats presented here basically follows Wasserman’s approach, but is extended at some points since the Middle 45 Similar approaches have been conducted for other genres in cuneiform literature, e.g. Gesche 2001, 44– 53; Robson 2008a, 99f.

14

Chapter 2: Physical Properties of Tablets

Babylonian and Middle Assyrian incantations are found on various other textual formats. The following formats of texts containing incantations exist for the present corpus, i.e. regular clay tablets (157), which can be sub-divided into single-column (portrait-oriented, landscapeoriented, and square) versus multi-column tablets, amulets (15), cylinder seals (10), prisms (1) and cylinders (1). Tablets The format of clay tablets (157) on which incantations are found can be divided into singlecolumn tablets (36), multi-column tablets (54) and fragmentary (67). Single-Column Tablets The single-column tablets (36) can in turn be divided into portrait-oriented (29), landscapeoriented (6), and square (1) tablets. Portrait-Oriented Following Wasserman’s (2014, 52) classification of the shape of Old Babylonian tablets containing incantations, tablets whose plotted ratio, when complete, falls beween 1 and 2, can be designated as portrait-oriented tablets as opposed to elongated tablets which have a ratio of ≥ 2. No convincing examples exist for the latter in the present corpus. Among the portrait-oriented tablets, we can distinguish large tablets (≥ 100 mm in length) and small tablets (< 100 mm in length). The large tablets are clearly for reference use, whereas the small tablets may originally have had a practical function. 46 Table 8: Large Portrait-Oriented Tablets Publication

Provenience

Text

Subject

AlT 448 AlT 449(+?)450

Alalaḫ Alalaḫ

Inc.-ritual Inc.-ritual

– –

AlT 453(+)453a

Alalaḫ

Single inc.

AuOr Suppl. 23, 15 AuOr Suppl. 23, 25

Ugarit Ugarit

Collective Therapeutic

BAM 4, 339 CDLI no. P269644 (CBS 15080) Emar 729 Emar 735

Aššur (Babylonia)

Inc.-ritual Single inc.

To Utu/ Šamaš Various Various diseases Ghosts –

Emar Emar

Collective Single inc.

Udug.ḫul šimmatu

Fs. Wilcke, 190f. Iraq 31, pl. V–VI KAL 7, 31

Aššur (Assyria) Aššur

Single inc. Therapeutic Single inc.

Cult image Birth To Ninurta

Measurements l x w mm 159 x 108 69,9 x 44,6 136,5 x 44,6 205,1 x 152,4 115,9 x 88,9 98 x 67 170 x 95 196 x 88 78 x 53 170 x 140 31 x 35 113 x 93 91 x 90 115 x 76 49 x 60

46 Note that according to Wasserman’s 2014, 56 working hypothesis, such tablets ideally do not contain accompanying ritual agenda, for further discussion § 4.6. This is the case for Ugaritica 7, pl. I. Note additionally the ritual agenda in the incantation collective ZA 102, 211 introduced by KÌD.KÌD.BI.

15

Classification of Text Formats Publication

Provenience

Text

Subject

KAR 91

Aššur

Inc.-ritual

KAR 246 KAR 297+256 (+)127 KBo 36, 27 KUB 31, 141 KUB 37, 115+KBo 7,1(+)KBo 7,2 LKA 75

Aššur Aššur

Single inc. Single inc.

Ḫattuša Ḫattuša Ḫattuša

Therapeutic – Collective

Veterinary medicine To Šamaš To Ninurta/ Sirius Impotence To Ištar Various

Aššur

Single inc.

LKA 116

Aššur

Inc.-ritual

MC 17, 443ff. Priests and Officials, 199f. Studies Jacobsen, 210 Syria 20, 115 (KTU 1.73) Syria 20, 118 (KTU 1.70) Ugaritica 5, 17 ZA 91, 244

Babylon?/Sippar? Emar?

Single inc. Therapeutic

Babylon?/Sippar?

Measurements l x w mm 128 x 83 96 x 71 – – – – –

Single inc.

To Utu/ Šamaš Namburbi fungus Lamaštu Various diseases Ardat lilî

Ugarit

–

–

–

Ugarit

Collective

Various

150 x ?

Ugarit Nippur

Collective Single inc.

Various To Utu/ Šamaš

232 x 166 66 x 65

Measurements l x w mm 47 x 24

131 x 97 114 x 60 250 x 180 82,5 x 63,5

Table 9: Small Portrait-Oriented Tablets Publication

Provenience

Text

Subject

Ugaritica 7, pl. I

Ugarit

Single inc.

ZA 102, 211

Nineveh

Collective

Various diseases King’s safety

44,4 x 28,5

16

Chapter 2: Physical Properties of Tablets

Landscape-Oriented Tablets having a ratio of < 1 can be regarded as landscape-oriented tablets, which can further be broken down, when complete, in large tablets (≥ 60 mm in length) and small tablets (< 60 mm in length). Similar to the portrait-oriented tablets, the large tablets can be regarded as reference works whereas the small ones were most likely excerpts and for practical use. 47 Table 10: Large Landscape-Oriented Tablets Publication

Provenience

Text

Subject

AOAT 308, 108 AuOr Suppl. 23, 14

Emar? Ugarit

Collective Collective

Various Various

Measurements l x w mm 55 x 83 73 x 154

Table 11: Small Landscape-Oriented Tablets Publication

Provenience

Text

Subject

VAT 13226

Babylon

Single inc.

CUSAS 30, 446 CUSAS 30, 447 CUSAS 30, 448

(Babylonia) (Babylonia) (Babylonia)

Single inc. Single inc. Single inc.

Sexual desire Evil šēdu Anger Baby

Measurements l x w mm 43 x 60 49 x 72 57 x 80 48 x 72

Square Tablets having a ratio of circa 1 can be designated as square tablets, of which we find only one certain example within the present corpus. As is the case with small portrait- and landscape-oriented tablets, small square tablets may have been of practical use. 48 Table 12: Square Tablets Publication

Provenience

Text

Subject

Ugaritica 5, 19

Ugarit

Single inc.

Eye-ache

Measurements l x w mm 75 x 75

Multi-Column Tablets The tendency to write incantations on multi-column tablets already existed extensively for the Old Babylonian period, 49 but apparently only for Sumerian incantations, of which the textual arrangement is either a single incantation text or an incantation collective. 50 For the Middle Babylonian and Middle Assyrian incantations we find an explosive growth of 47 Note that VAT 13226 and CUSAS 30, 448 have accompanying ritual agenda introduced by DÙ.DÙ.BI/ KÌD.KÌD.BI. 48 It should be noted that following Wasserman’s theory Ugaritica 5, 19 does not have accompanying ritual agenda. 49 Multi-column tablets containing incantations can be traced back as early as the Third Millennium, e.g. TMH 6, 11 (HS 1600) and YOS 11, 58 (NBC 11289). 50 Examples are CUSAS 32, 6 (MS 3098) collection Kultmittelbeschwörungen; CUSAS 32, 13 (MS 3100) collection against Namtar; OrAnt 8, pl. II–VIII (CBS 563) incantation-prayer to Utu.

17

Classification of Text Formats

incantations, both Sumerian and Akkadian, on multi-column tablets found in a therapeutic context or in a ceremonial ritual setting. It should be noted that tablets containing the bilingual format of parallel columns (Table 163) are included here (i.e. AJSL 35, 141f.; KBo, 36, 11+; KUB 4, 16; KUB 37, 101(+)102). Multi-column tablets generally derive from official archives, which would confirm their use as general reference works for students and scholars, s. § 4.6. Table 13: Multi-Column Tablets Publication

Provenience

Text

Subject

ABoT 1, 43 ABoT 2, 258 AJSL 35, 141f. AS 16, 287f. ASJ 15, 282–285 AuOr Suppl. 23, 16 AuOr Suppl. 23, 18 BAM 3, 214 BAM 3, 316 BAM 4, 334 BAM 4, 335 BAM 4, 385

Ḫattuša Ḫattuša Nineveh Kalḫu (Babylonia) Ugarit Ugarit Aššur Aššur Aššur Aššur Babylon

– – Single inc. Collective Single inc. Therapeutic Collective Inc.-ritual Therapeutic Inc.-ritual – Therapeutic

BAM 4, 398 BAM 8, pl. 91 CDLI no. P268915 (CBS 13905) Emar 737

Nippur Nippur Nippur

Therapeutic – Collective

– – Witchcraft Various To Utu Various diseases Lamaštu Witchcraft Various diseases Witchcraft Various diseases Ghost-induced illnesses šimmatu Udug.ḫul Udug.ḫul

Emar

Lexical list

FAOS 12, pl. 5–6 Iraq 42, 43f.(+) KAR 24 KAR 189 KAR 226 KAR 275 KBo 9, 44 KBo 36, 11+KUB 37, 106 r. col.+ KUB 37, 100a rev. +ABoT 2, 255 KBo 36, 13 KBo 36, 15 KBo 36, 19 KBo 36, 28 KBo 36, 29 KBo 36, 34 KBo 36, 35+KUB 29, 60 KUB 4, 11

Nippur Aššur

KUB 4, 16 KUB 4, 17(+)18

Measurements l x w mm – 44 x 71 57,1 x 69,8 120 x 110 – 58 x 79 155 x 145 – – 121 x 96 69 x 45 116 x 57 200 x 110 83 x 62 104 x 125 –

Collective Collective

ur5-ra = ḫubullu/ Gastrointestinal disease Udug.ḫul Udug.ḫul

Aššur Aššur Aššur Ḫattuša Ḫattuša

Therapeutic Collective Therapeutic Inc.-ritual Collective

Witchcraft Witchcraft Witchcraft To Šamaš Udug.ḫul

48 x 70 69 x 110 27 x 46 – –

Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša

– – Inc.-ritual – Therapeutic Therapeutic Therapeutic

– – Witchcraft – Various diseases – liʾbu-disease

– – – – – – –

Ḫattuša

Single inc.

–

Ḫattuša Ḫattuša

Collective Inc.-ritual

To Utu/ Šamaš Udug.ḫul –

– 94 x 60 (VAT)

– –

18

Chapter 2: Physical Properties of Tablets

Publication

Provenience

Text

Subject

KUB 4, 48 KUB 29, 58+59+ KUB 37, 84 KUB 30, 1(+)KUB 37, 109 KUB 30, 2(+?)3 (+?)4 KUB 37, 36(+)37 KUB 37, 43 KUB 37, 44(+)45 (+)46(+)47(+)49 (+?)48 KUB 37, 51(+)53 (+)99 KUB 37, 55+KBo 36, 32(+)HT 75 KUB 37, 72 KUB 37, 96+93 KUB 37, 101(+) 102 KUB 37, 108+110 KUB 37, 111

Ḫattuša Ḫattuša

Therapeutic Therapeutic

Impotence liʾbu-disease

Measurements l x w mm – –

Ḫattuša

Collective

Witchcraft

–

Ḫattuša

–

Witchcraft

–

Ḫattuša Ḫattuša Ḫattuša

Collective Therapeutic Therapeutic

Various Witchcraft Witchcraft

– – –

Ḫattuša

Therapeutic

Witchcraft

–

Ḫattuša

Therapeutic

Witchcraft

–

Ḫattuša Ḫattuša Ḫattuša

– Therapeutic –

– – –

Ḫattuša Ḫattuša

– –

OIP 16, 12 OrAnt 8, pl. XI/XIII OrNS 83, pl. XXXII–XXXIV PBS 1/2, 112

Nippur (Babylonia) Karkemish

Collective Single inc. Single inc.

– – Udug.ḫulrelated Witchcraft Udug.ḫulrelated Udug.ḫul To Utu Udug.ḫul

(Babylonia)

Single inc.

168 x 126

PBS 1/2, 115

Nippur

–

TCL 16, 79+PBS 12, 25 YOS 11, 74

Sippar?

Single inc.

Udug.ḫul / Gattung III (zi-pà) Gattung II (zi-pà) To Utu

(Assyria)

–

sāmānu

70 x 80

– – 43 x 23 – 108 x 97

124 x 76 158,8 x 85

Fragmentary As is the case with many corpora of cuneiform tablets, the majority of tablets are too damaged and fragmentary to identify their original tablet format. Table 14: Fragmentary Tablets Publication

Provenience

Text

Subject

AuOr Suppl. 23, 13 AuOr Suppl. 23, 17 AuOr Suppl. 23, 20 AuOr Suppl. 23, 23 AuOr Suppl. 23, 26 AuOr Suppl. 23, 27 BAM 2, 141 BAM 4, 336

Ugarit Ugarit Ugarit Ugarit Ugarit Ugarit Aššur Aššur

– – – – – Therapeutic Therapeutic –

– Lamaštu Birth – – – šimmatu –

Measurements l x w mm – 33 x 47 46 x 48 – 78 x 49 – – –

19

Classification of Text Formats Publication

Provenience

Text

Subject

CDLI no. P263672 (CBS 8857abis) CDLI no. P266104 (CBS 10911) CDLI no. P278739 (N 3731) CM 31, 241 Emar 731 Emar 732 Emar 733 Emar 734 Emar 738 Emar 740 Emar 742 Emar 743 Emar 744 Emar 753 Emar 757 Emar 790 KAL 7, 7 KAL 7, 8 KAL 4, 9

Nippur

–

–

Measurements l x w mm 45 x 27

Nippur

–

–

44 x 58

Nippur

–

–

34 x 40

Sippar Emar Emar Emar Emar Emar Emar Emar Emar Emar Emar Emar Emar Aššur Aššur Aššur

Inc.-ritual – – – – – Inc.-ritual – Inc.-ritual – – Inc.-ritual – – Inc.-ritual Inc.-ritual

– 57 x 46 42 x 42 72 x 57 – – 76 x 54 – – – – 84 x 30 – 32 x 33 27 x 35 49 x 45

KAL 4, 27 KAL 4, 34 KAR 240 KBo 9, 47 KBo 9, 50

Aššur Aššur Aššur Ḫattuša Ḫattuša

Collective Inc.-ritual – Therapeutic Therapeutic

KBo 13, 37 KBo 14, 51 KBo 36, 12 KBo 36, 16 KBo 36, 17 KBo 36, 20 KBo 36, 21 KBo 36, 24 KBo 40, 103 KBo 40, 104

Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša

– Collective – – – – – – – Therapeutic

KUB 4, 13 KUB 4, 20(+)21 KUB 4, 24 KUB 4, 26(+)HT 13 (+)KUB 37, 112 KUB 4, 53

Ḫattuša Ḫattuša Ḫattuša Ḫattuša

Therapeutic Collective Collective Collective

– Udug.ḫul? Headache – – – – – – – – – Udug.ḫul Witchcraft Witchcraft Namburbi earthquake Witchcraft Divine wrath Witchcraft Witchcraft Various diseases – Various – – – – – – – Various diseases Birth Various Various Various

Ḫattuša

D.-omina

–

KUB 4, 99 KUB 34, 3 KUB 34, 4 KUB 37, 58 KUB 37, 62 KUB 37, 85

Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša

Therapeutic – – Therapeutic – Inc.-ritual

šumma nūru ša rēš marṣi/ To Šamaš Witchcraft – – Witchcraft – To Šamaš

35 x 58 59 x 82 63 x 88 – – – – – – – – – – – – – – – –

– – – – – –

20

Chapter 2: Physical Properties of Tablets

Publication

Provenience

Text

Subject

KUB 37, 90 KUB 37, 92 KUB 37, 95 KUB 37, 98 KUB 37, 127 KUB 37, 143 LKA 26

Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Aššur

– – – – – – Collective

Studies Sachs, 20 no. 19 Sumer 9, 29

(Assyria)

–

– – – – – Udug.ḫul To personal deity –

DūrKurigalzu Ugarit

Collective

Any evil

50 x 39

–

–

68 x ?

Ugarit

–

–

55 x 65

Ugarit Aššur Nippur

Collective Collective Therapeutic

Various Udug.ḫul Witchcraft

53 x 61 – 68 x 45

Syria 20, 122 (KTU 1.69) Syria 20, 124 (KTU 1.66) Ugaritica 5, 17b VAT 10785+10871 ZA 106, 52

Measurements l x w mm – – – – – – – 44 x 72

Amulets Amulets are primarily rectangular T-shaped (i.e. with handle) tablets. 51 Amulet-shaped 52 tablets, also known as tabula ansata, can be made out of clay, stone or metal and are not restricted to containing incantations. 53 Classifying amulets dating to the Middle Babylonian or Middle Assyrian period is extremely difficult, both for palaeographic reasons and because most of them derive from the antiquity market. Most MB/MA amulets containing incantations are concerned with Lamaštu 54 and bear a depiction of the demoness on the obverse of the amulet, the reverse consistently contains (an abbreviated phrase of) Lamaštu

51 All Lamaštu amulets listed in Table 15 dating to the Late Bronze Age are T-shaped. Note, the Lamaštu amulets dating to the Bronze Age in general in Table 16, that (12); (15); (16); (17); (18); (22); (25); (35); (39); (43); (69); (78); (90); (91); (92); (94); (95) can certainly be identified as T-shaped. Both amulets listed in Table 17 are rectangular, not T-shaped. 52 Heeßel 2014, 57 fn. 13. 53 E.g. the Middle Assyrian juridical text BM 103395, published by Panayotov/Llop 2013. For other examples, s. Maul 1994, 176 n. 174–175. A very interesting example often neglected by scholars is the MA Coronation Ritual (VAT 9583+) found on an amulet-shaped tablet, s. Panayotov 2015b with previous literature. According to Panayotov, VAT 9978 is left intentionally unpierced and was supposedly displayed during the practice of the ritual itself. Note that this ritual includes recitanda, but none of it can be identified as an incantation. 54 The Lamaštu amulets are traditionally referred to by their number; note that there is no specific logic behind the numeration, which is simply followed and continued by all scholars, i.e. Thureau-Dangin 1921 catalogued amulets (1–18); Klengel 1960 and 1963 amulets (1–50); Farber 1980–83 amulets (51–63); Wiggermann 1992 amulets (64–67); Farber 1989b amulets (68–70); Farber 1997a and 1998 amulets (71– 78); Green 1997 amulet (79), the auction catalogues of Sotheby’s 1997 amulets (80–83) and Christie’s 1995 amulet (84); Beek 1964-5 and Wiggermann 2000 fig. 1 amulet (85); Götting 2011 adds amulets (86– 87); and most recently Farber 2014, 30 amulets (88-96). Note that various amulets are still unnumbered, e.g. CUSAS 32, 62, Dragons, Monsters and Fabulous Beasts, 93 no. 49, Ḫulbazizi pl. 45, pl. 52 and pl. 53, and “An” in Farber 2014, 49.

Classification of Text Formats

21

II/e: ÉN ddìm.me dumu an.na mu pà.da dingir.re.e.ne.ke4 of the later series. 55 Iconographic qualification dating the Lamaštu amulets to the Bronze Age (Table 16) or more specifically to the Late Bronze Age (Table 15) depends heavily on the essay of Wiggermann (2000, 219– 224). 56 The two amulets in Table 17 are not concerned with Lamaštu and are difficult to date for palaeographic reasons, but are here considered to date to the Late Bronze Age period. 57 Amulets containing incantations served as apotropaic texts and were usually hung in a domestic context 58; the smaller ones were worn around the neck 59, protecting their owner from a host of demons, diseases and calamities. For this reason, the amulet-shaped tablets and cylinder seals (see below) containing incantations give us valuable insight into the social setting of incantations in the daily life of the Mesopotamians, s. § 4.6.

55 Interestingly, starting in the First Millennium the incantations ša maldi eršīya ētiqu, i.e. (3), (4), (7), (8), (23), (37), (40), (54), (61), (62), (71), (75); Lamaštu I/a: ÉN DÌM.ME mārat Anim šumša ištēn, i.e. (5), (6), (61), (89); and Lamaštu II/b: ÉN ezzet mārat Anu muʾammilat laʾûti, i.e. (29) and (77) occur frequently on Lamaštu amulets. Note that Lamaštu II/e still occurs on (24), (55) and Dragons, Monsters and Fabulous Beasts, 93 no. 49. Furthermore, the following Ḫul.ba.zi.zi incantations are found on Lamaštu amulets, i.e. (Second Millennium BCE) no. 2 ÉN sil7.lá lú.érim.ma tu.lu lú.ḫul.gál (15) and Ḫulbazizi, pl. 45, no. 38 ÉN zi.zi.ig nu.e.de.eš sag.giš nu.ab.de.eš (78)corrupt? with (13) and Ḫulbazizi, pl. 52 (BM 127371); (First Millennium) no. 48 ÉN nīš Irkingi (61), no. 62 ÉN ša Ezida Ešumeša (61), no. 65 ÉN nīš gašri rašbi (61). For a detailed discussion of the relation between the Lamaštu amulets and the Ḫul.ba.zi.zi-series, s. p. 187 fn. 657. Noteworthy is the difference in incantations between Table 15 and Table 16; amulets that can be dated with any certainty to the MB/MA period (Table 15) all contain a version of Lamaštu II/e, with the exception of (18); (28); (66) and (74) which contain a pseudo-inscription and Iraq 54, pl. XIV from Emar which contain three unidentified non-canonical Lamaštu incantations. The incantations of Table 16 have a group of simplistic ‘triangle-square-stripe’ kind of inscriptions, i.e. (22), (25), (43); or a combination with a pseudo-inscription, i.e. (12), (85) and (92); or solely pseudo-inscription, i.e. (16), (17), (42), (51), (90) and (91); (18) and (69) contain an (abbreviated) version of Lamaštu II/e; (13), (15) and possibly (78) contain incantations of the Ḫul.ba.zi.zi-series, see above. Note that (21), (35), (39), (48) and (65) are known to contain incantations, but remain unpublished. Amulets (88), (94) and (95) contain versions of Lamaštu II/e and were never dated. They are here added to Table 16, but are in my opinion either OB or MB. Note that amulet (95) is mistakenly said by Farber 2014, 338 fig. 22 to be Lamaštu II/f instead of Lamaštu II/e. 56 With the exception of amulets (18) and (67) which seem, because of their refined style, to date to the (very) late Second Millennium or perhaps even the early First Millennium. Amulets (14), (57), (72), (79), (83) and (93) are left out here since they do not contain any inscription. Lamaštu amulet (without depiction) OrNS 66, 61 (kt 94/k 821) is excluded from Table 16 since it derives from a clear Old Assyrian context. Note that this amulet is also T-shaped. 57 The two Sumerian exorcistic amulets published by Lambert 1976 in Iraq 38 fig. 2 and 3, one of hard stone, the other of soft stone, having no depiction, could be dated, based on the palaeography, to “any date from the beginning of the Third Dynasty of Ur to the end of the Second Millennium BCE”. Lambert 1976, 61 hints at his suspicion of dating it to the end of the Second Millennium. Geller 1985, 98 suspects Iraq 38, 60 fig. 2 to be OB or later. Note that the snake amulet HS 1526 published by Finkel in AMD 1, 246 fig. 9 and by Geller/van Dijk in TMH 6, 12 is definitely Ur III s. Rudik 2015, 298–302. 58 Maul 1994, 175–181. Panayotov 2015, 600 argues that all stone and clay artifacts with pierced projections are to be considered ‘house-amulets’ and were to be hung in a domestic context. 59 Amulets (57) and (73) were both found in a burial context together with necklaces, s. Wiggermann 2000, 240 fn. 177.

22

Chapter 2: Physical Properties of Tablets

Table 15: Lamaštu Amulets with Incantations Dating the Late Bronze Age Publication

Amulet №

Provenience

Text

AUWE 6, pl. 1 no. 5a–b BSOAS 78, 600 CUSAS 32, 62 De wereld van de bijbel, no. 18 Iraq 54, pl. XIV KAR 85 KAR 86 KAR 87 MDP 33, 51 fig. 19/2 Metropolitan 198485, 4 MIO 7, 339 N.A.B.U. 2016/47 RA 26, 10

(74)

Uruk

Single inc.

Measurements l x w mm 54 x 44

– – (18)

– (Assyria) –

Single inc. Single inc. Single inc.

– – 65 x 50

– (11) (9) (27) (66)

Emar Aššur Aššur Aššur Dūr-Untaš

Collective Single inc. Single inc. Single inc. Single inc.

126 x 75 – – – –

(67)

–

Single inc.

51 x 38

(32) (44) (28)

Babylon (Assyria) Susa

Single inc. Single inc. Single inc.

51 x 43 56 x 33 40 x 20

Table 16: Lamaštu Amulets with Incantations Dating the Bronze Age Publication

Amulet №

Siglum

Provenience

– AASOR 8, 50 fig. 1a–b AfO 4, 92 ArOr 18, pl. XII– XIII BIN 2, 14 CdC 2, pl. 10 no.7

(48) (51)

Ass. 12129 YBC 10196

Aššur Uruk?

Measurements l x w mm – 25 x 20

(21) (25)

Nippur –

24 x 32,5 50 x 36

– –

36 x 35 37 x 34

Das wieder erstehende Babylon, 263 Abb. 192r Das wieder erstehende Babylon, 263 Abb. 192l Diseases in Antiquity, 195 fig. 1 Fs. Borger, 69

(16)

– Private Beirut YBC 2193 De Clercq, no. 253 VA 7555

Babylon

–

(17)

VA 7559

Babylon

–

(65)

D. 1247

Nippur

–

(78)

–

49 x 34

Ḫulbazizi, pl. 45 Ḫulbazizi, pl. 52 (II) JEOL 5, pl. 38b MC 17, 4 fig. 2 and pl. 65 MC 17, 5 fig. 3 and pl. 90

– –

Rosen no. 1259 Private Coll. BM 127371

– –

– –

(22) (88)

RMO Leiden BM 132520

– –

56 x 37 36 x 36

(94)

Teheran

–

34 x 40

(15) (13)

23

Classification of Text Formats Publication

Amulet №

Siglum

Provenience

MC 17, 41 fig. 15 and pl. 90 MC 17, 194 fig. 19 and pl. 90 MC 17, 195 fig. 20 and pl. 90 MC 17, 338 fig. 22 and pl. 91 MIO 7, 342 MIO 7, 348 MIO 7, 353 MIO 7, 354 Abb 13a–b RA 18, 195 SAOC 47, pl. 12e-f Travels and Research in Chaldea and Susiana, 236 UVB 21, pl. 12i

(92)

IM 22127

–

Measurements l x w mm 28 x 38

(90)

IM 19817

–

33 x 41

(91)

IM 50053

–

30 x 42

(95)

Private Coll.

–

39 x 25

(35) (39) (42) (43)

VA 999 VA 3326 BM 122999 BM 123217

Aššur Babylon? Ur Ur

29 x 27 64 x 38 43 x 33 48 x 38

(18) (69)

AO 8184 NBC 8151

– –

41 x 39 45 x 28

(12)

1851-1-1,18

Uruk

62,9 x 46,9

(73)

IM 66821

Uruk

56 x 42

Table 17: Other Amulets with Incantations Dating the Late Bronze Age Publication

Provenience

Text

Subject

Iraq 38, 60 fig. 2 Iraq 38, 62 fig. 3

– –

Collective Single inc.

Any evil Any evil

Measurements l x w mm 31 x 20 30 x 19

Cylinder Seals Starting in the Middle Babylonian period, the most common inscriptions found on Kassite seals are prayers, 60 but interestingly we also find a small group of 10 incantations. Almost all incantations found on such cylinder seals are exorcistic in function, protecting the wearer against any possible evil. It is therefore not surprising that the majority of these incantations are forerunners to the series of Ḫul.ba.zi.zi. The function of these cylinder seals can be regarded to some extent as the same as those of amulets. 61

60 S. Limet 1971; Lambert 1975. A unique Late Bronze Age example is an Amarna cylinder seal found at Beth Shean containing a short letter between Tagi and Laba’aya, which could have been hung around the neck by the courier delivering it, s. Horowitz 1996. 61 The function of the clay cylinder EA 355 has been disputed by various scholars. Borger in HKL 1, 239 takes it as an amulet. This view was disputed by Artzi 1990, 144–146 who interpreted it as a jeu de profession, i.e. the playful idling of an advanced scribe. The cylinder is inscribed all around with a string of repeated cuneiform signs.When reading the signs from top to bottom, it reads du-tu-nu-na ša dUTUni-qí SAR.DUB “du-tu-nu-na of Šamaš-niqi (the) scribe”. Assuming that EA 355 has the function of an amulet, du-tu-nu-na may be a reference to the function of or to the clay cylinder itself. The study by Goren/Finkelstein/Na’aman 2004, 82 confirms that this cylinder seal was manufactured in Egypt and not imported from Mesopotamia.

24

Chapter 2: Physical Properties of Tablets

Table 18: Cylinder Seals with Incantations Publication

Provenience

Text

Subject

AuOr Suppl. 23, 69 Ḫulbazizi, pl. 58 (AA) Ḫulbazizi, pl. 58 (BB) Ḫulbazizi, pl. 57 (V) Ḫulbazizi, 82f. (W) Ḫulbazizi, pl. 58 (X) Ḫulbazizi, pl. 59 (Y) Ḫulbazizi, pl. 57 (Z) Tell el Amarna, pl. XXXII, IX (= EA 355) UE 8, pl. 35

Ugarit (Babylonia) (Babylonia) (Babylonia) (Babylonia) (Babylonia) (Babylonia) (Babylonia) Akhenaten

Single inc. Single inc. Single inc. Single inc. Single inc. Single inc. Single inc. Single inc. Single inc.

Lamaštu Any evil Any evil Any evil Any evil Any evil Any evil Any evil Any evil

Measurements l x w mm – – – – – – 15 x 33 – 44,5 x 46

Ur

Single inc.

Any evil

18 x 53

Prisms There is only one prism, i.e. KBo 1, 18, in the corpus of Middle Babylonian and Middle Assyrian incantations and it is the only one attested from the vast Mesopotamian scribal tradition to contain a collection of incantations. KBo 1, 18 is a single column four-sided prism and is mainly concerned with the effects of dangerous animals, i.e. arachnids, snakes and insects. Prisms are known for their use as school exercises and it is generally assumed that they were a student’s final exam. Note that recently Delnero (2013, 146) suggested that literary prisms may have been votive offerings. 62 Incantations are also known to have been part of the advanced curriculum, but are generally found on excerpt tablets dating to the First Millennium. 63 Hence the existence of KBo 1, 18 may be explained as a school product of the advanced curriculum, unfortunately lacking any further parallels. 64 Table 19: Prisms with Incantations Publication

Provenience

Text

Subject

KBo 1, 18

Ḫattuša

Collective

Archnids, snakes, insects

Measurements l x w mm 93 x 59

Cylinders Only one example is existent for the present corpus, 65 i.e. AoF 10, 218f. which contains a fragmentary unparallelled incantation-prayer to Ištar. The gray-white cylinder does not contain a longitudinal hole and has no curved body being most likely entirely geometrically cylindrical. It is lineated parallel to the vertical axis without columns, initiate and final line 62 Additionally, Chrisostomo 2015, 128 fn. 15 notes that the general idea among scholars of prisms as school products does not exclude the possibility that they could also have served as votive offerings, s. also Gesche 2001, 153. 63 Gesche 2001, 174–176. 64 For a general discussion on the KBo 1, 18 prism, s. Zomer (forthcoming/a). 65 Cylinders are quite rare to contain incantations. I only know of one other example which is a five-column Ur III cylinder, ITT 2/1 1036 (photo: PIHANS 65, 296) which contains five snake incantations, s. Rudik 2015, 21.

25

Drawings on Tablets

are separated by double ruling. As for its function, AoF 10, 218f. is certainly no school or scholarly text and was likely used as a magical object in daily practice. 66 Table 20: Cylinders with Incantations Publication

Provenience

Text

Subject

AoF 10, 218f.

Aššur

Single inc.

To Ištar

Measurements l x w mm 68 x 153

2.3 Drawings on Tablets In addition to written text, magical texts from various cultures include magical drawings (charaktêres) as well. 67 This applies to Mesopotamian incantation literature too, although to a lesser extent than the later Aramaic magical bowls for example. 68 Wasserman (2014, 54f.) offered an overview of such magical drawings for Old Babylonian tablets containing Akkadian incantations. As is expected, such drawings are mainly found in texts which were actively used in magical practice, mostly amulets. 69 For the present corpus such magical drawings can be found as well, mainly on amulets and cylinder seals. Representations of Evil The most common phenomenon is the representation of the particular evil on the obverse of an amulet, a practice well-known for the demoness Lamaštu. Of the amulets listed in Table 15, the following have a representation of Lamaštu on the obverse: AUWE 6, pl. 1 no. 5a–b; CUSAS 32, 62; De wereld van de bijbel, no. 18; KAR 85; KAR 86; KAR 87; MDP 33, 51 fig. 19/2; Metropolitan Museum, Notable Acquisitions 1984-85, 4; MIO 7, 339; N.A.B.U. 2016/47; RA 26, 10. For a classification of the iconography of Lamaštu on amulets, s. Wiggermann (2000, 219–224). Geometrical Figures Triangles Another feature often found on Lamaštu amulets from the Bronze Age is the use of triangles, which may appear in a square surrounding the representation of Lamaštu on the obverse, or found accompanying the inscription on the reverse, or as a substitute for zi-pà formulae of the incantation, s. Wiggermann (2000, 221f.). As for the Lamaštu amulets of the Late Bronze Age in Table 15, we only find triangles accompanying the incantation: AUWE 6, pl. 1 no. 5a–b; De wereld van de bijbel, no. 18; KAR 85; MIO 7, 339. It remains uncertain what these triangles represent. Wiggermann made the interesting observation that zi-pà formulae are 66 Freydank 1983, 222. For further discussion, s. § 4.6. 67 Gager 1992, 8f. 68 For examples of drawings on cuneiform tablets in general, s. Finkel 2011. An interesting example that can be added to this selection is the drawing on the end of the therapeutic tablet E2014.62 published by Zilberg/Horowitz 2016. 69 Exceptions for the amulets in the present corpus are BSOAS 78, 600; Iraq 38, 60 fig. 2; Iraq 38, 62 fig. 3.

26

Chapter 2: Physical Properties of Tablets

known in connection with Lamaštu to be accompanied by the ritual drawing of a magical circle of flour, 70 which denotes the visual boundary that evil is not to transgress. Wiggermann theorizes that these triangles that replace the spoken word are a rendering of this circle on the amulet and not mere ornaments. As for the depiction of the triangles, it should be noted that the triangles on AUWE 6, pl. 1 no. 5a–b are far more detailed than the others, having vertical and horizontal rulings inserted. 71 Geometric Diagrams/Cancellation Crosses Geometric diagrams occur on Mesopotamian private magical texts, but are generally relatively rare. Observations on such diagrams have been undertaken by Reiner (1960, 151ff.); Maul (1994, 175–181); and Wasserman (1994, 54; 2014, 54f.). The function of geometric diagrams are two-fold; first to enhance the magical power of the written incantation and second they serve to eradicate blank space which prevents further writing and marks that the incantation is finished. Only one example can be found in the present corpus, which is the big clay amulet Iraq 54, pl. XIV containing a St. Andrews cross on the obverse and reverse. An additional interesting feature of this amulet is that between the various registers containing written text we find repeated impressions from a single uninscribed local seal 72 causing a horror vacui presumably to prevent future further writing on the amulet and possibly to enhance its magical power as well. Imitation Script/Pseudo-Inscriptions Another phenomenon mainly attested on Lamaštu amulets of the Old and Middle Babylonian period is the use of signs which mimic original cuneiform signs, 73 but are not comprehensible anymore. Such inscriptions are coined by Wiggermann (2000, 220 fn. 14) as pseudoinscriptions and are the result of illiterate craftsmen trying to reflect the original inscription most likely from memory. 74 Although pseudo-inscriptions do not appear to make sense, their magical importance is just the same as the other incantations. 75 Within the present corpus the following pseudo-inscriptions exist: AUWE 6, pl. 1 no. 5a–b; De wereld van de bijbel, no. 18; MDP 33, 51 fig. 19/2; RA 26, 10.

70 Lamaštu II 48 and Lamaštu III 106. 71 A more in-depth study on the magical triangles and pseudo-inscriptions in Mesopotamian incantation literature is warranted. 72 Dalley/Teissier 1992, 109; Farber 2014, 14. A detailed drawing of the seal impression by D. Collon can be found in Farber 2014, 14 fig. 9. 73 Klengel 1960, 336 n. 3 “schriftähnliche Zeichen”. According to Wiggerman 2000, 220 n. 14, imitation script on Lamaštu amulets appears to be mainly based on Babylonian script; few examples exist that are based on Assyrian script. 74 Other clumsily written Lamaštu amulets, engraved by illiterate craftsmen, lack signs or have defective signs, but the original inscription is still comprehensible, e.g. KAR 85; KAR 86; KAR 87; N.A.B.U. 2016/47, which suggests that these amulets were rather copied from an original. Examples of the same practice using imitation script can be found in the Jewish-Aramaic magical bowls, s. Levene 2002, 13f. Alternatively, one may ask why craftsmen skilled enough to produce a decent drawing of Lamaštu are not able to reproduce cuneiform more elegantly? A tentative answer is that these pseudu-inscriptions were actually clumsily written on purpose in order to confuse or scare away evil. 75 A systematic study of these script-like signs is warranted.

Paratextual Comments

27

Acrostics The small cylinder seal from Amarna Tell el Amarna, pl. XXXII, IX (= EA 355) contains an eleven-line inscription, in which each sign is repeated between four and seven times resulting in the following inscription, read acrostically: du-tu-nu-na ša dUTU-ni-qí SAR.DUB “du-tunu-na of Šamaš-niqi (the) scribe”. One may tentatively suggest that du-tu-nu-na is an Egyptian? reference to the object of the cylinder seal itself. 76 To my knowledge, this is the sole example of a magical spell written acrostically in Mesopotamian incantation literature. 77 Representations of the Magical Expert A unique feature of some Kassite cylinder seals containing incantations is that they contain depictions of the magical expert, s. pp. 72f. The two examples both reflect a fish-garbed apkallu-priest, Ḫulbazizi, pl. 59 (Y) and Ḫulbazizi, pl. 57 (V). Representations of the Client Possible representations of the client can be found on the cylinder seals Ḫulbazizi, pl. 58 (AA) and Ḫulbazizi, pl. 58 (X), which both portray male figures in worshipping position, s. p. 76.

2.4 Paratextual Comments A typical feature of Mesopotamian incantations is that they were classified by the ancient scribes with self-refential designations. Textual markers or classifiers, here named rubrics, are derivations or variants of (TU6).ÉN.É.NU.RU and are usually inserted at the beginning and/or at the end of an incantation. Additionally, a subscript mainly KA.INIM.MA denoting the specific function of the incantation can be inserted below the incantation. A different rubric could be used to indicate accompanying ritual agenda following the incantation, usually indicated by KÌD.KÌD.BI or DÙ.DÙ.BI. Furthermore, tablets can be concluded with colophons providing additional editorial and personal references. Rubrics (TU6).ÉN.É.NU.RU Rubrics can be found in initial and/or final position denoting the beginning and/or end of the incantation. The use of rubrics goes back to the Early Dynastic incantations from Fāra and Ebla, where it appears in various orthographic variations. 78 In the Fāra incantations ÉN.É is found as one sign, LAK358, which may in turn have derived from the sign LAK397 with the additional AN. 79 Starting in the Old Babylonian period the rubric is standardized to (TU6).ÉN.É.NU.RU 80 and is frequently found abbreviated in later periods as ÉN. As for the 76 77 78 79 80

As already suggested by Finkel 1976, 305. For the use of acrostics by magical experts in Mesopotamian literature, s. fn. 274. Krebernik 1984, 197–207. For discussion and evidence, s. Rudik 2015, 27–29. The use of the sign TU6 (KAxLI) already existed in the Early Dynastic period as well and may have originated from (KA+)UD, also for later use of KAxUD for TU6, s. Rudik 2015, 30–32.

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Chapter 2: Physical Properties of Tablets

original meaning of this rubric, it most likely goes back to the name of a cultic toponym. 81 After the Early Dynastic times, most ancient scribes no longer knew the original meaning of ÉN.É.NU.RU, 82 but simply used it to communicate to the reader of the text that an incantation was to begin and/or at an end, not to be pronounced with the incantation, 83 hence the designation INCANTATION as a visual marker is used in the present study; the ancient rubric is always designated here in capitals. As for the Middle Babylonian and Middle Assyrian corpus, 132 initial and final rubrics of the type (TU6).ÉN.É.NU.RU and its variations are preserved. The deliberate absence of rubrics is usually present when incantations are to be recited in a ceremonial ritual or therapeutic context, where they are usually introduced by phrases such as kīʾam taqabbi/iqabbi “You/he will speak as follows”. ÉN.É.NU.RU (with variants) is still found most frequently as an initial rubric, whereas TU6.ÉN.É.NU.RU (with variants) is most frequently used as the final rubric. Abbreviated ÉN and to a lesser extent TU6.EN are already found frequently in the present corpus, but are not yet normative. That the scribes of the Late Bronze Age had difficulties with the rubrics appears from the many variants and derivations. Typical is the writing IGI+AN for the Middle Assyrian tablets, i.e. AS 16, 287f.a: ii 11; AS 16, 287f.b: ii 12; 16; AS 16, 287f.c: ii 19; AS 16, 287f.d: iv 32; or simply IGI on Iraq 31, pl. V–VI: 50; Iraq 31, pl. V–VI: 62. A rather dyslexic writing AN+ŠÚ for ÉN (ŠÚ+AN) is found in a Lamaštu amulet from Aššur KAR 86, r. 1. Another curious writing for ÉN from Aššur is BAR/MAŠ+AN found in the Lamaštu amulets KAR 87: r. 1; N.A.B.U. 2016/47: r. 1, which is likely the poor result of mimicking ŠÚ engraved in stone by illiterate craftsmen. TU6.AN.É.NU.RU in the cylinder seal Ḫulbazizi, pl. 59 (Y): 1; 6, could be explained as an incomplete rendering of ÉN omitting ŠÚ. The strongest derivations of the rubric (TU6).ÉN.É.NU.RU are found in the peripheral archives. We find with with some frequency the extended form ÉN.É.NE.NU.RU in Emar 729a: 9; Emar 729b: 23; Emar 729c: 35; Emar 735: 36’ (Emar); AuOr Suppl. 23, 26a: 7’ and abbreviated E.NÉ.NU.RÙ AuOr Suppl. 23, 13: 1’ (Ugarit). A simple variation on ÉN.É.NU.RU is IN.É.NU.RU in the tablets written in the Middle Babylonian ductus from Ḫattuša, i.e. KBo 36, 19b: ii? 5’; KUB 30, 1(+)KUB 37, 109a: i 1; KUB 37, 108+110: i 1. A stronger deviation ⌈É?⌉.NI.IN.NU.ÚR.RU is found on the prism KBo 1, 18: D 14’ written in Non-Hittite script. Note that these are the only variants existent in Ḫattuša, which are normally rendered faithfully according to Mesopotamian tradition. Stronger variants however exist for Alalaḫ, i.e. ÉN.NU.Ú.RU! in AlT 448a: 1, for Ugarit, i.e. ÉN.NÉ.NU.RU in AuOr Suppl. 23, 14a: 1; TU6.E.IN.NU.RÙ in AuOr Suppl. 23, 15a: 9; AuOr Suppl. 23, 15b: 15, and for Emar, 84 i.e. TU.E.NE.NU.RA in Emar 737: l.e. 5; TU6.Ú.NI.NU.RU in Iraq 54, pl. XIVa: 14; Iraq 54, pl. XIVb: 28; Iraq 54, pl. XIVc: 45.

81 Falkenstein 1931, 6; Krebernik 1984, 200; Finkel 1999, 233; Rudik 2015, 28f. 82 This is also reflected in the equations dÉN.É.NU.RU = dÉ-a in An = Anu: II 155, s. Litke 1998, 85, and [dÉN.É].NU.RU = dÉ-a = šá ⸢lú⸣a-ši-pi in AN = Anu ša amēli: 133, s. Litke 1998, 239; both reflect the rubric ÉN.É.NU.RU perceived by the ancient scholars to be directly related to Ea and his realm of exorcism. 83 Lambert 2008, 93. 84 Note the writing for the logogram ÉN in Emar 737: l.e. 4 is written PA+AN.

29

Paratextual Comments

Whereas all variants from the Mesopotamian heartland were the result of illiterate craftsmen engraving amulets and cylinder seals, the sometimes strong derivations from the peripheral areas show that the rubrics were not self-explanatory outside Mesopotamia; they were most likely orally-transmitted and phonetically-rendered by the local scribes and students. Table 21: Use of the Rubric (TU6.)ÉN.É.NU.RU Rubric ÉN ÉN ÉN ÉN ÉN ⌈ÉN⌉ ÉN ÉN ÉN ÉN ÉN ÉN ÉN ÉN ÉN [É]N ÉN!(AN+ŠÚ) ÉN ÉN ÉN ÉN ÉN ÉN ÉN(BAR/MAŠ+AN) ÉN ÉN ÉN ÉN! ÉN ÉN ÉN ÉN ÉN ÉN!(IGI+AN).É.NU.RÙ ÉN!(IGI+AN).É.NU.RU ÉN.É.NU.RU ÉN.É.NU.RU ÉN.É.N[U.RU] ÉN.É.NU.RU ÉN.É.[NU.RU] [ÉN É.N]U.RU [É]N.É.NU.[RU] [É]N.É.NU.R[U] ÉN.⌈É⌉.NU.RU [É]N.É.NU.⌈RU⌉

Individual Incantation AuOr Suppl. 23, 16b: ii 3’ AuOr Suppl. 23, 25b: 11’ AuOr Suppl. 23, 25c: 22’ AuOr Suppl. 23, 25d: r. 6 AuOr Suppl. 23, 69: 1 BAM 3, 316b: vi 14’ BAM 4, 339a: 19’ BAM 4, 339b: 33’ BAM 4, 339c: 45’ BAM 4, 385a: iv 17 BAM 4, 385b: iv 20 Ḫulbazizi, pl. 58 (X): 1 Iraq 42, 43f.(+)KAR 24a: i 1 Iraq 42, 43f.(+)KAR 24b: ii 3’ Iraq 42, 43f.(+)KAR 24d: iii 17’ KAL 4, 34: r. 2’ KAR 86: r. 1 KAR 91b: 26’ KAR 226c: ii 4’ KAR 226e: vi 3 KUB 37, 51(+)53(+)99a: ii 1’ LKA 26b: 17’ LKA 116b: r. 2 N.A.B.U. 2016/47: r. 1 Priests and Officials, 199f.a: 26 Priests and Officials, 199f.c: 40 Studies Sachs 20 no. 19: 4’ Ugaritica 5, 17b: 45 Ugaritica 5, 17d: r. 8’ Ugaritica 5, 17e: r. 11’ Ugaritica 5, 17g: r. 19’ Ugaritica 5, 17h: r. 27’ Ugaritica 5, 17i: r. 45’ AS 16, 287f.b: ii 12 AS 16, 287f.c: ii 19 AlT 448b: 7 AlT 449(+?)450b: r. 1 AuOr Suppl. 23, 16c: 22’ AuOr Suppl. 23, 18c: iii 15’ AuOr Suppl. 23, 18f: v 15’ AuOr Suppl. 23, 18g: v 29’ AuOr Suppl. 23, 27a: 9’ BAM 4, 398: r. 4’ BSOAS 78, 600: 1 CBS 15080: 1

Initial/Final Position? Initial Initial Initial Initial Initial Initial Initial Initial Initial Initial Initial Initial Initial Initial Initial Initial Initial Initial Initial Initial Initial Initial Initial Initial Final Final Initial Final Final Final Final Final Final Initial Initial Initial Initial Initial Initial Initial Initial Final Initial Initial Initial

30 Rubric [ÉN.É.N]U.RU ÉN.É.NU.[RU] [ÉN].É.NU.RU ÉN.⌈É⌉.[NU.RU] ÉN.É.[NU.RU] ÉN.É.NU.[RU] ⌈ÉN.É.NU⌉.[RU] [ÉN.É].NU.RU ÉN.É.NU.RU [É]N.[É.NU.RU] ÉN.É.NU.RU ÉN!(IGI).É.NU.RU ÉN!(IGI).É.NU.RU ÉN.É.NU.R[U] ÉN!(BAR/MAŠ+AN) ‹É›.NU.‹RU› ÉN.É.[NU.RU] ÉN.É.NU.RU ÉN.É.NU.RU [ÉN.É.N]U.RU ÉN.É.NU.RU [ÉN].⌈É?⌉.NU.⸢RU⸣ ÉN.⌈É⌉.NU.RU [ÉN].⌈É⌉.NU.RU [ÉN].É.NU.RU ÉN.É.NU.RU ÉN.É.NU.RU [ÉN].⌈É⌉.NU.RU [É]N.É.NU.[RU] ÉN.É.[…] [ÉN].É.N[U.RU] [É]N.É!(MEŠ).NU.RÙ [É]N.É.NU.RU ÉN.É.NU.RU ÉN.É.NU.RU ÉN.É.NU.RU ÉN.É.NU.RU [IN.É.N]U.RU [IN.É.N]U.RU ⌈IN⌉.É.NU.RU ÉN.É!.NE.[NU.RU] [É]N.É.NE.NU.RU ÉN.É.NE.NU.RU [ÉN.É.NE.N]U.RU ÉN.É.NE!.NU.RU ⌈É?⌉.NI.IN.NU.ÚR.RU ÉN!.É!.N[E!.NU.R]U E.NÉ.NU.RÙ ÉN.NU.Ú.RU! ÉN.NÉ.NU.RU É!.NU.RU! E.NU.R[U] [E.N]U?.RU?! TU6.ÉN

Chapter 2: Physical Properties of Tablets Individual Incantation CBS 13905: iv 4’ CUSAS 30, 448: 1 FAOS 12, pl. 5–6c: iii 9 FAOS 12, pl. 5–6d: iv 1 FAOS 12, pl. 5–6e: v 10’’ FAOS 12, pl. 5–6f: vi 2’ FAOS 12, pl. 5–6g: vi 26’ FAOS 12, pl. 5–6h: viii 18’ Ḫulbazizi, 82f. (W): 1 Ḫulbazizi, pl. 57 (V): 1 Ḫulbazizi, pl. 57 (Z): 8 Iraq 31, pl. V–VIa: 50 Iraq 31, pl. V–VIb: 62 Iraq 38, 60 fig. 2a: 1 KAR 87: r. 1

Initial/Final Position? Initial (catchline) Initial Initial Initial Initial Initial Initial Initial Initial Initial Final Final Final Initial Initial

KBo 14, 51b: 5’ KUB 4, 13b: 15’ KUB 4, 24a: 1 KUB 4, 24b: 6 KUB 4, 24c: r. 8 KUB 4, 24c: r. 12 KUB 37, 36(+)37c: ii 5’ KUB 37, 51(+)53(+)99b: 2’’’’ KUB 37, 92: 4’ MC 17, 443ff.: 1 Metropolitan 1984-85, 4: r. 1 N 3731: 4’ N 3731: 7’ OIP 16, 12: 5’ Studies Jacobsen, 210: 1 Ugaritica 5, 19: 1 VAT 13226: 1 YOS 11, 74: 12’ ZA 102, 211a: 1 ZA 102, 211b: 9 ZA 102, 211c: 18 KBo 36, 19b: ii? 5’ KUB 37, 108+110: i 1 KUB 30, 1(+)KUB 37, 109a: i 1 AuOr Suppl. 23, 26a: 7’ Emar 729a: 9 Emar 729b: 23 Emar 729c: 35 Emar 729d: 50 KBo 1, 18: D 14’ Emar 735: 36’ AuOr Suppl. 23, 13: 1’ AlT 448a: 1 AuOr Suppl. 23, 14a: 1 KAR 85: r. 1 AuOr Suppl. 23, 15a: 1 AuOr Suppl. 23, 15b: 11 AuOr Suppl. 23, 25b: 14’

Initial Initial Initial Initial Initial Final Initial Final Initial Initial Initial Initial Final Initial Initial Initial Initial Final Initial Initial Initial Initial Initial Initial Final Final Final Final Final Initial Final Initial Initial Initial Initial Initial Initial Final

31

Paratextual Comments Rubric TU6.⌈ÉN⌉ TU6.ÉN TU6.ÉN TU6.ÉN [T]U6.ÉN TU6.ÉN TU6!(GU7).ÉN TU6.ÉN!(IGI+AN).⌈É⌉.N[U.RÙ] TU6.ÉN!(IGI+AN).É.NU.RÙ TU6.[ÉN!(IGI+AN).É.NU.RÙ] TU6.ÉN.É.NU.RU TU6.ÉN.É.NU.RU TU6.ÉN.É.NU.⌈RU⌉ [TU6?].ÉN.É.NU.RU TU6.ÉN.É.NU.RU TU6.ÉN.[É.NU.RU] [TU6.ÉN É.]NU.RU TU6.ÉN.É.NU.RU [TU6.ÉN].⌈É⌉.NU.RU TU6.ÉN.[…] ⌈TU6⌉.ÉN.É.NU.RU TU6.ÉN.É.⌈NU⌉.[RU] TU6.ÉN.É.NU.[RU] [TU6.ÉN].⌈É⌉.NU.RU TU6.ÉN.É.NU.RU [TU6?.É]N.É.NU.RU T[U6].E.IN.NU.RÙ TU6.E.IN.NU.RÙ TU.E.NE.NU.RA ⌈TU6.AN.É.NU⌉.[RU] TU6.AN.É.NU.[RU] TU6.Ú.NI.NU.RU TU6.Ú.NI.NU.RU TU6.Ú.NI.NU.RU

Individual Incantation AuOr Suppl. 23, 25c: r. 1 AuOr Suppl. 23, 25d: r. 24 AuOr Suppl. 23, 69: 6 CUSAS 30, 448: 17 KAR 226a: i 2’ KAR 246: r. 18 Ugaritica 5, 17f: r. 15’ AS 16, 287f.a: ii 11 AS 16, 287f.b: ii 16 AS 16, 287f.d: iv 32 AuOr Suppl. 23, 14a: 10 AuOr Suppl. 23, 14b: 17 AuOr Suppl. 23, 14c: 31 AuOr Suppl. 23, 16a: i 9’ AuOr Suppl. 23, 18b: iii 13’ AuOr Suppl. 23, 18e: v 13’ AuOr Suppl. 23, 18f: v 28’ BAM 4, 398: r. 22’ CM 31, 241: 8 Ḫulbazizi, pl. 57 (V): 7 KBo 36, 27: 15’ KBo 36, 29h: iii 6’ KUB 4, 13b: 22’ KUB 4, 48: iv 31 KUB 37, 72: 9’ Sumer 9, 29d: 11’ AuOr Suppl. 23, 15a: 9 AuOr Suppl. 23, 15b: 15 Emar 737: l.e. 5 Ḫulbazizi, pl. 59 (Y): 1 Ḫulbazizi, pl. 59 (Y): 6 Iraq 54, pl. XIVa: 14 Iraq 54, pl. XIVb: 28 Iraq 54, pl. XIVc: 45

Initial/Final Position? Final Final Final Final Final Final Final Final Final Final Final Final Final Final Final Final Final Final Final Final Initial Final Final Final Final Final Final Final Final Initial Final Final Final Final

KÌD.KÌD.BI/DÙ.DÙ.BI Incantations can be provided with accompanying ritual agenda, which may be introduced with the rubric KÌD.KÌD.BI or DÙ.DÙ.BI. Maul (2009, 78) reached the conclusion after checking numeruous examples that there is no apparent difference in use of the two rubrics. Both have Sumerian loanwords in Akkadian, i.e. KÌD.KÌD.BI = kikkiṭṭašu/kikkittašu and DÙ.DÙ.BI = dudubû(m), 85 and both could additionally be equated in Akkadian with epištašu/epuštašu. In the present corpus, 19 individuals incantations accompanied by ritual agenda are introduced by a rubric. As can be observed from the table below, the rubric KÌD.KÌD.BI (17) is far more used than the rubric DÙ.DÙ.BI (2). In ABoT 2, 258 we find the rendering KI.KI.IB.BI, which may in fact be interpreted as Akkadian ki-ki-ib-bi offering possible further evidence of Maul’s (2009, 79f.) theory for a third Sumerian loanword in Akkadian from KÌD.KÌD.BI = kì(d)-kì(d)-bi. 85 Evidence provided by Maul 2009, 76f.

32

Chapter 2: Physical Properties of Tablets

Ritual agenda introduced with a rubric can be separated from the incantation by a ruling. This is as a rule the case for single incantation tablets, but occasionally also applies to therapeutic tablets. Ritual agenda introduced by rubric following incantations in a collective are usually not separated by an extra ruling. As is the case with the other rubric (TU6).ÉN.É.NU.RU and its variants, the rubrics KÌD.KÌD.BI/DÙ.DÙ.BI equally serve as visual markers for the ancient scribes. Therefore, these rubrics and their translations are always rendered here in capitals. Table 22: Use of the Rubric KÌD.KÌD.BI/DÙ.DÙ.BI Rubric

Individual Incantation

Text

DÙ.DÙ.BI DÙ.DÙ.BI KI.KI.IB.BI KÌD.KÌD.BI KÌD.KÌD.BI KÌD.KÌD.BI KÌD.KÌD.BI KÌD.KÌD.‹BI› KÌD.KÌD.BI [KÌD.KÌ]D.BI KÌD.KÌD.BI KÌD.KÌD.BI KÌD.KÌD.BI KÌD.KÌD.BI KÌD!(LAGAB).KÌD!(LAGAB).BI KÌD.KÌD.BI KÌD.KÌD.BI KÌD.KÌD.BI KÌD.KÌD.BI

BAM 4, 336: 10’ VAT 13226:17 ABoT 2, 258: 3’ AS 16, 287f.b: 16 AuOr Suppl. 23, 16b: 7’ AuOr Suppl. 23, 25a: 4’ AuOr Suppl. 23, 25b: 16’ AuOr Suppl. 23, 25c: 31’ AuOr Suppl. 23, 25d: 54’ AuOr Suppl. 23, 27a: 11’ CUSAS 30, 448: 19 Emar 735: 36’ KAR 91b: r. 10 KAR 297+256(+)127: r. 21 KBo 36, 28: i 8 KBo 36, 29o: iv 31’ KUB 4, 24a: 4 ZA 102, 211a: 5 ZA 102, 211c: 28

– Single inc. – Collective Therapeutic Therapeutic Therapeutic Therapeutic Therapeutic Therapeutic Single inc. Single inc. Inc.-ritual Single inc. – Therapeutic Collective Collective Collective

Separated by ruling? Yes Yes Yes No No Yes Yes Yes Yes Yes Yes Yes Yes Yes No No No No No

Subscripts Another self-referential designation of incantations is the use of a subscript, traditionally introduced by KA.INIM.MA 86 “incantation” (lit. “saying”) followed by a statement explaining the purpose of the preceding incantation. As can be observed below, the Middle Babylonian and Middle Assyrian incantations use various other possibilities besides KA.INIM.MA (32) to reflect a subscript introduced by šiptu(m) ša (4), annûtu(m) ša (1), ša (3), šipat (2) and the superfluous combination KA.INIM.MA šipat (2). KA.INIM.MA As expected, the subscript KA.INIM.MA is most used and always consistently written without orthographic variation. In a few cases, KA.INIM.MA is simply omitted, i.e. KAL 4, 34; AuOr Suppl. 23, 15a; AuOr Suppl. 23, 15b. Subscripts introduced with KA.INIM.MA are usually separated from the incantation by a ruling. One unique case is KBo 36, 11+a, where the subscript is written between parallel columns. 86 For the reading KA.INIM.MA as opposed to INIM.INIM.MA, s. Schramm 1981, 90. Note additionally, KA.I.NI.MA in BM 79949: 5, s. Finkel 1999, 230.

33

Paratextual Comments

Table 23: Use of the Subscript KA.INIM.MA Subscript

Individual Incantation

Text

[KA.INIM].MA […] [KA.I]NIM.MA ⌈x⌉ […] KA.⌈INIM.MA⌉ […] KA.INIM.MA […] KA.INIM.MA ⌈x⌉ [… giš GI]ŠIMMAR [KA.INIM.MA ...] ⌈x⌉ ru ⌈á⌉.zi.zi.da KA.INIM.MA q[a? …] KA.INIM.MA ana sa-ma-ni […] (KA.INIM.MA) ana ki-mil-ti DINGIR u diš8-tár D[U8-ri] (KA.INIM.MA) BÁRA.⌈MAḪ⌉ (KA.INIM.MA) BÁRA.⌈MAḪ⌉ KA.INIM.MA BE ZA ZÉ GIG KA.INIM.⸢MA⸣ [é].tùr anše.kur.ra sikil.e.da.kám KA.INIM.MA é.tùr anše.kur.ra sikil.e.da.kám [KA.INIM.MA] GIG.DÙ.A.BI.KAM KA.INIM.MA GÌR.PAD.D[U …] [KA].⌈INIM⌉.MA giš.ma.nu sag.lú.tu.ra gá.gá.[dè.ke4] KA.INIM.MA giš.peš.gišimmar lú.tu.ra kéš.kéš.da.kám [KA.INIM].MA [igi.g]i[g.g]a.k[ám] ⌈KA⌉.INIM.MA ki.dutu giškéš gar.ra.kam KA.INIM.MA lú.kúr lú.érim lugal.ra nu.te.ge26.da.kam KA.INIM.MA LÚ.KÚR.⌈ŠÈ⌉ E[DIN?.NA? DI]B?.BÉ.DA.KAM KA.INIM.MA LÚ.TUR ḪUN.GÁ.KAM [KA.INIM.MA NAM].ÉRIM BÚR.RU.DA.KÁM KA.INIM.MA pa-ra-a ana KU5-[si] KA.INIM.MA pa-ra-a a-na KU5-si [KA.INIM.M]A SA.MA.NÁ […] KA.INIM.MA ŠÀ.SUR KU5.RU.DA.KAM KA.INIM.MA šim-ma-tu4 KA.INIM.MA šim-ma-tu4.KAM [KA.I]NIM.MA ⌈udug⌉.ḫul.a.⌈kám⌉ [KA.INIM.MA udug.ḫul.a]?.kám

KUB 37, 36(+)37c: 7’’’ KAR 297+256(+)127: r. 1 OIP 16, 12: 3’ Emar 753a: 2’ KAR 226d: vi 1

Collective Single inc. Collective – Collective

Separated by ruling? Yes Yes Yes No No

FAOS 12, pl. 5–6g: viii 17’

Collective

Yes

KAR 226b: ii 3’ YOS 11, 74: 12’ KAL 4, 34: 7’

Collective – Inc.-ritual

Yes No Yes

AuOr Suppl. 23, 15a: 9 AuOr Suppl. 23, 15b: 15 AuOr Suppl. 23, 26a: 9’ KAR 91a: 25’

Collective Collective Therapeutic Inc.-ritual

No No Yes Yes

KAR 91b: r. 9

Inc.-ritual

Yes

AuOr Suppl. 23, 16a: i 10’

Therapeutic

Yes

AuOr Suppl. 23, 16b: ii 6’ Iraq 42, 43f.(+)KAR 24a: ii 2’ Iraq 42, 43f.(+)KAR 24c: iii 15’ AuOr Suppl. 23, 27a: r. 3’

Therapeutic Collective

No Yes

Collective

Yes

Therapeutic

Yes

ZA 91, 244: r. 10’

Single inc.

Yes

ZA 102, 211a: 4

Collective

Yes

ZA 102, 211c: 26

Collective

Yes

CUSAS 30, 448: 18

Single inc.

Yes

KAR 246: r. 19

Single inc.

Yes

AuOr Suppl. 23, 25a: 3’

Therapeutic

Yes

AuOr Suppl. 23, 25b: 15’

Therapeutic

Yes

AuOr Suppl. 23, 25e: r. 41 AuOr Suppl. 23, 25c: r. 2

Therapeutic Therapeutic

Yes Yes

AuOr Suppl. 23, 25d: r. 25 BAM 4, 398: r. 23’ KBo 36, 11+a: between columns OrNS 83, pl. XXXII– XXXIV: iv 2’

Therapeutic Therapeutic Collective

Yes Yes –

Single inc.

Yes

34

Chapter 2: Physical Properties of Tablets

Subscript

Individual Incantation

Text

KA.INIM.MA udug.ḫul.a.kam

PBS 1/2, 112: iii 18

Single inc.

Separated by ruling? Yes

šiptu(m) ša An alternative possibility for designating a subscript is the introduction with šiptu(m) ša. Incorrect use of the construct state šipat is found in two examples from KBo 1, 18, s. pp. 160f. Similar examples are known from the Old Babylonian period. 87 Table 24: Use of the Subscript šiptu(m) ša Subscript

Individual Incantation

Text

ÉN ⌈šá d x x⌉ […] ši-pa-at ša d[…] ši-pa-at ša MUŠ […] ši-ip-tu ša mu-ul-tap-ši-iq-te

Ḫulbazizi, pl. 58 (X): 6 KBo 1, 18b: A 18’ KBo 1, 18c: A 21’ Iraq 31, pl. V–VIa: 50

Single inc. Collective Collective Therapeutic

Separated by ruling? No No No No

annûtu(m) ša A variation on the previous subscript is annûtu(m) ša also found on KBo 1, 18. Table 25: Use of the Subscript annûtu(m) ša Subscript

Individual Incantation

Text

an-nu-tu4 ša pa-ša-ar ⸢GÍR?⸣.TAB

KBo 1, 18k: D 23’

Collective

Separated by ruling? No

ša An abbreviation of šiptu(m) ša, is the sole use of the relative-determinative pronoun ša introducing a subscript. Parallels can be found in the Old Babylonian period, s. van Dijk (1985, 5); Zomer (forthcoming/a). Table 26: Use of the Subscript ša Subscript

Individual Incantation

Text

ša […] ša GÍR!?.TAB ṣa-ba-tim? ša ṣa-b[a?-tim …]

KBo 1, 18d: A 24’ KBo 1, 18j: D 20’ KBo 1, 18e: A 28’

Collective Collective Collective

Separated by ruling? No No No

šipat An alternative possibility is to introduce a subscript with the construct state šipat, for the present corpus only known for KBo 1, 18, but with further parallels in the Old Babylonian period. 88

87 Zomer (forthcoming/a). Note that similar incorrect use of the construct state šipat is found in the present corpus in the formula šiptu(m) ul yattu(n) šipat DN1 u DN2, s. fn. 561. 88 Van Dijk (1985, 5); Zomer (forthcoming/a).

35

Paratextual Comments

Table 27: Use of the Subscript šipat Subscript

Individual Incantation

Text

ši-pa-at nu-[…] ši-pa-at zu-ub-bi

KBo 1, 18a: A 10’ KBo 1, 18i: D 13’

Collective Collective

Separated by ruling? No No

KA.INIM.MA šipat A superfluous use of both KA.INIM.MA and the construct state šipat is twice found in the material from Ḫattuša. To my knowledge, no further parallels exist in other incantation corpora. One may speculate that such superfluous use was necessary to indicate a (similar) meaning for KA.INIM.MA by/for the foreign scribe. Table 28: Use of the Subscript KA.INIM.MA šipat Subscript

Individual Incantation

Text

KA.INIM.MA ši-pa-at si […] KA.INIM.MA ÉN mu-šap-ši-⸢iq⸣[ti …]

ABoT 2, 258: 2’ KUB 4, 13a: 13’

– Therapeutic

Separated by ruling? Yes Yes

Uncertain Table 29: Uncertain Subscripts Subscript

Individual Incantation

Text

[…] pa-ša-a-ri [… zikurudû pa]-ši-ir

KBo 36, 19a: i? 4’ KUB 37, 58: ii’ 10

– Therapeutic

Separated by ruling? Yes No

Colophons Editorial References Catchlines Tablets can contain catchlines, i.e. the incipit of the sequative tablet. Although this custom is widely present in the First Millennium, only four examples can be found in the present corpus, i.e. CBS 13905 89, OrNS 83, pl. XXXII–XXXIV 90; KBo 1, 18 91; ZA 91, 244 92; ZA 102, 211 93.

89 Geller 2016, 107 l. 79 (jj). Note that the catchline for Udug.ḫul III/c is not indicated as such by Geller. Collation of the tablet confirms the restoration of this line as a catchline. 90 S. p. 214 fn. 863. 91 Schwemer 2013, 154; Zomer, (forthcoming/a). 92 Krebernik 2001, 246. 93 Schwemer 2012, 213.

36

Chapter 2: Physical Properties of Tablets

Sequence of Tablets Examples of sequencing tablets can be found on the witchcraft-related tablet KUB 30, 1(+)KUB 37, 109: l.e. 1, i.e. [(…) dub.(x+)] ⸢4⸣.kam.ma; 94 on KBo 36, 29: l.e. 1, which reads 1 t[u]p-pí né-pé-še “the first tablet (containing) ritual instructions” 95; and on KUB 4, 48: l.e. 5, which reads DUB.2?.KAM DIŠ LÚ ŠÀ.ZI.GA “Tablet 2? of ‘If a man’s potency’” 96. Number of Lines Only one example can be found within the present corpus, i.e. the lexical list Emar (543A, 544, 545A and) 737 stating that the tablet contains 518 lines. 97 Completion Mark Few tablets within the corpus bear indications in the colophon whether the text was finished or not, i.e. not finished Iraq 31, pl. V–VI: 32 (tup-pu ši-it ša-bu-ša-ta la gam-rat) 98; KBo 36, 29: l.e. 1 (NU AL.TIL); KUB 30, 1(+)KUB 37, 109: l.e. 1 (nu.til); and finished Emar (543A, 544, 545A and) 737: x.1 (al.‹til›). The Lamaštu collective AuOr Suppl. 23, 18 contains completion marks throughout the tablet, i.e. AuOr Suppl. 23, 18: v 14’ (TIL) and 28’ ([TIL]). Reference to Original Two tablets from the M1-archive in Aššur, KAR 91: r. 25 and LKA 116: r. 26, have references that they were copied after an original (GABA.RI) wooden tablet (gišle-ʾi / gišLE.U[5].UM) from the land of Akkad. Once there is an indication that a tablet was collated, i.e. Emar (543A, 544, 545A and) 737: x.1 (IGI.KÁR). Personal References Scribe We find self-referential designations in the colophons of six tablets for the identity of the scribe, generally introduced with ŠU (“hand of”) PN. In several cases the scribe himself is the magical expert BAM 3, 214: viii 3’ff. (ŠU IdKU.A-iš-ma-ni MAŠ.MAŠ); KAR 91: r. 26 (Iri-ba+a-tu DUMU ri-še-i[a l]úMAŠ.MAŠ MAN IN.SAR); Priests and Officials, 199f.: 98 (ŠU IMa-di-dKUR DUMU a-bi-ka-pí DUB.SAR A.AB.GAL); KUB 4, 17(+)18: r. 14f.’ ([ … lú S]ANGA GIŠ-ma lú[…]), for a discussion of the identity and background of these magical experts, s. § 4.3. Other tablets were specifically written by students, i.e. Emar (543A, 544, 545A and) 737: x 5f. (ŠU IRi-bi-dDa-gan Ì.ZU.TUR.TUR); OrNS 83, pl. XXXII–XXXIV: 6’ (ŠU I⸢La⸣-anni-i [DUMU PN] lúDUGUD.LÁ); due to its format the scribe of the prism KBo 1, 18 is regarded here as a student as well, although not specificly stated, i.e. KBo 1, 18: D 24f.’ (⸢ŠU⸣ Am-ma-ta-ia IR3/11!? dḪa-ìa ù dNIN.SAḪAR); KUB 4, 53 is regarded here as deriving from an educational context after Wilhelm (1994, 74), although again its scribe is not specifically 94 95 96 97 98

Reconstruction after Abusch/Schwemer 2016, 121. Schwemer 1998, 100. Biggs 1967, 56. Y. Cohen 2009, 128. Lambert 1969, 30 and 37.

Paratextual Comments

37

said to be a student, i.e. KUB 4, 53: r. 11’ (UMBIN Ia-gi-dIM). 99 For the identity and background of the scribes of the aforementioned tablets, s. pp. 82–84. The colophon of incantation ritual KBo 9, 44 is too fragmentary to make any certain statements, i.e. KBo 9, 44: iv? 18’ (ŠU I⸢x⸣-[x x (x)] ⸢x x (x) x⸣). 100 In the broken colophon of the Middle Assyrian Udug.ḫul-collective Iraq 42, 43f.(+)KAR 24: iv 25’ (IdAMAR.UTU-DUGUD-ŠEŠmeš-šú DUMU IAš-šur-it-tu-NE-NE ⸢lú⸣[…]), we find the scribe Marduk-kabit-aḫḫēšu, the son of Aššur-ittūšunu. The same scribe is known from the Sa palaeographic list AfO 4, pl. 4: xiii 4ff., where he is called tupšarri ṣeḫri. 101 It cannot be said with certainty in which phase of his career Marduk-kabit-aḫḫēšu wrote this tablet. This is not the situation for OrAnt 8, pl. XI/XIII, which contains traces of a colophon, and is most likely a verbatim copy of its Old Babylonian predecessor OrAnt 8, pl. II–VIII (CBS 563). 102 Not a colophon, but a self-referential designation of the scribe nonetheless is found in the acrostic writing of Tell el Amarna, pl. XXXII, IX (= EA 355), s. p. 27. Owner Ownership is designated on two tablets, i.e. LKA 116: r. 26 indicates that it belongs to the palace (ša É.GAL-lim); and OrNS 83, pl. XXXII–XXXIV: iv 5’ to the person of Maḫḫiḫīṭa(ya) (IM Imaḫ-ḫi-ḫi-[ṭa-(a-a)] 103, who is likely to have been the teacher of the apprentice scribe Lannî. Further References Purpose The specific purpose of a tablet is denoted in the colophons of BAM 3, 214: viii 1f.’ (né-peše ša ŠU kiš-pi); KBo 36, 29: l.e. 1 (1 t[u]p-pí né-pé-še); KUB 4, 48: l.e. 5 (DUB.2?.KAM DIŠ LÚ ŠÀ.ZI.GA). Dating Only once in the present corpus do we find a reference for dating in a colophon, i.e. KBo 1, 18: D 27’ (ITI ša re-ši). 104

99 100 101 102 103 104

Lit. “The ‘nail’ of Agi-Teššub”, s. Waal 2015, 383. S. Waal 2015, 534. Hunger 1968, 32. Viano 2016, 73. For the OB colophon, s. Castellino 1969, 1. For an analysis of the personal name, s. Mayer 2014, 340. Schwemer 2013, 154; Zomer, (forthcoming/a). Note that M.E. Cohen 1976, 138f. restores [iti] gu4 “Month of Gusisa” at the end of an OB incantation for a woman in labor.

Chapter 3: Geographical Setting and Archival Context Of a total of 184 texts containing 336 incantations from the Middle Babylonian and Middle Assyrian period, the majority (106) comes from the peripheral areas of Akkadian (i.e. Hattuša, Karkemish, Alalaḫ, Emar, Ugarit, Akhetaten, Susa and Dūr-Untaš). In connection with the Mesopotamian heartland, there are 37 texts from Assyrian-influenced areas (Aššur, Nineveh and Kalḫu) and 36 from Babylonian-influenced areas (Dūr-kurigalzu, Babylon, Sippar, Nippur, Uruk and Ur). 105 Note that the larger part of texts of unknown provenience (Table 48–50) derive with certainty from the Mesopotamian heartland. 106

3.1 Mesopotamian Heartland Aššur State Archives M1 Small Library in the Old Palace The Old Palace is constructed immediately west of the Aššur Temple. It was possibly built by the Middle Assyrian king Aššur-nādin-aḫḫē at the beginning of the 14th century. 107 In the western corner of the palace, in rooms 42 and 43, a small group of unbaked tablets was excavated. 108 Five tablets were identified as containing a late Middle Assyrian ductus typical for tablets from the time of Tiglath-Pileser I (1114–1076). 109 All five tablets may derive from the same scribe 110, which would be Rībātu, son of Rīšēya, the incantation-priest of the king, known from the colophon of KAR 91. Additionally, the colophon of LKA 116 states that the tablet belongs to the palace (ša É.GAL-lim), confirming the notion that this was the official library of the palace. Both colophons of KAR 91 and LKA 116 state that their original was a “wooden tablet from the land of Akkad”. 111

105 For a quantative comparison of the present corpus in a contemporary perspective, s. Streck 2010, 43/47. 106 Belonging to the Assyrian area: CUSAS 32, 62; Iraq 31, pl.V–VI; N.A.B.U. 2016/47; Studies Sachs, 20 no. 19; YOS 11, 74. Belonging to the Babylonian area: ASJ 15, 282–285; CBS 15080; CUSAS 30, 446; CUSAS 30, 447; CUSAS 30, 448; Ḫulbazizi, pl. 58 (AA); Ḫulbazizi, pl. 58 (BB); Ḫulbazizi, pl. 57 (V); Ḫulbazizi, 82–83 (W); Ḫulbazizi, pl. 58 (X); Ḫulbazizi, pl. 59 (Y); Ḫulbazizi, pl. 57 (Z). Unclear are the amulets BSOAS 78, 600, De wereld van de bijbel, no. 18, Iraq 38, 60 fig. 2, Iraq 38, 63 fig. 3 and Metropolitan Museum, Notable Acquisitions 1984-85, 4. 107 Postgate 2013, 7. 108 Pedersén 1986, 29–31. 109 Maul 2003, 181. 110 Maul 2003, 181. 111 KAR 91: r. 25 GABA.RI gišle-ʾi SAR KUR UR[Ik]i LIBIR.RA; LKA 116: r. 26 GABA.RI gišLE.U[5].UM KUR! URIki.

39

Mesopotamian Heartland

Table 30: Texts with Incantations from Aššur–M1-Archive Publication BAM 4, 339

Text Inc.-ritual

Format Single-col. Portrait L

Subject Against ghosts

Fs. Wilcke, 190f.

Siglum VAT 10034+ 1142+11571+ 12115+12216 VAT 10038

Single inc.

Cult Image

KAR 91

VAT 10035

Inc.-ritual

Single-col. Portrait L Single-col. Portrait L

KAR 246

VAT 10039

Single inc.

LKA 116

VAT 10036

Inc.-ritual

Single-col. Portrait L Single-col. Portrait L

Veterinary medicine (hippiatry) To Šamaš Namburbi fungus

M2 Reconstructed Library/Library of Tiglath-Pileser I First named by Weidner as the Library of Tiglath-Pileser I, later coined the Reconstructed Library M2 by Pedersén, since all tablets derive from a secondary Neo-Assyrian context, i.e. the N1 archive which is mainly concerned with the areas of the Aššur Temple. The M2 archive is thought to have contained approximately 93 Middle Assyrian and 8 Middle Babylonian literary texts. 112 A typical feature of this archive is that tablets are baked with a white surface and a red core. 113 The dating of this archive is not limited to Tiglath-Pileser I, but seems to have stretched from Tukultī-Ninurta I (1243–1207) to Aššur-bēl-kala (1073– 1056), giving a preliminary dating for the tablets in Table 31 of 13th–11th century. Of the data gathered by Weidner and Pedersén, the following tablets VAT 9774 (N1: 101; AfO 16, 208 no. 25) and VAT 9883 (N1: 40; AfO 16, 208 no. 27) classified as MA incantations, cannot be confirmed after collation; the tablets are too eroded and hence are excluded for further study here. 114 Table 31: Texts with Incantations from Aššur–M2-Archive Publication BAM 3, 214 Iraq 42, 43f.(+)KAR 24 KAR 189 LKA 75

Siglum A 13+393 BM 130660(+) VAT 9833 VAT 10088 K 430/i

Text Inc.-ritual Collective

Format Multi-col. Multi-col.

Subject Witchcraft Udug.ḫul

Therapeutic Single inc.

Multi-col. Single col. Portrait L

Witchcraft To Šamaš

112 Pedersén 1985, 31. 113 This has been confirmed for Iraq 42, 43f.(+)KAR 24 and for KAR 189 (= BAM 3, 208) which has been recognized by Köcher to possibly belong to this archive. 114 VAT 9774, consisting of 3 separate fragments, is multi-column, and contains a single ruling. VAT 9883 is a little fragment also with a single ruling.

40

Chapter 3: Geographical Setting & Archival Setting

Private Archives M14 Private House with Archive from Two Periods, of Adad-zēra-iqīša and Others A large private house with later extensions was found in the southern end of the city containing an archive covering two periods, i.e. 14th century BCE (Eriba-Adad I, Aššuruballiṭ I) and 13th century (Shalmaneser I, Tukultī-Ninurta I). Most documents in connection with the later period are written in the interest of one Adad-zēra-iqīša (also found abbreviated as Zēra-iqīša), who looked after sheep and who owned multiple texts pertaining to loans and purchase. The three Lamaštu amulets KAR 85, 86, and 87 were found in different rooms and likely date to the younger phase of this archive. 115 Table 32: Texts with Incantations from Aššur–M14-Archive Publication KAR 85 KAR 86 KAR 87

Siglum VA Ass. 990 VA Ass. 991 VA Ass. 998

Text Single inc. Single inc. Single inc.

Format Amulet Amulet Amulet

Subject Lamaštu Lamaštu Lamaštu

N4 Private House with Large Library and Archive of a Family of Exorcists The largest library excavated in Aššur is the N4-archive, which belonged to a family of exorcists. Although the majority of tablets date to the seventh century, it is not surprising that we find older manuscripts too which may have served as reference works. 116 Table 33: Texts with Incantations from Aššur–N4-Archive Publication BAM 3, 316

Siglum VAT 13608+ 13759

Text Therapeutic

Format Multi-col.

Subject Various ailments

Aššur–Provenience Unknown It should be noted that the cylinder AoF 10, 218f. (Ass. 18191) was found 4 meters under the debris of a Neo-Assyrian house (iB11II50) located to the southeast of the ‘Stelenplatz’. 117 Freydank has suggested that the dating of AoF 10, 218f. is at the latest the early 14th century, which makes it the oldest incantation excavated in Aššur itself. Table 34: Texts with Incantations from Aššur –Provenience Unknown Publication – AoF 10, 218f. BAM 2, 141 BAM 4, 334

Siglum VAT 10785+ 10871 VA 5920 VAT 16448 VAT 10094+ 10989

Text Collective

Format –

Subject Udug.ḫul

Single inc. Therapeutic Inc.-ritual

Cylinder – Multi-col.

To Ištar šimmatu Witchcraft

115 Note that KAR 86 was found above a grave (Ass. 15033), s. Pedersén 1985, 125. 116 Another MA example from the N 4 archive is the Aššur ritual KAR 139 (VAT 15421). For BAM 3, 316 to be Middle Assyrian, s. Köcher 1964, xxvi. 117 Freydank 1983, 217; Andrae 1913, pl. II.

41

Mesopotamian Heartland Publication BAM 4, 335

Siglum VAT 10306

Text –

Format Multi-col.

BAM 4, 336 KAL 4, 9

VAT 11076 VAT 10562

– Inc.-ritual

– –

KAL 4, 27 118 KAL 4, 34

VAT 10938 VAT 10797

Collective Inc.-ritual

– –

KAL 7, 7 KAL 7, 8 KAL 7, 31

VAT 11567 VAT 12153 VAT 10438

– Inc.-ritual Single inc.

KAR 226 KAR 240 KAR 275 KAR 297+256(+)127

VAT 9531 VAT 10933 VAT 11603 VAT 10778+ 10784+11127 (+)10930

Collective – Therapeutic Single inc.

– – Single col. Portrait L Multi-col. – Multi-col. Single col. Portrait L

Subject Various diseases – Namburbi earthquake Witchcraft Divine wrath Witchcraft Witchcraft To Ninurta Witchcraft Witchcraft Witchcraft To Ninurta/ Sirius

Nineveh The two tablets AJSL 35, 14f. and ZA 102, 211 from Nineveh are said to have been written in Middle Babylonian script. 119 Both tablets are designated in the online-database of the British Museum as having been discovered during the same excavation (Th 1905-4-9, 93; Th 1905-4-9, 67) in the area of the building known as the ‘New Palace’ or ‘Sennacherib’s bīt nakkapti’ 120, but now regarded as the East Gate of Kuyunjik. 121 Tablets found in this area are thought to have originally belonged to the archives of the nearby Ištar temple, of which a large number of tablets derive from the Middle Assyrian period. 122 The Middle Babylonian AJSL 35, 141f. and ZA 102, 211 would be further examples of possibly looted tablets from Babylonia, s. pp. 85f. Table 35: Texts with Incantations from Nineveh Publication AJSL 35, 141f. ZA 102, 211

Siglum BM 98587 BM 98561

Text Single inc. Collective

Format Multi-col. Single col. Portrait S

Subject Witchcraft King’s safety at home and on campaign

Kalḫu The only tablet to contain incantations found at Kalḫu (Nimrud) AS 16, 287f. (Rm 376) is recorded as coming from the area of the Kidmuri temple. 123

118 KAR 226 and KAL 4, 27 may belong to the same tablet for paleographic reasons suggested by Schwemer 2011a, 14. 119 AJSL 36, 141–142 was identified as such by Abusch/Schwemer 2016, 146; ZA 102, 211 was identified by Schwemer 2011d, 209ff. 120 Thomson/Hutchinson 1929, 65f. 121 Reade 2000, 399. 122 Reade 1998–2000, 422f. 123 Reade 1986, 218.

42

Chapter 3: Geographical Setting & Archival Setting

Table 36: Texts with Incantations from Kalḫu Publication AS 16, 287f.

Siglum Rm 376

Text Collective

Format Multi-col.

Subject Various

Dūr-Kurigalzu The only tablet to contain incantations found at Dūr-Kurigalzu (Aqar Quf) Sumer 9, 29 (IM 49981) was found in the middle of road 8, among debris, 1.5 meters above pavement level. 124 Table 37: Texts with Incantations from Dūr-Kurigalzu Publication Sumer 9, 29

Siglum IM 49981

Text Collective

Format –

Subject Ḫul.ba.zi.zi

Babylon Remains of the Archive of Sîn-muballiṭ–M 5-Archive The small M5 archive belonging to the merchants Gula-ilī and Sîn-uballiṭ dating to MeliŠipak–Enlil-nādin-aḫi (1183–1157) was found in a late Kassite context in Merkes 25p2. 125 Except for VAT 13226, all documents in this archive are related to trade, e.g. contracts, lists, settlements of accounts. As will be argued in § 4.6, the function of VAT 13226 is most likely that of a private magical text, i.e. a text commissioned and prepared for a private client. Table 38: Texts with Incantations from Babylon–M5-Archive Publication –

Siglum VAT 13226

Text Single inc.

Format Single col. Landscape S

Subject Sexual desire

N13 Babylon N13 is not an archive, but a collection of 260 tablets scattered in the Merkes area. The group is generally classified as Neo-Babylonian, but older tablets cannot be ruled out. 126 BAM 4, 385 was identified by Köcher as Middle Babylonian. 127 Table 39: Texts with Incantations from Babylon–N13 Collection Publication BAM 4, 385

Siglum VAT 17580

Text Therapeutic

Format Multi-col.

Subject Ghost-induced illness(es)

Babylon–Provenience Unknown Both MIO 7, 339 (Bab. 1357) as MIO 7, 348 (VAT 3326) are listed as purchased in Babylon by Klengel (1960, 338; 347). 124 125 126 127

Gurney 1953, 25. Pedersén 2005, 83. Pedersén 2005, 218. Köcher 1971, XXVII.

43

Mesopotamian Heartland

Table 40: Texts with Incantations from Babylon–Provenience Unknown Publication MIO 7, 339 MIO 7, 348

Siglum Bab. 1357 VAT 3326

Text Single inc. Single inc.

Format Amulet Amulet

Subject Lamaštu Lamaštu

Sippar One tablet CM 31, 241 containing an incantation dating to the MB period and coming with certainty from Sippar (Abu Habbah) was identified by Lambert. Having the consignment 825-22, 1016, it belongs to a group of cases coming from Assyria, Babylon and Abu Habbah. 128 ASJ 15, 282–285, TCL 16, 79+PBS 12, 25, OrAnt 8, pl. XI/XIII, and PBS 1/2, 112 are registered in the University Museum as belonging to the so-called Khabaza Collection and therefore originally derive from Sippar. 129 Unfortunately, nothing can be said about their specific findspots. Table 41: Texts with Incantations from Sippar Publication ASJ 15, 282–285 CM 31, 241 TCL 16, 79+PBS 12, 25 OrAnt 8, pl. XI/XIII PBS 1/2, 112

Siglum CBS 1686+1533 BM 54692 AO 7738+ CBS 1521 CBS 587+335 CBS 590

Text Single inc. Inc.-ritual Single inc.

Format Multi-col. – Multi-col.

Subject To Utu – To Utu

Single inc. Single inc.

Multi-col. Multi-col.

To Utu Udug.ḫul (zi-pà)

Nippur Tablet Hill The large triangular mound to the south of the temple of Enlil yielded a huge number of literary texts. BAM 4, 398 and CBS 10911 are said to come from ‘Tablet Hill’ 130, but it is suspected that other tablets from Table 45 also derived from there.

128 Leichty 1986, xxxii. 129 The Old Catalogue of the Babylonian Collection in the University Museum of Pennsylvania was accessed by the present author in February 2017. PBS 1/2, 112 is entered as Khabaza I August 1888. ASJ 15, 282–285, TCL 16, 79+PBS 12, 25 and OrAnt 8, pl. XI/XIII are registered as Khabaza II January 1889. Note that the latter was already said to come from Sippar by Langdon 1917, 40. For a discussion of the Khabaza Collection and its relation to Sippar, s. Kalla 1999. As for OrAnt 8, pl. XI/XIII, note that the colophon copies the date of the Old Babylonian version from Sippar OrAnt 8, pl. II–VIII (CBS 563), s. Alster 1991, 34. 130 Langdon 1914, 79 (no. 56, mistakenly designated as Ni 179 instead of Ni 178). CBS 10911 is entered in the Old Catalogue of the University Museum as Nippur, 3rd expedition, box 17, w. slope of Tablet Hill.

44

Chapter 3: Geographical Setting & Archival Setting

Table 42: Texts with Incantations from Nippur–Tablet Hill Publication CDLI no. P266104 BAM 4, 398

Siglum CBS 10911 Ni 178

Text – Therapeutic

Format – Multi-col.

Subject – šimmatu

Vicinity of Shatt en-Nil ZA 106, 52 is registered in the Old Catalogue at the University Museum as “Nippur II, E.Side Shatt en-Nil”. Table 43: Texts with Incantations from Nippur–Vicinity Shatt en-Nil Publication ZA 106, 52

Siglum CBS 11059

Text Therapeutic

Format –

Subject Witchcraft

Area WB Unstratified During the 12th season of excavations at Nippur one bilingual Udug.ḫul fragment was discovered among other objects at a former Pennsylvania dump. 131 Table 44: Texts with Incantations from Nippur– Area WB Unstratified Publication BAM 8, pl. 91

Siglum 12 N 228

Text –

Format Multi-col.

Subject Udug.ḫul

Nippur–Provenience Unknown Table 45: Texts with Incantations from Nippur–Provenience Unknown Publication CDLI no. P263672 CDLI no. P268915 CDLI no. P278739 FAOS 12, pl. 5–6

Text – Collective – Collective

Format – Multi-col. – Multi-col.

Subject – – – Udug.ḫul

OIP 16, 12 PBS 1/2, 115

Siglum CBS 8857abis CBS 13905 N 3731 Ni 2676+2997+ 4017+4018 CBS 14154 CBS 13858

Collective –

Multi-col. Multi-col.

ZA 91, 244

HS 1512

Single inc.

Single col. Portrait L

Udug.ḫul Gattung II (zi-pà) To Šamaš

Uruk Eanna The Lamaštu amulet AUWE 6, pl. 1 no. 5a–b was found in the Pb 16-2 at the southside of the ziqqurrat. 132

131 McGuire Gibson et al. 1992, 104. 132 Becker 1993, 4 fn. 14.

45

Mesopotamian Heartland

Table 46: Texts with Incantations from Uruk–Eanna Publication AUWE 6, pl. 1 no. 5a–b

Siglum IM 25725

Text Single inc.

Format Amulet

Subject Lamaštu

Ur The Great Nanna Courtyard In one of the surrounding chambers of ‘the Great Nanna Courtyard’ rebuilt by Kurigalzu, 133 southeast to room 1, four Kassite cylinder seals were found in a recess masked by bitumen. 134 One of them UE 8, pl. 35 contains an incantation. Table 47: Texts with Incantations from Ur–The Great Nanna Courtyard Publication UE 8, pl. 35

Siglum BM 122553

Text Single inc.

Format Cylinder seal

Subject Any evil

Provenience Unknown A group of 23 texts which cannot be attributed to a specific provenience or archive, can be classified through palaeography to be of Assyrian or Babylonian origin with exception of the amulets listed in Table 50. Assyria The identification of CUSAS 32, 62 as being of Middle Assyrian origin follows George (2016, 52, who recognized the depiction to be similar to the Lamaštu amulets found in the M14archive in Aššur. As for the Lamaštu amulet N.A.B.U. 2016/47, the spelling of BAR/MAŠ+AN for ÉN strongly suggests an Assyrian origin, s. § 2.4. Table 48: Texts with Incantations Provenience Uncertain–Assyria Publication CUSAS 32, 62 Iraq 31, pl. V–VI

Siglum MS 1913 –

Text Single inc. Therapeutic

Subject Lamaštu Birth

Single inc. Therapeutic

Format Amulet Single col. Portrait L Amulet –

N.A.B.U. 2016/47 Studies Sachs, 20 no. 19 YOS 11, 74

BM 128857 YBC 7145 MLC 1301

–

Multi-col.

sāmānu

Lamaštu –

133 For a critical discussion of the Kassite architecture at Ur, s. Brinkman 1969. Note that Brinkman argues that the structure was built by Kurigalzu I (1390 BCE) not Kurigalzu II. 134 Woolley 1939, 90; 95f. other cylinder seals are U. 12689, U. 12690, U. 12691, of which the last two are solely pictorial, U. 12689 contained an additional inscription of most likely one line only. The same recess may have contained other valuables as well, as implied by a Kassite vessel with strips of gold, silver and copper found below the plinth, s. Porada 1981–1982, 60f.

46

Chapter 3: Geographical Setting & Archival Setting

Babylonia The group of small landscape-oriented tablets CUSAS 30, 446–448 come from the same provenience, which is most likely identified with Dūr-Enlil(le) from central Babylonia. 135 As for the group of cylinder seals, note that Ḫulbazizi, pl. 58 (AA), Ḫulbazizi, pl. 59 (Y), and Ḫulbazizi, pl. 57 (Z) bear a depiction of the Maltese Cross, a typical Kassite feature. 136 Farber (2014, 9 fn. 13) notes for MC 17, 443ff. that it probably originates from Sippar or Babylon. 137 Table 49: Texts with Incantations Provenience Uncertain–Babylonia Publication CDLI no. P269644

Siglum CBS 15080

Text Single inc.

CUSAS 30, 446

Single inc.

CUSAS 30, 448

CUNES 52-13114 CUNES 52-13117 CUNES 52-15-29

Studies Jacobsen, 210

BM 54716

Single inc.

Ḫulbazizi, pl. 58 (AA) Ḫulbazizi, pl. 58 (BB) Ḫulbazizi, pl. 57 (V) Ḫulbazizi,. 82f. (W) Ḫulbazizi, pl. 58 (X) Ḫulbazizi, pl. 59 (Y) Ḫulbazizi, pl. 57 (Z) MC 17, 443ff.

– – – – AO 1167 – – BM 120022

Single inc. Single inc. Single inc. Single inc. Single inc. Single inc. Single inc. Single inc.

CUSAS 30, 447

Single inc. Single inc.

Format Single col. Portrait L Single col. Landscape S Single col. Landscape S Single col. Landscape S Single col. Portrait L Cylinder seal Cylinder seal Cylinder seal Cylinder seal Cylinder seal Cylinder seal Cylinder seal Single col. Portrait L

Subject – Evil šēdu Anger Baby Ardat lilî Any evil Any evil Any evil Any evil Any evil Any evil Any evil Lamaštu

Unclear Table 50: Texts with Incantations Provenience Unclear Publication BSOAS 78, 600 De wereld van de bijbel, no. 18 Iraq 38, 60 fig. 2 Iraq 38, 62 fig. 3 Metropolitan 198485, 4

Siglum – –

Text Single inc. Single inc.

Format Amulet Amulet

Subject Lamaštu Lamaštu

– – MMA 1984.348

Collective Single inc. Single inc.

Amulet Amulet Amulet

Any evil Any evil Lamaštu

135 Van Soldt 2015, 29f. For the possibility that Dūr-Enlil(le) was a re-naming of Dūr-Abī-ešuḫ, s. George 2009, 142. Note the criticism pace George, by Dalley 2009, 9 fn. 80. For the possible connection between the archives of MB Dūr-Enlil(le) and the First Sealand Dynasty, s. Zomer 2016b, 57f. 136 For the use of incantations on cylinder seals as most likely a Kassite invention, s. p. 58 fn. 187. 137 Accessioned by the British Museum (London) as 1928-7-16.

47

Peripheral Areas

3.2 Peripheral Areas Ḫattuša State Archives Büyükkale The citadel of the Hittite capital commonly known by its Turkish name Büyükkale “Big Castle” was the main seat of government containing the ruler’s palace, residence and official quarters located in the Upper City. Together with Temple I and Haus am Hang it is the primary source of tablets known from Ḫattuša. It was destroyed by a catastrophic fire at the end of Late Hittite Empire period and resettled and built over in the Phrygian period. Büyükkale A: Palace Library Connected with the inner courtyards, Büyükkale A was a multi-storey building, probably built under Tudḫaliya IV (late 13th century), housing a collection of tablets dating to the Old Kingdom, as well as the Early and Late Empire periods. It is the major findspot in Büyükkale for tablets containing Mesopotamian incantations. In general, the library was divided over archive rooms (3-4-5-6) 138 and consisted of all genres known in Hittite literature, e.g. Hittite, Luwian, Palaic and Hattic rituals and festivals, prayers, mythological texts, protocols, treaties, international correspondence. 139 Büyükkale A seems to have had the character of a centralized record center, i.e. tablets that were not actively used anymore but still valuable enough were stored here. 140 Additionally, it has been suggested that Büyükkale A, besides functioning as a storage for tablets, may also have served as a scribal school. 141 Table 51: Texts with Incantations from Ḫattuša–Büyükkale A Publication KBo 9, 44 KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255 KBo 36, 29

KBo 36, 34

138 139 140 141

Siglum 221/n 523/b+533/b+536/b +640/b+226/c+ 241/c+656/c+1016/c +1048/c+1929/c+ 357/f+AnAr 9167 285/a+73/b+743/c (+)1017/c(+)1039/c +2533/c+2555/c+ 399/d+510/d+166/e +34/k+97/q 321/a+829/c+841/c+ 254/e

Text Inc.-ritual Collective

Format Multi-col. Multi-col.

Subject To Šamaš Udug.ḫul

Therapeutic

Multi-col.

Various diseases

Therapeutic

Multi-col.

–

For a discussion of specific layout and archaeology, s. Neve 1982, 104–107. For a general discussion of the archives of Büyükkale A, s. Košak 1995. Van den Hout 2007, 401. Naumann 1971, 431.

48

Chapter 3: Geographical Setting & Archival Setting

Publication KBo 36, 35+KUB 29, 60 KBo 40, 103 KBo 40, 104

Siglum 1377/c+184/w

Text Therapeutic

Format Multi-col.

345/c+473/c 1469/c

– Therapeutic

– –

KUB 29, 58+59+ KUB 37, 84 KUB 30, 1(+)KUB 37, 109

339/c+534/c+539/c+ 167/c+569/c 151/c+170/c+431/c+ 1404/c+1412/c(+) 231/c+242/c 2245/c(+?)+2525/c (+?)2488/c 251/e 724/b 151/b+77/c(+)772/b 614/b+157/c+1433/c (+)409/c+669/c(+) 350/c(+)173/c+ 200/c(+)216/c(+?) 1317/c 598/b(+)2787/c(+) 478/c 373/b+423/c+450/c +468/c+472/c+ 2693/c+323/c(+) BM 108557 415/b 676/b 38/a 163/b 559/c 526/d 194/c 424/c+374/b 230/c+232/c 172/a

Therapeutic

Multi-col.

Collective

Multi-col.

Subject liʾbudisease – Various diseases liʾbudisease Witchcraft

–

Multi-col.

Witchcraft

– – Collective Therapeutic

– – Multi-col. Multi-col.

– – Various Witchcraft

Therapeutic

Multi-col.

Witchcraft

Therapeutic

Multi-col.

Witchcraft

Therapeutic – – Inc-ritual – – – Therapeutic – –

– – Multi-col. – – – – Multi-col. Multi-col. –

Witchcraft – – – – – – – Witchcraft –

KUB 30, 2(+?)3(+?)4 KUB 34, 3 KUB 34, 4 KUB 37, 36(+)37 KUB 37, 44(+)45(+) 46(+)47(+)49(+?)48

KUB 37, 51(+)53 (+)99 KUB 37, 55+KBo 36, 32(+)HT 75 KUB 37, 58 KUB 37, 62 KUB 37, 72 KUB 37, 85 KUB 37, 90 KUB 37, 92 KUB 37, 95 KUB 37, 96+93 KUB 37, 108+110 KUB 37, 127

Büyükkale B: Éḫeštī/ā-house The identification of the function of Büyükkale B is still under discussion, but recent views have suggested identifying this building as the Éḫeštī/ā-house known from various Hittite rituals and festivals and likely related to the veneration of ancestors. 142 Table 52: Texts with Incantations from Ḫattuša–Büyükkale B Publication KBo 9, 47 KBo 36, 12

Siglum 212/n 827/f

Text Therapeutic –

Format – –

Subject Witchcraft –

142 Haas/Wäfler 1976 and 1977; Neve 1982, 113 leaves it open for debate. For an archeological description, s. Bittel/Naumann 1952, 57–59. For the possible relation between Hittite Éḫeštī/ā– and Akkadian ḫaštu ‘pit, grave’, s. Moor 1969, 171 fn. 29.

49

Peripheral Areas

Büyükkale C: Shrine Büyükkale C concerns a unique building in Hittite architecture. Consisting of six rooms, its floor lies 1.5 meters below the surrounding rooms and contains an open air basin generally assumed to have had a ritual purpose. Among the finds there were numeruous small votive vessels and imported shells. 143 As for the textual evidence, there are inventory lists, mythological texts, ritual texts, festival texts, omina, Akkadian medical fragments and letters. 144 Table 53: Texts with Incantations from Ḫattuša–Büyükkale C Publication KUB 37, 143

Siglum 537/c

Text –

Format –

Subject Udug.ḫul

Büyükkale D: Audience Hall Büyükkale D is a huge multi-storey building undisputedly identified as a spacious audience hall made of 25 wooden pillars. 145 Various texts are found here, e.g. ritual texts, festival texts, international correspondence, treaties. Table 54: Texts with Incantations from Ḫattuša–Büyükkale D Publication KBo 36, 16 KBo 36, 21 KUB 37, 43 KUB 37, 101(+)102

Siglum 813/w 520/i 231/g 805/f(+)806/f

Text – – Therapeutic –

Format – – Multi-col. Multi-col.

KUB 37, 111

511/i

–

Multi-col.

KUB 37, 115+KBo 7, 1(+)KBo 7, 2

481/e+70/k(+)71/k

Collective

Single col. Portrait L

Subject – – Witchcraft Udug.ḫulrelated Udug.ḫulrelated Various

Büyükkale E: Royal Halentuwa-Residence of the Queen Büyükkale E is a two-storey building with an hilāni entrance 146 and was probably built during the reign of Ḫattušili III (early 13th century). It was first identified as the possible private quarters of the royal family due to its excellent position on the mountain slope and within the citadel. Later this view was revised and the rooms 4 and 5 were identified as archival storerooms of tablets. 147 The function of Büyükkale E as a royal residential building cannot however be excluded. 148 It was recently suggested that Büyükkale E might be the royal 143 Bittel 1970, 85. 144 Note that KUB 37, 143 is listed in the Hethiterportal as KUB 37, 101(+)143(102) (= CTH 805.2) followed by Klinger 2010, 334 fn. 78. Except for being another Assyro-Mitannian fragment related to Udug.ḫul, there is no compelling evidence at the moment that KUB 37, 143 belongs to the same tablet as KUB 102(+)102 found in Büyükkale D. 145 Bittel 1970, 82–84; Neve 1982, 98–102. 146 Discussed by Bittel/Naumann 1938, 19f. 147 For the most recent discussion of Büyükkale E, s. Alaura 1998. Note that a group of tablets in Büyükkale E were later re-used for the Phrygian walls. 148 This view is maintained by Neve 1982, 92–95.

50

Chapter 3: Geographical Setting & Archival Setting

halentuwa-residence of the queen and Büyükkale F of the king. 149 Note that KBo 36, 27 was not found in the archive rooms 4 and 5, but on the north-eastern side of Büyükkale E. In general, this library with archive contained both literary texts and state documents, i.e. letters, official documents, and religious texts. Table 55: Texts with Incantations from Ḫattuša–Büyükkale E Publication KBo 36, 27

Siglum 61/r

Text Therapeutic

Format Single col. Portrait L

Subject Impotence

Büyükkale K: Archival Building Büyükkale K is located in the south-eastern part of Büyükkale and contains a small archive in room 3, most likely dating to the 13th century. Tablets were stored on wooden shelves against the northern and western wall and most probably also against parts of the northern and eastern walls as well. The wooden shelves were destroyed by fire, causing the tablets to be scattered on the floor. It is uncertain whether Büyükkale K existed side by side with the main royal archive Büyükkale A as an auxiliary archive or was in fact a later archive. 150 Most texts found in this library are concerned with festivals; other texts are concerned with oracles, prayers, omens, incantation (rituals), fragment of the Gilgamesh epic, annals, treaties, instructions, and a library catalogue. 151 The texts are mainly written in Hittite, but there are a few texts in Akkadian and Hurrian. Table 56: Texts with Incantations from Ḫattuša–Büyükkale K Publication KBo 36, 13

Siglum 134/p

Text –

Format Multi-col.

Subject –

Büyükkale M: Administrative Building Büyükkale M was at least two storeys high and was probably a building with administrative and official purposes. 152 Table 57: Texts with Incantations from Ḫattuša–Büyükkale M Publication KBo 36, 15 KBo 36, 19

Siglum 1232/v 179/w

Text – Inc.-ritual

Format Multi-col. Multi-col.

Subject – Witchcraft

Haus am Hang Located in the Lower City, the Haus am Hang’s specific function remains uncertain, but it seems to have served mainly for daily (cult) administrative purposes. 153 A variety of texts 149 150 151 152 153

Haas 1994, 622–623. Bittel/Neve/Fischer 1958, 57–61; Neve 1982, 107–111. Pedersén 1998, 49. Neve 1982, 126. Haus am Hang was first provisionally identified as the halentuwa-building by Bittel/Nauman 1938, 20–30.

51

Peripheral Areas

has been found here, i.e. incantations and incantation rituals, omens or oracles, festival texts, myths and epics, annals and treaties, lexical lists, laws and a catalogue. 154 Texts are mainly in Hittite, but a few are written in Akkadian, Hurrian, Luwian, and Palaic. Various periods of Hittite history are covered in Haus am Hang; exceptional is the fact that there are even texts in this archive referring to the last known king of the Late Hittite Empire, i.e. Šuppiluliuma II (Šuppiluliyama), which suggests that Haus am Hang remained active during the very last phases of the Hittite Empire. 155 Recent views have tentatively suggested that many texts were copied for reasons such as archival purposes, the schooling of scribes, and the drafting of new compositions in the Haus am Hang and were later stored in Temple I 156, rendering Haus am Hang a scriptorium. 157 Table 58: Texts with Incantations from Ḫattuša–Haus am Hang Publication KBo 13, 37 KBo 36, 20

Siglum 702/u 314/t

Text – –

Format – –

Subject – –

Temple I Temple I is located in the Lower City only 85 meters from Haus am Hang. Numerous tablets concerning rituals, festivals, cultic inventories, epics, myths, prayers, incantations, oracles, liver models, treaties, various historical documents, laws, lexical lists, and (international) letters were found in rooms 10, 11, and 12, suggesting that Temple I contained a large library for official purposes 158 and was the main center for economic administration. 159 Almost all texts are in Hittite, except for several texts such as the international correspondence and treaties which were in Akkadian and additional the tablets found below: KBo 36, 17 (Sum.– Akk.) and KBo 36, 28 (Akk.). Among the literary texts mentioned above, there are several in Hurrian, Luwian, Palaic and Hattic. As said, tablets mainly pertaining to political and cultic administration were likely copied in Haus am Hang and then stored in Temple I. 160 Datable texts deriving from Temple I all stem from the reign of Tudḫaliya IV (late 13th century).

154 155 156 157

Pedersén 1998, 53. Van den Hout 2007, 402; Torri 2008, 780f. Torri 2008, 781. Torri 2009, 209. Gordin 2010, 170 revises Torri’s argument slightly. In his view the scriptorium known as É GIŠ.KIN.TI was first present in the Südareal and was moved during Šuppiluliuma II’s reign to the Haus am Hang. Unfortunately, few tablets were found in the Südareal and none contains Mesopotamian incantations. 158 Pedersén 1998, 53. There is no reason to assume a separate palace or temple administration for Ḫattuša; the wide coverage of texts found in Büyükkale A, Haus am Hang and Temple I makes such a division unlikely, s. van den Hout 2008, 218. 159 Van den Hout 2008, 218. 160 The storage function of Temple I may be comparable with Büyükkale A, i.e. tablets not current but still valuable are archived and stored here, s. van den Hout 2008, 218; Gordin 2010, 170.

52

Chapter 3: Geographical Setting & Archival Setting

Table 59: Texts with Incantations from Ḫattuša–Temple I Publication KBo 36, 17 KBo 36, 28

Siglum 535/v 663/z

Text – –

Format – Multi-col.

Subject – –

Ḫattuša–Provenience Unknown The findspots of tablets excavated during the earliest excavations in Bogazköy are not recorded. KBo 36, 24 was found re-used in the Lower City. 161 KBo 9, 50 an KBo 14, 51 are said to derive from Büyükkale, but their original archival context remain undetermined. Table 60: Texts with Incantations from Ḫattuša–Provenience Uncertain Publication ABoT 1, 43 ABoT 2, 258 KBo 1, 18

Siglum AnAr 6994(+)6997 AnAr 10873 VAT 7425

Text – – Collective

Format Multi-col. Multi-col. Prism

KBo 9, 50

36/o

Therapeutic

–

KBo 14, 51 KBo 36, 24 KUB 4, 11

192/q 395/p Bo 1760

Collective – Single inc.

– – Multi-col.

KUB 4, 13 KUB 4, 16 KUB 4, 17(+)18 KUB 4, 20(+)21

Therapeutic Collective Inc.-ritual Collective

– Multi-col. Multi-col. –

Collective Collective

– –

Various Various

KUB 4, 48 KUB 4, 53

Bo 4822 Bo 6345 Bo 5029(+)6508 Bo 1279+9148(+) 9125 Bo 655 Bo 2747(+) BM 108605+ 108627+108656 (+)Bo 4314 Bo 4894 Bo 1284

Subject – – Arachnids, snakes and insects Various Diseases Various – To Utu/ Šamaš Birth Udug.ḫul – Various

Therapeutic D. omina

Multi-col. –

KUB 4, 99 KUB 31, 141

Bo 5206 Bo 4845

Therapeutic –

KUB 37, 98

Bo 9195

–

– Single col. Portrait L –

Impotence šumma nūru ša rēš marṣi / To Šamaš Witchcraft To Ištar

KUB 4, 24 KUB 4, 26(+)HT 13(+)KUB 37, 112

–

Karkemish Katuwa’s Palace The excavations in 2013 in Karkemish yielded a fragmentary cuneiform tablet containing a passage that can be regarded as a forerunner to Udug.ḫul X/a. It was found in Katuwa’s palace 161 According to the database of the Hethiterportal (visited 12.02.2016).

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in the archeological context of the latest phase of Assyrian occupation, i.e. Sargon II. 162 Panayotov in his contribution to Marchesi’s publication (2014, 339) has shown that the epigraphy and palaeography of this text is to be identified as Late Middle Assyrian or perhaps Early Neo-Assyrian with an estimated dating of 11th–9th century. Whether this text was imported from Assyria to Karkemish or was written locally cannot be said with any certainty. 163 Table 61: Texts with Incantations from Karkemish Publication OrNS 83, pl. XXXII–XXXIV

Siglum KH.13.O.1178

Text Single inc.

Format Multi-col.

Subject Udug.ḫul

Alalaḫ Occupation is attested in Alalaḫ (Tell Açana) from Level XVII (Middle Bronze Age) to Level I (around 1200 BCE.). Of main interest here is Level IV, which dates to the period that Alalaḫ belonged to the Mittani empire, 164 and is considered to be from the 15th century. 165 State Archives Small Library in the Palace/Scholar’s Library A group of ten clay tablets and fragments were found in the palace courtyard (room 1). Woolley tentatively suggests that “they seem to have been the contents of a basket dropped by someone who was trying to save the palace archives at the time of the fire”. 166 This group of tablets AlT 448–453a is made up of incantations, incantation-prayers 167 and omens. 168 Recently, it has been pointed out that all these tablets may have belonged or were adjacent to suite C1–D1 of an archive of a scholar living in the palace. 169

162 Marchesi 2014, 333 fn. 2; Marchetti 2014, 308 fig. 2. 163 The Late Bronze Age situation of Karkemish is still obscure due to the poor excavation results of this period. We may perhaps have no further cuneiform sources from Karkemish, but in view of the situation in the Late Bronze Age it is likely that Karkemish must also have had a cuneiform scribal tradition. This may be validated by the fact that a small group of Akkadian letters from Ugarit were sent by the king of Karkemish, s. Yamada 1992, s. idem. fn. 73 for possible other cuneiform letters from or concerning the kings of Karkemish from Emar and Alalaḫ. For the Assyrians and their interest in Karkemish, s. Hawkins 1974. 164 For an extensive study of Alalaḫ under the Mittani empire, s. von Dassow 2008. 165 Pedersén 1998, 34. The palace was destroyed at the end of the 15th century; Alalaḫ IV ended with the Hittite conquest by Suppiluliuma I, s. von Dassow 2008, 63. 166 Woolley 1955, 116. 167 Commonly referred to as a hymn, but I understand AlT 453(+)453a as an incantation-prayer to Šamaš, more specifically a forerunner to the kiʾutu of the 4th house of Bīt rimki: ÉN en gal an.šà.kù.ga.ta (in AlT 453(+)453a the incipit is found as en gal eš.ša.an.kù.ga.t[a] e.da.zu.[ne]), s. p. 184. 168 Von Dassow 2005, 27 and 40 revised the archeological situation of this group of tablets and added ATT 38/72 (without publication number) and revealed that there are two additional fragments in ATT/38/34– 42 without publication number. 169 Von Dassow 2005, 48 also speculates that our group of tablets might have belonged to the priest Kabiya.

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Chapter 3: Geographical Setting & Archival Setting

Table 62: Texts with Incantations from Alalaḫ–Small Library in the Palace Publication AlT 448

Siglum ATT/8/33–42

Text Inc.-ritual

AlT 449(+?)450

ATT/8/33–42

Inc.-ritual

AlT 453(+)453a

ATT/8/33–42

Single inc.

Format Single col. Portrait L Single col. Portrait L Single col. Portrait L

Subject – – To Šamaš

Emar All tablets containing incantations found during excavations in Emar (Meskene) derive from Temple M1; another small group is known from the antiquity market. Being part of the Hittite empire, Emar was ruled by a local king under the authority of the Hittite viceroy located in Karkemish: all texts are to be dated between 1320 and 1187. 170 ‘Temple’ M1 / Temple of the Diviner ‘Temple’ M1 located in area M in the southern part of the central city is also called ‘Temple of the Diviner’ because of the content of the tablets excavated here. However, it is still questionable whether ‘Temple’ M1 is a monumental building (temple) or a domestic house, or possibly both. Recent views have suggested that ‘Temple’ M1 housed a scriptorium, which suggests that the building was not a temple at all, 171 or that it was a sort of public institution enabling the registration and storage of transactions of private citizens. 172 The archive contains various genres such as legal documents, administrative documents, rituals, lexical lists, divinatory texts, incantations and literary texts. 173 Table 63: Texts with Incantations from Emar–‘Temple’ M1 Publication Emar 729

Text Collective

Format Single col. Portrait L

Subject Udug.ḫul

Emar 731 Emar 732 Emar 733 Emar 734 Emar 735

Siglum Msk 74102a+ 74107ai+74114l(+) 74102a Msk 74199q Msk 74107ak Msk 74228a Msk 74173e Msk 74147b(+)74179

– – – – Single inc.

Udug.ḫul Headache – – šimmatu

Emar 737

Msk 731030

Lexical list

– – – – Single col. Portrait L Multi-col.

Emar 738 Emar 740 Emar 742

Msk 74124f Msk 74183 Msk 74123aa

– Inc.-ritual –

– – –

ur5-ra= ḫubullu/ Gastrointestinal disease – – –

170 Pedersén 1998, 61. 171 Y. Cohen 2005, 195 and Y. Cohen 2009; Followed and confirmed by Rutz 2013. 172 Mori 2003, 19 (no comment on whether the structure is a temple or not); Gallagher 2003, 173f., 176; Di Filippo 2004, 195f., 200 (suggests public storage within a temple). 173 S. Rutz 2013, for a detailed discussion.

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Peripheral Areas Publication Emar 743 Emar 744 Emar 753 Emar 757 Emar 790

Siglum Msk 74122t Msk 74107t Msk 74135b Msk 74165g Msk 74232i

Text Inc.-ritual – – Inc.-ritual –

Format – – – – –

Subject – – – – Udug.ḫul

Emar–Provenience Unknown A group of three tablets containing incantations derive from the antiquity market. AOAT 308, 108 is at the moment in the Archäologische Staatssammlung in Münich, Iraq 54, pl. XIV in a private collection in the United Kingdom, and Priests and Officials, 199f. in a private collection in Japan. Table 64: Tablets from Emar–Provenience Unknown Publication AOAT 308, 108

Siglum –

Text Collective

Iraq 54, pl. XIV Priests and Officials, 199f.

M8 –

Collective Therapeutic

Format Single col. Landscape L Amulet Single col. Portrait L

Subject Various Lamaštu Various diseases

Ugarit State Archives Royal Palace–The Central Archive The largest archive in the Royal Palace of Ugarit is the Central Archive containing 254 clay tablets mainly found in the rooms surrounding courtyard IV. One tablet containing incantations was found in room 30 among legal and administrative texts mainly dating to ‘Ammiṯtamru II (late 13th century). 174 Another fragmentary tablet AuOr Suppl. 23, 13 was found in room 62 on the east side of courtyard V among judicial texts, administrative texts, and international correspondence, most likely also dating to ‘Ammiṯtamru II. 175 Table 65: Texts with Incantations from Ugarit–Royal Palace Publication AuOr Suppl. 23, 13 Ugaritica 5, 17b

Siglum RS 16.416bis RS 15.152

Text – Collective

Format – –

Subject – Various

Private Archives The House of Rapʾānu The House of Rapʾānu located in the residential area east of the royal palace, northeast of the Rue de Mineptah, has yielded hundreds of tablets of which the majority are Sumerian174 Van Soldt 1991, 74f. 175 Van Soldt 1991, 131f.

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Chapter 3: Geographical Setting & Archival Setting

Akkadian and Hurrian-Ugaritic lexical lists. Other texts are (mainly) Akkadian letters, Akkadian and Ugaritic administrative texts, and Akkadian legal documents. Additionally, there is one Hurrian and one Cypro-Minoan clay tablet within this archive. Two tablets are of magical-religious content, that is Ugaritica 5, 19 containing an Akkadian incantation against eye-ache, and the fragmentary AuOr Suppl. 23, 23. The archive can be dated between ‘Ammiṯtamru II and ‘Ammurapi (late 13th century–early 12th century). 176 Table 66: Texts with Incantations from Ugarit– The House of Rapʾānu Publication AuOr Suppl. 23, 23 Ugaritica 5, 19

Siglum RS 20.161+ 20.171A RS 20.006

Text –

Format –

Subject –

Single inc.

Single col. Square

Eye-ache

The House with the Archive of the ‘Lettré’ A small archive also found in the residential quarters east of the Royal Palace was first thought to have belonged to the House of Rašap-abu, the eastern neighbor of the present archive, but is now treated independently. 177 A total of 19 tablets 178 made up of 10 lexical lists, a god list, 3 letters, 2 literary letters, an administrative text, one fragmentary therapeutic tablet RS 17.081, presumably for a woman in labor (no incantations preserved), 179 and one large incantation collective Ugaritica 5, 17 on which 9 incantations are preserved. Ugaritica 5, 17b from the Royal Palace is a (partial) duplicate. The considerable number of school texts has suggested that this building might have housed a school. 180 Assuming that there is a possible intrinsic relation, the dating of this archive might correspond with the House of Rašap-abu, i.e. Niqmaddu II–‘Ammiṯtamru II (late 14th–late 13th century). Table 67: Texts with Incantations from Ugarit–Archive of the ‘Lettré’ Publication Ugaritica 5, 17

Siglum RS 17.155

Text Collective

Format Single col. Portrait L

Subject Various diseases

The House of Urtenu The largest archive containing more than 500 tablets discovered at Ugarit belonged to an important individual named Urtenu. It consists of international correspondence, letters, juridical texts, treaties, administrative texts, literary texts, lexical texts, and magico-religious texts. The considerable number of lexical texts suggests that the building may have housed a school. 181 This archive can be dated to the Niqmaddu III– ‘Ammurapi era (early 12th century).

176 177 178 179 180 181

Van Soldt 1991, 165–180. Van Soldt 1991, 163–165. Note that only one text is written in the Ugaritic language, i.e. the letter RS 17.327. Rowe 2014, 78–80. Van Soldt 2000, 232. Van Soldt 2000, 242.

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Table 68: Texts with Incantations from Ugarit–House of Urtenu Publication AuOr Suppl. 23, 14

Siglum RS 94.2178

Text Collective

AuOr Suppl. 23, 15

RS 94.2964

Collective

AuOr Suppl. 23, 26 Ugaritica 7, pl. I

RS 94.2067 RS 34.021

Therapeutic Single inc.

Format Single col. Landscape L Single col. Landscape L – Single col. Portrait S

Subject Various Various – Various diseases

The Library of the Lamaštu Tablets ‘The Library of the Lamaštu Tablets’ was found in the same building as the Library of the Hurrian Priest located in the residential area. The northern part of the building housed the Library of the Hurrian Priest mainly existing of alphabetic Ugaritic and Hurrian texts, the southwestern part housed the Library of Lamaštu Tablets mainly existing of Akkadian texts. The library is named after the famous Lamaštu tablet(s) found here. Other texts present in this archive are 35 lexical lists, 13 religious texts, 9 administrative texts, 8 literary texts, 5 juridical texts, 5 letters and 1 international letter. Again the high amount of lexical and religious texts has suggested that this building housed a school. 182 The date of this archive cannot be said with any certainty, but the building seemed to be inhabited just before the final phase before its destruction (early 12th century). 183 Table 69: Texts with Incantations from Ugarit–Library of the Lamaštu Tablets Publication AuOr Suppl. 23, 16 184

Siglum RS 25.422

Text Therapeutic

Format Multi-col.

AuOr Suppl. 23, 17 AuOr Suppl. 23, 18

RS 25.513 RS 25.420+ 25.440+25.445+ 25.447+25.456A+ 25.459C RS 25.436 RS 25.129+ 25.456B RS 25.418

– Collective

– Multi-col.

Subject Various diseases Lamaštu Lamaštu

– Therapeutic

– Single col. Portrait L –

Birth Various diseases –

AuOr Suppl. 23, 20 AuOr Suppl. 23, 25 AuOr Suppl. 23, 27

Therapeutic

Miscellaneous Graeco-Persian Sarcophagus Sud-Acropole The small clay cylinder seal AuOr Suppl. 23, 69 against Lamaštu was found in a GraecoPersian sarcophagus belonging to a woman or child in zone 404 W on the Sud Acropole. 185 It has been widely questioned whether this cylinder seal dates to an earlier period than its

182 183 184 185

Van Soldt 2000, 237. Van Soldt 1991, 204–210. Arnaud 2007, 60 suggests that AuOr Suppl. 23, 16 and 27 may be part of the same tablet. Nougayrol, 1969, 406 fn. 98; Bordreuil/Pardee 1989, 320.

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Chapter 3: Geographical Setting & Archival Setting

archaeological context. 186 However, the use and practice of incantations on cylinder seals seems to be an invention of the Middle Babylonian period (i.e. Kassite) 187 and it has been known that certain artifacts show up in a later archaeological context. 188 Table 70: Texts with Incantations from Ugarit– Graeco-Persian Sarcophagus Publication AuOr Suppl. 23, 69

Siglum RS 25.457

Text Single inc.

Format Cylinder seal

Subject Lamaštu

Vicinity Tomb IV Acropole A small group of tablets was found during the fifth campaign in Ugarit near Tomb IV on the Acropole. All 4 tablets are Akkadian written in alphabetic script, unique of its kind, and are extremely difficult to comprehend. The nature of the tablets has proven to be magicoreligious and are considered likely to contain incantations. 189 Table 71: Texts with Incantations from Ugarit–Vicinity Tomb IV Acropole Publication Syria 20, 115 (KTU 1.73) Syria 20, 118 (KTU 1.70) Syria 20, 122 (KTU 1.69) Syria 20, 124 (KTU 1.67)

Siglum RS 5.303bis

Text –

Subject –

–

Format Single col. Portrait L Single col. Portrait L –

RS 5.156+5.211+ 5.214 RS 5.213

Collective

RS 5.199

–

–

–

Various –

Akhetaten The small cylinder seal EA 355 discussed above was found in a rubbish-dump in the housing area of Akhetaten (Tell El-Amarna). Although its exact location is not specifically stated in the excavation report, 190 the implication is that it might be in the vicinity of the Records Office (House Q 42 21, previously House 19 by Petrie), the main findspot of tablets in Amarna.

186 Clemens 2001, 973f.; Finkel 1976, 301; Farber 2014, 34 and 37. 187 This custom is continued in later periods, especially for incantations containing Ḫul.ba.zi.zi-incantations, s. fn. 662. Note, however, that there is a continuity of uninscribed cylinder seals depicting variations on the ‘Krankenbettszene’ likely to have a similar magical effect, s. Meissner 1934, 14–26; Meissner 1935–36, 160–162. 188 Wiggermann 2000, 220 fn. 17. The same way of reuse of AuOr Suppl. 23, 69 may have been the case for AUWE 6, pl. 1 no. 5a–b and AUWE 2, pl. 55 no. 334 both Lamaštu amulets from Uruk found in a later context. 189 Van Soldt 1991, 225 fn. 350. 190 Petrie 1894, 24. Note that Goren/Finkelstein/Na’aman 2004, 82 confirm that this cylinder seal was manufactured in Egypt itself and not imported from Mesopotomia as previously assumed by Finkel 1976, 304.

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Table 72: Texts with Incantations from Akhetaten Publication Tell el Amarna, pl. XXXII, IX (= EA 355)

Siglum Ash. 1893.141(416)

Text Single inc.

Format Cylinder seal

Subject Apotropaic spell

Susa–Dūr-Untaš Two Lamaštu amulets containing incantations were found in present day Iran. Unfortunately the excavation reports do not give any specifics on their findspot. Susa Scheil’s report on the Lamaštu amulet RA 26, 10 is not very helpful. Interestingly, Mecquenem/Contenau state that it was found in the grave of a child. 191 Table 73: Texts with Incantations from Susa Publication RA 26, 10

Siglum –

Text Single inc.

Format Amulet

Subject Lamaštu

Dūr-Untaš One Lamaštu amulet is said to be found at the Ziqqurrat complex of Dūr-Untaš, modern Chogha Zanbil. Table 74: Texts with Incantations from Dūr-Untaš Publication MDP 33, 51 fig. 19/2

Siglum –

191 Mecquenem/Contenau 1953, 52.

Text Single inc.

Format Amulet

Subject Lamaštu

Chapter 4: The Social Setting 4.1 Magic & Medicine: Two Complementary Strategies Nowadays, we cannot imagine the intrusion of magic into modern medicine, but in ancient Mesopotamia the one could not exist without the other. Magic and medicine were two complementary strategies in the healing of a patient. 192 Our modern perception of ‘magic’ and ‘medicine’ does not lend itself to an understanding of the older conception. The Akkadian āšipūtu, ‘the lore of the exorcist,’ and asûtu, ‘the lore of the physician,’ is subject to an ongoing debate on the distinction and relation between the two healing professions āšipu 193/mašmaššu 194 ‘exorcist’, ‘incantation-priest’, ‘conjurer’ or ‘magician’ and asû ‘physician’. 195 In the traditional view, the āšipu is the magical expert who receives his power and authority from the gods and treats the client by manipulating his environment through the use of incantations, amulets, figurines and various ritual agenda. The asû is seen as the physician, a kind of herbalist who picks, collects and dries plants, mixes them together in the preparation of drugs and performs minor surgical operations such as lancing an abscess. 196 However, the specialist observed in therapeutic tablets tends to be designated simply as ‘you’. Modern scholars have suggested that in texts of the First Millennium, this ‘you’ is to be identified as the asû when it concerns ‘empirical’ treatment and as the āšipu when it concerns ‘magical’ actions, 197 but this view has been revised in light of the fact that typical medical texts thought to belong to the asûtu are found in the private archives and libraries of incantation-priests. 198 One may distinguish between so-called ‘exorcistic’ and ‘medical’ incantations, 199 where ideally the exorcistic incantations belong to the realm of the āšipu and the medical incantations belong to the realm of the asû. Such assumptions however, as Geller explains (2007b, 393), cannot be proven or validated. 200 192 Indications for their complementary manipulative tactics are also found within therapeutic tablets in the present corpus, e.g. KUB 29, 58+ v 28: enūma ṣibtišu ūtašširušu šamma u šipta lā tunakkar “when his seizure leaves him, do not alter the medicine (lit. herb) and incantation!”. 193 The fact that one of the main responsibilities of the āšipu is to recite incantations is also reflected in the main term for incantation or spell in Akkadian šiptu both deriving from the same root. For a discussion of the etymology of āšipu, s. Jean 2006, 19f. 194 For a discussion of both professions and their possible same identity, s. Jean 2006, 22f. 195 Ritter 1965, 299–321; Stol 1991–1992, 42–65; Biggs 1995, 1918; Scurlock 1999, 76; Heeßel 2009, 13– 15. 196 For example the eye-surgeries mentioned in Codex Ḫammurapi §§ 215–220. Geller 2010, 167 expresses his doubts whether the treatment of wounds belongs to the realm of the asû. 197 Scurlock 1999, 70. 198 Scurlock 1999, 74f. pace Ritter 1965, 299. 199 By ‘medical’ incantations are specifically meant those incantations found in a medical context, i.e. therapeutic tablets (Table 4) or which have parallels on (later) therapeutic tablets. 200 Possible support for this theory is the exceptional Marduk-Ea dialogue found in the later parallels of Sumer 9, 29a, where it is stated by Enki/Ea that not Asalluḫi/Marduk, the incantation-priest, but the

Magic & Medicine: Two Complementary Strategies

61

Besides the asû and the āšipu, there is a third specialist connected to the field of medicine which is the bārû, ‘the diviner’, whose specialty was prognostication, i.e. predicting the duration of the illness, but who could also advise the asû or āšipu not to advance the treatment of a particular patient. 201 The fact that all three professions āšipu, asû and bārû are aspects of medicine as a whole may be reflected in the fact that all three professions are attributed to the main healing goddess Gula on several occasions. 202 On another level, the duality between the main healing professions, āšipu and asû, is also reflected among the gods, where especially in legitimation formulae an opposition occurs between the healing duo Damu-Gula and the exorcistic duo Enki/Ea-Asalluḫi/Marduk. 203 What in fact did belong to the realm of the āšipūtu is difficult to answer. One clear indication is the so-called Exorcist’s Manual (KAR 44 and duplicates) 204, an important catalogue containing various entries for known incantation series, such as Šurpu, Maqlû, Muššuʾu, Utukkū lemnūtu (UDUG.ḪUL), Asakkū marṣūtu (Á.SÀG.GIG.GA), Lamaštu, Mīs pî, and for rituals, such as Bīt rimki, Bīt mēseri, and various Namburbi’s, but lists various diagnostic works such as, Sakikkû (SA.GIG), Alamdimmû (ALAM.DÍM.MU) and Kataduggû (KA.TA.DU11.GA), as well. The catalogue commences and concludes with the statement SAGmeš ÉŠ.GÀR MAŠ.MAŠ-ti “incipits of the series (dealing) with the lore of the āšipūtu”. The introduction explains furthermore šá a-na NÍG.ZU u IGI.DU8.ÀM kun-nu “which have been established for knowledge and reading”. The Exorcist’s Manual was widely copied in the First Millennium (Aššur, Nineveh, Sippar, Babylon and Uruk) and functioned as a definition of knowledge belonging to the āšipūtu. 205

201 202 203

204 205

lú.a.zu (asû) “the physician” should approach the patient, s. Zomer (forthcoming/b). For an alternative culturally-sensitive approach, s. Robson 2008b. Scurlock 1999, 77. Scurlock 1999, 74 fn. 34. Specifically meant here is the the formula šiptu(m) ul yattu(n) šipat DN1 u DN2 “the incantation is not mine, it is the incantation of DN1 and DN2”, which can be extended to DN3 and DN4. The denial element in this formula is a semitic invention already found in the early Akkadian incantations from Ebla and the Old Akkadian period, e.g. ARET 5, 19: xi 5–8 (Ebla); BiMes 1, 7: iv 5–9 (OAkk.), whereas the affirmative statement goes back to the earliest Sumerian incantations, where the formula (KA+)UD.du11.ga DN1 “It is the spell of DN1” is found frequently, s. Rudik 2015, 30f. Whereas in the Third Millennium all incantations are attributed to Ningirima, starting in the Second Millennium other deities come into play. For the OB/OA incantations the formula šiptu(m) ul yattu(n) šipat DN1 u DN2 is attested with the following deities in AMD 1 (BM 79125) Damu–Gula; AMD 1 (U. 30503) Ningirima; AoF 35 (kt 94/k 520) Ea, bēl šipātim; CUSAS 10, 11 Ea–Ištar; Fs. Larsen, 397 (kt 90/k 178) Nikilil, bēl šipātim u bēl tîm; Fs. Stol, 150 (LB 1000) Asalluḫi, mār Ea ša Eridu; JCS 9a (Spurlock Museum 1913.14.1465); Ningirima–Enki–Asalluḫi; OECT 11, 11 N[inkarrak …]; YOS 11, 3 Enlil–Šamaš; YOS 11, 5a Damu–Gula; YOS 11, 5b Gula. We find less variety in the MB/MA incantations, i.e. AlT 449(+)450a Nin[karrak…]; AuOr Suppl. 23, 18d Ea–[Asalluḫi]–[D]amu–[Ninkarrak (…)] most likely extended to another pair of deities; BAM 4, 336 Damu–[…]; BAM 4, 398 Ea–Asalluḫi–mašmaš ilī, Marduk; Emar 737 Damu–Gula, bēlet balāṭi; KBo 1, 18b [Ea]–Asalluḫi; KUB 37, 44(+) Damu– Ninkarrak–apkal ilī, Marduk; Ugaritica 5, 19 Damu–Ninkarrak. For a study on the functionality of the šiptu(m) ul yattu(n) šipat DN1 u DN2 formula, s. Lenzi 2010. S. fn. 260. Schwemer 2011c, 421.

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4.2 The Functionality of Magic From a modern perspective one cannot imagine that all incantations were really effective, but as is the case with all kinds of rituals and religious beliefs, if it fails to work there is always an excuse, e.g. the client (or one of his ancestors) has offended a deity, the wrong time or wrong place. Failure can always be attributed to human error or foible. As Geller (2004, 607) states, “magic did not have to work in order to be believed”. The fact that we find numeruous magical-religious texts from all periods in Mesopotamia suggests that from the perspective of the Mesopotamians, they must have been efficacious and were highly valued. It is important to stress that in the Mesopotamian healing process there was no specific distinction between physical and mental illness. Modern views theorize abouthow magic makes the patient feel psychologically better, relieves stress and anxiety, 206 and this is certainly the case for Mesopotamian magic too.Take for example the ilī-ul-īde incantations from this corpus (LKA 26a–d), where the client relates his fears and anxieties to his personal deity in the first person,not knowing what he has done wrong. Treating the client’s fears and anxiety is well-attested in anti-witchcraft incantations. 207, After the enumeration of ones illnesses, we find that magic is often reversed, i.e. the patient projects his fears and illnesses onto his attacker, e.g.: kaš-šap-ti kiš-pu-ki li-ís-ḫ[u-ru-ni-ik-ki-im-ma] li-iṣ-ba-tu-ki My witch, let your witchcraft [return to you and] let them seize you! KAR 189: ii 8’–9’ (Witchcraft) Similar dynamics are found in the inversion formula May PN1 die, may PN2 live!, 208 where PN1 is the attacker and PN2 the victim, e.g.: šu-ú li-mu-ut-ma ⌈a⌉-[na-ku lubluṭ] May he die, (so that) I [may live!] KUB 37, 43: 21 (Witchcraft) UR.GI7 ar-ra-bu BA.ÚŠ-ma ZA BA.TIL May the intruding dog die, (so that) the man may live! Ugaritica 5, 17: 8’ (Dog bite) A variation on this formula is additionally found in the following passage: šu-ú li-ir-bi-iṣ-ma ⌈a-na⌉-k[u lu-ut-bi] May he lie down, (so that) I [can stand up!] KUB 37, 43: 20 As it appears, the use of reversal formulae is limited to anti-witchcraft incantations and in the Second Millennium it occurs in incantations concerning the effects of dangerous animals too.

206 For example Róheim 1955, who described magic as a counterphobic attitude and a liberating phychological force. 207 S. Schwemer 2007a, 114–116. 208 OB examples are: Fs. Pope, 87: 6 ka-al-bu-um li-mu-ut-ma a-wi-lum li-ib-lu-uṭ-⌈ma⌉; YOS 11, 4: 17– 18 a-li-ik ṣu-ḫa-rum li-ib-lu-uṭ-ma zu-qí-qí-pu-um li-mu-ut (note that the formula is here reversed!). For the First Millennium we find examples in Maqlû I 19: šī limūtma anāku lubluṭ; Maqlû II 94–95: šunu limūtuma anāku lubluṭ, šunu lītebberūma anāku lūšir, šunu liqtûma anāku lumīd.

The Identity of the Magical Expert

63

Incantations are generally descriptive and address disease and the possibility of the patient’s death. They do not seek a pragmatic approach to curing a disease, 209 but concentrate on the supernatural cause. For this reason, incantations on their own are not helpful in determining the origins of a disease and cannot be regarded as diagnostic in any sense. 210 Some incantations include a historiola, e.g. the ‘Cow-of-Sîn’ narrative in birth incantations explaining the mythological origin of a disease or medical problem, which responds to the patient’s imagination and helps him to understand and at least psychologically overcome his condition. 211 The fact that not only the patient needs protection from evil, but the magical expert as well - before or after performing an exorcism - is demonstrated in recitanda which serve specifically to protect the magical expert himself, 212 e.g. mim-ma lem-nu ar-ki-ia l[a il-l]a-ak mim-ma lem-nu ar-ki-ia l[a ir-ra-a]k-ka-sa Whatever evil shall not go after me! Whatever evil shall not bind itself to me! KBo 36, 29f: ii 44–45

4.3 The Identity of the Magical Expert The Magical Expert within Magico-Religious Texts We have a few indications as to authorship of these incantations and/or by whom they were practiced. The colophons refer to the professions of (lú)MAŠ.MAŠ 213 “incantation-priest”

209 210 211 212

Pragmatic cures can be found in the prescriptions on the therapeutic tablets. Geller 2007b, 392. On the theory and practice of historiola, s. Frankfurter 2001. This phenomenon is mainly known from the Udug.ḫul-material, i.e. Udug.ḫul III 155–162; Udug.ḫul V 107–108. Alternative examples can be found in the use of the araḫḫi ramānī-formula, s. Cooper 1996; Cavigneaux 1999, 264–271. To safeguard the magical expert himself,we find in other cultures the public present at the ritual performance. Although we can assume that bystanders were present during Mesopotamian ritual practice, little is known about their possible participation. Possible examples can be found for the First Millennium in the healing spell ÉN da.zu kalam.ma dnin.ì.si.na (BAM 2, 124: iv 9 // BAM 2, 127: 8) and in the maškadu incantation OECT 6, 23: 12’, which finalizes the recitanda with qibāma ša annanna mār annanna pariktašu līšir “Speak (pl.) and the injustice of So-and-So, son of So-and-So, may be become right!”. Implying that the aforementioned formula, which in case of BAM 2, 124 // BAM 2, 127 is ša īnaḫu liddima pašḫu liššima “May the one who is weary cast it (i.e. the disease) down, may the one at ease take it (i.e. the disease) up” is to be expressed not only by the incantation priest, but also by the bystanders witnessing the healing process. 213 BAM 3, 214: ŠU IdKU.A-iš-ma-ni MAŠ.MAŠ A IU4.BAR MAŠ.MAŠ KI IŠIB-ME.ME MAŠ.MAŠma “Hand of Marduk-išmanni the incantation-priest, son of Ubar the incantation-priest, ditto (= son of) Išip-Gula the incantation-priest”. Note that Hunger 1968, 32 was uncertain how to interpret the last line. The solution offered here interprets KI as an abbreviated version of KI.MIN and ME-ME.ME as a personal name IŠIB-ME.ME = išip-Gula “The priest of Gula”. KAR 91: IRi-ba+a-tu DUMU Ri-šei[a l]úMAŠ.MAŠ MAN IN.SAR “Rībātu, son of Rīšēya, the incantation-priest of the king, copied it”. Jakob 2003, 259 identifies Rībātu of KAR 91 with Rībātu, the father of Aššur-šumī-aṣbat (s. Deller 1982). Wiggermann 2008, 209 fn. 20 does not preclude the possibility, but observes that there are stratigraphical problems with this assumption.

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(Aššur), DUB.SAR AB.GAL 214 “scribe (and) apkallu-priest” (Emar), and (lú)SANGA 215 “šangû-priest” (Ḫattuša) respectively. 216 Interestingly, the formula DN1 restore (his) health, so that the expert may receive (his) fee!, where an appeal is made to the healing god or goddess to restore the health of the client is found in incantations, which may be classified as medical incantations, referring to a DUMU ap!(UM)-kal-lí (BAM 4, 336) and a [DUMU] UM.MI.A⌈meš?⌉ (Ugaritica 5, 19). 217 Other formulae common for exorcistic incantations proclaiming legitimation of the speaker such as I am the incantation priest of DN / I am the man of DN/I am the messenger of DN! refer to (lú)MAŠ.MAŠ, (lú)MU7.MU7, (lú)ŠIM.MÚ, (lú) SANGÁ.MAḪ, āšipu, and šangamaḫḫû. Such proclamations, however, refer to the professional environment of Asalluḫi/Marduk, which is assumed in the legitimation formulae by the magical expert. 218 Additionally, we find in an unclear incantation (AlT 448b: 8) from Alalaḫ the cultic profession lúA.TU5 (written luA.TU). In magico-religious texts the gods Enki/Ea and Asalluḫi/Marduk are said to fulfil the profession of exorcist-priest (MAŠ.MAŠ/āšipu, ABGAL) among the gods as a divine parallel to the human priest in ritual

214 Priests and Officials, 199f.: 98 ŠU IMa-di-dKUR DUMU a-bi-ka-pí DUB.SAR A.AB.GAL “Hand of Madi-Dagan, son of Abī-kāpī, the scribe (and) apkallu-priest”. Note that Madi-Dagan has written another (fragmentary) therapeutic tablet (without incantation, pace Y. Cohen 2009, 193), i.e. SMEA 30, 225ff. no. 27. For Madi-Dagan being a local Emarite, employed by the Hittites, rather than a Hittite or a Karkemish scribe, s. Y. Cohen 2009, 191. 215 KUB 4, 17(+)18 [… lúS]ANGA GIŠ-ma lú[…] “[… the š]angû-priester wrote it and the […]”. 216 Additionally we find in Iraq 42, 43f.(+)KAR 24 a colophon containing the name Marduk-kabit-aḫḫēšu, son of Aššur-ittūšunu. Note that the incantation collective LKA 26: r. 25’–28’ contains a possible fragmentary colophon where the identity of the scribe/magical expert cannot be reconstructed. For the identity of scribes in a curricular context, s. pp. 82–84. 217 Quid-pro-Quo formulae are the Akkadian recitations where the magical expert demands health for his patient from a healing god or goddess in exchange for a gift. Interestingly, unlike the Roman principle (s. Rüpke 2001, 149) where the gift is offered prior to the results, in Mesopotamian practice the result could be demanded first. The earliest examples of the formula DN1 restore (his) health, so that the expert may receive (his) fee! are the examples from the MB/MA period, i.e. BAM 4, 336: 7’–8’ [(…)] d Gu-la li-ba-liṭ […], DUMU ap!(UM)-kal-lí NÍG.BA lim-[ḫur…]; Ugaritica 5, 19: 12–13 ni-ka-rakx (ZUM) bu-li-ṭ[ì]-ma, [DUMU] UM.MI.A⌈meš?⌉ ⌈NÍG⌉.BA li-im-ḫur. Note that we find a variant of this formula in AuOr Suppl. 23, 16a: 7’–8’[(…) dG]u-la be-let ba-la-ṭi, [(…) bu]-ul-li-ṭi-ma NÍG.BA muuḫ-ri. Examples from the First Millennium: AMT 93, 3: 11 dGu-la bul-liṭ-ṭi-ma qí-iš-tam le-qé-e; AMT 45, 5: r. 9 […] NÍG.BA-ki TI-i; AMT 10, 1: iii 5 dgu-la TI.LA-ma NÍG.BA-ki TI-i. Böck 2014, 114 proposes the idea that the gift meant for Gula, might be the ex voto offerings found in her temples. Geller 2010, 93f. suggests that the present to the deity is in fact still the fee for the priest. As can be observed above, in the examples from the First Millennium the magical expert is omitted entirely from the formula, a tendency that can already be observed in the MB/MA variant AuOr Suppl. 23, 16a. A similar dynamic to the Quid-pro-Quo formula can be observed in Kultmittelbeschwörungen, for the present corpus KBo 36, 29b (lamp) and KUB 37, 98 (potter’s clay), where the statement that the object has received its gift or price enables its activation (of the material) as a cultic object. In this case we find evidence that the payment is related to a ritual payment, s. p. 107. 218 Examples can be found in the present corpus in Emar 729a: 3–4; Emar 729b: 10–12; Emar 729c: 28– 30; FAOS 12, pl. 5–6e: v 17’’–19’’; FAOS 12, pl. 5–6g: vii 19’–26’; Ḫulbazizi 82–82 (W): 5; Ḫulbazizi, pl. 57 (V); KBo 1, 18b: A 13’–14’; KBo 14, 51a: 4’; KBo 36, 11+/b: r. 23; KBo 36, 28: i 6’; KUB 37, 62: 5’; LKA 75: r. 10. Note the occurrence of Ninurta in this formula in the non-canonical forerunner to the Ḫul.ba.zi.zi-series Sumer 9, 29b. For the prominent position of Ninurta in the Ḫul.ba.zi.zimaterial, s. Finkel 1976, 62ff.

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practice. 219 In the same way the healing deities in magico-religious texts may be a divine parallel to the human physician. 220 Interestingly, we find in anti-witchcraft incantations the evil female counterpart of the magical expert, i.e. āšiptu (KAR 226c: ii 5’), comparable with the evil male apkallū known from Maqlû III 62 and VI 86. 221 The negative counterpart of the magical expert can simply be explained, as Abusch (2002, 85) has stated, as those who have the (magical) power to help can also have the power to harm. The ritual instructions found in incantation-rituals and therapeutic tablets refer often to a second and third person singular, respectively the magical expert or physician and the patient. Two texts within our corpus from Ḫattuša 222 specify the acting magical expert in the ritual agenda, i.e. lú a-ši-pu ana IGI dMAN ki-a-am i-qab-bi The āšipu-priest will speak in front of Šamaš as follows KUB 29, 58+59+KUB 37, 84: i 30

ana IGI dUTU lúa-ši-pu UR5.GIM ta-qáb-bi-ma You, the āšipu-priest, will speak in front of Šamaš as follows 223 KUB 29, 58+59+KUB 37, 84: iv 15 a-ši-pu Ameš ú-ra-am-ma-ak-ši The āšipu-priest will bathe her in water KUB 4, 17(+)18: r. iv? 3 [a-ši]-pu r[a-m]a-an-šú ul-lal The āšipu-priest will cleanse himself KUB 4, 17(+)18: r. iv? 11 We find a possible attribute of the incantation-priest in a non-canonical incantation against Lamaštu: e-ši-e-pí «ù?» ⌈ù⌉ ḫul-tup-pá-a (You are familiar with …) the āšipu-priest and the whipping rod (of the āšipu-priest)! Iraq 54, pl. XIVc: 32–33

219 AS 16, 287f.d: iv 26; AuOr Suppl. 23, 18c: iii 22’; Emar 729d: 44; Emar 735: 14; Fs. Wilcke, 190–191: r. 8’–9’; MC 17, 443ff.: 22; Ugaritica 5, 17a: 1–2, 11; Ugaritica 5, 17b: 1–2. Note that we once find the healing deity Damu as the āšipu rabû in AJSL 35, 141f.: r. 15. The same epithet for Damu is found in Šurpu VII 71–72, s. Abusch/Schwemer 2016, 150. 220 AS 16, 287f.d: iv 22. 221 Abusch 2002, 202f.; Schwemer 2007a, 112f. 222 Note KBo 9, 50: r. 5’ […] lúa-ši-pu ÌR-k[a …] 6’. […] i-qáb-bi-ma […] “The āšipu-priest your servant … he will speak …”. The reverse of KBo 9, 50 is very uncertain and fragmentary. The āšipu may be part of the ritual agenda, but equally possible would be that KBo 9, 50: r. 1’–5’ are the dicenda accompanying the following iqabbi in l. r. 6’. 223 Note the erroneous use of the 2nd person sg. instead of the 3rd person sg., s. Torri 2007, 678f.; Schwemer 2015c, 224.

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The Magical Expert outside Magico-Religious Texts Mesopotamian Heartland The magical expert is well-attested outside the magico-religious texts especially in Middle Assyrian documents. Interestingly, the magical expert is only found here as āšipu, syllabically written (lú)a-ši-pu or logographically (lú)MAŠ.MAŠ 224. The syllabic variant (lú)mašmaš-šú for MAŠ.MAŠ, well-known from the First Millennium, is relatively unattested for the Second Millennium. 225 It is therefore to be assumed that the common magical expert for our period was the āšipu ‘incantation-priest’ who practiced magical lore in daily life. The majority of the Middle Assyrian attestations list the āšipu by name as a recipient of animals for the purification (tēliltu) 226 or ritual procedures (nēpušu) 227 of palace women 228, thus connecting the āšipu with the palace cult. 229 Other attestations name the āšipu as an acting witness 230, as a recipient in an account of oil consumption 231, among lists of numeruous recipients of barley 232, among a list of recipients of the audience gift (nāmurtu), 233 and once the chief incantation-priest (rab āšipē) is listed among other chiefs. 234 The āšipu Aššur-išmânni is attested twice as a recipient of medical ingredients for salving (ana napšalti) 235, which proves once again the close relation between the professions of the asû (physician) and the āšipu (incantation-priest). Additionally, it is suspected by Shibata (2015, 147) that the sender of the Middle Assyrian letter (Tab T05A-134), one Lulāyu, is to be identified as an āšipu-priest. The letter concerns a request from Lulāyu to the high-placed lady Labeʾtu to send medical ingredients for the illness of Ilī-padâ. The contents of the letter imply that Lulāyu is a capable medical expert able to diagnose disease, knows the right remedy and has knowledge of extispicy. The fact that Lulāyu was connected with and employed as an āšipu at the local court in Ṭābetu (Tell Taban), may be confirmed by a recently excavated therapeutic tablet. 236 Finally, the āšipu is also mentioned in the Middle Assyrian Laws § 47, which concern accusations of witchcraft; the āšipu comes into play when a supposed eyewitness revokes an 224 S. Jakob 2003, 528f. 225 With one possible exception from Ugarit, AuOr Suppl. 23, 18e: ii 15’. 226 KAJ 235: 6 (Iqīš-Bābu); NTA A.295: 6 (Rēš-Marduk); NTA A.2601: 7 and NTA A.2614: 7 (Mardukērissu); NTA A.3184: 6 (Ṭāb-ilī); NTA A.3188: 3 (Rēš-Marduk), NTA A.3188: 3:6 (Marduk-ērissu). 227 NTA A.1724: 6 (Marduk-ērissu); NTA A.2617: 7 (Marduk-nādin-aḫḫē). 228 Reminni, Šadda’ittu, G/Kizaya and Sala, s. Weidner 1935–36, 11–13. 229 The animals are here not a payment for the magical expert, but to be sacrificed in ritual procedures, s. Postgate 2013, 193f.; Mayer 2016. 230 KAJ 110: 25 (Kidin-Marduk). 231 MARV 1, 51: r. 4’ (Nabû-šākin-šumāte). 232 MARV 2, 17+: 36 37 a-ši-pumeš : r. 56 1 a-ši-pu, s. Freydank 2015, 76–119. 233 AfO 10, no. 50: 9 (Ṭāb-ilī). 234 MARV 1, 5: 2 (Sîn-šuma-iqīša). On the interpretation of this text and its relevance to MARV 2, 17+, s. Freydank 2015, 119–122. Note that the āšipū in both texts occur in the same enumeration as the diviners (lúḪALmeš) and scribes (DUB.SARmeš). Additionally, in MARV 2, 17+: r. 56 the āšipu is preceeded by 2 physicians (A.ZUmeš). 235 MARV 1, 42 (VAT 18057) and MARV 2, 28 (VAT 10044), s. Farber/Freydank 1977. 236 Shibata 2015, 147 fn. 30.

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earlier statement on the basis of hearsay. The eyewitness is to be interrogated by the king and the āšipu has him swear an oath on his intentions. 237 As for the provenanced Middle Babylonian data, we find an āšipu from Babylon among the recipients of cloth and textiles in a note from Kassite Nippur. 238 In a kudurru from the Second Isin Period, the āšipu Sîn-nāṣir is attested as a recipient of land from the king Adadapla-iddina (1068–1047). 239 Sassmannshausen (2001, 69 fn. 1111–1113) offers three attestations from the Nippur material, where we find āšipū as recipients of expenditures. 240 Among the unprovenanced Middle Babylonian material recently published by van Soldt (2015), we find āšipū among the recipients of expeditures 241 and once as a witness in a juridical text. 242 Peripheral Areas In Ḫattuša the terminus āšipu could be used as an Akkadogram and was possibly assimilated into the Hittite language as apiši–. 243 The Amarna correspondence shows that the āšipū belonged to the experts sent between the various royal courts; KBo 28, 30, a letter from the Egyptian pharaoh Ramses II to the Hittite king Ḫattušili III, where Ramses II refers to a request of Ḫattušili III to send Egyptian specialists 244 to Ḫatti to cure his sister’s barrenness. 245 The specialists are named asû and āšipu, but are likely according to Edel (1976, 54–57) and Radner (2009, 225) to correspond to their Egyptian counterparts snjw and ḥry-tp. Two other Amarna letters refer to Babylonian āšipū. The first is a fragmentary letter from Kadašman-Turgu to Ḫattušili III, where it is said: Concerning the āšipu, about which my brother wrote to me as follows – The āšipu which my brother has sent to me, after he arrived I let him do the ritual procedures 246 KUB 3, 71: 7–9 The second is a letter from Ḫattušili III to Kadašman-Enlil II. The Hittite king states that despite his good treatment of a Babylonian asû, the poor magical expert died. Furthermore

237 238 239 240 241 242 243

244 245 246

Roth 1995, 172f. PBS 2/2, 121: 7, 18 (Ḫuzālu). Paulus 2014, pl. 52–53 (AAI 4): r. 5. BaF 21, no. 60: 16 ([…] DUMU IdEN.LÍL-ÙRI a-ši-pu); BaF 21, no. 100: 9 ([…]-Iš8-⸢tár⸣ a-ši-pu; BaF 21, no. 267: 6 (IA-a-rù a-ši-pu). CUSAS 30, 131: 14 (IÈR-GAŠAN); CUSAS 30, 207: 12 ([I...]-⌈ dNIN.URTA⌉); CUSAS 30, 223: 10 ([…] a-ši-pu); CUSAS 30, 275: 10 (ILÚ-dIštar); CUSAS 30, 351: 9 (ISUM-dAMAR.UTU); CUSAS 30, 384: 5 (Ii-din-dNIN.URTA). CUSAS 30, 1: 11. (ILÚ-dIštar DUMU Isà-an-qu lúMU7.MU7. For the use of lúAŠIPU and apiši- in Hittite texts, s. Otten 1974-77. The metathesis s : p may originate from a confusion with another Akkadian noun ēpišu ‘sorcerer’, s. Kümmel 1967, 95f. Otten 1974–77 argues that the most likely possibility is that apiši- is a loanword derived from the Akkadian āšipu. Kümmel 1967, 98 and Schwemer 2005–6, 226 are more sceptical since both lúAŠIPU as apiši– occur in the same text (KBo 15, 9: iii 12 and 15). This may imply that apiši– is not directly of Akkadian origin. Kammenhuber 1976, 143ff. suggests it is of Hurrian origin, but this remains even more speculative since its Hurrian counterpart is unattested. For the role of Egyptian specialists at the Hittite court, s. Edel 1976; Haas 2003, 10. Edel 1994, 178f. Edel 1976, 123–125.

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he refers back to the reign of his brother Muwatalli II when a Babylonian asû and āšipu were sent to Ḫatti: When during the reign of my brother Muwatalli they received an āšipu and an asû and detained them in [Ḫatti], I argued with him saying: “Why are you detaining them?” Detaining an asû is not correct.” Would I now have detained an asû? [Concerning the] former [experts] whom they received here: the āšipu is perhaps dead, [but the asû] is (still) alive. 247 KBo 1, 10+KUB 3, 72: r. 42–46 The letter continues with the statement that the remaining asû named Rabâ-ša-Marduk is well-treated and free to go as he pleases. 248 We get the impression that the profession of the imported Babylonian āšipu was practiced in Ḫattuša during the reign of Muwatalli II (1295–1272) and especially Ḫattušili III (1267– 1237). In the same period we find non-canonical forerunners to the later diagnostic omen series enūma ina bīt marṣi āšipu illiku “When an āšipu goes the patient’s house” in the Hittite archives. 249 There is no evidence of a presence of Assyrian āšipū, but as Schwemer (2013, 146) has suggested, it is to be assumed that healing experts from Assyria and Syria were equally present at the Hittite court. 250 Some of these foreign experts eventually settled in Ḫatti, raising their families and whose descendants would eventually bear Hittite names. 251 The trade of their father’s profession and hence also the knowledge of Akkadian was likely transferred to the next generation. Did the vast collection of Sumerian and Akkadian magico-religious texts from the peripheral archives have any practical ritual purpose? Most likely not. The fact that almost all these texts were written during the same period in which Amarna flourished implies that they were created as products of the scribal centra. The fact that they may have not had any practical ritual function does not mean that they did not have any influence on local ritual and medical practices. For the corpus from Ḫattuša, Schwemer (2013, 148ff.) has pointed out that, besides the Sumerian-Akkadian magico-religious texts originating from Babylonia, other text-groups that need to be taken into consideration are Hittite rituals of HurroMesopotamian provenience with clear Babylonian motifs or containing Babylonian textual passages, Hittite translations of Babylonian rituals, and Hittite adaptations of Babylonian rituals. Schwemer clearly illustrates the influence of knowledge of Babylonian magicoreligious texts in local ritual practice. However, there are no direct duplicates of Sumerian or Akkadian incantations in magico-religious texts from Ḫattuša attested in Hittite ritual texts, which makes the practical functionality of our corpus questionable. 252 Yet, as the 247 248 249 250

Edel 1976, 120–123; Beckman 1996, 137. For a reconstruction of the career of the physician Rabâ-ša-Marduk, s. Heeßel 2009. Wilhelm 1994a, 3. Evidence of Syrian specialists can be found in the lúA.ZU-priest Giziya from Alalaḫ and the citation for the ‘woman from Mukiš’ in the Allaituraḫi-rituals (CTH 780–781), s. Haas 2003, 43. Indirect evidence of early influence from the Assyro-Mittanian areas can be found in the Middle-Hittite offering-lists, s. Haas 2003, 41f. 251 Beckman 1983 has reconstructed the presence of Mesopotamian scribes at the Hittite royal court back to the 15th century. Note that the scribe Ammataya of the prism KBo 1, 18, may be an example of a later descendant still bearing a semitic personal name. 252 With the exception of KUB 31, 141, which is a Hittite translation of incantation-prayer to Ištar KUB

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abovementioned letter KUB 3, 71 implies, Babylonian magic and therapies were indeed used at the Hittite court, but probably largely practiced by Babylonian (and Assyrian?) magical and medical experts, and thus to be interpreted as exceptional cases. 253 Nevertheless, it is not possible to connect Mesopotamian magico-religious texs from peripheral areas with native Mesopotamian scribes with any certainty. 254 The only indications we have is the use of Babylonian and Assyrian scripts, orthography, and grammatical features, s. § 5.3. Still, we are then left with the question as to whether these texts were imported from Mesopotomia or were written locally in Hattuša by native Mesopotamians. The situation in Emar is slightly different. Rutz (2013, 319f.) has made clear that the divination texts from Emar actually had a practical function. The variety of other Mesopotamian scholarly tablets in the ‘Temple’ M1 archive, such as incantations and lexical lists, can be regarded as by-products of the scribal education of the diviners. In fact the majority of the incantations from the peripheral archives can be explained as school (or school-related) products, s. pp. 82–84, and subsequently as texts with esteemed scholarly value. A clear exception is the Lamaštu-amulet deriving from the vicinity of Emar, Iraq 54, pl. XIV, s. p. 79. The unprovenanced therapeutic tablet Priests and Officials, 199f., deriving from the surroundings of Emar as well, was written by Madi-Dagan, who besides a scribe, calls himself an apkallu-priest in the colophon, 255 may be another example of a local Emarite practising Babylonian medicine 256, but it cannot be excluded that Madi-Dadan was just an eloquent scribe boasting about his knowledge. 257 The fact that Babylonian magico-religious and medical texts may have not been widely adapted into local practices can be explained by the fact that there was already a rich autonomous magico-medical practice extant in the peripheral areas. 258

253

254

255 256 257 258

37, 36+37c. This may be explained by the fact that Akkadian prayers and their motifs and structure were often translated and assimilated into Hittite, for examples see Schwemer 2013, 146 n. 6. Wilhelm 1994b, 70 suggests that the motive behind the adaption of these prayers was not a real cultic purpose, but rather an academic interest reflected in the Hittite prayers. For a recent edition and analysis of the Hittite prayers to the Sun-god (CTH 372–374) and their relation to Akkadian prayers, s. Schwemer 2015a, 349–393. A detailed study is presently being undertaken by L. van de Peut on the Akkadian impact on the Hittite prayers. Not included in the present corpus are KUB 4, 47//KBo 45, 193 (CTH 432), which is following Schwemer 2013, 158, a Babylonian ritual translated into Hittite to appease an angry deity containing Akkadian recitanda and KBo 21, 20, a Hittite medical text with a fragmentary Akkadian incantationprayer, of which Schwemer 2013, 160 argues it is based on a Babylonian model. Both texts may be seen as examples of Babylonian magical-medical knowledge adapted to Hittite practice. Note that no Mesopotamian duplicates have been preserved for either of them. Hittite interest in foreign magicoreligious practice was evidently not limited to Mesopotamian material only; ritual-specialists were collected from various places in Anatolia outside the Hittite heartland and from the regions of Kizzuwatna and the Mittani, s. Haas 2003, 26. Note the semitic background of the scribe Ammataya named in the colophon of KBo 1, 18 who writes in the Hittite ductus and makes severe grammatical Akkadian mistakes, s. pp. 160f. and Zomer (forthcoming/a). Most likely this scribe is a later generation descendant of a Babylonian scholar who settled in the Hittite capital. S. fn. 214. Note that Madi-Dagan wrote another Akkadian therapeutic tablet, i.e. SMEA 30, 225ff. no. 27. The use of apkallu as a profession in colophons is relatively rare, s. p. 72. Note that the word apkallu was known in the scribal education from Emar from the Sa Vocabulary, s. Sjöberg 1998, 264 no. 409. For a discussion of the magico-religious material from Ḫattuša, s. Haas 1994, 876–911; from Ugarit, s.

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The terminus āšipu is unattested outside the magico-religious texts from the Late Bronze Age cities of Ugarit and Emar. 259 The Magical Expert as Scholar It is wrong to assume that the field of interest of the magical expert was strictly limited to the milieu of the āšipūtu as described in the Exorcist’s Manual. 260 There are multiple examples, especially for the First Millennium, where the libraries and archives of magical experts besides āšipūtu-related texts contain kalûtu, bārûtu and various kinds of literary texts as well. 261 The Neo-Assyrian Catalogue of Texts and Authors 262 ascribes all works listed either to higher powers suchs as a deity or mythical being or to human authors such as famous incantation-priests (āšipu/mašmaššu), lamentation singers (kalû) or diviners (bārû), who could additionally be named scholars (ummânu). 263 A similar tradition is reflected in the Seleucid List of Kings and Scholars, 264 connecting famous scholars, including incantationpriests, to the specific reigns of kings. Esagil-kīn-apli One of the best examples of the magical-expert as a scholar is the well-known figure of Esagil-kīn-apli, the compiler and editor of both the Diagnostic Handbook Sakikkû (SA.GIG) 265 and the physiognomic omen series Alamdimmû 266 and who is said to be the systemizer of the Exorcist’s Manual. 267 The manuscripts mainly date to the First Millennium, 268 but it is stated in the Diagnostic Handbook that he was a descendant of Asalluḫi-mansum, the apkallu of the Old Babylonian king Hammurapi, and that among his professional occupations he was the pašīšu-priest of Nabû, the išippu and ramku-priest of Ninzilzil 269 and the (chief) scholar (ummânu) of Sumer and Akkad, a citizen of Borsippa and Merlo/Xella 1999, 287–304; Clemens 2001; Del Olmo Lete 2014. 259 For the occurrence of ʾaššāp pl. ʾaššāpīm as a loanword in biblical sources, s. Schmitt 2004, 115. As for the native magical experts in Ḫattuša, a good example is the munusŠU.GI “the old woman”, s. Haas/Wegner 1988; Haas 1994, 888f.; ibid. 2003, 16f. For Ugarit linguistic evidence of the native magical expert, s. Del Olmo Lete 2014, 33–35. For local physicians in the Hittite corpus, s. Burde 1974, 1–11. 260 The main manuscript KAR 44 (VAT 8275), has been edited by Zimmern 1915–16, 204–229; Bottéro 1975, 95–143; Idem 1985, 65–112; Geller 2000a, 225–258 made a new edition adding duplicates identified later 261 Jean 2006, 144–167. 262 Lambert 1962. 263 For the incantation-priest as scholar in general, s. Sallaberger/Vulliet 2003–2005, 620 § 2.4. 264 Van Dijk 1962. 265 Most recently Heeßel 2000, s. 6–11 for previous bibliography. 266 Most recently Böck 2000, s. 4 for previous bibliography. 267 Finkel 1988, 150. 268 Finkel 1988, 144 suggests the possibility of one manuscript (A 3442) of Sakikkû/SA.GIG dating to the reign of [Adad]-apla-idinna. A later dating to [Marduk]-apla-iddina (II) may equally be possible or perhaps more likely, s. Rutz 2011, 294f. fn. 5. Precursors for the canonized Diagnostic Handbook Sakikkû/SA.GIG have been discovered in Ḫattuša (Wilhelm 1994), among Middle Assyrian fragments in Aššur (Heeßel 2010), extracts and a compendium tablet from Nippur (Rutz 2011), and another from Neo-Assyrian Sultantepe (Stol 1993). 269 The fact that Esagil-kīn-apli held different titles of priesthood notably concerned with purification

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active during the reign of Adad-apla-iddina (1068–1047) 270 suggesting a terminus post quem for the canonized version of the Diagnostic Handbook Sakikkû, the physiognomic omen series Alamdimmû and the Exorcist’s Manual. The work of Esagil-kīn-apli exemplifies the organization and the intention of standardization towards the end of the Second Millennium of Babylonian literary texts. Specifically, it is said of Esagil-kīn-apli in the colophons of the Diagnostic Handbook Sakikkû (SA.GIG), that he gathered the numeruous tablets containing diagnostic omina and formed them into a new authorized edition. 271 The Catalogue of Texts and Authors omits Esagil-kīn-apli and instead attributes the entire authorship of Sakikkû, Alamdimmû and the āšipūtu to the god Ea, 272 the List of Kings and Scholars has an entry for the scholar Esagil-kīn-apli, while the entry for the royal name is lost, but can be safely restored as Adad-apla-iddina after the Diagnostic Handbook Sakikkû (SA.GIG). Saggil-kīnam-ubbib Another incantation-priest known as a scholar is Saggil-kīnam-ubbib who is allegedly the author of the Babylonian Theodicy. 273 His name appears disguised acrostically in the poem: 274 a-na-ku sa-ag-gi-il-ki-[na-a]m-ub-bi-ib ma-áš-ma-šu ka-ri-bu ša i-li ú šar-ri I am Saggil-kīnam-ubbib, incantation-priest, worshipper of god(s) and king! Saggil-kīnam-ubbib was not only a contemporary of Adad-apla-iddina as stated in the Catalogue of Texts and Authors, 275 but of Nebuchadnezzar I (1125–1104) as well is reflected in the Seleucid List of Kings and Scholars 276. His profession is listed in the latter as ummânu and in the former as both āšipu/mašmaššu and ummânu in Babylon. Sîn-lēqi-unninni According to the Catalogue of Texts and Authors, Sîn-lēqi-unninni was the author of the Gilgamesh-epic as a series, where his profession may be restored as lúM[AŠ.MAŠ]. 277 further confirms the position of Esagil-kīn-apli as an incantation-priest, s. Oshima 2013, xxxvii fn. 120. 270 Finkel 1988, 148f. 271 Finkel 1988, 148f. 272 Lambert 1962, 64–65 (ll.1–4). Note that more works are here attributed to Ea, i.e. [Āšipū]tu, Kalûtu, Enūma Anu Enlil, [Alamdim]mû, Sag.iti.nu.til.la, Sakikkû, [Katudu]ggû, Lugale, Angim. For a discussion of the occurrence here of Enūma Anu Enlil, Lugale and Angim and their possible relevance to Esagil-kīn-apli, s. Geller 1990 and Heeßel 2010, 162 fn. 38. 273 Various scholars have questioned the authorship of Saggil-kīnam-ubbib, s. Oshima 2014, 124. 274 Another example of acrostics in Mesopotamian literary texts containing the name of the author are two Neo-Babylonian prayers to Nabû and Marduk from Dūr-Šarrukēn by the āšipu-priest Nabû-ušebši (JAOS 88, 131), s. Oshima 2011, 311ff. For the use of acrostics in the present corpus, s. p. 27. 275 Lambert 1962, 66–67 (v 1–2). Note that the name is completely broken in this entry. 276 Note that the author’s name is written here as Esagil-kīn-ubba. Also the reigns of Nebuchadnezzar I and Adad-apla-iddina appear in inverse chronological order, s. Brinkman 1968, 115 fn. 641. For the identification of Esagil-kīn-ubba as Saggil-kīnam-ubbib, s. van Dijk 1962, 51. For a discussion of the possible relation and identification of Saggil-kīnam-ubbib/Esagil-kīn-ubba and Esagil-kīn-apli, s. Beaulieu 2007, 14 and Lenzi 2008, 141 fn. 10. For a discussion of Saggil-kīnam-ubbib as a possible contemporary of both Nebuchadnezzar I and Adad-apla-iddina, s. Heeßel 2010, 160f. 277 Lambert 1962, 66–67 (vi 10). For other restorations of Sîn-lēqi-unninni’s profession, (bārû), s. Dalley

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Unfortunately, we have no specific date for when Sîn-lēqi-unninni may have lived. The List of Kings and Scholars is not very helpful either, since it claims Sîn-lēqi-unninni is a contemporary of king Gilgamesh. 278 George (2007, 30) suspects that Sîn-lēqi-unninni may be dated either to the Old or Middle Babylonian period, but is more inclined towards the latter given the textual evidence and the general tendency towards standardization as evidenced in the works of Esagil-kīn-apli. 279 Ninurta-nāṣir, son of Ilī-iqīša The Middle Babylonian esoteric list of divinities with symbols PBS 10/4, 12 280 has in its colophon 281 the earliest example of the protective clause referring to ‘knowers’ (mūdû) of secret or exclusive knowledge. 282 Its author is said to be Ninurta-nāṣir, son of Ilī-iqīša, the incantation-priest (lúMAŠ.MAŠ), who copied the text after its original. Furthermore, it is said in the colophon that the tablet was the property of the É.ŠU.ME.ŠA4, Ninurta’s temple in Nippur, 283 which connects the magical expert Ninurta-nāṣir directly with the realm of the temple. Depictions of the Magical Expert On the Kassite seals containing incantations we twice find a priest cloaked in a fish-costume identified as the apkallu ‘sage’. Ḫulbazizi, pl. 59 (Y) portrays an apkallu (on the left) performing a purification ritual, sprinkling liquid from a ritual bucket (banduddû) with a cone (mullilu) in front of an unidentified deity. 284 In Ḫulbazizi, pl. 57 (V) only the upper-part of the fish-garment of the magical expert is preserved. The ‘Maltese Cross’ and the rhombs are typical motifs known from Kassite glyptic art. The apkallu as a profession is known already from the Third Millennium BCE, the depictions presented here are however the oldest attestations known to date. 285 Relatively little is known about the specific daily profession of the apkallu in the Second Millennium. Besides the aforementioned depictions on Kassite seals, the only textual attestations outside of the incantations are found in Emar. 286 Geller (2010, 167 fn. 16) has suggested that apkallu was an honorific title for distinguished incantation-priests. This may explain the rare use of the term apkallu in colophons of the First Millennium as well. 287

1994, 258; (kalû) s. McEwan 1981, 13 fn. 43 and Beaulieu 2000, 3. 278 Van Dijk 1962, 50; Lenzi 2008, 141. 279 This is further confirmed by a Middle Babylonian variant from Ugarit which is a partial match of the later series, s. George 2007. 280 // BBR 27. Published by Livingstone 1986, 175–185. 281 Hunger 1968, 29 no. 40. 282 Steinert 2015, 128 fn. 81. 283 George 1993, 147. 284 Pace Westenholz 2004, 58, who suggests it be identified with Enki/Ea since it concerns here an apkallu in combination with an incantation. The Ḫul.ba.zi.zi incantation on this cylinder seal conjures evil by Ninurta, which would also be possible for the identity of the deity. 285 Wiggermann 1992, 77. A later example can be found in BM 40183+, s. Finkel 2011, 340 fig. 4. 286 Colophon of Priests and Officials, 199f., s. fn. 214, and the entry in Emar Sa Vocabulary, s. Sjöberg 1998, 264 no. 409. 287 Y. Cohen 2009, 193 fn. 118.

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There is only one known example of a Late Bronze Age depiction of an āšipu-priest, which is found on a kudurru dating to Adad-apla-iddina (1068–1047), s. Paulus (2014, pl. 52). The āšipu Sîn-nāṣir (right) is here depicted together with the king (left) without attribute wearing an angular cap. 288

4.4 Identity of the Client Mentioning the personal name of a client is rare within Mesopotamian incantation literature. 289 However, whereas there are a few examples for the Old Babylonian corpus, 290 there are none for the Middle Babylonian and Middle Assyrian period. Clients are generally referred to in this period by the phrase annanna mār annanna “So-and-so, son of So-andso”, 291 sometimes extended to ša ilšu annanna ištaršu annanna “whose god is So-and-so, whose goddess is So-and-so”. 292 In general, incantations functioned as a collective template, 293 where the name of the client was inserted when the incantation was recited. Interestingly, this practice is continued on private magical texts in daily practice, such as amulets (e.g. Iraq 54, pl. XIV), cylinder seals (e.g. NA Iraq 12, 197= ND 280) and cylinders (e.g. AoF 10, 218f.). The client is usually referred to in general terms in incantations, such as “this man” (LÚ.BI/amēlu šuʾāti) 294 or “the man, son of his god” (lú.u18.lu dumu dingir.ra.na/amēlu mār ilišu) 295 or by terms that describe his condition e.g. “the sick man” (lú.gig/lú.tu.ra/marṣu) 296, the “distraught man” (lú.u18.lu pap.ḫal.la/amēlu muttalliku) 297, or alternatively the patient is simply specified by the disease(s) or evil(s) attacking him, e.g. 288 Paulus 2014, 67 fn. 197. 289 Contrary to other magical corpora such as the Aramaic incantations in Late Antiquity, s. Naveh/Shaked 1987, where we find numerous examples. 290 Wasserman 2014, 57. Additionally, George 2016, 102 reads for CUSAS 32, 41: 17–18 (previously Finkel 1999, 241 fig. 17) NÍG dEN.ZU-ga-mi-il DUMU {x} a-sú-um “property of Sîn-gāmil, son of Asûm”. The tablet’s measurements are 65 x 50 mm, which would qualify after Wasserman 2014, 52 as a ‘letter-like’ portrait-oriented tablet having a ratio between 1 and 2 being a possible product of Mesopotamian daily magical practice. An interesting question is whether Asûm is here to be taken as a PN or as asûm “physician”? Note that Rudik 2015, 51 argues for the OB Sumerian incantations, SLTN 49//VS 17, 33 (= DME 106) and YOS 11, 43 (= DME 264) that the use of mu.zu in the divine dialogue is to be interpreted as “your name”, being a similar template entry to NENNI/annanna. No such examples exist in the divine dialogues in the present corpus. 291 AOAT 308, 108: 6; AoF 10, 218f.: 2, 5, 7; AS 16, 287f.d: 28; AuOr Suppl. 23, 16a: 4’; BAM 4, 339c: 50’; BAM 4, 339e: r. 10’; Iraq 54, pl. XIVb: 24–25; KBo 36, 29d: 34, 35, 36; KBo 36, 29g: ii 48; KUB 29, 58+59+KUB 37, 84c: ii 17; KUB 29, 58+59+KUB 37, 84i: iv 24; MC 17, 443ff.: 4. As for the Old Babylonian incantation corpus, note CUSAS 32, 7f//CUSAS 32, 8b the incorporation of this Akkadian formula within a unilingual Sumerian spell. 292 KBo 36, 29j: iii 51’; KBo 36, 35+KUB 29, 60d: iii 10–11; KUB 29, 58+59+KUB 37, 84a: i 35–36; KUB 29, 58+59+KUB 37, 84g: ii 34–35; KUB 29, 58+59+KUB 37, 84h: iv 17–18. Examples for the Old Babylonian period are YOS 11, 12: 6–7; 13–14; YOS 11, 13: 7, 9–10. 293 Exceptions are of course incantations concerned with childbirth and labour. Note KUB 4, 17(+)18a: iv? 1 ša NENNI-ti DUMU. ⌈NENNI⌉ […], of which the context is unclear. 294 E.g. AuOr Suppl. 23, 25d: r. 6; KUB 37, 111: iii 2’. 295 E.g. AuOr Suppl. 23, 18e: v 10’; Iraq 42f.+KAR 24e: 198. 296 E.g. BAM 4, 339c: 45’, 46’, 55’; Iraq 42f.+KAR 24e: 199. 297 E.g. Iraq 42f.+KAR 24b: 104.

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“who is seized by the liʾbu-disease” 298, or by his atypical behavior caused by the evil affecting him, e.g. “he doesn’t eat good food, he doesn’t drink good water” 299 or “like a water snake, like a muš-sag snake, like a water snake is the patient. At day he doesn’t sleep, at night he doesn’t sleep” 300 Public Clients There is no doubt that the office of the incantation-priest was strongly connected with the palace, but it remains difficult to determine whether some incantation-priests were fully dependent on the palace or remained partly independent. Already in the Third Millennium there are indications that the magical expert lúMU13.MU13 was responsible for purifying rites in the palace environment. 301 The same can be examined for the Middle Assyrian data (s. pp. 66f.) and the attestations from the Amarna correspondence (s. pp. 67f.). The following statement by Esagil-kīn-apli in the colophon of the Diagnostic Handbook suggests that the scholarly work was originally commissioned by the the palace. 302 [Let the āšipu] who makes the decisions, and who observes the lives of people, who comprehensively knows Sakikkû and Alamdimmû, inspect (the patient) and check (the appropriate series), [let him deliberate], and let him put his diagnosis at the disposal of the king. 303 Observing the archival context of magico-religious texts containing incantations, the M1 archive from Aššur is of special interest. This small palace archive contains tablets belonging to Rībatu, son of Rīšēya, who is said in the colophon of KAR 91 to be the incantation-priest of the king. That this archive was of royal importance is stressed by the colophon of LKA 116 stating that the tablet belongs to the palace. The magico-religious texts in this archive are concerned with the purification of (royal) stables (KAR 91), to protect a (royal) building from the evil of fungus (LKA 116), a Kultmittelbeschwörung for a cult image (Fs. Wilcke, 190f.) 304, an incantation-prayer to Šamaš (KAR 246), 305 and the incantation-ritual against ghosts (BAM 4, 339). Another palace archive is the M2 archive, where of special relevance is a bilingual incantation-prayer to Šamaš (LKA 75). This incantation is a forerunner to the third house of Bīt rimki, but where the later series are explicitly meant for the king, LKA 75 neutralizes the client as lú.u19.lu/LÚ “a (regular) person”, which implies that the incantation could possibly be used for a variety of clients. 306 The fact that KAR 246 and LKA 75, both forerunners to Bīt rimki, were found in palace archives strongly suggests that these texts were already adopted into the palace cult.

298 299 300 301 302 303 304 305 306

KUB 29, 58+59+KUB 37, 84i: iv 24. KBo 7, 1+KUB 37, 115(+)KBo 7, 2a: 5’–6’. Ugaritica 5, 17i: 31’. Sallaberger 2002, 615. Heeßel 2010, 142. Observe Finkel 1988, 150 who notes that this remark may also be considered diplomatic hyperbole. Finkel 1988, 150. Forerunner to Mīs pî III/c. Forerunner to the šuʾila of the 5th house of Bīt rimki. LKA 75: r. 13, s. Borger 1968, 2.

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One tablet specifically concerned with the king, i.e. ZA 102, 211 contains two sections, the first incantation and accompanying ritual is to protect the king in the palace, the second and third incantation are to protect the king on a journey or campaign. 307 One figure by the name of Šubši-mešrê-Šakkan who might have held the public office of governor (šākin māti) under Kassite kings is the subject of the famous poem Ludlul bēl nēmeqi. 308 We cannot exclude the possibility that Šubši-mešrê-Šakkan was the original author of the poem, 309 but the general concensus nowadays is that the author of Ludlul bēl nēmeqi must have come from the same environment as the Diagnostic Handbook and the Exorcist’s Manual, i.e. the poem was likely commissioned by Šubši-mešrê-Šakkan, but was composed by an unidentified incantation-priest (āšipu/mašmaššu) who might have been a scholar (ummânu) as well. 310 Private Client As is already stated above, the identity of the client is unknown within the present corpus, but there are some indications within incantations that denote the domestic environment of the assumed private client. A good example is KUB 29, 58+59+KUB 37, 84d, which is a Kultmittelbeschwörung to consecrate flour within the ritual agenda and is to be spoken by the client after the āšipu-priest has made drawings of flour to protect the domestic environment. In ll. ii 29–31 it is stated “On this day, I impose an oath by the gods on that which entered this house to me!”. Iraq 54, pl. XIV, a relatively large tabula ansata which must have been used in a private domestic context, reflects this use within its incantations, i.e. ap-ti la-a ta-⌈x-x⌉ a-na KÁ-bi-ia la-a ta-tù-ur-ri ⌈la ta-na-ḫi-sí⌉ My window, you will not […]! To my gate, you will not come back, you will not return! Iraq 54, pl. XIVa: 9 ⌈i-na⌉ É-[t]i ša a-na-ku e-ru-ú-bu at-ti la-a te-ru-ú-bi In the house, which I enter, you must not enter! 311 Iraq 54, pl. XIVb: 25 The archeological context of private magical texts corresponds partly with private houses, but unlike amulets of the First Millennium there are no examples where the private client is explicitly named. 312 As discussed above, the small landscape-oriented tablet VAT 13226 307 S. Schwemer 2011d. Additionally we may mention AS 16, 287f.d, where the king and his entourage are named among the victims of the great evil in this incantation. This is however to depict the full destruction among various layers of human society and does not denote that the incantation was specifically intended for the court. 308 For the possibility of Šubši-mešrê-Šakkan as a historical figure, s. Lambert 1995, 33–34. 309 As suggested by Foster 2007, 32. 310 Beaulieu 2007, 13; Lenzi 2012, 38 and fn. 4; Oshima 2014, 19. 311 Other examples of similar phrases within Lamaštu incantations are AuOr Suppl. 23, 18b: iii 11’–12’; AuOr Suppl. 23, 18e: v 3’–4’; MC 17, 443ff.: r. 11. Comparable phrases such as [mimma lemnu ša in]a ⸢SU⸣-ia ù É-ia GÁ[L-ú] “[Whatever evil that] exist within my body and my house” (KAR 226e: 11) where the body is equated with the dometic environment should not be regarded as evidence of the domestic environment of the (private) client per se. Since the tendency exist, especially in incantations and prayers, to portray the metaphor ‘house’ for the human body, s. Zgoll 2012, 83–106. 312 E.g. Bulālu in KAR 37(+?)282 and Bābu-aḫa-iddina in KAR 120 s. Maul 1994, 178f; Nabû-dūr-ilišu in JAOS 59, s. Goetze 1939, 12–16 no. 8; note especially Nabû-zēra-iddina in LKA 128, who is very likely to be identified with the goldsmith Nabû-zēra-iddina, s. Maul 1994, 179f. fn. 221.

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concerning sexual desire comes from the M5 archive attributed to the merchant Sîn-uballiṭ in Babylon. Interestingly, it is further said in the ritual agenda, VAT 13226: 22–23 a-šar MUNUS.BI 1 ša KÁ-ša uš-ša-bu ṭi-da ta-ka-ri-iṣ “There where (of) that woman her gatekeeper sits, you will pinch off clay, which refers directly to the domestic private space of the client by proxy, i.e. the desired woman. As for the amulets KAR 85, 86, 87 from the M14 archive in Aššur, they may have belonged to members of the household of Adad-zēra-iqīša. Depictions of the Clients As is the case with depictions of the magical expert, we find three possible examples of the client on cylinder seals, i.e. Ḫulbazizi, pl. 58 (AA); Ḫulbazizi, pl. 58 (X), and UE 8, pl. 35 (U. 12688), which all portray male figures in worshipping position. Since the cylinder seals originally belonged to private individuals, it is suspected that these worshipping male figures are representations of the owner, i.e. client for whom the apotropaic inscribed objects were fabricated.

4.5 Cooperation between Magical Expert and Client Incantations may belong primarily to the realm of the āšipūtu, but it is not the incantationpriest alone who recites the incantation. Of course, the majority of incantations is spoken by the magical expert, but there are numeruous examples where the client himself comes into action and can act as the speaker of the recitanda. The authority of magic is extended from the magical expert to laity. Often this mechanism of empowerment helps the client to gain control again over his disturbed situation. Additionally, it is clear that in order to let the magical actions (ritual and incantations) work, there has to be a personal involvement of the client, be it acting in ritual agenda, be it by speaking an incantation. The empowerment of the client does not only help to dispel any evil from his body or domestic environment, it must have had a great cathartic effect on the psychology of the client as well, projecting his own fears on his attacker. The participation and presence of the client becomes sometimes visible within the incantation assumingly spoken by the magical expert. Normally the client is referred by the 3rd person sg., but rarely we find the 2nd person sg, e.g.: a-a iṭ-ḫe-ku a-a iṣ-bat-[ka ...] May it not come near you, may it not seize [you …] AuOr Suppl. 23, 19: 8’ (Various diseases) [e]n-qí [mas-s]ù-ú MAŠ.MAŠ DINGIR-lì abABGAL dASAL.LÚ.ḪI ina SU-ka li-⸢is⸣sù-[uḫ] May, the wise leader, the exorcist of the gods, the apkallu-priest Asalluḫi rip it out from your body! Ugaritica 5, 17a: 11 (Any Evil) Within incantations generally spoken by the magical expert, there are sometimes lines inserted from the perspective of the client. The question remains whether this incorparated speech was truly spoken by the client or was inserted as a dramatic element within the incantation or was spoken on behalf of the patient? Note especially, the example from the birth incantation, Iraq 31, pl. V–VIa, where the patient by proxy is the trapped foetus.

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tá-a-tá-ka-al UZUmeš.GU10 am-mi-nim ti-ka-as-su-us-ma GIŠ.BI-ma –You have eaten my flesh!– Why are you gnawing on his bones? AuOr Suppl. 23, 14a: 4–5 (Fever) d

asal.lú.ḫi dab.bé.da dutu.ra ki.za.za ḫé.me.en dasal.lú.ḫi

dab.bé.da nam.mu.un.da.an.búr.re –(O) Asalluḫi, let me who is seized prostrate before Šamaš!– (O) Asalluḫi, do not undo (this incantation) to the one who is seized! AuOr Suppl. 23, 25d: 23–24 (šimmatu) GUB-za-am-ma DUG4.GAmeš -ia!?(SI) re-ma-nu-ú dAMAR.UTU an-nu-ú te-šu-ú laa-ma-ku-ma ku-ul-da-a-ni –Stand by and listen to my utterance, (O) merciful Marduk! This is chaos, I am surrounded, reach for me!–Iraq 31, pl. V-VIa: 46–47 (Birth) i-ba-ak-ki i-ša-na-an-ni bi-la-na-an-ni ana muḫ-ḫi dé-a u dASAL.LÚ.ḪI (Now) he (i.e. the patient) is crying: “Lift me up! Lead me to Ea and Asalluḫi!” 313 Ugaritica 5, 17f: 13’–14’ (Collapse) Generally, incantation-prayers are voiced in the 1st person sg. and written from the perspective of the patient denoting his personal suffering and injustice. 314 Another group of incantations which are emphasizing the emotional state and distress from the patient’s perspective are concerned with witchcraft. 315 The infliction of witchcraft on a person, is as such a personal attack on one’s integrity and environment that can usually only be countered by the direct participation of the victim himself. The patient enumerates the various physical and physicological illnesses somewhat similar to the symptom descriptions known from medical texts. 316 In anti-witchraft rituals and therapeutic texts the patient could equally utter incantation-prayers 317 or even Kultmittelbeschwörungen as is evident from KAR 226e. A different example of direct participation of the patient within the ritual is found in a therapeutic tablet against the liʾbu-disease, i.e. KUB 29, 58+59+KUB 37, 84, where the patient is said to enunciate an incantation directly against the liʾbu-disease from the mountains 318 and a Kulmittelbeschwörung to consecrate the flour 319 previously strewn by the priest. In personal matters such as the arousal of sexual desire, e.g. KBo 36, 27 and VAT 13226, the incantation is written as expected from the perspective of the client. In private magical texts, such as amulets and cylinder seals, we find several examples where incantations have been written from the perspective of the client, i.e. CUSAS 30, 446; Iraq 54, pl. XIVa–b; UE 8, pl. 35; ZA 106, 211b–c.

313 It is unclear whether the speech that follows hereafter 14’ dASAL.LÚ.ḪI ina EDIN 15’ lu-ú ba-na-ti “(O) Asalluḫi on the steppes, you (f.!) are truly good!” is spoken by the client (by proxy) or by the magical expert. 314 E.g. AOAT 308, 108; KBo 36, 29a; KUB 37, 36(+)37; KUB 37, 85a. 315 E.g. BAM 4, 334c; KAL 4, 27a; KAL 4, 27c; KAL 4, 31b; KAL 4, 31d; KAR 189; KUB 37, 43. 316 Abusch 2002, 90. 317 E.g. BAM 3, 214a; BAM 3, 214b; BAM 4, 334d; KUB 4, 99; KUB 37, 55+KBo 36, 32(+)HT 75; KAR 275; KBo 9, 47 (all Šamaš); KAR 240 (Girra). 318 KUB 29, 58+59+KUB 37, 84b. 319 KUB 29, 58+59+KUB 37, 84d.

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We find explicit indications within incantation rituals and therapeutic tablets for the alternation between actors within the ritual and hence for the acting speaker as well. The priest is usually referred to with the 2nd person sg. and the patient by the 3rd person sg. As already discussed above, it is rarely explicitly stated that the 2nd person sg. is the magical expert and that 3rd person sg. is the patient. An exception is found in the accompanying ritual instructions on the small landscape-oriented tablet VAT 13226, where only the 2nd person sg. is used for the client, which is a direct indication for the fact that VAT 13226 was used as a private magical text, s. below. Verba dicendi to introduce incantations within a ritual or therapeutic context are qabû and dabābu (Š), found in phrases such as annītu taqabbi, kīʾam iqabbi, kīʾam tušadbabšu.

4.6 Practical Function of Incantation Texts Private Magical Texts A common custom in magical practice is the commissioning of magical texts for private clients. These tablets could be deposited in distinctive places, such as walls, roofs, and graves. The usual suspects for private magical texts are amulets and cylinder seals which are known to have been worn by clients or were hung in a domestic context. 320 The existence of RA 26, 10 (Susa), Iraq 54, pl. XIV (Emar?) and MDP 33, 51 fig. 19/2 (Dūr-Untaš) shows that the use of amulets in the Late Bronze Age was not limited to the Mesopotamian heartland, but was extended to the peripheral areas as well, 321 which corresponds with the general wide geographical setting of amulets in earlier and later periods. Burial Context The inscribed Lamaštu amulets RA 26, 10 (Susa), KAR 86 (Aššur) and the cylinder seal AuOr Suppl. 23, 69 (Ugarit) and the non-inscribed Lamaštu amulets UE 8, pl. 28 (U. 17223A) (Ur) and UVB 21, pl. 12i (Uruk) were found in a burial context. It is not suprising that these amulets were found in graves mostly of children, since the amulets were likely the personal possessions of the child and may have served as protection in the afterlife. 322 Foundation Deposit Of the group of cylinder seals containing incantations, UE 8, pl. 35 (BM 122553) from Ur was found in situ as a foundation deposit among three other cylinder seals in a recess masked by bitumen in one of the chambers surrounding the great Nanna-courtyard. 323

320 S. p. 21 fn. 58; 23. 321 The spread of Mesopotamian amulets may have at one point even reached Oman. During excavations in November 2014 in Dibba a small amulet or talisman was discovered inscribed with dgu-la. 322 Wiggermann 2000, 240 fn. 177. Another example, are the necklaces from Tall al-Rāqāʿi, a Third Millennium site from northeast Syria. Note however that these necklaces do not have an inscribed tabula ansata attached, for a discussion on their possible magical use, s. Dunham 1993, 237–257. Another possibility suggested by Finkel 1976, 300f. is that such amulets were buried with the corpse when the traitment had failed. 323 S. p. 45.

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Domestic Context As for a possible domestic context, we may consider the amulets KAR 85 and KAR 87 both from the M14 private house in Aššur. Although we have no specific archeological context for Iraq 54, pl. XIV from Emar, its measurements suggests that it was to be hung in a domestic context. This view is also confirmed by the content of its incantations. 324 Additionally, Iraq 54, pl. XIV contains cylinder seal impressions and both the obverse as the reverse are incised by a diagonal cross certainly to have had a magical function. 325 The geometrical cylinder AoF 10, 218f. without a longitudinal hole was most likely buried in a private house 326, but its exact practical function remains speculative. Additionally, Wasserman (2014, 56) has argued for the Old Babylonian Akkadian incantation corpus, that ideally small square or landscape-oriented tablets containing a single incantation generally without ritual instructions (sometimes with drawing) were incantations handed over to a private client. Pace Wasserman, I would argue that the omission of ritual agenda in such texts is not mandatory. On the contrary, would one not expect accompanying ritual instructions instructing the practical use of a spell in its ritual setting? In the present corpus there is only one clear small square tablet, i.e. Ugaritica 5, 19 (RS 20.006) against eye-ache. It was found in a residence known as the House of Rapaʾānu, together with the fragmentary AuOr Suppl. 23, 23 (RS 20.161+20.171A), having the ideal circumference 75 x 75 mm. Noteworthy is that the language of Ugaritica 5, 19 contains hybrid forms reflecting the Ugaritic modal systems of verbs (s. p. 167), which may suggest that this tablet had a realistic ritual purpose instead being a product of the scribal centra. However, the Rapaʾānu’-archive has yielded a great number of lexical lists which in turn would suggest that again this archive is related to an educational environment. 327 Another group of potential candidates to fit Wasserman’s theory are the small landscapeoriented tablets, of which CUSAS 30, 446; CUSAS 30, 447; CUSAS 30, 448 are unfortunately unprovenanced 328, but VAT 13226, an incantation for sexual desire, comes from the M5 private archive generally attributed to the merchant Sîn-uballiṭ in Babylon. A partial exception to Wasserman’s theory are CUSAS 30, 448 and VAT 13226, which contain by single ruling separated ritual agenda. Note that VAT 13226 has in its ritual agenda only the 2nd person sg. for the client, which confirms its use as a private magical text. 324 Iraq 54, pl. XIVa: 9–10 a-na KÁ-bi-ia la-a ta-tù-ur-ri “To my gate you will not return!”; Iraq 54, pl. XIVb: 25 ⌈i-na⌉ É-[t]i ša a-na-ku e-ru-ú-bu at-ti la-a te-ru-ú-bi “To the house which I enter, you will not enter!”. I reject the view of Tourtet 2010, 246, who states that all Lamaštu amulets were worn by individiuals and cannot be linked to architecture (i.e. hung in a domestic context) in any way. In Tourtet’s vision, the use of Lamaštu-amulets is to protect against the demoness when she is already present not to prevent her to come in. Tourtet does not consider the possibility of the use of amulets in its protective function after Lamaštu is expelled from the home. 325 S. p. 26. 326 Freydank 1983, 217. 327 One cannot entirely exclude the possibility of the practical ritual function of the incantations in this archive. Another example of incantations outside the Mesopotamian heartland possibly having a rather practical function than an educational purpose are the Old Assyrian incantations with a clear archeological Provenience all derive from private commercial archives, as argued by Barjamovic 2015, 71f. 328 Van Soldt 2015, 25f. suggests as a possible provenience for the texts in CUSAS 30 Dūr-Enlil(lē), most likely to be identified with Dūr-Abī-ešuḫ in central Babylonia, s. fn. 135

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Functionality and Fabrication of Private Magical Texts The fact that UE 8, pl. 28 (U. 17223A) and UVB 21, pl. 12i were both found with complicated necklaces, confirms the assumption that small amulets could indeed be worn by private individuals. These necklaces correspond to the use of magical stones known from numeruous ritual agenda to be strung together. 329 A clear distinction between such magical stones and (inscribed) amulets is not evident from textual evidence. There appears to be no Akkadian equivalent for amulet/tabula ansata nor in any other Ancient Near Eastern language. However, there is a distinctive use of cylinder seals in ritual practice 330 using the same word na4 KIŠIB/kunukku as its counterpart for administrative purposes. It can be assumed that all cylinder seals had some kind of attributed intrinsic magical apotropaic function. 331 As for the material of which the amulets and the cylinder seals are made of, a differentiation between stone and clay objects is possible. 332 Finkel (1976, 273) has suggested for cylinder seals that one can assume that there is no basic difference in function between stone and clay

329 Take for example BAM 4, 361 which instructs on the fabrication of such necklaces, for a recent edition Maul 1994, 108-113. The Exorcist Manual (KAR 44) shows that identification and knowledge of the magical properties of stones (abnu šikinšu) belonged to the lore of the incantation-priest. The necklaces most likely correspond to the ‘strings’ (ṭurru, takṣīru, kuṣāru, ṣerpu) on which the magical stones were strung together, s. Stol 1993, 107f. Another known phylactery is the use of the small leather bundles (mêlu) of medical and magical herbs to be hung around the patient’s neck, s. Reiner 1959–60, 150f. and Farber 1973, 60–68. For a general study on the use of magical stones and their protective and healing functions, s. Schuster-Brandis 2008. 330 E.g. Lamaštu I 10 DÙ.DÙ.BI ina muḫḫi kunuk ṭīdi tašaṭṭar šerru ina kišādišu tašakkan “ITS RITUAL: you write it (i.e. the incantation) on a cylinder seal from clay (and) you will place it around the neck of the baby”; Farber 1989a,116f. § 41 (BM 134780: 6–7) [ana Lamaštu ana] ṣeḫri lā ṭeḫê kunuk ṭī[di teppuš šipta Dimme mār]at Anim šumša ištēn ana muḫḫi ta[šaṭṭarma ina kišādišu tašakkan] “[To prevent Lamaštu] approaching a baby, [you will make] a cylinder seal from cl[ay], you [will write] on it [the incantation ‘Dimme daug]hter of Anu is her first name’, (and) [you will place it around his neck]; Farber 1989a, 128f. § 46 (K 3628+: 9–12) DÙ.DÙ.BI kunuk ṭīdi kullati [teppušma] šipta annītu ina muḫḫi ta[šaṭṭarma] ina išāt pê taṣa[rrap] šumma ina kišādišu ta[šakkan] šumma ina rēš eršišu tallalma mimma lemnu lā iṭeḫḫēš[u] “ITS RITUAL: [you will make] a cylinder seal from potters clay, you [will write] on it this incantation you will burn it in a fire (made) from chaff, either you [will put] it around his neck, either you will hang it on the top of his bed. No evil will come close to him!” Note that all the textual evidence of usage of cylinder seals in ritual practice is from the First Millennium. Additionally, observe the protective use of the cylinder seal in the myth The Slaying of Labbu (Rm 282) in Lambert 2013, 361–365. 331 Finkel 1976, 290. The loss of the patient’s cylinder seal was considered to be a negative omen, e.g. DIŠ na4 KIŠIB lúTU.RA iḫ-liq GIG BI BA.ÚŠ in enūma ana bīt marṣi āšipu illaku II 43 (Heeßel 2001–2002, 32). 332 MB/MA amulets (Table 15) made of stone: AUWE 6, pl. 1 no. 5a–b (steatite); CUSAS 32, no. 62 (black stone); De wereld van de bijbel, no. 18 (black stone); KAR 85 (marble); KAR 86 (black stone); KAR 87 (stone); MDP 33, 51 fig. 19/2 (bitumen); Metropolitan Museum, Notable Acquisitions 1984-85, 4 (yellow alabaster); MIO 7, 339 (black grey serpentine); N.A.B.U. 2016/47 (green black stone); RA 26, 10 (black stone). Of the amulets less certain to date the Late Bronze Age made of stone (Table 17), Iraq 38, 60 fig. 2 (chalcedony) and Iraq 38, 62 fig. 3 (chlorite). Only Iraq 54, pl. XIV is made of clay. MB/MA cylinder seals (Table 18) from stone: Ḫulbazizi, pl. 58 (AA); Ḫulbazizi, pl. 58 (BB); Ḫulbazizi, pl. 57 (V); Ḫulbazizi, 82f. (W); Ḫulbazizi, pl. 58 (X); Ḫulbazizi, pl. 59 (Y); Ḫulbazizi, pl. 57 (Z). Clay cylinder seals: AuOr Suppl. 23, 69; Tell el Amarna, pl. XXXII, IX (= EA 355). Note that cylinder seal UE 8, pl. 35 is of glazed frit.

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cylinder seals 333, but the latter well known from the textual evidence of the First Millennium has likely evolved from the former. 334 As for the incantations found on amulets and cylinder seals, a direct relation with a contemporary master-text such as a incantation collective cannot be proven. 335 The incantations attested on amulets and cylinder seals are often so clumsily written with multiple dittographies and haplographies or just pseudo-inscriptions that one wonders by whom they were fabricated? Wasserman (2003, 182) has argued that it is not correct to assume that all magicians and exorcists were literate, nor that scribal skills were prerequisite for the performance of magic. The fact that the (in general Early) Bronze Age Lamaštu amulets simply consist of triangle-square-stripe inscriptions or are pseudo-inscriptions confirms this view. The relevance of such inscriptions has never been fully studied, but it should be noted that amulets with proper inscriptions could still be accompanied with initial and/or final triangles, e.g. KAR 85 and MIO 7, 339. An additional explanation which would explain the multiple errors especially on amulets is that they were written ad hoc in the environment of the client and there was no time for collation. 336 As for the duration of use of private magical texts, one can only speculate. Maul (1994, 176) has argued for the Namburbi-amulets, that their use may have been for an extended period of time. Another phenomenon, typical for amulets and cylinder seals is their reuse in later times. 337 A unique case found at El-Armana, is the cylinder seal EA 355. It contains an inscription consisting of eleven lines in which each sign is repeated four to seven times resulting in the acrostic inscription du-tu-nu-na ša dUTU-ni-qí SAR.DUB, tentatively translated as “du-tunu-na of Šamaš-niqi (the) scribe”. 338 The function of EA 355 as a cylinder seal is still questionable, due to the uncertainty around the reading du-tu-nu-na 339, most likely being an Egyptian word or name? Knudtzon (1915, 24f.) has suggested that EA 355 is a scribal exercise, but as already stated by Finkel (1976, 306) there are no other comparable examples to confirm this theory. The possibility that EA 355 has an intrinsic magical function seems more likely 340, especially in view with the practice of iterating signs in Mesopotamian incan333 The main difference between stone or clay amulets and cylinder seals may be not in function but is in price and value, s. Panayotov 2015a, 600. 334 This assumption is solely based on the fact that Ḫul.ba.zi.zi no. 19 is attested on the (MB) stone cylinder seal Ḫulbazizi, pl. 58 (X) as on the (NA) clay cylinder Iraq 14, pl. 22 (ND 1103). Recent material shows that stone cylinder seals were still in use in the First Millennium, e.g. the NA stone cylinder CUSAS 32, 67 (MS 3001) = Ḫul.ba.zi.zi no. 2. 335 Note that all (MB/MA) Lamaštu amulets are either an abbreviated version of Lamaštu II/e of the Lamaštu-series or pseudo-inscriptions. With the exception of the cylinder seal AuOr Suppl. 23, 69, which is a parallel of STT 144: 1–4. No version of Lamaštu II/e is preserved on the one (MB) incantation collective concerning Lamaštu AuOr Suppl. 23, 18. Most cylinder seals contain forerunners related to the Ḫul.ba.zi.zi-series are unparalled on the one contemporary incantation collective Sumer 9, 29. 336 Maul 1994, 176. There is no evidence to consider any of the amulets within the present corpus as school products. Noteworthy to mention is the uninscribed amulet from the Middle Assyrian M7 archive Ass. 21101bf (M7: 237 ALCA I) which may confirm the ad hoc inscribement of amulets. The amulet is depicted in Marzahn 2004, 46 and clearly shows a double ruling on the obverse. 337 S. fn. 188. 338 Another possibility would be “… (O) Šamaš (accept) my offering!”, s. Finkel 1976, 305. 339 Finkel 1976, 305 prefers the sign PAP over NU. 340 Borger 1967b, 239.

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tations. 341 The possible acrostic reading in combination with the use of repetitive signs however, remains unique, s. p. 27. Magical Texts as Reference Works When treating a client, the expert could consult prototype texts or master-texts 342 likely memorizing the necessary recitanda and ritual/medical agenda. Another possibility is that tablets were stored and then copied or memorized from prototype texts or master-texts in a curricular context. It is difficult to identify master-texts as such, especially for the present corpus of incantations. One expects that private magical texts such as amulets and cylinders, originally derive from master-texts, but as already stated above, this cannot be proven or validated for the present corpus. Tablets that can be identified as master-texts, are primarily the incantation-rituals and therapeutic tablets, clearly instructing the magical expert what to do in a particular case. On another level, the incantation collectives are important as well, since they reflect the intention of collecting various incantations, often thematically related on one tablet, which could be a useful tool memorizing certain incantations. The main problem for the present corpus is the fact that the majority of tablets derive from the peripheral areas and most likely did not have any practical ritual function, but were solely used for educational purposes and all tablets that cannot be directly identified as school products, are therefore likely candidates for educational master-texts. 343 As for the tablets from the Mesopotamian heartland, again with the exception of private magical texts, all tablets may be identified as master-texts. 344 A unique archival feature is found on ZA 91, 244, a Middle Babylonian bilingual kiʾutuprayer. The bilingual format of its incipit is reversed, i.e. first Akkadian, second Sumerian. Additionally, the Akkadian incipit is found cleary on the upper edge, pace the copy of Krebernik (2001, 244). 345 One could imagine that this was primarily done for achival purposes of the tablet. Unfortunately, we have no information for its archival context. Incantations in Curricular Context During the Late Bronze Age, Akkadian became the the lingua franca for international correspondence using cuneiform script. This distribution of cuneiform writing brought forth scribal centra in Late Bronze Age cities such as Ḫattuša, Emar and Ugarit. 346 Eventually, Akkadian was not only used for diplomatic purposes, but was also practiced for administrative and cultic purposes outside the Mesopotamian heartland. Mastering cuneiform was accomplished in the scribal centra by copying various texts by students, starting with 341 342 343 344

Related incantations, s. Tonietti 1979, 311f. Gager 1992; Wasserman 2014, 59. For a discussion on incantations in a curricular context, s. directly below. The same conclusion was reached by Wasserman 2014, 59 for the Old Babylonian Akkadian incantation corpus. Note that for the present corpus we only find one possible textual example of the use of the designation ḫepi “it is broken” in the Middle Assyrian fragment YOS 11, 74: 10’. 345 Observation was made during collation of HS 1512 in the Hilprecht Collection in March 2013. 346 Evidence of travelling foreigners active in these scribal centra can be found for example in the activities of the Assyrian scribe Naḫiš-šalmu at Ugarit, although no direct link can be established for his involvement in the scribal centra, s. van Soldt 2001, and Aššur-rēšī-išši, an Assyrian teacher at Ugarit, s. Y. Cohen 2017, and the activities of Kidin-Gula, a foreign teacher in Emar, s. Y. Cohen 2004.

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simple syllables and later more complicated lexical lists, literary texts and divination handbooks. 347 The rise of such scribal centra caused a wide-spread of Sumerian and Akkadian literary texts such as incantations in the peripheral areas. Following the evidence of the previous chapter the most likely candidates for such scribal centra are Büyükkale A and Haus am Hang in Ḫattuša, ‘Temple’ M1 in Emar and The House with the Archive of the ‘Lettré’, House of Urtenu and the Library of Lamaštu Tablets in Ugarit. The main difficulty of identifying such scriptoria is that all evidence is circumstantial and that the same building could have had other functions such as storage or archival purposes. However, if Mesopotamian incantations were actually used by local priests to conjure evil in ritual practice, would we not expect to find Mesopotamian incantations in the houses and archives of priests for example in Ugarit the House of the Hurrian Priest or the House of the High Priest? 348 When discussing the Late Bronze Age curriculum, the main focus lies on the lexical lists and wisdom literature. The role of other scholarly and professional Sumerian/Akkadian texts such as omina and incantations within the same curriculum remains largely unexposed. Fincke (2012) has argued that all literary texts from the peripheral areas of Ḫattuša, Emar and Ugarit come from an educational environment. As for the magico-religious and medical texts, this statement is generally correct, with the one clear exception of the big amuletshaped tablet Iraq 54, pl. XIV coming from the vicinity of Emar, which in turn could be explained by the fact that the transmission of amulets in the Bronze Age may have been different than that of other tablet formats, s. p. 173. As argued by Cohen (2013, 23), the origins of the Late Bronze Age curriculum go back to the Old Babylonian Edubba, 349 but a direct link of transmission cannot be established. Subsequently, it appears that incantations both Sumerian as Akkadian did not play a major role in the Old Babylonian curriculum. 350 It is generally assumed, mainly based on evidence of the First Millennium, that incantations belonged to the advanced stage of scribal education. 351 Note however that scribal traditions could vary depending its geographical setting. As for the present corpus, KBo 1, 18 (prism containing collection of incantations), Emar 737 (lexical list) and KUB 4, 53 (diagnostic omina) reflect a direct educational context considering their tablet formats/textual environment. Of special interest is Emar 737 found among the lexical list ur5-ra = ḫubullu III-Va (Emar 543 A, 544 A, 545 A), of which the colophon states ŠU IRi-bi-dDa-gan Ì.ZU.TUR.TUR “Hand of Rībi-Dagan, the novice diviner”. It is believed that the more complicated lexical list ur5-ra = ḫubullu belonged to the advanced phase of scribal education, which fits the context of incantation Emar 737 against gastrointestinal disease and the description of Rībi-Dagan’s specialty as novice diviner. There is no reason to assume that Rībi-Dagan was of a foreign background and he is likely to be identified as a local student. 352 As for KBo 1, 18, prisms are generally ascribed to the

347 The clear exception being amulets and cylinder seals containing incantations. 348 Van Soldt 1995, 177f. 349 The existence of an Edubba or Edubba’s in the Hittite kingdom is still ambiguous, s. Weeden 2011, 119–22. The Haus am Hang and the institution known as É GIŠ.KIN.TI are main places suspected for scribal training in Ḫattuša, s. Torri 2008; 2009; Gordin 2010. 350 Michalowski 1992, 318f.; Wasserman 2014, 59. 351 Gesche 2001, 176f. 352 For a discussion on the scribe Rībi-Dagan and his scribal activities, s. Y. Cohen 2009, 126–131.

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advanced stage of the curriculum 353 being a schoolproduct would explain the multiple erasures and scribal errors on this four-sided prism. 354 No certain examples exist for the present corpus for incantations as school exercises from the Babylonian heartland. 355 As already stated above, there are no indications that the large majority of the Sumerian/Akkadian magico-religious and medical texts from the peripheral areas had any practical function, but there are signs that their scholastic background may have varied, which is evident from the use of different sets of scripts and orthography, s. § 5.3. Colophons are rare among the Mesopotamian magico-religious and medical texts from the peripheral areas, but there are examples which indicate the possible ethnic background of the scribe, i.e. besides the above discussed Madi-Dagan and Rībi-Dagan being local scribes from Emar, we find for Ḫattuša KUB 4, 53 written in Assyro-Mittanian script by a scribe named Agi-Teššub reflecting a clear Hurrian background 356 and the prism KBo 1, 18, of which the script is difficult to determine and was written by one Ammataya, being another example of a foreigner in Ḫattuša additional to the evidence listed by Beckman (1983). 357 KBo 9, 44 containing an incantation-ritual to Šamaš has a colophon as well, but the scribe’s name cannot be restored, s. Waal (2015, 534). 358 The unique tablet from Karkemish OrNS 83, pl. XXXII–XXXIV containing a forerunner to Udug.ḫul X/a is said to belong to one Maḫḫi-ḫīṭa(/āya), but is written by one Lannî, called a lúDUGUD.LÁ which is likely a misspelling for lúŠÁMAN.LÁ (šamallû) “apprentice”. 359 Marchesi (2014, 333) implies that the scribe might have been from Anatolian origin, which would make the existence of OrNS 83, pl. XXXII–XXXIV even more difficult to explain. Although we may have no further excavated cuneiform texts dating to the Late Bronze Age from Karkemish, it is reasonable to assume that here as well in view of nearby contemporary Late Bronze Age sites, such as Emar and Alalaḫ, there must have been a cuneiform scribal tradition. It appears that OrNS 83, pl. XXXII–XXXIV was written by a likely non-Assyrian scribe influenced or educated from the Assyrian school, as the script implies. However, without further contemporary literary texts from Karkemish itself we can only speculate. Āšipūtu as Spoils of War? Assyria After the rise of Aššur from a city-state to a territorial state, the Middle Assyrian kings established themselves in international politics. Instead of creating their own literary heritage, Tukultī-Ninurta I (1243–1207) 360 famously states in his Tukultī-Ninurta epic, 361 that after his 353 Veldhuis 1997, 28–31. 354 S. Zomer (forthcoming/a). 355 Same conclusion was reached by Bartelmus 2016, 192. Note UM 29-13-771, which contains a segment of ur5-ra = ḫubullu on the obverse and an Akkadian segment on the reverse classified by Veldhuis 2000, 76 as a possible incantation. In my opinion its vocabulary rather suggests a proverb. 356 Wilhelm 1994a, 5. 357 S. fn. 251. 358 No colophons are attested in the present corpus from Ugarit. For a study on the terminology on teachers and students in other educational texts from Ugarit, s. van Soldt 2016. 359 Marchesi 2014, 337. 360 Streck 2014. 361 The Tukultī-Ninurta epic is in fact one of the few examples of original literary creations from MA

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military campaign against the Kassite king Kaštiliaš IV he took various kinds of scholarly tablets from Babylon to Aššur, among which the āšipūtu is specifically named together with tupšarrūtu, Eršaḫunga-prayers, bārûtu and malṭarāt asûti nēpeš naṣmadāti. 362 A century earlier, another Assyrian king Aššur-uballiṭ I (1353–1318) marched to Babylon in a blitz campaign, to avenge his son-in-law Karaḫardaš, son of Burnaburiaš II, against whom Kassite troops had rebelled and eventually killed. Aššur-uballiṭ I executed the new king, one Nazi-bugaš, son of a nobody and installed Kurigalzu II, another son of Burnaburiaš II, as king. 363 It has been proven by Wiggermann (2008) that Aššur-uballiṭ I took at least one Babylonian scribe by the name of Marduk-nādin-aḫḫē 364 back to Aššur and has concluded that Tukultī-Ninurta I has brought back Babylonian personnel to Assyria as well. 365 The fact that Aššur-uballiṭ I brought back a Babylonian scribe, suggests that he too may have taken various scholarly tablets back to Aššur. 366 Another Middle Assyrian king who might have taken Babylonian scholars and/or tablets to Assyria is Tiglath-Pileser I (1114–1076), of whom it is said in the Synchronistic Chronicle that he as well took Babylon among various Babylonian cities. 367 This brings us to the question whether there are Middle Babylonian tablets in the Assyrian archives and if so, can we identify magico-religious texts among them? A palaeographic overview of the magico-religious texts listed in § 5.3 has resulted that they are all written in the Middle Assyrian script 368 with two exceptions from Nineveh, i.e. AJSL 35, 141f. and ZA 102, 211 both recognized as Middle Babylonian. 369 It can be reasonably argued that AJSL 35, 141f. and ZA 102, 211 were first moved to Aššur or written there by a Babylonian scholar and were later moved presumably for scholarly interests among other tablets to the archives of the Ištar temple in Nineveh. 370 Concluding, there is ample evidence that magico-religious texts from Babylon were taken as spoils of war to Assyria, or that Babylonian scholars created magico-religious texts in Aššur. However, there is such evidence present for other varieties of Middle Babylonian literary and scholarly texts in Aššur, as is mainly presented by Pedersén (1985) 371 and Heeßel

362 363 364 365 366 367 368 369 370 371

Aššur. The earliest example that we can identify is the epic of Adad-nīrārī I. Note that be it Assyrian inventions, they are all written in Standard Babylonian. Machinist 1978, 128f. (ll. 2’–11’). Following the Synchronistic Chronicle, s. Glassner 2004, 178f. (ll. 8–17). It is unlikely that this is the same Marduk-nādin-aḫḫē as the one in fn. 227 (NTA A.2617: 7). Wiggermann 2008, 214f. Heeßel 2012, 11 suggests that for the evidence in his corpus listed here in fn. 371–372, that one may differentiate between the format of tablets with MB and MA palaeography, which might suggest that such MB pieces with a different format were imported from Babylonia. Glassner 2004, 180f. (ll. 14–24). Another possibly exception could be cylinder AoF 10, 218f., s. Freydank 1983. AJSL 35, 141f. identified as Middle Babylonian by Abusch/Schwemer 2016, 146; ZA 102, 211 identified as Middle Babylonian by Schwemer 2011d, 210. Reade 1998–2000, 422f. M2-archive: (2) KAR 19 (VAT 9302) hymn; (8) KAV 7 (VAT 10104) Codex Hammurapi; (23) KAR 452 (= KAL 5, 64) (VAT 9492) extispicy; (28) KAL 5, 83 (VAT 9518 (+) A 468); (40) LTBA 1, 75 (VAT 9617) lexical list; (50) KAR 450 (= KAL 5, 28) (VAT 9570) extispicy; (51) KAR 447 (= KAL 5, 50) (VAT 9600) extispicy; (59) MSL 14, 353ff. (A 52) lexical list. N1-archive: (8) KAR 145 (VAT 10102) Tamarisk and Datepalm; (9) MAOG 1/2, 53–56 (A 2) lexical list; (75) MAOG 1/2, 43–52 (A 3) lexical list; (80) BAM 1, 11 (VAT 10267) prescriptions; (85) KAR 454 (= KAL 5, 86) (VAT 10751)

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(2012) 372. It is to be assumed that such import pieces must have existed for magico-religious texts as well and that these texts were copied by Assyrian scribes in their own script. 373 In fact it is reasonable to believe that all tablets listed in Table 171–173; 175 are such derivations, since they are alle written in the Babylonian dialect showing the occasional Assyriasm, s. § 5.3. Evidence for this theory can be found in the colophons of KAR 91 and LKA 116, where it is said that their original was a “wooden tablet from the land of Akkad”. 374 The fact that their original was a wooden tablet, might additionally explain why we have relatively little evidence of original import pieces among the Aššur material in general. The Assyrian adoption of the Babylonian literary tradition is also reflected by the fact that the Babylonian palaeography was known by Assyrian scribes. Veldhuis (2012, 15f.) points out that the Sa palaeographic list contains a concordance of Babylonian-Assyrian signs, where the Babylonian signs are rather archaic. The scribe of this text, Marduk-kabit-aḫḫēšu, the son of Aššur-ittūšunu, is the same scribe of the forerunner to Udug.ḫul XIII–XV, Iraq 42, 43f.(+)KAR 24 written in a clear Middle Assyrian script. 375 Ḫattuša In the archives from Ḫattuša, there is group of magico-religious texts written in the AssyroMittanian script. 376 Schwemer (1998, 50f.), later followed by Pongratz-Leisten (2015, 50), suspected that these tablets were brought to Ḫattuša as spoils of war during one of the Hittite campaigns during Šuppiluliuma I into Syria originating from the Mittani heartland. 377 There are however no direct indications (e.g. colophons) which would confirm this theory. In a later article Schwemer (2013, 158) is silent on this former idea on the Assyro-Mittanian tablets as spoils of war and rather implies that such texts may have been written by foreign scribes at the Hittite court following the scribal traditions of Upper Mesopotamia. 378 In any case, it is noteworthy that within the archives of Ḫattuša besides letters and one treaty, 379 the AssyroMitannian script is solely used for Sumerian and/or Akkadian medical and magico-religious

372

373

374 375 376 377 378 379

extispicy; (91) KAR 451 (= KAL 5, 18) (VAT 10788) extispicy; (131) KAL 5, 93 (A 455) omina; (133) KAV 179 (A 587) godlist. Additionally to Pedersén (all extispicy): KAL 5, 2 (VAT 10156); KAL 5, 3 (VAT 9599); KAL 5, 8 (VAT 9512); KAL 5, 9 (VAT 9569); KAL 5, 22 (VAT 10765); KAL 5, 23 (A 73); KAL 5, 24 (VAT 9993); KAL 5, 29 (VAT 10914); KAL 5, 36 (VAT 10428); KAL 5, 47 (VAT 10740); KAL 5, 48 (VAT 10206 + 14320); KAL 5, 49 (A 442); KAL 5, 65 (VAT 9476); KAL 5, 85 (A 463); KAL 5, 87 (VAT 10532); KAL 5, 89 (VAT 10439); KAL 5, 90 (VAT 12942); KAL 5, 91 (VAT 14321); KAL 5, 92 (VAT 14363). Weidner 1952–1953, 199 states that one could recognize such copies by the fact that they contain a mixed ductus of Babylonian and Assyrian signs. Heeßel’s study contains the majority of MB tablets from Aššur and to his knowledge no evidence can be presented for Weidner’s statement, s. Heeßel 2012, 11 fn. 134. S. fn. 111. Wasserman 2016, 203–206 argues that the catalogue KAR 178 written in Middle Assyrian script is another example of an originally Babylonian import product. The terminus Assyro-Mittanian is followed here after the general concensus. Note however the observations and criticism of Weeden 2012. Most likely after the Hittite defeat of the Mittani state. A theory first presented by Wilhelm 1992. Letters: KBo 28, 65; KBo 28, 66; IBoT 1, 34; KUB 3, 80. Treaty: KBo 1, 2 (between Šuppiluliuma I and Šattiwaza from Mittani).

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texts. 380 Whatever the explanation there may be for the presence of these tablets at the Hittite capital, it depicts a vivid scribal activity originating from Upper Mesopotamia. Their mode of transmission from Babylonia may have been contemporary with their possible Middle Assyrian counterparts from Aššur, but it seems more likely that they go back to an earlier phase of transmission.

380 Based on information from the database of the Hethiterportal Mainz. S. Weeden 2012 for previous bibliography on the subject with addition of Schwemer 2013. For tablets written in the AssyroMittanian script containing incantations, s. Table 177. Other magico-religious tablets from Ḫattuša with the Assyro-Mittanian ductus, but without attested incantations are KBo 8, 1 (prescriptions for eyeache); KBo 8, 2 (prescriptions for eye-ache); KBo 8, 4 (medical fragment); KBo 36, 37 (prescriptions against tootache); KBo 36, 63 (ritual fragment); KBo 47, 41 (ritual fragment); KUB 37, 7(+)3(+)2(+)5(+)6(+)4(+)8 (prescriptions for eye-ache); KUB 37, 9 (prescriptions against witchcraft); KUB 37, 10 (medical fragment); KUB 37, 11 (medical fragment); KUB 37, 14+12(+)15 (prescriptions for eye-ache); KUB 37, 21 (medical fragment); KUB 37, 23 (prescriptions for eye-ache); KUB 37, 24 (ritual fragment); KUB 37, 25 (medical fragment); KUB 37, 27 (medical fragment); KUB 37, 29 (medical fragment); KUB 37, 32 (medical fragment); KUB 37, 33 (medical fragment); KUB 37, 50 (medical fragment); KUB 37, 52 (ritual fragment); KUB 37, 54 (ritual fragment); KUB 37, 57 (ritual or medical fragment); KUB 37, 65 (ritual fragment); KUB 37, 66 (ritual fragment); KUB 37, 74 (ritual fragment); KUB 37, 81 (ritual against impotence); KUB 37, 86 (medical fragment); KUB 37, 91 (ritual fragment); KUB 37, 94 (fragment related to witchcraft); KUB 37, 97 (ritual fragment); KUB 37, 107 (ritual fragment, not related to Udug.ḫul!); KUB 37, 137 (ritual fragment); KUB 4, 27 (witchcraft related fragment); KUB 4, 52 (medical fragment); KUB 4, 54 (against the ṣētu-disease); KUB 4, 98 (medical fragment), classification of all aforementioned tablets mainly follows Schwemer 2013 and the Hethiterportal Mainz.

Chapter 5: Circulation of Incantations during the Late Bronze Age 5.1 Thematic Grouping of Individual Incantations Unica and Duplicates The corpus of Middle Assyrian and Middle Babylonian incantations existing out of a total of 336 individual incantations can be subdivided into 295 unica of which 26 incantations have 41 duplicates. 381 The number of duplicates may seem relatively high when compared with Wasserman’s (2003, 180 fn. 11) results for the Old Babylonian period, but one should keep in mind that first Wasserman’s observations were made solely for the Old Babylonian Akkadian incantations 382 and second that of the 26 incantations mentioned above 3 having 11 duplicates are all found on amulets 383 and cylinder seals. 384 This is relevant since the iniative of duplicating and circulation of private magical texts such as amulets and cylinder seals is different than that of regular tablets. Incantations duplicated in private magical texts were copied or imitated directly or indirectly from a master-text and were believed to have a powerfull practical function, such as the Lamaštu-incantations. It is non-surprising that the Lamaštu-incantations found on amulets in the Second Millennium are Lamaštu I/e and foremost Lamaštu II/e, which both focus on the name(s) and authority of the demoness and most likely derive from an older oral tradition. Duplicating incantations on regular clay tablets comes forth from scholarly and educational purposes. 385 We find various duplicates sharing the same provenience both in the state-archives from the Mesopotamian heartland, i.e. Aššur, 386 as in the peripheral archives, i.e. Ḫattuša 387 and

381 Older and later duplicates as well as the possible relation with later series and compendia are found in § 6.3 and in Chapter 8. Note that a small group of partial duplicates exist in the present corpus, they are here regarded as individual incantations, see below. 382 Note that with the recent publication of George 2016, a thorough investigation for unica and duplicates of the Old Babylonian Sumerian incantations is a desideratum. 383 BSOAS 78, 600//CUSAS 30, 62//KAR 85//KAR 86//KAR 87//MIO 7, 339//N.A.B.U. 2016/47// Metropolitian Museum, Notable Acquisitions 1984–1985, 4 (Lamaštu). 384 Ḫulbazizi, 82f. (W)//Ḫulbazizi, pl. 57 (V); Ḫulbazizi, pl. 57 (Z)//Ḫulbazizi, pl. 58 (AA)//Ḫulbazizi, pl. 59 (Y). 385 S. Wasserman 2003, 180f. 386 BAM 3, 214a(//)BAM 4, 334a (To Šamaš); BAM 3, 214b//BAM 4, 334e (To Šamaš); Iraq 42, 43f.(+)KAR 24a//VAT 10785+/a (eʾru-wood); Iraq 42, 43f.(+)KAR 24f//VAT 10785+/b (Fumigation-ingredients). 387 KBo 9, 50//KBo 36, 29n//KBo 40, 104//KUB 37, 96+93c (Ḫayyattu & Rābiṣu); KUB 29, 58+59+KUB 37, 84a//KUB 29, 58+59+ KUB 37, 84g//KBo 36, 35+KUB 29, 60d (To Šamaš); KUB 29, 58+59+KUB 37, 84c//KBo 36, 35+KUB 29, 60a (liʾbu-disease); KUB 29, 58+59+KUB 37, 84d//KBo 36, 35+KUB 29, 60b (Flour); KUB 29, 58+59+KUB 37, 84f//KBo 36, 35+KUB 29, 60c (To Šamaš); KUB 29, 58+59+KUB 37, 84k//KBo 36, 35+KUB 29, 60e (liʾbu-disease); KUB 37, 36(+) 37c//KUB 31, 141 (To Ištar).

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Ugarit 388 reflecting that, as expected, incantations were copied and reproduced in the peripheral scribal centra among other Mesopotamian scholarly and literary works. This is especially evident from KUB 31, 141, which is a Hittite duplicate from the big incantation-prayer to Ištar also found in Ḫattuša as KUB 37, 36(+)37c. Furthermore, we find contemporary duplicates both in the archives from the Mesopotamian heartland as in the peripheral archives, 389 or solely in various peripheral archives. 390 Specific Diseases and Medical Problems Incantations exist for the following categories: birth and labor (6); bones (1); collapse (1); depression (2); diarrhoea (1); eyes (2); fever (9); gall (1); gastrointestinal disease (1); headache (3); impotence and sexual desire (3); kat-ta-ri-túm (ka-ra-ra-tum) (1); maškadu (3); sāmānu (2); šimmatu (3); vomiting (2). Birth and Labor AS 16, 287f.c; AuOr Suppl. 23, 20; Iraq 31, pl. V–VIb and KUB 4, 13a all contain the Cowof-Sîn motif and can be considered to be partial duplicates. A general discussion of the incantations in Table 75 and their position regarding the later Munus la.ra.aḫ-compendium, s. pp. 233–235. Table 75: MB/MA Incantations concerning Birth and Labor Individual Incantation AS 16, 287f.c AuOr Suppl. 23, 20 Iraq 31, pl. V–VIa

Text Collective – Therapeutic

Context Various Birth Birth

Iraq 31, pl. V–VIb

Therapeutic

Birth

KUB 4, 13a KUB 4, 13b

Therapeutic Therapeutic

Birth Birth

Format Multi-col. – Single col. Portrait L Single col. Portrait L – –

Language Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian

Bones For the Second Millennium we find a small group of incantations concerned with (broken/diseased) bones. For the Old Babylonian period, CUSAS 32, 23a, CUSAS 32, 27b, CUSAS 32, 30f, YOS 11, 76a, YOS 11, 76b, VS 17, 27 (all Sumerian); and for the present corpus we have one Akkadian example from Ugarit, i.e. AuOr Suppl. 23, 16b bearing the subscript KA.INIM.MA GÌR.PAD.DU. As observed by George (2016, 139), the incantations 388 Syria 20, 115 (KTU 1.73)//Syria 20, 118 (KTU 1.70)b (Enemy); Ugaritica 5, 17d//Ugaritica 5, 17ba (Dog bite); Ugaritica 5, 17e//Ugaritica 5, 17bb (Depression). 389 AuOr Suppl. 23, 18g//MC 17, 443ff. (Lamaštu); CBS 13905/a//Emar 729c (Udug.ḫul); FAOS 12, pl. 5–6a//KUB 37, 143 (Udug.ḫul); KAR 275//KBo 9, 47//KUB 4, 99//KAL 7, 8 (To Šamaš); KUB 37, 58//ZA 106, 52 (To Šamaš); KUB 37, 72//Studies Sachs, 20 no. 19 (To Marduk). Note additionally the partial duplicates: AS 16, 287f.c~AuOr Suppl. 23, 20~Iraq 31, pl. V–VIb~KUB 4, 13a (Birth: Cow of Sîn); BAM 2, 141~BAM 4, 398~Emar 735 (šimmatu); LKA 116a~Priests and Officials, 199f.c (Any evil: me.šè ba.da.ri) 390 KBo 14, 51b//Ugaritica 5, 17i (Headache). Note additionally the partial duplicates: AuOr Suppl. 23, 14a~Priests and Officials, 199f.b~Ugaritica 5, 17h (Fever: išātu).

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CUSAS 32, 23a, CUSAS 32, 27b and YOS 11, 76b share their incipit a.ba (var. ab) dNanše.kam “it is the sea of Nanše”. The example from Ugarit interestingly starts with 3’ me-e dÍD ḫa […] 4’ A.AB.BA.TA RI.A […]. Table 76: MB/MA Incantations concerning Bones Individual Incantation AuOr Suppl. 23, 16b

Text Therapeutic

Context Various diseases

Format Multi-col.

Language Akkadian

Collapse Stol (1993, 14) has his doubts whether Ugaritica 5, 17f is truly concerned with epilepsy. I suggest that this incantation is indeed against a form of epilepsy or simple collapse. The first line is the standard introduction of how the illness (RI.RI.GA) came about. However, where normally the actions of the illness/demon are described in the second line, it appears there is another introduction of how Asalluḫi is assumed to have benevolently helped mankind, i.e. a patient, to gain control of his feet again. 391 Table 77: MB/MA Incantations concerning Collapse Individual Incantation Ugaritica 5, 17f

Text Collective

Context Various

Format Single col. Portrait L

Language Akkadian

Depression For the notion of depression or gloominess here derived from eṭû instead ekēlu, s. CAD E 64. Note additionally for eṭû, Emar 735: 12; 14. Table 78: MB/MA Incantations concerning Depression Individual Incantation Ugaritica 5, 17e

Text Collective

Context Various

//Ugaritica 5, 17bb

Collective

Various

Format Single col. Portrait L –

Language Akkadian Akkadian

Diarrhoea The subscript of AuOr Suppl. 23, 25c attributes the incantation “to stop diarrhoea” (KA.INIM.MA ŠÀ.SUR KU5.RU.DA.KAM), which corresponds with an entry of the Exorcist’s Manual (KAR 44: 18) and an entry in the medical commentary BAM 4, 401: 13. 392

391 R. 13’ ina ú-ši-šú ú!(LU)-ša-ziz-za lúGURUŠ it-ta-ši “(Back then) he (i.e. Asalluḫi) made him stand on his foundations, he has lifted the young man up (from his feet)”. 392 No independent manuscripts are preserved for this medical work from the First Millennium, hence this entry is not discussed in § 6.3. For a recent discussion of BAM 4, 401, s. Bácskay 2014.

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Table 79: MB/MA Incantations concerning Diarrhoea Individual Incantation AuOr Suppl. 23, 25c

Text Therapeutic

Context Various diseases

Format Single col. Portrait L

Language Akkadian

Eye-ache Eye-ache was a well known problem in Ancient Mesopotamia. Multiple medical tablets, mainly dating to the First Millennium, deal with this topic 393 and the entry IGI.GIG.GA.KE4 is found in the Exorcist’s Manual (KAR 44: 16). We find two incantations on this subject in the material from Ugarit, of which AuOr Suppl. 23, 27a bears the subscript [KA.INIM].MA [igi.g]i[g.g]a.k[am]. Note that although we have no Mesopotamian incantations against eyeache from Ḫattuša, various manuscripts containing Akkadian prescriptions for the treatment of eye-ache are attested, e.g. KBo 8, 1; KBo 8, 2; KUB 4, 50; KUB 37, 7(+)3(+)2(+)5(+)6(+) 4(+)8; KUB 37, 23. Table 80: MB/MA Incantations concerning Eye-ache Individual Incantation AuOr Suppl. 23, 27a Ugaritica 5, 19

Text Therapeutic Single inc.

Context – Eye-ache

Format – Single col. Square

Language Sumerian Akkadian

Fever išātu All three incantations below, which are partial duplicates, are concerned with fire (išātu), which is a metaphor for fever in Mesopotamian incantations 394 mainly known from the later ‘Fire’-compendium, s. p. 231. Table 81: MB/MA Incantations concerning Fever: išātu Individual Incantation AuOr Suppl. 23, 14a

Text Collective

Context Various

Priests and Officials, 199f.b Ugaritica 5, 17h

Therapeutic

Various diseases Various

Collective

Format Single col. Landscape L Single col. Portrait L Single col. Portrait L

Language Akkadian Akkadian Akkadian

liʾbu One therapeutic text known from two tablets from Ḫattuša are concerned with the liʾbudisease, more specifically the liʾbu-disease-from-the-mountains as stated in the first line. 395 Whereas išātu is used as a metaphor, liʾbu belongs to the termini technici in medical texts for 393 A detailed study is provided by Fincke 2000. 394 Stol 2007, 1. 395 a-na ṣi-bit li-ʾ-[bi KU]R-i na-sa-ḫi-im “to remove the liʾbu-disease from the mountains” (KUB 29, 58+59+KUB 37, 84: i 1).

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fever, s. Stol (2007, 12–15). Not all incantations found in the present therapeutic text are addressed to liʾbu directly, other techniques are used as well, i.e. activating and manipulating the cultic objects (Kultmittel) such as flour and a thornbush and the use of beseechments to Šamaš through incantation-prayers, see below. Table 82: MB/MA Incantations concerning Fever: liʾbu-disease Individual Incantation KUB 29, 58+59+KUB 37, 84b KUB 29, 58+59+KUB 37, 84c //KBo 36, 35+KUB 29,60a KUB 29, 58+ 59+KUB 37, 84e KUB 29, 58+59 +KUB 37, 84k //KBo 36, 35+KUB 29, 60e

Text Therapeutic Therapeutic

Context liʾbu-disease liʾbu-disease

Format Multi-col. Multi-col.

Language Akkadian Akkadian

Therapeutic Therapeutic Therapeutic

liʾbu-disease liʾbu-disease liʾbu-disease

Multi-col. Multi-col. Multi-col.

Akkadian Akkadian Akkadian

Therapeutic

liʾbu-disease

Multi-col.

Akkadian

Gall One incantation bears the subscript KA.INIM.MA BE ZÉ GIG “INCANTATION (for) when a man whose gall is diseased”. Various Sumerian examples exist for the Old Babylonian period, where salt occurs as a purgative and is addressed as ka.duḫ.a dingir.[re.e.ne] “mouthopener of the gods”. 396 Tentatively, the fragment CBS 8857abis contains a passage of a similar spell. Table 83: MB/MA Incantations concerning Gall Individual Incantation AuOr Suppl. 23, 26a

Text Therapeutic

Context –

Format –

Language Akkadian

Gastrointestinal Disease Emar 737 is found after a lexical list (Emar 6/4, 542, 543, 544) in the empty space left at the lower left column of the reverse. For the lexical list see Veldhuis, http://oracc.museum.upenn.edu/dcclt/P271301/html. This incantation has been previously identified by Arnaud (1987, 345f.) and Farber (1990, 310) as being concerned with a heart disease; Fincke (2000, 180 fn. 1347) suggested that the main theme was an eye-disease. Recently Collins (1999, 158–160) and Scurlock/Andersen (2005, 116f.) have proven that the present incantation is against gastrointestinal illness. Table 84: MB/MA Incantations concerning Gastrointestinal Disease Individual Incantation Emar 737

396 George 2016, 8f.; 123–125.

Text Lexical

Context ur5-ra = ḫubullu/ gastrointestinal disease

Format Multi-col.

Language Akkadian

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Thematic Grouping of Individual Incantations

Headache For the relation between the incantations in Table 85 against headache and their relation with the later Sag.gig-series, s. pp. 207–209. Table 85: MB/MA Incantations concerning Headache Individual Incantation Emar 732 KBo 14, 51b //Ugaritica 5, 17i

Text – Collective Collective

Context Headache Various Various

Format – – Single col. Portrait L

Language Sumerian Sumerian Sumerian

Impotence and Sexual Desire For the relation between the incantations in Table 86 and the later Šà.zi.ga-compendium, s. pp. 236f. The two well-preserved Akkadian incantations KBo 36, 27 and VAT 13226 are both written from the perspective of the male addressing the female, are self-encouraging and are intended to unite both in sexual intercourse. 397 Table 86: MB/MA Incantations concerning Impotence and Sexual Desire Individual Incantation KBo 36, 27

Text Therapeutic

Context Impotence

KUB 4, 48 VAT 13226

Therapeutic Single inc.

Impotence Sexual desire

Format Single col. Portrait L Multi-col. Single col. Landscape S

Language Akkadian Sumerian Akkadian

kat-ta-ri-túm (ka-ra-ra-tum) For the relation between Priests and Officials, 199f.a and the later Muššuʾu-series, s. pp. 198– 203. Later duplicates found outside the series are BAM 4, 354; KAR 297a (VAT 10783+): iii 12–13//AMT 58, 7 (K 9579): i 4–5//AMT 69, 9 (K 9164+): 7–8. Table 87: MB/MA Incantations concerning kat-ta-ri-túm (ka-ra-ra-tum) Individual Incantation Priests and Officials, 199f.a

Text Therapeutic

Context Various diseases

Format Single col. Portrait L

Language Akkadian

Maškadu Note that although the subscript of AuOr Suppl. 23, 25d suggests the incantation is against šimmatu, its content is directly concerned with maškadu, here addressed as sa.kéš. The fact that a maškadu-incantation (KBo 1, 18a) is found on a prism containing a collection of incantations generally concerned with arachnids, snakes and insects can simply be explained by the attribution of maškadu’s poison being part scorpion and part snake. For the identification of maškadu as a zoonotic disease, possibly brucellosis, s. Wasserman (2012).

397 For an in-depth study of Akkadian love literature, s. Wasserman 2016.

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Concerning the relation between the incantations in Table 88 and the later Muššuʾu-series, s. pp. 198–203. Table 88: MB/MA Incantations concerning Maškadu Individual Incantation AS 16, 287f.a AuOr Suppl. 23, 25d

Text Collective Therapeutic

KBo 1, 18a

Collective

Context Various Various diseases Arachnids, snakes and insects

Format Multi-col. Single col. Portrait L Prism

Language Akkadian Sumerian Akkadian

Sāmānu The existence for a Sāmānu-series is questionable, s. Finkel (1998, 97). AuOr Suppl. 23, 25e has several duplicates from the First Millennium, i.e. CM 10, fig. 8 (K 2042+9219): ll. 4’– 17’//KAR 181 (VAT 8886): ll. r. 6–18//KAR 330 (VAT 11545): ll. 1’–11’, s. Finkel (1998, 94–96). Note for YOS 11, 74 the use of NIM.NIM for sāmānu. Contemporary medical texts containing prescriptions against sāmānu come from Aššur (KADP 1) and Ḫattuša (KUB 4, 49). 398 Table 89: MB/MA Incantations concerning Sāmānu Individual Incantation AuOr Suppl. 23, 25e

Text Therapeutic

YOS 11, 74

–

Context Various diseases sāmānu

Format Single col. Portrait L Multi-col.

Language Akkadian Sum.(//)Akk.

Šimmatu The incantations in Table 90 can be regarded as partial duplicates; for their relation with the later Muššuʾu-series, s. pp. 198–203. For the notion of šimmatu as “paralysis; loss of sensation”, s. Scurlock/Andersen (2005, 289f.); Böck (2007, 49f.). Table 90: MB/MA Incantations concerning Šimmatu Individual Incantation BAM 2, 141 BAM 4, 398 Emar 735

Text Therapeutic Therapeutic Single inc.

Context šimmatu šimmatu šimmatu

Format – Multi-col. Single col. Portrait L

Language Akkadian Akkadian Akkadian

Vomiting The subscripts of AuOr Suppl. 23, 25a and AuOr Suppl. 23, 25b both attribute the incantations “to stop vomiting” (KA.INIM.MA pa-ra-a ana KU5-si). A similar entry is found in the

398 For an extensive overview and discussion of texts on sāmānu, s. Finkel 1998; Beck 2015. Note that the latter offers an additional study of the occurrence of sāmānu in magico-medical texts from Ancient Egypt.

95

Thematic Grouping of Individual Incantations

Exorcist’s Manual (KAR 44: 18) BURU8.KU5.RU.DA. No medical works with this title are preserved from the First Millennium. 399 Table 91: MB/MA Incantations concerning Vomiting Individual Incantation AuOr Suppl. 23, 25a

Text Therapeutic

AuOr Suppl. 23, 25b

Therapeutic

Context Various diseases Various diseases

Format Single col. Portrait L Single col. Portrait L

Language Sumerian Akkadian

Various Diseases/Any Evil LKA 116a and Priests and Officials, 199f.c are both renderings of the me.šè ba.da.riincantations and are here regarded as partial duplicates. 400 For a discussion of the relation of these incantations with the later Udug.ḫul-series and possibly the Muššuʾu-series, s. pp. 198– 203; 209–222. As for BAM 4, 335; BAM 4, 385a, Ugaritica 5, 17b and Ugaritica 5, 17g and their position regarding the later Muššuʾu-series, s. pp. 198–203. Iraq 38, fig. 2b and PBS 1/2, 115 both contain an enumeration of zi-pà formulae directly related to the Gattung II of the First Millennium, s. pp. 239– 241. For a discussion of Sumer 9, 29a–d and the various Kassite cylinder seals and their relation with the later Ḫul.ba.zi.zi-series, s. pp. 186–190. Table 92: MB/MA Incantations concerning Various Diseases/Any Evil Individual Incantation AuOr Suppl. 23, 16a

Text Therapeutic

BAM 4, 335

–

BAM 4, 385a

Therapeutic

EA 355 Ḫulbazizi, 82f. (W) // Ḫulbazizi, pl. 57 (V) Ḫulbazizi, pl. 57 (Z) // Ḫulbazizi, pl. 58 (AA) // Ḫulbazizi, pl. 58 (BB) // Ḫulbazizi, pl. 59 (Y) Ḫulbazizi, pl. 58 (X) Iraq 38, 60 fig. 2a KBo 36, 29f

Single inc. Single inc. Single inc. Single inc. Single inc. Single inc. Single inc. Single inc. Collective Therapeutic

LKA 116a

Inc.-ritual

PBS 1/2, 115 // Iraq 38, 60 fig. 2b

– Collective

Context Various diseases Various diseases Ghostinduced illnesses Apotropaic Any evil Any evil Any evil Any evil Any evil Any evil Any evil Any evil Various diseases Namburbi fungus zi-pà zi-pà

Format Multi-col.

Language Akkadian

Multi-col.

Akkadian

Multi-col.

Akkadian

Cylinder seal Cylinder seal Cylinder seal Cylinder seal Cylinder seal Cylinder seal Cylinder seal Cylinder seal Amulet Multi-col.

Akkadian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Akkadian Sumerian Akkadian

Single col. Portrait L Multi-col. Amulet

Sumerian Sum.–Akk. Sumerian

399 Note that a later partial duplicate K 2426 iv 20–22 (CDLI no.P394426) exists for AuOr Suppl. 23, 25b, s. Rowe 2014, 68. 400 Viano 2016, 320 assumes Emar 730 to be a partial duplicate of the me.šè ba.da.ri-incantation. This is incorrect, Emar 730 can be joined to Emar 729, specifically Emar 729c, s. fn 29.

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Individual Incantation Priests and Officials, 199f.c Sumer 9, 29a Sumer 9, 29b Sumer 9, 29c Sumer 9, 29d UE 8, pl. 35 Ugaritica 5, 17a

Text Therapeutic Collective Collective Collective Collective Single inc. Collective

Context Various diseases Any evil Any evil Any evil Any evil Any evil Various

Ugaritica 5, 17b

Collective

Various

Ugaritica 5, 17g

Collective

Various

Ugaritica 7, pl. I

Single inc.

Various diseases

Format Single col. Portrait L – – – – Cylinder seal Single col. Portrait L Single col. Portrait L Single col. Portrait L Single col. Portrait S

Language Sumerian Sumerian Sumerian Akkadian Akkadian Akkadian Akkadian Akkadian Sumerian Akkadian

Veterinary Medicine Hippiatry From the official M1-palace archive from Aššur we have one tablet concerned with “to purify the horse stable”. As Maul (2013, 19) already observed, veterinary medicine such as hippiatry belonged to the realm of the magical expert as well. 401 This is also reflected by the entry in the Exorcist’s Manual (KAR 44: 24) TÙR ÁB GU4.ḪI.A u UDU.ḪI.A ANŠE.KUR.RA SIKIL.E.DÈ “To purify the stall of the bovines and the (stall of the) sheep (and the stall of) the horses”. 402 Table 93: MB/MA Incantations concerning Veterinary Medicine Individual Incantation KAR 91a

Text Inc.-ritual

KAR 91b

Inc.-ritual

Context Veterinary medicine: hippiatry Veterinary medicine: hippiatry

Format Single col. Portrait L

Language Sumerian

Single col. Portrait L

Sumerian

401 References to veterinary medicine are known from earlier sources, such as the Codex Hammurapi §§224–225. Medical veterinary prescriptions are known as early as the texts from Ebla, s. Fronzaroli 2005; Biga 2006. Note that the acting party is consistently the physician (A.ZU/asû) and not the magical expert (āšipu). Contemporary texts concerned with hippiatry are MA training instructions and taking care of wagon-horses, s. Ebeling 1951; for the hippiatric text from Ugarit, s. Loretz 2011. A new interpretation is additionally offered by Loretz 2011, 242–258 on the Ugaritic incantation KTU 1.100, which he considers to be an example of magic used in a veterinary setting. Note that this would be another example of veterinary medicine in the realm of the āšipu. For a discussion of hippiatry in Babylonia, s. Stol 2011. 402 No definitive manuscripts for this veterinary work are extant, although Maul 2013, 19 fn. 26 does not exclude the possibility that the later duplicate for KAR 91 from Nineveh 82-3-23, 1 may be attributed to it. For further later duplicates of KAR 91, s. Maul 2013. Due to the uncertainty of the existence of preserved manuscripts for this entry in the Exorcist’s Manual, TÙR ÁB GU4.ḪI.A u UDU.ḪI.A ANŠE.KUR.RA SIKIL.E.DÈ is not taken into account in § 6.3.

97

Thematic Grouping of Individual Incantations

Dangerous Animals Compared with other incantation corpora, the number of incantations against the effects of dangerous animals (9) is low. For example, the Old Babylonian / Old Assyrian Akkadian incantation corpus already yields 35 incantations, 403 i.e. the following thematic grouping after Wasserman (2014): OA: dog (1), goat (1); OB: dogs (12), flies (1), goat (1), (field) pest (1), scorpions (11), snakes and reptiles (5), worms and leeches (2). For the present grouping we can thematically group the incantations against the effects of dangerous animals accordingly: dog bite (2); flies (1); insect(s)? (1); scorpions (2); snakes (2); wild animals (1). Dog bite In addition to the (12) OB Akkadian incantations against dogs listed by Wasserman (2014), we can now add (3) other examples, i.e. CUSAS 32, 29a–c, and (3) for OB Sumerian, i.e. CUSAS 32, 7f // CUSAS 32, 8b; CUSAS 32, 8a. For the present corpus we find the same incantation twice in Ugarit, i.e. Ugaritica 5, 17d // Ugaritica 5, 17ba which is paralleled by the OB spell Fs. Pope, 87. Table 94: MB/MA Incantations against Dog bite Individual Incantation Ugaritica 5, 17d

Text Collective

Context Various

// Ugaritica 5, 17ba

Collective

Various

Format Single col. Portrait L –

Language Akkadian Akkadian

Flies Although the KBo 1, 18i is unilingual Sumerian and mostly incomprehensible, its Akkadian subscript attributes it to being against flies (ši-pa-at zu-ub-bi). Other examples for spells against flies dating to the Second Millennium are OB Akkadian, i.e. YOS 11, 6a–b, both with the subscript KA.INIM.MA NIM.MA.KAM KA.KÉŠ.RE.DA.KAM. One other tentative example may exist for the present corpus, i.e. CBS 15080, which seems to be concerned with flies and/or locusts. 404 Table 95: MB/MA Incantations against Flies Individual Incantation KBo 1, 18i

Text Collective

Context Arachnids, snakes and insects

Format Prism

Language Sumerian

403 This number is much higher when taking into account the unilingual OB Sumerian incantations, s. Cunningham 1997 and George 2016. As for the Early Sumerian incantations, the focus lies primarily on snakes and scorpions, s. Rudik 2015, 74–77; 80–82. 404 S. fn. 434.

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Insects It is unclear what insect is addressed in the fragmentary spell KBo 1,18h. Noteworthy is that the entity first occurs on the victim’s foreheard and later at the end of the spell is picked up from beneath his feet. 405 Table 96: MB/MA Incantations against Insects Individual Incantation KBo 1, 18h

Text Collective

Context Arachnids, snakes and insects

Format Prism

Language Akkadian

Scorpions Both incantations are again found on the prism KBo 1, 18. KBo 1, 18j is to ‘catch’ a scorpion whereas KBo 1, 18k is to ‘release’ a scorpion. An entry for a medical work concerned with “to heal (the effects of) a scorpion” (GÍR.TAB TI.LA) is known from the Exorcist’s Manual (KAR 44: 19), but there is no direct relation. 406 Numerous incantations against scorpions from earlier periods are delivered to us; for Early Sumerian, s. Rudik (2015, 71f.) with addition of CUSAS 32, 1b; for OB Sumerian/Akkadian, s. Cunningham (1997, 131–156) with addition of AMD 1, 247; CUSAS 10, 19; CUSAS 32, 19a/d; CUSAS 32, 21l; CUSAS 32, 24a; CUSAS 32, 27c; CUSAS 32, 30c–d; CUSAS 32, 49; CUSAS 32, 50a. Table 97: MB/MA Incantations against Scorpions Individual Incantation KBo 1, 18j

Text Collective

KBo 1, 18k

Collective

Context Arachnids, snakes and insects Arachnids, snakes and insects

Format Prism

Language Akkadian

Prism

Akkadian

Snakes Also on KBo 1, 18, we find two incantations against snakes. An entry for a medical work concerned with “to heal (the effects of) a tooth (i.e. bite) of a snake” (ZÚ MUŠ TI.LA) is known from the Exorcist’s Manual (KAR 44: 19), but there is no direct relation. 407

405 D3’. [… ú]-ma-li pu-ú-ta D4’. […] ⌈x ta?⌉ i-šu D5’. […] ⌈ú⌉-te-e-er a-wa-sú D6’. […] ⌈x⌉-lum a-na-ku lu-ud-bu-ub pí-i D7’. […] ⌈x⌉ ú-ma-li ša ra-a-⌈x⌉ D8’. […] ⌈ku?⌉ aš-ši-šu ša-pa-al še-pí-ia 406 No manuscripts for this entry in the Exorcist’s Manual are delivered. For affiliation with other attestations, s. Bottéro 1975, 106. 407 Idem, s. fn. 406.

99

Thematic Grouping of Individual Incantations

Table 98: MB/MA Incantations against Snakes Individual Incantation KBo 1, 18c

Text Collective

KBo 1, 18e

Collective

Context Arachnids, snakes and insects Arachnids, snakes and insects

Format Prism

Language Akkadian

Prism

Akkadian

Wild Animals A unique incantation found on a tiny tablet published by Schwemer (2012) is concerned with the king’s safety at home and on campaigns. As for the campaign section, ZA 102, 211b is concerned with protecting the client against wild animals in the midst of the wilderness. Table 99: MB/MA Incantations against Wild Animals Individual Incantation ZA 102, 211b

Text Collective

Context King’s safety at home and on campaign

Format Single col. Portrait S

Language Akkadian

Human Agents To protect the client against the malicious intent or negative effects of human behavior, we find incantations against anger (1), (to pacify a) baby (1); enemy (3) and of course witchcraft (25). Anger For the present corpus, CUSAS 30, 447 is concerned with winning over angry persons. Three other Akkadian examples exist for the OB-period, i.e. TIM 9, 72; UET 6/2, 399; ZA 75, 194. The manipulation of one’s mood towards another reminds us of the Egalkura incantations. Table 100: MB/MA Incantations against Anger Individual Incantation CUSAS 30, 447

Text Single inc.

Context Anger

Format Single col. Landscape S

Language Akkadian

Baby For a discussion and relation of CUSAS 30, 448, which is a direct parallel of LKA 9: r. 16’– 20’, with the later Lú.tur.ḫun.gá-compendium, s. p. 232. Table 101: MB/MA Incantations to Pacify a Baby Individual Incantation CUSAS 30, 448

Text Single inc.

Context Baby

Format Single col. Landscape S

Language Akkadian

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Chapter 5: Circulation of Incantations during the Late Bronze Age

Enemy We find three incantations against an enemy in a foreign country. The examples from Ugarit, Syria 20, 115 (KTU 1.73)//Syria 20, 118 (KTU 1.70)b, find a later parallel in SpTU 1, 12 from Uruk, s. Prechel (2003). ZA 102, 211c bears the subscript “to pass through the steppe against an enemy” (KA.INIM.MA LÚ.KÚR.⌈ŠÈ?⌉ E[DIN?.NA? DI]B?.BÉ.DA.KAM). All three incantations may be related to the later entries EDIN.NA DIB.BÉ.DA and GI LÚ.KÚR NU.TE.GE26.E.DÈ in the Exorcist’s Manual (KAR 44: 23). 408 Table 102: MB/MA Incantations against an Enemy Individual Incantation Syria 20, 115 (KTU 1.73)

Text –

Context –

// Syria 20, 118 (KTU 1.70)b ZA 102, 211c

Collective

Various

Collective

King’s safety at home and on campaign

Format Single col. Portrait L Single col. Portrait L Single col. Portrait S

Language Akkadian Akkadian Akkadian

Witchcraft KUB 30, 1(+)KUB 37, 109a–b contains Sumerian incantations against the demonic witch and was part of a non-standardized series, of which this was the fourth tablet, 409 written in syllabic orthography. As already noted by Abusch/Schwemer (2016, 112), KUB 30, 2(+?)3(+?)4; KBo 13, 13; KBo 13, 15; KBo 36, 16; KBo 36, 19; KUB 37, 108+110 and KUB 40, 103 may have belonged to the group of tablets. 410 The incantations KAR 189; KUB 37, 55+KBo 36, 32(+)HT 75a are found among šumma amēlu kašip-prescriptions, whereas KUB 37, 43; KUB 37, 44(+)45(+)46(+)47(+)49(+?)48 and KUB 37, 51(+)53(+)99a are found among ana pišerti kišpī-prescriptions. 411 As for the relevance of KAL 4, 27a–c; KAR 226a–d and KUB 37, 51 (+)53(+)99a with the later Maqlû-series, s. pp. 193–196. Table 103: MB/MA Incantations against Witchcraft Individual Incantation AJSL 35, 141f.

Text Single inc.

Context Witchcraft

Format Multi-col.

Language Sum.||Akk.

408 For the relation between the subscript of ZA 102, 211c and the incantation catalogue K 2389+, s. Schwemer 2012, 218. For related texts from the First Millennium and references to a “series for battles” (ÈŠ.GÁR MÈ), s. Elat 1982; Prechel 2003. No certain manuscripts for this series have reached us from the later archives, hence it is not considered in § 6.3. 409 S. p. 36. 410 Excluded from the present corpus is the small fragment KUB 4, 23, which was tentatively identified by Cooper 1971, 4 fn. 16; 11. Note l. 7, which reads after Cooper nig.ḫul.ak.kà.zu nu.me.a “your witchcraft will disappear”. The fragment appears at first view to be bilingual in the paired interlinear format. Pace Viano 2016, 273, I do not believe this fragment contains a collection of incantations, rather one text in an unidentified genre. 411 Note that although the majority of the aforementioned incantations are actually found on duplicate tablets, i.e. KAR 189//KUB 37, 55+KBo 36, 32(+)HT 75 and KUB 37, 43//KUB 37, 44(+) 45(+)46(+)47(+)49(+?)48, s. Abusch/Schwemer 2011, 27ff. and 67ff., the incantations listed here are not preserved on duplicated tablets and hence not listed as duplicates.

101

Thematic Grouping of Individual Incantations Individual Incantation BAM 4, 334c KAL 4, 27a KAL 4, 27b KAL 4, 27c KAL 7, 7a KAR 189 KAR 226a KAR 226b KAR 226c KAR 226d KBo 36, 13 KBo 36, 15 KBo 36, 16 KBo 36, 19a KBo 36, 19b KBo 40, 103 KUB 30, 1(+)KUB 37,109a KUB 30, 1(+)KUB 37,109b KUB 30, 2(+?)3(+?)4 KUB 37, 43 KUB 37, 44(+)45(+)46(+) 47(+)49(+?)48 KUB 37, 51(+)53(+)99a KUB 37, 55+KBo 36, 32(+) HT 75a KUB 37, 108+110

Text Inc.-ritual Collective Collective Collective – Therapeutic Collective Collective Collective Collective – – – Inc.-ritual Inc.-ritual – Collective Collective – Therapeutic Therapeutic

Context Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft

Format Multi-col. – – – – Multi-col. Multi-col. Multi-col. Multi-col. Multi-col. Multi-col. Multi-col. – Multi-col. Multi-col. – Multi-col. Multi-col. Multi-col. Multi-col. Multi-col.

Language Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Akkadian Akkadian

Therapeutic Therapeutic

Witchcraft Witchcraft

Multi-col. Multi-col.

Akkadian Akkadian

–

Witchcraft

Multi-col.

Sumerian

Suprahuman Agents Incantations against suprahuman agents can be divided in Ardat lilî (1); divine wrath (1); ghosts (4); Ḫayyattu & Rābiṣu (4); Lamaštu (24); evil Šēdu (1); Udug.ḫul & Udug.ḫul-related (33). Ardat lilî For a discussion of the relation of Studies Jacobsen, 210 and the later Ardat lilî/Eṭel lilîcompendium, s. p. 227. Table 104: MB/MA Incantations against Ardat lilî Individual Incantation Studies Jacobsen, 210

Text Single inc.

Context Ardat lilî

Format Single col. Portrait L

Language Sumerian

Divine Wrath It remains questionable whether KAL 4, 34 is actually concerned with divine wrath as implied by its subscript ana ki-mil-ti DINGIR u diš8-tár D[U8-ri]. Its vocabulary would rather suggest a birth-related problem. 412

412 S. fn. 997.

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Chapter 5: Circulation of Incantations during the Late Bronze Age

Table 105: MB/MA Incantations against Divine Wrath Individual Incantation KAL 4, 34

Text Inc.-ritual

Context Divine wrath

Format –

Language Akkadian

Ghosts Two therapeutic tablets from the present corpus are concerned with ghosts. From Babylon we have BAM 4, 385, which is an MB tablet against the “Hand of a Ghost” (ŠU.GEDIM.MA) found in a later context. Although the second spell is known to be concerned with ghosts (BAM 4, 385b) 413, the first (BAM 4, 385a) is a spell against evil in general. For Ḫattuša there is a ritual section on KBo 36, 29 to expel a ghost. Here the ghost is married off to his new wife (i.e. a clay figurine of woman) including a wedding feast and dowry. 414 Whereas the incantations listed below for KBo 36, 29 adress the ghost himself, KBo 36, 29d; KBo 36, 29j– k address the female figurine of his wife-to-be. Although the incantation ritual BAM 4, 339 from Aššur itself is intended against ghosts, the recitanda are incantion-prayers to Dumuzi and Ištar. Table 106: MB/MA Incantations against Ghosts Individual Incantation BAM 4, 385b

Text Therapeutic

KBo 36, 29e KBo 36, 29g KBo 36, 29h

Therapeutic Therapeutic Therapeutic

Context Ghost-induced illnesses Various diseases Various diseases Various diseases

Format Multi-col.

Language Akkadian

Multi-col. Multi-col. Multi-col.

Akkadian Akkadian Akkadian

Ḫayyattu & Rābiṣu One spell against the demons Hayyattu and Rābiṣu is found on four manuscripts from Ḫattuša. No further parallels are known. Table 107: MB/MA Incantations against Hayyattu & Rābiṣu Individual Incantation KBo 9, 50 // KBo 36, 29n // KBo 40, 104 // KUB 37, 96+93c

Text Therapeutic Therapeutic Therapeutic Therapeutic

Context Various diseases Various diseases Various diseases –

Format – Multi-col. – Multi-col.

Language Akkadian Akkadian Akkadian Akkadian

413 Although this spell is mainly known from the First Millennium to be concerned with ŠU.GEDIM.MA (AMT 97, 1//K 3398+: 8–13; BAM 3, 221//BAM 5, 471: iii 25’–27’ s. Scurlock 2006, 443–446); variants of it occur in šēp lemutti ina bīt amēli (SpTU 5, 247: v 16–19; DT 186: vi 2–4, s. Wiggermann 1992, 33f.; Von Weiher 1998, 50–57), among šumma amēlu kašip prescriptions (AMT 86, 1(+)AMT 85, 1: iii 5–13, s. Abusch/Schwemer 2011, 83–98), and in Muššuʾu VIII/o (Böck 2007, 294f.) and Maqlû V/k (Abusch 2016, 143f.). 414 For more details on this ritual, s. Schwemer 1998; Farber 2001; Scurlock 2003, 52f.

Thematic Grouping of Individual Incantations

103

Lamaštu For an elaborate discussion of the position of all incantations regarding the incantations listed below and the later series, s. pp. 190–193. One additional but tentative example of an incantation against Lamaštu may be found in AS 16, 287f.d. 415 Table 108: MB/MA Incantations against Lamaštu Individual Incantation AuOr Suppl. 23, 17 AuOr Suppl. 23, 18a AuOr Suppl. 23, 18b AuOr Suppl. 23, 18c AuOr Suppl. 23, 18d AuOr Suppl. 23, 18e AuOr Suppl. 23, 18f AuOr Suppl. 23, 18g // MC 17, 443ff.

Text – Collective Collective Collective Collective Collective Collective Collective Single inc.

Context Lamaštu Lamaštu Lamaštu Lamaštu Lamaštu Lamaštu Lamaštu Lamaštu Lamaštu

Language Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian

Lamaštu Lamaštu Lamaštu Lamaštu Lamaštu Lamaštu Lamaštu Lamaštu

Format – Multi-col. Multi-col. Multi-col. Multi-col. Multi-col. Multi-col. Multi-col. Single col. Portrait L Cylinder seal Amulet Amulet Amulet Amulet Amulet Amulet Amulet

AuOr Suppl. 23, 69 AUWE 6, pl. I no. 5a–b BSOAS 78, 600 // CUSAS 32, 62 // KAR 85 // KAR 86 // KAR 87 // Metropolitan Museum 1984–1985, 4 // MIO 7, 339 // N.A.B.U. 2016/47 De wereld van de bijbel, no. 18 Iraq 54, pl. XIVa Iraq 54, pl. XIVb Iraq 54, pl. XIVc MDP 33, 51 fig. 19/2 RA 26, 10

Single inc. Single inc. Single inc. Single inc. Single inc. Single inc. Single inc. Single inc. Single inc. Single inc. Single inc.

Lamaštu Lamaštu Lamaštu

Amulet Amulet Amulet

Sumerian Sumerian Sumerian

Collective Collective Collective Single inc. Single inc.

Lamaštu Lamaštu Lamaštu Lamaštu Lamaštu

Amulet Amulet Amulet Amulet Amulet

Akkadian Akkadian Akkadian Sumerian Sumerian

Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian

(Evil) Šēdu CUSAS 30, 446 adresses the evil Šēdu who is apparently causing flatulence (ll. 8–9 ⌈IM la⌉ ṭa-⌈bu⌉ ip-ta-rik a-na IGI-ia, am-m[i]-ni IM la ṭa-bu ta-ap-ri-ka a-na IGI-ia). Table 109: MB/MA Incantations against the (Evil) Šēdu Individual Incantation CUSAS 30, 446

Text Single inc.

Context Evil Šēdu

415 Note especially l. 23 i-ta-ap-ṣu i-na pa-ni AN-e AN-e ša dA-nim.

Format Single col. Landscape S

Language Akkadian

104

Chapter 5: Circulation of Incantations during the Late Bronze Age

Udug.ḫul & Udug.ḫul-related For an elaborate discussion of the position of all incantations, except KBo 36, 29m 416, s. pp. 209–222. Table 110: MB/MA Incantations concerning Udug.ḫul Individual Incantation BAM 8, pl. 91 CBS 13905/a // Emar 729c

Text – Collective Collective

Context Udug.ḫul Udug.ḫul Udug.ḫul

Language Sum.(//)Akk. Sum.(//)Akk. Sumerian

Udug.ḫul? Udug.ḫul Udug.ḫul Udug.ḫul Udug.ḫul Udug.ḫul Udug.ḫul Udug.ḫul Udug.ḫul Udug.ḫul Udug.ḫul Udug.ḫul

Format Multi-col. Multi-col. Single col. Portrait L Multi-col. Single col. Portrait L Single col. Portrait L Single col. Portrait L – – Multi-col. – Multi-col. Multi-col. Multi-col. Multi-col. Multi-col. Multi-col. Multi-col. Multi-col.

CBS 13905/b Emar 729a

Collective Collective

Udug.ḫul Udug.ḫul

Emar 729b

Collective

Udug.ḫul

Emar 729d

Collective

Udug.ḫul

Emar 731 Emar 790 FAOS 12, pl. 5–6a // KUB 37, 143 FAOS 12, pl. 5–6b FAOS 12, pl. 5–6c FAOS 12, pl. 5–6d FAOS 12, pl. 5–6e FAOS 12, pl. 5–6f FAOS 12, pl. 5–6g FAOS 12, pl. 5–6h KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255a KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255b KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255c KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255d KBo 36, 12

– – Collective – Collective Collective Collective Collective Collective Collective Collective Collective Collective

Udug.ḫul

Multi-col.

Sum.||(Akk.)

Collective

Udug.ḫul

Multi-col.

Sum.||(Akk.)

Collective

Udug.ḫul

Multi-col.

Sum.||(Akk.)

–

Udug.ḫulrelated Various diseases Udug.ḫul Udug.ḫul Udug.ḫulrelated? Udug.ḫulrelated?

–

Sum.–Akk.

KBo 36, 29m

Therapeutic

Multi-col.

Akkadian

KUB 4, 16a KUB 4, 16b KUB 34, 3

Collective Collective –

Multi-col. Multi-col. –

(Sum.)||Akk. (Sum.)||Akk. Sum.(//)Akk.

KUB 34, 4

–

–

Sum.(//)Akk.

Sum.(//)Akk. Sumerian Sumerian Akkadian Sumerian Sumerian Sum.Akk. Sum.(||Akk.) Sum.Akk. Sum.Akk. Sum.Akk. Sum.Akk. Sum.Akk. Sum.Akk. Sum.Akk. Sum.||Akk.

416 Adressed against one utukku-demon, appears to be further unrelated to the traditional Udug.ḫulmaterial.

105

Thematic Grouping of Individual Incantations Individual Incantation KUB 37, 101(+)102

Text –

Format Multi-col.

Language Sum.(//)Akk.

–

Context Udug.ḫulrelated Udug.ḫul?

KUB 37, 111

Multi-col.

KUB 37, 127

–

Udug.ḫul?

–

OIP 16, 12a OIP 16, 12b OrNS 83, pl. XXII– XXXIV PBS 1/2, 112

Collective Collective Single inc.

Udug.ḫul Udug.ḫul Udug.ḫul

Multi-col. Multi-col. Multi-col.

Sum.–Akk. hybrid Sum.–Akk. Hybrid Sumerian Sumerian Sum.–Akk.

Single inc.

Udug.ḫul

Multi-col.

Sumerian

Kultmittelbeschwörungen The following Kultmittelbeschwörungen exist for the present corpus: cult image (1); dais (2); date-palm (2); eʾru-wood (2); figurine (4); flour (2); fumigation-ingredients (2); hair of a virgin lamb and kid (1); kiškanû-tree (1); lamp (1); potter’s clay (1); reed (1); tamarisk, maštakal, libbi gišimmari (1); thornbush (3); water (1). Cult Image For the relation of Fs. Wilcke, 190f. and the later series Mīs pî, s. pp. 196–198. Table 111: MB/MA Kultmittelbeschwörungen for a Cult Image Individual Incantation Fs. Wilcke, 190f.

Text Single inc.

Context Consecration of cult image

Format Single col. Portrait L

Language Sum.–Akk. hybrid

Dais Two incantations for consecrating a dais are found on AuOr Suppl. 23, 15 from Ugarit. One other example from the OB-period can be found in YOS 11, 50a, which is in an unidentified language but its subscript reads KA.INIM.MA BÁRA.RI.A.KAM. 417 Table 112: MB/MA Kultmittelbeschwörungen for a Dais Individual Incantation AuOr Suppl. 23, 15a

Text Collective

Context Various

AuOr Suppl. 23, 15b

Collective

Various

Format Single col. Portrait L Single col. Portrait L

Language Akkadian Akkadian

Date Palm For the relation and position of Iraq 42, 43f.(+)KAR 24c–d with the later Udug.ḫul-series, s. p. 215; for their relation with the ritual-tablet for the Muššuʾu-series, s. p. 202.

417 Cunningham 1997, 159.

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Chapter 5: Circulation of Incantations during the Late Bronze Age

Table 113: MB/MA Kultmittelbeschwörungen for Date Palm Individual Incantation Iraq 42, 43f.(+)KAR 24c Iraq 42, 43f.(+)KAR 24d

Text Collective Collective

Context Udug.ḫul Udug.ḫul

Format Multi-col. Multi-col.

Language Sum.//Akk. Sum.//Akk.

eʾru-wood For the relation and position of Iraq 42, 43f.(+)KAR 24a//VAT 10785+/a regarding the later Udug.ḫul-series, s. p. 215. Table 114: MB/MA Kultmittelbeschwörungen for eʾru-wood Individual Incantation Iraq 42, 43f.(+)KAR 24a // VAT 10785+/a

Text Collective Collective

Context Udug.ḫul Udug.ḫul

Format Multi-col. Multi-col.

Language Sum.//Akk. Sum.//Akk.?

Figurine For studies on the role of the female figurine in the (mock)-wedding with a ghost (KBo 36, 29d, KBo 36, 29j and KBo 36, 29k), s. Schwemer (1998, 64–67); Farber (2001); Scurlock (2006, 52–54). For the principle how to marry a disease, s. Farber (2004). Table 115: MB/MA Kultmittelbeschwörungen for a Figurine Individual Incantation KAL 4, 9

Text Inc.-ritual

KBo 36, 29d

Therapeutic

KBo 36, 29j

Therapeutic

KBo 36, 29k

Therapeutic

Context Namburbi earthquake Various diseases Various diseases Various diseases

Format –

Language Akkadian

Multi-col.

Akkadian

Multi-col.

Akkadian

Multi-col.

Akkadian

Flour One spell found in two duplicate manuscripts (against the liʾbu-disease) from Ḫattuša is concerned with consecrating flour, here addressed as a deity, i.e. dŠE.NAGA. Table 116: MB/MA Kultmittelbeschwörungen for Flour Individual Incantation KUB 29, 58+59+KUB 37,84d // KBo 36, 35+KUB 29, 60b

Text Therapeutic Therapeutic

Context liʾbu-disease liʾbu-disease

Format Multi-col. Multi-col.

Language Akkadian Akkadian

Fumigation-Ingredients For the relation and position of Iraq 42, 43f.(+)KAR 24f//VAT 10785+/b with regard to the later Udug.ḫul-series, s. p. 215; for the ritual-tablet of the Muššuʾu-series, s. p. 202; for the Qutāru-series, s. p. 204.

107

Thematic Grouping of Individual Incantations

Table 117: MB/MA Kultmittelbeschwörungen for Fumigation-Ingredients Individual Incantation Iraq 42, 43f.(+)KAR 24f // VAT 10785+/b

Text Collective Collective

Context Udug.ḫul Udug.ḫul

Format Multi-col. Multi-col.

Language Sum.//Akk. Sum.//Akk.?

Hair of a Virgin Lamb and Kid For the relation and position of Iraq 42, 43f.(+)KAR 24e with regard to the later Udug.ḫulseries, s. p. 215; for the ritual-tablet of the Muššuʾu-series, s. p. 202. Table 118: MB/MA Kultmittelbeschwörungen for Hair of a Virgin Lamb and Kid Individual Incantation Iraq 42, 43f.(+)KAR 24e

Text Collective

Context Udug.ḫul

Format Multi-col.

Language Sum.//Akk.

kiškanû-tree For the relation and position of Iraq 42, 43f.(+)KAR 24b with regard to the later Udug.ḫulseries, s. p. 215. Table 119: MB/MA Kultmittelbeschwörungen for kiškanû-tree Individual Incantation Iraq 42, 43f.(+)KAR 24b

Text Collective

Context Udug.ḫul

Format Multi-col.

Language Sum.//Akk.

Lamp A unique aspect that occurs within KBo 36, 29b is the use of the payment formula to consecrate a cultic object, qīša(m) maḫrāta aplāta “(your) gift you have received, you are paid”. This formula is mainly known from Kultmittelbeschwörungen addressing potter’s clay, see directly below. Table 120: MB/MA Kultmittelbeschwörungen for a Lamp Individual Incantation KBo 36, 29b

Text Therapeutic

Context Various diseases

Format Multi-col.

Language Akkadian

Potter’s Clay This fragmentary incantation addressing potter’s clay was first recognized by Farber (1977, 208). Its contextual setting cannot be determined. Note however, that we find in contemporary therapeutic šumma amēlu kašip-prescriptions from Ḫattuša KUB 37, 55+KBo 36, 22(+)HT 75: ii 2’–4’: ina kullati tallakma uṭṭet kaspa uṭṭet ḫurāṣa ana kullati tanaddima ṭīda tašâmma “You go the clay-pit, and you cast one grain of silver (and) one grain of gold into the claypit. You pay the clay”. 418 The incantation KUB 37, 98 refers directly to this ritual payment, šīmki maḫrāti “your (f.) price you (f.) have received”. Similar incantations addres418 Later parallels are found in BAM 2, 140: 9’–10’//KAL 2, 42(+)43: i 3’–4’, s. Abusch/Schwemer 2011, 67ff.

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sing potter’s clay are known for the First Millennium, i.e. KAR 134: r. 15–19; KAR 227: i 13–22; LKA 89+90: i 11’–19’; CM 1, fig. 2–5: 151–157. Table 121: MB/MA Kultmittelbeschwörungen for Potter’s Clay Individual Incantation KUB 37, 98

Text –

Context –

Format –

Language Akkadian

Reed The incipit of ZA 102, 211a may be related to an entry in the incantation-catalogue K 2389+10664 419, s. Schwemer (2012, 216). Table 122: MB/MA Kultmittelbeschwörungen for Reed Individual Incantation ZA 102, 211a

Text Collective

Context King’s safety at home and on campaign

Format Single col. Portrait S

Language Sumerian

Tamarisk, maštakal, libbi gišimmari For the relevance of KAR 226e in relation with Šurpu, s. p. 206; and Maqlû, s. p. 194. Table 123: MB/MA Kultmittelbeschwörungen for Tamarisk, maštakal, libbi gišimmari Individual Incantation KAR 226e

Text Collective

Context Witchcraft

Format Multi-col.

Language Akkadian

Thornbush The thornbush (ašāgu) plays an elemental role at the end of the therapeutic ritual against the liʾbu-disease only known from Ḫattuša. The thornbush sought out outside the city gates is addressed as ‘the offspring of Enlil’ and is seized by the magical expert (KUB 29, 58+59+KUB 37, 84h). This results in a hostage situation, where the magical expert threatens the thornbush only to let it go free, when the thornbush releases the liʾbu-disease from the patient (KUB 29, 58+59+KUB 37, 84i). A more gentle approach is offered in the final incantation addressing the thornbush. Now it is addressed as ‘deity’ and its crown is adorned by the magical expert. Again it is stated that the magical expert will only let the thornbush go free, when the liʾbu-disease sets the patient free (KUB 29, 58+59+KUB 37, 84j). Of course the liʾbu-disease is to leave the patient and enter into the thornbush. This is made clear from the ritual agenda that follows and from the final incantation addressed to the liʾbu-disease, now said to be in the thornbush itself, “that what is in the thornbush” (KUB 29, 58+59+KUB 37, 84k//KBo 36, 35+KUB 29, 60e). The possessed thornbush is finally abandoned outside the city gates and the patient is ‘freed’ from his disease.

419 Edited by Caplice 1965, 108ff. and 112f.; Maul 1994, 197ff. A new copy is offered by Geller 2000a, 255 (=Text F).

109

Thematic Grouping of Individual Incantations

Table 124: MB/MA Kultmittelbeschwörungen for a Thornbush Individual Incantation KUB 29, 58+59+KUB 37,84h KUB 29, 58+59+KUB 37,84i KUB 29, 58+59+KUB 37,84j

Text Therapeutic Therapeutic Therapeutic

Context liʾbu-disease liʾbu-disease liʾbu-disease

Format Multi-col. Multi-col. Multi-col.

Language Akkadian Akkadian Akkadian

Water LKA 116b is a Sumerian Kultmittelbeschwörung for the consecration of holy water found in a namburbi against fungus from Aššur and its later duplicates. 420 Further examples dating to the Second Millennium for the consecration of water are OB CUSAS 32, 5f–g; CUSAS 32, 6e; CUSAS 32, 6i 421 and YOS 11, 44. Additionally, multiple incantations exist addressing the quay as a source of holy water, e.g. OB CUSAS 32, 6c; f–g; CUSAS 32, 9e–f; VS 10, 187b– c; VS 17, 14. 422 Table 125: MB/MA Kultmittelbeschwörungen for Water Individual Incantation LKA 116b

Text Inc.-ritual

Context Namburbi fungus

Format Single col. Portrait L

Language Sumerian

Incantation-Prayers Incantation-prayers exist in the present corpus for the following deities: Adad (1); Asalluḫi/Marduk (3); Dumuzi (2); Girra (1); God of the house (1); Gods of the night (2); Ištar (8); Kūbū (1); Personal deity (5); Ninurta / Sirius (1); Sîn (2); Utu / Šamaš (33); uncertain (6). Adad KUB 4, 26(+)HT 13(+)KUB 37, 112a = Adad 1a in Mayer (1976, 378). Table 126: MB/MA Incantation-Prayers to Adad Individual Incantation KUB 4, 26(+)HT 13(+)KUB 37, 112a

Text Collective

Context Various

Format –

Language Akkadian

Asalluḫi/Marduk KBo 36, 29i is addressed to a representation of Asalluḫi/Marduk calling upon DUMU d +EN.KI (KBo 36, 29: iii 12’). The fragmentary incantation-prayer KUB 37, 72, which is

420 OrNS 40, pl. III–IV (K 157+2788): 49’–51’//KAR 20 (VAT 9305): i 11’–13’. 421 Further examples for the consecration of river water from the First Millennium are OrNS 40, pl. III–IV (K 157+2788): 34’–39’; SpTU 2, 5 (W 22642) // TIM 9, 29 (IM 13365). For the dating of TIM 9, 29, s. fn 495. 422 For the First Millennium such incantations are adapted in Mīs pî, s. pp. 196–198.

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duplicated by Studies Sachs, 20 no. 19, 423 concludes with the name of Marduk (KUB 37, 72: 9’). 424 Table 127: MB/MA Incantation-Prayers to Asalluḫi/Marduk Individual Incantation KBo 36, 29i

Text Therapeutic

KUB 37, 72 // Studies Sachs, 20 no. 19

– Therapeutic

Context Various diseases – –

Format Multi-col.

Language Akkadian

Multi-col. Multi-col.

Akkadian Akkadian

Dumuzi BAM 4, 339b = Dumuzi 1 in Mayer (1976, 380); BAM 4, 399c = Dumuzi 2 in Mayer (1976, 380). Table 128: MB/MA Incantation-Prayers to Dumuzi Individual Incantation BAM 4, 339b

Text Inc.-ritual

Context Ghosts

BAM 4, 339c

Inc.-ritual

Ghosts

Format Single col. Portrait L Single col. Portrait L

Language Akkadian Akkadian

Girra KAR 240 = Girra 1 in Mayer (1976, 385). For the position of KAR 240 with regards to the later Maqlû-series, s. p. 194. Table 129: MB/MA Incantation-Prayers to Girra Individual Incantation KAR 240

Text –

Context Witchcraft

Format –

Language Akkadian

God of the House KUB 4, 17(+)18a addresses the incantation to the “god of the house” written DINGIR É (KUB 4, 17(+)18: iv? 1). 425 Table 130: MB/MA Incantation-Prayers to the God of the House Individual Incantation KUB 4, 17(+)18a

Text Inc.-ritual

Context –

Format –

Language Akkadian

423 Identified by Schwemer 2004, 60 fn. 3. 424 Not included in the present corpus is the Akkadian lament-prayer (šigû) to Ṣarpanītu(m) found among Hittite ritual agenda in KUB 4, 47//KBo 45, 193 (CTH 432), s. Beckman 2007. For an overview with later duplicates, s. Mayer 1976, 517f. 425 Note that Schwemer 1998, 148 doesn’t exclude the possibility that we should emend dé-.

111

Thematic Grouping of Individual Incantations

Gods of the Night AuOr Suppl. 23, 26b addresses the incantation to the “gods of the night” written DINGIRmeš mu-ši-ti (AuOr Suppl. 23, 26: r. 1). Syria 20, 122 (KTU 1.69) contains an incantation-prayer specifically directed to the Night, the veiled bride, 426 after the edition of van Soldt (1991, 298), i.e. mṯty klt mkktm[t] (KTU 1.69: 6). 427 Another Akkadian incantation-prayer to the gods of the night not included in the present corpus is found among Hittite ritual agenda in KUB 4, 47//KBo 45, 193 (CTH 432), listed in Mayer (1976, 428) as ilū mušītu 2a, s. Beckman (2007). Table 131: MB/MA Incantation-Prayers to the Gods of the Night Individual Incantation AuOr Suppl. 23, 26b Syria 20, 122 (KTU 1.69)

Text Therapeutic –

Context – –

Format – –

Language Akkadian Akkadian

Ištar AOAT 308, 108a = Ištar 10 in Mayer (1976, 390); BAM 4, 339a = Ištar 18 in Mayer (1976, 391); BAM 4, 339d = Ištar 20 in Mayer (1976, 391); BAM 4, 339e = Ištar 17 in Mayer (1976, 391); KUB 37, 36(+)37c//KUB 31, 141 = Ištar 2 in Mayer (1976, 389). Syria 20, 124 (KTU 1.67) according to the new edition by van Soldt (1991, 297f.) is addressed to Ištar, i.e. ištr blt (KTU 1.67: 15). 428 AoF 10, 218f. is found a cylinder and contains an unclassified incantationprayer to Ištar. 429 Not included in the present corpus are the Akkadian recitations in the Hittite Babilili-ritual, which are mainly focused on the Ištar-type deity Pirinkir, s. Beckman (1999; 2014). Table 132: MB/MA Incantation-Prayers to Ištar Individual Incantation AOAT 308, 108a

Text Collective

Context Various

AoF 10, 218f. BAM 4, 339a

Single inc. Inc.-ritual

To Ištar Ghosts

BAM 4, 339d

Inc.-ritual

Ghosts

BAM 4, 339e

Inc.-ritual

Ghosts

KUB 37, 36(+)37c // KUB 31, 141 Syria 20, 124 (KTU 1.67)

Collective – –

Various – –

Format Single col. Landscape L Cylinder Single col. Portrait L Single col. Portrait L Single col. Portrait L Multi-col. – –

Language Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian Hittite Akkadian

426 Note the parallel with the start of Maqlû, s. Dhorme 1940, 84. 427 Belongs to a group of tablets containing Akkadian incantation written in Ugaritic alphabetic script, s. Table 188. 428 Idem, s. Table 188. 429 Freydank 1983, 219 fn. 3.

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Chapter 5: Circulation of Incantations during the Late Bronze Age

Kūbū KBo 36, 29a is to my knowledge the sole example of an incantation-prayer to the Kūbū (divine foetuses). 430 Table 133: MB/MA Incantation-Prayers to the Kūbū Individual Incantation KBo 36, 29a

Text Therapeutic

Context Various diseases

Format Multi-col.

Language Akkadian

Personal Deity For a discussion of the position of LKA 26a–d with regard to the later Dingir.šà.dib.bacompendium and Ilī-ul-īde-cycle, s. pp. 228–230. In a therapeutic context we find BAM 3, 316a, duplicated by KAL 4, 35: iv 14–15 and STT 95+295: ii 91–92 of the First Millennium. Table 134: MB/MA Incantation-Prayers to the Personal Deity Individual Incantation BAM 3, 316a

Text Therapeutic

LKA 26a

Collective

LKA 26b

Collective

LKA 26c

Collective

LKA 26d

Collective

Context Various diseases To personal deity To personal deity To personal deity To personal deity

Format Multi-col.

Language Akkadian

–

Akkadian

–

Akkadian

–

Akkadian

–

Akkadian

Ninurta KAR 297+256(+)127 = Ninurta 4 ( = kak.si.sá) in Mayer (1976, 405), here Ninurta is addressed as his astral appearance Sirius. 431 As for KAL 7, 31, Meinhold (2017, 80) observes several similarities with Ninurta 1 in Mayer (1976, 404) but cannot be classified as a duplicate. Table 135: MB/MA Incantation-Prayers to Ninurta Individual Incantation KAL 7, 31

Text Single inc.

Context To Ninurta

KAR 297+256(+)127

Single inc.

To Ninurta/ Sirius

Format Single col. Portrait L Single col. Portrait L

Language Akkadian Akkadian

430 For a discussion of the Kūbū, s. Römer 1973; Stol 2000, 28–32. 431 For further literature on kak.si.sá/šukūdu “Sirius” for Ninurta, s. Streck 1998–2000, 518f.

113

Thematic Grouping of Individual Incantations

Sîn BAM 3, 316b = Sîn 6 in Mayer (1976, 408). Syria 20, 118 (KTU 1.70)a can be identified after the edition presented by van Soldt (1991, 297) as an incantation-prayer to Sîn, i.e. aḏmr sn.aṯb šmy.aṯb [šm/y] (KTU 1.70a: 4). 432 Table 136: MB/MA Incantation-Prayers to Sîn Individual Incantation BAM 3, 316b

Text Therapeutic

Syria 20, 118 (KTU 1.70)a

Collective

Context Various diseases Various

Format Multi-col.

Language Akkadian

Single col. Portrait L

Akkadian

Utu/Šamaš BAM 3, 214a(//)BAM 4, 334a = Šamaš 69 in Mayer (1967, 418); BAM 3, 214b//BAM 4, 334e = Šamaš 70 in Mayer (1976, 419); BAM 4, 334b = Šamaš 84 in Mayer (1976, 420); BAM 4, 334d = Šamaš 75 in Mayer (1976, 419); KAR 246 = Šamaš 44 in Mayer (1976, 415f.); KUB 29, 58+59+KUB 37, 84a//KUB 29, 58+59+KUB 37, 84g//KBo 36, 35+KUB 29, 60d = Šamaš 104 in Mayer (1976, 422); KUB 37, 55+KBo 36, 32(+)HT 75b = Šamaš 105 in Mayer (1976, 422); KUB 37, 115+KBo 7, 1(+)KBo 7, 2b = Šamaš 41 in Mayer (1976, 415); LKA 75 = Šamaš 42 in Mayer (1976, 415); ZA 91, 244 = Šamaš 40 in Mayer (1976, 415). As for the big incantation-prayer to Utu found in ASJ 15, 282–285//KUB 4, 11//OrAnt 8, pl. XI/XIII//TCL 16, 79+PBS 12/1, 25, we can to the OB-material presented by Alster (1991), CUSAS 32, 47, a Sumerian excerpt thereof on a small landscape-oriented tablet consisting of 4 lines closed with the rubric TU6.ÉN denoting its use in daily magical practice. KBo 9, 44a–c are found in an incantation-ritual to Šamaš; KAR 275 and duplicates are found among ana pišerti kišpī-prescriptions; KUB 37, 58//ZA 106, 52 are found among zikurudû-therapies. For the relevance of AlT 453(+)453a; KAR 246; KUB 37, 115+KBo 7, 1(+)KBo 7, 2b; LKA 75; ZA 91, 244 in regard with Bīt rimki, s. pp. 184f. Not included in the present corpus is the Akkadian lament prayer (šigû) to Šamaš and Aya found among Hittite ritual agenda in KUB 4, 47//KBo 45, 193 (CTH 432), listed in Mayer (1976, 422) as Šamaš 103, s. Beckman 2007. Table 137: MB/MA Incantation-Prayers to Utu/Šamaš Individual Incantation AlT 453(+)453a

Text Single inc.

Context To Šamaš

ASJ 15, 282–285 // KUB 4, 11

Single inc. Single inc.

// OrAnt 8, pl. XI/XIII // TCL 16, 79+PBS 12/1,25 BAM 3, 214a (//) BAM 4, 334a

Single inc. Single inc. Inc.-ritual Inc.-ritual

To Utu To Utu/ Šamaš To Utu To Utu Witchcraft Witchcraft

Format Single col. Portrait L Multi-col. Multi-col.

Language Sum.–Akk.

Multi-col. Multi-col. Multi-col. Multi-col.

Sumerian Sumerian Akkadian Akkadian

Sumerian Sum.–Akk.

432 Belongs to a group of tablets containing Akkadian incantation written in Ugaritic alphabetic script, s. Table 188.

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Chapter 5: Circulation of Incantations during the Late Bronze Age

Individual Incantation BAM 3, 214b // BAM 4, 334e BAM 4, 334b BAM 4, 334d KAL 7, 7b KAR 246

Text Inc.-ritual Inc.-ritual Inc.-ritual Inc.-ritual – Single inc.

Context Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft To Šamaš

Format Multi-col. Multi-col. Multi-col. Multi-col. – Single col. Portrait L Multi-col. – – – Multi-col. Multi-col. Multi-col. –

Language Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian

KAR 275 // KAL 7, 8 // KBo 9, 47 // KUB 4, 99 KBo 9, 44a KBo 9, 44b KBo 9, 44c KUB 4, 53

Therapeutic Inc.-ritual Therapeutic Therapeutic Inc.-ritual Inc.-ritual Inc.-ritual D.-omina

KUB 29, 58+59+ KUB 37, 84a // KUB 29, 58+59+KUB 37, 84g // KBo 36, 35+KUB 29, 60d KUB 29, 58+59+ KUB 37, 84f // KBo 36, 35+KUB 29, 60c KUB 37, 55+KBo 36, 32 (+)HT 75b KUB 37, 58 // ZA 106, 52 KUB 37, 85b KUB 37, 115+KBo 7, 1(+) KBo 7, 2b LKA 75

Therapeutic

Witchcraft Witchcraft Witchcraft Witchcraft To Šamaš To Šamaš To Šamaš šumma nūru ša rēš marṣi/ To Šamaš liʾbu-disease

Multi-col.

Akkadian

Therapeutic

liʾbu-disease

Multi-col.

Akkadian

Therapeutic

liʾbu-disease

Multi-col.

Akkadian

Therapeutic

liʾbu-disease

Multi-col.

Akkadian

Therapeutic

liʾbu-disease

Multi-col.

Akkadian

Therapeutic

Witchcraft

Multi-col.

Akkadian

Therapeutic Therapeutic Inc.-ritual Collective

Witchcraft Witchcraft To Šamaš Various

Akkadian Akkadian Akkadian Sum.–Akk.

Single inc.

To Utu/ Šamaš To Utu/ Šamaš

– – – Single col. Portrait L Single col. Portrait L Single col. Portrait L

ZA 91, 244

Single inc.

Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian

Sum.–Akk. Hybrid Sum.–Akk.

Uncertain DN In addition to the incantation-prayers listed in the table below, where the addressed deity cannot be determined, we can add another fragmentary Akkadian example not included in the present corpus found among Hittite medical prescriptions, i.e. KBo 21, 20, most likely addressed to Isḫara, s. Schwemer (2013, 159–162). Table 138: MB/MA Incantation-Prayers to Uncertain DN Individual Incantation KBo 36, 29c

Text Therapeutic

KBo 36, 29l

Therapeutic

KBo 36, 34

Therapeutic

Context Various diseases Various diseases –

Format Multi-col.

Language Akkadian

Multi-col.

Akkadian

Multi-col.

Akkadian

115

Thematic Grouping of Individual Incantations Individual Incantation KUB 4, 26(+)HT 13(+) KUB 37, 112b KUB 4, 26(+)HT 13(+) KUB 37, 112c KUB 37, 62

Text Collective

Context Various

Format –

Language Akkadian

Collective

Various

–

Akkadian

–

–

–

Akkadian

Miscellaneous The incantations found in Table 139 are difficult to determine, but some observations can be made. AS 16, 287f.b is concerned with various demonic powers, note the syllabic orthographic spelling for Kamad and Kamadru, s. p. 326. AS 16, 287f.d speaks of a great female power affecting various layers of society, note the remark that she has been thrown out of heaven, which reminds us of Lamaštu’s exile. BAM 4, 336 afflicts various professions in society, which may reflect the effects of the evil eye, note however that the incantation is closed by a formula commonly known from medical incantations. 433 Peterson (2016, 265) notes for CBS 15080 that the incantation contains a provision for purifying the body after an attack by a lion?. 434 For the possible relation of KUB 4, 24b with the Ḫul.ba.zi.zi-series, s. p. 189. Table 139: MB/MA Miscellaneous Incantations Individual Incantation ABoT 1, 43 ABoT 2, 258 AlT 448a

Text – – Inc.-ritual

Context – – –

AlT 448b

Inc.-ritual

–

AlT 449(+?)450a

Inc.-ritual

–

AlT 449(+?)450b

Inc.-ritual

–

AlT 449(+?)450c

Inc.-ritual

–

AOAT 308, 108b

Collective

Various

AS 16, 287f.b AS 16, 287f.d AuOr Suppl. 23, 13

Collective Collective –

Various Various –

Format Multi-col. Multi-col. Single col. Portrait L Single col. Portrait L Single col. Portrait L Single col. Portrait L Single col. Portrait L Single col. Landscape L Multi-col. Multi-col. –

Language Sumerian Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian Sumerian Akkadian Sumerian

433 S. fn. 217. 434 After collation of the tablet, I would tentatively speculate that the incantation is concerned with insects, more specifically flies or locust. A remarkable fact of CBS 15080 is that the Akkadian is not a (partial) translation of the Sumerian incantation, but seems to contain therapeutic instructions. After the initial rubric 1. [É]N.É.NU.RU, 2. Sum: [ni]m.ur.maḫ šú mu.un.bar.ra “The lion-fly is released against him” Akk: [a]-⸢di⌉ NU bal-ṭu NÍG.BA di-mi-ti “As long as he is not healthy, it is the gift of the dimītudisease”. From what can be read, flies return a few lines later: 8. Sum: nim.a.za.gìn.na nim.a.babbar.ra ⸢a x x x⌉ “A fly of lapis, a white fly …” Akk: ina ZÚ.BURU5? el-lim ina ZÚ.BURU5? eb-bi … “with pure locust tooth with holy locust tooth …”. As for the relation between locust and the dimītu-disease note that in the incipit of Šurpu VIII/a (= after F. Simons VII/a) buru5 is rendered as di-me-tum in the Akkadian version, s. Reiner 1970, 36.

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Individual Incantation AuOr Suppl. 23, 14b

Text Collective

Context Various

AuOr Suppl. 23, 14c

Collective

Various

AuOr Suppl. 23, 16c AuOr Suppl. 23, 23 AuOr Suppl. 23, 27b BAM 4, 336 CBS 8857abis CBS 10911 CBS 15080

Therapeutic – Therapeutic – – – Single inc.

Various – – – – – –

CM 31, 241 Emar 733 Emar 734 Emar 738 Emar 740 Emar 742 Emar 743 Emar 744 Emar 753a Emar 753b Emar 757 Iraq 38, 62 fig. 3 KBo 1, 18b

Inc.-ritual – – – Inc.-ritual – Inc.-ritual – – – Inc.-ritual Single inc. Collective

KBo 1, 18d

Collective

KBo 1, 18f

Collective

KBo 1, 18g

Collective

KBo 13, 37 KBo 14, 51a KBo 36, 17 KBo 36, 20 KBo 36, 21 KBo 36, 24 KBo 36, 28 KBo 36, 29o

– Collective – – – – – Therapeutic

KUB 4, 17(+)18b KUB 4, 20(+)21a KUB 4, 20(+)21b KUB 4, 20(+)21c KUB 4, 20(+)21d KUB 4, 24a KUB 4, 24b KUB 4, 24c KUB 37, 115+KBo 7, 1 (+)KBo 7, 2a

Inc.-ritual Collective Collective Collective Collective Collective Collective Collective Collective

– – – – – – – – – – – – Arachnids, snakes and insects Arachnids, snakes and insects Arachnids, snakes and insects Arachnids, snakes and insects – Various – – – – – Various diseases – Various Various Various Various Various Various Various Various

Format Single col. Landscape L Single col. Landscape L Multi-col. – – – – – Single col. Portrait L – – – – – – – – – – – Amulet Prism

Language Akkadian

Prism

Akkadian

Prism

Sumerian

Prism

Akkadian

– – – – – – Multi-col. Multi-col.

Akkadian Sumerian Sum.–Akk. Sumerian Sumerian Sumerian Akkadian Unident.

Multi-col. – – – – – – – Single col. Portrait L

Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian Sumerian Sum.–Akk.

Akkadian Akkadian Akkadian Sumerian Akkadian Sumerian Sumerian Sum.Akk. Sumerian Sumerian Sumerian Akkadian Sumerian Akkadian Akkadian Sumerian Sumerian Akkadian Sum.–Akk. Sumerian Akkadian

Division of Unilingual and Bilingual Incantations Individual Incantation KUB 37, 36(+)37a KUB 37, 36(+)37b KUB 37, 51(+)53(+)99b KUB 37, 85a KUB 37, 85c KUB 37, 90 KUB 37, 92 KUB 37, 95 KUB 37, 96+93a KUB 37, 96+93b N 3731 Ugaritica 5, 17c

Text Collective Collective Therapeutic Inc.-ritual Inc.-ritual – – – Therapeutic Therapeutic – Collective

Context Various Various Witchcraft To Šamaš To Šamaš – – – – – – Various

Format Multi-col. Multi-col. Multi-col. – – – – – Multi-col. Multi-col. – Single col. Portrait L

117 Language Akkadian Sumerian Akkadian Akkadian Akkadian Akkadian Akkadian Sumerian Akkadian Akkadian Akkadian Sumerian

5.2 Division of Unilingual and Bilingual Incantations Unilingual Akkadian Out of the 336 individual incantations in the present corpus, 205 can be identified as written in the Akkadian language. For a study of the archaic, literary and local influences on these incantations, s.§ 5.3. Table 140: MB/MA Unilingual Akkadian Incantations Individual Incantation ABoT 2, 258 AlT 448a AlT 448b AlT 449(+?)450a AlT 449(+?)450b AlT 449(+?)450c AOAT 308, 108a AOAT 308, 108b AoF 10, 218f. AS 16, 287f.a AS 16, 287f.c AS 16, 287f.d AuOr Suppl. 23, 14a AuOr Suppl. 23, 14b AuOr Suppl. 23, 14c AuOr Suppl. 23, 15a AuOr Suppl. 23, 15b AuOr Suppl. 23, 16a AuOr Suppl. 23, 16b AuOr Suppl. 23, 16c AuOr Suppl. 23, 17 AuOr Suppl. 23, 18a AuOr Suppl. 23, 18b AuOr Suppl. 23, 18c AuOr Suppl. 23, 18d AuOr Suppl. 23, 18e AuOr Suppl. 23, 18f

Subject Incantation – – – – – – Incantation-prayer to Ištar – Incantation-prayer to Ištar maškadu Birth A great female evil, Lamaštu? Fever (išātu) – Eye-ache Kultmittelbeschwörung for a dais Kultmittelbeschwörung for a dais All diseases Bone disease – Lamaštu Lamaštu Lamaštu Lamaštu Lamaštu Lamaštu Lamaštu

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Individual Incantation AuOr Suppl. 23, 18g AuOr Suppl. 23, 20 AuOr Suppl. 23, 23 AuOr Suppl. 23, 25b AuOr Suppl. 23, 25c AuOr Suppl. 23, 25e AuOr Suppl. 23, 26a AuOr Suppl. 23, 26b BAM 2, 141 BAM 3, 214a BAM 3, 214b BAM 3, 316a BAM 3, 316b BAM 4, 334a BAM 4, 334b BAM 4, 334c BAM 4, 334d BAM 4, 334e BAM 4, 335 BAM 4, 336 BAM 4, 339a BAM 4, 339b BAM 4, 339c BAM 4, 339d BAM 4, 339e BAM 4, 385a BAM 4, 385b BAM 4, 398 CUSAS 30, 446 CUSAS 30, 447 CUSAS 30, 448 EA 355 Emar 729d Emar 735 Emar 737 Emar 738 Emar 742 Emar 743 Emar 753b Ḫulbazizi, pl. 58 (X) Iraq 31, pl. V–VIa Iraq 31, pl. V–VIb Iraq 54, pl. XIVa Iraq 54, pl. XIVb Iraq 54, pl. XIVc KAL 4, 9 KAL 4, 27a KAL 4, 27b KAL 4, 27c KAL 4, 34 KAL 7, 7a KAL 7, 7b KAL 7, 8 KAL 7, 31

Subject Incantation Lamaštu Birth – Vomiting Diarrhoea sāmānu gall Incantation-prayer to the gods of the night šimmatu Incantation-prayer to Šamaš Incantation-prayer to Šamaš Incantation-prayer to personal deity Incantation-prayer to Sîn Incantation-prayer to Šamaš Incantation-prayer to Šamaš Witchcraft Incantation-prayer to Šamaš Incantation-prayer to Šamaš Various diseases evil eye? Incantation-prayer to Ištar Incantation-prayer to Dumuzi Incantation-prayer to Dumuzi Incantation-prayer to Ištar Incantation-prayer to Ištar Any evil Ghost šimmatu evil šēdu Anger To pacify a baby Apotropaic Udug.ḫul šimmatu gastrointestinal disease – – – – Any evil Birth Birth Lamaštu Lamaštu Lamaštu Kultmittelbeschwörung for a figurine Witchcraft Witchcraft Witchcraft Divine wrath Witchcraft Incantation-prayer to Šamaš Incantation-prayer to Šamaš Incantation-prayer to Ninurta

Division of Unilingual and Bilingual Incantations Individual Incantation KAR 189 KAR 226a KAR 226b KAR 226c KAR 226d KAR 226e KAR 240 KAR 246 KAR 275 KAR 297+256(+)127 KBo 1, 18a KBo 1, 18b KBo 1, 18c KBo 1, 18d KBo 1, 18e KBo 1, 18g KBo 1, 18h KBo 1, 18j KBo 1, 18k KBo 9, 44a KBo 9, 44b KBo 9, 44c KBo 9, 47 KBo 9, 50 KBo 13, 37 KBo 36, 27 KBo 36, 28 KBo 36, 29a KBo 36, 29b KBo 36, 29c KBo 36, 29d KBo 36, 29e KBo 36, 29f KBo 36, 29g KBo 36, 29h KBo 36, 29i KBo 36, 29j KBo 36, 29k KBo 36, 29l KBo 36, 29m KBo 36, 29n KBo 36, 34 KBo 36, 35+KUB 29, 60a KBo 36, 35+KUB 29, 60b KBo 36, 35+KUB 29, 60c KBo 36, 35+KUB 29, 60d KBo 36, 35+KUB 29, 60e KBo 40, 104 KUB 4, 13a KUB 4, 13b KUB 4, 17(+)18a KUB 4, 17(+)18b KUB 4, 20(+)21a

119

Subject Incantation Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft Kultmittelbeschwörung for tamarisk, maštakal, libbi gišimmari Incantation-prayer to Girra Incantation-prayer to Šamaš Incantation-prayer to Šamaš Incantation-prayer to Ninurta / Sirius maškadu – Snakes – Snakes – Insect(s)? Scorpions Scorpions Incantation-prayer to Šamaš Incantation-prayer to Šamaš Incantation-prayer to Šamaš Incantation-prayer to Šamaš Against Ḫayyattu-demon & Rābiṣu-demon – Sexual arousal – Incantation-prayer to the Kūbū Kultmittelbeschwörung for a lamp Incantation-prayer to DN Kultmittelbeschwörung for a figurine Ghost Prophylaxis of the magical expert Ghost Ghost Incantation-prayer to Asalluḫi / Marduk Kultmittelbeschwörung for a figurine Kultmittelbeschwörung for a figurine Incantation-prayer to DN Utukku-demon Ḫayyattu-demon & Rābiṣu-demon Incantation-prayer to DN Fever (liʾbu-disease) Kultmittelbeschwörung for flour Incantation-prayer to Šamaš Incantation-prayer to Šamaš Fever (liʾbu-disease) Ḫayyattu-demon & Rābiṣu-demon Birth Birth Incantation-prayer to the god of the house – –

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Individual Incantation KUB 4, 20(+)21b KUB 4, 20(+)21c KUB 4, 20(+)21d KUB 4, 24a KUB 4, 24b KUB 4, 26(+)HT 13(+)KUB 37, 112a KUB 4, 26(+)HT 13(+)KUB 37, 112b KUB 4, 53 KUB 4, 99 KUB 29, 58+59+KUB 37, 84a KUB 29, 58+59+KUB 37, 84b KUB 29, 58+59+KUB 37, 84c KUB 29, 58+59+KUB 37, 84d KUB 29, 58+59+KUB 37, 84e KUB 29, 58+59+KUB 37, 84f KUB 29, 58+59+KUB 37, 84g KUB 29, 58+59+KUB 37, 84h KUB 29, 58+59+KUB 37, 84i KUB 29, 58+59+KUB 37, 84j KUB 29, 58+59+KUB 37, 84k KUB 37, 36(+)37a KUB 37, 36(+)37c KUB 37, 43 KUB 37, 44(+)45(+)46(+)47(+)49(+?)48 KUB 37, 51(+)53(+)99a KUB 37, 51(+)53(+)99b KUB 37, 55+KBo 36, 32(+)HT 75a KUB 37, 55+KBo 36, 32(+)HT 75b KUB 37, 58 KUB 37, 62 KUB 37, 72 KUB 37, 85a KUB 37, 85b KUB 37, 85c KUB 37, 90 KUB 37, 92 KUB 37, 96+93a KUB 37, 96+93b KUB 37, 96+93c KUB 37, 98 LKA 26a LKA 26b LKA 26c LKA 26d MC 17, 443ff. N 3731 Priests and Officials, 199f.a Priests and Officials, 199f.b Studies Sachs, 20 no. 19 Sumer 9, 29c Sumer 9, 29d Syria 20, 115 (KTU 1.73) Syria 20, 118 (KTU 1.70)a Syria 20, 118 (KTU 1.70)b

Subject Incantation – – – – – Incantation-prayer to Adad Incantation-prayer to DN Incantation-prayer to Šamaš Incantation-prayer to Šamaš Incantation-prayer to Šamaš Fever (liʾbu-disease) Fever (liʾbu-disease) Kultmittelbeschwörung for flour Fever (liʾbu-disease) Incantation-prayer to Šamaš Incantation-prayer to Šamaš Kultmittelbeschwörung for a thornbush Kultmittelbeschwörung for a thornbush Kultmittelbeschwörung for a thornbush Fever (liʾbu-disease) – Incantation-prayer to Ištar Witchcraft Witchcraft Witchcraft – Witchcraft Incantation-prayer to Šamaš Incantation-prayer to Šamaš Incantation-prayer to DN Incantation-prayer to Marduk – Incantation-prayer to Šamaš – – – – – Ḫayyattu-demon & Rābiṣu-demon Kultmittelbeschwörung for potter’s clay Incantation-prayer to personal deity Incantation-prayer to personal deity Incantation-prayer to personal deity Incantation-prayer to personal deity Lamaštu – kat-ta-ri-túm (ka-ra-ra-tum) fever (išātu) Incantation-prayer to Marduk? Any evil Any evil Enemy Incantation-prayer to Sîn Enemy

Division of Unilingual and Bilingual Incantations Individual Incantation Syria 20, 122 (KTU 1.69) Syria 20, 124 (KTU 1.67) UE 8, pl. 35 Ugaritica 5, 17a Ugaritica 5, 17b Ugaritica 5, 17d Ugaritica 5, 17e Ugaritica 5, 17f Ugaritica 5, 17h Ugaritica 5, 17ba Ugaritica 5, 17bb Ugaritica 5, 19 Ugaritica 7, pl. I VAT 13226 ZA 102, 211b ZA 102, 211c ZA 106, 52

121

Subject Incantation Incantation-prayer to the Night, the veiled bride Incantation-prayer to Ištar Any evil Any evil Any evil Dog bite Depression Collapse Fever (išātu) Dog bite Depression Eye-ache Various diseases Sexual desire Wild animals Enemy Witchcraft

Unilingual Sumerian Against the 205 unilingual Akkadian incantations, we find 83 unilingual Sumerian incantations. This proportion is rather surprising when compared with the OB unilingual Sumerian incantations which significantly outnumber the OB unilingual Akkadian incantations. 435 The rise of Akkadian incantations during the Late Bronze Age fits well with the assumption that by the start of the First Millennium, Sumerian incantations became less prominent and were for a large part translated in bilingual compositions. A typical feature of the MB/MA Sumerian incantations as well for Sumerian literature in general for this period is the use of phonetic orthography especially in the peripheral areas, 436 s. Viano (2014; 2016). Table 141: MB/MA Unilingual Sumerian Incantations Individual Incantation ABoT 1, 43 AS 16, 287f.b ASJ 15, 282–285 AuOr Suppl. 23, 13 AuOr Suppl. 23, 25a AuOr Suppl. 23, 25d AuOr Suppl. 23, 27a AuOr Suppl. 23, 27b AuOr Suppl. 23, 69 AUWE 6, pl. 1 no. 5a–b BSOAS 78, 600 CBS 8857abis

Subject Incantation – Various demonic powers Incantation-prayer to Utu – Vomiting maškadu Eye-ache – Lamaštu Lamaštu Lamaštu –

435 S. Cunningham 1997, and additionally the incantations published by Cavigneaux/Al-Rawi 2002 and George 2016. A preliminary estimation yields that for every OB unilingual Akkadian incantation, one finds four OB unilingual Sumerian incantations, whereas for the MB/MA the rate is 1: < 0,5 in favor of the unilingual Akkadian incantation. 436 One Sumerian example within the present corpus using phonetic orthography from the Mesopotamian heartland is AS 16, 287f.b. Earlier examples are known from the literary corpus of Mēturan, s. Viano 2014.

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Individual Incantation CBS 10911 CM 31, 241 CUSAS 32, 62 De wereld van de bijbel, no. 18 Emar 729a Emar 729b Emar 729c Emar 731 Emar 732 Emar 733 Emar 734 Emar 740 Emar 744 Emar 753a Emar 790 Ḫulbazizi, 82f. (W) Ḫulbazizi, pl. 57 (V) Ḫulbazizi, pl. 57 (Z) Ḫulbazizi, pl. 58 (AA) Ḫulbazizi, pl. 58 (BB) Ḫulbazizi, pl. 59 (Y) Iraq 38, 60 fig. 2a Iraq 38, 60 fig. 2b Iraq 38, 62 fig. 3 KAR 85 KAR 86 KAR 87 KAR 91a KAR 91b KBo 1, 18f KBo 1, 18i KBo 14, 51a KBo 14, 51b KBo 36, 13 KBo 36, 15 KBo 36, 16 KBo 36, 19a Kbo 36, 19b KBo 36, 20 KBo 36, 21 KBo 36, 24 KBo 40, 103 KUB 4, 24c KUB 4, 26(+)HT 13(+)KUB 37, 112c KUB 4, 48 KUB 30, 1(+)KUB 37, 109a KUB 30, 1(+)KUB 37, 109b KUB 30, 2(+?)3(+?)4 KUB 37, 36(+)37b KUB 37, 95 KUB 37, 108+110 LKA 116a LKA 116b MDP 33, 51 fig. 19/2

Subject Incantation – – Lamaštu Lamaštu Udug.ḫul Udug.ḫul Udug.ḫul Udug.ḫul? Headache – – – – – Udug.ḫul Any evil Any evil Any evil Any evil Any evil Any evil Any evil Any evil – Lamaštu Lamaštu Lamaštu Veterinary medicine for (royal) horses Veterinary medicine for (royal) horses – Flies – Headache Witchcraft Witchcraft Witchcraft Witchcraft Witchcraft – – – Witchcraft – Incantation-prayer to DN Sexual arousal Witchcraft Witchcraft Witchcraft – – Witchcraft Any evil Kultmittelbeschwörung for water Lamaštu

Division of Unilingual and Bilingual Incantations Individual Incantation Metropolitan Museum, Notable Acquisitions 1984–1985, 4 MIO 7, 339 N.A.B.U. 2016/47 OIP 16, 12a OIP 16, 12b OrAnt 8, pl. XI/XIII PBS 1/2, 112 Priests and Officials, 199f.c RA 26, 10 Studies Jacobsen, 210 Sumer 9, 29a Sumer 9, 29b TCL 16, 79+PBS 12/1, 25 Ugaritica 5, 17c Ugaritica 5, 17g Ugaritica 5, 17i ZA 102, 211a

123

Subject Incantation Lamaštu Lamaštu Lamaštu Udug.ḫul Udug.ḫul Incantation-prayer to Utu Udug.ḫul Any evil Lamaštu Ardat lilî Any evil Any evil Incantation-prayer to Utu – Any evil Headache Kultmittelbeschwörung for reed

Unilingual Hittite One Mesopotamian incantation-prayer is found in a Hittite translation, i.e. KUB 31, 141, of which we find an Akkadian duplicate on an incantation collective also from Ḫattuša, i.e. KUB 37, 36(+)37c. 437 Table 142: MB/MA Unilingual Hittite Incantations Individual Incantation KUB 31, 141

Subject Incantation Incantation-prayer to Ištar

Unidentifed Language One example is found within the present corpus where the entire incantation is written in what is sometimes called Abracadabra by Assyriologists. 438 The original language of KBo 36, 29o is difficult to determine, possibly garbled Hurrian or Elamite? Table 143: MB/MA Incantations in Unidentified Language Individual Incantation KBo 36, 29o

Subject Incantation –

437 For other examples of Akkadian literary works translated by the Hittites, s. Schwemer 2013, 146 fn. 6. 438 For the identification of KBo 36, 29o as Abracadabra, s. Schwemer 1998, 108. For further literature and discussion of Abracadabra-formulae in Mesopotamian incantations, s. van Dijk 1982; Farber 1989, 144f.; Veldhuis 1999; Prechel/Richter 2001. I would like to make here a distinction between using mock Sumerian, i.e. the original intentional repetitions of variable phonetic elements enhancing the magical purpose of an incantation, coined ‘Mumbo-Jumbo’ by Veldhuis, and the unintentional misuse of the Sumerian caused by the unfamiliarity of the scribe, i.e. passages in phonetic orthographic Sumerian. A good example is the Sumerian passage in KBo 36, 27: 21’–23’, which was cautiously attributed by Schwemer 2004, 64; 68 to be Abracadabra-formulae, but can now sensibly be translated, s. Wasserman 2016, 239f.

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Bilingual Incantations Since there is no real concensus among Assyriologists on what a bilingual text actually is, it should first be determined what is precisely understood by bilingual here. I follow Cooper (1971, 11), who states that “the term ‘bilingual’ is restricted here to connected texts which contain both a Sumerian and an Akkadian version on the same tablet”, in a slightly broader sense, i.e. combinations of Sumerian or Akkadian with another cuneiform language are here taken into account as well, and the Schriftträger need not by definition be a clay tablet; statues for example are also included. This leaves out the group of Komplementärbilinguen defined by Krecher (1976–1980, 125), where versions of a text are found on separate and independent tablets in the same place, and I agree with Galter (1995, 31) that it is very doubtful that the original texts carried bilingual inscriptions. 439 46 individual bilingual incantations are found within the present corpus against the 7 OB bilingual incantations presented in the literary catalogue of Wasserman (2003, 197f.) or 8 according to Wasserman (2014, 58 fn. 14). Note however that according to the above-mentioned criteria, only 5 OB bilingual incantations can be verified. 440 Since the present corpus displays various formats of bilinguals, an investigation into and identification of the various formats is necessary in comparison with the bilingual situation of the literary texts dating to the Second Millennium as a whole, see below. Table 144: MB/MA Bilingual Incantations Individual Incantation AJSL 35, 141f. AlT 453(+)453a BAM 8, pl. 91 CBS 13905/a CBS 13905/b CBS 15080 Emar 757 FAOS 12, pl. 5–6a FAOS 12, pl. 5–6b FAOS 12, pl. 5–6c FAOS 12, pl. 5–6d FAOS 12, pl. 5–6e FAOS 12, pl. 5–6f

Subject Incantation Witchcraft Incantation-prayer to Šamaš Udug.ḫul Udug.ḫul Udug.ḫul – – Udug.ḫul Udug.ḫul Udug.ḫul Udug.ḫul Udug.ḫul Udug.ḫul

439 For examples of such complementary bilinguals, s. Krecher 1976–1980; Galter 1995, 31f. (bilingual royal inscriptions). Additional examples are Ugaritica 5, 15a (RS 17.10) and 15b (RS 17.80) Akkadian– Hurrian, and possibly in the present corpus KUB 37, 36(+)37c (Akkadian) and KUB 31, 141 (Hittite). Note however, that the formats of both tablets are different, i.e. KUB 37, 36(+)37c is an incantation collective and KUB 31, 141 is most likely a single column text containing only the Hittite version of the incantation-prayer to Ištar. Whereas KUB 37, 36(+)37c comes from Büyükkale A, the find-spot of KUB 31, 141 is unknown. 440 I.e. CT 4, 8a; PBS 1/2, 122; PRAK 2, C1; RA 36, 3; RA 70, 135/137. Note no. 8 (= BM 58696+65520) in Wasserman’s 2003 catalogue cannot be proven or validated and is still unpublished. The incantations RA 36, 4, YOS 11, 35 and YOS 11, 67 listed by Wasserman are here not regarded as bilinguals. RA 36, 4, contains Akkadian on the obverse and Hurrian on the reverse, but the texts are not connected and hence not regarded as a bilingual. As for YOS 11, 35 and YOS 11, 67, both contain Sumerian phrases, but are not provided with Akkadian translations or glosses.

Division of Unilingual and Bilingual Incantations Individual Incantation FAOS 12, pl. 5–6g FAOS 12, pl. 5–6h Fs. Wilcke, 190f. Iraq 42, 43f.(+)KAR 24a Iraq 42, 43f.(+)KAR 24b Iraq 42, 43f.(+)KAR 24c Iraq 42, 43f.(+)KAR 24d Iraq 42, 43f.(+)KAR 24e Iraq 42, 43f.(+)KAR 24f KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+AboT 2, 255a KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+AboT 2, 255b (Akkadian not preserved) KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+AboT 2, 255c (Akkadian not preserved) KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+AboT 2, 255d (Akkadian not preserved) Kbo 36, 12 Kbo 36, 17 KUB 4, 11 KUB 4, 16a (Sumerian not preserved) KUB 4, 16b (Sumerian not preserved) KUB 34, 3 KUB 34, 4 KUB 37, 101(+)102 KUB 37, 111 KUB 37, 115+KBo 7, 1(+)KBo 7, 2a KUB 37, 115+KBo 7, 1(+)KBo 7, 2b KUB 37, 127 KUB 37, 143 (Akkadian not preserved) LKA 75 OrNS 83, pl. XXII–XXXIV PBS 1/2, 115 VAT 10785+10871/a VAT 10785+10871/b YOS 11, 74 ZA 91, 244

125

Subject Incantation Udug.ḫul Udug.ḫul Cult image Kultmittelbeschwörung eʾru-wood (Udug.ḫul) Kultmittelbeschwörung kiškanû-tree (Udug.ḫul) Kultmittelbeschwörung date palm (Udug.ḫul) Kultmittelbeschwörung date palm (Udug.ḫul) Kultmittelbeschwörung hair of virgin lamb and kid (Udug.ḫul) Kultmittelbeschwörung fumigation-ingredients (Udug.ḫul) Udug.ḫul Udug.ḫul Udug.ḫul Udug.ḫul Udug.ḫul-related – Incantation-prayer to Šamaš Udug.ḫul Udug.ḫul Udug.ḫul-related? Udug.ḫul-related? Udug.ḫul-related Udug.ḫul-related – Incantation-prayer to Šamaš Udug.ḫul-related? Udug.ḫul Incantation-prayer to Šamaš Udug.ḫul Againt any evil ( Gattung II: zi-pà) Kultmittelbeschwörung eʾru-wood (Udug.ḫul) Kultmittelbeschwörung fumigation-ingredients (Udug.ḫul) sāmānu Incantation-prayer to Šamaš

Mesopotamian Bilingualism in Second Millennium Literary Texts The earliest Mesopotamian bilingual literary texts appear in the Sumerian scribal schools of the Old Babylonian period. Observing the development of Mesopotamian incantation literature, both unilingual Sumerian and unilingual Akkadian incantations are already attested among texts of the Third Millennium. 441 The tendency to write bilingual, mainly SumerianAkkadian, incantations follows the mainstream of Mesopotamian bilingual literary texts and is attested for the Old Babylonian period, but still in infrequent number compared with contemporary bilingual literary texts. 441 Cunningham 1997. Additionally, Barjamovic 2015, 53 argues that the early Old Assyrian incantations must have arisen from a shared Akkadian tradition dating back to the Third Millennium.

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During the Old Babylonian period, the Sumerian language enjoys a prominent position in literary texts, but gradually we find small inserted Akkadian glosses as reading aids. 442 The next corresponding phase appears to be Akkadian translations inserted in a smaller script below the Sumerian version evolving in what is generally designated as interlinear bilinguals. Further bilingual formats are obverse (X)–reverse (Y), not attested for the present corpus, but known for an MB prayer to Nabû (Peiser Urkunden no. 92) 443 and MB building hymn (VS 24, 86), complete Sumerian followed by complete Akkadian translation, not attested for the present corpus as well, but is known for an Akkadian-Hurrian wisdom text from Ugarit 444, and finally parallel columns. The bilingual situation for the Old Babylonian literary corpus has been described by Cooper (1969, 16–37), Kämmerer (1998, 21–23) and most recently by Wasserman (2003, 179f.). The latter has presented a literary catalogue of the Old Babylonian Akkadian corpus yielding an approximate 52 literary bilinguals. However, the corpus of bilingual literary texts of the Old Babylonian period has grown to a preliminary 71 literary bilinguals presented in this chapter. 445 As for the Middle Babylonian and Middle Assyrian bilingual literary corpus, studies have been undertaken by Cooper (1969; 1971; 1972), Kämmerer (1998, 10f.; 13f.), Peterson (2016) and Viano (2016, 36f.; 85); data presented in this chapter yield a preliminary 98 bilingual/trilingual Mesopotamian bilingual literary tablets, 446 of which 26 have been identified to contain incantations. 447

442 Krecher 1957–71, for a typology of glosses in cuneiform texts. One may debate whether Sumerian literary texts with Akkadian glosses are to be considered bilingual, since they do not offer a full translation of the Sumerian, for criticism, s. Cooper 1969, 10f. They are here partly taken into consideration since they may have functioned as a precursor to the bilingual format where an Akkadian translation is inserted in a smaller script below the Sumerian version. 443 At present in the De Liagre Böhl Collection (LB 806), Leiden. Landscape-oriented tablet, (obv. Akk.– rev. Sum.) appears to be a school exercise. Further literature, s. De Liagre Böhl 1950, 45 fn. 1. Examples for the Old Babylonian period are RA 36, 3 (Akk.–Hurr.); RA 24, 34–37 (Sum.–Akk); RA 36, 4 (Akk.–Hurr.). Note VS 17, 86, which may be either OB or MB (obv. Sum.–rev. Akk.), contains a hymn for a palace?. 444 RS 15.010, published by Nougayrol in Palais royal d’Ugarit III, pl. CVI. This bilingual contains two “wisdom-texts”, where the Akkadian paragraph is followed after a single ruling by a Hurrian paragraph. OB examples are Proverbs of Ancient Sumer 2, pl. 117 (YBC 9886); TIM 9, 6; UET 6/2, 380; UET 6/2, 381; UET 6/2, 385; UET 6/2, 386. Note CUSAS 2, 29 (MS 2065), which contains a proverb in phonetic Sumerian, standard Sumerian and Akkadian, each having an individual paragraph separated by a single ruling (landscape-format). 445 Note that in the present study all recensions (i.e. duplicates) of one text are reckoned as separate and individual tablets. The presented number for OB bilingual literary texts includes the material listed in fn. 443–444 in addition to the material listed below. Sumerian literary texts provided with occasional Akkadian glosses are excluded, s. fn. 450. The author is well aware that claiming a complete overview of all published and known bilinguals for the Second Millennium is impossible, but a thorough overview is offered here nevertheless. A full study on Mesopotamian bilingualism is desperately needed. 446 Only bilinguals deriving from the Mesopotamian literary tradition are here taken into consideration, peripheral traditions, e.g. the Hittites had their own bilinguals such as Testament of Hattušili I (Akk.Hittite); Hurro-Hittite bilinguals (e.g. Song of Redemption KBo 32, 13+); Hattian-Hittite bilinguals (e.g. the building ritual KUB 2, 2+). 447 In order to give a fair comparison with the OB material, FAOS 12, pl. 5–6 (Sum.Akk.) is excluded here.

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Bilingual Formats The identification of formats is mainly based on Cooper (1969) and Krecher (1976–1980, 124f.). However, since the corpus of bilingual literary texts of the Second Millenium has extended over the last decades, a more specific overview and a slightly new identification is offered. 448 The bilingual formats are here discussed from the perspective of the MB/MA bilingual tablets containing incantations; for a brief discussion of additional formats, see above. Sumerian with Akkadian Glosses (Sum.Akk.) FAOS 12, pl. 5–6 is the sole example within the present corpus, where Sumerian lines are partially provided with an Akkadian translation inserted as glosses in a clear smaller script. The earliest partial Akkadian glosses among the Udug.ḫul-sources however is FAOS 12, pl. 7–8 (Ni 630). Note that Geller (1985, 7) identifies FAOS 12, pl. 5–6 as Middle Babylonian, but in his latest edition (2016, 13) he revises this silently to Old Babylonian. I consider FAOS 12, pl. 5–6 to be Late Old Babylonian or (Early) Middle Babylonian, for palaeographic and orthographic reasons. 449 The fact that FAOS 12, pl. 5–6 has glosses does not make it per definition Old Babylonian, as the use of inserting glosses is continued for MB/MA literary texts. 450 Additionally, it has to be stressed that whereas the OB FAOS 12, pl. 7–8 contains a non-canonical forerunner to Udug.ḫul, FAOS 12, pl. 5–6 reflects a similar sequence of incantations as can be found in the Udug.ḫul-series VII/VIII, s. Table 215. Table 145: MB/MA Bilingual Tablets with Incantations: Sum.Akk. Publication FAOS 12, pl. 5–6

Siglum Ni 2676+2997+4017+ 4018

Provenience Nippur

Subject Udug.ḫul

Sumerian with Akkadian in Smaller Script (Sum.Akk.) Similar to Sumerian with Akkadian glosses is the format to provide occasional Akkadian translations in a clear smaller script consistently below the Sumerian version. Indentation may take place, e.g. (OB) AUWE 23, 130; OrSu 23–24, 178; PBS 1/2, 135; PBS 10/4, 8 451; 448 The presented research excludes technical bilingual literature such astrolabs (e.g. KAV 218), hemerologies (e.g. Sumer 9, 28), omina (e.g. KUB 29, 11+KBo 36, 48) or the numerous lexical and grammatical texts, s. Scheucher 2012 for an elaborate study on the MB bilingual lexical texts. Additionally, mixed formats such as extracts from lexical lists combined with proverbs (e.g. ZA 94, 240) are left out of the discussion. 449 Also classified as MB by Peterson 2016, 266 and Viano 2016, 36. 450 It is beyond the scope of this research to present a full overview of the numerous Old Babylonian Sumerian literary texts containing (occasional) Akkadian glosses. An extensive study of this matter is presently being conducted by S. Sövegjártó. Examples of MB/MA Sumerian literary texts containing Akkadian glosses are: AuOr 15, 53 (MM 478b) –Instructions Ur-Ninurta; CBS 15203 –Hymn Inanna/Ištar; VS 24, 25 (VAT 17119) –Hymn (Emesal); UF 42, 574f. (CBS 10903) –Hymn to Enlil. Not taken into account here is the recently published Old Babylonian tablet BM 67111 (Lament on Ur) by Vacín 2017, where the scribe appears to switch between interlinear, Sum.Akk. and inclusion of Akkadian portions within the Sumerian sentence. 451 For a Late OB-dating, s. Civil/Gurney/Kennedy 1986, 90.

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(MB) CBS 15080. 452 Two examples exist for this format for the Middle Babylonian period, i.e. CBS 15080 and the fragmentary BPOA 9, 208 no. 181. Table 146: MB/MA Bilingual Tablets with Incantations: Sum.Akk Publication CDLI no. P269644

Siglum CBS 15080

Provenience (Babylonia)

Subject –

Table 147: MB/MA Bilingual Literary Tablets: Sum.Akk. Publication BPOA 9, 208 no. 181

Siglum N 3498

Provenience Nippur

Subject Lipit-Ištar F

Provenience Sippar? Uruk Uruk Nippur – –

Subject Hymn to Utu/Šamaš Hymn to Amurru Emesal Hymn Hammurāpi Lament Letter to Šulgi

Table 148: OB Bilingual Literary Tablets: Sum.Akk. Publication ASJ 19, 265f. AUWE 23, 106 AUWE 23, 130 OrSu 23–24, 178 PBS 1/2, 135 PBS 10/4, 8

Siglum BM 78614 VAT 21609 W 16743fs. N 3701 CBS 1596 CBS 346

Interlinear Bilinguals (Sum.–Akk.) The general designation interlinear is used for all bilinguals where the Sumerian line is paired with an Akkadian line below, sometimes indented, which may be separated by an extra ruling, or the Sumerian and Akkadian versions are found on the same line possibly separated by Glossenkeile. The majority of the interlinear bilingual texts from the present corpus treat the Sumerian and Akkadian as one entity, i.e. separated from other entities with a ruling. Rarely, we find no ruling and no Glossenkeile at all in interlinear bilinguals, as is the case with BAM 8, pl. 91 and CBS 13905, resulting in visually cramped writing. Paired Interlinear This is without a doubt the best attested format for the bilingual literary texts of the Second Millennium and has a great visual advantage for both the antique and modern reader, since one clearly sees the Sumerian and the Akkadian line as one entity separated by a single horizontal ruling (rarely a consistent double ruling, i.e. Emar 775) from the next paired entity. Note that mainly for the Old Babylonian bilingual material, the horizontal ruling is frequent omitted entirely, i.e. CT 58, 28; JCS 26, 174f. 453; TIM 9, 27; UET 6/2, 388(+)UET 6/3 “6”; UET 6/2, 389; UET 6/3, 918; VS 17, 46; VS 17, 49 and VS 24, 28. This tendency occurs rarely within MB bilingual literary texts, i.e. CUSAS 2, 59 and Ugaritica 5, 164 (which has partial horizontal ruling, but omits ruling entirely in r. 1’–17’). Another exceptional example is (OB?) MDP 57, 2, which appears to be paired bilingual on the obverse and separated paired 452 After collation of the tablet it may be argued that the Akkadian on this tablet is possibly not a (partial) translation of the Sumerian, but may contain therapeutic instructions to the Sumerian incantation, s. fn. 434. 453 Has occasional horizontal ruling to separate different paragraphs.

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bilingual on the reverse. 454 Bilingual literary tablets having the paired interlinear format, still have occasional or frequent unilingual Sumerian lines, e.g. (OB) AUWE 23, 113; PBS 1/2, 122; VS 24, 29; VS 24, 36 and (MB) AnOr 52, pl. 15; CBS 13990; CT 58, 70; KAR 363; KAR 375 and for the present corpus AlT 453(+)453a and ZA 91, 244. 455 Note that the latter is paired interlinear on the obverse, but on the reverse the Akkadian translations are incomplete and occur rather as glosses below the Sumerian version. 456 A different example is (MB) KAR 9, where the reverse is generally paired interlinear and the obverse contains unilingual Sumerian with occasional supralinear Sumerian pronunciation glosses. Table 149: MB/MA Bilingual Tablets with Incantations: Paired Interlinear Publication AlT 453(+)453a Emar 757 KBo 36, 12 KBo 36, 17 KUB 37, 115+KBo 7,1 (+)KBo 7, 2 ZA 91, 244

Siglum ATT/8/33-42 Msk 74165g 827/f 535/v 481/e+70/k(+)71/k

Provenience Alalaḫ Emar Ḫattuša Ḫattuša Ḫattuša

Subject To Šamaš – Udug.ḫul? – Various

HS 1512

Nippur

To Šamaš

Table 150: MB/MA Bilingual Literary Tablets: Paired Interlinear Publication AnOr 52, pl. 15 AuOr Suppl. 23, 28 BPOA 9, 153 no. 132 BWL, pl. 32 CDLI no. P268983 CT 58, 70 CUSAS 2, 52 Emar 763 Emar 764 Emar 775 Fs. Szaryńska, 67 JCS 31, 226+?ISET 1, 109 KAR 9

Siglum BM 122652+9874 RS 26.141 CBS 13509 VAT 10610 CBS 13990 BM 78164 MS 3323 Msk 74101a Msk 7485e Msk 74243 Kelsey Museum 89404 CBS 3558+?Ni 9696 (+?)Ni 4557 VAT 9440+10607 +11573 VAT 9441+10648

Provenience – Ugarit Nippur Aššur Nippur Sippar? (Babylonia) Emar Emar Emar – Nippur

Subject An-gin7 dím-ma Hymn Enki/Ea Šulgi B Hymn Ninurta – Eršahunga Enki Proverb Ritual? Ritual? Prayer king Hymn Inanna/Ištar Lipit-Ištar A

Aššur

Eršaḫunga Enlil

Aššur

An-gin7 dím-ma

VAT 9306 VAT 9308

Aššur Aššur

KAR 16

VAT 9304

Aššur

KAR 17 KAR 333

VAT 10565 VAT 9508

Aššur Aššur

Lugal-e Hymn Ninisina/ Ninkarrak Hymn Ninisina/ Ninkarrak Lugal-e –

KAR 12+AoF 17, 180f. KAR 13 KAR 15

454 Cannot be verified by photograph. 455 Note the use of the Glossenkeile in ZA 91, 244: 3 to denote two possible Akkadian translations, s. Krebernik 2001, 247. 456 Krebernik 2001, 240.

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Publication KAR 363 KAR 370a–c+KAR 251 KAR 375 KUB 4, 23 KUB 37, 41 Lugale, pl. 64ff.

Siglum VAT 10628 VAT 10643a–c+10959

Provenience Aššur Aššur

Subject Lugal-e Lugal-e

Ašsur Ḫattuša Ḫattuša Nineveh

Hymn Enlil – – Lugal-e

Ugaritica 5, 164

VAT 8243 Bo 4490 855/c BM 122625+122651 +123380 RS 25.130

Ugarit

VS 24, 41 VS 24, 72

VAT 19236 VAT 17357

Babylon Babylon

Ballad of Early Kings Hymn Hammurāpi Extract mentioning Anzû

Table 151: OB Bilingual Literary Tablets: Paired Interlinear Publication AuOr Suppl. 5, pl. V– VI AUWE 23, 113

Siglum CBS 1354

Provenience –

W 17259

Uruk

BPOA 9, 143 no. 124 BWL, pl. 68 CT 42, 29 CT 58, 28 JCS 26, 174f.

CBS 1684 UM 29-15-330 BM 17286 BM 78666 CBS 10986

Nippur – – Sippar –

MDP 57, 2

Suse 12/11

Susa

PBS 1/2, 122 TIM 9, 27 VS 17, 46+49 VS 24, 28 VS 24, 29 VS 24, 33 VS 24, 36 VS 24, 39 UET 6/1, 84 UET 6/2, 388(+)UET 6/3 “6” UET 6/2, 389 UET 6/3, 918

CBS 332 IM 11087, 93 VAT 1332+ VAT 17222 VAT 17229 VAT 19283 VAT 17177 VAT 17224 U 17222 –

– – – Babylon Babylon Babylon Babylon Babylon Ur Ur

Subject Farmer’s Instructions Literary letter Nanna Lament Eridu Proverbs – Hymn Utu/Šamaš Hymn Lamasaga/ Baba Prayer(s) Girra/Šamaš Inc. Witchcraft Riddle – Hymn Marduk? Lament? Hymn Lament? Hymn temple Iddin-Dagan B Hymn Nisaba

– –

Ur Ur

Hymn Nisaba Extracts?

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Division of Unilingual and Bilingual Incantations

Paired Interlinear with Indentation Another version of the paired interlinear format is the clear use of indentation for the Akkadian translation. 457 For the Old Babylonian bilingual literary texts, we can observe that horizontal ruling is sometimes totally omitted, e.g. TIM 9, 21; UET 6/1, 117, as is also the case for MB? VS 24, 31 458. Occasionally, unilingual Sumerian lines occur, e.g. CT 42, 17; TCL 15, 16, and supra- and infralinear glosses are provided, e.g. Sumer 13, pl. 5 (p. 77). For the Middle Babylonian bilingual literary corpus, this format is found for incantations, e.g. OrNS 83, pl. XXXII–XXXIV and PBS 1/2, 115, where the format is used consistently, i.e. no derivations such as occasional glosses or unilingual Sumerian lines, and for a votive inscription, e.g. BiOr 7, pl. 1(+)AfO 16, 72. 459 Table 152: MB/MA Bilingual Tablets with Incantations: Paired Interlinear with Indentation Publication OrNS 83, pl. XXXII– XXXIV PBS 1/2, 115

Siglum KH.13.O.1178

Provenience Karkemish

Subject Udug.ḫul

CBS 13858

Nippur

Gattung II (zi-pà)

Table 153: MB/MA Bilingual Literary Tablets with Indentation Publication BiOr 7, pl. 1(+)AfO 16, 72 VS 24, 31 VS 24, 75

Siglum LB 1530(+)A 3647

Provenience Borsippa?

VAT 17200 VAT 17166

Babylon Babylon

Subject Votive inscription Nebuchadnezzar I Eršaḫunga Ningal Sargon and Urzababa

Table 154: OB Bilingual Literary Texts: Paired Interlinear with Indentation Publication CT 42, 17 Sumer 13, pl. 1 (p. 69) (=TIM 9, 20) Sumer 11, pl. 6 (no. 4) (=TIM 9, 21) TCL 15, 16 UET 6/1, 117

Siglum BM 77220 IM 51545

Provenience – Šaduppum

Subject Hymn? Hymn Inanna/Ištar

IM 51543

Šaduppum

Hymn Inanna/Ištar

AO 5382 U 7836

– Ur

Hymn Inanna/Ištar Hymn temple

Separated Interlinear The separated interlinear bilingual format is basically identical to the paired interlinear bilingual format with an additional ruling between the Sumerian and the Akkadian version. Only one example (KUB 4, 11) is attested within the present corpus and another single 457 It should be stressed that with indentation in the present chapter initial indentation is meant for the Akkadian translation. Other forms of indentation, e.g. such as final indentation or hanging indentation are beyond the scope of this research, s. Tinney 1999, 161f. 458 For identification of this small fragment, s. Maul 1991. Its exact dating remains difficult. 459 Note that Böhl in his copy does not reflect the horizontal ruling clearly present in the photo of LB 1530 in BiOr 7, pl. 1. For the unique history of both fragments, s. Frame 1995, 12.

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example among other MB/MA bilingual literary texts, i.e. VS 17, 43, which was previously identified by Sassmannshausen (2008, 272) and Viano (2016, 36) as an MB incantation. This is to be corrected. Van Dijk (1971, 12) was right to identify this fragment as a historicalliterary text. Note the reference to a rebellion of four kings which is surpressed, various troops, and the Emutbalum. 460 The separated interlinear bilingual format is well-attested for the Old Babylon literary corpus as is shown in Table 157. Occasionally, the Sumerian is spread over two lines (e.g. TIM 9, 24; VS 2, 89). Sumer 13, pl. 3 (p. 73) appears to be the sole example where the Akkadian in a separated interlinear format is clearly indented. Table 155: MB/MA Bilingual Tablets with Incantations: Separated Interlinear Publication KUB 4, 11

Siglum Bo 1760

Provenience Ḫattuša

Subject To Utu/Šamaš

Table 156: MB/MA Bilingual Literary Tablets: Separated Interlinear Publication VS 17, 43

Siglum VAT 1514

Provenience (Babylonia)

Subject Historical

Table 157: OB Bilingual Literary Tablets: Separated Interlinear Publication Nouvelles Fouilles de Telloh, 212a OBO 278, 371–372 OBO 278, 373–374 PRAK 2, C1 RA 70, 135/137 Sumer 13, pl. 3 (p. 73) (=TIM 9, 24) Sumer 13, pl. 4 (p. 75) (=TIM 9, 23) Sumer 13, pl. 6 (p. 79) TCL 16, 85+Lugale, pl. LXXVII UET 6/3, 636 UET 6/3, 580 UET 6/3, 581 VS 2, 89 VS 10, 179 VS 17, 35

Siglum AO 4332

Provenience Girsu

Subject Hymn Enki/Ea?

A 2789 A 2788 AO 10621 AUAM 73.3094 IM 51176

Mari Mari Kiš – Šaduppum

Eršaḫunga Eršaḫunga Incantation goat Incantation birth Hymn Inanna/Ištar

IM 51529

Šaduppum

Hymn Inanna/Ištar

IM 51650 AO 8186+HE 523

– –

Hymn Inanna/Ištar Lugal-e

– – – VAT 1513 VAT 1421 VAT 8345

Ur Ur Ur – – –

Dialogue 5 Hymn to Nisaba Hymn to Nisaba Hymn Nunamnir Lament Lament

Sumerian(//)Akkadian A new format occurs in the second half of the Second Millennium, which is the use of both the Sumerian (on the left) and the Akkadian (on the right) on the same line; ideally all lines are divided by a single horizontal ruling and the Sumerian and Akkadian are separated by 460 VS 17, 43: 5’. á.kal nigin érin.ḫi.a níg 4 lugal.e.ne ⌈x⌉ […] 6’. gi-pí-iš ÉRINmeš ⌈ša⌉ 4 ⌈šar-ra⌉-ni is-kip[u …]; r. 12’. […] ⌈á⌉.daḫ e-mu-ut-ba-lu[m …]. A new edition of the fragment is scheduled by the present author.

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Division of Unilingual and Bilingual Incantations

Glossenkeile. 461 A precursor to this format is already attested for the Old Babylonian period, i.e. the hybrid format: paired interlinear–Sumerian(//)Akkadian. The use of Glossenkeile is found in BAM 8, pl. 91; Iraq 42, 43f.(+)KAR 24; KUB 34, 3; KUB 34, 4 and is absent in CBS 13905 462; YOS 11, 74 and in KAR 4 463 and Fs. Limet, 18 464. As with other bilingual formats, unilingual Sumerian lines can still occur, e.g. CBS 13905. The classification of VAT 10785+10871 to this bilingual format is expected, but remains uncertain, since no photo or copy is available at the moment. Table 158: MB/MA Bilingual Tablets with Incantations: Sumerian(//)Akkadian Publication – BAM 8, pl. 91 CDLI no. P268915 Iraq 42, 43f.(+)KAR 24 KUB 34, 3 KUB 34, 4 YOS 11, 74

Siglum VAT 10785+10871 12 N 228 CBS 13905 BM 130660(+)VAT 9833 251/e 724/b MLC 1301

Provenience Aššur Nippur Nippur Aššur Ḫattuša Ḫattuša (Assyria)

Subject Udug.ḫul Udug.ḫul Udug.ḫul Udug.ḫul Udug.ḫul? Udug.ḫul? sāmānu

Table 159: MB/MA Bilingual Literary Tablets: Sumerian(//)Akkadian Publication Fs. Limet, 18 KAR 4

Siglum CBS 11945 VAT 9307

Provenience Nippur Aššur

Subject Instructions of Ur-Ninurta Creation myth

Hybrid: Paired Interlinear–Sumerian(//)Akkadian The hybrid bilingual format uses both the paired interlinear format as the possibility of Sumerian(//)Akkadian occurring on the same line. Occasional unilingual Sumerian lines may occur, e.g. Fs. Wilcke, 190f.; KAR 14; LKA 75. The Glossenkeile occur in Fs. Wilcke, 190f.; KUB 37, 111; LKA 75 and KAR 18. For the Old Babylonian bilingual literary texts, it should be noted that just as with the paired interlinear format, horizontal ruling may be fully omitted, e.g. BE 31, 53; Sumer 11, pl. 6 (no. 4), or extra ruling (i.e. separated paired interlinear) may be added, e.g. Sumer 11, pl. 16 (no. 10). According to Cooper (1969, 22), Fs. Falkenstein, 267f. is a peculiar case, since besides the hybrid format, the scribe occassionally begins a line in Sumerian, but finishes it in Akkadian.

461 The use of Glossenkeile is additionally found starting in this period in the lexical lists, where it separates the various entries in different languages, e.g. The Weidner Godlist from Emar, s. Salvini 2015, 252f. (photo). Note that occasionally a single vertical ruling is used besides the Glossenkeile as well. As for Mesopotamian bilinguals from the Second Millennium, the Glossenkeile are already rendered differently depending on their Babylonian (MZL 592) or Assyrian (MZL 576) background. 462 Pace Peterson 2016, 261, who understands two adjacent columns, I rather understand here a partial vertical aid line which occurs here instead of Glossenkeile. 463 Note the creation myth in KAR 4 is accompanied by the “Silbenalphabet A” on the left side, not separated by vertical ruling or Glossenkeile, but simply by vacant space, s. Cooper 1969, 83. 464 The horizontal ruling is either lacking or poorly visible, s. Cavigneaux 1996, 18. Note that Civil 1997, 43 dates this tablet as Middle Babylonian, pace Cavigneaux 1996, 19 who assumes a Neo-Babylonian dating.

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Table 160: MB/MA Bilingual Tablets with Incantations: Hybrid: Paired Interlinear– Sumerian(//)Akkadian Publication Fs. Wilcke, 190f. KUB 37, 111 KUB 37, 127 LKA 75

Siglum VAT 10038 511/i 172/a K 430/i

Provenience Aššur Ḫattuša Ḫattuša Aššur

Subject Cult Image Udug.ḫul? Udug.ḫul? To Šamaš

Table 161: MB/MA Bilingual Literary Tablets: Hybrid: Paired Interlinear– Sumerian(//)Akkadian Publication KAR 14 KAR 18

Siglum VAT 9710 VAT 8884

Provenience Aššur Aššur

Subject Lugal-e An-gin7 dím-ma

Table 162: OB Bilingual Literary Tablets: Hybrid: Paired Interlinear– Sumerian(//)Akkadian Publication BE 31, 53 CT 4, 8a

Siglum MIO 668 BM 92518

Provenience Nippur –

Fs. Falkenstein, 267f. Sumer 11, pl. 16 (no. 10) (=TIM 9, 35)

VAT 8382 IM 53977

– Šaduppum

Subject – Incantation constipation Royal ritual Inscription Šulgi

Parallel Columns (Sum. || Akk.) Parallel columns are mainly found in the present corpus among the Mesopotamian bilinguals from Ḫattuša, of which all tablets listed in Table 163 have a double vertical ruling separating the Sumerian (on the left) from the Akkadian (on the right). Additionally, they are all written in Assyro-Mittanian script (Table 177) and are all Udug.ḫul-related. 465 Horizontal rulings are only found when separating paragraphs, i.e. various incantations. One other example of this format is AJSL 35, 141f. written in Middle Babylonian script from Nineveh. Here the parallel columns are separated by a single vertical ruling and not all Sumerian lines are provided with an Akkadian translation on the right. This is likely a consequence of the superfluous repetition and standard phrases in the Sumerian lines. 466 The situation is significantly different for other bilingual MB/MA literary texts, double vertical ruling separating the columns and horizontal ruling dividing various paragraphs/texts does occur, e.g. BWL, pl. 67–68; KBo 1, 12 467; KBo 12, 70+KUB 4, 3 468 and is even extended

465 The fragment KUB 37, 143 (also Assyro-Mittannian script) is here tentatively identified to have belonged to a bilingual tablet (Sum. || Akk.). Klinger 2010, 334 fn. 78 joins KUB 37, 143 with KUB 37, 101(+)102, s. p. 307. 466 Abusch/Schwemer 2016, 146. 467 Note Akkadian–Hittite bilingual text. 468 Note Akkadian–Hittite bilingual text.

Division of Unilingual and Bilingual Incantations

135

to multiple columns (mainly for trilinguals 469), e.g. KUB 4, 5+KBo 12, 73 470; KUB 4, 8(+)6(+)KBo 12, 72 471; KUB 4, 2; KUB 4, 97 472; Ugaritica 5, 169 473. Variations on this format are found, i.e. double vertical ruling + every line has horizontal ruling, e.g. Emar 771– 774+592; Iraq 38, 93; Ugaritica 5, 165; VS 24, 113 474, or single vertical ruling + paragraphical horizontal ruling, e.g. BE 1/2, 129 475, BWL, pl. 58–59; KAR 97; KAR 113; KUB 4, 4 476, or single vertical ruling + every line has horizontal ruling, e.g. Brockmon Tablets, 124; Emar 767 (A) 477; Emar 767 (B) 478; Emar 768 479; Emar 769 480; Emar 770 481; JCS 31, 225; KAR 128+129; N.A.B.U. 2012, 43(+?)AnOr 52, pl. 14; UM 29-15-399+ISET 2, pl. 26; ZA 65, 168; ZA 86, 172 482. Uncertain are AuOr Supl. 23, 47 483 and Ugaritica 5, 166 484, which are most likely bilingual parallel columns, but due to their fragmentary state the vertical ruling cannot be determined. As for the Old Babylonian material having the parallel columns format, vertical ruling is sometimes totally omitted and columns are separated by vacant spacing, e.g. BWL, pl. 71, columns can be separated by a single vertical ruling, but only with every line having horizontal ruling, e.g. CUSAS 2, 103–122 485; CT 21, 40–42; PBS 1/1, 11 486; PBS 15, 41; RA 8, 139; RA 60, 5+ 487; UET 1, 146, or can be separated by double vertical ruling with every line having horizontal ruling, e.g. CT 44, 24; Essays Finkelstein, 200; FM 3, 81f. The identification of BWL, 274 having the parallel column format follows the edition of Lambert (1960, 274), the tablet is only known from transliteration and cannot be verified. Table 163: MB/MA Bilingual Tablets with Incantations: Parallel Columns (Sum. || Akk.) Publication AJSL 35, 141f.

469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487

Siglum BM 98587

Provenience Nineveh

Subject Witchcraft

Designated in Table 164 with an asterisk *. Is the only example where the Akkadian column is left out, i.e. Sumerian || phon. Sumerian || Hittite. Originally had four columns, Sumerian || phon. Sumerian || Akkadian || Hittite. Originally had four columns, Sumerian || phon. Sumerian || Akkadian || Hittite. Originally had four columns, Sumerian || phon. Sumerian || Akkadian || Hittite. Each paragraph is here limited by double horizontal ruling. As for a possible Kassite dating, s. Bartelmus 2016, 180 fn. 690. Contains three columns, i.e. phon. Sumerian | Sumerian | Akkadian, paragraphs are separated by double horizontal ruling. Trilingual tablet, i.e. Sumerian | Akkadian | Hittite. Three columns, i.e. Sumerian | phon. Sumerian | Akkadian. Very fragmentary, but is presumably a duplicate of Emar 767 (A). Two columns well-preserved, the third Akkadian column is very fragmentary consisted. Sumerian | phon. Sumerian | Akkadian. Only the column with phonetic Sumerian is preserved, consisted most likely originally out of three columns, i.e. Sumerian | phon. Sumerian | Akkadian. Only two columns preserved, i.e. phon. Sumerian and Akkadian. Existed originally most likely out of three columns, Sumerian | phon. Sumerian | Akkadian. Appears to be Akkadian–Hurrian, s. Krebernik 1996. Only Akkadian preserved. Only Akkadian preserved. Note that the division of columns is unequal, i.e. Sumerian (2/3) to the left, Akkadian (1/3) to the right. Appears to have occasional horizontal ruling. Note that the Sumerian column has an additional infralinear phonetic version.

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Publication KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255

Siglum 523/b+533/b+536/b+640/b+ 226/c+241/c+656/c+1016/c+ 1048/c+1929/c+357/f+ AnAr 9167 Bo 6345 805/f(+)806/f 537/f

KUB 4, 16 KUB 37, 101(+)102 KUB 37, 143

Provenience Ḫattuša

Subject Udug.ḫul

Ḫattuša Ḫattuša Ḫattuša

Udug.ḫul Udug.ḫul? Udug.ḫul

Table 164: MB/MA Bilingual Literary Texts: Parallel Columns (Sum. || Akk.) Publication AOAT 25, pl. 6

Provenience Nippur

Subject Song of Plowing Oxen

AuOr Suppl. 23, 47 BE 1/2, 129

Siglum UM 29-13-560(+) N 3529(+)N 3169 RS 22.341+28.053A Ni 833+10753

Ugarit Nippur

Brockmon Tablets, 124

BT 5

Nippur

BWL, pl. 58–59 BWL, pl. 67–68 BWL, pl. 71 Emar 767 (A) Emar 767 (B) Emar 768 Emar 769 Emar 770 Emar 771–774+592 Iraq 38, 93

VAT 10251 VAT 10810 N 3395 Msk 74127ac+ Msk 74159j Msk 7498b(+) Msk 74214 Msk 74159c Msk 742381+ BM 98496

Aššur Aššur Nippur Emar Emar Emar Emar Emar Emar Aššur

JCS 31, 225 KAR 97

CBS 3832 VAT 10176

Nippur Aššur

KAR 113 KAR 128+129

VAT 10066 VAT 10103+9942

Aššur Aššur

KBo 1, 12 KBo 12, 70+KUB 4, 3

VAT 7415 531/t+Bo 425

Ḫattuša Ḫattuša

KUB 4, 2

Bo 3681

Ḫattuša

KUB 4, 4 KUB 4, 5+KBo 12, 73 KUB 4, 8(+)6(+)KBo 12, 72 KUB 4, 97

Bo 5113 Bo 503+146/t Bo 486(+)547(+)17/t

Ḫattuša Ḫattuša Ḫattuša

Enlil & Namzitarra Royal hymn Ammīṣaduqa Royal hymn Ammīditāna Proverbs Proverbs Proverbs Ballad of Early Rulers Ballad of Early Rulers Wisdom Wisdom Wisdom Enlil & Namzitarra Hymn of TukultīNinurta I Inanna & An Hymn Ningirsu/ Ninurta – Hymn of TukultīNinurta I Hymn Utu/Šamaš Instructions Šūpêamēli Message of Ludingira* Hymn Iškur/Adad* Hymn Iškur/Adad* Hymn Iškur/Adad*

Bo 4209+4710

Ḫattuša

N.A.B.U. 2012/43(+?)AnOr 52, pl. 14 Ugaritica 5, 165 Ugaritica 5, 166 Ugaritica 5, 169

N 6286(+?)CBS 11153

Nippur

RS 23.034+ RS 25.424 RS 25.421

Ugarit Ugarit Ugarit

UM 29-15-399+ISET 2, pl. 26

UM 29-15-399+ Ni 9734

Nippur

Message of Ludingira* An-gin7 dím.ma Ballad of Early Kings Ballad of Early Kings Message of Ludingira* Lipit-Ištar F

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Division of Unilingual and Bilingual Incantations Publication VS 24, 113 ZA 65, 168 ZA 86, 172

Siglum VAT 17353 CBS 13860 –

Provenience Babylon Nippur –

Subject Proverbs Hymn Inanna/Ištar –

Table 165: OB Bilingual Literary Texts: Parallel Columns (Sum. || Akk.) Publication BWL, 274 CUSAS 2, 103–122 CT 21, 40–42 Essays Finkelstein, 200 FM 3, 81f.

Siglum BE ? MS 3279 BM 90842 BM 55472+40125 A 1258+S 160 SN

Provenience Babylon – Kiš? – Mari

PBS 1/1, 11

Ni 11341

Nippur

PBS 15, 41

CBS 13972

–

RA 8, 139 RA 60, 5+Fs. Wilcke, 139f. UET 1, 146

AO 5477 UM 29-15-174+BT 9 BM 118551

– Ur

Subject Proverbs Proverbs Hymn Hammurāpi Hymn Abī-ešuḫ Literary letter to Zimri-lim Hymn on behalf of Šulgi Inscriptions Sargon & Rimuš Inscription Rimuš ED insults Hymn Hammurāpi

Unknown/Uncertain Bilingual Literary Texts A small group of tablets cannot be identified as a bilingual with great certainty, e.g. (OB) UET 6/3, 916 and UET 6/3, 917 are too fragmentary 488; Iraq 63, 158 was already marked as questionably bilingual by Dalley (2001, 155); (MB) MSL SS 1, 89 is not known in copy or photograph, but is expected to be paired interlinear; the prism KUB 4, 39 is presumed bilingual by Civil (2000, 109), but the presumed Akkadian translation in a separate subcolumn is not attested; the prism KUB 4, 41 has been identified by Hallo (1977, 584), but cannot be verified 489; KUB 36, 74 (Hittite) is presumed to be part of a bilingual by Otten (1955, iii), which may belong to the same tablet as KBo 36, 26 (Akkadian) 490; KBo 36, 21 is presumed to be an interlinear bilingual by Wilhelm (1991, iv), but cannot be verified; KBo 36, 14 belongs to a tablet with a parallel column format (possibly to KBo 36, 11+). KBo 36, 24 is a fragment belonging to a parallel column format and is possibly originally a bilingual. The small fragment KUB 4, 23 appears to be a bilingual in the paired bilingual format, although no corresponding Akkadian translations can be verified, needs further collation. 491 Cooper (1971, 2) adds the unpublished (MA) fragment BM 134793, which duplicates K 8959. 492 Peterson (2016, 264) recognized the unpublished (MB) CBS 10070 to be bilingual, after CDLI it may classify for paired interlinear, but needs to be verified on the original. The same goes for (MB) CBS 10433 tentatively classified by Peterson to be a royal hymn?, CBS 488 Classified as bilingual by Shaffer 2006, 25. 489 Supposedly a hymn to Nergal and a duplicate to KUB 4, 7. One possible indication that it concerns here a bilingual is the possible use of Glossenkeile in ii 6’. 490 If this assumption is correct, this would be a parallel column format; no vertical ruling is preserved on either fragment. Archi 2007, 186 observed that the Akkadian fragment KBo 36, 26 is likely written by an originally Hittite scribe. Some reservations on the possibility of KUB 36, 74 belonging to an originally bilingual format are expressed by Polvani 2003, 539. 491 Cooper 1971, 4 fn. 16; 11, also see fn. 410. Note gá.e (5’) and a-na-ku-ma (6’). 492 Viano 2016, 89 argues it to be religious or mythological.

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15143 and N 2875+4113. Wagensonner (2011, 678) edited the small Middle Babylonian literary fragment WOO 6, 678, which may have originally been a part of a bilingual tablet, s. also Viano (2016, 121f.). 493 Table 166: Uncertain/Unknown Bilingual Literary Texts Second Millennium BCE Publication – CDLI no. P265337 CDLI no. P265648 CDLI no. P269699 CDLI no. P277944 Iraq 63, 158 KBo 36, 14 KBo 36, 21 KBo 36, 24 KBo 36, 26(+?)KUB 36, 74 KUB 4, 23 KUB 4, 39 KUB 4, 41 MSL SS 1, 89 UET 6/3, 916 UET 6/3, 917 WOO 6, 701

Siglum BM 134793 CBS 10070 CBS 10433 CBS 15143 N 2875+4113 BM 134820 818/f 520/i 395/p 809/z(+?)Bo 403 Bo 4490 Bo 5590 Bo 4547 A 29976; 2N-T343 – – BM 121117

Provenience – Nippur Nippur Nippur Nippur – Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Nippur Ur Ur –

Subject // K 8959 – Royal hymn? – – – – Incantation Incantation Atramḫasis – Letter of Lugal-ibila Hymn to Nergal? – – – –

Bilingual Formats of the First Millennium Contrary to the Second Millennium, the bilingual formats of the First Millennium are principally standardized, i.e. with a few exceptions, all bilinguals are versions of the interlinear bilingual format. The Babylonian and Nineveh material appears to have the indented interlinear format without ruling, whereas in Aššur the paired interlinear format with normal ruling is frequently used with possibly both versions indented. Additionally, for the Late Babylonian material, we can observe more frequent use of the hybrid: paired interlinear–Sumerian(//)Akkadian format 494 and a new variation or combination thereof, i.e. the Akkadian can be set between two halves of the Sumerian line 495, in both formats the Sumerian and the Akkadian are often delimited by the use of Glossenkeile. 496 Most bilingual literary texts of the First Millennium can be roughly divided into ‘incantations’, ‘wisdomliterature’ (mainly proverbs) and ‘Emesal liturgical texts’. The genre of ‘wisdom-literature’ (i.e. proverb collections) is exceptional in its format and is mainly restricted to the use of

493 As for the speculation of both Wagensonner and Viano that this fragment could be related to Udug.ḫul, further collation and evidence are necessary. 494 E.g. SpTU 2, 3 (W 22668/1), sag.ba sag.ba incantation. 495 Lambert 1967, 126. E.g. SpTU 2, 5 (W 22642), an incantation-prayer to the Tigris respectively Ea. One of its duplicates, TIM 9, 29 (IM 13365) was classified by van Dijk 1976 in his catalogue as belonging to the Neo-Babylonian or Kassite era. Since TIM 9, 29 contains the innovated format where the Akkadian is set between two halves of Sumerian, I would rather suggest that it belongs to the NeoBabylonian period. 496 Cooper 1971, 5–7.

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parallel columns. In contrast with the First Millennium, it appears that for the Second Millennium no fixed bilingual format can be correlated with a specific genre. 497 Bilingual Literary Texts: An Indication of Learnedness? Starting in the Old Babylonian period, Sumerian enjoyed a dominant position in the Mesopotamian curriculum, but in daily life Akkadian was the main language. Sumerian phraseology still occurs in a highly formalized form in legal texts, but not in epistolary contexts, which suggests that Sumerian lived on within the scholastic tradition. The primary function of (literary) bilingualism thus resides in its use in the educational context. Although there is an approximate number of 74 bilingual literary texts dating to the Old Babylonian period, it appears that the bilingual text was not an established form yet. 498 Cooper (1969, 14) has suggested that the “Old Babylonian bilinguals were the work of less competent scribes who possibly wrote down an oral tradition that accompanied Sumerian dictation”. 499 Bilingual literary texts, by inserting Akkadian translations, facilitated a better understanding of the Sumerian texts. Unlike the First Millennium, where bilinguals emanated from relatively fixed Akkadian accompaniments, literary bilingualism started out during the Old Babylonian period on an individual basis mainly for educational purposes. 500 This led Wasserman (2003, 179) to investigate the number of bilingual texts in specific genres so as to determine which genres were closely related to the Edubba’s environment. Although the number of Old Babylonian bilingual literary texts has increased, his conclusion is still valid that it was specifically hymns, wisdom-literature and laments that were to be found in the proximity of the Edubba’s scribal milieu. In order to evaluate the position of Middle Babylonian and Middle Assyrian bilingual literary texts a, similar investigation to Wasserman’s (2003, 179) has to be undertaken. The data presented in Table 167 is mainly based on the corpus of Akkadian literary texts present in the SEAL database 501 and the additional data found above. It should be stressed that by ‘texts’ in Table 167, all individual and separate tablets are denoted. 502 497 Cooper 1969, 13. 498 Cooper 1969, 13. 499 This excludes the group of bilingual royal inscriptions which were composed during the kings of the First Dynasty of Babylon, who wanted to include the Sumerian language on their monuments for political and traditional reasons. 500 Cooper 1971, 7. 501 Visited on 10.08.2016. A more extensive piece of research evaluating all unilingual Sumerian literary texts of the Second Millennium is beyond the scope of the present research, but is warranted for the future. 502 Note that in the SEAL-database texts are counted as compositions, in Table 167 duplicates are included in the total number of texts. Note that in the SEAL-database, VS 24, 75 (VAT 17166) is listed as OB, but is here considered MB after Veldhuis 2000, 85. For the MB/MA hymns and prayers, AOAT 25, pl. 6 (Song of Plowing Oxen); BPOA 9, 208 no. 181 (Lipit-Ištar F); BPOA 9, 153 no. 132 (Šulgi B); Fs. Szaryńska, 67 (Hymn to Inanna/Ištar); JCS 31, 226+?ISET 1, 109 (Lipit-Ištar A); BE 1/2, 129 (hymn to Ammīṣaduqa); Brockman Tablets, 124 (hymn to Ammīditāna); Iraq 38, 93 (hymn to Tukultī-Ninurta I); UM 29-15-399+ISET 2, pl. 26 (Lipit-Ištar F) and ZA 65, 168 (hymn to Inanna/Ištar) are not found in the SEAL-database and are added to the total number of texts for this genre. For MB/MA laments, note that in the SEAL-database KAR 9 (eršaḫunga to Enlil) is misplaced under miscellaneous section of hymns and prayers, here added to laments. For MB/MA wisdom literature, we can add Emar 768; Emar 769; Emar 770; note that AuOr Suppl. 23, 47//Emar 771–774+592 (Enlil & Namzitarra) are misplaced in the SEAL-database under epics, here added to wisdom literature.

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Table 167: MB/MA Bilingual Literary Texts Out of Estimated No. of Akkadian Literary Texts in Genre Genre

Total no. of texts

No. of bilingual texts

Epics Hymns & Prayers Laments Love Lyrics Incantations Wisdom Literature Literary Letters

60 67 5 5 184 26 –

12 24 2 26 17 –

When we compare the data in Table 167 with Wasserman’s research, we can observe, as already stated above, a general rise in bilingualism. The bilingual percentage of the genres ‘hymns & prayers’ and ‘wisdom literature’ is likewise high; while the total in the ‘laments’ genre may be low, percentagewise it is still considerable. Bilingualism for ‘epics’ and ‘incantations’ is higher than in the Old Babylonian period. This may be explained by the fact that both have found their way more permanently into the Mesopotamian curriculum. Unfortunately, poor excavation results mean that relatively little is known of the Babylonian literary tradition during the Kassite and the Second Isin periods and we thus cannot make any definite statements about the traditional Babylonian curriculum of these periods. 503 However, the fact that we find a high number of Mesopotamian bilingual literary texts in contemporary Aššur and the peripheral areas allows us to make some observations. First of all, we may have relatively little evidence from Babylonia, but as can be observed in Figure 2 the number of bilinguals from the Babylonian heartland is comparable with the data from the Assyrian heartland and the archives from Ḫattuša which indicates that the original number of bilingual compositions from the Babylonian heartland must have been far higher. 504 As briefly discussed in Chapter 4, Mesopotamian literature spread to the peripheral areas through a curricular setting. The peripheral curriculum may therefore be seen as a possible template for an earlier Babylonian curriculum. 505 Fincke (2012, 96) argues that the students in Ugarit and Emar did not study bilingual incantations, but only unilingual Sumerian and Akkadian ones. There is no reason to assume that school education in Emar and Ugarit did not include bilingual incantations. There is in fact one possible bilingual incantation from Emar (i.e. Emar 757) 506 and given the spread of bilingual literary texts in Emar and Ugarit plus the recent excavated bilingual forerunner to Udug.ḫul X/a in Karkemish, it is to be expected that the dependent and independent Syrian cities under the influence of the Hittite

503 Gesche 2001, 21. 504 Cooper 1971, 2. 505 For the wisdom texts of the Late Bronze Age connected to the OB Edubba-curriculum, s. Y. Cohen 2013, 55–77. For the lexical lists, s. Veldhuis 2014, 269–271. 506 Arnaud 1987, 353 suggests this fragment included a Mesopotamian ritual and was hence excluded by Fincke 2012. In my opinion however, Emar 757 contains an incantation with integrated ritual instructions.

Division of Unilingual and Bilingual Incantations

141

kingdom possibly included bilingual incantations in their curriculum as well. With the exception of Hattuša, it must be said however that the Syrian curricula appear to favor unilingual over bilingual texts. A difficult question to answer is 35 when exactly incantations found their 29 way into the Mesopotamian curriculum. 30 27 We have for the Old Babylonian period a 25 20 relatively high number of incantations, 507 20 but it cannot be proven or validated that 15 10 these incantations belonged to the 10 6 environment of the Old Babylonian 3 5 1 1 Edubba. According to Michalowski 0 (1992, 318f.) magical-religious texts were not part of elementary education in Babylonia and were apparently not a major component in the Southern curriculum. A direct possible reference to Figure 2: Geographical Distribution of MB/MA the use of incantations in a curricular Bilingual Literary Texts environment may be found in a OB literary letter (VS 17, 44 iii 9) where the superiority of the curriculum of Nippur over Isin is cited: “You cannot even recite ten or twenty KA.INIM.MA”. 508 The dramatically low number of bilingual Old Babylonian incantations may be due to chance, but compared with the overall number of unilingual OB Sumerian and Akkadian incantations, their ‘learnedness’ and therefore their relation to the Edubba of the OB incantation corpus is questionable. Wasserman (2010, 344f.) argued that the OB exorcist had to have basic knowledge of both Akkadian and Sumerian and that bilingual knowledge may have been a prerequisite. Indications for bilingual exorcists are designations such as (maš.maš) eme.ḫa.mun and a direct reference is found within an OB incantation from Mēturan, “The (exorcist) mastering the corresponding languages lays out (the magical devices) in the field.” 509 A clear example of an OB exorcist mastered in both languages is demonstrated by Wasserman (2010) for the tablets BM 79022 and BM 79299. 510 Incantations were widely distributed in the Old Babylonian period and we find a relatively high number of duplicates in various places of both unilingual Sumerian and Akkadian incantations, which indicates that incantations were already part of a mainstream literary tradition. 511 The fact that during the second half of the Second Millennium incantations were 507 For a preliminary overview of the entire corpus of OB incantations, s. Cunningham 1997, 131–159. The group of OB unilingual Akkadian and bilingual incantations has been surveyed and updated by Wasserman 2003, 187–224 and the SEAL-database (M.P. Streck/N. Wasserman). The OB unilingual Sumerian material can now mainly be extended by the publications of Cavigneaux/Al-Rawi 1993; 1994; 1995; 2002 (Mēturan) and George 2016 (Schøyen Collection). A new study and survey of the OB unilingual Sumerian incantations is desperately needed. 508 Michalowski 1992, 319. 509 Cavigneaux/Al-Rawi 2002, 24 and 39f. 510 For a different interpretation, s. Foster 2011, 685f. 511 Michalowski 1992, 321.

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found as curricular export products in the peripheral areas, implies that they were at the latest incorporated into the Mesopotamian curriculum at some point during the Late Old Babylonian and Early Middle Babylonian period. This may be seen as a precursor to the wellestablished setting of incantations in the advanced curriculum of the First Millennium. 512 Observing the data presented in § 5.2, another important examination is warranted. Of the 26 Middle Babylonian and Middle Assyrian bilingual tablets containing incantations, 19 are directly or indirectly related to later incantation-series and compendia, s. § 6.3. 513 In comparison, of the 5 OB bilingual incantations some have later parallels, but only the glossed FAOS 12, pl. 7–8 is related to a series of the First Millennium, albeit a non-canonical forerunner to Udug.ḫul.

5.3 Local Scribal Traditions and Influences In order to possibly determine how and when incantations circulated during the Late Bronze Age, it is first necessary to classify all tablets according to palaeography and secondly to observe and gauge possible indications for local substrata, Assyrianisms and other variations differing from their Babylonian origins. Since some incantations are found on therapeutic tablets or in larger rituals, a minimalistic approach is followed here that observes only the features found within the incantations themselves. Consequently, the qualification language is here determined according to the content of the Akkadian incantations 514 following specific parameters for archaic characteristics, contemporary Babylonian and Assyrian dialects, Standard Babylonian, or hallmarks of the peripheral dialect. When by exception a passage from the ritual instructions or prescriptions is cited, it is marked with an asterisk *. Babylonian Traditions Non-suprisingly, all tablets within the present corpus from the Babylonian heartland are written in Middle Babylonian script. Excluded from the present discussion are the stone amulets and cylinder seals: AUWE 6, pl. 1 no. 5a–b; CUSAS 32, 62; De wereld van de bijbel, no. 18; Ḫulbazizi, pl. 58 (AA); Ḫulbazizi, pl. 58 (BB); Ḫulbazizi, pl. 57 (V); Ḫulbazizi, pp. 82-83 (W); Ḫulbazizi, pl. 58 (X); Ḫulbazizi, pl. 59 (Y); Ḫulbazizi, pl. 57 (Z); Metropolitan Museum, Notable Acquisitions 1984–85, 4; MIO 7, 339; MIO 7, 348; UE 8, pl. 35. Babylon & Sippar Middle Babylonian Ductus Both Akkadian tablets from Babylon were found in a late archaeological context, i.e. VAT 13226 (12th century), s. Table 38, and BAM 4, 385 actually derives from a Neo-Babylonian environment, s. Table 39.

512 Gesche 2001, 174–176. 513 20 when including the glossed FAOS 12, pl. 5–6. 514 For an extensive study of the Sumerian used in this period with an emphasis on the peripheral areas, s. Viano 2016.

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Table 168: Tablets Middle Babylonian Ductus–Babylon/Sippar Publication BAM 4, 385

Text Therapeutic

VAT 13226 CM 31, 241 OrAnt 8, pl. XI/XIII PBS 1/2, 112

Single inc. Inc.-ritual Single inc. Single inc.

TCL 16, 79+PBS 12, 25

Single inc.

Context Ghost-induced illnesses Sexual Desire – To Utu Udug.ḫul/ Gattung III To Utu

Language Akkadian

Provenience Babylon N13

Akkadian Sumerian Sumerian Sumerian

Babylon M5 Sippar (–) Sippar (–) Sippar (–)

Sumerian

Sippar (–)

Archaic Features We find one example of the OB use of a pronominal suffix assimilated to a dental written with a /Z/-sign, i.e. ši-in-na-sú (VAT 13226: 13). 515 Classic mimation can be observed in: ki!-na-ti-⸢im⸣ (VAT 13226: 7). Further older orthographic features are reflected in the use of (BI): lu-ta-pí-iṣ (VAT 13226: 8). Middle Babylonian Features Later orthographic features are shown in the use of /šá/: mi-šá-ru (VAT 13226: 3); UGU-šá (VAT 13226: 24); gap-šá-ta5 (BAM 4, 385: iv 21); šá (BAM 4, 385: iv 22); in the use of (UD) in the following stative forms 2.m.sg: tùm-ma-ta5 (BAM 4, 385: iv 19); ez-ze-ta5 (BAM 4, 385: iv 20) šam-⸢ra⸣-ta5 (BAM 4, 385: iv 20); gap-šá-ta5 (BAM 4, 385: iv 21) dan-na-ta5 (BAM 4, 385: iv 21); pa-áš-qa-ta5 (BAM 4, 385: iv 21). Other Features The use of epenthetic vowels can be observed in a-ku-⸢li⸣ for aklī (VAT 13226: 5). Nippur Middle Babylonian Ductus Of the tablets in Table 169, ZA 91, 244 and FAOS 12, pl. 5–6 may be dated to the Late Old Babylonian/Early Middle Babylonian period. Table 169: Tablets Middle Babylonian Ductus–Nippur Publication BAM 4, 398 BAM 8, pl. 91 CDLI no. P263672 (CBS 8857abis) CDLI no. P266104 (CBS 10911) CDLI no. P268915

Text Therapeutic – –

Context šimmatu Udug.ḫul –

Language Akkadian Sum.(//)Akk. Sumerian

Provenience Tablet Hill Area WB –

–

–

Sumerian

–

Collective

Udug.ḫul

Sum.(//)Akk.

–

515 For this orthography tendency typical for the Old Babylonian period, s. Streck 2006, 228–230. For the relative rarity in the Middle Babylonian period, s. Aro 1955, 26; Hess 2012, 93; for Middle Assyrian, s. de Ridder 2018, § 225.

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Publication (CBS 13905) FAOS 12, pl. 5–6 OIP 16, 12 PBS 1/2, 115

Text

Context

Language

Provenience

Collective Collective Collective

Sum.Akk. Sumerian Sum.–Akk.

– – –

N 3731 ZA 91, 244

– Single inc.

Akkadian Sum.–Akk.

– –

ZA 106, 52

Therapeutic

Udug.ḫul Udug.ḫul Gattung II (zi-pà) – To Utu/ Šamaš Witchcraft

Akkadian

–

Archaic Features The following examples exist denoting OB /št/ instead of MB /lt/: na-piš-ti (BAM 8, pl. 91: ii 19); maš-ta-ki-šá (FAOS 12, pl. 5–6: iii 22’); ma-ru-uš-tam (FAOS 12, pl. 5–6: iii 27’). 516 Orthographic preservation of /w/ against the MB /w/ > /m/ is indicated in a-we-lim (BAM 8, pl. 91: ii 21); a-wa-ti-ka (BAM 8, pl. 91: ii 19). Examples of classic mimation can be observed in [sa-ás-qa]-a-am (ZA 91, 244: 6); su-bu-a-am (ZA 91, 244: 8); examples for orthographic mimation are: ra-ba-tim (BAM 8, pl. 91: i. 5’); ṣi-ru-tim (BAM 8, pl. 91 i 7’); el-lim (BAM 8, pl. 91: ii 17’); a-we-lim (BAM 8, pl. 91: ii 21); er-⸢ṣe-tim⸣ (FAOS 12, pl. 5–6: iii 11’); ma-ruuš-tam (FAOS 12, pl. 5–6: iii 27’); qáb-rum (FAOS 12, pl. 5–6: iv 9’); šub-tum (FAOS 12, pl. 5–6: iv 9’); tam-tim (PBS 1/2, 115: i 24’); KI-tim (PBS 1/2, 115: i 27’); er-ṣe-tim (N 3731: 5’); el-lu-tim (ZA 91, 244: 2); eb-bu-tim (ZA 91, 244: 2); ad--na-kum (ZA 91, 244: 2); el-lam (ZA 91, 244: 3); di-nam (ZA 91, 244: 4); i-mit!-tam (ZA 91, 244: 9); šu-me-lam (ZA 91, 244: 9); di-nim (ZA 91, 244: r. 9’). An example of an uncontracted u+a > â is found in šu-⸢a⸣-t[ì] (FAOS 12, pl. 5–6: ii 7’). 517 The OB orthographic use for /GA/ for /qá/ against the MB use of /QA/ can be observed in qá-ti-ka (ZA 91, 244: 3); [q]á-bu-šu (ZA 91, 244: 10); as well the archaic use of /BI/ for /pí/ in: šu-ú-pí (ZA 91, 244: 4); ap-pí-šu-nu (ZA 91, 244: 8); kiš-⸢pí⸣ (ZA 106, 52: 5’). Shared Archaic/Literary Features The following examples exist of the use of the terminative case-ending: zu-qá-qí-pa-ni-iš (BAM 4, 398: 7’); ki-niš (BAM 8, pl. 91: ii 21); mar-ṣí-iš (FAOS 12, pl. 5–6: ii 19); ra-biš (ZA 91, 244: 10). 518 Middle Babylonian Features The MB orthographic change /w/ > /m/ is expressed in tu-na-ma-ar (ZA 91, 244: 5). 519 Dissimilation of /bb/ > /mb/ can be observed in: si-im-ba-ti-ki (BAM 4, 398: r. 8’). 520 MB orthographic features can be observed in the use of /ŠÁ/ in šá (BAM 8, pl. 91: i 4’; ii 11’; 516 For the frequency of /št/ against /lt/ in the Middle Babylonian dialect, s. Aro 1955, 38. For other examples in contemporary literary genres, s. Hess 2012, 95f. 517 Note that this example contradicts the statement by Hess 2012, 272 of uncontracted vowels in MB/MA incantations. 518 For a discussion of the terminative-adverbial, s. Groneberg 1987, 162–168; Streck 1999, 37; Hess 2012, 153–159. 519 Aro 1955, 32; Hess 2012, 89. Note that this change was orthographic only, /w/ was still pronounced, s. Streck 2011, 374. 520 Aro 1955, 35f.; Hess 2012, 97f.

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21’); (FAOS 12, pl. 5–6: iv 4’; v 5’’; 7’’); (CBS 13905: iii 6’); (PBS 1/2, 115: i 12’; 20’); ZA 91, 244: 1); maš-ta-ki-šá (FAOS 12, pl. 5–6: iii 22’); šá-ḫat (PBS 1/2, 115: i 16’); šá-ḫa-ti (PBS 1/2, 115: i 22’); šá-di-i (PBS 1/2, 115: i 16’); the use of /ŠÚ/ in [e]d-⸢de-šú-ú⸣ (BAM 8, pl. 91, ii 8’); šú-nu (CBS 13905: iii 8’); is-sa-ḫáp-šú (FAOS 12, pl. 5–6: ii 19’); SU-ri-šú (FAOS 12, pl. 5–6: iii 27’); ši-ma-ti-šú (FAOS 12, pl. 5–6: iv 11’); nap-ḫa-ri-šú-nu (PBS 1/2, 115: i 6’); the use of the /ʾ/-sign in: e-ʾ-e-ra (CBS 13905: iii 10’); zu-ʾu-ti (BAM 4, 398: r. 12’); the use of /pi/ in: pi-i-ka (BAM 8, pl. 91: ii 18’); šu-pi-i (BAM 8, pl. 91: ii 19’). Unknown Babylonian Provenience Middle Babylonian Ductus As for the tablets with an unknown Babylonian provenience, CUSAS 30, 448 (possibly CUSAS 30, 446 and 447 as well) and MC 17, 443ff. belong to the earlier phase of the Late Old Babylonian/Early Middle Babylonian period. Table 170: Tablets Middle Babylonian Ductus–Unknown Provenience Babylonia Publication ASJ 15, 282–285 CDLI no. P269644 (CBS 15080) CUSAS 30, 446 CUSAS 30, 447 CUSAS 30, 448 Studies Jacobsen, 210 MC 17, 443ff.

Text Single inc. Single inc.

Context To Utu –

Language Sumerian Sum.Akk.

Provenience – –

Single inc. Single inc. Single inc. Single inc. Single inc.

Evil šēdu Anger Baby Ardat lilî Lamaštu

Akkadian Akkadian Akkadian Sumerian Akkadian

– – – – –

Archaic Features Examples of OB /št/ against MB /lt are found in tu-uš-tab-ki (CUSAS 30, 448: 6); tu-uš-tadir (CUSAS 30, 448: 7); ta-aš-tak-⸢na⸣ (CUSAS 30, 448: 9); iš-ta-na-as-si (MC 17, 443ff.: 14); na-maš-ta-a (MC 17, 443ff.: r. 20). 521 Orthographic preservation of /w/ against the MB /w/ > /m/ is indicated in a-wi-l[u-ti] (CUSAS 30, 448: 2). Orthographic mimation is rendered in: ri-ba-tim (CUSAS 30, 446: 1); tu-bu-qa-a-tim (CUSAS 30, 446: 2); A.RÁ-tam (CUSAS 30, 446: 3); ze-nu-ú-tim (CUSAS 30, 447: 4); šab-su-tim (CUSAS 30, 447: 6); sa-bu-tim (CUSAS 30, 447: 10); ṣa-bi-tim (CUSAS 30, 448: 11); ku-ú-rum (CUSAS 30, 448: 13); [q]ádi-il-tum (MC 17, 443ff.: 9); ra-bu-ú-tim (MC 17, 443ff.: 13); la-a-⸢ú?⸣-⸢tim⸣ (MC 17, 443ff.: 24); li-il-lu-ú-tam (MC 17, 443ff.: 27); ša-a[r-ru]m (MC 17, 443ff.: r. 10) against one example of classic mimation: ša-di-i-im (MC 17, 443ff.: r. 3; 15). Further we may note the older orthographic use of (GA) in [q]á-di-il-tum (MC 17, 443ff.: 9); tu-bu-uq-qá-a-ti (MC 17, 443ff.: 20); da-am-qá (MC 17, 443ff.: 21); use of (BI) in: mu-né-pí-lu (CUSAS 30, 446: 5).

521 For further examples in other contemporary literary genres, s. Hess 2012, 95f.

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Shared Archaic/Literary Features One example exist for the use of the terminative case-ending: mi-it-ḫa-riš (MC 17, 443ff.: r. 13). Middle Babylonian Features MB /lt/ against OB /št/ is found in [q]á-di-il-tum (MC 17, 443ff.: 9); ul-ta-la-aḫ-ḫa-ab (MC 17, 443ff.: 15); ul-ta-na-a[r] (MC 17, 443ff.: 19); tu-ul-ta-lam-ma-[ši] (MC 17, 443ff.: r. 1). 522 The MB orthographic change /w/ > /m/ can be observed in a-ma-tam (MC 17, 443ff.: 23); tu-ul-ta-lam-ma-[ši] (MC 17, 443ff.: r. 1). The Middle Babylonian by-form of the preposition ištu/ultu is once attested in: ul-tu4 (MC 17, 443ff.: 13). 523 Examples of an assimilated pronominal suffix to a proceeding dental is found with the expected /S/-sign: SAG.DU-sa (MC 17, 443ff.: 11); ki-ri-is-s[a] (MC 17, 443ff.: 29). The MB change of /a/ > /e/ before /i/ can be observed in: mu-ke-bi-il (CUSAS 30, 446: 4); mu-né-pí-lu (CUSAS 30, 446: 5). 524 Dissimilation of /dd/ > /md/ is found in: ⸢ta⸣-nam-din-ši (MC 17, 443ff.: 29); of /zz/ > /nz/ in: li-ka-an-zi-ba (CUSAS 30, 447: 4); ú-na-an-za-az (MC 17, 443ff.: 8); it-ta-namza-az (MC 17, 443ff.: 18). 525 Contraction of i+a > â is reflected in: tuṣâmma (CUSAS 30, 448: 4); tārâti (CUSAS 30, 448: 6). 526 We may note the orthographic use of /QA/ in tu-buqa-a-tim (CUSAS 30, 446: 2); and the use of the /ʾ/-sign in: nu-ʾ-ú-ra-at (MC 17, 443ff.: 15). Assyrian Traditions A relatively high number of incantations is found from the Assyrian heartland. With a few exceptions, as seen below, all tablets are written in Middle Assyrian script. Excluded here are the stone amulets from Assyria, i.e. CUSAS 32, 62; KAR 85; KAR 86; KAR 87; N.A.B.U. 2016/47. Although most incantations are primarily written in the Babylonian dialect, various Assyrian features can be observed as well. Not presented among the MB features below are the numerous examples of contracted vowels; only examples of uncontracted vowels are listed under the Assyrian features. Aššur Middle Assyrian Ductus All tablets listed in Table 171 can be roughly dated to the 13th–11th century, the tablets listed here for the M1-archive mores specifically to the 11th century, s. Table 30. Interestingly, certain archaic features such as mimation and /št/ instead of /lt/ are frequently found. Furthermore, we find numerous examples of direct interferences of the Assyrian dialect reflecting some distance from the Babylonian origins.

522 For examples in contemporary literary genres, s. Hess 2012, 94f. For the development of /št/ > /lt/ explained by a lateral pronunciation of /š/, s. Streck 2006, 233–251. 523 Aro 1955, 98f.; Hess 2012, 195. 524 Aro 1955, 40; Streck 2011, 373. Examples against Hess 2012, 272, who states that in all incantations the vowel /a/ is preserved in D-stem. For the occurrence of MB /a/ > /e/ before /i/ in other contemporary genres, s. Hess 2012, 76f. 525 Aro 1955, 35f.; Hess 2012, 97f. 526 Aro 1955, 40.

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Table 171: Tablets Middle Assyrian Ductus–Aššur Publication BAM 2, 141 BAM 3, 214 BAM 3, 316

Text Therapeutic Inc.-ritual Therapeutic

BAM 4, 334 BAM 4, 335

Inc.-ritual –

BAM 4, 336 BAM 4, 339 Fs. Wilcke, 190f.

– Inc.-ritual Single inc.

Context šimmatu Witchcraft Various ailments Witchcraft Various diseases – Ghosts Cult image

Iraq 42, 43f.(+) KAR 24 KAL 4, 9

Collective

Udug.ḫul

Inc.-ritual

KAL 4, 27 KAL 4, 34 KAL 7, 7 KAL 7, 8 KAL 7, 31 KAR 91

Collective Inc.-ritual – Inc.-ritual Single inc. Inc.-ritual

KAR 189 KAR 226 KAR 240 KAR 246 LKA 26

Therapeutic Collective – Single inc. Collective

LKA 75

Single inc.

LKA 116

Inc.-ritual

VAT 10785+10871

Collective

Namburbi earthquake Witchcraft Wrath deity Witchcraft Witchcraft To Ninurta Veterinary medicine for (royal) horses Witchcraft Witchcraft Witchcraft To Šamaš To personal deity To Utu/ Šamaš Namburbi fungus Udug.ḫul

Language Akkadian Akkadian Akkadian

Provenience – Aššur M2 Aššur N4

Akkadian Akkadian

– –

Akkadian Akkadian Sum.–Akk. hybrid Sum.(//)Akk.

– Aššur M1 Aššur M1

Akkadian

–

Akkadian Akkadian Akkadian Akkadian Akkadian Sumerian

– – – – – Aššur M1

Akkadian Akkadian Akkadian Akkadian Akkadian

Aššur M2 – – Aššur M1 –

Sum.–Akk. hybrid Sumerian

Aššur M2

Sum.(//)Akk.

–

Aššur M2

Aššur M1

Archaic Features The use of older /št/ instead of contemporary /lt/ is found in: [a-šu]-uš-tu (BAM 4, 335: 3’); muš-te-ši-rat (BAM 4, 339: 21’); na-piš-ti (BAM 4, 339: 21’); tuš-tam-nu-šu (BAM 4, 339: 32’); liš-ta-mar (BAM 4, 339: 55’); qa-diš-tu (KAR 226: ii 6’); ⸢uš-ta⸣-pu-ú (Fs. Wilcke, 190f.: 4); ra-⸢pa⸣-[á]š-ti (Fs. Wilcke, 190f.: r. 15’); uš-te-pi-lu-ki (KAR 226: ii 15’); uš-ta-b[al-kitu-ki] (KAR 226: ii 15’); munusqa-diš-ti (KAR 240: 7’); iš-te-en (LKA 75: r. 9); tuš-te-šir (LKA 75: r. 9); muš-tap-pi-ik (KAR 297+256(+)127: r. 5). 527 Examples for orthographic mimation are: [b]e-lum (BAM 3, 316: vi 14’); munusUŠ11-tum (BAM 4, 334: v 15’); ki-nim (BAM 4, 339: 29’); ḪUL-tim (BAM 4, 339: 30’; 60’); an-ni-tam (BAM 4, 339: 32’); be-lum (BAM 4, 339: 33’); šar-ra-tim (BAM 4, 339: 34’); ga-aš-rum (BAM 4, 339: 35’); kul-lá-tim (BAM 4, 339: 37’); lem-nam ḫa-a-a-ṭam (BAM 4, 339: 38’; 41’); qí527 For rare examples outside literary texts in Middle Assyrian, s. de Ridder 2018, § 220. For other contemporary examples in literary texts, s. Hess 2012, 95f.

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⸢šam⸣ (BAM 4, 339: 40’); an-ni-tim (BAM 4, 339: 42’): gít-ma-lum (BAM 4, 339: 46’); [qe]rb[i]-tam (BAM 4, 339: 52’); bu-lam (BAM 4, 339: 53’); bu-lum (BAM 4, 339: 53’); [ú]-⸢tul⸣lim (BAM 4, 339: r. 6’); za-ab-⸢ba⸣-ti[m] (BAM 4, 339: r. 14’); a-la-kam (KAR 226: 12); [bel]um (KAR 240: 3’) and one for classic mimation: an-⸢na⸣-am (BAM 4, 334: v 14’). Shared Archaic/Literary Features Two examples are found of an apocopated accusative pronominal suffix: iṣ-ba-tu-uš (Iraq 42, 43f.(+)KAR 24: iii 22’); ú-li-bu-uš (LKA 75: r. 7). 528 Indications for the use of terminative and locative case-endings are: [ba-lu]-uk-ki (BAM 4, 339: 24; 25; 26); ⸢ba⸣-[l]u-⸢uk⸣-ki (BAM 4, 339: r. 7’); lem-níš (BAM 4, 334: v 16); šur-qiš (BAM 4, 334: v 16); pa-nu-uk-ka (BAM 4, 339: 51’); lem-niš (Iraq 42, 43f.(+)KAR 24: iii 17’; 18’); ⸢ni-ḫi⸣-iš (KAR 246: 15); ki-niš (LKA 26: r. 18’; 20’; 22’); ša[r-ḫ]i-[i]š (Fs. Wilcke, 190f.: 10); el-liš (Fs. Wilcke, 190f.: 10); ra-biš (LKA 75: 5’); ar-kiš (LKA 75: 7’); lem-[n]iš (VAT 10785+: ?). 529 Middle Assyrian Features Indications reflecting the Assyrian dialect are for example the genitive –i(m) > –e 530 for which we find the following examples: [a]-⸢mi⸣-lu-te (BAM 4, 335: 14’); a-ma-te-ia (KAL 7, 7: 3’); mé-eš-re-te-ia (KAR 226: i 12’); mi-na-te-ia (KAR 226: i 13’); i-ša-a-te (KAR 226: i 13’); ša-ḫi-ṭa-te-e (KAR 226: ii 11’); kip-pe-e (KAR 246: 27); gíl-la-te-⸢ia⸣ (LKA 26: 8’); ḫiṭa-t[e-ia] (LKA 26: 9’); ma-ka-le-⸢e⸣ (LKA 26: 25’); [ni]-ḫu-te (LKA 26: r. 11’); [šap]-lu-te (LKA 26: r. 12’); [šap]-lu-te (LKA 26: r.12’); KI-te (LKA 75: 4’); šu-me (LKA 75: r. 9); i-šaa-te (Iraq 42, 43f.(+)KAR 24: iii 18’); la-maš-te (Iraq 42, 43f.(+)KAR 24: iv 6’: 8’). Examples of the Assyrian diphtong /ai/ > ē 531 are: e-na-ši-na (LKA 75: 2’); de-en-šu (LKA 75: r. 13); itte-ka (LKA 75: r. 8); ma-me-tu4 (LKA 75: r. 22). One example can be found in the Aššur incantations for the e-coloring in I/voc-verbs 532: e-ru-ru-šu (LKA 75: r. 4). The Assyrian change of (u)wa > u– 533 can be observed in [l]u-⸢še⸣-er (BAM 3, 316: vi 22’). A possible example of a III/voc-verb without contraction can be found in: ⸢ba?-ni-⸢ú?⸣ (KAL 4, 34: 6’). 534 Absence of Babylonian vowel assimilation is found in: ⸢i-qar⸣-ri-ba (KAL 4, 27: 5’); ri-⸢ta⸣da-[an]-⸢ni⸣ (KAR 246: 17). 535 Middle Assyrian orthography is reflected in the use of (TÍ): ṭé-mi (BAM 3, 214: viii 13’); tu-ḫa-am-mì-ṭí (KAR 226: i 13’); in the use of (GÍN): [š]a-ša-ṭu (BAM 4, 335: 8’); ḫa-am-ṭu (BAM 4, 335: 13’); ⸢ṭu⸣-ba (LKA 26: 26’); in the (KIN): e-mu-qi-ia (KAR 226: i 10’). Additionally, we may note the use of (IŠ): is5-ḫura (BAM 3, 214: viii 14’), which is attested for the Assyrian dialect. 536 528 Note that apocopated pronominal suffixes rarely occur within Middle Assyrian, s. de Ridder 2018, § 363. For further examples in other literary genres, s. Hess 2012. 529 For a discussion of the terminative-adverbial and locative-adverbial in Standard-Babylonian, s. Groneberg 1987, 162–171; Hess 2012, 153–160. 530 de Ridder 2018, § 240. 531 de Ridder 2018, § 140. 532 de Ridder 2018, § 555. 533 de Ridder 2018, § 176. 534 For other examples for the lack of contraction of i+u in MA, s. de Ridder 2018, § 194. For examples in contemporary literary texts, s. Hess 2012, 68. Note that this is another possible example against the statement by Hess 2012, 272 for uncontracted vowels in MB/MA incantations. 535 For other examples, s. Hess 2012, 71f. 536 S. de Ridder 2018, § 221.

Local Scribal Traditions and Influences

149

Middle Babylonian Features The Middle Babylonian orthographic change /w/ > /m/: ⸢ú⸣-maš-šar-an-ni (BAM 4, 339: r. 21’); a-ma-ta (Iraq 42, 43f.(+)KAR 24: i 12’;14’); a-me-lu-ti (Iraq 42, 43f.(+)KAR 24: 146); ⸢a⸣-mi-l[u-ti] (KAL 4, 34: 6’); a-mat-ka (KAR 246: 5); a-ma-[at] (KAL 4, 27: 4’); a-ma-ta (LKA 75: 5’); a-ma-te-ia (KAL 7, 7: 3’); a-me-li (LKA 75: r. 11); na-ma-a-ra (VAT 10785+: ?). 537 Partial assimilation /m/ > /n/ before dentals can be observed in: ta-ṣa-an-da (KAR 246: 12). 538 Dissimilation of /bb/ > /mb/ in: [e]m-bu-bi-k[i] (BAM 4, 339: r. 20’); of /gg/ > /ng/ in: man-ga (KAR 226: i 7’); an-[g]u (LKA 26: 14’; 18’). 539 /t/ > /d/ before an emphatic consonant is found in: am-⸢da⸣-qu-ut (LKA 26: 7’). 540 Shared Middle Babylonian/Middle Assyrian Features A noteworthy shared feature of both Middle Babylonian and Middle Assyrian is the sound change /št/ > /lt/ of which we find only two examples in the Aššur material: ⸢ul⸣-ta-n[a-arša-an-ni] (BAM 4, 339: r. 24’); [i]l-ta-si (KAR 240: 4’). Against numeruous archaic examples denoting /št/, s. above. One example of an assimilated pronominal suffix to a proceeding dental is found with the expected /S/-sign: ip-qí-su (Iraq 42, 43f.(+)KAR 24: i 12’). We find further examples of assimilated pronominal suffixes written with /S/-sign, but with the preceding dental still expressed: pi-qid-su-ma (BAM 4, 339: 40); bu-us-rat-su-nu (Iraq 42, 43f.(+)KAR 24: i 10’); qí-bit-su (KAR 246: 3). 541 One example can be found of an assimilated pronominal suffix to a preceeding /š/ written with /S/-sign: re-es-su (Iraq 42, 43f.(+)KAR 24: iii 7’). We may note the late use of (UD) which may reflect mistakenly applied mimation in: at-ta5 (LKA 75: 3’; 4’). 542 Shared Archaic/Middle Assyrian Features Examples of uncontracted dative/accusative pronouns are found in: šu-a-tu4 (Iraq 42, 43f.(+)KAR 24: i 12’); šu-a-ti (Iraq 42, 43f.(+)KAR 24: i 14’). One example is found for the locative case-ending: ⸢qa⌉-tuk-ka (KAL 7, 31: 7’). Other Features One example of crasis can be found in the Aššur-material, i.e. la-ma-ri > lā amāri (LKA 75: 11’). Unusual vocalization can be observed in i[t-t]a-⸢na⸣-an-bu-uṭ > ittananbiṭ (Fs. Wilcke, 190f.: 10) as in ap-pa-ra-si-iḫ > apparassaḫ (BAM 4, 339: 59), where the latter may be a confusion of the preterite apparsiḫ; note here additionally /l/ > /r/ (napalšuḫu), which can be compared with ammar possibly deriving from ana mala (AHw 43b). /ḫ/ > /g/ can be observed in [mu]g-⸢rin⸣-ni > muḫrīnni (BAM 4, 339: r. 11’).

537 For the rare occurrence of /w/ > /m/ in MA, s. de Ridder 2018, § 181. For other contemporary examples in other literary texts, s. Hess 2012, 89. 538 For further examples, s. Hess 2012, 91. 539 For further examples, s. Hess 2012, 97f. 540 For further examples, s. Hess 2012, 90. 541 For examples of the morphographemic spelling with /Z/-signs in OB, s. Streck 2006, 230f.; for the occurrence in MB with /S/-signs, s. Aro 1955, 26; for MA, s. de Ridder 2018, § 224. 542 Less certain is li-ta5 (KAL 4, 34: 6’), which may simply be read as li-tam.

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Uncertain Ductus Freydank (1983, 217 fn. 2) noted the unique script found on the cylinder AoF 10, 218f. and recognized it to be closer to Middle Babylonian and to Nuzi manuscripts. It is the oldest incantation found at Aššur itself with an estimated dating to the 15th–14th century. Table 172: Tablets Uncertain Ductus–Aššur Publication AoF 10, 218f.

Text Single inc.

Context To Ištar

Language Akkadian

Provenience –

Hurrian Loanwords Signs of a possible Hurrian interference can be observed in ši-re-e-en-ni (AoF 10, 218f.: 2; 5; 7) denoting the common Akkadian template in incantations annanna(NENNI) mār(DUMU) annanna(NENNI), s. p. 314. Kalḫu Middle Assyrian Ductus One Middle Assyrian tablet from our corpus is delivered to us from Kalḫu, i.e. AS 16, 287f. Lambert (1965, 285), already observed that it contains multiple Assyrian features, but a systematic overview was not provided. The fact that AS 16, 287f. reflects such strong Assyrian influences, implies that it is not one of the earlier copies of a Babylonian original, but rather the result of numeruous recopies. Table 173: Tablets in Middle Assyrian Ductus–Kalḫu Publication AS 16, 287f.

Text Collective

Context Various

Language Akk. & Sum.

Provenience Kidmuri temple?

Archaic Features The preservation of /št/ instead of /lt/ can be observed in iš-ta-ma-a (AS 16, 287f.: ii 29); išta-šá (AS 16, 287f.: iv 29). Shared Archaic/Literary Features The following examples exist for the use of the terminative and locative case-endings: ki-ni⸢iš⸣ (AS 16, 287f. : ii 1); šap-l[i!?-iš?] (AS 16, 287f.: ii 8); e-li-iš (AS 16, 287f.: ii 9); pa-nu (AS 16, 287f.: ii 22). A locative can possibly be identified in ana bu-lu-ṭu DÙ[.A.BI] LÚ.U18meš (AS 16, 287f.: i 7–8). 543

543 Note that this not an example of a paranomastic infinitive, since the following verb is išrukšu.

Local Scribal Traditions and Influences

151

Middle Assyrian Features Numeruous examples can be found for the Assyrian genitive –i(m) > –e: [im]-⸢te⸣ (AS 16, 287f.: ii 2); šar-te (AS 16, 287f.: ii 4); uzura-pal-te (AS 16, 287f.: ii 7); ši-ik-na-te(-)mu-tu-rat (AS 16, 287f.: ii 20); nam-ru-te (AS 16, 287f.: ii 21); šul-me (AS 16, 287f.: ii 31); za-ra-te (AS 16, 287f.: iv 9); la-ka-te (AS 16, 287f.: iv 9); la-ka-te (AS 16, 287f.: iv 9); ru-ug-be-šu (AS 16, 287f.: iv 10); ša-gi-mu-temeš (AS 16, 287f.: iv 18); giški-ra-temeš (AS 16, 287f.: iv 20); ené-te (AS 16, 287f.: iv 32). There is one exampleof the Assyrian diphtong /ai/ > ē: e-na (AS 16, 287f.: iv 16). Examples of e-coloring in I/voc-verbs: e-mur-ši-ma (AS 16, 287f.: ii 21); emur-šu-nu-ma (AS 16, 287f.: iv 16). There is clear use of the Assyrian imperative forms: labbir (AS 16, 287f.: ii 9); šal-bir (AS 16, 287f.: ii 9); ba-li-ṭa-ni (AS 16, 287f.: iv 31) and one example of the use of the Assyrian precative: lu-ka-ši-si (AS 16, 287f.: iv 25). 544 Examples of the use of Assyrian pronominal suffixes are: ú-ter-šu-nu (AS 16, 287f.: iv 17; 18); e-muršu-nu-ma (AS 16, 287f.: iv 16). Once we find an example of the Assyrian PiRS/PuRS construct patterns: mi-lak-šu-nu (AS 16, 287f.: iv 5) 545 and an example of a III/voc-verb without contraction: ba-ri-a (AS 16, 287f.: iv 10). 546 Absence of Babylonian vowel harmony can be observed in: iš-ta-ma-a (AS 16, 287f.: ii 29). 547 Middle Assyrian orthography can be observed in the use of (KIN): maš-qe-[e] (AS 16, 287f.: ii 23); ⸢il-qe⸣ (AS 16, 287f.: ii 2) and (TÍ): li-ṭí-rù-si (AS 16, 287f.: iv 25). Middle Babylonian Features Although this tablet bears multiple Assyrian features, we can observe one typical Middle Babylonian feature, i.e. the change of /a/ > /e/ before /i/ in ú-né-kis (AS 16, 287f.: iv 16). 548 Shared Middle Babylonian/Middle Assyrian Features The sound change /št/ > /lt/ is found: ul-ta-aṣ-bi-si (AS 16, 287f.: ii 22); il-[ta-ḫi-iṭ] (AS 16, 287f.: ii 24); il-t[i-it] (AS 16, 287f.: ii 30). As expected for both Middle Babylonian and Middle Assyrian, we find assimilated pronominal suffixes to preceding dentals written with /S/-signs: ul-ta-aṣ-bi-si (AS 16, 287f.: ii 22); li-ṭí-rù-si (AS 16, 287f.: iv 25); lu-ka-ši-si (AS 16, 287f.: iv 25). Other Features Examples of sandhi spellings are found in: ši-ik-na-te~mu-tu-rat < šiknāte utturat (AS 16, 287f.: ii 20); 549 ik-ta-mi-ṣi~i-ḫa-al < iktamiṣ iḫâl (AS 16, 287f.: ii 26).

544 For further examples in contemporary literary texts, s. Hess 2012, 164–166. 545 de Ridder 2018, § 286. 546 Note that this is a further example against the statement by Hess 2012, 272 for the existence of uncontracted vowels in MB/MA incantations. 547 For further examples, s. Hess 2012, 71f. 548 Example against Hess 2012, 272, who states that in all incantations the vowel /a/ is preserved in Dstem. For the occurrence of /a/ > /e/ before /i/ in other contemporary genres, s. Hess 2012, 76f. 549 S. Veldhuis 1991, 63. Note that we can additionally observe here the Assyrian change (u)wa– > u–.

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Nineveh Middle Babylonian Ductus Interestingly we find two Middle Babylonian tablets within the present corpus from the Nineveh material. Not much can be said for their original dating. They were most likely imported first to Aššur as spoils of war of or were written by native Babylonians at the Assyrian capital and were later transported to the Nineveh collections, s. pp. 85–87. Table 174: Tablets in Middle Babylonian Ductus–Nineveh Publication AJSL 35, 141f. ZA 102, 211

Text Single inc. Collective

Context Witchcraft Protecting the king at home and on campaign

Language Sum.||Akk. Akk. & Sum.

Provenience Ištar temple? Ištar temple?

Archaic Features Preservation of classic mimation is attested in: še-ri-im (ZA 102, 211: 13) and i-la-am (ZA 102, 211: 21); examples of orthographic mimation can be found in: a!-wi-lum (AJSL 35, 141f.: r. 2); ⸢el⸣-lu-tim (AJSL 35, 141f.: r. 8); lem-nu-tum (AJSL 35, 141f.: r. 9); im-tum (AJSL 35, 141f.: r. 10); le-mut-tum (AJSL 35, 141f.: r. 10); a-wi-lam (AJSL 35, 141f.: r. 11); ab-nam (ZA 102, 211: 9); ṣe-rim (ZA 102, 211: 10); ṭi-dam!?(ZA 102, 211: 12); a-wi-lim (ZA 102, 211: 13); šu-ú-tum (ZA 102, 211: 14); pa-da-nam (ZA 102, 211: 20); mu-ut-tál-li-kam (ZA 102, 211: 23). Preservation of /št/ instead of /lt/ can be observed in: i-na-ma-aš-te-e (ZA 102, 211: 10); ik-táš-dam (ZA 102, 211: 17). The orthographic use of /w/ instead of /m/ is found in: a!wi-lum (AJSL 35, 141f.: r. 2); a-wi-lam (AJSL 35, 141f.: r. 11); a-wi-lim (ZA 102, 211: 13). Middle Babylonian Features Examples of the Middle Babylonian orthographic change /w/ > /m/ are: a-mat (ZA 102, 211: 24). Unknown Assyrian Provenience Middle Assyrian Ductus As is the case with AS 16, 287f., Iraq 31, pl. V–VI is compared with the other texts from this corpus from Assyria heavily influenced by the Assyrian dialect and lacking any archaic features. Again this can seen as the result of multiple do-overs of the Babylonian original. Table 175: Tablets in Middle Assyrian Ductus–Unknown Assyrian Provenience Publication Iraq 31, pl. V–VI Studies Sachs, 20 no. 19 YOS 11, 74

Text Therapeutic Therapeutic –

Context Birth – sāmānu

Language Akkadian Akkadian Sum.(//)Akk.

Provenience – – –

Local Scribal Traditions and Influences

153

Shared Archaic/Literary Features One example can be highlighted of a terminative case-ending in e-eš-ri-ši (Iraq 31, pl. V– VI: 61). We may identify a possible pseudo-locative case-ending in ana qa-tu-ú ZI-te (Iraq 31, pl. V–VI: 35; 52). 550 Middle Assyrian Features The following examples can be found for the genitive –i(m) > –e: mu-ú-te (Iraq 31, pl. V– VI: 37); mu-te (Iraq 31, pl. V–VI: 42); mu-ul-tap-ši-iq-te (Iraq 31, pl. V–VI: 50); ZI-te (Iraq 31, pl. V–VI: 52). The Assyrian diphtong /ai/ > ē can be observed in e-eš-ri-ši (Iraq 31, pl. V–VI: 61). We find one example of Assyrian PāS against Babylonian PīS in sa-qa-at (Iraq 31, pl. V–VI: 44). An example of an Assyrian precative is: lu-ú-ṣa-ma (Iraq 31, pl. V–VI: 49). 551 The Assyrian root change /m/ > /n/ caused by a labial in the root in pu-ṣu-ni (Iraq 31, pl. V–VI: 45) and pa-ṣu-na-at (Iraq 31, pl. V–VI: 45). 552 Assyrian vowel harmony occurs in: il-ti-ki-iṭ (Iraq 31, pl. V–VI: 55); ta-aḫ-ti-me-iš (Iraq 31, pl. V–VI: 57). 553 Absence of Babylonian vowel harmony can be observed in: ta-pa-te (Iraq 31, pl. V–VI: 42); re-ma-nuú (Iraq 31, pl. V–VI: 46); i-ra-ʾ-ši (Iraq 31, pl. V–VI: 54); ir-ta-na-ʾi (Iraq 31, pl. V–VI: 54). 554 Lambert (1969, 38) assumes that ti-nu-qí (Iraq 31, pl. V–VI: 36) > tēnuqu is an Assyrian variant of tēniqu. Shared Middle Babylonian/Middle Assyrian Features The sound change /št/ > /lt/ is found in the following examples: bu-ul-ta (Iraq 31, pl. V–VI: 45); ku-ul-da-a-ni (Iraq 31, pl. V–VI: 47); mu-ul-tap-ši-iq-te (Iraq 31, pl. V-VI: 50); il-ti-kiiṭ (Iraq 31, pl. V–VI: 55). Once we find an pronominal suffix assimilated to a preceding dental written with a /S/-sign: SAG.KImeš-sa (Iraq 31, pl. V–VI: 60). Shared Middle Assyrian/Hymnic Epic Features The therapeutic tablet Iraq 31, pl. V–VI consequently uses the 3fs verbal prefix ta–, which is known from both the Assyrian and the earlier literary Babylonian dialect: ta-pa-te (Iraq 31, pl. V–VI: 42); ti-šu (Iraq 31, pl. V–VI: 45); ta-aḫ-ti-me-iš (Iraq 31, pl. V–VI: 57); ta-ḫaal (Iraq 31, pl. V–VI: 57). 555 Other Features A superfluous vowel is found in e-eš-ri-ši > eš(i)riš (Iraq 31, pl. V–VI: 61). Spirantization /k/ > /ḫ/ may be observed in il-ti-ki-iṭ (šaḫāṭu) (Iraq 31, pl. V–VI: 55). Alternatively, we find /ḫ/ > /k/ in ta-aḫ-ti-me-iš (kamāsu) (Iraq 31, pl. V–VI: 57). 556

550 551 552 553 554 555

Perhaps comparable to ana bu-lu-ṭu DÙ[.A.BI] LÚ.U18meš (AS 16, 287f.: 7–8), s. p. 150. For further examples in contemporary literary texts, s. Hess 2012, 164–166. S. de Ridder 2018, § 234. For further examples in contemporary literary texts, s. Hess 2012, 74. For further examples in contemporary literary texts, s. Hess 2012, 71f. Hess 2012, 163f. notes that no further contemporary examples exist in other literary genres. For a different reading and interpretation of i ta-ap-rík, s. p. 330. 556 S. de Ridder 2018, § 207.

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Peripheral Traditions Ḫattuša There is an ongoing debate on the palaeography from Ḫattuša. Recently, Schwemer (2013) presented a vast overview of the classification of palaeography of magico-religious and medical tablets from Ḫattuša, which is followed here with minor exceptions. Tablets are globally divided into: Middle Babylonian script, Assyro-Mittanian script, (New) Hittite script and Non-Hittite script, reflecting the original scribal tradition. Whereas Middle Babylonian and Assyro-Mittanian script may denote a direct link with the Mesopotamian heartland, i.e. either imported or written by Babylonian or Assyrian scholars at the Hittite court, tablets in Hittite script rather denote secondary or later copies from Mesopotamian originals. Copies in non-Hittite script reflect a script not belonging to the Anatolian scribal traditions most likely deriving from the various Syrian stratospheres 557 and possibly written by foreign (Syrian?) students in the Hittite capital. Middle Babylonian Ductus As is the case with all foreign scripts in the Hittite capital, the tablets in the Middle Babylonian ductus can be roughly dated to the 14th–13th century written by Babylonian scribes at the Hittite court. As expected we find archaic features and influences from the Middle Babylonian dialect. Note that of the tablets listed as Middle Babylonian in Table 176, KBo 36, 21; KBo 40, 104; KUB 37, 98 are marked MB? by Schwemer (2013). Table 176: Tablets in Middle Babylonian Ductus–Ḫattuša Publication KBo 36, 12 KBo 36, 13 KBo 36, 15 KBo 36, 16 KBo 36, 19 KBo 36, 21 KBo 40, 103 KBo 40, 104

Text – – – – Inc.-ritual – – Therapeutic

Language Sum.–Akk. Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Akkadian

Provenience Büyükkale B Büyükkale K Büyükkale M Büyükkale D Büyükkale M Büyükkale D Büyükkale A Büyükkale A

Collective

Context – – – – Witchcraft – – Various diseases Witchcraft

KUB 30, 1(+)KUB 37, 109 KUB 30, 2(+?)3(+?)4 KUB 37, 44(+)45(+)46 (+)47(+)49(+?)48 KUB 37, 98 KUB 37, 108+110

Sumerian

Büyükkale A

– Therapeutic

Witchcraft Witchcraft

Sumerian Akkadian

Büyükkale A Büyükkale A

– –

– Witchcraft

Akkadian Sumerian

– Büyükkale A

Archaic Features OB plene-writing of the I/voc-verbs is found in: *i-im-mar (KUB 37, 44(+)45(+)46(+)47(+) 49(+?)48: iv 5). Preservation of classic mimation is found in: *šu-ra-a-am (KUB 37, 98: 7’); and for orthographic mimation in *[ṭi]-⸢iṭ⸣-ṭam (KUB 37, 98: 6’). 557 Devecchi 2012, 48; Schwemer 2013, 153.

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Shared Archaic/Literary Features One example can be highlighted of the use of the terminative case-ending: il-te-ni-iš (KUB 37, 44(+)45(+)46(+)47(+)49(+?)48: iv 9). Middle Babylonian Features Dissimilation of /dd/ > /md/ is found in: *ta-nam-di (KUB 37, 44(+)45(+)46(+)47(+)49(+?48: ii 9’; 12’; iv 2). Contraction of i+a > â is reflected in: *ša-a-šu (KUB 37, 44(+)45(+)46(+) 47(+)49(+?)48: iii 10). Use of the Middle Babylonian orthographic change /w/ > /m/ can be observed in: *tu-maš-š[ar] (KUB 37, 98: 8’). Shared Middle Babylonian/Middle Assyrian Features /št/ > /lt/ can be observed in: *il-te-ni-iš (KUB 37, 44(+)45(+)46(+)47(+)49(+?)48: iv 9). Assyro-Mittanian Ductus As discussed in pp. 86f., the tablets containing the Assyro-Mittanian ductus from Ḫattuša may date to an earlier 15th–14th century form of transmission deriving directly from the Mittanian heartland, although it seems more likely in view of the other foreign scripts present in the Hittite capital that scribes from Upper Mesopotamia were equally active in scribal activities. As for dating this group of tablets, the more precise dating of 14th (– early 13th) century by Weeden (2012, 232) is followed here. As expected we find various archaic features and influences from the Assyrian dialect plus a few Hurrian loanwords. What is interesting however, is the equal strong presence of the Middle Babylonian dialect, which confirms Weeden’s theory for a later dating of these tablets. Table 177: Tablets in Assyro-Mittanian Ductus–Ḫattuša Publication KBo 9, 47 KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255 KBo 36, 28 KBo 36, 29

Text Therapeutic Collective

Context Witchcraft Udug.ḫul

Language Akkadian Sum.||Akk.

Provenience Büyükkale B Büyükkale A

– Therapeutic

Akkadian Akkadian

Temple I Büyükkale A

KBo 36, 34 KUB 4, 16 KUB 4, 53

Therapeutic Collective D.Omina

Akkadian Sum.||Akk. Akkadian

Büyükkale A – –

KUB 37, 43 KUB 37, 55+KBo 36, 32(+)HT 75 KUB 37, 62 KUB 37, 72 KUB 37, 95 KUB 37, 96+93 KUB 37, 101(+)102

Therapeutic Therapeutic

– Various diseases – Udug.ḫul šumma nūru ša rēš marṣi/ To Šamaš Witchcraft Witchcraft

Akkadian Akkadian

Büyükkale D Büyükkale A

– – – – Udug.ḫulrelated

Akkadian Akkadian Sumerian Akkadian Sum.||Akk.

Büyükkale A Büyükkale A Büyükkale A Büyükkale A Büyükkale D

– – – Therapeutic –

156 Publication KUB 37, 115+KBo 7, 1(+)KBo 7, 2 KUB 37, 143

Chapter 5: Circulation of Incantations during the Late Bronze Age Text Collective

Context –

Language Sum.–Akk.

Provenience Büyükkale D

–

Udug.ḫul

Sum.(||Akk.)?

Büyükkale C

Archaic Features OB forms can be observed once in the plene-writing of the I/voc-verbs: *i-ip-pu-uš (KUB 37, 72: iv 3’); once we find an assimilated pronominal suffix with a /Z/-sign: [m]u-us-sà (KBo 36, 29: ii 46); and in the orthographic /w/ instead of /m/ in a-wi-lam (KBo 36, 11+: 27’). One example can be found for /št/: na-púš-ti (KBo 36, 11+: 21’) against none for /lt/. Shared Archaic/Literary Features One example can be pointed to of the use of a terminative case-ending: ṭa-a-bi-iš (KUB 37, 115+KBo 7, 1(+)KBo 7, 2: obv.(!) 5’; 6’). Middle Assyrian Features Absence of Babylonian vowel assimilation can be observed in the Assyrian form i-ḫa-ap-pí (KUB 37, 115+KBo 7, 1(+)KBo 7, 2: obv.(!) 3’). Further examples of Assyrian features found in ritual agenda are provided by Schwemer (1998, 49). Middle Babylonian Features The Middle Babylonian orthographic change /w/ > /m/ can be observed in a-mi-lu (KUB 37, 62: 4’); a-mi-lam (KBo 36, 11+: 26’); tu-ma-aš-ša-ri-šu (KUB 37, 43: iv 18). 558 Once we find the Middle Babylonian by-form of the preposition ištu /ultu: ul-tu (KUB 37, 55+KBo 36, 32(+)HT 75: ii 25’). Various examples exist for the contraction of i+a > â: an-na-am (KBo 36, 29 i 27’); ka-a-am (KBo 36, 29: iii 3’); *an-na-a-am (KUB 37, 72: i 10’); ša-⸢a⸣-[ti] (KBo 36, 11+: 26’) against a few examples of uncontracted i+a: *an-ni-am (KBo 36, 29: ii 24); *an-ni-a-am (KBo 36, 29: iv 20’); *ki-a-am (KBo 36, 29: ii 44), which may denote archaic Babylonian or Assyrian influences. Partial assimilation /m/ > /n/ before dentals can be observed in ⸢li⸣-in-da > limdā (KBo 36, 29: i 25’); ⸢te⸣-le-⸢en⸣-ti > tilimti (KUB 37, 115+KBo 7, 1(+)KBo 7, 2: r.(!) 21). Shared Middle Babylonian/Middle Assyrian Features We find one example of an assimilated pronominal suffix written with a /S/-sign, but with the preceding dental still expressed: ⸢e-mid⸣-su (KUB 37, 115+KBo 7, 1(+)KBo 7, 2: obv.(!) 4’).

558 Note the form e-mil-ti from eʾiltu (KBo 36, 29: iv 4’), which pace Schwemer 1998, 128 cannot derive from an original form *ewiltu, but stems from the verb eʾēlu (√ jʾ?l, s. AHw 189a). Hence e-mil-ti is not to be explained as a MB orthographic change of an original /w/ > /m/, but rather as a form where intervocalic ʾ is replaced by a glide [w] orthographically written as /m/.

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Local Scribal Traditions and Influences

Hurrian Loanwords Schwemer (1998, 49f.) pointed to two examples of possible Hurrian influences, both found in the ritual agenda, i.e. *nindamakantu (KBo 36, 29: i 4’; 10’) and *túgaššiannu (KBo 36, 29: ii 3; KBo 36, 34: ii 12’). .

Other Features We may observe an alternative nominal pattern PuRuSS, f. PuRuSSat in pu-luḫ-ḫé-tu4 > pulḫātu (KBo 36, 11+: 18’), a morphographemic spelling in mi-šé-er-ri > mīšāri (KUB 37, 115+KBo 7, 1(+)KBo 7, 2: r.(!) 4), and an unusual /u/ > /a/ in ar-ḫa > urḫa (KUB 37, 115+KBo 7, 1(+)KBo 7, 2: r.(!) 7). Also note pí-ta-an-ši-⸢ša⸣ (pitanšišā) (KBo 36, 29: i 23’) instead of pitanšašā / pitaššašā. The use of epenthetic vowels can be observed in a-ku-la for aklā (KBo 36, 29: i 22’). Non-Hittite Ductus As said above, tablets written in the Non-Hittite ductus were written by a group of scholars and/or students deriving most probably from the Syrian stratospheres and are equally to be dated to the 14th–13th century. KUB 37, 58 was first classified by Schwemer (2013, 155) as Assyro-Mittanian, later changed to Non-Hittite by Abusch/Schwemer (2016, 356). Table 178: Tablets in Non-Hittite Ductus–Ḫattuša Publication KBo 9, 50

Text Therapeutic

Language Akkadian

Provenience Büyükkale (–)

– – Therapeutic Therapeutic

Context Various diseases – – Impotence liʾbu-disease

KBo 13, 37 KBo 14, 51 KBo 36, 27 KBo 36, 35+KUB 29, 60 KUB 4, 48 KUB 4, 13 KUB 4, 17(+)18 KUB 4, 99 KUB 29, 58+59+ KUB 37, 84 KUB 37, 58 KUB 37, 85 KUB 37, 90 KUB 37, 92

Akkadian Sumerian Akkadian Akkadian

Haus am Hang Büyükkale (–) Büyükkale E Büyükkale A

Therapeutic Therapeutic Inc.-ritual Therapeutic Therapeutic

Impotence Birth – Witchcraft liʾbu-disease

Sumerian Akkadian Akkadian Akkadian Akkadian

– – – – Büyükkale A

Therapeutic Inc.-ritual – –

Witchcraft To Šamaš – –

Akkadian Akkadian Akkadian Akkadian

Büyükkale A Büyükkale A Büyükkale A Büyükkale A

Archaic Features The following examples exist denoting OB /št/ instead of MB /lt/: mu-uš-te-mi-du (KUB 29, 58+59+KUB 37, 84: iv 12); na-ma-aš-ti (KUB 37, 85: 6’); Preservation of orthographic mimation is found in: PEŠ4-tum (KUB 4, 13: 12’); *an-ni-tam (KUB 4, 17(+)18: 2): di-nim (KUB 29, 58+59+KUB 37, 84: i 31; iii 29); mur-tap-pí-dum (KUB 29, 58+59+KUB 37, 84: iv 4); DINGIR-lum (KUB 29, 58+59+KUB 37, 84: ii 27; iv 30); AN.TA-⸢tim⸣ (KUB 29, 58+59+KUB 37, 84: iii 31); KI.TA-tim (KUB 29, 58+59+KUB 37, 84: iii 32); Orthographic

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use of (BI) in: pí-ta-a-⸢ki⸣ (KBo 36, 27: 18’); mur-tap-pí-dum (KUB 29, 58+59+KUB 37, 84: iv 4). Shared Archaic/Literary Features Examples for apocopated pronominal suffixes are: ṣab-tù-uš (KUB 29, 58+59+KUB 37, 84: iv 2; 3); ṣa-ab-tù-uš (KUB 29, 58+59+KUB 37, 84: iii 35; iv 1; iv 7; DAB-uš (KUB 29, 58+59+KUB 37, 84: iv 2; 4; 6; 9; 25); ṣa-ab-tuš (KUB 29, 58+59+KUB 37, 84: iv 21). Middle Babylonian Features The Middle Babylonian orthographic change /w/ > /m/ can be observed in: li-mi-eš-šir-ma (KUB 29, 58+59+KUB 37, 84: iv 25); lu-ma-aš-šir-ka (KUB 29, 58+59+KUB 37, 84: iv 26; 32); lu-maš-šir-ma (KUB 29, 58+59+KUB 37, 84: iv 31); [a]-mi-la (KUB 29, 58+59+KUB 37, 84: iv 31); a-ma-te-ka (KUB 37,85: 8’). Dissimilation of /dd/ > /nd/ is denoted in: i-naan-di (KUB 4, 17(+)18: 10); ta-at-ta-na-an-di-ma (KUB 29, 58+59+KUB 37, 84: v 8); and of /dd/ > /md/ in: a-na-a[m-din-ka] (KUB 29, 58+59+KUB 37, 84: ii 14). Contraction of i+a > â: ka-a-ša (KUB 29, 58+59+KUB 37, 84: iv 32). Middle Assyrian Features The use of the Assyrian /šē–/-prefix in Š-stem of I/w-verbs is reflected in: ú-še-iš-še-r[a] (KUB 4, 13: 17’). The Assyrian genitive –i(m) >–e is found in ka-la-te-šu (KUB 29, 58+59+KUB 37, 84: iv 12); a-ma-te-ka (KUB 37, 85: 8’). Although the form lu-maš-šir-ma (KUB 29, 58+59+KUB 37, 84: iv 31) reflects the Middle Babylonian orthographic change /w/ > /m/, it also denotes the Assyrian precative /lu–/ instead of Babylonian /li–/, see above. Absence of Babylonian vowel harmony is found in te-eṣ-ṣar (KUB 29, 58+59+KUB 37, 84: ii 34), against te-eṣ-ṣe-er (KUB 29, 58+59+KUB 37, 84: iv 35). Shared Middle Babylonian/Middle Assyrian Features The sound change /št/ > /lt/ is found in: il-ta-kán (KUB 4, 13: 10’); *ma-al-ta-k[a4-al] (KUB 37, 58: ii? 2). Peripheral Akkadian Features Erroneous use of the wrong pronominal suffix: SU-šu (KUB 4, 13: 8’) instead of SU-ša. Peripheral syllabary is expressed in the use of (PA): bá-⸢ki⸣-ti-ia (KBo 36, 27: 18’; 19’); i-ru-bá (KUB 29, 58+59+KUB 37, 84: ii 30); dla-bá-ṣu (KUB 29, 58+59+KUB 37, 84: iv 8); (TA): ⸢ṣú⸣-ud-dá-ku (KBo 36, 35+KUB 29, 60: ii 1); li-il-dá (KUB 4, 13: 11’); ar-dát[um] (KUB 4, 13: 11’); ṭa-ar-dá-ta (KUB 29, 58+59+KUB 37, 84: ii 32); ṭar-dá-ta (KUB 29, 58+59+KUB 37, 84: iii 17); ar-dá-nu-nu (KUB 29, 58+59+KUB 37, 84: iv 6); (DA) in: ṭar-da-tá (KUB 29, 58+59+KUB 37, 84: iii 8); tá-[ni-ḫi] (KUB 29, 58+59+KUB 37, 84: iv 5); (DU): tù-ub-bal (KUB 29, 58+59+KUB 37, 84: i 34; iii 33); ṣa-ab-tù-šú (KUB 29, 58+59+KUB 37, 84: i 36); ṣa-ab-tù-šu (KUB 29, 58+59+KUB 37, 84: i 37); ta-tù-ur-ra (KUB 29, 58+59+KUB 37, 84: iii 15); ṣab-tù-uš (KUB 29, 58+59+KUB 37, 84: iv 2; 3); ṣa-ab-tùuš (KUB 29, 58+59+KUB 37, 84: iv 7); mi-tù (KUB 29, 58+59+KUB 37, 84: iv 6); tù-uk-laat (KUB 29, 58+59+KUB 37, 84: iv 13); (TUM): mur-tap-pí-dum (KUB 29, 58+59+KUB 37, 84: iv 4); (KA): q[à-as-su] (KUB 4, 13: 4’); (GA): kà-an-na (KUB 4, 17(+)18: 13); (KI): mu-ut-tág-gi5-šu (KUB 29, 58+59+KUB 37, 84: iv 3); e-

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še-gi5 (KUB 29, 58+59+KUB 37, 84: v 9); (KU): ⸢e⸣-še-gu5 (KUB 29, 58+59+KUB 37, 84: iv 16). Hittite Ductus The tablets in Table 179 written in the (New) Hittite ductus 559 are secondary scribal products copied from the import tablets from Babylonia or Upper Mesopotamia or written by the visiting scholars at the Hittite court. They betray various archaic features, but relatively litte influence can be found from the Middle Babylonian and Middle Assyrian dialects. As expected, we find various indications for the use of peripheral syllabary and incorrect use of the Akkadian language. Table 179: Tablets in Hittite Ductus–Ḫattuša Publication ABoT 1, 43 KBo 1, 18

Text – Prism

KBo 9, 44 KBo 36, 17 KBo 36, 20 KUB 4, 11

Inc.-ritual – – Single inc.

KUB 4, 20(+)21 KUB 4, 24 KUB 4, 26(+)HT 13(+)KUB 37, 112 KUB 31, 141 KUB 34, 3

Collective Collective Collective

KUB 34, 4

–

KUB 37, 36(+)37 KUB 37, 51(+)53 (+)99 KUB 37, 111

Collective Therapeutic

KUB 37, 127

–

– –

–

Context – Arachnids, snakes and insects To Šamaš – – To Utu/ Šamaš Various Various Various

Language Sumerian Sum. & Akk.

Provenience – –

Akkadian Sum.–Akk. Sumerian Sum.–Akk.

Büyükkale A Temple I Haus am Hang –

Akkadian Sum. & Akk. Sum. & Akk.

– – –

To Ištar Udug.ḫulrelated Udug.ḫulrelated Various Witchcraft

Hittite Sum.(//)Akk.

– Büyükkale A

Sum.(//)Akk.

Büyükkale A

Sum. & Akk. Akkadian

Büyükkale A Büyükkale A

Udug.ḫulrelated Udug.ḫulrelated

Sum.–Akk. hybrid Sum.–Akk. hybrid

Büyükkale D Büyükkale A

Archaic Features The following examples exist denoting OB /št/ instead of MB /lt/: iš-te-ka (KBo 9, 44: i 15’): ša-ga-aš-ta (KUB 4, 20(+)21: 10’); muš-te-še-ra-at (KUB 37, 36(+)37: ii 6’); mu-uš-te-bi-lat (KUB 37, 36(+)37: ii 9’); muš-tám-ḫi-ṣa-at (KUB 37, 36(+)37: ii 13’); iš-tam-ma-ra (KUB 37, 36(+)37: ii 22’); na--aš-tù-u (KUB 37, 36(+)37: ii 23’). Examples of pronominal suffixes assimilated to a proceeding dental written with /Z/-signs are: si-ib-ba-as-sú (KBo 1, 18: D 18’); a-wa-sú (KBo 1, 18: D 5’). Orthographic use of (BI) in: pí-i (KBo 1, 18: D 559 Note that KUB 37, 111 and KBo 9, 44 have the sign ŠA written with four horizontals, s. Schwemer 2013, 154.

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6’): še-pí-ia (KBo 1, 18: D 8’); [u]ṭ-ṭá-ap-pí-[ir] (KBo 36, 17: 2’); šu-ri-pí (KUB 4, 26(+)HT 13(+)KUB 37, 112: 5’). Plene-writing of the I/voc-verbs is found in: a-al-la-ku (KBo 9, 44: iv 7’); a-al-la-⸢ak⸣ (KBo 9, 44: iv 8’). An archaic feature in vocabulary is found in the use of ba-ma-at (KBo 1, 18: A 2’; 3’) against the later more common mišil. Classic mimation is preserved in: an-za-a-am (KUB 4, 26(+)HT 13(+)KUB 37, 112: 3’); examples for orthographic mimation are ṣa-ba-tim (KBo 1, 18: D 20’); be-lum (KBo 9, 44: i 14’); ⸢i-lum⸣ (KUB 4, 11: 1’): DINGIR-lim (KUB 4, 20(+)21: 3’; 11’); er-ṣe-tim (KUB 4, 26(+)HT 13(+)KUB 37, 112: 7’). Shared Archaic/Literary Features Use of a terminative case-ending can be observed in: mar!-ṣí-iš (KUB 37, 36(+)37: i 8’); ana tuk-liš (KUB 34, 3’). 560 An example of an apocopated pronominal suffix is found in: úšar-bu-uk (KUB 37, 36(+)37: ii 19’). Middle Assyrian Features The Assyrian change /i/ > /e/ before the first radical in nominal forms can be observed in: ⸢emi⸣-i[t-ti-ka] (KUB 4, 11: r. 1’). The use of the Assyrian /šē–/prefix in Š-stem of I–W-verbs is reflected in: mu-uš-te-bi-lat (KUB 37, 36(+)37: ii 9’). Shared Middle Babylonian/Middle Assyrian Features The sound change /št/ > /lt/ is found in: pa-al-ta (KUB 4, 24: 2). Peripheral Akkadian Features Peripheral syllabary is expressed in the use of (PA): ra-bá-at (KUB 37, 36(+)37: ii 7’); ḫur-bá-sí (KUB 37, 36(+)37: ii 15’); li-bá-aš-ša-a (KUB 37, 36(+)37: 9’’); (BA): pádú-ú (KUB 4, 26(+)HT 13(+)KUB 37, 112: 4’); (DA): tá-mu-ú (KUB 37, 111: ii 3’); táma-ta (KUB 37, 111: iii 5’; 6’; 8’); (TA): dá-li-li-ik-k[a] (KUB 4, 26(+)HT 13(+)KUB 37, 112: 3’’’); (TA): [u]ṭ-ṭá-ap-pí-[ir] (KBo 36, 17: 2’); (DAM): muš-tám-ḫi-ṣaat (KUB 37, 36(+)37: ii 13’); (TU): id-dú-u (KUB 4, 24: 7); pá-dú-ú (KUB 4, 26(+)HT 13(+)KUB 37, 112: 4’); (DU): ša-ga5-a-pu-ur-tù (KUB 37, 36(+)37: ii 10’); it!(DA)bur-tù (KUB 37, 36(+)37: ii 14’); tù-qum-ti (KUB 37, 36(+)37: ii 15’); na--aš-tù-u (KUB 37, 36(+)37: ii 23’); ik-tù-ma (KUB 37, 111: ii 2’); i-mu-tù (KUB 37, 111: ii 2’; 4’; 6’); ta-tù-ra (KUB 37, 111: iii 4’); (TE): im-ti4 (KBo 1, 18: A 2’; 3’); (TI): na-dì (KUB 37, 36(+)37: i 8’); (GA): e-kà-ma (KUB 37, 36(+)37: ii 17’); (QA): ma-al-ka4-ti (KUB 37, 36(+)37: ii 8’); e-ka4-ma (KUB 37, 36(+)37: ii 18’); (QA): ša-ga5-a-pu-urtù (KUB 37, 36(+)37: ii 10’); (KAB): *ta-qáb-bi-ma (KBo 9, 44: iv 9’; 12’); (KAM): gám-ra-ti (KUB 37, 36(+)37: ii 15’); (KI): ⸢gi5⸣-it-ma-lu (KUB 4, 26(+)HT 13(+)KUB 37, 112: 6’); (DÚR): mì-it-gu5-ru-ti (KUB 37, 36(+)37: ii 13’); (GU): ku8-la-at (KUB 37, 36(+)37: ii 6’). /š/ > /t/ taḫ-lu-uq-ti < šaḫluqtu (KUB 37, 36(+)37: 3’’’) may reflect spirantization of /t/ > /ṯ/. Note the unusual li-id-di-iš-šu (KBo 1, 18: A 7’), where one normally expects liddâššu(m) (liddiʾaššu). A misuse of the preposition ana instead of ina can be observed in (KBo 1, 18: D 22’). Incorrect use of the Akkadian construct state is

560 Note pleonastic use of ana.

161

Local Scribal Traditions and Influences

repeatedly found on KBo 1, 18: š[i]-pa-at ú-ul i-ia-a-[ti] (KBo 1, 18: A 16’); ši-pa-at ša d[…] (KBo 1, 18: A 18’); ši-pa-at ša MUŠ (KBo 1, 18: A 21’). 561 Other Features An example of a sandhi spelling can be found in ṣi-ra~at-ti < ṣīr attima (KUB 37, 36(+)37: ii 8’). Uncertain Ductus If the assumption is correct that KBo 36, 24 was originally a bilingual with the parallel column format, it is likely to belong to the group of parallel column bilinguals written in the AssyroMittanian ductus, s. Table 177. Table 180: Tablets in Uncertain Ductus–Ḫattuša Publication ABoT 2, 258 KBo 36, 24

Text – –

Context – –

Language Akkadian Sum.||(Akk.)?

Provenience – –

Emar A preliminary palaeographic overview of the Mesopotamian scholarly tablets from Emar has been provided by Rutz (2013) and is followed here; two scribal traditions can be identified for tablets relevant to the present study, i.e. Syro-Hittite (free) and Syrian (conventional). 562 Whereas the Syrian tablets indicate one of the earliest phases of the Late Bronze Age in Emar and are said to most resemble the OB tradition, the Syro-Hittite tablets belong to later peripheral scribal traditions in Emar resembling contemporary MB influences, s. Rutz (2013, 41). In general, the incantations from Emar appear to be relatively influenced by the Assyrian dialect, which can be explained through cultural interaction along the Middle Euphrates region, s. Cancik-Kirschbaum (2008). Syrian Ductus Only one certain example of the Syrian ductus can be found within the present corpus, i.e. Emar 737. It most likely dates to the 14th–early 13th century. Although belonging to the older phase of Emar, archaic features are scarce, but features of the Assyrian dialect are present as a few examples of peripheral syllabary.

561 An identical mistake is also found in an incantation (Ugaritica 5, 19, see below) from Ugarit and possibly in an incantation (AlT 450(+)450: 9–10 šiptu(m): ši-pát la ia!?-[…] ši-pát D[N…] ši-pát DN š[i-pát DN …]) from Alalaḫ, s. Zomer (forthcoming/a). Note additionally that an-nu-tu4 (KBo 1, 18: D 23’) is most likely a confusion for annâtu (awâtu) “these (words)”, i.e. “this spell”. 562 Further and previous literature on the identification of various scribal traditions in Emar is provided by Rutz 2013, 41. A general discussion of both scribal traditions is provided by Y. Cohen 2016. Studies on the orthography and linguistic features on the tablets from Emar have been undertaken by Seminara 1998; Ikeda 1995; Y. Cohen 2009.

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Table 181: Tablets in Syrian Ductus–Emar Publication Emar 737

Text Lexical

Context ur5-ra = ḫubullu

Language Akkadian

Provenience Temple M1

Archaic Features One example of orthographic mimation can be found: dan-nim (Emar 737: v 14). Middle Assyrian Features An example of a III/voc-verb without contraction is found in: li-ši-a-ni > liššiʾāni (Emar 737: l.e. 1). 563 The Assyrian diphtong /ai/ > ē is reflected in: e-na-šu (Emar 737: v 18). Peripheral Akkadian Features Examples for the use of peripheral syllabary are found in the use of (TA): dá-an (Emar 737: v. 13); (DU): i-ia-tù (Emar 737: l.e. 3); (QA): i-ka4-sí-⸢šu?⸣ (Emar 737: v 17); /š/ against semitic /s/ in: pur-ši-⸢it⸣ (Emar 737: v 15). Misuse of prepositions can be observed in: a-na > ina (Emar 737: l.e. 2). Other Features A curious spelling is found in líl-ša-ba-ni > lisābāni (Emar 737: l.e. 1). A mistake in the use of the 3sg instead of the 1sg can be observed in: li-iš-pur > lušpur (Emar 737: v 20). Syro-Hittite Ductus Tablets containing the Syro-Hittite ductus 564 can be roughly dated to the late 13th–early 12th century. No definite statements can be drawn from the material in the present corpus, though we do find a few archaic features, and sparce evidence of both the Middle Babylonian and the Middle Assyrian dialect. As expected, examples of peripheral syllabary are attested. Table 182: Tablets in Syro-Hittite Ductus–Emar Publication AOAT 308, 108 Emar 729 Emar 733 Emar 734 Emar 735 Emar 743 Emar 757 Priests and Officials, 199f.

Text Collective Collective – – Single inc. Inc.-ritual Inc.-ritual Therapeutic

Context – Udug.ḫul – – šimmatu – – Various diseases

Language Akkadian Sum. & Akk. Sumerian Sumerian Akkadian Akkadian Sum.–Akk. Sum. & Akk.

Provenience – Temple M1 Temple M1 Temple M1 Temple M1 Temple M1 Temple M1 –

563 S. Farber 1990, 310. 564 AOAT 308, 108 was identified by Zgoll 2003, 107 to be Syro-Hittite; Priests and Officials, 199f. by Tsukimoto 1999, 187, note that Y. Cohen 2009, 216f. additionally remarks that there are some affinities with the Assyro-Mittanian ductus known from Ḫattuša.

Local Scribal Traditions and Influences

163

Archaic Features Orthographic mimation is preserved: a-nim (Emar 735: 31’). OB use of (BI) is found in: tu-šar-pí-du (Emar 735: 16). Shared Archaic/Literary Features The following examples are found of the terminative case-ending: e-li-iš (Emar 729: 49); [ša]p-li-iš (Emar 729: 50); [kul-b]a-ba-ni-iš (Emar 735: 10); [ṣi-ra]-ni-iš (Emar 735: 12); GÍR.TAB-ni-iš (Emar 735: 16); mi-it-ḫ[a-ri-iš] 565 (Emar 757: 7’). Middle Babylonian Features The orthographic change /w/ > /m/ can be observed in: a-ma-tú (AOAT 308, 108: 5); a-[m]il[u] (Emar 757: 9’). Middle Assyrian Features An example of an Assyrian D imperative can be found in: gam-me-ri-šu-ma (Emar 735: 34’). Shared Middle Babylonian/Middle Assyrian Features One example can be found of an assimilated pronominal suffix to a preceeding /ṣ/ written with /S/-sign: GIG-su (Emar 729: 50). Peripheral Akkadian Features Examples of peripheral syllabary are found in the use of (TI): ri-dì (Priests and Officials, 199f.: 3 32); (TI): ṭu-uṭ-ṭì (Emar 735: 12); (TE): ṭu-uṭ-ṭi4-i (Emar 735: 14). Note the rare use of (ḪAR) in: qín-ni (Priests and Officials, 199f.: 35); qín-ni-šá (Priests and Officials, 199f.: 35), may be explained by the more common value (ḪAR) as an additional example of indifferent use between voiceless /k/ and emphatic /q/. Uncertain Ductus Following Rutz (2013), the tablets listed in Table 183 cannot be attributed with any certainty to either the Syrian or the Syro-Hittite ductus. Of main importance is here the big amulet (tabula ansata) Iraq 54, pl. XIV, which shows clear use of peripheral syllabary and is at the same time heavily influenced by the Assyrian dialect and reflects several archaic features. Since Iraq 54, pl. XIV is clearly not a product of the peripheral scribal centra, it must derive from another earlier stream of transmission most likely linked to Assyria. In any case, it denotes one of the few direct examples of Mesopotamian magic used in daily life outside the Mesopotamian heartland, s. § 4.6. Table 183: Tablets in Uncertain Ductus–Emar Publication Emar 731 Emar 732 Emar 738 Emar 740

Text – – – Inc.-ritual

Context Udug.ḫul? Headache – –

565 Confirmed by téš.bi in the Sumerian version (Emar 757: 6’).

Language Sumerian Sumerian Akkadian Sumerian

Provenience Temple M1 Temple M1 Temple M1 Temple M1

164 Publication Emar 742 Emar 744 Emar 753 Emar 790 Iraq 54, pl. XIV

Chapter 5: Circulation of Incantations during the Late Bronze Age Text – – – – Amulet

Context – – – Udug.ḫul Lamaštu

Language Akkadian Sumerian Sum. & Akk. Sumerian Akkadian

Provenience Temple M1 Temple M1 Temple M1 Temple M1 –

Archaic Features The archaic preservation of /št/ against later /lt/ can be observed in: lu-uš-ta-bi-ka (Iraq 54, pl. XIV: 30). Use of (BI) is found in: pí-ti-il-ti (Iraq 54, pl. XIV: 8); e-ši-e-pí (Iraq 54, pl. XIV: 32); pí-šá-an-ni (Iraq 54, pl. XIV: 34). Orthographic mimation is found in: a-nim (Iraq 54, pl. XIV: 1); bi-la-⸢a-nim⸣ (Iraq 54, pl. XIV: 3). Middle Assyrian Features Absence of Babylonian vowel harmony can be observed in: [be]-⸢la-at⸣ (AOAT 308, 108: 2). The Assyrian diphtong /ai/ > ē is reflected in: IGI.IGIe-na (Iraq 54, pl. XIV: 3). One example of the Assyrian genitive -i(m) > -e can be found in: ṭe6-me (Iraq 54, pl. XIV: 34). Assyrian vowel harmony can be observed in: ⸢la⸣ ta-⸢na-ḫi-⸢sí⸣ (Iraq 54, pl. XIV: 10). The orthographic use of (GÍN) in Iraq 54, pl. XIV may be influenced by Middle Assyrian (GÍN) and may denote the typical peripheral indifference between emphatic /ṭ/ and in this case voiceless consonant /t/, examples are: tu18-um-ma-a-ti (Iraq 54, pl. XIV: 15; 16; 17; 18; 19; 20; 21; 22; 23); im-tu18 (Iraq 54, pl. XIV: 38); ⸢tu18⸣-um-mi-šu?-nu (Iraq 54, pl. XIV: 42). Peripheral Akkadian Features Examples of the use of peripheral syllabary are found in the use of (BA): ⸢ti⸣-pá-ti-⸢il⸣ (Iraq 54, pl. XIV: 8); ḫul-tup-pá-a (Iraq 54, pl. XIV: 33); ⸢a⸣-pá-ti (Iraq 54, pl. XIV: 44); (PI): bì-e-la-ni (Iraq 54, pl. XIV: 29); (TA): na-dá-a-am (Iraq 54, pl. XIV: 6); dá-a-ru (Iraq 54, pl. XIV: 15); (TI): li-il5-li-dì (AOAT 308, 108: 6); tal-ma-dì (Iraq 54, pl. XIV: 31); li-dì-na-ni-ma (Iraq 54, pl. XIV: 29); ta-ṭú-ud-dì (Iraq 54, pl. XIV: 9); (TI): ṭe6-me (Iraq 54, pl. XIV: 34); (TE): de4-ma-a-ti (Iraq 54, pl. XIV: 32); (DU): ta-tù-ur-ri (Iraq 54, pl. XIV: 10); (DU): ṭù-ur-⸢ki⸣? (Iraq 54, pl. XIV: 37); (GI): bi-kí-i-ti (Iraq 54, pl. XIV: 32); (GAN): ús-ḫí (Iraq 54, pl. XIV: 37); (ZÍ): ta-na-ḫa-si20 (Iraq 54, pl. XIV: 13); /š/ against semitic /s/ in (ÚŠ): ús-ḫí (Iraq 54, pl. XIV: 37). Additionally, we find prefix ti–in ⸢ti⸣-pá-ti-⸢il⸣ (Iraq 54, pl. XIV: 8), a feature known from Peripheral Akkadian. 566 Note that we have here a confusion between masculine and feminine, 567 as well in the use of tattallak instead of tattallakī (Iraq 54, pl. XIV: 6). A different use of the vowels, /i/ > /a/ can be observed in ta-na-ḫa-si20 (Iraq 54, pl. XIV: 13).

566 ti– prefix is known for the 3fs in Ugarit, s. van Soldt 1991, 431f. fn. 68; in Emar, s. Seminara 1998, 15. 567 Another contemporary example can be found in an incantation from Ugarit, i.e. ti-ka-as-su-us-ma (AuOr Suppl. 23, 14: 4).

Local Scribal Traditions and Influences

165

Other Features One may note the curious rendering of e-ši-e-pí > āšipu (Iraq 54, pl. XIV: 32). GU7-am-maa~GI.BAR must be a corruption of īkulamma~appāra/abbāra (AMBAR) known from further contemporary parallels from Ugarit. Ugarit A thorough study of the palaeography of the Akkadian texts from the archives at Ugarit is still desired. Van Soldt (2012) made some classifications and identifications based on texts from the so-called Southern Palace and the Lamaštu Archive which, when applicable, is followed here. For the present corpus we can identify tablets in Middle Babylonian, Ugaritian, Mixed and Uncertain script. Additionally, we find a small group of Akkadian tablets written in the Ugaritic alphabetic script. Middle Babylonian Ductus It is important to denote for The Library of Lamaštu tablets that the majority of this archive is written in the Middle Babylonian script, 568 s. van Soldt (2012, 179–182). Even more noteworthy is the fact that these tablets are the closest to the Babylonian language compared with other texts from Ugarit showing little or no interference. 569 Table 184: Tablets in Middle Babylonian Ductus–Ugarit Publication AuOr Suppl. 23, 16

Text Therapeutic

Language Akkadian

Collective

Context Various diseases Lamaštu

AuOr Suppl. 23, 18 AuOr Suppl. 23, 20

–

Birth

Akkadian

AuOr Suppl. 23, 25

Therapeutic

Sum. & Akk.

AuOr Suppl. 23, 27

Therapeutic

Various diseases –

Akkadian

Sumerian

Provenience Library of Lamaštu tablets Library of Lamaštu tablets Library of Lamaštu tablets Library of Lamaštu tablets Library of Lamaštu tablets

Archaic Features The OB orthographic use of /w/ instead of /m/ is found in: ⸢a-wi-lu⸣-ti (AuOr Suppl. 23, 18: ii 10’). OB plene-writing of I/w-verbs is found in: ú-ub-ba-al (AuOr Suppl. 23, 18: iv 6’’). Orthographic mimation is preserved in: AN-nim (AuOr Suppl. 23, 18: ii 18’; iv 3’’; vi 10’); AN-num (AuOr Suppl. 23, 18: ii 19’; iii 10’); AN-tum (AuOr Suppl. 23, 18: ii 19’); dSar-pa!ni-tum (AuOr Suppl. 23, 18: ii 22’).

568 Note that for the present corpus AuOr Suppl. 23, 17 is an exception and written in the Ugaritian script. 569 Van Soldt 1991, 521. Note especially AuOr Suppl. 23, 18, which is written in perfect Babylonian script and language. Only a few peripheral interferences can be found, betraying that it was written by a local scholar well-versed in Babylonian, s. Farber 2014, 10.

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Shared Archaic/Literary Features One example can be found ofthe use of a terminative case-ending: [ṣ]e-ra-niš (AuOr Suppl. 23, 18: i 7’). Middle Assyrian Features The use of the Assyrian /šē–/prefix in Š-stem of I/w-verbs is reflected in: tu-še-ši-ib-ši (AuOr Suppl. 23, 18: vi 4’). Middle Babylonian Features The orthographic change /w/ > /m/ can be observed in: a-mat-[ki] (AuOr Suppl. 23, 18: iii 23’); [tu-ul-t]a-lam-ma-ši (AuOr Suppl. 23, 18: vi 7’). Dissimilation of /dd/ > /md/ is found in: a-nam-di! (AuOr Suppl. 23, 18: iii 16’). /m/ > /n/ before a sibilant is attested in: ṭe-en-ša (AuOr Suppl. 23, 18: vi 7’). Shared Middle Babylonian/Middle Assyrian Features The sound change /št/ > /lt/ is found in: ul-te-di-ša (AuOr Suppl. 23, 18: ii 4’); ul-ta-lak (AuOr Suppl. 23, 18: ii 9’); lil-tap-ši-iḫ (AuOr Suppl. 23, 25: 26’). Peripheral Akkadian Features Examples of the use of peripheral syllabary are found in the use of (DI): tap-ši-⸢iḫ⸣-ti4 (AuOr Suppl. 23, 25: 27’). Unusual use of prefix /li–/ instead of /lu–/ in Š precative forms can be observed in: lil-tap-ši-iḫ (AuOr Suppl. 23, 25: 26’); li-šap-ši-iḫ (AuOr Suppl. 23, 25: 26’). The sound change /u/ > /a/ can be observed in tasaḫḫurī > ta-sa-ḫa-ri (AuOr Suppl. 23, 18: iii 11’). 570 Other Features One example can be found of crasis: ú-la-a-pu-UZ-t[am-mu/i?] ulāpu aštammu (AuOr Suppl. 23, 18: iii 28’) 571 and one example of a sandhi spelling: šu-pa-la~URU < šupāl ālim (AuOr Suppl. 23, 18: iv 9’’). Ugaritian Ductus As for the classification of the tablets in Table 185 attributed to the Ugaritian ductus, Ugaritica 5, 17b contains Ugaritian forms of TAR, TI and DA; Ugaritica 5, 19 contains the Ugaritian forms of DA, TI and LI; AuOr Suppl. 23, 17 follows van Soldt (2012, 182). 572

570 Note similar examples in AuOr Supl. 23, 14, i.e. akul > a-kal and ē tākul > e ta-kal-la, s. mixed ductus below. 571 Crasis is followed here according to Farber 2014, 227. Note that in case of crasis the Anlaut is victorious over the Auslaut, i.e. we expect here /a/ instead of /u/ coloring. 572 Pace Arnaud 2007, 62, who speculates that AuOr Suppl. 23, 17 was an import piece from Ḫattuša.

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Table 185: Tablets in Ugaritian Ductus–Ugarit Publication AuOr Suppl. 23, 17

Text –

Context Lamaštu

Language Akkadian

Ugaritica 5, 17b

Collective

Various

Ugaritica 5, 19

Single inc.

Eye-ache

(Sum.) & Akk. Akkadian

Provenience Library of Lamaštu tablets Royal palace House of Rapʾānu

Archaic Features Use of (BI) found in: a-la-pí (Ugaritica 5, 19: 9). Shared Archaic/Literary Features Examples of the use of a terminative case-ending are: ⸢e⸣-li-iš (Ugaritica 5, 19: 14); [š]ap-liiš (Ugaritica 5, 19: 15). Middle Assyrian Features The Assyrian precative /lu–/ instead of Babylonian /li–/ can be observed in: lu-ṣi (Ugaritica 5, 19: 15). Shared Middle Babylonian/Middle Assyrian Features The sound change /št/ > /lt/ is found in: tu-ul-ta-lu-na (Ugaritica 5, 19: 6). We find one example of an assimilated pronominal suffix written with a /S/-sign, but with the preceding dental still expressed: le-et-s[a] (AuOr Suppl. 23, 17: 4). Peripheral Akkadian Features Examples of the use of peripheral syllabary are found in the use of (PA): rab-bá (Ugaritica 5, 17b: 6’); (BA): pá-ra-ṣi-i (Ugaritica 5, 17b: 7’); liq-q[a]l-pá (Ugaritica 5, 19: 7); (TI): bu-li-ṭ[ì]-ma (Ugaritica 5, 19: 12); (DU): [e-ṭu]-tù (Ugaritica 5, 17b: 10’). West Semitic influences on Akkadian forms can be recognized in: tu-ul-ta-lu-na (Ugaritica 5, 19: 6) reflecting NWS 3.pl.m –ūna, s. von Soden (1969, 191); Huehnergard (1989, 161 fn. 190); van Soldt (1991, 442 fn. 111). 573 Incorrect use of the construct state in Akkadian can be observed in: ši-pát ú-li-a-ti (Ugaritica 5, 19: 10). Other Features One example can be found of crasis: ú-li-a-ti < ul yattī (Ugaritica 5, 19: 10). Mixed Ductus As for the classification of the tablets in Table 186 attributed to the mixed ductus, AuOr Suppl. 23, 14, contains the following diagnostic signs: TAR = Ug.; LI = Ug.; TI = Bab.; Ugaritica 5, 17: LI = Ug.; TI = Ug./Bab.; RU = Bab.

573 Note that van Soldt expects a mistake 3.pl.m –ūna for 3pl.f. –āna.

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Table 186: Tablets in Mixed Ductus–Ugarit Publication AuOr Suppl. 23, 14 Ugaritica 5, 17

Text Collective Collective

Context Various Various

Language Akkadian Sum. & Akk.

Provenience House of Urtenu House of the ‘lettré’

Archaic Features The archaic preservation of /št/ against later /lt/ can be observed in: rap-aš-ta (AuOr Suppl. 23, 14: 2); [nap]-la-aš-ta (Ugaritica 5, 17: 27). Use of (BI) found in: né-ra~⸢ap⸣-pí (Ugaritica 5, 17: 29). The use of the value (NAM) in [d]ú-up-pir6 (Ugaritica 5, 17: 1; 12) may reflect an older point of origin and/or erudite writing. 574 Orthographic mimation is preserved in: am-mi-nim (AuOr Suppl. 23, 14: 4). Middle Babylonian Features The orthographic change /w/ > /m/ can be observed in: il-ta-nam-mu-ú (Ugaritica 5, 17: 32). Partial assimilation /m/ > /n/ before dentals can be observed in in-táq-ta (Ugaritica 5, 17: r. 12’). Middle Assyrian Features The use of the Assyrian /šē–/prefix in Š-stem of I/w-verbs is reflected in: li-še-ṣi (Ugaritica 5, 17: 9). Absence of Babylonian vowel harmony is found in: il-ta-na-ʾ-ú (Ugaritica 5, 17: 32). Shared Middle Babylonian/Middle Assyrian Features The sound change /št/ > /lt/ is found in: il-ta-na-ʾ-ú (Ugaritica 5, 17: 32); il-ta-nam-mu-ú (Ugaritica 5, 17: 32); ul-te-la-a (Ugaritica 5, 17: r. 9’; 10’). Peripheral Akkadian Features Examples of the use of peripheral syllabary are found in the use of (BAD): e-pè-iš (AuOr Suppl. 23, 14: 7); pì-šá-an-ni (AuOr Suppl. 23, 14: 8); (DA): tá-a-tá-ka-al (AuOr Suppl. 23, 14: 4); tùk-tá-aš-ši (Ugaritica 5, 17: r. 23’); (TA): e-ṭá-a (Ugaritica 5, 17: r. 10’; 11’); (TI): ri-dì-ma (Ugaritica 5, 17: r. 26’); (TE): i-de4 (Ugaritica 5, 17: 16); (TU): [d]ú-up-pir6 (Ugaritica 5, 17: 1; 12); lip-ḫu-dú (Ugaritica 5, 17: r. 7’); (DU): tù-li-ša (AuOr Suppl. 23, 14: 3); e-ṭu-tù (Ugaritica 5, 17: r. 9’); (DU): bu-ṭù-um⸢ta⸣ (AuOr Suppl. 23, 14: 6); (KA): ú-qà-mu-[ú] (Ugaritica 5, 17: 24); ḫi-il-qà (Ugaritica 5, 17: 43); 575 (KI): gi5-i-su-u-ti (Ugaritica 5, 17: 40); /š/ against semitic /s/: tùk-tá-aš-ši (Ugaritica 5, 17: r. 23’). Confusion between masculine and feminine occurs in the use of pronominal suffixes: na-aš-ki-ša > naškišu (Ugaritica 5, 17: r. 7’); (Ugaritica 5, 17b: 8’); the deity Asalluḫi is repeatedly addressed in the incantation collective Ugaritica 5, 17 as femine instead of masculine: al-ki (Ugaritica 5, 17: 34); ba-na-ti (Ugaritica 5, 17: r. 15’); in the use of the adjective e-ṭu-tù instead of eṭâti (Ugaritica 5, 17: 9’). Note the use of 574 S. von Soden 1967, 11. Note additionally the occurrence of (NAM) in the Assyro-Mittanian incantation collective from Ḫattuša KBo 36, 11+: 20’ ši-pir6. 575 Pace van Soldt 1991, 437, hilqā is here correct (imp. 2pl.c. i/i) and not ḫulqā.

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prefix /ti–/ in: ti-ka-as-su-us (AuOr Suppl. 23, 14: 4); this is another confusion between masculine and feminine. Incorrect /–ānanni/ instead of /–āninni/ (*–ānimni) is found in: iša-na-an-ni (Ugaritica 5, 17: r. 13’); bi-la-na-an-ni (Ugaritica 5, 17: r. 14’), s. Huehnergard (1989, 130 fn. 30). Incorrect use of imperatives is reflected in: e-lu-ma (Ugaritica 5, 17: r. 25’); uk-⸢lu⸣ (Ugaritica 5, 17: r. 25’). Huehnergard (1989, 160 fn. 187) suggests we may have here literary imperative plural with –ū against –ā. In any case, imperative singular is expected. An aberrant form can be observed in izzazūni > az-za-zi-ni (Ugaritica 5, 17: 19). 576 Von Soden (1969, 190) has suggested for lip-ḫu-dú (Ugaritica 5, 17: r. 7’) a possible influence from Canaanite pḫd, also AHw 810a. On the incantation collective Ugaritica 5, 17 (//Ugaritica 5, 17b) we find several examples of the sound change /i/e/ > /a/: duppir > duppa-ar (Ugaritica 5, 17: 43); niškiša > na-aš-ki-ša (Ugaritica 5, 17: r. 7’); (Ugaritica 5, 17b: 8’); errebu > ar-ra-bu (Ugaritica 5, 17: r. 8’); 577 (Ugaritica 5, 17b: 9’); and once /a/ > /i/: izakkar > i-za-kir (Ugaritica 5, 17: 33). The sound change /u/ > /a/ can be observed in: akul > a-kal (AuOr Suppl. 23, 14: 6; 7); ē tākul > e ta-kal-la (AuOr Suppl. 23, 14: 5) 578 and /a/ > /u/ in: takassas > ti-ka-as-su-us (AuOr Suppl. 23, 14: 4); akul > uk-⸢lu⸣ (Ugaritica 5, 17: r. 25’). Other Features Examples of sandhi spellings are: īkalamma abbāra > GU7-a-la~ma-ab-ba-ra (AuOr Suppl. 23, 14: 2); mi-ri~i[r-ta-ka] < mē/īr irtaka (Ugaritica 5, 17: 2); né-ra~⸢ap⸣-pí < nêr appi (Ugaritica 5, 17: 29). Note Ugaritica 5, 17: r. 7’ where we find an aberrant use of IMIN, which is likely a confusion with ṣibittu ‘captivity’ of the OB variant Fs. Pope, 87 (AUAM 73.241). Uncertain Ductus Table 187: Tablets in Uncertain Ductus–Ugarit Publication AuOr Suppl. 23, 13 AuOr Suppl. 23, 15 AuOr Suppl. 23, 23

Text – Collective –

Context – – –

Language Sumerian Akkadian Akkadian

AuOr Suppl. 23, 26 AuOr Suppl. 23, 69

Therapeutic Single inc.

– Lamaštu

Akkadian Sumerian

Ugaritica 7, pl. I

Single inc.

Various diseases

Akkadian

Provenience Royal palace House of Urtenu House of Rapʾānu House of Urtenu Graeco-Persian sarcophagus Sud-Acropole House of Urtenu

Alphabetic Ugaritic Script A small group of four Akkadian tablets in native alphabetic Ugaritic script containing incantations only have been identified in the corpus from Ugarit. On one tablet, KTU 1.73, 576 Note that Dietrich 1988, 98 suspects a Hurro-semitic form azzazinnu ‘starker’. 577 S. von Soden 1969, 190. 578 Note here additionally the morphographemic spelling.

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scholars have identified additional lines in Ugaritic, s. Pitard (1999, 52 fn. 11). It is difficult to determine what the exact purpose or function of these enigmatic tablets was. One cannot exclude the possibility that, similar to the Hurrian incantations in Akkadian rituals and the Akkadian incantations known from the Hittite Babilili-ritual, the Akkadian incantations occur here in local Ugaritic magical practice. It is more likely, however, that these tablets were written for educational purposes and functioned as school exercises, s. Del Olmo Lete (2014, 103). Table 188: Tablets in Alphabetic Ugaritic Script–Ugarit Publication Syria 20, 115 (KTU 1.73) Syria 20, 118 (KTU 1.70) Syria 20, 122 (KTU 1.69) Syria 20, 124 (KTU 1.67)

Text –

Context –

Language Akkadian

Collective

Various

Akkadian

–

–

Akkadian

–

–

Akkadian

Provenience Vicinity tomb IV Acropole Vicinity tomb IV Acropole Vicinity tomb IV Acropole Vicinity tomb IV Acropole

5.4 Concluding Remarks Although our knowledge of the Middle Babylonian literary corpus from the Babylonian heartland is limited due to unfortunate excavation results and that what we only have a fraction of the estimated literary wealth of this period, the wide spread of literary texts outside Babylonia helps to shed some light on the original background of these texts and their possible modes of transmission and reception. As for the corpus of incantations discussed here, we observe a relatively high number of duplicates when compared with the Old Babylonian period. 579 Various incantations were duplicated at different sites, both peripherally as Mesopotamian archives, and some duplicates from the same site. During the Late Bronze Age, incantations were integrated into the peripheral curricula and it must therefore be assumed that they belonged to the Mesopotamian curricula as well. Compared with the overview presented by Wasserman (2014, 50) for the Old Babylonian Akkadian incantation corpus, the thematic landscape has shifted for the Middle Babylonian and Middle Assyrian incantations. The sub-group of incantation-prayers has dramatically increased, the first examples of incantations concerning veterinary medicine are found, and a more diverse setting of medical-related incantations is displayed. Interestingly, we can observe a sudden drop in the number of incantations against the effects of dangerous animals such as snakes, scorpions and dogs compared with older incantation corpora, but this may be due to chance. A rise in the number of unilingual Akkadian incantations (205), which significantly outnumber unilingual Sumerian incantations (83), can be observed for the Late Bronze Age. 579 It has to be emphasized that the actual number of OB duplicates may be far higher. A detailed survey of the OB incantations with the addition of the recently published unilingual Sumerian material is a necessity.

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This may again be due to chance, but it fits well with the generally-held assumption that the previous unilingual Sumerian texts had been transformed into bilingual and unilingual Akkadian manuscripts by the First Millennium. The fact that we find a marked increase in bilingual incantations (46) in the present corpus against *5 for the Old Babylonian period confirms this theory. However, whereas the bilingual format for incantations in the First Millennium is limited to versions of the interlinear format i.e. for the Babylonian heartland and Nineveh: indented paired interlinear without ruling; for Aššur: paired interlinear with standard ruling, and other formats such as the hybrid: paired interlinear–Sumerian(//)Akkadian and a new variation or combination thereof, i.e. the Akkadian can be set between two halves of the Sumerian line delimited by Glossenkeile, still occur in the Late Babylonian archives, this is definitely not yet the case for the Second Millennium. A wide variety of bilingual formats exist for the Second Millennium, not only for incantations, but for literary texts in general. A new invention for the bilingual texts of the Late Bronze Age is the use of the Glossenkeile, of which a Babylonian (MZL 592) and an Assyrian variant (MZL 576) can be distinguished. As for the bilingual incantations in a diachronic setting, it is important to observe that a vast majority of 19 out of 26 tablets are directly or indirectly related to standardized series of the First Millennium. A more extensive study of canonical and non-canonical forerunners to the later series is found in the following chapter. It is difficult to determine with any certainty how incantations circulated during the Late Bronze Age and which routes of transmission they followed. The material from Assyria is the result of various Assyrian campaigns into Babylonia as previously discussed in Chapter 4. Only two tablets containing incantations deriving from Nineveh in pure Middle Babylonian script and language can be singled out as a direct consequence of these Assyrian efforts. They were either taken as spoils of war from Babylonia or were written by an imported Babylonian scholar at the Assyrian capital. Eventually, both tablets were later transported among others to the archives of Nineveh for their scholarly value. As for all other incantations delivered to us from the Assyrian archives, the majority are written in Middle Assyrian script and although they are still written mainly in Babylonian, many betray direct influences and interferences of the Middle Assyrian dialect. Especially noteworthy are AS 16, 287f. and Iraq 31, pl. V–VI, which are both heavily influenced by the Assyrian dialect and are the most remote from the Babylonian language. Such Assyrian influences can be explained by the fact that the original Babylonian incantations were copied over and over again by the Middle Assyrian scholars and lost their Babylonian features over time. As far as can be ascertained from the data available at the moment, Assyrian magical lore was still dependent on the Babylonian tradition. 580 One curious exception found at Aššur is the cylinder AoF 10, 218f., which betrays older palaeographic features similar to the Nuzi-documents and reflects some Hurrian influences, 580 The start of an independent Assyrian magical tradition most likely occurred after the commencement of the standardization of incantations. Furthermore, it is suspected that there was no uniform Assyrian magical tradition, but that it varied from time and place as can be observed from the various recensions of the incantation-series of the First Millennium. It is to be hoped that the forthcoming material from the Aššur-project (Heidelberg) will provide new insights into the earlier development (i.e. early NA) of the independent Assyrian magical lore.

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and thus does not derive from the synchronic transmission caused by the Assyrian campaigns, is to be regarded as a product of an earlier cultural continuum, the same which brought forth the Alalaḫ IV incantations. Export of incantations to the peripheral areas of Ḫattuša, Emar and Ugarit took place through the curricula of the local scribal centra and the travelling international scholars and experts that came with it. Similar to Assyria, we can identify for the first phase of transmission the primary scripts of the foreign scholars with accompanying linguistic features, i.e. Middle Babylonian ductus reflecting the Babylonian dialect etc. Local students and scholars at the peripheral scribal centra would first imitate the primary script and linguistic features, but foreign influences are gradually found and indicate non-native Akkadian scribes. 581 Eventually, the local script was adapted, i.e. Hittite ductus or Ugaritian ductus. Primary linguistic features can still be found, but are now more heavily influenced by non-native interference. The case of Emar, where the curriculum was imposed as a result of the political influence from Ḫattuša, is slightly different. The relatively strong influence of the Assyrian dialect in the incantations from Emar however, is likely to be explained by cultural interaction along the Middle Euphrates. In Ḫattuša we find Mesopotamian incantations written in Middle Babylonian, AssyroMittanian, Non-Hittite and (New) Hittite ductus. This corresponds well with the presence of Babylonian scholars at the Hittite court and the few foreign names found in the colophons of our texts. Whereas the Middle Babylonian tablets came directly from the contemporary stream of traditions of the Babylonian heartland, the Assyro-Mittanian incantations, which show archaistic and contemporary features as well, must have come from the scribal traditions from Upper-Mesopotamia and are most likely linked to same earlier cultural continuum as AoF 10, 218f. and the Alalaḫ IV incantations. The phases of Assyrian import of Babylonian literary texts took place between the 14th–12th century, which would have made it chronologically almost impossible to immediately export this knowledge to the 14th–13th Hittite archives. Consequently, it cannot be ruled out that the Assyro-Mittanian tablets were in fact spoils of war taken by Suppiluliuma I from the Mittani heartland during his campaigns into Syria. The tablets written in Non-Hittite and Hittite ductus were written by non-native Akkadians, i.e. Syrian? and Hittite students, at the Hittite capital. In both groups various archaic elements are found as well as features of the Assyrian and Babylonian dialect, but they are influenced by peripheral elements and corruptions of Akkadian occur. These tablets can be seen as the secondary result of the contemporary transmission through the visiting scholars of the peripheral scribal centra. As for the incantations found at Ugarit, we have identified for the present corpus tablets in Middle Babylonian, Ugaritian, and in mixed ductus, plus the small group of tablets containing Akkadian incantations in Ugaritic alphabetic script. Again the texts in Babylonian script are directly related to the contemporary stream of transmission from Babylonia, i.e. Babylonian scholars living at Ugarit. Particulary AuOr Suppl. 23, 18 and AuOr Suppl. 23, 25 mimic the Babylonian script and language so well, that it is only obvious through minor 581 A recent article by Weeden 2016 studies the gradual transformation of sign-forms transferred through the copying process from foreign texts as pictured by the corpus of tablets written in the AssyroMittanian script.

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peripheral influences that it was written by a non-native Babylonian. Tablets containing the Ugaritian and mixed ductus are secondary products of the contemporary stream of transmission. While still reflecting the archaic features, Babylonian or Assyrian influences occur far less frequently; instead we find a heavy interference from the peripheral dialect. The group of Akkadian tablets written in Ugarit alphabetic script is unique for Ugarit. This phenomenon is limited to this group of incantations only. One tablet contains ritual instructions in Ugaritic in addition to the Akkadian incantation. This may be compared to the use of Hurrian incantations in Akkadian rituals or the Babilili-ritual from Ḫattuša where Akkadian incantations occur as foreign elements in a Hittite ritual setting. However, the purpose and function of this small group of tablets is so far unclear, such that it cannot be said with any certainty whether these incantations were incorporated in local Ugaritic magic practice or that they belonged to Mesopotomian rituals altered to Ugaritic script for educational purposes. As for the circulation of amulets and cylinder seals containing incantations during the Late Bronze Age, no certain statements can be made as to how they were exported outside the Mesopotamian heartland. The Lamaštu amulets from Susa and Dūr-Untaš appear to mimic the Sumerian script and language and their iconography of Lamaštu (both depicting her holding snake and dagger) is influenced from earlier Bronze Age Mesopotamian traditions, where she could be depicted with either dagger or snake, s. Wiggermann (2000, 220f.). The big Lamaštu amulet from the environment of Emar, Iraq 54, pl. XIV, has no depiction of the demoness, but instead a local seal is used to enhance its magical importance, s. Farber (2014, 14f.). This amulet is the one conclusive example within the present corpus denoting practical use of Mesopotamian incantations in local peripheral magical practice. Even more interesting is the fact that this amulet contains three Lamaštu incantations of which no Mesopotamian parallels are known. Tentatively, I understand this amulet to be a product deriving from the earlier, possibly contemporary, cultural vacuum via Assyria, rather than from transmission via the curriculum imposed by Ḫattuša. Finally, we should briefly mention the Akkadian incantations found in a Hittite ritualsetting, which are not included in the present corpus. It is important to determine whether these Akkadian recitations were the direct result of the import of Mesopotamian magicoreligious texts via the scribal centra of the Late Bronze Age or if they entered the Hittite corpus through an older stream of transmission. In the first place, there are the Akkadian recitations in the Babilili-ritual (CTH 718), which Beckman (2010; 2014, 5f.) argued belong to an earlier stream of transmission and must have entered the Hittite realm through contacts in Upper-Mesopotamia. In the second place, we find Akkadian recitations in Hittite translation of a Babylonian ritual to sooth angry gods (CTH 432). Beckman (2007, 80f.) established a 13th century dating for this composition and argues that this ritual is the result of a Hittite student and a Babylonian scholar, i.e. the direct educational result of the peripheral scribal centra. Schwemer (2013, 159) expressed some reservations and sees no reason why this ritual was not actually performed at the Hittite capital. A third example of Akkadian recitations is the fragmentary Akkadian incantation-prayer found on the medical fragment KBo 21, 20 edited by Schwemer (2013, 159–162), which is written in New Hittite script and may therefore be regarded as another example of import in local practice as a result of the contemporary stream of transmission. The possible practical function of CTH 432 and KBo

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21, 20 may be explained by the same Hittite theological interest in copying and assimilating various Akkadian prayers into its own literary corpus.

Chapter 6: Standardization and Serialization 6.1 Terminology & Definitions Standardization It is traditionally thought that at a certain moment during the Middle Babylonian period the ‘canonization’ of various Mesopotamian scientific and literary texts must have taken place. 582 Texts became standardized, i.e. arranged in a frozen content. Scribes of the scientific and literary texts of the First Millennium, mainly known from 7th century Neo-Assyrian copies from Nineveh, made a distinction between iškāru (ÉŠ.GÀR) ‘text series’ tentatively interpreted as ‘canonical’ 583 and aḫû ‘extraneous’ 584 as ‘non-canonical’. 585 It should however be noted that iškāru (ÉŠ.GÀR), especially during the Second Millennium, seems to have the connotation of ‘collection’, as observed by Worthington (2009–2011, 395). The classic definition of a ‘canon’ as understood by Assman (1992, 103) is an immobilized form of the stream of tradition, which cannot be altered, and to which nothing can be added or extracted. As this may be true for diagnostic series like Sa.gig which is found in a rather consistent form in manuscripts from Kuyunjik, Aššur, Uruk and Babylon, other series like the astrological Enūma Anu Enlil 586 are not always divided into the same number 582 E.g. Lambert 1957b, 9; Frahm 2011a, 320. Note that according to Hallo 1991, there was not just one Mesopotamian canon, but four, i.e. an Old Sumerian canon, a Neo-Sumerian canon, an Old Babylonian canon and one formed somewhere in the second half of the Second Millennium. 583 An extra classification of ‘canonical’ tablets was to refer to texts belonging to an iškāru as “good” (damqu), s. Rochberg-Halton 1984, 138. 584 On the position of ahû-texts, s. Frahm 2011a, 318f. Note Geller 2016, 42 who interpreted the passage of the Neo-Assyrian memorandum SAA 11, 156: 8–10 IdMAŠ.ŠU DUMU LÚ.GÚ.EN.NA ÉŠ.GÀR ugda-mir si-par-ri AN.BAR šá-kin that the series (Udug.ḫul) and not the scholar Ninurta-gamil was “put in irons” interpreting a metaphor for the tablets of a series being fixed into a canon, pace Frahm 2011b, 513 who interpreted that Ninurta-gamil was held hostage at Nineveh and forced to copy cuneiform texts illustrating the Assyrian longing for Babylonian culture. As for Geller’s interpretation, no parallels exist to my knowledge. In favour of Frahm’s theory, one may draw a parallel from Second Millennium Emar, where Rībi-Dagan states his dramatic personal circumstances in the colophon of his Sa Vocabulary (Emar 735C = Msk 731064+) i-na ŠÈR.ŠÈRzabar i-na UD […] sa-ak!-na-ku tup-pa an-na I[N.SAR?] “I wrote this tablet (when) I was placed in bronze chains during the period of […]”, s. Y. Cohen 2009, 129. Another example of ‘a scribe in fetters’ is known from the Dialogue between Two Scribes (Römer 1988, 239) urudušèr.šèr gìr.na ù.ub.šè é.a an.nigin.ma é.dub.ba.a.ta iti.2.àm nu.ub.ta.è “(as his punishment) I put his feet in fetters, confined him to the house so that he cannot go out for two months from the school”, s. Vanstiphout 1997, 590. 585 For a summary on the terminology between iškāru, aḫû and other termini technici, s. Böck 2000, 20f. We should note that although Rochberg-Halton’s identified the termini iškāru and aḫû as designations for authorative and non-authorative texts, her specific investigation on Enūma Anu Enlil did not yield a strict categorical separation, s. Rochberg-Halton 1984, 144. For criticism and further observations on the subject of iškāru and aḫû, s. Lieberman 1990. 586 E.g. Al-Rawi/George 1991–1992, 54.

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of tablets. According to the aforementioned definition of a canon, the latter would not have a canonical status, s. Civil (1979, 168) 587; Lieberman (1990, 333f.). However, both works are tradionally referred to by Assyriologists as ‘canonical’. 588 Since the terminus ‘canonization’ 589 is strongly connected and intertwined in the modern mind with its concept and use in biblical texts, Rochberg-Halton (1984, 127f.) has argued that the term standardization rather than canonization in be used for cuneiform texts. Although cuneiform texts from the First Millennium clearly reflect standardization, there is no evidence that a rigorous scholarly law was applied to a text’s particular form and content. 590 Furthermore, it should be stressed that multiple official editions of texts existed and circulated in Antiquity, which makes the matter even more complicated. Serialization Whereas standardization concerns the fixed content of a text, the term serialization is generally used to denote the specific sequence of tablets of a text, hereinafter ‘serialization of tablets’. The intention of this kind of serialization is expressed by ancient scholars in the subscript, separated by a ruling, stating which tablet of the series it is, e.g. “16. tablet of enūma ana bīt marṣi āšipu illaku”. Another distinguishing feature is the addition of a catchline (i.e. the incipit of the following tablet) also separated by a ruling. An inferior kind of serialization is the specific sequence of individual textual units on a tablet, e.g. indivual incantations, hereinafter ‘serialization of indivual textual units’. Serialization of individual units is not an invention of the First Millennium; the process was already known for incantations (i.e. thematically-related incantations on an incantation collective) from the Third Millennium as pointed out by Rudik (2015, 491). 591 Starting in the Old Babylonian period we have textual designations denoting the thematically grouping of incantations on a tablet, e.g. VS 17, 10 (VAT 8379) šu.nigin 22 ka.inim.ma gír.tab eme.gi7 “total of 22 incantations concerning scorpion(s); Sumerian”. 592

587 “The criteria by which to define a text as standard or canonical are text stability and a fixed sequence of tablets within a series”. 588 Frahm 2011a, 318 proposes the hypothesis that textual commentaries came into existence as a reaction to the first ‘canonical’ texts, as reflected by Esagil-kīn-apli’s editorial statement. 589 The word ‘canon’ comes from Ancient Greek κανων, which in turn is related to καννα or καννη “pole/reed” and in return to Hebrew qānēh and Akkadian qanû, s. Lieberman 1990, 306; Hallo 1991, 12. Note however that qanû in Akkadian is never used to denote canonicity as such in cuneiform texts. 590 Rochberg-Halton 1984, 128. 591 The Ur III cylinder, ITT 2/1 1036 (photo: PIHANS 65, 296) = FSB no. 51–55 (all against snakes) in Rudik 2015. 592 Other examples are YOS 11, 69: 20’ 4 KA.INIM.MA “4 incantations” and possibly FAOS 12, pl.1–2 (Ni 623+), which tentatively reads according to Geller 1985, 5 [šu.nigin? 12? udug.ḫ]ul.a.kam. Note however CT 4, 8a: 44 MIN IMIN ša lib-bi “two incantations(?) of the insides” of which Nathan Wasserman in the SEAL-database states that this designation refers to the fact that the text is bilingual.

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6.2 Origins of Standardization and Serialization A direct reference of intention towards standardization is found in the famous editioral statement of the scholar and magical-expert Esagil-kīn-apli in the unique colophon of a catalogue on the Sa.gig/Alamdimmû-medical series: 593 Concerning that which from old time had not received an [authorised] edition, and according to ‘twisted threads’ for which no duplicates were available, in the reign of Adad-apla-iddina, king of Babylon, to work it anew …, Esagil-kīn-apli, son of Asalluḫi-mansum, the sage of king Hammurapi, the ummatu of Sîn, Lisi and Nanaya, a prominent citizen of Borsippa, the zabardabbû of Ezida, the pašīšu of Nabû who holds the gods’ tablet of fate, and can reconcile conflicting things, the išippu and ramku priest of Ninzilzil, lady of loving trust, ‘sister’ of his loved one, the (chief) scholar of Sumer and Akkad, through the incisive intelligence that Ea and Asalluḫi/Marduk(?) had bestowed upon him, deliberated with himself, and produced the authorised editions for Sa.gig, from head to foot, and established them for knowledge. Take care! Pay [attention!] Do not neglect your knowledge! He who does not attain(?) knowledge must not speak aloud the Sa.gig omens, nor must he pronounce out loud Alamdimmû! Sa.gig (concerns) all diseases and all (forms of) distress; Alamdimmû (concerns) external form and appearance (and how they imply) the fate of man which Ea and Asalluḫi/Marduk(?) ordained in Heaven. (Regarding) the twin series, their arrangement is one. Translation Finkel (1988, 149). Another earlier reference which is believed to indicate standardization 594 is the colophon of the hemerology KAR 177: 595 Favorable days, from seven tabletssic!. Copies from Sippar, Nippur, Babylon, Larsa, Ur, Uruk, and Eridu. The scholars excerpted and chose for Nazi-marrutaš, king of the universe, the favorable days for avoiding losses, begetting children, collecting taxes from the barley piles ready for storage and any endeavour. Translation Livingstone (2013, 179). Both above-mentioned attestations led scholars to believe that the standardization or at least the intention there to regarding Mesopotamian scientific and literary texts must have commenced sometime during the Kassite era (Nazi-marrutaš 1308–1242) and the Second Isin period (Adad-apla-iddina 1068–1047), a period of relative peace and stability. 596 It should, 593 S. Finkel 1988. Note that we do not have any autographs of Esagil-kīn-apli himself, only later copies. It is interesting that in Aššur, besides the version of Exorcist’s Manual, no later manuscripts attributed to Esagil-kīn-apli nor his new versions of the Sakikkû and Alamdimmû-series are found. Heeßel 2010, 150 found a later pejorative reference to Esagil-kīn-apli (VAT 10493+) from Aššur and speaks of a damnatio memoriae parva on the part of the Aššur scholars regarding the Borsippian scholar. For an extensive discussion of the apparent negative position of Esagil-kīn-apli in view of the Aššur scholars, s. Heeßel 2010, 159ff. 594 Von Soden 1953, 22. 595 Heeßel 2011, 172 identified a new duplicate (VAT 11609) from Aššur. Pace Livingstone’s reading “according to seven sages” read “from seven tablets”, s. Heeßel 2011, 171f. for further literature. 596 The literary interest of scholars in the second half of the Second Millennium is also depicted by the use

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however, be stressed that the possible standardization and serialization of one text or genre does not automatically mean that as a rule all Mesopotamian scientific and literary texts were standardized and serialized at the same time and place. An interesting observation is that the concept and fabrication of such texts is strongly connected with the scholars of the Babylonian royal court. We can only speculate why the need for standardization and serialization emerged towards the end of the second half of the Second Millennium. As Frahm (2011a, 322) suggests, the decline and the partial abandonment of the southern Mesopotamian cities in the Late Old Babylonian period may have been an important factor. The compilation of standardized editions of technical and religious literature could therefore have been a reaction to the general uncertainty caused by times of crises for the Babylonian scholarly elite. 597 Another important factor is the emergence of larger political entities starting in the middle of the Second Millennium, which may have stimulated the tendency to standardization through the central role of the palace trying to establish a collective historical memory and identity. 598 The main problem that remains, however, is the fact that we have a relatively small number of literary and scholarly texts from the Babylonian heartland due to poor excavations. It is true that the process and tendency to full standardization and serialization was already in full swing during the second half of the Second Millennium, but we will have to consider a different scenario for each individual genre or text when considering long-term development. 599

6.3 Forerunners to the Ritual-Series and Compendia In order to determine the process of standardization and serialization of the Mesopotamian incantation corpus, we first have to establish which incantation-series existed as such in the First Millennium. The so-called Exorcist’s Manual preserved from later copies from Kuyunjik, Aššur, Babylon, Sippar? and Uruk 600 is an ancient catalogue existing of two

597 598 599

600

of a more complex syllabary denoting the prestige of knowledge, s. Frahm 2011a, 322; Veldhuis 2015, 240. Also the family names in the genealogies of the colophons of the First Millennium referring back to scholars of this period can be seen as an indication of the rise of learnedness, Lambert 1957b, 1–4; Heeßel 2011, 175. This would be the unrest caused by the presence and expansion of the First Sealand Dynasty in Southern Babylonia, s. Dalley 2009. Frahm 2011a, 323 fn. 1540 reminds us of a similar scenario for the creation of the Hebrew Bible written in response to the experience of the Babylonian Exile. For the relevance of collective memory in relation to the stream of transmission/standardization, s. Assmann 1992, 35–37; 91–97. On the influence of the political identity establishing collective memory in texts, s. Assmann 1992, 92f. Omina: (Alamdimmû) Heeßel 2010, 154–157; (Sakikkû) Heeßel 2000, 105–110; (Šumma tīrānu) Heeßel 2011, 176–195 and idem 2017, 225–228; Hemerologies: Livingstone 2013, 7; Lexical lists: Veldhuis 2015, 240f. and 260f.; Scheucher 2012; Gilgamesh-epic: George 2003, 39–47; Ludlul: Oshima 2014, 25 fn. 10; Emesal prayers: Gabbay 2014, 193–227. For recent editions, s. Geller 2000a, 242–254 and Jean 2006, 62–82, who has added SpTU 5, 231. Note the existence of A 366 (Istanbul Museum) from Aššur, which remains unpublished en passant discussed by Jean 2006.

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manuals/sections 601 listing the SAGmeš ÉŠ.GÀR MAŠ.MAŠ-ti “entries of the series/collections belonging to the āšipūtu” enabling us to reconstruct which series or collections may have existed within the āšipūtu in view of the ancient scholars. As stated above, iškāru (ÉŠ.GÀR) is rather ambiguous in its interpretation as a ‘series’ or ‘collection’, especially for the Exorcist’s Manual since it is likely to originate from the late Second Millennium. Therefore the entries in the Exorcist’s Manual regarding incantations are to be checked against existing ancient text editions in order to determine which entry may denote a (standardized) series and which a compendium. Subsequently we have the following practical caveats. First, we cannot trust the Exorcist’s Manual, created originally by Esagil-kīn-apli 602, to be the ultimate and only one. We have to reckon with the fact that other series or compendia may have existed as well. 603 Furthermore is it to be stressed that the Exorcist’s Manual was not copied as a library catalogue as such, but rather functioned as an enumeration of which works of the āšipūtu an āšipu had to master. Second, almost all our information and knowledge about standardization is based on the textual evidence from Kuyunjik. We know for a fact that various official standardized editions of incantation-series existed, e.g. series having a ‘Nineveh-recension’ and a ‘Aššur’recension show that official editions may have varied even within one geographical entity. So when discussing the matter of canonical/standardized incantation series, it should always be noted which recension is followed. A final problem is that we can often not state with certainty due to the fragmentary state of preservation whether a text belonged to a series or was simply a compendium. 604 In conclusion, what is presently understood as a canonical or standardized ritual-series, is a collection of incantations and rituals containing a fixed serialization of individual units, but not by definition a fixed number of tablets, since they may vary from time and place. As for the compendia, they are one tablet compositions only, not necessary with a fixed serialization of individual units.

601 Heeßel 2004, 101 fn. 9. For the correlation between both sections, s. Frahm 2011a, 325f. and fn. 1554 for previous literature on the matter. 602 It seems high unlikely that the person of Esagil-kīn-apli was responsible for all standardized and/or serialized editions mentioned in the Exorcist’s Manual, I would rather suggest that Esagil-kīn-apli was perhaps the first to present and collect all the works belonging to the āšipūtu, which had to be learned and studied by future āšipū. Geller 1990, 212 fn. 25 proposes that Esagil-kīn-apli as the head of a scribal institution could have been responsible ultimately for new text editions, but this remains however pure speculation. Frahm 2011a, 332 acknowledges the position of Esagil-kīn-apli, but stresses that there must have been more scholars like Esagil-kīn-apli who are (apparently) not referred to in the later traditions of the First Millenium and are therefore unknown to us. Another catalogue (VAT 13723+) from Aššur with similar entries to the Exorcist’s Manual published by Geller 2000a, 226–234 may refer to the editorial work of Esagil-kīn-apli, as does the medical catalogue (YBC 7122(+)) published by Beckman/Foster 1988, 11–14, s. Frahm 2011a, 328f. 603 As is evident from the various catalogues presented by Geller 2000a besides the Exorcist’s Manual. 604 A compendium is here understood as a thematical collection of rituals and incantations on one tablet.

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Terminology and Definitions Forerunners: Canonical & Non-Canonical The term forerunner is in fact wrong, but since it has been used for decades within Assyriology, we are forced to continue this practice for convenience. 605 It denotes an earlier stage (i.e. precursor) of a text that was later standardized and as Farber (1993) has pointed out, the term forerunner can be treated differently for various genres of Mesopotamian literature. As for incantations, we have to be extra careful. Wasserman’s (2003, 181ff.) study of the Old Babylonian Akkadian incantations shows that there was room for poetic creativity and hence these incantations can be regarded as a momentary individual result using a common pool of existing themes and motifs. 606 Gradually, some of these ‘transitory’ incantations became more immobilized in content and were eventually incorporated in the standardized series known from the First Millennium. It is therefore not surprising that incantations in general from the First Millennium are structurally different from those from the Old Babylonian period. 607 The incantations from the second half of the Second Millennium on the one side clearly reflect the tendency of ‘immobilizing’ incantations, leaving little scope for poetic creativity, but on the other side the same process invites invention or mirrors incantations which were eventually eliminated from a series. By canonical 608 forerunners are meant those incantations which show distinct similarities with their counterparts in later standardized series and can be designated as an antecedent version. It should be clearly stated that a canonical forerunner does not reflect the later standardized incantation per se; often an incantation is found abbreviated or even extended compared with its later standardized counterparts. In order to determine how far the process of standardization of incantations had developed towards the end of the Second Millennium, an observation of the significant variants in earlier manuscripts, which show the closest resemblance with the later series, is a necessity. In creating the standardized ritual-series of the First Millennium, we find a group of incantations that are thematically-related to later series, but were not incorporated as such, i.e. the non-canonical forerunners. Note that even in the First Millennium incantations could be transmitted and exist independently of the later series, deviating from the standard version significantly, i.e. non-canonical incantations. Stock-Incantations Although the later ritual-series are concerned with a specific evil or purpose and contain a collection of thematically-related incantations, some incantations can be used in various 605 S. Farber 1993. Also note the criticism by Geller 1985, 3 that using the term ‘forerunner’ is unfair to the original authors since it suggests “a retrospective arrogance which assumes that the literary pinnacle was the creation of a bilingual recension”. Farber 2014, 9 prefers to speak of ‘earlier versions’ instead of ‘forerunners’ and Veldhuis 2014, 17 fn. 17 of ‘Proto’ versions. 606 Also s. Farber 1990, 303f. 607 Farber 1993, 97. 608 The term ‘canonical’, like ‘forerunner’, is a poor choice. The neutral alternatives suggested by Farber and Veldhuis listed above do not allow us to offer a finer distinction between the two types of forerunner. ‘Standardized’ and ‘non-standardized’ forerunners are here deliberately not used, since those incantations reflecting the ones of the later series in content are not yet standardized as such.

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settings and are therefore found in multiple series and other contexts. The use and occurrence of such incantations has never been properly studied and is also not the main objective of the present discussion. However, when establishing which incantations are canonical and which non-canonical, one has to give an appellation to this phenomenon. To denote the interchangeability of incantations between various series, these incantations are here named ‘stock-incantations’. Note that these ‘stock-incantations’ are not to be confused with the phenomenon of ritual-series and compendia that simply assimilate entire cycles or tablets of other series, e.g. Sag.gig VII > Muššuʾu IV. Stock-incantations are characterized by their multifunctional use due to their general prophylactic, exorcistic or practical nature. 609 Incantations occurring as forerunners to multiple series or compendia, for example a noncanonical forerunner to Udug.ḫul can also be a forerunner to the Schramm Compendium, are here marked with * in the overview-tables. Likewise, when incantations known from later series or compendia are only cited by their incipit, they are marked with °. Overview of Forerunners to the Ritual-series of the First Millennium Á.sàg.gig The incantation-series Á.SÀG.GIG.GAmeš (asakkū marsūtu) “the sickening asakku-demons” is presently mainly known from the Kuyunjik material. 610 The recension remains incomplete, but existed of at least 13 tablets, 611 of which texts for tablets I, III, IV, IX, XI, XII have been identified. 612 A typical feature of the Á.sàg.gig-series is that evil and sickness are removed from the patient by means of substitute animals similar to the use of substitute figurines. 613 The material of the Á.sàg.gig-series has not been published in a comprehensive edition yet. 614 The entry Á.SÀG.GIG is known from the Exorcist’s Manual (KAR 44: 8). 615 Only one canonical forerunner can be singled out for the Á.sàg.gig-series, i.e. the Old Babylonian CT 44, 26, 616 which is a unilingual Sumerian incantation reflecting Á.sàg.gig V (= Schramm Compendium no. 4): ÉN á.sàg gig.ga su lú.ka mu.un.gál. As remarked by Linton (1970, 30f.), the manuscript CT 44, 26 has considerable variants compared with its later

609 To exemplify the occurrence of these stock-incantations, take for example from the prophylactic group the incantation ÉN lú kù.ga me.en, which is not attested anywhere in extenso, but is known to have been recited for Šurpu, Ilī-ul-īde, Muššuʾu and Udug.ḫul serving to purify the priest before performing an action. 610 An primary overview was presented by Falkenstein 1931–1932, 14. Schramm 2011 offers new material and duplicates outside CT 17. Note the one existing duplicate ND 4391 (IM 67625) from Kalḫu, s. Schramm 2011, 105. 611 Pace Thompson 1903; Röllig 1987–1990, 63. Schramm 201, 62 provides evidence of an extant version of at least 13 tablets for the series. 612 Schramm 2011, 59 fn. 1. 613 Schramm 2011, 65–68. 614 Wolfgang Schramm planned an edition of the series and kindly provided me (April 2016) with his unpublished manuscript, which is here ‘Schramm 2011’. 615 Attested with the gloss di-ʾu GIG-tu4, which remains difficult to explain, s. Geller 2000a, 253. 616 Edition can be found in Linton 1970, 161–168 and in Schramm 2008, 113–119. Note that CT 44, 26 is not recognized by Schramm to be Old Babylonian and hence not listed as ‘Vorläufer’.

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counterparts. An additional noteworthy feature is that CT 44, 26 contains a drawing of a (á.sàg?) demon directly below the incantation. 617 Table 189: Canonical Forerunners to Á.sàg.gig No. *V

Period OB

Publication CT 44, 26

Siglum BM 92670

Provenience –

Language Sumerian

As for potential non-canonical forerunners to Á.sàg.gig, we can identify several incantations concerning scapegoat rituals (máš.ḫul.dúb.ba 618), a typical feature for Á.sàg.gig IX–XII. 619 Cavigneaux (1995) identified two Old Babylonian incantations, i.e. VS 17, 19 and Fs. Boehmer, 64 (H 66) concerned with scapegoat rituals. To this we may now add CUSAS 32, 17d, a very fragmentary incantation whose subscript classifies it as [K]A.INIM.MA máš.ḫul.dúb.kam. 620 From the Ur III-period there is one non-canonical forerunner specifically concerned with the á.sàg-demon, 621 i.e. TMH 6, 3 (HS 1540). Note the interesting remark in ii 2 ⸢á⸣.sàg maš.gin7 [ḫa.ba.t]a.ab.s[ar.sar] “May the Asag-demon be chased away like a goat!”, which may already reflect the ritual relation between the Asag-demon and the máš.ḫul.dúb.ba. 622 The fragmentary Old Babylonian incantation collective VS 24, 45+52+61 623 contained three incantations concerning a scapegoat and one against the Asakku-demon specifically, in addition to other incantations according to its colophon. 624 Unfortunately, due to the fragmentary state of the tablet none of the preserved passages can be identified as such 625 nor compared with the later series. Finally, one may mention in this context the fragmentary catchline on ZA 102, 211: 30, which reads ÉN.É.NU.RU máš ⸢x⸣ [x (x)] ⸢x⸣ na ḫul.bi “INCANTATION: the goat … that evil”.

617 A similar drawing can be found in CT 44, 25. For a discussion and more examples of drawings on tablets, s. Finkel 2011; Wasserman 2014, 54f. 618 Akk. mašḫultuppû. For a general discussion on máš.ḫul.dúb.ba, s. Cavigneaux 1995. Schramm 2011, 67f. explains the close relation between the entries of šu.gur.gurtakpertu and Á.sàg.gig in the Exorcist’s Manual (KAR 44: 8) by the fact that in both the element of the scapegoat plays a prominent role. Indirect evidence of the practice of scapegoat rituals related to the Middle Assyrian court can be found in the various lists of sheep and goats for the tēliltu, nēpušu and takpertu-rites in Middle Assyrian documents, discussed en passant in § 4.3. The earliest examples of the scapegoat-ritual can be found in the Ur IIIperiod, for attestations from Puzriš-Dagan, s. Cavigneaux 1995, 53; for two additional Ur III examples, s. Sallaberger 2002, 614f. For the use of the scapegoat in Hittite rituals, s. Strauß 2006, 119–133. 619 Schramm 2011, 70. 620 George 2016, 43. As for scapegoat rituals from the Ur III-period, we may mention TMH 6, 18a–c (HS 1496) containing three incantations concerned with the scapegoat-motif, but do not name the máš.ḫul specifically. 621 Note additionally TMH 6, 2, where the Asag-demon is addressed, along with the snake and scorpion, as the cause of Šulgi’s disease. 622 A similar conclusion was drawn by Rudik 2015, 222. 623 Joins were made by Geller, who subsequently published a new copy in George/Taniguchi 2010, 145f. 624 Colophon is found on xii: 10’–16’ enumerating as follows 7 udug ḫul.a.kam 3 máš.ḫul.dúb.ba.kam 1 á.sàg.kam 1 sag.gig.ga.kam 2 uḫ.gu7.a 1 lugal.amaš.pa.è.a 1 [x] ⸢x⸣.du8.a.kam, s. Cavigneaux/Al-Rawi 2002, 9 fn. 43. 625 George 2016, 43.

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Table 190: Non-Canonical Forerunners to Á.sàg.gig Period Ur III OB OB OB

Publication TMH 6, 3 CUSAS 32, 17d Fs. Boehmer, 64 VS 17, 19

Siglum HS 1540 MS 3087 H 66 VAT 8532

Provenience Nippur – Tell Haddad –

Language Sumerian Sumerian Sumerian Sumerian

Bīt rimki A satisfactory edition of the series Bīt rimki “House of Ablution” does not exist, but Laessøe (1955) has provided a preliminary study of the material available at the time. 626 Ritual tablets for Bīt rimki 627 have come to light over the last decades providing us with more insight into which incantations and incantation cycles were used within the cultic performance of the series. It appears that the Bīt rimki-series were strongly entwined with other ritual-series and compendia of the First Millennium, i.e. incorporating cycles from Maqlû, Uš11.búr.ru.da, Šurpu, Dingir.šà.dib.ba, and additionally shared stock-incantations with other series as well, e.g. Udug.ḫul, Muššuʾu. As a ritual, Bīt rimki was closely associated with Bīt mēseri, Bīt salāʾ mê and Mīs pî, 628 which may explain why they are listed in the same enumeration as Bīt rimki in the Exorcist’s Manual (KAR 44: 11). 629 The ritual of Bīt rimki was to be performed by the king and consisted of seven (reed) ‘houses’ or rather chambers 630 with each having its own ritual 631 accompanied by a specific pairing of incantations, i.e. a kiʾutu (Sumerian) incantation-prayer spoken by the priest and a šuʾila (Akkadian) incantation-prayer by the king. 632 Basic outlines followed here are the materials offered by Laessøe (1955) and the additional ritual tablet for Bīt rimki, SpTU 2, 12. The earliest canonical forerunners are found on the Old Babylonian tablets ASJ 17, 125f. (CBS 1528) 633 and Fs. Wilcke, 103/105 (A 7479) 634. Versions of the ki ʾutu-prayer of the sixth house, i.e. ÉN dutu an.úr.ra ḫé.ni.bu 635, are ASJ 17, 125f.a and Fs. Wilcke, 103/105b. The latter is found in a collection of incantations with the purpose to “purify a gudu4-priest” 626 A full edition was scheduled by Rykle Borger, but unfortunately never came to fruition. For partial editions and studies on Bīt rimki, s. Borger 1967; Idem, 1971; Idem 1975, 86; Cooper 1971, 65–81; Farber 1987, 245–255; Von Weiher 1983, no. 12; Von Weiher 1988, no. 66 and no. 67. 627 Ritual tablets for Bīt rimki already known to Laessøe 1955 are PBS 1/1, 15 (Kh. 338); BBR 26 (+ K 10131), a later published ritual tablet is SpTU 2, 12. Note that PBS 1/1, 13 (and duplicates) contains a Bīt rimki-related ritual, s. Abusch/Schwemer 2011, 387–392. 628 S. Laessøe 1955, 20; Walker/Dick 2001, 9ff.; Ambos 2013b. 629 Note the entry is found in KAR 44 as e-piš-tùbit rim-ki, where according to Geller 2000a, 253 epištu refers to a Bīt rimki incipit. No evidence of such an incipit exists to my knowledge. 630 S. Lambert 1957a, 227; Taracha 2001; Seidl/Sallaberger 2005–2006, 63 fn. 14; Ambos 2013b, 42. 631 For a description on the focus of each ‘house’, s. Ambos 2013b, 42. 632 Most likely to save the king from embarrassment at his lack of Sumerian, s. Lambert 1957a, 227. It should be noted however that both ki-utu’s as šuʾila’s are frequently found in bilingual editions. An additional complicating factor one needs to keep in mind is the fact that multiple kiʾutu-prayers could belong to one ‘house’, as pointed out by Reiner 1958, 205. 633 Edition by Geller 1995, 115–124. 634 Edition by Farber/Farber 2003, 108–114. 635 For the reading ḫé.ni.bu against ḫé.ni.sír, s. Farber/Farber 2003, 111.

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as described in the collective subscript of the tablet. 636 The former contains a forerunner (ASJ 17, 125f.b) to the ki ʾutu-prayer of the third house, i.e. ÉN dutu kur.gal.ta um.ta.è.na.zu.šè. All Old Babylonian forerunners are unilingual Sumerian and reflect considerable variants to their later counterparts. 637 Direct forerunners to ki ʾutu-prayers of Bīt rimki from the second half of the Second Millennium are all bilingual, i.e. paired interlinear: KUB 37, 115+KBo 7, 1(+)KBo 7, 2b and AlT 453(+)453a; hybrid: paired interlinear–Sumerian(//)Akkadian: LKA 75. As for the Middle Assyrian LKA 75, it contains a forerunner to the kiʾutu-prayer of the third house, which was already designated by Borger (1967, 2) as a corrupt version from Aššur and unlike the later Bīt rimki-series LKA 75 was apparently used for the common man, and not restricted to the king. As for the peripheral areas, the fragmentary KUB 37, 115+KBo 7, 1(+)KBo 7, 2b from Ḫattuša reflects the kiʾutu-prayer of the second house. Cooper (1972, 79) already observed that the list of provisions is considerably shorter than its later counterparts, which according to Cooper may be explained by the Hittite scribes’ lack of knowledge of the Mesopotamian deities. Note however, that KUB 37, 115+KBo 7, 1(+)KBo 7, 2 is written in the AssyroMittanian script implying that the origins of the text or its author trace back to Upper Mesopotamia and may reflect an older tradition of the incantation-prayer. AlT 453(+)453a from Alalaḫ is perhaps the most difficult incantation in the present corpus. Ever since the copy made by Wiseman (1953), 638 no full edition has been presented; scholars restrict themselves to quoting only occasional lines. 639 Its incipit en gal eš.ša.an.kù.ga.t[a] e.da.zu.[ne] reflects ÉN en gal an.šà.kù.ga.ta of the fourth house of Bīt rimki; in fact the first four lines correspond clearly to the later kiʾutu-prayer. 640 The rest of what can be identified on AlT 453(+)453a are clear idioms and phrases related to Bīt rimki-material, but cannot be assigned to a specific incantation. 641 Interestingly, we find the same incipit ÉN en gal an.šà.kù.ga.ta as a catchline of another tablet containing a kiʾutu-prayer from Nippur, i.e. ZA 91, 244. The main kiʾutu-prayer found on this tablet cannot be identified with any available material of the later series. Krebernik (2001, 242 fn. 189) tentatively suggests that the same incipit ÉN dutu lugal di.ku5 an.ki.a (i.e. ZA 91, 244) 642 might be restored for the kiʾutu-prayer of the first house of Bīt rimki, pace the reconstruction of Kunstmann (1932, 77) and Laessøe (1955, 33) reading ÉN dutu en.gal di.ku5 maḫ an.ki.a in PBS 1/1, 15: 2, which is a ritual tablet for Bīt rimki. No further textual evidence of the kiʾutu-prayer of the first house of Bīt rimki 636 Iv 12’–13’ KA.INIM.MA gudu4 kù.ge.da.kam. The individual subscript of the forerunner of the ki ʾutu to the 6th house Fs. Wilcke, 103/105b reads ii 15 dutu igi bar.ra “(Incantation) when Utu is visible”. 637 For ASJ 17, 125f., s. Geller 1995, 115–124; for Fs. Wilcke. 103–105b, s. Farber/Farber 2003, 108–114. 638 Note additionally Wiseman 1962, 187. 639 Cooper 1971, 5 fn. 22; Krebernik 2001, 13. 640 S. Cooper 1971, 5 fn. 22. 641 With one possible exception AlT 453(+)453a: 28, see below. An example of clear use of Bīt rimkirelated idioms in AlT 453(+)453a: 58. ninda sikil.la gu7.a.e a sikil.la nag! (gu7) […] 59. ak-la el-la ak-ku-lu -e SIKIL.LA ši-[ti ...] 642 ZA 91, 244: Akk. [dUTU š]ar-rum da-a-a-nu šá AN u KI šá nap-ḫar pár-ṣí ḫa-am-mu; Sum. ⌈dutu⌉ lugal di.ku5 an.ki.a me kìlib.ba ur4.ur4. On the reversed order of the bilingual format AkkadianSumerian instead of Sumerian-Akkadian in the incipit of ZA 91, 244, s. p. 82. Note additonally AlT 453(+)453a: 28 [LUGAL DI].KU5 ša AN.KI.A ME […].

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185

exists, not even in the ritual tablet (BBR 26+K 10131) from Kuyunjik. Therefore, Krebernik’s argument that the space conditions on PBS 1/1, 15 rather suggest ÉN dutu lugal di.ku5 an.ki.a, may be valid for a Babylonian tradition, but one needs to keep in mind that it may have differed from the Kuyunjik-recension. Following Krebernik, ZA 91, 244, a paired interlinear bilingual is here listed with certain reservations as a potential canonical forerunner to the kiʾutu-prayer of the first house. As for its purpose, ZA 91, 244 is said in its subscript to be an “INCANTATION: a kiʾutu for installing the (offer)-assemblage”. 643 We find a canonical forerunnerto only one šuʾila-prayer of the later Bīt rimki-series, , i.e. the unilingual Akkadian KAR 246. Although it clearly reflects the šuʾila-prayer of the fifth house, its subscript states its purpose as being concerned with Nam.érim.búr.ru.da, i.e. to avert the effects of the curse inflicted on someone who has broken his oath. Interestingly, although KAR 246 appears as an independent composition, its accompanying ritual agenda are quite similar to those in Bīt rimki V, s. Laessøe (1955, 59). The ritual tablets for Bīt rimki incorporated various cycles from other series and compendia, hence we may note that the forerunners to Maqlû V/o and V/j, to the Dingir.šà.dib.ba-compendium no. 2 and 3, and to Muššuʾu VI 644 are indirectly related to the external incantations found the ritual tablets for Bīt rimki. 645 Table 191: Canonical Forerunners to Bīt rimki No. 1st House?: kiʾutu 2nd House: kiʾutu 3rd House: ki ʾutu 3rd House: kiʾutu 4th House: kiʾutu 5th House: šuʾila 6th House: kiʾutu 6th House: kiʾutu

Period MB/MA

Publication ZA 91, 244

Siglum HS 1512

Provenience Nippur

Language Sum.–Akk.

MB/MA

KUB 37, 115+/b

481/e+

Ḫattuša

Sum.–Akk.

OB

ASJ 17, 125f.b

CBS 1529

–

Sumerian

MB/MA

LKA 75

K 430/i

Aššur

MB/MA

AlT 453(+)453a

ATT/8/33-42

Alalaḫ

Sum.–Akk. hybrid Sum.–Akk.

MB/MA

KAR 246

VAT 10039

Aššur

Akkadian

OB

ASJ 17, 125f.a

CBS 1529

–

Sumerian

OB

Fs. Wilcke, 103/105b

A 7479

–

Sumerian

It is difficult to designate non-canonical forerunners to the incantation-prayers of Bīt rimki. Although all incantation-prayers in Bīt rimki revolve around Utu/Šamaš, this is not the place

643 ⸢KA⸣.INIM.MA ki.dutu giškéš gar.ra.kam. 644 Note that Muššuʾu VI: ÉN úš ḫul.gál an.ki.bi.da is most likely to be identified as a stock-incantation for the First Millennium and is not restricted to the Muššuʾu-series. 645 It is beyond the scope of the present research to explain the occurrence and use of the external incantations in the ritual tablets for Bīt rimki. It is hoped that a future publication of all the Bīt rimkimaterial will allow for such research. Partial discussions on this subject are found for Maqlû in Abusch 2002, 116–122; for Dingiršadibba in Jaques 2015, 272–274.

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to list and discuss all incantation-prayers to Utu/Šamaš from the Second Millennium. 646 Van Dijk (1973, 107–117) provided an edition of YOS 11, 42 (YBC 4184), which contains an Old Babylonian incantation to purify the king and his troops, 647 and observed that certain passages resembled elements known from kiʾutu-prayers. Textual evidence of the practice of the ritual of Bīt rimki is well-attested for the Sargonid kings, but the origins of its creation may trace back to the first half of the First Millennium. 648 The act of ritual bathing is deeply embedded in Mesopotamian culture and may date back to traditions of the Third Millennium. As for the Middle Assyrian period, we may note the ritual bathing of the king mentioned in KAJ 204 and KAJ 205. Evidence of a rimku-ceremony in the Middle Babylonian period is fragmentary, s. Sassmannshausen (2001, 170). Excursus: The Babilili-ritual from Ḫattuša Excluded from the present corpus are the Akkadian dicenda in the Hittite ritual named by modern scholars as the Babilili-ritual after the Hittite adverb introducing material in Akkadian. 649 The Babilili-ritual revolves around the central deity Pirinkir, an Ištar-type goddess, 650 and its main goal is to purify a member of the royal-household of sin. A feature of the Akkadian incantations found in this ritual is the constant invitation of the goddess to partake of food and drink, which is a typical hallmark of Mesopotamian rituals, especially Bīt rimki. 651 Beckman (2014, 74) concluded that the Akkadian incantations from the Babilili-ritual derive from an earlier Mesopotamian source, predating the 14th century, suggesting an Old Babylonian origin. This would mean that the Akkadian recitanda in the Babilili-ritual may indirectly reflect possible non-canonical forerunners to Bīt rimki. 652 Ḫul.ba.zi.zi Ebeling (1953) made the first serious attempt to reconstruct the incantation-series of Ḫul.ba.zi.zi “Evil, depart!” 653 coining it “Gattung IV”. Finkel (1976, 32) was the first to convincingly identify the title of the series as Ḫul.ba.zi.zi, which corresponds to an entry in the Exorcist’s Manual (KAR 44: 7). 654 Finkel’s (1976) unpublished dissertation is until today still the only extensive study of this series. In his reconstruction the series consisted of 65 incantations. Due to its exorcistic content incantations from the Ḫul.ba.zi.zi-series are fre646 For an overview of the most important Utu/Šamaš incantation-prayers, s. Krebernik 2001, 238, to which we may add the Middle Babylonian bilingual fragment KUB 4, 11 last edited by Schwemer 2007b, 2f. and the OB CUSAS 32, 47 edited by George 2016, 152. 647 KA.INIM.MA lugal érin.a.ni sikil.a.kam. 648 Lambert 1957a, 228 pace Laessøe 1955. As for the matter whether the background of Bīt rimki is Babylonian or Assyrian, s. Farber 1997b. 649 A recent edition of all manuscripts is offered by Beckman 2014. 650 S. Taracha 2003–2005, 570f.; Beckman 2014, 3f. 651 Beckman 2014, 73. Although Beckman does not specifically mention Bīt rimki, a similar conclusion was reached by Strauß 2006, 198. 652 The ritual program of Babilili is rooted in the magico-religious traditions of Kizzuwatna in Northwestern Syria, s. Beckman 2014, 5 and fn. 27 for additional studies. 653 For a discussion of the name of the series, s. Finkel 1976, 32–37. 654 Note that the entry is found with the gloss si.la e.ri.ma, which corresponds to sil7.lá lúérim.ma, s. Geller 2000a, 252.

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187

quently found on amulets and cylinder seals. 655 Tablets containing the whole series are found in Sultantepe, Kuyunjik, Aššur and Uruk. 656 According to Finkel (1976, 69), all these tablets are consistent in their content, leading him to believe that standardization of this series took place after the 7th century. Finkel (1976, 69) stated that no forerunners for Ḫul.ba.zi.zi exist dating before the second half of the Second Millennium. However, 4 Lamaštu amulets 657 containing versions of Ḫul.ba.zi.zi no. 2 (BIN 2, 14) 658 and no. 38 (CdC 2, pl. 10 no. 7 659; Fs. Borger, 69; Ḫulbazizi, pl. 52 (II) = BM 127371 660) can now rougly be dated according to Wiggermann’s identification to the Bronze Age. 661 All other forerunners can be safely dated to the Late Bronze Age, of which the majority is found on (Kassite) cylinder seals. 662 Noteworthy are Ḫulbazizi, pl. 57 (Z) and Ḫulbazizi, pl. 59 (Y). The former adds three additional lines of Akkadian to the Sumerian inscription, which is a version of Ḫul.ba.zi.zi no. 38, and the latter is de facto a combination of Ḫul.ba.zi.zi no. 38 and no. 33 together forming a new incantation, 663 reflecting that the format of these incantations was still variable in the second half of the Second Millenium. 664 The aforementioned Lamaštu-amulet Fs. Borger, 69 contains a very corrupt version of Ḫul.ba.zi.zi no. 38, s. Farber (1998, 64). As for other relevant variants, note that Ḫulbazizi, pl. 58 (X) omits puṭur lemnu [lā teṭeḫḫâ] of Ḫul.ba.zi.zi no. 19 and reads mimma lemnu […] instead. 665 The forerunners on amulets and cylinder seals for Ḫul.ba.zi.zi no. 2 are relatively stable, showing only slight orthographic variations. 666

655 For examples in the present corpus, s. Table 18. 656 SpTU 3, 82 published after Finkel 1976, but is an exact duplicate of STT 214–218. 657 The relation between Lamaštu amulets and Ḫul.ba.zi.zi incantations can easily be explained by the fact that the Ḫul.ba.zi.zi corpus is concerned with whatever evil is present and can therefore be used in various settings. Other examples are the Ḫul.ba.zi.zi incantations found as apotropaic spells on Pazuzu heads, e.g. CUSAS 32, 66 (= Ḫulbazizi no. 17). Contrary to the Lamaštu corpus, evil is addressed in the Ḫul.ba.zi.zi-series with masculine forms, s. Wiggermann 2000, 230. Ḫul.ba.zi.zi no. 60 ÉN ša maldi eršīya ētiqu is found on numerous Lamaštu amulets belonging to the First Millennium and does not exist for the Second Millennium. 658 Recognized by Finkel 1976, ms. H pl. 49. 659 Recognized by Finkel 1976, ms. J pl. 45. 660 Recognized by Finkel 1976, ms. II pl. 52. 661 BIN 2, 14 = (15) and Fs. Borger, 69 (78), s. Table 16. 662 I.e. Ḫulbazizi, pl. 57 (V); Ḫulbazizi, pl. 57 (W); Ḫulbazizi, pl. 58 (X); Ḫulbazizi, pl. 59 (Y); Ḫulbazizi, pl. 57 (Z); Ḫulbazizi, pl. 58 (AA); Ḫulbazizi, pl. 58 (BB). 663 Note that Ḫulbazizi no. 38 is attested outside the Ḫul.ba.zi.zi-series, besides the parallel lines in Ḫulbazizi, pl. 59 (Y) for the Second Millennium, on a Lamaštu-amulet Ḫulbazizi, pl. 52 (II) (BM 127371); on an amulet having a ‘pilgrimflask shape’ Choix, no. 27 (BM 89904), s. Finkel 1976, 318, and on two ‘truncated ellipsoid-shape’ amulets, i.e. CdC 1, pl. 28 (–); Ḫulbazizi, pl. 56 (T) (Ash. 1921947), s. Finkel 1976, 319, in the First Millennium. 664 Additionally, note the interesting variant zi.zi.da of Ḫulbazizi, pl. 59 (Y) against the expected zi.zi.id of the incipit of Ḫul.ba.zi.zi no. 38, s. Finkel 1976, 159. 665 Attested in the First Millennium outside the series on an amulet containing various incantations KAR 76 (VAT 9679) ll. r. 25–28 and on a cylinder seal Iraq 14, pl. 22 (ND 1103) . 666 BIN 2, 14, Ḫulbazizi, pl. 57 (V) and Ḫulbazizi, 140 (W) read consistently sil6.lá instead of sil7.lá; BIN 2, 14 and Ḫulbazizi, pl. 57 (V) read maš.sag instead of máš.sag. Note that the incantation is found outside the series on another Lamaštu amulet dating to the First Millennium?, i.e. Ḫulbazizi, pl. 45 (I), and on a stone cylinder seal (‘bead’) without depictions, i.e. CUSAS 32, 67.

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Two canonical forerunners are found on a fragmentary incantation collective concerned with Ḫul.ba.zi.zi-related incantations from Dūr-Kurigalzu, containing versions of Ḫul.ba.zi.zi no. 18 (Sumer 9, 29d) and no. 21 (Sumer 9, 29c). In comparison with the later series, both Sumer 9, 29c as Sumer 9, 29d appear to contain abbreviated versions, but are relatively stable except for Sumer 9, 29c which inserts a different second line, i.e. […] ⸢sil6⸣.lá.a.a against sil7.lú.érim.ma sil7.lú.érim.ma of the later series. Again both incantations depict minor orthographic variations compared with their later counterparts. 667 Whereas Ḫul.ba.zi.zi no. 21 is not further attested outside of the later series except for Sumer 9, 29c, Ḫul.ba.zi.zi no. 18 is frequently found in the First Millennium on clay cylinder seals 668 and occasionally on a school exercise 669, amulet 670 or a therapeutic tablet 671. BAM 4, 385a is found on a therapeutic tablet concerning ghost-induced illnesses and contains a version of the enigmatic incantation Ḫul.ba.zi.zi no. 20. In the First Millennium, Ḫul.ba.zi.zi no. 20 is found outside the series in other therapeutic texts concerning ghost-induced illnesses 672, but is also found in context of witchcraft and curses, 673 in case of paralysis of the right arm, 674 and in a variable therapeutic context. 675 From its therapeutic context it is clear that this incantation accompanied the act of salving the patient, it is for this reason that Ḫul.ba.zi.zi no. 20 was eventually adopted in the later Muššuʾu-series. 676 Table 192: Canonical Forerunners to Ḫul.ba.zi.zi No. No. 2 No. 2

Period Bronze Age MB/MA

No. 2

MB/MA

No. 18 No. 19

MB/MA MB/MA

Publication BIN 2, 14 Ḫulbazizi, pl. 57 (V) Ḫulbazizi, 140 (W) Sumer 9, 29d Ḫulbazizi, pl. 58 (X)

Siglum YBC 2193 –

Provenience – –

Language Sumerian Sumerian

–

–

Sumerian

IM 49981 –

Dūr-Kurigalzu –

Akkadian Akkadian

667 Sumer 9, 29c ⸢sil6⸣.lá.du.a instead of sil7.lá.da.a and in Sumer 9, 29d note the omission in ur-ḫe-‹ti›. 668 CUSAS 32, 69; CUSAS 32, 70; Ḫulbazizi, pl. 42 (B) (BM 134064); Ḫulbazizi, pl. 44 (D); Ḫulbazizi, pl. 44 (E); Ḫulbazizi, pl. 42 (F) (85-4-8,1); Ḫulbazizi, pl. 43 (HH) (BM 103058); Iraq 7, fig. 5 no. 38; Iraq 12, 197 (ND 280). 669 Ḫulbazizi, pl. 36 (g) (BM 47889) ll. 5–8. 670 KAR 76 (VAT 9678) ll. 14–19. 671 Ḫulbazizi, pl. 25–26 (P) (K 3628+) ll. r. 3–7. 672 Šumma qāt eṭemmi ina zumur amēli iltazzazma, BAM 3, 221 (O 195) iii 22’–24’; BAM 5, 471 (K 2477+) iii 23’–24’; AMT 97, 1 (K 2359) 4–7; K 3398+6015+16803+7186+14166 4–7, s. Scurlock 2006, 443–446. Šumma amēlu šer’ān kišādišu ikkalšu qāt eṭemmi, BAM 5, 475 (K 3198) i 4. 673 STT 2, 275 (Su (19)52/74+382) i 24–27, s. Böck 2007, 48. 674 Šumma amēlu aḫ(i) imittišu išammamšu, BE 31, 58+AMT 88, 1 (K 3305+) r. 11’; BPOA 3, pl. XIX (K 7098+) 13’–14’. 675 BPOA 3, pl. XIX (BM 47913) r. 3’–4’, s. Finkel 1991, 97 fn. 9. Note that according to Finkel BM 47755 belongs to the same tablet, but is not copied by Böck, s. Böck 2007, 37 fn. 54. 676 The incantation ÉN ka.kib ka.kib lugal ka.kib lugal ka.na.kib (=Ḫul.ba.zi.zi no. 20) except for BAM 4, 385 is not further attested in the Second Millennium. It is therefore difficult to determine whether this incantation started out as an original Ḫul.ba.zi.zi incantation. As for the present available material, it seems likely that it was secondary, adopted into Ḫul.ba.zi.zi as was equally (later?) the case with its adaption in Muššuʾu IV/i, which in turn may have originated from Sag.gig VII/i?.

189

Forerunners to the Ritual-Series and Compendia No. *No. 20 No. 21 No. 33

Period MB/MA MB/MA MB/MA

No. 38

Bronze Age

No. 38

Bronze Age

No. 38

MB/MA

No. 38

MB/MA

No. 38

MB/MA

No. 38

MB/MA

Publication BAM 4, 385a Sumer 9, 29c Ḫulbazizi, pl. 59 (Y) CdC 2, pl. 10 no. 7 Fs. Borger, 69 Ḫulbazizi, pl. 59 (Y) Ḫulbazizi, pl. 57 (Z) Ḫulbazizi, pl. 58 (AA) Ḫulbazizi, pl. 58 (BB)

Siglum VAT 17580 IM 49981 BLMJ seal 428 –

Provenience Babylon Dūr-Kurigalzu –

Language Akkadian Akkadian Sumerian

–

Sumerian

Rosen no. 01259 BLMJ seal 428 –

–

Sumerian

–

Sumerian

–

Akkadian

–

–

Sumerian

–

–

Sumerian

As for the non-canonical forerunners of Sumer 9, 29, it should be noted that Sumer 9, 29a shows a strong resemblance with the incantation ÉN ur.sag dasal.lú.ḫi igi.bi ḫé.pà found on tablets 677 of the First Millennium directly after an incorporated version of Ḫul.ba.zi.zi no. 30, s. Finkel (1976, 252–254). This incantation is not found within the series of Ḫul.ba.zi.zi, but since it is attested on a Middle Babylonian incantation collective among canonical forerunners and in later therapeutic tablets is closely related to Ḫul.ba.zi.zi no. 30, there is reason to regard ÉN ur.sag dasal.lú.ḫi igi.bi ḫé.pà as a non-canonical Ḫul.ba.zi.zi -incantation. 678 As for Sumer 9, 29b, its unparalleled content shows typical characteristics for Ḫul.ba.zi.zi, 679 i.e. the prominence of Ninurta and the typical legitimation-formula. Table 193: Serialization of Individual Units in Sumer 9, 29 Sumer 9, 29a Sumer 9, 29b Sumer 9, 29c Sumer 9, 29d

Non-canonical Non-canonical Ḫul.ba.zi.zi no. 21 Ḫul.ba.zi.zi no. 18

Another possible non-canonical forerunner to Ḫul.ba.zi.zi is KUB 4, 24b, which shares its incipit [É.N]U.RU a-ḫu-uz pa-ag-ri […] with Ḫul.ba.zi.zi no. 30 ÉN aḫuz pagrī šipat balāṭi. It should be noted however that its fragmentary content does not appear to correspond with the later series. Table 194: Non-Canonical Forerunners to Ḫul.ba.zi.zi Period MB/MA

Publication KUB 4, 24b

Siglum Bo 655

Provenience Ḫattuša

Language Akkadian

677 BAM 5, 508+489: i 15’’–21’’, LKA 145: 10–15; r. 1, BAM 6, 520(+)AMT 14, 2: ii 12’–18’, K 8211: ii 9’–18’, K 6329: ii 9’–17’, BM 123362: r. 16’–19’. For a discussion and edition of this incantation, s. Zomer (forthcoming/b) 678 Finkel 1976, 253–255. 679 Finkel 1976, 25.

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Chapter 6: Standardization and Serialization

Period MB/MA MB/MA

Publication Sumer 9, 29a Sumer 9, 29b

Siglum IM 49981 IM 49981

Provenience Dūr-Kurigalzu Dūr-Kurigalzu

Language Sumerian Sumerian

Lamaštu The series Lamaštu is found in the Exorcist’s Manual as dDÌM.ME.KÁM (KAR 44: 15) and existed of two tablets comprising 13 incantations and a ritual tablet. Farber (2014) provided a full edition of the series 680 and established that different recensions existed throughout Mesopotamia, i.e. the ‘ṭuppu recension’ from Aššur with Babylonian copies from Uruk, Sippar and unprovenanced, 681 the ‘pirsu recension’ from Kuyunjik and Sultantepe, and the recensions ‘Ni/Si’ 682, ‘Ψ’ 683 and ‘Ω’. 684 In the First Millennium Lamaštu I/a is frequently found outside the series on amulets, 685 whereas for the Second Millennium no such examples are extant. Old Babylonian precursors to Lamaštu I/a are CUSAS 32, 22c; CUSAS 32, 28c; OECT 5, 55 and TIM 9, 63b, which are all unilingual Sumerian against the Akkadian version of the series. 686 All aforementioned forerunners to I/a differ considerably from their later counterparts. 687 A rather consistent variable feature of the forerunners in comparison with the later series is the specification of Lamaštu’s ‘second name’, which in the First Millennium is “Sister of the Gods of the Streets”, 688 but appears in the Second Millennium consistently as “Sister of the Divine Children of Ur”. 689 Lamaštu I/c has a witness for the Old Assyrian period found on the amulet OrNS 66, 61, 690 for the Old Babylonian period YOS 11, 20, 691 and has a Middle Babylonian precursor AuOr Suppl. 23, 18f found on a Lamaštu-themed collective (Table 196). Although all manuscripts clearly reflect Lamaštu I/c, they contain substantial variations, s. Farber (2014, 148–150). The same collective from Ugarit contains furthermore the only canonical forerunners to Lamaštu I/e (=AuOr Suppl. 23, 18a) and Lamaštu II/a (=AuOr Suppl. 23, 18c), both deviating as well from the later series, s. Farber (2014, 83–93; 95–99). 680 681 682 683 684 685

686 687

688 689 690 691

For previous literature, s. Farber 2014, 39–44. Farber 2014, ms. ‘b’ from the Khabaza Collection in Philadelphia. Farber 2014, ms. ‘a’ (=Ni 2675(+)Si 883). Farber 2014, ms. ‘Ψ’ (=SpTU 5, 239). Farber 2014, ms. ‘Ω’ (=K 10984). E.g. CUSAS 32, 63 (MS 2779); Ḫulbazizi, pl. 53 (BM 104891); Ḫulbazizi, pl. 54 (Ki 1902-5-10,36); MC 17, pl. 82 (IM 67882); MIO 7, pl. IV 5b (VA 8278); RA 18, 198 (VA 3477); Sumer 28, pl. 3f (IM 67882); BMisch. no. 15 (VA 6959); Unpublished 80-7-19, 319 (s. Farber 2014, 49). Other Lamaštu incantations found on amulets in the First Millennium are I/b, e.g. Ḫulbazizi, pl. 54 (1902-5-10,36); II/b, e.g. Fs. Röllig, 115ff. (Moussaieff Collection) and II/c, e.g. MUSJ 45, 252 (Byblos 19041). Noteworthy is that the versions of Lamaštu I/a on the amulets mentioned in fn. 685 are all Akkadian as well. Farber 2014, 196f. As for OECT 5, 55 being a lentil school tablet, Michalowski 1978, 345 suggested that the problematic Sumerian may be explained by the fact that this incantation is likely a translation of the Akkadian. Another interesting fact concerning OECT 5, 55 is that it is the only known lentil tablet containing an incantation from the Second Millennium, s. Michalowski, idem. šanû aḫat ilāni ša šūqāti, var. ḫayyāṭa? for aḫat on amulet Sumer 28, pl. 3f (IM 67882), s. Farber 2014, 68. (d)šeš an.tur.tur sila úriki.ma, small orthographic variants are found in CUSAS 32, 28c, s. George 2016, 89. Farber 2014, ms. ‘OA1’. OrNS 66, 61 remains the only example of Lamaštu I/c on an amulet. Farber 2014, ms. ‘OB1’.

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Lamaštu II/e is typically found on amulets against Lamaštu from the Second Millennium, 692 but no examples are known outside the amulets. 693 Following Wiggermann’s (2000) iconographic classification of the Lamaštu amulets, the earliest possible examples are MC 17, pl. 65 (BM 132520); MC 17, pl. 90 (no. 94); MC 17, pl. 91 (no. 95); RA 18, 195 (AO 8184); SAOC 47, pl. 12e–f (NBC 8151) dating to the Bronze Age in general. More specifically we can date the following amulets to the Late Bronze Age, i.e. BSOAS 78, 600 694; CUSAS 32, 62 695; KAR 85; KAR 86; KAR 87; Notable Acquisitions 1984-85, 4 696; MIO 7, 339; N.A.B.U. 2016/47. All amulets contain a strongly abbreviated version of the later incantation, frequently with clear variations 697 and many of them contain various scribal errors. 698 Two manuscripts are known for Lamaštu II/g from the Middle Babylonian period, i.e. AuOr Suppl. 23, 18g and MC 17, 443ff. 699 both reflecting variants among each other and with the later series. 700 Table 195: Canonical Forerunners to Lamaštu No. I/a I/a I/a I/a I/c I/c I/c I/e II/a II/e II/e II/e II/e II/e II/e II/e II/e II/e II/e

Period OB OB OB OB OA OB MB/MA MB/MA MB/MA Bronze Age Bronze Age Bronze Age Bronze Age Bronze Age Bronze Age MB/MA MB/MA MB/MA MB/MA

Publication CUSAS 32, 22c CUSAS 32, 28c OECT 5, 55 TIM 9, 63b OrNS 66, 61 YOS 11, 20 AuOr Suppl. 23, 18f AuOr Suppl. 23, 18a AuOr Suppl. 23, 18c MC 17, pl. 65 MC 17, pl. 90 (94) MC 17, pl. 91 (95) RA 18, 195 SAOC 47, pl. 12e–f BSOAS 78, 600 CUSAS 32, 62 KAR 85 KAR 86 KAR 87

Siglum MS 3105/1 MS 3067 1932-421 IM 21180x kt 94/k 821 YBC 9846 RS 25.420+ RS 25.420+ RS 25.420+ BM 132520 – – AO 8184 NBC 8151 – MS 1913 VA Ass. 990 VA Ass. 991 VA Ass. 998

Provenience – – Kiš? – Kaneš Larsa? Ugarit Ugarit Ugarit – – – – – – (Assyria) Aššur Aššur Aššur

Language Sumerian Sumerian Sumerian Sumerian Akkadian Akkadian Akkadian Akkadian Akkadian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian

692 Less frequently found on amulets from the First Millennium, i.e. SAOC 47, pl. 12a–b (YBC 13600); Sumer 17, pl. 17; Westenholz, Dragons, Monsters and Fabulous Beasts, 93 no. 49. 693 Note however the resemblance in the Old Babylonian CUSAS 32, 10g and CUSAS 32, 22d, see below. 694 Dating follows Panayotov 2015a, 599f. 695 Dating follows George 2016, 52. 696 This amulet shows a very elaborate style and is therefore perhaps to be dated to the early First Millennium, s. fn. 56. 697 For a discussion of some typical variations on amulets from the Second Millennium, s. Zomer 2016a, 78. 698 Most likely due to illiterate craftsmen imitating cuneiform script, s. p. 26 fn. 74. 699 Farber 2014, 48 adds the possibility of “a very late Old Babylonian” dating. 700 An example of conflicting contemporary variants among AuOr Suppl. 23, 18g and MC 17, 443ff. even continued in the First Millennium is the use of tuparrakši vs. tušappaksi, s. Farber 2014, 250. For further observations on variants with the First Millennium-series, s. Farber 2014, 245–251.

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No. II/e

Period MB/MA

II/e II/e II/g II/g

MB/MA MB/MA MB/MA MB/MA

Publication Notable Acquisitions 1984-85, 4 MIO 7, 339 N.A.B.U. 2016/47 AuOr Suppl. 23, 18g MC 17, 443ff.

Siglum MMA 1984.348

Provenience –

Language Sumerian

Bab. 1357 BM 128857 RS 25.420+ BM 120022

Babylon (Assyria) Ugarit *Babylonia

Sumerian Sumerian Akkadian Akkadian

As for non-canonical incantations concerning Lamaštu, one example is found for the Old Assyrian period, i.e. BIN 4, 126 against eleven examples from the Old Babylonian period, i.e. AMD 1, 286; BIN 2, 72; CUSAS 32, 10g; CUSAS 32, 22d; CUSAS 32, 36 701; CUSAS 32, 37a–b; Fs. De Meyer, 88ff.; TIM 9, 63a; TIM 9, 63c; YOS 11, 19. Although CUSAS 32, 10g and CUSAS 32, 22d both share similarities with Lamaštu II/e, they reflect on the whole a possibly different incantation with the incipit (ÉN) nin kin.gi4.a da.nun.na.ke4.ne. 702 As noted by George (2016, 90), CUSAS 32, 37a shares a strong resemblance 703 with another OB Sumerian incantation from Sippar, i.e. Fs De Meyer, 75 (IM 95317). Note that the latter has a rubric ši-pa-at dAD6 BA.UG7 “Spell (against) a dead god” and can therefore not be regarded as a non-canonical Lamaštu incantation, whereas CUSAS 32, 37a specifically mentions Lamaštu by name. 704 As for the second half of the Second Millennium, all non-canonical Lamaštu incantations come from the peripheral areas. Three non-canonical Lamaštu incantations are found among the canonical forerunners on the Lamaštu-themed collective from Ugarit, i.e. AuOr Suppl. 23, 18b; AuOr Suppl. 23, 18d and AuOr Suppl. 23, 18e. Table 196: Serialization of Individual Units in AuOr Suppl. 23, 18 AuOr Suppl. 23, 18a AuOr Suppl. 23, 18b AuOr Suppl. 23, 18c AuOr Suppl. 23, 18d AuOr Suppl. 23, 18e AuOr Suppl. 23, 18f AuOr Suppl. 23, 18g

Lamaštu I/e Non-canonical Lamaštu II/a Non-canonical Non-canonical Lamaštu I/c Lamaštu II/g

Another example from Ugarit is the small fragment of AuOr Suppl. 23, 17, which comes from the same archive as AuOr Suppl. 23, 18, but is physically unrelated. 705 As for the cylinder seal AuOr Suppl. 23, 69 706 found in Ugarit in a Graeco-Persian sarcophagus, its non701 Identified by George 2016, 49 as concerned with Lamaštu, an edition is not provided. 702 CUSAS 32, 22d is very fragmentary, but is most likely a duplicate of CUSAS 32, 10g. For a discussion of both incantations and their similarities with Lamaštu II/e, s. George 2016, 89. 703 Note that CUSAS 32, 73a also shares strong similarities with TIM 9, 63a as recognized by George 2016, 90. For a discussion of the content of TIM 9, 63a and OECT 5, 55 and how it relates to Lamaštu, s. Tonietti 1979. For similarities between Fs. De Meyer, 75 (IM 95317) and TIM 9, 63a, s. Cavigneaux/AlRawi 1994, 74. 704 George 2016, 90. 705 Arnaud 2007, 63 speculates that AuOr Suppl. 23, 17 is in fact an import from Ḫattuša, pace Nougayrol 1968, 405 fn. 93. For criticism of Arnaud, s. Farber 2014, 13. 706 AuOr Suppl. 23, 69 is here considered Middle Babylonian, s. p. 57f.

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canonical Sumerian incantation is duplicated in a later version from Sultantepe. 707 From the vicinity of Emar, the big clay tabula ansata Iraq 54, pl. XIV contains three Lamaštu incantations which remain for now unparalleled and is perhaps the only direct example of practical use of Meso-potamian incantations in the peripheral areas, s. § 4.6. Interestingly, no Lamaštu incantations are delivered to us from Ḫattuša, but fragments 708 concerning a Lamaštu(-related?) ritual denote that the concept of Lamaštu existed in the magico-religious corpus of Ḫattuša. 709 Table 197: Non-Canonical Forerunners to Lamaštu Period OA OB OB OB OB OB OB OB OB OB OB OB MB/MA MB/MA MB/MA MB/MA MB/MA MB/MA MB/MA MB/MA

Publication BIN 4, 126 AMD 1, 286 BIN 2, 72 CUSAS 32, 10g CUSAS 32, 22d CUSAS 32, 36 CUSAS 32, 37a CUSAS 32, 37b Fs. de Meyer, 88ff. TIM 9, 63a TIM 9, 63c YOS 11, 19 AuOr Suppl. 23, 17 AuOr Suppl. 23, 18b AuOr Suppl. 23, 18d AuOr Suppl. 23, 18e AuOr Suppl. 23, 69 Iraq 54, pl. XIVa Iraq 54, pl. XIVb Iraq 54, pl. XIVc

Siglum NBC 3672 YBC 8041 YBC 1265 MS 3089+3102 MS 3105/1 MS 2283/1 MS 3074 MS 3074 CBS 10455 IM 21180x IM 21180x YBC 4601 RS 25.513 RS 25.420+ RS 25.420+ RS 25.420+ RS 25.457 M8 M8 M8

Provenience Kaneš – – – – – – – Nippur – – Larsa? Ugarit Ugarit Ugarit Ugarit Ugarit Emar? Emar? Emar?

Language Akkadian Akkadian Akkadian Sumerian Sumerian Sumerian Sumerian Sumerian Akkadian Sumerian Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian Sumerian Akkadian Akkadian Akkadian

Maqlû The sole objective of the series Maqlû “Burning” was combatting witchcraft, i.e. to counteract and dispel evil magic which came forth from witchcraft, to protect the patient, and to punish those who inflicted witchcraft. The series Maqlû consisted in its standardized edition of 8 tablets comprising almost 100 incantations and a ritual tablet. 710 A recent complete edition and study of the series is offered by Abusch (2016) and Schwemer (2017), 711 a description and discussion of the performance of the ceremony is provided by

707 // NA STT 144 (Su 51/30) ll. 1–4, s. Farber 2014, 273. 708 KUB 37, 66. For a discussion and bibliography of the other possible fragments, s. Farber 2014, 3. 709 Note additionally KBo 21, 20, which is a fragment containing Hittite prescriptions against Lamaštu (dDÌM.NUN.ME), s. Schwemer 2013, 159f. 710 For the existence of a possible Proto-Maqlû containing a nucleus of the later series, s. Abusch 2002, 163f. and 287. 711 For previous editions, s. Abusch 2016, xiii. Note that the editions of Abusch 2016 and Schwemer 2017 considerably improved the line of layout for the series compared with the edition of Meier 1937. When citing the series Maqlû, the layout of Abusch 2016 is followed here.

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Abusch in various publications. 712 Standardized editions of Maqlû are delivered to us from Kuyunjik (both NA as NB script), Aššur, Kalḫu, Sultantepe, Sippar, Babylon, Kiš, Nippur, Uruk, Ur and unprovenanced tablets from Babylonia. 713 It appears that all editions of Maqlû in the First Millennium follow the same order of incantations, but some manuscripts deviate from the standard format of 8 incantation tablets and a ritual tablet. 714 The name of the series is related to the central act of burning various objects within the ceremony, this is (partly) the reason why Maqlû and Šurpu occur together in the Exorcist’s Manual (KAR 44: 14). 715 Although anti-witchcraft incantations are attested for earlier periods, concrete Maqlûforerunners are first found in the second half of the Second Millennium, most prominently from the Middle Assyrian archives. 716 Maqlû II/b is found on the fragmentary KAR 240 717; Schwemer (2010a, 205) listed the significant variants in KAR 240 compared with the canonical series, later Abusch (2011, 20–28) studied and explained the variants in the evolution towards the creation of Maqlû as a series. The incantation collective KAR 226 718 contains various anti-witchcraft incantations of which KAR 226c can be identified as a forerunner to Maqlû III/c and the Kultmittelbeschwörung KAR 226e as a forerunner to Šurpu VIII/h. Of the other anti-witchcraft incantations on KAR 226, no parallels can be identified and are below listed as potential noncanonical forerunners. 719 As for KAR 226e containing the incantation ÉN aktabsakka šaddākka bīna, it may be related to a passage from the ritual tablet for Maqlû, where in the fragmentary first section a reference is found to the ritual action of the patient treading on tamarisk (marṣu bīna ikabbas!). 720 If this assumption is correct, this would mean that the incantation ÉN aktabsakka šaddākka bīna, could be used in various rituals as would be expected for a Kultmittelbeschwörung and was at some point possibly used in a (proto)-Maqlû context. 721 Hence KAR 226e is listed here as well as a non-canonical Maqlû forerunner. Table 198: Serialization of Individual Units in KAR 226 KAR 226a

Non-canonical

712 Abusch 2002; Abusch 2015, 1–40. For a discussion of other texts concerning witchcraft, s. Abusch/Schwemer 2011. 713 S. Abusch 2016, xv. 714 S. idem. 715 The same thematical relation may explain the occurrence of a Šurpu forerunner on an incantation collective (KAR 226) generally concerned with witchcraft, s. p. 194. 716 Unfortunately the archival context is unknown for the Middle Assyrian witnesses in Table 200. 717 New copy by Schwemer in KAL 4, 25. 718 New copy by Schwemer in KAL 4, 31. 719 Of the non-Maqlû incantations on KAR 226, only KAR 226b has a preserved, but otherwise unknown incipit, which can be reconstructed as ÉN kaššāptu ša tuḫalliqī kalā/ī šērīya. 720 S. Abusch 2016, 365. 721 One may suggest on the other hand that the occurrence of a Maqlû and a Šurpu forerunner on a incantation collective can be explained by the view that both later series are strongly related to each other, sharing a focus on the ritual act of burning. However, the possible relation of ÉN aktabsakka šaddākka bīna with the Maqlû ritual tablet and the incorporation in the standardized version of Šurpu can be more easily explained by the fact that this incantation concerns a list of various evils, s. Abusch 1987, 10. For the occurrence of this incantation in the First Millennium outside the series, s. Abusch/Schwemer 2016, § 8.20.

Forerunners to the Ritual-Series and Compendia KAR 226b KAR 226c KAR 226d KAR 226e

195

Non-canonical Maqlû III/c Non-canonical Non-canonical/Šurpu VIII/h

Another Middle Assyrian incantation collective that contains anti-witchcraft incantations is KAL 4, 27 reflecting two forerunners, KAL 4, 27a (=Maqlû V/b) and KAL 4, 27c (=Maqlû V/o). KAL 4, 27b, of which only three lines are preserved, is a further unknown antiwitchcraft incantation 722 and here regarded as a possible non-canonical forerunner to Maqlû. Table 199: Serialization of Individual Units in KAL 4, 27 KAL 4, 27a KAL 4, 27b KAL 4, 27c

Maqlû V/b Non-canonical Maqlû V/o

One Maqlû-precursor is found outside Aššur among anti-witchcraft prescriptions from Ḫattuša, i.e. the fragmentary KUB 37, 51(+)53(+)99a (=Maqlû II/g). 723 Whereas Schwemer (2010a, 206f.) renders KAR 269 724 Middle Assyrian, later in Maul/Strauß (2011, 68) he considers it to be Early Neo-Assyrian. 725 The fragment contains incantations related to Maqlû V, VI and VII and as such does not reflect a canonical recension. Another important tablet from the early First Millennium is the fragmentary KAL 4, 30 (VAT 10786), 726 a ritual tablet against māmītu and witchcraft. Incipits of various incantations are listed, of which a number are directly related to Maqlû and few are named in a similar sequence as the later Maqlûseries, s. Schwemer (2010a, 205; 213–220). In conclusion, based on the available material the general assumption that Maqlû as a series is a First Millennium invention seems plausible. 727 Most likely the Maqlû-series were a result of the evolution of pre-existing anti-witchcraft incantation collections and rituals. 728 As for the external incantations found on the ritual tablet for Maqlû, 729 we can identify for one of them, i.e. ÉN udug ḫul edin.na.zu.šè, a forerunner from the Second Millennium. Note

722 Schwemer 2010a, 206. 723 Edition by Abusch/Schwemer 2011, 40–42. Note that apparently a non-standardized anti-witchcraft series existed in Ḫattuša as is reflected in the colophon of KUB 30, 1(+)KUB 37, 109, s. p. 36. 724 New copy by Schwemer in KAL 4, 29. 725 Abusch/Schwemer 2016, 167 take the middle way stating it is either Middle or Early Neo-Assyrian. KAR 269 is not adopted into the present corpus, but given its importance in estimating the standardization of Maqlû its precursors are given in Table 200. 726 Preliminary edition was presented by Schwemer 2010a, 213–220 and rendered in Middle Assyrian, again in Maul/Strauß 2011, 71 it was changed to Early Neo-Assyrian. 727 Since we have no Second Millennium Maqlû precursors from Babylonia, we cannot determine whether an earlier Babylonian creation of Maqlû existed, but as Schwemer 2007a, 42 argued, it cannot be excluded. 728 Abusch 2002, 163f. and 287 has argued that a proto-version of Maqlû existed out of a nucleus of approximately 10 incantations from Maqlû I–V and gradually expanded to the long final version of the later series. 729 For a discussion on the use and occurrence of these external incantations, s. Schwemer 2007a, 43.

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that this incantation is incorporated from Udug.ḫul VII/g 730 and as such its forerunner FAOS 12, pl. 5–6f derives from a clear Udug.ḫul-context, see below. Table 200: Canonical Forerunners to Maqlû No. II/b II/g

Period MB/MA MB/MA

III/c V/a V/b V/o VI/j VII/i

MB/MA Early NA? MB/MA MB/MA Early NA? Early NA?

Publication KAR 240 KUB 37, 51(+)53 (+)99a KAR 226c KAR 269a KAL 4, 27a KAL 4, 27c KAR 269d KAR 269e

Siglum VAT 10933 598/b+

Provenience Aššur Ḫattuša

Language Akkadian Akkadian

VAT 9531 VAT 11119 VAT 10938 VAT 10938 VAT 11119 VAT 11119

Aššur Aššur Aššur Aššur Aššur Aššur

Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian

Table 201: Non-Canonical Forerunners to Maqlû Period MB/MA MB/MA MB/MA MB/MA MB/MA

Publication KAL 4, 27b KAR 226a KAR 226b KAR 226d *KAR 226e

Siglum VAT 10938 VAT 9531 VAT 9531 VAT 9531 VAT 9531

Provenience Aššur Aššur Aššur Aššur Aššur

Language Akkadian Akkadian Akkadian Akkadian Akkadian

Mīs pî The name of the series commonly known by modern scholars as Mīs pî “Mouthwashing” or sometimes as Pīt pî “Opening of the mouth” may have varied in ancient times as discussed by Walker/Dick (2001, 8–10), who postulate the following possibilities: LUḪ KA, KA.LUḪ.Ù.DA, and ÉN an.na ní.bi.ta tu.ud.da. 731 Both LUḪ KA “Mouthwashing” (var. LUḪ KA.DINGIR.RA “Washing of the mouth of the god”) 732 as KA.LUḪ.Ù.DA “Mouthopening” are found in the Exorcist’s Manual (KAR 44: 2, 11). It cannot be said with any certainty whether Mīs pî and Pīt pî belonged to the same composition 733 or were two separate compositions. 734 For convenience the collective title of Mīs pî is used here. 735 Sources for the ritual-series Mīs pî are found at Aššur, Kuyunjik, Kalḫu, Sultantepe, Hama, Babylon, Sippar, Nippur and Uruk. 736 It appears that two completely different recensions existed in the material from Kuyunjik and Babylon. 737 Walker/Dick (2001, 31) 730 731 732 733 734 735

Note that Udug.ḫul VII/g was additionally incorporated into the Schramm Compendium  no. 21. For a discussion and overview of evidence, s. Walker/Dick 2001, 8–10; Dick 2003–2005, 583f. Variant ms. ‘d’ (Rm 717+), s. Geller 2000a, 242. Bottero 1985, 68. Walker / Dick 2001, 10. An edition of the series is offered by Walker/Dick 2001. For an overview on previous literature, s. Walker/Dick 2001, 20f. with addition of Shibata 2008. For a comprehensive study of the making of cult images in Mesopotamia and the reactions thereto by certain groups in ancient Israel, s. Berlejung 1998. 736 Walker/Dick 2001, 27f. 737 S. Walker/Dick 2001, 30f., even within the material of Kuyunjik there may have existed two different editions.

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197

have calculated that the series existed in Babylonia of at least 5 incantation tablets and in Kuyunjik of 6 or 8 incantation tablets. For both recensions an accompanying ritual tablet is attested. 738 The essential purpose of the rites of Mīs pî was to purify the cult image of human impurities and to consecreate the cult image as such. The earliest reference to the ritual-series of Mīs pî in its standardized edition dates back to Nabû-apla-iddina in the ninth century. 739 Certain aspects and parts of the rituals and incantations of Mīs pî can be traced back to the Third and Second Millennium. In fact, according to Hallo (1970, 120), possibly all neo-Sumerian hymns to deities were originally composed to be recited at the induction of the cult image of the particular deity. 740 The oldest representation of the ritual itself can be found in the Ur III tablet PBS 13, 35 which contains a ritual and various incipits of incantations to be recited at the consecration of a cult statue. 741 Cunningham (1997, 75f.) identified three incantations on the collective ISET 1, 217 (Ni 4176) dating to the Ur III-period as likely to be concerned with the consecration of divine statues; ISET 1, 217a contains the reed-standard as purifier, ISET 1, 217b//PBS 1/2, 123 742 contain the tamarisk as purifier, and ISET 1, 217c contains the juniper as purifier. 743 Interestingly, of all three incantations their incipits are reflected in the aforementioned ritual PBS 13, 35. 744 As for the pre-sargonic incantation CIRPL Urn. 49, Cunningham (1997, 41) remarks that although its primary use is concerned with the foundation of a temple, it could have been used for the opening of cult statues as well due to the feature of the reeds as divine purifier. 745 A similar observation is made by Cunningham (1997, 141) regarding the Old Babylonian incantation VS 10, 187c, which features a quay as divine purifier. New examples of similar incantations to VS 10, 187c are offered by George (2016, 64–66), i.e. CUSAS 32, 6c, 6f and 6g. Other relevant incantations presented by George are CUSAS 32, 5f; CUSAS 32, 6e (‘drawing’ water); CUSAS 32, 6h (washing a god). 746 All the above-mentioned incantations concerning the consecration of objects in ritual use could be used in various ceremonies and their primary function may not have been concerned with the cult images at all 747, but as Cunningham (1997, 75; 112) argued, they could alter738 739 740 741 742 743

744 745 746

747

S. Walker/Dick 2001, 34–67; 70–82. Walker/Dick 2001, 18. For a further explanation of Hallo’s theory, s. Walker/Dick 2001, 18f. Edition and discussion by Dick 2005. For the use of the terminus ka du8.ḫa for the mouth-opening ceremony in Ur III-documents, s. Tohru 2008. A close parallel to both incantations is now found in CUSAS 32, 6p, s. George 2016, 68f. Other new examples of the consecration of the tamarisk can also be found in George 2016, i.e. CUSAS 32, 5h and 5m. A recent edition and previous literature on these incantations can be found in Rudik 2015, 385–387; 392–394; 395–398. A corresponding entry to its incipit is found in the Old Babylonian incantation catalogue AfO 24, pl. IIIb: 23, edited by Wilcke 1973, 14f. Note that ISET 1, 217b and ISET 1, 217c can be regarded as precursors to Šurpu, see below. Michalowski 1992, 317. Recent edition and previous literature can be found in Rudik 2015, 417–421. Less certain in the present corpus is the occurrence of ka.duḫ.a on CBS 8857A: 4’. The context is too fragmentary to state whether this actually refers to mouth-opening rites. The author suspects that this fragment contains a passage from incantations against gall, where salt is called ka.duḫ.a dingir.[re.e.ne] “mouth-opener of the gods”, s. George 2016, 8f.; 123–125. George 2016, 32 understands the Old Babylonian compendium tablet CUSAS 32, 6 to reflect an Old Babylonian ritual analogue to ritual-texts like Bīt rimki of the First Millennium, more specifically

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natively be used for the ‘opening of the mouth’ based on similarities with the series of the First Millenium. A direct forerunner to the Mīs pî-ritual series is the Middle Assyrian Fs. Wilcke, 190f., not recognized as such by Walker/Dick (2001, 28) who classified it as Neo-Assyrian reflecting Mīs pî IV. Maul (2003, 183f.; 190–194) offered a new study and copy of the tablet establishing that it belongs to the small Middle Assyrian M1 archive and instead to Mīs pî IV it relates to Mīs pî III. Fs. Wilcke, 190f. is a single tablet containing the hybrid paired interlinear–Sumerian(//)Akkadian bilingual format. As for its content, Fs. Wilcke, 190f. reflects Mīs pî III/c: ÉN u4 dím.ma alam sikil.la šu du7.a and although it corresponds meticulously to its later counterpart, alternate lines are inserted at the end of the incantation, s. Maul (2003, 194 ll. 93a–d). Sassmannshausen (2001, 169 fn. 2913) accounts for the Middle Babylonian period one text that may denote practice of a mouth-opening ritual in daily life. Table 202: Canonical Forerunners to Mīs pî No. III/c

Period MB/MA

Publication Fs. Wilcke, 190f.

Siglum VAT 10038

Provenience Aššur

Language Sum.–Akk. hybrid

Table 203: Non-Canonical Forerunners to Mīs pî Period ED Ur III Ur III Ur III Ur III Ur III OB OB OB OB OB OB OB OB OB

Publication CIRPL Urn. 49 ISET 1, 217a ISET 1, 217b ISET 1, 217c PBS 1/2, 123 PBS 13, 35 CUSAS 32, 5h CUSAS 32, 5m CUSAS 32, 6c CUSAS 32, 6e CUSAS 32, 6f CUSAS 32, 6g CUSAS 32, 6h CUSAS 32, 6p VS 10, 187c

Siglum AO 3866 Ni 4176 Ni 4176 Ni 4176 CBS 8380 CBS 8241 MS 2789 MS 2789 MS 3098 MS 3098 MS 3098 MS 3098 MS 3098 MS 3098 VAT 6514

Provenience Girsu Nippur Nippur Nippur Nippur Nippur – – – – – – – – –

Language Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian

Muššuʾu The series Muššuʾu “rubbing” recently editied by Böck (2007) 748 existed out of 9 tablets and a ritual tablet. Textual evidence for tablet I–VIII is present, but for tablet IX clues are only offered to us by means of catchlines from tablet VIII (i.e. STT 136), incipit catalogues (i.e.

CUSAS 32, 6 may be connected with the rites related to the sacred marriage. 748 For previous bibliography, s. Böck 2007, 9.

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VAT 13723+) of the series 749 and cited incipits from the ritual tablet 750 (i.e. BAM 3, 215 751 and K 3996+). 752 Editions of Muššuʾu have been found at Aššur, Kuyunjik, Kalḫu, Sultantepe, Babylon, Borsippa, Sippar, Kiš, Nippur and Uruk. 753 An interesting fact of the series Muššuʾu is that it incorporated various incantations from other series such as Udug.ḫul, Sag.gig and Ḫul.ba.zi.zi, 754 from compendia such as Nam.érim.búr.ru.da, and therapeutic texts concerning ŠU.GEDIM and SA.GAL. 755 Although Muššuʾu cites incantations from 749 Finkel 1991, 100–102. 750 For discussion of the ritual tablet for Muššuʾu, s. Köcher 1966; Böck 2003; Böck 2007, 70–78. 751 Note that BAM 3, 215 (VAT 13653) indeed as the opening enūma né-pe-ši š[á …], but the name of the series Muššuʾu is not preserved. In fact, the ritual tablet may not concern Muššuʾu directly, but may use Muššuʾu incantations for another purpose, i.e. the ghost festival of the 29th of Abu, s. Böck 2007, 71–78; Scurlock 2011, 88. Since BAM 3, 215 is traditionally cited as the the ritual tablet for Muššuʾu and contains important crossovers with other series, an overview on all cited incantations is offered below: No. 1 ÉN gá.e lú.kù.ga me.en (= Udug.ḫul XIII–XV/f2; Šurpu I/a; Ilī-ul-īde no. 1) No. 2 ÉN šamnu ellu šamnu ebbu ( = Maqlû VII/c) No. 3 ÉN sa ḫul du8.ù.da No. 4 ÉN sag.gig.ga No. 5 ÉN sag.gig gú.sa.àm gú.sa.àm No. 6 ÉN anamdiki šipta No. 7 ÉN dnin.ì.si.in.na No. 8 ÉN úš ḫul.gál No. 9 ÉN den.ki en tu6 nam.‹ti›.la.ke4 No. 10 ÉN šimmatu šimmatu No. 11 ÉN kišpū zīrūtu No. 12 ÉN kīma šamû u erṣetu No. 13 ÉN izi.ḫuš No. 14 ÉN me.šè ba.da.ri No. 15 ÉN ibaḫ ibaḫ No. 16 ÉN libli Girra No. 17 ÉN šuʾu šumšu No. 18 ÉN a.ra.na.ḫu.un.na No. 19 ÉN gišsúḫuš dalla kù.ga (= Udug.ḫul XIII–XV/c) No. 20 ÉN mu ḫul.bi sar.a (= Udug.ḫul XIII–XV/d) No. 21 ÉN su8.ba ki kù.ga (= Udug.ḫul XIII–XV/e) No. 22 ÉN an.bàra gig.ga ( = Udug.ḫul XIII–XV/f) No. 23 ÉN úzà.ḫi.li úkur.ra (= Udug.ḫul XIII–XV/g; Qutāru no. 1) No. 24 ÉN den.ki e.ne (= Udug.ḫul XIII–XV/h; Qutāru no. 3) No. 25 ÉN udug ḫul.gál gedim idim kur.ra (= Udug.ḫul VI/a; Qutāru no. 5) No. 26 ÉN an ki ba lú ki ba No. 27 ÉN anamdi šipta ana puhur ilāni No. 28 ÉN anamdi mê ša mašmaš ilāni (= Udug.ḫul I/e) No. 29 ÉN sag.ba sag.ba (= Zì.sur.ra I/a; Lamaštu ritual tablet) No. 30 ÉN tummu bītu (= Bīt mēseri; Maqlû ritual tablet; Lamaštu ritual tablet) No. 31 ÉN ab.ta nam.mu.un.da.ku4.ku4.e.dè (= Gattung I § 21; Lamaštu ritual tablet; the ritual šēp lemutti, s. Wiggermann 1992, text 1: 258–59) 752 A possible reconstruction of tablet IX is offered by Bock 2007, 20. 753 Böck 2007, 33–42. 754 An overview is presented by Böck 2007, 24. 755 Böck 2007, 23. Except for the fact that Muššuʾu incorporates incantations from other incantation collections, it also displays the use of stock incantations. The lack of tablet IX may suggest that the

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other series and compendia known from the Exorcist’s Manual, Muššuʾu itself is not cited, 756 which may suggest a terminus post quem date for the compilation of the series. 757 Muššuʾu could be used for various ailments (ad capite, ad calcem) 758 with the central therapy focused on the act of ‘rubbing’. The whole tablet of Sag.gig VII was apparently assimilated as the entire tablet Muššuʾu IV, 759 hence the following forerunners can be attributed to both series, CT 42, 32 and Fs. Stol, 150 (= Sag.gig VII/a = Muššuʾu IV/a); BAM 4, 335 (= Sag.gig VII/f = Muššuʾu IV/f) and BAM 4, 385a (= Sag.gig VII/i = Muššuʾu IV/i). Since the reconstruction of Muššuʾu is in this case more complete than Sag.gig, the above-mentioned forerunners will be discussed here and not in Sag.gig. Similarities to and variants of the Old Babylonian forerunners to Muššuʾu IV/a, i.e. CT 42, 32 and Fs. Stol, 150 have been previously discussed by Geller/Wiggermann (2008) and will therefore not be repeated here. Although no in extenso version is attested in the present corpus, we do find the cited incipit ÉN ṭa-ri-da-at DÙ.A.BI GIG from the Emar medical text, Priests and Officials, 199f.: 97, which appears to be an abbreviated version of either Muššuʾu IV/a or IV/b. 760 The Middle Assyrian fragment BAM 4, 335 761 reflects an almost identical list of diseases and demons as found in Muššuʾu IV/f. 762 Unfortunately, nothing more of the incantation remains to enable us to determine similarities and/or variants with the later series. On a Middle Babylonian therapeutic tablet against ghost-induced illnesses we can identify in BAM 4, 385a a forerunner to Ḫul.ba.zi.zi no. 20 and Muššuʾu IV/i. In the Old Babylonian incantation catalogue AfO 24, pl. IIIb: 5 763 we find an incipit reflecting Muššuʾu V/a: ÉN d nin.ì.si.in.na ama kalam.ma.ke4, not further attested outside the later series. As for Muššuʾu V/d, a precursor is found in Ugaritica 5, 17b containing numerous variants with its later counterpart. 764 The most notable difference is found in the introduction; it appears that the first lines of Ugaritica 5, 17b were simply repeated from its preceeding incantation Ugaritica 5, 17a, which is in turn a forerunner to Udug.ḫul II/a. 765

series Muššuʾu may have consisted in some recensions such as Kuyunjik of 8 tablets instead, s. Worthington 2010, 153f. 756 Interestingly, a colophon of tablet VIII (BM 38786+38857) quotes the text as ÉŠ.GÀR [MAŠ.M]AŠ-ú-ti, s. Böck 2007, 28. 757 Böck 2007, 28. 758 Böck 2003, 12. 759 For an overview, s. Böck 2007, 24. 760 Böck 2007, 45 fn. 45; Geller/Wiggermann 2008, 158. 761 Later copy is presented by Schwemer in KAL 2, 50. Note that Schwemer 2007c, 17 suggests the possibility that this fragment may belong to the same tablet as BAM 4, 334 (=KAL 2, 22). BAM 4, 335 is not listed by Böck 2007, 25 in her survey of the precursors to Muššuʾu, but is taken into account for Muššuʾu IV/f: 62. Pace Schwemer 2007c, 115, K 6335 and Rm 595 parallel a different but similar incantation, i.e. Muššuʾu -series IV/a. 762 For a discussion of the enumeration of diseases and demons, s. Landsberger/Civil 1967, 105f. Note that Ugaritica 7, pl. I (RS. 34.021) has a similar enumeration, but is on the whole different from its counterpart from the Muššuʾu-series. 763 Edited by Wilcke 1973, 14f. 764 S. commentary on p. 251. 765 A similar application can be found in Iraq 31, pl. V–VIa and Iraq 31, pl. V–VIb.

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As for Muššuʾu VI, its earliest precursor, the Old Babylonian CT 4, 3 766 is unilingual Sumerian and belonged to the corpus of Nam.érim.búr.ru.da as its colophon states. Another forerunner from Ḫattuša, the bilingual KBo 36, 11+a, appears to have been collected among Udug.ḫul material and is here also regarded as a non-canonical Udug.ḫul-forerunner, see below. Muššuʾu VI: ÉN úš ḫul.gál an.ki.bi.da can be considered a stock-incantation in the First Millennium, which is not suprising given its flexibility in the Second Millennium, and is therefore additionally found as an external incantation on the ritual tablet of Bīt rimki, see above. Muššuʾu VII/d is in fact assimilated from Udug.ḫul VII/b, hence we can add here the Old Babylonian PBS 1/2, 128a and the Middle Babylonian FAOS 12, pl.5–6d, which are both found in the specific Udug.ḫul context. The origins of Muššuʾu VIII/a: ÉN šimmatu šimmatu clearly derive from a therapeutic context, which is confirmed by the two therapeutic tablets from the second half of the Second Millennium, i.e. BAM 2, 141; BAM 4, 398, and is in the First Millennium still attested as such outside the Muššuʾu-series. 767 A variant of the incantation is also found in Emar on a single tablet with ritual agenda, i.e. Emar 735. Earlier evidence of Muššuʾu VIII/d: ÉN ibaḫ ibaḫ is only found in the cited incipit on the Middle Assyrian therapeutic tablet against paralysis BAM 2, 194 768: iv 3’; 9’. 769 For Muššuʾu VIII/k we may identify distant forerunners in the Old Babylonian incantations JCS 9, 9 (UIOM 1059); JCS 9, 10 (HTS 2) and YOS 11, 8 (NBC 6321), which primarily reflect the enumeration of diseases. 770 Similar to Muššuʾu VIII/a, Muššuʾu VIII/l–m against the maškadu-disease stem from a therapeutic context as well and is continued as such in the First Millennium to appear outside the series on therapeutic tablets. 771 Earlier incantations against the maškadu-disease are known, but they do not seem to correspond directly to Muššuʾu VIII/l–m and are here therefore not regarded as canonical forerunners. 772 One forerunner to Muššuʾu VIII/l can be identified, i.e. the Middle Assyrian AS 16, 287f.a, which contains a corrupt precursor to the later incantation. Muššuʾu VIII/o: ÉN ezzēti šamrāti nadrāti originates from a therapeutic context as well, to be recited during the preparation and application of a salve against the ‘Hand of a Ghost’. 773 As such we find a Middle Babylonian example in BAM 4, 385b found on a therapeutic tablet against ghost-induced illnesses. In the First Millennium, variants of 766 Primary edition offered by Cooper 1971, 12–22. 767 BPOA 3, pl. XI: 3’–8’(K 5920); BPOA 3, pl. XLV: 1’–13’(K 10770); BPOA 3, pl. XXXVI–VII: 8– 15(BM 40177). 768 Earlier copy is KAR 185. 769 Note that we find in BAM 2, 194 a variation of the incipit, i.e. ÉN ibuḫ, s. Böck 2007, 54. 770 Primary study was offered by Goetze 1955 and later by Collins 1999, 279–288. For a comparison with the later series, s. Böck 2007, 287–289. Additionally, we should mention the Old Babylonian incantation RA 88, 161 (M 15289) and YOS 11, 7 (YBC 5640), which reflect a similar enumeration of diseases. For a discussion of the enumeration of diseases in these and other incantations and their thematic correspondence to therapeutic texts, s. Wasserman 2007. 771 BAM 2, 124: ii 10–28 (VAT 8772+); BAM 2, 127: 9–13 (VAT 11224+); BAM 2, 128: iv 1’–24’ (VAT 9955); BAM 2, 182: 14’–16’(O 194); CT 23, pl. 5–14: iii 37–38 (K 2453+); OECT 6, 23: 4’–8’ (K 3209). 772 Old Babylonian: YOS 11, 14 (YBC 4599) and A 663, s. Collins 1999, 233–235; YOS 11, 69c, s. Cavigneaux/Al-Rawi 2002, 10f. Middle Babylonian: KBo 1, 18a. For a study and discussion of the maškadu-disease, s. Wasserman 2012. 773 Böck 2007, 59.

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this incantation are found frequently outside the Muššuʾu-series, not only in therapeutic tablets against the ‘Hand of a Ghost’ 774, but also in manuscripts of the ritual šēp lemutti ina bīt amēli 775, among šumma amēlu kašip prescriptions 776 and in Maqlû V/k. 777 Also originating from a therapeutic context is the incantation Muššuʾu VIII/q: ÉN kararatu kararatu, which has a precursor Priests and Officials, 199f.a 778 found on a therapeutic tablet from Emar to be recited in relation with the application of magical stones on the hands and feet of the patient. An incipit for this incantation is also found on Middle Assyrian therapeutic tablet BAM 2, 194: 9’ in a broken context. 779 For the First Millennium the incantation is continued outside the Muššuʾu-series and is found in various therapeutic tablets. 780 An incantation collective from Ugarit containing forerunners to various series and compendia also reflects the only known precursor to Muššuʾu VIII/r, albeit in an extended form, i.e. Ugaritica 5, 17g. 781 For the First Millennium Muššuʾu VIII/r is rarely attested outside the series. 782 The reconstruction of Muššuʾu IX is uncertain, except for the first incantation, s. Böck (2007, 20f.). Following Böck’s reconstruction of Muššuʾu IX/b: ÉN me.šè ba.da.ri, which is mainly based on the ritual-tablets for Muššuʾu, we can identify LKA 116 and Priests and Officials, 199f.c as potential precursors dating to the Second Millennium. The incantation ÉN me.šè ba.da.ri is found in various settings and contexts in the First Millennium, for example in the Udug.ḫul-series as well, and is therefore considered a stock-incantation. As for the external incantations cited in the ritual-tablet of Muššuʾu, we can identify shared Kultmittelbeschwörungen from Udug.ḫul XIII–XV, of which no. 19, 20 and 23 precursors are reflected in the Udug.ḫul-collective Iraq 42, 43f.(+), i.e. Iraq 42, 43f.(+)c = Udug.ḫul XIII–XVc = Muššuʾu rit. no. 19; Iraq 42, 43f.(+)d = Udug.ḫul XIII–XVd = Muššuʾu rit. no. 20; Iraq 42, 43f.(+)f//VAT 10785+/b = Udug.ḫul XIII–XVg = Muššuʾu rit. no. 23. Additionally, we may note that Muššuʾu rit. no. 25 incorporates a pure Udug.ḫul incantation, i.e. Udug.ḫul VI/a, for which we have an Old Babylonian precursor PBS 1/2, 128d. Therefore it cannot be said with any certainty whether the Kultmittelbeschwörungen duplicated in the ritual tablet of Muššuʾu are stock-incantations or merely assimilated from the Udug.ḫulcorpus. 783 774 775 776 777 778

779 780 781 782 783

AMT 97, 1//K 3398+: 8–13; BAM 3, 221//BAM 5, 471: iii 25’–27’, s. Scurlock 2006, 443–446. SpTU 5, 247: v 16–19; DT 186: vi 2–4, s. Wiggermann 1992, 33f.; Von Weiher 1998, 50–57. AMT 86, 1(+)AMT 85, 1: iii 5–13, s. Abusch/Schwemer 2011, 87. Abusch 2016, 143f. Mistakenly read and identified by Tsukimoto 1999, later corrected by Finkel 1999b. Note that in Priests and Officials, 199f.a we find kat-ta-ri-túm against kararatu of its later parallels. kararatu (or kat-ta-ritúm) is found in the dictionaries as “magisches Wort” (AHw 447a) and is rendered as uncertain by the CAD K 207a, implied to be either magical formula or a technical term referring to the type or purpose of these spells. Note that we do find here the expected kararatu against the contemporary variant kat-ta-ri-túm from Emar. AMT 58, 7: i 4–5 (K 9579) AMT 69, 9: 7–8 (K 9164+6056); BAM 4, 354: iii 12–13 (VAT 10783+). Latest edition is presented by Rowe 2014, 48–58. Böck 2007, 63. Additonally one should note here the relation between the Kultmittelbeschwörungen of Udug.ḫul XIII– XV, the ritual tablet for Muššuʾu and the series of Qutāru. As for the ritual tablet for Muššuʾu, no. 23, 24, 25 correspond to Qutāru no. 1, 3 and 5.

Forerunners to the Ritual-Series and Compendia

203

Table 204: Canonical Forerunners to Muššuʾu No. *IV/a *IV/a °IV/a–b

Period OB OB MB/MA

*IV/f *IV/i °V/a

MB/MA MB/MA OB

Publication CT 42, 32 Fs. Stol, 150 Priests and Officials, 199f.: 97 BAM 4, 335 BAM 4, 385a AfO 24, pl. IIIb: 5

V/d VI *VI *VII/b *VII/b VIII/a VIII/a VIII/a

MB/MA OB MB/MA OB MB/MA MB/MA MB/MA MB/MA

Ugaritica 5, 17b CT 4, 3 KBo 36, 11+a PBS 1/2, 128a FAOS 12, pl. 5–6d BAM 2, 141 BAM 4, 398 Emar 735

°VIII/d VIII/k VIII/k VIII/k VIII/l VIII/o VIII/q

MB/MA OB OB OB MB/MA MB/MA MB/MA

°VIII/q VIII/r *(IX/b) *(IX/b)

MB/MA MB/MA MB/MA MB/MA

BAM 2, 194 JCS 9, 9 JCS 9, 10 YOS 11, 8 AS 16, 287f.a BAM 4, 385b Priests and Officials, 199f.a BAM 2, 194 Ugaritica 5, 17g LKA 116a Priests and Officials, 199f.c

Siglum BM 17305 LB 1000 –

Provenience – Larsa Emar

Language Akkadian Akkadian Akkadian

VAT 10306 VAT 17580 John Rylands Library, Box 24; E5 and 25 RS 17.155 Bu 88-5-12,6 523/b+ CBS 1532 Ni 2676+ VAT 16448 Ni 178 Msk 74147b (+) VAT 9587 UIOM 1059 HTS 2 NBC 6321 Rm 376 VAT 17580 –

Aššur Babylon –

Akkadian Akkadian Sumerian

Ugarit – Hattuša – Nippur Aššur Nippur Emar

Akkadian Sumerian Sum.||Akk. Sumerian Sum.Akk Akkadian Akkadian Akkadian

Aššur – – – Kalḫu Babylon Emar

Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian

VAT 9587 RS 17.155 VAT 10036 –

Aššur Ugarit Aššur Emar

Akkadian Sumerian Sumerian Sumerian

Nam.búr.bi The namburbi-rituals occupy a unique position among the ritual-series . 784 They are found as a series in the personal collection of Aššurbanipal 785 and existed of over 136 tablets, of which only 18 have been preserved. 786 Evidence of other namburbi-series comes from Uruk, where SpTU 2, 18 has the notation pirsu maḫrû “first section”, but given the lack of further tablets, we cannot make any definitive statement about the series from Uruk. 787 Numerous other namburbi-tablets found in Aššur and Kuyunjik contain catchlines referring to their consecutive tablets, but lack a tablet number, e.g. DUB.NN.KÁM, denoting that serialization

784 An edition and study of the Namburbi-material is published by Maul 1994. For previous literature, s. Maul 1998–2001. 785 Caplice 1974, 7; Maul 1994, 216, pace Farber 1988, 39, who stated that a Namburbi-series has never existed. 786 A reconstruction of the Aššurbanipal-series can be found in Maul 1994, 216–221. 787 Maul 1994, 204.

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of namburbi-tablets already existed before the series of Aššurbanipal. 788 Additionally, various namburbi-compendia have been preserved, which according to Maul (1994, 203f.) functioned as memoranda of the magical-expert. The main function of NAM.BÚR.BI “its (rite for) undoing” is to avert portended evil. 789 An entry for NAM.BÚR.BI is found in the Exorcist’s Manual (KAR 44: 29). Two namburbis can be identified for the Second Millennium, i.e. the Middle Assyrian KAL 4, 9 (earthquake) and LKA 116 (fungus). Later parallels exist for both namburbis, but none of them appear to be incorporated in a series, s. for KAL 4, 9 Maul/Strauß (2011, 11), for LKA 116 Maul (1994, 352–366). 790 Qutāru The series Qutāru “fumigation” is relatively unknown. No entry for Qutāru exists in the Exorcist’s Manual, but a structured series existed in the late First Millennium as is proven by the colophon of TCL 6, 34 (a tablet of Iqīša from Uruk) IM I.KAM KÙ.GI, 791 which may suggest that Qutāru just like Muššuʾu was created after the Exorcist’s Manual. Finkel (1991) reconstructed a section (ll. i 24’–28’) in the incantation catalogue (VAT 13723+) 792 as belonging to the series Qutāru. 793 These four incantations are mainly known from Udug.ḫul VI and XIII–XV, but are also found in the ritual tablet for Muššuʾu, which suggests that Qutāru may be regarded as a companion work to Muššuʾu. 794 Just as Muššuʾu, it appears that Qutāru as well incorporated outside incantations 795 against various ailments, but in this case the central therapy is focused on the act of fumigation. 796 Since Qutāru is a very late creation and its incantations appear to have been assimilated from other series, we may duplicate here the following forerunners mainly known from Udug.ḫul and also found in a specific Udug.ḫul context, i.e. the Middle Assyrian Iraq 42, 43f.(+)f and VAT 10785+/b (= Udug.ḫul XIII–XV/g = Qutāru no. 1) and the Old Babylonian PBS 1/2, 128d (= Udug.ḫul VI/a = Qutāru no. 5). 797 Table 205: Canonical Forerunners to Qutāru No. *1

Period MB/MA

Publication Iraq 42, 43f.(+)f

Siglum BM 130660(+)

Provenience Aššur

Language Sum.(//)Akk.

788 Caplice 1965, 107f; Maul 1994, 203. 789 On the correlation between Namburbi and omen-texts, s. Caplice 1974, 7f.; Maul 1998–2001, 93. 790 Maul 1994, 159 sees in KUB 4, 17(+)18 a possible precursor to later Namburbis which is met with some reservations by Schwemer 1998, 147. 791 Finkel 1991, 103. 792 Geller 2000a, 226–231. 793 Finkel 1991, 101 further identified BM 60886+ and its duplicate BM 41191 to correspond to the Qutāru section in the incantation catalogue VAT 13723+. BM 41191 has been edited by Finkel 1991, 101f., BM 60886+ has been edited by Geller 2016, 217ff. and 435ff. For the Q-compendium BM 45393+, s. Stadhouders 2016. 794 Finkel 1991, 103. 795 Except for the mentioned Udug.ḫul incantations, BM 60886+ and BM 41191 contain Ḫul.ba.zi.zi no. 64. 796 For textual evidence on Qutāru, s. Labat 1961; Walker 1980; Finkel 1991. 797 Note that Udug.ḫul XIII–XV/g is additionally cited as Muššuʾu rit. no. 23 and Udug.ḫul VI/a as Muššuʾu rit. no. 25.

Forerunners to the Ritual-Series and Compendia No. *1 *5

Period MB/MA OB

Publication VAT 10785+/b PBS 1/2, 128d

Siglum VAT 10785+ CBS 1532

Provenience Aššur –

205 Language Sum.(//)Akk.? Sumerian

Šurpu The series Šurpu “Burning” consisted in its standardized edition at least of nine incantation tablets in Nineveh, where the sequence of tablet II–IX is successfully reconstructed through catchlines by Reiner (1958). 798 No ritual tablet for the Šurpu-series is known from the Kuyunjik material, but we do have a ritual tablet from Aššur (LKA 91), which is tablet I in Reiner’s edition, but as it appears from LKA 91, the Aššur recension differs significantly from the one from Nineveh. Lambert (1959–1960) pointed out that Reiner’s reconstruction of tablet I is invalid, 799 at least for the standardized series from Nineveh. Pace Reiner, Frank Simons have proposed a new solution for a reconstruction of the canonical Šurpu-series existing of 10 incantation-tablets. 800 Additionally, a cycle of Šurpu was incorporated in the agenda of Bīt rimki after the Maqlû cycle, as is shown from ritual tablets for Bīt rimki from Sippar (PBS 1/1, 13), Nineveh (K 15234) and Uruk (SpTU 2, 12). 801 Some of the cited incipits belonging to Šurpu within the agenda of Bīt rimki, are not known from the standardized Nineveh version and may add some insights for the existence of other Šurpu-recensions. 802 Besides the material from Kuyunjik, standardized manuscripts of Šurpu are known from Aššur, Sultantepe, Kalḫu, Kiš and Uruk. 803 The main purposes of Šurpu are to undo the negative effects of a curse caused by breaking an oath, to annul an oath or to avert any transgressions against a deity. 804 The 798 Reiner 1958 remains the most recent edition of Šurpu, for new material s. Von Weiher 1998, no. 242; Borger 2000; Linssen 2008; for later discussions on the series, s. Bottéro 1976–1977; Geller 1980b; Farber 2011–2013. A related genre to Šurpu are the so-called lipšur-litanies, which were not standardized, s. Reiner 1956; Wiseman 1969. A new edition of Šurpu is planned by F. Simons. 799 Doubt was already expressed by Reiner herself, s. Reiner 1958, 4. 800 Frank Simons presented a paper during the 61th RAI in Geneva 2015 “Šurpu VIII: The Lost Incantations” reconstructing tablet VIII. In private communication (April 2016) Simons kindly shared a preliminary reconstruction of the standardized series based upon new available material. The following reconstruction presents all tablets with their starting incipits: I ÉN gá.e lú.kù.ga me.en II ÉN lu-u paṭ-ra DINGIRmeš GALmeš III ÉN ma-mit DÙ.A.BI IV ÉN e-peš ri-is-bi ù ri-sib-ti V ÉN áš.ḫul gal5.lá.gin7 VI ÉN ki-ma SUM.SAR VII ÉN buru5 šà.abzu.ta im.ta.è.a.na // di-me-tum ultu qé-reb ap-si-i it-ta-ṣa-a VIII ÉN ni-iʾ-šu ni-iḫ-lu IX ÉN ÍL-ši gam-li-ia a-paṭ-ṭa-rak-ka X ÉN giš.šinig giš.ge15 an.edin.na mú.a. 801 We may assume that this Šurpu-cycle in Bīt rimki was a short version in comparison with the full series, e.g. SpTU 2, 12: iii 41ff. lists 13 incipits for the performance of Šurpu (šur-pa išakkan(GAR-an)-ma). Farber’s 2011–2013, 331 suggestion that this cycle could possibly reflect an older version of Šurpu remains speculation. 802 For example the relation and the position of the Dingiršadibba-incantations ÉN Ea Šamaš u Marduk mīnu annîya, ÉN ilī ul īde and ÉN ilī bēlī, s. pp. 228f. 803 S. Farber 2011–2013, 330. Note that school-excerpt UET 6/2, 407 from Ur has preserved over 60 lines of the standardized Šurpu-series. 804 The theme ‘trangression of sin’ is shared by the incantations of the Ilī-ul-īde collection (s. p. 229), which may explain why some incantations of Ilī-ul-īde were incorporated into Šurpu (e.g. the Š-cycle within Bīt rimki such as SpTU 2, 12), or were recited beside Šurpu (e.g. the catchline of the ritual tablet (LKA 91) for Šurpu from Aššur refers to Ilī-ul-īde and the catchline of the ritual tablet (KAR 90) for Ilīul-īde refers to the ritual for Šurpu, s. Lambert 1974a, 269.

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‘burning’ aspect of Šurpu lies in the critical part of the ritual where objects such as peels of an onion or stripped dates resembling the transgression of the patient are cast into the fire by the magical-expert cleansing the patient of his ‘sin’. 805 The central act of burning in both the series Šurpu as Maqlû may explain why they are listed together in the Exorcists’s Manual (KAR 44: 14). All forerunners that can be pointed to for Šurpu are Kultmittelbeschwörungen. CUSAS 32, 6t intended for the consecration of a garment is, as George (2016, 71f.) already observed, a direct parallel with a later incantation known from a bilingual text usually coined as ‘The consecration of a priest of Enlil’ no. IX. 806 Still, the Old Babylonian precursor CUSAS 32, 6t can in fact be regarded as a heavily abbreviated version 807 of Šurpu V/i: ÉN gu uttu šu.na ba.ni.in.gar. 808 KAR 226e can be identified as a Middle Assyrian precursor to Šurpu VIII/h: ÉN aktabsakka šaddākka 809 and is found among canonical and non-canonical Maqlû incantations. As argued above, KAR 226e may in fact also be used at some point in a Maqlû context and is possibly, as expected for Kultmittelbeschwörungen, a stock-incantation. As for Šurpu X 810, consisting solely of Kultmittelbeschwörungen 811, we may find a remote precursor in the Ur III incantation ISET 1, 217b 812 for X/a: ÉN giš.šinig giš.AŠ an.edin.na mú.a. 813 For Šurpu X/b: ÉN ú.in.nu.uš ú.sikil abzu.ta mú.a, there are two Old Babylonian variants, i.e. CUSAS 32, 5i and MVN 5, 302 (v 12’–18’) both already recognized as such by George (2016, 59) and contain considerable variations compared to their later Šurpu counterpart. Three Ur III incantations, i.e. 5 NT 48, ASJ 2, 195f.b and ISET 1, 217c were recognized by Sigrist (1980, 155f.) as distant precursors to Šurpu X/g: ÉN šim.li bùlug.gá sa7 and were studied as such by Conti (1997), who added a remote Old Babylonian precursor YOS 11, 47 as well. Additionally, we may mention the Early Dynastic incantation CIRPL urn. 49, whose incipit reminds us of Šurpu X/c: ÉN gi.kù gi.sikil ‹giš›.gi.šà.ga mú.a, but appears on the whole to be a different incantation. 814 A close relation appears to exist between the Šurpu-cycle and the first three incantations of the Dingir.šà.dib.ba-compendium from the ritual tablets for Bīt rimki. Additionally, the ritual tablet for Šurpu from Aššur (LKA 91) closes after the designation “It is the sixth tablet 805 806 807 808

809 810 811

812 813 814

On the ritual aspects of Šurpu, s. Bottéro 1976–1977, 100–116; Farber 2011–2013, 331f. Löhnert 2010, 186f. For a primary edition of the complete text, s. Borger 1973. Similar lines are denoted by George 2016, 72. Classification as Šurpu V/i follows the reconstruction of F. Simons. Peterson 2009a recognized further parallels with this incantation is the first incantation of the OB collective UM 29-13-569. Another related incantation to Šurpu V/i is the OB incantation VS 24, 52 (r.? i’ 1–9’) having the subscript KA.INIM.MA gu gada lugal kéš.da.kam. Peterson 2009a, 128 fn. 5 recognized that the following incantation on this tablet is also concerned with the ‘thread’ (gu), which could be another related incantation or possible forerunner to Šurpu V/i. Classification as Šurpu VIII/h follows the reconstruction of F. Simons. Šurpu X = IX of Reiner 1958, after F. Simons. Extensive compendia of Kultmittelbeschwörungen already exist in the Old Babylonian period, for examples see George 2016, 30. Most likely all these compendia served a central ritual purpose, only one (A 7479) presented by Farber/Farber 2003 is specified to be concerned with purifying a Gudupriest. Identified above as a non-canonical forerunner to Mīs pî. Similarities were recognized by Rudik 2015, 393. Identified above as a non-canonical forerunner to Mīs pî.

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207

of Šurpu” with the statement ÉN ilī ul īde warkišu “the incantation Ilī-ul-īde (you recite) next”. 815 It is unclear for now whether here the potential Ilī-ul-īde-compendium is meant or one or both of the two incantations starting with Ilī-ul-īde known from the Dingir.šà.dib.bacompendium and the ritual tablet (KAR 90) for Ilī-ul-īde. 816 Consequently, the earlier precursors to these Ilī-ul-īde incantations listed here under Dingir.šà.dib.ba are indirectly relevant to the Šurpu-series. Šurpu appears to be a late creation 817 and since the series is thematically related to other series and compendia such as Zì.sur.ra and Nam.érim.búr.ru.da, it is difficult to identify noncanonical forerunners as such. A few side notes can however be made, KAR 246 a Middle Assyrian forerunner to the šuʾila of the fifth house of Bīt rimki contains a passage,as do its later counterparts, that appears excerpted and unsystematically related to Šurpu III. A very fragmentary bilingual incantation from Ḫattuša KUB 37, 115+KBo 7, 1(+)KBo 7, 2a possible related to Šurpu or Nam.érim.búr.ru.da contains a divine dialogue between Enki/Ea and Asalluḫi/Marduk and mentions that an ‘oath’, a heavy sin, is imposed on the patient. 818 Table 206: Canonical Forerunners to Šurpu No. V/i VIII/h X/a X/b X/b

Period OB MB/MA Ur III OB OB

X/g X/g X/g X/g

Ur III Ur III Ur III OB

Publication CUSAS 32, 6t KAR 226e ISET 1, 217b CUSAS 32, 5i MVN 5, 302 (v 12’–18’) – ASJ 2, 159f.b ISET 1, 217c YOS 11, 47

Siglum MS 3098 VAT 9531 Ni 4176 MS 2789 Amherst coll.

Provenience – Aššur Nippur – –

Language Sumerian Akkadian Sumerian Sumerian Sumerian

5 NT 48 AUAM 73.1425 Ni 4176 YBC 5634

Nippur – Nippur –

Sumerian Sumerian Sumerian Sumerian

Sag.gig Until now the only edition on the series SAG.GIG(.GAmeš) (muruṣ qaqqadi) “headache” is provided by Deirdre Linton (1970) in her unpublished M.A.-thesis. 819 Sag.gig consisted of 9 (short) tablets and is known from the Exorcist’s Manual (KAR 44: 9) 820. Linton (1970, 26) pointed out that in Kuyunjik two recensions of the series may have existed ‘Nineveh A’ and ‘Nineveh B’. Further editions are known from Sultantepe and Uruk 821. Various incantations 815 816 817 818

S. Reiner 1958, 12. I.e. ÉN ilī ul īde šēretka našâku and ÉN ilī ul īde šēretka dannat. Farber 2003–2005, 330. Obv. 7’–8’: ⌈nam?.érim nam⌉.tag.ga dugud.dugud su.[g]a ma-⌈mi-tu4 ar-nu ka⌉-ab-tu4 ⌈e-mid⌉-su 819 A new edition is scheduled by Schramm, s. Schramm 2008, 1. Note that since Linton’s (1970) edition on Sag.gig, more material has come to light, s. HKL 2, 289 and SpTU 2, 2. 820 Note that the entry is written in KAR 44 as sa-kik-ke4SAG.GIG.GA, which is according to Geller 2000a, 253 a phonetic rendering of the opening incipit of the series ÉN sag.gig é.kur.ta nam.ta.è, but is more likely a phonetic rendering of the disease SAG.GIG itself. 821 Note that Von Weiher 1983, 22 classifies SpTU 2, 2 as tablet IX of the Sag.gig-series for reasons unknown. The two-column tablet does not have a tablet number and contains after Linton’s restoration of the Sag.gig-series incantations IV/a, IV/b, V/b, V/a, VI/a, and possibly VI/b.

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of the Sag.gig-series were incorporated in the series of Muššuʾu. 822 As its name suggests, the purpose of the Sag.gig-series was to counter the effects of headache, i.e. the headache-demon. Canonical forerunners to the Sag.gig-series are scarce, but we do find two Middle Babylonian examples of Sag.gig VI/a in the peripheral areas, i.e. KBo 14, 51b 823 from Ḫattuša and Ugaritica 5, 17i 824 from Ugarit. Although both are clearly canonical forerunners, they reflect various deviations from the later series. As for Emar, 825 the small fragment Emar 732 is clearly concerned with Sag.gig and its incipit recalls Sag.gig I/a, where it is stated that the Sag.gig-demon comes from the Ekur, whereas in Emar 732 it is said that the Sag.gig comes from the Netherworld, what can be further read of Emar 732 does not correspond to incantations known from the Sag.gig-series, hence Emar 732 is here considered a noncanonical forerunner. The earliest non-canonical incantations against the Sag.gig-demon are from the Ur IIIperiod, i.e. TMH 6, 1//Fs. Hilprecht, 220 826. Both duplicates are specifically concerned with the headache of Amar-Suen. Interestingly, as already noted by Geller (2003, 13), the same incipit is found for Sag.gig V. The same may be true for unedited Old Babylonian incantation YOS 11, 78, whose incipit reads sag.gig.gig lú.ra šu!(KI) mu.un.gá.gá«.gá.». 827 Michalowski (1981, 17) identified passim another Old Babylonian Sag.gig-incantation on the fragmentary OIP 16, 11 citing ll. 6’–8’. 828 Although the theme of CT 4, 4a 829 is concerned with Sag.gig, it is in fact a forerunner to the Schramm Compendium no. 11, but can be regarded for the Sag.gig-series as a non-canonical forerunner. 830 Since Sag.gig VII was assimilated as Muššuʾu IV and the manuscripts for Muššuʾu are better preserved, the precursors to the incantations of Sag.gig VII are here discussed in the section for Muššuʾu, see above. The Old Babylonian incantation collective VS 24, 45+52+61 originally contained an incantation against the Sag.gig-demon according to its colophon, 831 but cannot be restored from its preserved fragments.

822 For a general overview, s. Böck 2007, 24. For catalogues on Muššuʾu citing Sag.gig-incantations, s. Finkel 1991, 94. A possible relation between Sag.gig III and Mīs pî in BM 91011 is pointed out by Linton 1970, 27. 823 Linton 1976, 110 lists KBo 14, 26 among the Sag.gig VI manuscripts, this is an error for KBo 14, 51. The mistake is repeated by Rowe 2014, 57. The incantation preceeding KBo 14, 51b, i.e. KBo 14, 51a is fragmentary and exorcistic in function and cannot be related to another incantation of the Sag.gigseries. 824 Already recognized by Nougayrol 1968, 39, not taken into account by Linton 1976. 825 Note the incipit found on Priest and Officials, 199f.: 97 reflects Sag.gig VII/a–b (= Muššuʾu IV/a–b). 826 For a recent edition and previous literature, s. Rudik 2015, 230–236. 827 To my knowledge no edition exists of this incantation. No photo available, collation desired. Cunningham 1997, 147 offers its subscript KA.INIM.MA sag.gig.ga.kam and mentions its features a divine dialogue. 828 Peterson 2013, 1 identified OIP 16, 11 (= STVC 11) as a collective tablet containing two additional incantations on the reverse, of which the first can be identified as a šà gig.ga incantation. 829 New copy is offered by Geller 1985, pl. 19–20. 830 Edition is found in Linton 1970, 216–219 and Schramm 2008, 153–156. 831 S. fn. 624.

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Table 207: Canonical Forerunners to Sag.gig No. VI/a VI/a *VII/a *VII/a °VII/a–b

Period MB/MA MB/MA OB OB MB/MA

*VII/f

MB/MA

Publication KBo 14, 51b Ugaritica 5, 17i CT 42, 32 832 Fs. Stol, 150 Priests and Officials, 199f.:97 BAM 4, 335

Siglum 192/q RS 17.155 BM 17305 LB 1000 –

Provenience Ḫattuša Ugarit – Larsa Emar

Language Sumerian Sumerian Akkadian Akkadian Akkadian

VAT 10306

Aššur

Akkadian

Table 208: Non-Canonical Forerunners to Sag.gig Period Ur III Ur III OB OB MB/MA

Publication TMH 6, 1 Fs. Hilprecht, 220 *CT 4, 4a OIP 16, 11a Emar 732

Siglum HS 2438 Ni 2187 BM 92504 CBS 6927 Msk 74107ak

Provenience Nippur Nippur Sippar? Nippur Emar

Language Sumerian Sumerian Sumerian Sumerian Sumerian

Udug.ḫul The series UDUG.ḪUL, or UDUG.ḪUL.Ameš (utukkū lemnūtu) “Evil utukkū-demons”, is the most extensive incantation-series existing in its standardized form of 16 tablets, known from Kuyunjik, Aššur 833, Sultantepe, Kalḫu, Sippar, Babylon and Uruk. A recent edition is provided by Geller (2016), who reconstructed the sequence of the whole series mainly following the Kuyunjik manuscripts, noting discrepancies with other editions such as the version from Aššur reflected in the incipit catalogue VAT 13723+ (= Studies Lambert, 229). 834 An important variation may be the incorporation of Gattung II in an edition from Aššur, where the catchline of OECT 6, 26 cites the known Gattung II incipit ÉN lugal nam.tar. 835 Although no ritual tablet is attested for the Udug.ḫul-series, there are numerous references to the ritual agenda within the Udug.ḫul incantations. 836 Being a well-established series with forerunners going back to the Third Millennium, it is no surprise that Udug.ḫul is attested in the Exorcist’s Manual (KAR 44: 7). Like other incantation series of the First Millennium (e.g. Šurpu, Bīt rimki), Udug.ḫul makes use of various stock incantations; typical Udug.ḫul incantations were also incorporated into other series and compendia like Muššuʾu, Qutāru, and the Schramm Compendium. Udug.ḫul is the best traceable series having by far the most canonical and non-canonical forerunners even extending to the Third Millennium. Considering Udug.ḫul I, we find two 832 According to Nathan Wasserman in the SEAL-database CT 42, 32 may be dated late Old Babylonian or possibly early Middle Babylonian. 833 Note additionally the Udug.ḫul-commentary LKA 82 from the ‘Haus des Beschwörungspriester’, s. Geller 2016, 5. 834 For previous literature, s. Geller 2016, 3–5. 835 S. Geller 2016, 6f. The possible relation between the series Udug.ḫul and Gattung II was already suspected by Borger 1975, 54. For a possible relation between Udug.ḫul and Gattung III, s. Finkel 1976, 34 fn. 2. For further remarks on the relation between Gattung I–III and Udug.ḫul, see the discussions on their forerunners. 836 For the ritual content within the Udug.ḫul-series, s. Geller 2016, 21–26.

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variants of incantation I/b ÉN me.šè ba.da.ri, which can be regarded as a stock-incantation, and both LKA 116a as Priests and Officials, 199f.c are found in clear non-Udug.ḫul-related context. 837 The earliest examples for Udug.ḫul II are both from the peripheral areas, i.e. Ugaritica 5, 17a for Udug.ḫul II/a 838 and KUB 4, 24c for Udug.ḫul II/b. Although Ugaritica 5, 17a is found together with incantations not-related to the Udug.ḫul-series, it reflects close resemblance with its standardized counterpart of the First Millennium. KUB 4, 24c on the other hand is an excerpted version of Udug.ḫul II/b, corresponding to Udug.ḫul II 24–27; 39 only. For Udug.ḫul III, forerunners can be restored for III/a–g, but no forerunners appear to exist for III/h in the Second Millennium. Notably the Old Babylonian incantation collective FAOS 12, pl. 1–2 already contained a corresponding sequence to Udug.ḫul III/a–f, directly followed by a sequence of non-canonical Udug.ḫul incantations FAOS 12, pl. 1–2(g–k) and concludes with a forerunner to Udug.ḫul IV/a, i.e. FAOS 12, pl. 1–2l. Geller (1985, 5) restores tentatively for FAOS 12, pl. 1–2 possible evidence of intentional sequencing of Udug.ḫul incantations on this tablet, i.e. [KA.INIM.MA udug ḫul].a.kam [šu.nigin? 12? udug ḫ]ul.a.kam […] ŠUB Table 209: Serialization of Individual Units in FAOS 12, pl. 1–2 FAOS 12, pl. 1–2a FAOS 12, pl. 1–2b FAOS 12, pl. 1–2c FAOS 12, pl. 1–2d FAOS 12, pl. 1–2e FAOS 12, pl. 1–2f FAOS 12, pl. 1–2g FAOS 12, pl. 1–2h FAOS 12, pl. 1–2i FAOS 12, pl. 1–2j FAOS 12, pl. 1–2k FAOS 12, pl. 1–2l

Udug.ḫul III/a Udug.ḫul III/b Udug.ḫul III/c Udug.ḫul III/d Udug.ḫul III/e Udug.ḫul III/f Non-canonical Non-canonical Non-canonical Non-canonical Non-canonical Udug.ḫul IV/a

The later peripheral incantation collective Emar 729 contains three forerunners (Emar 729ac) to Udug.ḫul III, but in a distorted sequence, i.e. Emar 729a = III/g 839, Emar 729b = III/e 840 837 LKA 116 is a namburbi to avert the evil of fungus, Priests and Officials, 199f. is a therapeutic concerning various diseases. Variations of the me.šè ba.da.ri incantation are found in the First Millennium outside the later series in BAM 5, 508 (K 239+) ll. iv 11’–17’; KAR 20 (VAT 9305) ll. ii 2’–8’; MC 8, pl. 8 (K 2542+) ll. ii 37’–42’; MC 8, pl. 10 (K 9329+) ll. b 5’–8’; MC 8, pl. 10 (BM 50958) ll. a 3’–11’; MC 8, pl. 10 (BM 17311) ll. ii 6’–13’; MC 8, pl. 10 (Sm. 1802) ll. ii 2’–3’; OrNS 40, pl. III–IV (K 157 +) ll. 2’–5’; SpTU 3, 83 (W 23276) ll. 15–16. 838 Attested outside the later series on the school excerpts MC 16, pl. 7 (BM 36681+) ll. 1’–8’ and BAM 8, pl. 5; 136 (CBS 8802) ll. r. 1–4. 839 Attested for the First Millennium outside the series on the school excerpts AOAT 275, 624 (BM 76125) ll. 6’–8’; BAM 8, pl. 27 (BM 36676) ll. 1–10; BAM 8, pl. 27 (BM 37621) ll. 1’–13’. 840 Attested for the First Millennium outside the later series in the school excerpt BAM 8, pl. 28 (CBS 8801) ll. 17’–20’.

Forerunners to the Ritual-Series and Compendia

211

and Emar 729c = III/a. 841 Furthermore, the forerunners from Emar deviate considerably from their standardized counterparts. 842 Table 210: Serialization of Individual Units in Emar 729 Emar 729a Emar 729b Emar 729c Emar 729d

Udug.ḫul III/g Udug.ḫul III/e Udug.ḫul III/a Non-canonical

If we are correct in assuming that CBS 13905, a fragment of a multi-column tablet, is indeed Middle Babylonian, it would be the sole bilingual witness to Udug.ḫul III in the Second Millennium. 843 As for Udug.ḫul IV, no forerunners are attested on a Udug.ḫul-related collective except for the previously mentioned OB FAOS 12, pl. 1–2l (= IV/a). One Middle Babylonian amulet, Iraq 38, 60 fig. 2a, contains a deviated version of Udug.ḫul IV/a and is the sole example of an Udug.ḫul incantation used on an amulet in the Second Millennium. 844 Udug.ḫul IV/c has survived on an Old Babylonian collective among various exorcistic incantations, i.e. CUSAS 32, 11c, 845 on the Old Babylonian tablet FAOS 12, pl. 13–14 846 as on the Middle Babylonian peripheral fragment Emar 790. 847 For Udug.ḫul V, we find one Old Babylonian witness to Udug.ḫul V/a (TIM 9, 62) and the Old Babylonian incantation collective FAOS 12, pl. 3–4 contains in the first two columns a corresponding sequence for Udug.ḫul V/e–h only interrupted by the non-canonical Udug.ḫul incantation FAOS 12, pl. 3– 4d. Table 211: Serialization of Individual Units in FAOS 12, pl. 3–4 FAOS 12, pl. 3–4a FAOS 12, pl. 3–4b FAOS 12, pl. 3–4c FAOS 12, pl. 3–4d FAOS 12, pl. 3–4e FAOS 12, pl. 3–4f

Udug.ḫul V/e Udug.ḫul V/f Udug.ḫul V/g Non-canonical Udug.ḫul V/h Udug.ḫul VII/b

841 An OB forerunner is found in FAOS 12, pl. 1–2e. The incantation is further attested for the First Millennium outside the series in the school texts UET 6/2, 391 (–) ll. 1–7 and UET 6/2, 392 (–) ll. 1–6. 842 S. commentaries, Emar 729a (p. 288), Emar 729b (p. 290), Emar 729c (p. 292). 843 CBS 13905 shares its bilingual format, Sumerian(//)Akkadian, with two other forerunners to Udug.ḫul, i.e. BAM 8, pl. 91 and Iraq 42, 43f.(+). Besides Udug.ḫul III/a, the fragment CBS 13905 also contains Udug.ḫul III/b, of which we find another OB forerunner in FAOS 12, pl. 1–2c (Ni 623+). Udug.ḫul III/c is further found in the First Millennium outside the series on the extract tablet BAM 8, pl. 16 (CBS 11306) ll. 6’–9’. 844 As far as I am aware this is actually the only known existing amulet containing a version of an Udug.ḫul incantation. Geller 2016, 538 pointed out that Udug.ḫul XVI/a was used in therapeutic contexts in direct relation with amulets. Seen the exorcistic nature of Udug.ḫul, it is surprising that not more amulets with Udug.ḫul-related incantations are found, as is for example the case with the corpus of Ḫul.ba.zi.zi. 845 Found with corresponding Udug.ḫul-subscript, s. George 2016, 40. 846 Geller 1985, ms. ‘G’. 847 As already recognized by Geller 2016, 133. Udug.ḫul IV/c is attested in the First Millennium outside the later series in the school extract BAM 8, pl. 22 (N 1545+1554) ll. 7–12.

212 FAOS 12, pl. 3–4g FAOS 12, pl. 3–4h FAOS 12, pl. 3–4i FAOS 12, pl. 3–4j FAOS 12, pl. 3–4k

Chapter 6: Standardization and Serialization Udug.ḫul VII/c Non-canonical Udug.ḫul VI/i Udug.ḫul VI/c Udug.ḫul VII/a

A version of Udug.ḫul V/g is further attested in the Old Babylonian period among various other Sumerian incantations, i.e. CUSAS 32, 10i, 848 and for the present corpus on a tiny fragment from Nippur, i.e. OIP 16, 12a, which furthermore contains Udug.ḫul V/h. 849 Table 212: Serialization of Individual Units in OIP 16, 12 OIP 16, 12a OIP 16, 12b

Udug.ḫul V/g Udug.ḫul V/h

One witness to Udug.ḫul V/e comes from the peripheral areas, i.e. KBo 36, 11+d, found on an Udug.ḫul-collective after three non-canonical Udug.ḫul incantations. KBo 36, 11+ is a bilingual recension containing the parallel column format making KBo 36, 11+d, although the Akkadian is not preserved, the only bilingual witness to Udug.ḫul V. 850 The earliest possible reference to an incantation of Udug.ḫul V may be found in a Ur III ritual for cult statues, i.e. PBS 12, 35: 23 published by Dick (2005, 273), 851 which cites the incipit for Udug.ḫul V/g: ÉN imin.na.meš imin.na.meš. 852 Forerunners to Udug.ḫul VI are found on the incantation collectives PBS 1/2, 128 853 (OB) and KUB 4, 16 (MB/MA). The former commences interestingly with a version of Udug.ḫul VII/d and contains versions of Udug.ḫul VI/a 854, b, d and g in a different sequence as the later series together with a non-canonical Udug.ḫul incantation, i.e. PBS 1/2, 128c. Table 213: Serialization of Individual Units in PBS 1/2, 128 PBS 1/2, 128a PBS 1/2, 128b PBS 1/2, 128c PBS 1/2, 128d PBS 1/2, 128e

Udug.ḫul VIId Udug.ḫul VI/g Non-canonical Udug.ḫul VI/a Udug.ḫul VI/b

848 George 2016, 39f. 849 Zomer 2017b. 850 Listed in Geller 1985 and 2016 as KUB 37, 100a, not recognized as part of a larger originally bilingual tablet. 851 George 2016, 39f. 852 It should however be noted that an additional non-canonical Udug.ḫul incantation by the same incipit existed in the Second Millennium, i.e. FAOS 12, pl. 3–4d s. fn. 883. Udug.ḫul V/e is further attested outside the later series in the therapeutic text BAM 5, 489+508 (K 239+ ) ll. iv 18–25 and in the excerpt tablet BAM 8, pl. 22 (N 1545+1554) ll. 13–19. 853 Geller 1985, ms. ‘F’. 854 Note that Udug.ḫul VI/a was later incorporated as Muššuʾu rit. no. 25 and Qutāru no. 5.

Forerunners to the Ritual-Series and Compendia

213

The fragment KUB 4, 16 855 contains versions of Udug.ḫul VI/d (=KUB 4, 16a) and VI/g (= KUB 4, 16b). Table 214: Serialization of Individual Units in KUB 4, 16 KUB 4, 16a KUB 4, 16b

Udug.ḫul VI/d Udug.ḫul VI/g

Similar to the incantation collective KBo 36, 11+, KUB 4, 16 is a bilingual of the parallel columns format written in the Assyro-Mittanian script, which makes KUB 4, 16 the only bilingual witness to Udug.ḫul VI in the Second Millennium. 856 Among another Old Babylonian collective FAOS 12, pl. 3–4 mainly containing forerunners to Udug.ḫul V and VII, we find a version in FAOS 12, pl. 3–4i a version of Udug.ḫul VI/i, for the sequence on FAOS 12, pl. 3–4. Udug.ḫul VII is the best attested tablet for the series in the Second Millennium 857, especially Udug.ḫul VII/a, for which we find for the Old Babylonian period CUSAS 32, 11k 858; FAOS 12, pl. 3–4k; FAOS 12, pl. 17 859; FAOS 12, pl. 18; PBS 1/2, 127a and for the Middle Babylonian period FAOS 12, pl. 5–6a and KUB 37, 143 860. The original sequence of FAOS 12, pl. 5–6 is most likely identical to the entire arrangement of Udug.ḫul VII with the addition of Udug.ḫul VIII/a (= FAOS 12, pl. 5–6g) and the non-canonical FAOS 12, pl. 5–6h. 861

855 First recognized and identified as such by Fincke 2009a, left out for unknown reasons by Geller 2016. 856 Note that the the Sumerian column is not preserved, but due to traces of vertical rulings, it is possible to identify the bilingual parallel column format. 857 Geller 2016 adds to the new earlier manuscripts of Udug.ḫul VII the unpublished ‘Amherst Tablet’, which is only given in citation. From Geller’s edition it is apparent that his unpublished tablet contains (at least) forerunners to Udug.ḫul VII/b and VII/c, but without a line sequence and copy/photo nothing sensible can be said on the format of the tablet. Its contents deviate considerably from their later counterparts, s. Geller 2016, 267. 858 George 2016, 40. 859 Geller 2016, 277 mistakenly attributes lines of Udug.ḫul VII/d to FAOS 12, pl. 17 (ms. ‘oi’), which only contains a single incantation, i.e. a forerunner to Udug.ḫul VII/a. 860 Identified and edited by Geller 1985, ms. ‘N’. This fragment may belong to the same tablet as KUB 37, 101(+)102, s. p. 307. Udug.ḫul VII/a is attested in the First Millennium outside the later series on the extract tablet PBS 1/2, 116 (CBS 4507) ll. 45–48. 861 Unfortunately the tablet is damaged between FAOS 12, pl. 5–6e (= VII/e) and FAOS 12, pl. 5–6f (= VII/g), hence we cannot restore with certainty the possible incantation in the middle. For a visual overview and schematic sketch of the tablet, s. Geller 1985, 4 ms. ‘C’. Udug.ḫul VII/g is equated with the Schramm Compendium no. 21 in the First Millennium and is further attested on the school extract tablet BAM 8, pl. 57 (LB 1822) ll. 16–21.

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Table 215: Serialization of Individual Units in FAOS 12, pl. 5–6 FAOS 12, pl. 5–6a FAOS 12, pl. 5–6b FAOS 12, pl. 5–6c FAOS 12, pl. 5–6d FAOS 12, pl. 5–6e FAOS 12, pl. 5–6f FAOS 12, pl. 5–6g FAOS 12, pl. 5–6h

Udug.ḫul VII/a Udug.ḫul VII/b Udug.ḫul VII/c Udug.ḫul VII/d Udug.ḫul VII/e Udug.ḫul VII/g Udug.ḫul VIII/a Non-canonical

As for PBS 1/2, 127, which is fully preserved, we find the sequence of VII/a (= PBS 1/2, 127a), VII/b (= PBS 1/2, 127b) and the non-canonical PBS 1/2, 127c. Table 216: Serialization of Individual Units in PBS 1/2, 127 PBS 1/2, 127a PBS 1/2, 127b PBS 1/2, 127c

Udug.ḫul VII/a Udug.ḫul VII/b Non-Canonical

Except for FAOS 12, pl. 5–6g, no earlier versions exist for Udug.ḫul VIII in the Second Millennium. 862 As for Udug.ḫul IX and XI, no forerunners are existent. The recent discovery of OrNS 83, pl. XXXII–XXXIV, which can either be dated late Middle Assyrian or early Neo-Assyrian, is for now the only forerunner for Udug.ḫul X. What makes this even more interesting and what was missed by previous editor(s) are the traces of a catchline hinting of at Udug.ḫul XI/a: ÉN duppir lemnu šēdu lemnu alû lemnu. 863 This would be the sole example among the Udug.ḫul canonical forerunners of a catchline with an incipit corresponding to the sequence of the later series and it would be the earliest possible reference to Udug.ḫul XI. As for its content, OrNS 83, pl. XXXII–XXXIV correlates strongly with Udug.ḫul X on the whole, but some major deviations are still found. 864 Additionally, it should be mentioned that the bilingual format of OrNS 83, pl. XXXII–XXXIV is indented paired interlinear with ruling, which corresponds to the bilingual format of the later series from the Aššur tradition. 865 BAM 8, pl. 91 (12 N 228), which consisted originally of 3 columns per side, contains a canonical forerunner to Udug.ḫul XII/a. It cannot be stated with any certainty whether XII/b, a relative short incantation, was included on the tablet as well, i.e. that the content and sequence of BAM 8, pl. 91 mirrored the complete Udug.ḫul XII. 866 862 Udug.ḫul VIII/a is further attested outside the later series in the First Millennium in the extract tablet PBS 1/2, 116 (CBS 4507) ll. 49–53. 863 iv 3’ ⸢ÉN⌉ […] ⸢lem⌉-nu. 864 For example the incipit is abbreviated compared with the later series., which is only known from the catchline from Udug.ḫul IX, s. Geller 2016, 324. Additionally noteworthy are ll. 9–10, where the Karkemish significantly deviates from the later series by the inclusion of an additional line. 865 Udug.ḫul is further attested outside the later series on the extract tablets BAM 8, pl. 82 (BM 48228) ll. 3’–7’ and BAM 8, pl. 160 (BM 47069 +) ll. 9’–13’. 866 Geller 2016, 399 obverved that the bilingual layout of BAM 8, pl. 91 differs from the other later

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215

As for Udug.ḫul XIII–XV, the Middle Assyrian bilingual incantation collective Iraq 42, 43f.(+) 867 samples the sequence of the later series, but its content differs considerably. 868 Table 217: Serialization of Individual Units in Iraq 42, 43f.(+)KAR 24 Iraq 42, 43f.(+)a Iraq 42, 43f.(+)b Iraq 42, 43f.(+)c Iraq 42, 43f.(+)d Iraq 42, 43f.(+)e Iraq 42, 43f.(+)f

Udug.ḫul XIII–XV/a Udug.ḫul XIII–XV/b Udug.ḫul XIII–XV/c Udug.ḫul XIII–XV/d Udug.ḫul XIII–XV/f Udug.ḫul XIII–XV/g

Another Middle Assyrian bilingual fragment is the unpublished VAT 10785+10871, which is given in citation only by Geller (2016, 435ff.) and contains versions of XIII–XV/a and XIII–XV/g. The oldest forerunner to Udug.ḫul is the Old Akkadian MDP 14, 91, 869 which contains a Sumerian precursor to XIII–XV/b, but as expected with major deviations. 870 The incantations on Udug.ḫul XIII–XV are Kultmittelbeschwörungen and are specified as such in the subscripts of their forerunners and in the later series. 871 Several of these Kultmittelbeschwörungen were later incorporated into the ritual tablet of Muššuʾu and in the series Qutāru. 872 Since no further precursors are existent, it cannot be said with any certainty whether these Kultmittelbeschwörungen can be regarded as stock-incantations or if they were simply adapted from their Udug.ḫul context, like Udug.ḫul VI/a. At present no forerunners exist for Udug.ḫul XVI. 873

867 868 869 870 871 872

873

manuscripts for Udug.ḫul XII. As however observed in § 5.2, there is no fixed bilingual format for literary texts of the Second Millennium. The bilingual format of BAM 8, pl. 91, Sumerian(//)Akkadian, is also found for another canonical Udug.ḫul forerunner from Aššur, i.e. Iraq 42, 43f.(+)KAR 24. Udug.ḫul XII/a is further found outside the later series on the extract tablet BAM 8, pl. 110 (BM 33889) ll. 8–10. Was previously recognized by Geller 1980a as a forerunner to tablet XII, altered in Geller 2007, xi as tablet XIII and in Geller 2016, 435 listed among the manuscripts of tablet XIII–XV. For a discussion of the composition of Udug.ḫul XIII–XV, s. Geller 2016, 17–20. Geller 1980, 25. Geller 1980a, 24f.; Rudik 2015, 388–391. For discussion of variants, s. Geller 1980a. Udug.ḫul XIII–XV/b is attested in the First Millennium outside the series on the extract tablets BAM 8, pl. 121 (BM 36296) ll. 1–5 and MC 16, pl. 8 (BM 37969) ll. 1’–6’. Geller 2016, 20. Udug.ḫul XIII–XV/c = Muššuʾu rit. no. 19; Udug.ḫul XIII–XV/d = Muššuʾu rit. no. 20; Udug.ḫul XIII– XV/e = Muššuʾu rit. no. 21; Udug.ḫul XIII–XV/f = Muššuʾu rit. no. 22; Udug.ḫul XIII–XV/g = Muššuʾu rit. no. 23 = Qutāru no. 1; Udug.ḫul XIII–XV/h = Muššuʾu rit. no. 24 = Qutāru no. 3. Udug.ḫul XIII– XV/a is attested outside the later series in extract tablet AOAT 275, 239 (BM 36333) ll. 1’–6’; Udug.ḫul XIII–XV/f is further found in the extract tablet Iraq 42, 50 (BM 36714) ll. 1–12. Note however the incipit of the non-canonical Udug.ḫul forerunner KBo 36, 11+c, see below.

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Table 218: Canonical Forerunners to Udug.ḫul No. *I/b *I/b

Period MB/MA MB/MA

II/a II/b III/a III/a

MB/MA MB/MA OB MB/MA

Publication LKA 116a Priests and Officials, 199f.c Ugaritica 5, 17a KUB 4, 24c FAOS 12, pl. 1–2a Emar 729c

III/a III/b III/b III/c III/d III/e III/e

MB/MA OB MB/MA OB OB OB MB/MA

CBS 13905/a FAOS 12, pl. 1–2b CBS 13905/b FAOS 12, pl. 1–2c FAOS 12, pl. 1–2d FAOS 12, pl. 1–2e Emar 729b

III/f III/g

OB MB/MA

FAOS 12, pl. 1–2f Emar 729a

IV/a IV/a IV/c IV/c

OB MB/MA OB OB

IV/c V/a V/e V/e V/f V/g V/g V/g V/h V/h *VI/a VI/b VI/c VI/d VI/g VI/g VI/i VII/a VII/a VII/a VII/a VII/a VII/a VII/a VII/b

MB/MA OB OB MB/MA OB OB OB MB/MA OB MB/MA OB OB OB MB/MA OB MB/MA OB OB OB OB OB OB OB OB OB

FAOS 12, pl. 1–2l Iraq 38, 60 fig. 2a CUSAS 32, 11c FAOS 12, pl. 15– 16 874 Emar 790 TIM 9, 62 FAOS 12, pl. 3–4a KBo 36, 11+d FAOS 12, pl.3–4b CUSAS 32, 10i FAOS 12, pl.3–4c OIP 16, 12a FAOS 12, pl.3–4e OIP 16, 12b PBS 1/2, 128d PBS 1/2, 128e FAOS 12, pl.3–4j KUB 4, 16a PBS 1/2, 128b KUB 4, 16b FAOS 12, pl.3–4i CUSAS 32, 11k FAOS 12, pl.3–4k FAOS 12, pl. 17 FAOS 12, pl. 18 PBS 1/2, 127a FAOS 12, pl. 5–6a KUB 37, 143 Amherst/a?

Siglum VAT 10036 –

Provenience Aššur Emar

Language Sumerian Sumerian

RS 17.155 Bo 655 Ni 623+ Msk 74102a+ CBS 13905 Ni 623+ CBS 13905 Ni 623+ Ni 623+ Ni 623+ Msk 74102a+ Ni 623+ Msk 74102a+ Ni 623+ – MS 3091+ BM 78185

Ugarit Ḫattuša Nippur Emar

Akkadian Sumerian Sumerian Sumerian

Nippur Nippur Nippur Nippur Nippur Nippur Emar

Sum.(//)Akk. Sumerian Sum.(//)Akk. Sumerian Sumerian Sumerian Sumerian

Nippur Emar

Sumerian Sumerian

Nippur – – –

Sumerian Sumerian Sumerian Sumerian

Msk 74232i IM 21180 Ni 631 523/b+ Ni 631 MS 3089+ Ni 631 CBS 14154 Ni 631 CBS 14154 CBS 1532 CBS 1532 Ni 631 Bo 6345 CBS 1532 Bo 6345 Ni 631 MS 3091+ Ni 631 BM 92671 BM 78375 CBS 591 Ni 2676+ 805/f (+) Amherst 68

Emar Šaduppum? Nippur Ḫattuša Nippur – Nippur Nippur Nippur Nippur – – Nippur Ḫattuša – Ḫattuša Nippur – Nippur Sippar Sippar – Nippur Ḫattuša –

Sumerian Sumerian Sumerian Sum.||(Akk.) Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian (Sum.)||Akk. Sumerian (Sum.)||Akk. Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sum.Akk Sum.(||Akk.) Sumerian

874 CT 44, 31 is an earlier, but corrupt copy, s. Geller 1985, 9.

217

Forerunners to the Ritual-Series and Compendia No. VII/b VII/b VII/b VII/c VII/c VII/c VII/d *VII/d VII/e VII/g VIII/a X

Period OB OB MB/MA OB OB MB/MA OB MB/MA MB/MA MB/MA MB/MA MB/MA

XII/a XIII– XV/a XIII– XV/a XIII– XV/b XIII– XV/b XIII– XV/c XIII– XV/d XIII– XV/f *XIII– XV/g *XIII– XV/g

MB/MA MB/MA

Publication FAOS 12, pl.3–4f PBS 1/2, 127b FAOS 12, pl. 5–6b Amherst/b? FAOS 12, pl.3–4g FAOS 12, pl. 5–6c PBS 1/2, 128a FAOS 12, pl. 5–6d FAOS 12, pl. 5–6e FAOS 12, pl. 5–6f FAOS 12, pl. 5–6g OrNS 83, pl. XXXII–XXXIV BAM 8, pl. 91 Iraq 42, 43f.(+)a

MB/MA

VAT 10785+/a 875

OAkk.

MDP 14, 91

MB/MA

Iraq 42, 43f.(+)b

MB/MA

Iraq 42, 43f.(+)c

MB/MA

Iraq 42, 43f.(+)d

MB/MA

Iraq 42, 43f.(+)e

MB/MA

Iraq 42, 43f.(+)f

MB/MA

VAT 10785+/b

Siglum Ni 631 CBS 591 Ni 2676+ Amherst 68 Ni 631 Ni 2676+ CBS 1532 Ni 2676+ Ni 2676+ Ni 2676+ Ni 2676+ KH.13.O. 1178 12 N 228 BM 130660 (+) VAT 10785 + –

Provenience Nippur – Nippur – Nippur Nippur – Nippur Nippur Nippur Nippur Karkemish

Language Sumerian Sumerian Sum.Akk Sumerian Sumerian Sum.Akk Sumerian Sum.Akk Sum.Akk Sum.Akk Sum.Akk Sum.–Akk.

Nippur Aššur

Sum.(//)Akk. Sum.(//)Akk.

Aššur

Sum.(//)Akk.?

Susa

Sumerian

BM 130660 (+) BM 130660 (+) BM 130660 (+) BM 130660 (+) BM 130660 (+) VAT 10785 +

Aššur

Sum.(//)Akk.

Aššur

Sum.(//)Akk.

Aššur

Sum.(//)Akk.

Aššur

Sum.(//)Akk.

Aššur

Sum.(//)Akk.

Aššur

Sum.(//)Akk.?

As for the non-canonical forerunners to Udug.ḫul, 876 Geller (2016) added two new tablets to the material of his earlier study (Geller 1985). The first is CT 44, 32(+)33t, which has two duplicates from the First Millennium, i.e. JCS 31, 218f. (CBS 11304) and CT 51, 142 (BM 38586), both clearly express their relevance to Udug.ḫul in the colophons, s. Geller (2016, 54–58). 877 The second is BAM 8, pl. 156–157 (UM 29-15-236), which according to Geller (2016, 217) is somehow related to Udug.ḫul VI, but without precise correspondences. 878 875 VAT 10785+10871 is according to Geller’s preliminary edition bilingual, but without copy or photo the type of bilingual cannot be determined, but most likely Sum.(//)Akk. The tablet is to be published in full in a publication of the Aššur-project. 876 The Early Dynastic incantation designated by Rudik 2015 as FSB 40, i.e. TM.75.G.2459 viii 1–ix 3 // TM.75.G.1722 iii 2–v 1, may be the earliest example of an Udug.ḫul incantation in Mesopotamian incantation literature. Pace Rudik 2015, 26, who suggests that the ‘evil god’ is the specific Udugdemon in this case, I understand the incantation to be concerned with both demons as is often the case in later incantations. 877 Geller 2016, 7 suggests that although these fragments are related to Udug.ḫul and have similarities with Udug.ḫul I, they may belong in fact to another series. As for CT 44, 32(+)33 , this incantation is found after numerous precursors to Gattung I, see below. 878 Geller 2016 offers besides a copy (pl. 156–157) no edition or specification on this matter. Note Peterson

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Another Old Babylonian tablet mentioned by Geller (2016, 249) as related to Udug.ḫul VII without further specifications is CBS 11933, which is excluded here as a possible noncanonical forerunner to Udug.ḫul since it is clearly concerned and connected with other antiwitchcraft incantations. 879 The fragmentary incantation collective on VS 24, 45+52+61 is said in its colophon to have contained 7 incantations concerning Udug.ḫul, 880 of which none can be identified with certainty on the preserved fragments. Among the Old Babylonian forerunners presented by Geller (1985), we find various incantation collectives containing both canonical and non-canonical forerunners to Udug.ḫul. FAOS 12, pl. 1–2(a–f) corresponds to Udug.ḫul III/a–f (Table 209), whereas FAOS 12, pl. 1– 2(g–k) are all non-canonical Udug.ḫul incantations without direct parallels from the First Millennium. 881 Although all incantations on FAOS 12, pl. 1–2(a–k) are clearly Udug.ḫulrelated, none of them are marked as such by their subscripts. FAOS 12, pl. 3–4 contains various canonical forerunners to Udug.ḫul V, VI and VII 882 among which we find two noncanonical Udug.ḫul incantations, i.e. FAOS 12, pl. 3–4d and FAOS 12, pl. 3–4h, with corresponding Udug.ḫul-subscripts. 883 PBS 1/2, 127c 884 is found after two canonical forerunners to Udug.ḫul VII/a–b (Table 216) and although the subscript for PBS 1/2, 127c is not preserved, it is likely to be restored after PBS 1/2, 127a–b, which both read KA.INIM.MA udug ḫul.a.kam. A similar case is PBS 1/2, 128c, which is found among canonical forerunners to VI and VII (Table 213), without preserved subscript, but can reliably be attributed to the genre of Udug.ḫul. Geller (1985, 140–149) offers in his appendix an edition 885 of FAOS 12, pl. 7–8, which lacks a subscript but shows convincing similarities to other Udug.ḫul forerunners. Noteworthy is that FAOS 12, pl. 7–8 is the only other example of a tablet containing Udug.ḫul or Udug.ḫul-related material written in Sumerian with occasional Akkadian glosses besides the Middle Babylonian FAOS 12, pl. 5–6. The very fragmentary CUSAS 32, 9j is here considered a non-canonical Udug.ḫul incantation due to its subscript KA.INIM.MA udug dúb “INCANTATION (for) smiting an Utukku-demon”. CUSAS 32, 11a and 11e 886 are found on an Old Babylonian incantation collective with clear subscripts attributing them against Udug.ḫul, both incantations are for now unparalleled.

879 880 881 882 883

884 885 886

2013, 2, who identified two incantations on this fragment, i.e. a duplicate to the Namtar incantation in ZA 83, 176 and an incantation involving a tamarisk. Note Geller’s own edition in Studies Sjöberg 1989, 193–206; Abusch/Schwemer 2016, 112ff. 7 dudug ḫul.a.kam, s. fn. 624. Note that the incipit of FAOS 12, pl. 1–2i (mul an.[gin7 …]), reminds of Sag.gig II (// Muššuʾu II/b), but does not correspond in the overall text. For their sequence, s. Table 211. FAOS 12, pl. 3–4d: ii 26 (= UHF 450); FAOS 12, pl. 3–4h: vi 11 (= UHF 595). Note that incipit of FAOS 12, pl. 3–4d, which can be restored as ÉN imin.na.meš imin.na.meš, corresponds with the preceding FAOS 12, pl. 3–4c and Udug.ḫul V/g, but is on the whole a different incantation. The suggestion made by Geller 2016, 243, that UHF 586–593 (i.e. FAOS 12, pl. 3–4h) could possibly fill the gap in Udug.ḫul VI/i of the later series seems unlikely. Following the evidence on FAOS 12, pl. 3– 4, the passage UHF 586–593 is concluded with a closing zi-pà formula in UHF 594, which implies that UHF 586–595 (= FAOS 12 pl. 3–4h) cannot belong to the following incantation FAOS 12, pl. 3–4i, which in turn is a canonical forerunner to Udug.ḫul VI/i. PBS 1/2, 127 = ms. ‘E’ in Geller 1985. Corrections can be found in Geller 2016, 543f. CUSAS 32, 11e may possibly belong to CUSAS 32, 11d, s. George 2016, 40.

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219

YOS 11, 70d–f are found on an Old Babylonian collective together with three further incantations against the evil eye 887 and can reliably be attributed to Udug.ḫul by means of their subscripts. 888 YOS 11, 70d 889 is partially duplicated by CT 4, 4b 890; FAOS 12, pl. 13– 14 891; CUSAS 32, 14 obv. 892; TCL 16, 63 893; VS 24, 46+ (ll. i 1’’–11’’) 894 containing the incantation ÉN gal5.lá e.ne gal5.lá e.ne. Interestingly, this non-canonical Udug.ḫul incantation was later incorparated in the Schramm Compendium no. 13. Another such example is YOS 11, 70e 895, which contains the incantation ÉN u4 gal edin.na šu bar.ra.meš that was later assimilated as Schramm Compendium no. 14. George (2016, 82) identified CUSAS 32, 12g as a duplicate of YOS 11, 70f 896, which is the incantation ÉN nam.kud.da.ni kin.gi4.a bí.(in.)gi4 no direct parallels are known for the First Millennium. As for the Middle Babylonian 897 incantation collective FAOS 12, pl. 5–6, we find the very fragmentary and unidentified FAOS 12, pl. 5–6h after forerunners to Udug.ḫul VII and VIII, s. Table 215. PBS 1/2, 112 was classified by Ebeling (1953, 358) as the sole example of Gattung III containing a large enumeration of unilingual Sumerian zi-pà formulae comparable to Gattung II. Its subscript reads KA.INIM.MA udug.ḫul.a.kam, which connects the zi-pà enumarations directly to the genre of Udug.ḫul in the Second Millennium. 898 As for possible non-canonical forerunners for Udug.ḫul from the peripheral areas, we have a few examples for Emar and numerous for Ḫattuša. Emar 729d is found on a incantation collective among canonical forerunners to Udug.ḫul III and is coined by Geller (2016, 90) as n not entirely bilingual Ninurta incantation. The first lines of the incantation are poorly preserved and Ninurta is indeed recognizable from the first line. Although written in large sequences of Sumerian, the Akkadian can in no way be regarded as its translation and hence the statement that this incantation is (partially) bilingual is incorrect. From what can be restored of its enigmatic content, the incantation appears to be exorcistic in function, which fits the context of Udug.ḫul forerunners quite well. The small Sumerian fragment Emar 731 resembles the exorcistic formulae on Emar 729, but cannot be joined. 899 As for all noncanonical fragments from Ḫattuša, none of them were included or considered by Geller (1985; 2016). The collective KBo 36, 11+ is by far the most important witness to Udug.ḫul 887 For edition and discussion, s. Thomsen 1992. 888 YOS 11, 70d: KA.INIM.MA dudug ḫul.kam; YOS 11, 70f: KA.INIM.MA udug ḫul.a.kam; YOS 11, 70e is not preserved. 889 Edition by Schramm 2008, 258–60. 890 New copy has been provided by Geller 1985, pl. 19–20. Text is discussed by Geller en passant in his commentary. 891 Except for FAOS 12, pl. 13–14, Geller excluded YOS 11, 70d; TCL 16, 63 and VS 24, 46+ from his edition, except for some minor remarks in the commentary, s. Geller 1985, 112f. Note that the subscript of FAOS 12, pl. 13–14 confirms its use as an Udug.ḫul-incantation, s. UHF 510. Geller 1985, 112 considers FAOS 12, pl. 13–14 related to the Udug.ḫul V based on thematic similiarities. 892 Small fragment, identified as duplicate by George 2016, 42. 893 Edition by Schramm 2008, 255–257. 894 Edition by Schramm 2008, 261. 895 Not discussed or considered by Geller 1985. Edition by Schramm 2008, 262f. 896 Not discussed or considered by Geller 1985. An edition of both CUSAS 32, 12g as YOS 11, 70f can be found in George 2016, 82–84. 897 As for the dating of FAOS 12, pl. 5–6, s. fn. 30. 898 As for the dating of PBS 1/2, 112, s. fn. 24. 899 Rutz 2013, 391 already suspected Emar 731 to be Udug.ḫul-related.

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from the Hittite kingdom. It contains one direct forerunner to V/e, i.e. KBo 36, 11+d 900, and three non-canonical incantations, of which KBo 36, 11+a actually contains a version of the incantation ÉN úš ḫul.gál, known from Bīt rimki (ritual tablet) and Muššuʾu VI of the First Millennium and is likely to be regarded as a stock-incantation. Table 219: Serialization of Individual Units in KBo 36, 11+ KBo 36, 11+a KBo 36, 11+b KBo 36, 11+c KBo 36, 11+d

Non-canonical Non-canonical Non-canonical Udug.ḫul V/e

This view seems to be confirmed by the fact that the subscript of an Old Babylonian (CT 4, 3) precursor to this incantation assigns it to nam.érim.búru.da.kam “for undoing a curse”. 901 As for identifying KBo 36, 11+a as a non-canonical Udug.ḫul incantation, the subscript [KA.IN]IM.MA ⸢udug⌉.ḫul.a.⸢kam⌉ is found between the two vertical rulings separating the Sumerian on the left and the Akkadian on the right and above the horizontal ruling separating KBo 36, 11a+ from KBo 36, 11b+. The vocabulary of KBo 36, 11+b is clearly Udug.ḫulrelated. 902 KBo 36, 11+c shares its incipit ÉN lú ḫul lú.bi [lú ḫul || …] with Udug.ḫul XVI/f, its content however does not correspond to Udug.ḫul XVI/f, but relates to Udug.ḫul globally. 903 The collective KBo 36, 11+ is bilingual in a parallel column format (Table 163), written in the so-called Assyro-Mittanian script. Similar fragments containing Udug.ḫulrelated material are KUB 37, 101(+)102, which is found in the Hethitherportal as KUB 37, 101(+)143(+)102 (= CTH 805.2) after Klinger (2010, 334 fn. 78). For now it cannot be proven that KUB 37, 143, which is a canonical forerunner to Udug.ḫul VII/a (see above), belonged to the same tablet as KUB 37, 101(+)102. 904 In any case, it is worth noting that the fragments KUB 37, 101(+)102 have the same tablet format and ductus as KBo 36, 11+ 905 and appear from their content to be Udug.ḫul-related as well. 906 As for the fragmentary KUB 37, 111, which is a bilingual of the hybrid paired interlinear–Sumerian(//)Akkadian format. 907 Schramm (1998, 315) already suspected it passim to be a forerunner to Udug.ḫul IV. This may be true, as KUB 37, 111 contains a similar, but not identical ḫé.me.en-list as Udug.ḫul IV, closed with various zi-pà formulae. An alternative possibility is that KUB 37, 111 is related to the later exorcistic incantation ÉN lugal dnam.tar of Gattung II 908, which contains 900 901 902 903 904 905

Edited by Geller 1985 as ms. ‘M’, named after fragment KUB 37, 100a. Böck 2007, 233 ms. ‘D’. S. commentary p. 302. S. commentary p. 304. Schwemer 2013, 154 treats both fragments separately as well. As for the archeological context, it should be mentioned that KBo 36, 11+ derives from Büyükkale A, KUB 37, 101(+)102 from Büyükkale D and KUB 37, 143 from Büyükkale C. 906 Note especially the disease-list in ll. 4’–12’, which is similar to Udug.ḫul III 138–143, but is admittingly also found in a Bīt rimki-related fragment, s. Borger 1967a, 6: 49ff. ms. C = K 3462. 907 Written in a New Hittite script, s. Schwemer 2013, 154. 908 Geller 2016, 49 connects ÉN lugal dnam.tar directly to Gattung II by stating that it is identical to its incipit simply referring to Ebeling 1953, 379f. Geller is correct, although he does not clarify that the incipit is not attested or in any case readable at least according to Ebeling’s edition of K 3179+. Later publications, i.e. CT 51, 106 and OECT 11, 34, show similarities with K 3179+ (not identical) and have

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Forerunners to the Ritual-Series and Compendia

a ḫé.me.en-list and zi-pà formulae as well. In any case, the incantation ÉN lugal dnam.tar is related to Udug.ḫul, as is shown from a second catchline in a Udug.ḫul-recension of XIII– XV (VAT 13660+14047) 909 from Aššur, which suggests that at least one standardized version of Udug.ḫul contained this incantation. 910 With respect to KUB 37, 111, one should note KUB 37, 127, which is a small bilingual fragment 911 containing a hé.me.en enumeration and may belong to KUB 37, 111 fitting between i and ii, or between ii and iii. Further possible non-canonical forerunners from Ḫattuša are the bilingual fragments 912 KBo 36, 12; KUB 34, 3 and KUB 34, 4, which show some similarities with passages and vocabulary from Udug.ḫul. 913 Table 220: Non-Canonical Forerunners to Udug.ḫul Period OB OB OB OB OB OB OB OB OB OB OB OB OB OB OB OB OB OB OB

909 910 911 912 913

914

Publication BAM 8, pl. 156–157 *CT 4, 4b CT 44, 32(+)33t CUSAS 32, 9j CUSAS 32, 11a CUSAS 32, 11e *CUSAS 32, 14 obv. FAOS 12, pl. 1–2g FAOS 12, pl. 1–2h FAOS 12, pl. 1–2i FAOS 12, pl. 1–2j FAOS 12, pl. 1–2k FAOS 12, pl. 3–4d FAOS 12, pl. 3–4h FAOS 12, pl. 7–8 *FAOS 12, pl. 13–14 914 PBS 1/2, 127c PBS 1/2, 128c *TCL 16, 63

Siglum UM 29-15-236 BM 92504 BM 78249(+) MS 3088 MS 3091+ MS 3091+ MS 3105/2 Ni 623+ Ni 623+ Ni 623+ Ni 623+ Ni 623+ Ni 631 Ni 631 Ni 630 VAT 1343(+) CBS 591 CBS 1532 AO 6725

Provenience Nippur Sippar? – – – – – Nippur Nippur Nippur Nippur Nippur Nippur Nippur Nippur – – – –

Language Sumerian Sumerian Akkadian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sum.Akk Sumerian Sumerian Sumerian Sumerian

(partially) their incipit preserved, i.e. CT 51, 106: 1 [(ÉN) šar]-⸢ri⌉ nam-ta-⸢ri⌉ DUMU d?[EN.LÍL (…)]; OECT 11, 34: 1 É[N] dnam.ta[r …] 2. šar-ri nam-ta-[ri …], which explains the direct relationship between ÉN lugal dnam.tar and Gattung II. Even more interesting is the colophon of OECT 11, 34, which reads [pir-su S]AG-tu-ú šá ÉN LUGAL dNAM.TAR. Does this imply, as suggested by Maul 1991, 854, that there existed a further unattested incantation-series by the name of ÉN lugal dnam.tar or even more tentative, is ÉN lugal dnam.tar the name for Gattung II? In any case, Ebeling’s edition of Gattung II seems to be outdated and a new edition with all new material is desperately needed. S. Geller 2016, 486 ms. ‘BB’. S. Geller 2016, 6 and 38, but expresses his doubts on p. 486. Equal to KUB 37, 111 it contains the hybrid paired interlinear – Sumerian(//)Akkadian bilingual format. KBo 36, 12 = paired interlinear; KUB 34, 3 and 4 = Sumerian(//)Akkadian. Note for KBo 36, 12: 4’. [... túg]bar.si sag.an.na u.mi.n[i.kéš] 5’. [...] ⌈ki⌉ túgBAR.SI SAG.DU-sú [ru-kuus-ma], which corresponds roughly to Udug.ḫul XII 98; KUB 34, 3 contains a repetition of the verbal form nam.ba.te.ge26.dè “must not approach” in the line-endings of ll. 2’–6’; KUB 34, 4 contains verbal forms of the type written in phonetic Sumerian orthography u.me.ni.in.e (ll. 3’–5’) and u.mi.ni.in.šú (l. 6’), which are typical for the Marduk-Ea dialogues well-attested, but not exclusive to Udug.ḫul. Joined by M. Geller in FAOS 12, previous publications are VS 2, 97 and VS 10, 185; 186.

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Period OB OB OB OB MB/MA MB/MA MB/MA MB/MA MB/MA MB/MA MB/MA MB/MA MB/MA MB/MA MB/MA

Publication *VS 24, 46+ (ll. i 1’’– 11’’) 915 *YOS 11, 70d *YOS 11, 70e YOS 11, 70f Emar 729d Emar 731 FAOS 12, pl. 5–6h *KBo 36, 11+a KBo 36, 11+b KBo 36, 11+c KBo 36, 12 KUB 34, 3 KUB 34, 4 KUB 37, 101(+)102 KUB 37, 111

Siglum VAT 17137+ YBC 4622 YBC 4622 YBC 4622 Msk 74102a+ Msk 74199q Ni 2676+ 523/b+ 523/b+ 523/b+ 523/b+ 251/e 724/b 805/f(+)806/f 511/i

Provenience Babylon – – – Emar Emar Nippur Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša Ḫattuša

MB/MA

KUB 37, 127

172/a

Ḫattuša

MB/MA

*PBS 1/2, 112

CBS 590

Sippar

Language Sumerian Sumerian Sumerian Sumerian Akkadian Sumerian Sum.Akk Sum.||Akk. Sum.||Akk. Sum.||Akk. Sum.–Akk. Sum.(//)Akk. Sum.(//)Akk. Sum.||Akk. Sum.–Akk. hybrid Sum.–Akk. Hybrid Sumerian

Uš11.búr.ru.da Two letters (SAA 10, 247 and 255) from the chief incantation-priest Marduk-šākin-šumī dating to the reign of Esarhaddon refer to the numerous tablets existing for the Ušburrudarituals. Although the designation of ‘good’ (damqu) tablets as opposed to‘strange’ (aḫû) tablets is used, which normally denotes ‘canonized’ as opposed to ‘non-canonized’, the number of Ušburruda-tablets is said to be ‘30 to 40’ possibly indicating that the series were already serialized but did not yet consist of a fixed number of tablets, s. Schwemer (2007, 59f.). Later during Aššurbanipal, the Ušburruda-series had considerably grown to at least 63 tablets 916 and it seems that the series were finalized in this period. 917 An entry for UŠ11.BÚR.RU.DA (ušburrudû) “for undoing withcraft” is found in the Exorcist’s Manual (KAR 44: 13). Although several anti-witchcraft rituals and incantations are already attested before the First Millennium, 918 only one Old Babylonian incantation VS 17, 31 919 has an explicit subscript denoting its specific use as Ušburruda. No direct parallels to the later Uš11.búr.ru.da-texts appear to exist. 915 According to the CDLI-database VS 24, 46 is joined directly with VS 24, 47 (VAT 17231). Note George 1989, 379–381, who joined VS 24, 46+47(+)48+51(+)50. A new copy by Geller can be found in George/Taniguchi 2010, fig. 14–15. 916 For editions of ‘canonical’ Ušburruda-tablets, s. Abusch/Schwemer 2011, 117–125. 917 Schwemer 2007a, 61. On the statement by Köcher 1953, iii that the ana pišerti kišpī-texts were the ‘non-canonical forerunners’ for the Uš11.búr.ru.da-series, s. Schwemer 2007a, 33 fn. 21. 918 Except for the forerunners to Maqlû, see above, we may point to (OB) AfO 24, pl. IIb//CUSAS 32, 21a//Studies Sjöberg, 204–205//PBS 1/2, 122//(MB) KUB 30, 1 (and related fragments KUB 30, 2–4; KUB 37, 108+110; KUB 37, 109; KBo 36, 13; KBo 36, 15; KBo 36, 16; KBo 36, 19; KBo 40, 103), s. Abusch/Schwemer 2016, 112–134; (OB) CT 44, 34//CT 58, 79//UET 6/2, 149//ZA 83, pl. I–IIIc//ZA 83, pl. IV–Vc, s. Abusch/Schwemer 2016, 135–145; (OB) YOS 11, 15//YOS 11, 29, s. Abusch/Schwemer 2016, 154–156. 919 Edition and previous literature by Abusch/Schwemer 2011, 115f.

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Table 221: Non-Canonical Forerunners to Uš11.búr.ru.da Period OB

Publication VS 17, 31

Siglum VAT 8360

Provenience –

Language Sumerian

Zāqīqu The series dZāqīqu 920 named after a dream-god contains both dream-omens (II–IX) as rituals (I, X and XI) and is usually referred to as the ‘Dream-Book’. 921 Oppenheim (1956, 295) suggested that the rituals and incantations of the series Zāqīqu existed in a separate manual before they were joined with the dream omens. An indication of this theory may be found in the Exorcist’s Manual (KAR 44: 14), where we find the entry MAŠ.GI6 ḪUL SIG5.GA “to make a bad dream favorable”, which in turn may be related to the Dream Compendium known from Aššur. 922 No direct forerunners can be pointed to for this series or the related Dream-Compendium. We may note however a possible Sumerian precursor from the Old Babylonian period, i.e. YOS 11, 63. 923 Table 222: Non-Canonical Forerunners to Zāqīqu Period OB

Publication YOS 11, 63

Siglum NBC 7893

Provenience –

Language Sumerian

Zi-pà incantations: Gattung I Ebeling (1953) edited four groups (Gattungen) of what he coined ‘Beschwörungsformeln’. Gattung I–III appear to be related, but Gattung IV was later identified by Finkel (1976) as the series Ḫul.ba.zi.zi. All spells of Gattung I–III follow the rigid format of zi.DN (+ epithets) … ḫé.pà : nīš DN (+ epithets) … lū tamâta “(By) the life of DN (+ epithets) … you are conjured!”, which is related to and based upon the standard formula zi.an.na ḫé.pà zi.ki.a ḫé.pà “By the life of Heaven you are conjured, by the life of Earth you are conjured”. 924 Only for Gattung I do we have evidence of a possible independent series, where a duplicate closes (Rm 612) with pirsu rēštû “first part”. 925 An edition of Gattung I can be found in Ebeling (1953, 361–379) and Borger (1969). As for now, an entry for Gattung I (–III) cannot be

920 For an extensive discussion of Zāqīqu, s. Butler 1998, 78–80; Zgoll 2006, 299–307. 921 Edition by Oppenheim 1956. 922 Published with previous literature by Butler 1992, 249–312. Coined by Oppenheim 1956, 296 as protoZāqīqu. 923 As already observed by Butler 1998, 97. Also note the observations made by van Dijk 1985, 42. Additionally, we may note the OB incantations VS 17, 28 (VAT 8395)//JANER 9, 126f.b (UM 29-13569), of which the former has the subscript KA.INIM.MA nam.tar búr.ru.da.kam meant to counter the evil fate of the king portended in a predictive dream, s. Peterson 2009a, 130. 924 Usually the deities listed in zi-pà enumerations follow a hierarchical order, sometimes listing the older ancestral deities first. On the deities in Gattung I–III as a theological framework, s. Lambert 1957– 1971, 478. 925 Ebeling 1953, 357.

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identified in the Exorcist’s Manual. Gattung II and Gattung III are treated here as incantation compendia, see below. The large incantation collective CT 44, 32(+)33, which was previously edited by Borger (1969a) in his edition on the first tablet of Gattung I, 926 was later recognized by Cunningham (1997, 135) to be Old Babylonian. CT 44, 32(+)33 largely corresponds with the later sequence of the first tablet of Gattung I (after Borger) as far as the reconstruction of the tablet can be followed; only a clear omission of § 26 can be observed. 927 After §§ 1–27 we find a large enumeration of zi-pà formulae corresponding with the zi-pà’s presented by Ebeling (1953, 361ff.) for Gattung I. 928 Finally, we find on the reverse after a general subscript KA.INIM.MA [(…)] 929 another incantation here designated as CT 44, 32(+)33t, 930 which can be regarded as a non-canonical forerunner to Udug.ḫul, see above. This fits well with the fact that the incipit of the first tablet of Gattung I § 1 ÉN dingir ḫul is found as a catchline on a recension of Udug.ḫul XVI from the First Millennium, denoting a direct relation between Gattung I and the Udug.ḫul-series. 931 The small Old Babylonian tablet YOS 11, 93 reflects a precursor to § 23 as already recognized by van Dijk (1985, 15). As for the variants with the later parallels of Gattung I, s. Borger (1969a; 1969b). Another Old Babylonian compendium of zi-pà incantations CUSAS 32, 15 was recently published only in photo by George (2016, pl. XLVIII–XLIX). What can be recognized on the photo is that the structure of the tablet appears to correspond to that of the first tablet of Gattung I, but none of the formulae seem to be directly related to the manuscripts of Gattung I, s. George (2016, 42). Table 223: Canonical Forerunners to Gattung I (Zi-pà Incantations) No. I§1 I§2 I§3 I§4 I§5 I § 10 I § 11 I § 12 I § 13 I § 14 I § 15 I § 16 I § 19 I § 20 I § 21

926 927 928 929

Period OB OB OB OB OB OB OB OB OB OB OB OB OB OB OB

Publication CT 44, 32(+)33a CT 44, 32(+)33b CT 44, 32(+)33c CT 44, 32(+)33d CT 44, 32(+)33e CT 44, 32(+)33f CT 44, 32(+)33g CT 44, 32(+)33h CT 44, 32(+)33i CT 44, 32(+)33j CT 44, 32(+)33k CT 44, 32(+)33l CT 44, 32(+)33m CT 44, 32(+)33n CT 44, 32(+)33o

Siglum BM 78249(+) BM 78249(+) BM 78249(+) BM 78249(+) BM 78249(+) BM 78249(+) BM 78249(+) BM 78249(+) BM 78249(+) BM 78249(+) BM 78249(+) BM 78249(+) BM 78249(+) BM 78249(+) BM 78249(+)

Provenience – – – – – – – – – – – – – – –

Language Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian

Additional material was added by Borger 1969b. S. Borger 1969a, 14. These zi-pà formulae are not treated in Table 223 as separate incantations for practical reasons. Note that the later versions close the first tablet with KA.INIM.MA ḫul.ba.zi.zi.ke4, s. Ebeling 1953, 378. According to the present copy only KA.INIM.MA can be read, this has to be verified by collation. 930 Edited by Geller 2016 in his appendix to Udug.ḫul I. Note that Geller as well classifies this tablet as Old Babylonian. 931 S. Geller 2016, 6.

225

Forerunners to the Ritual-Series and Compendia No. I § 23 I § 23 I § 24 I § 25 I § 27

Period OB OB OB OB OB

Publication CT 44, 32(+)33p YOS 11, 93 CT 44, 32(+)33q CT 44, 32(+)33r CT 44, 32(+)33s

Siglum BM 78249(+) BM 78249(+) BM 78249(+) BM 78249(+) BM 78249(+)

Provenience – – – – –

Language Sumerian Sumerian Sumerian Sumerian Sumerian

Table 224: Non-Canonical Forerunners to Gattung I (Zi-pà Incantations) Period OB

Publication CUSAS 32, 15

Siglum MS 3095

Provenience –

Language Sumerian

Zú buru5 dab.bé.da George (1999) pointed out that several fragments previously identified as Namburbis against field pests actually belong to the ritual-series of ZÚ BURU5 DAB.BÉ.DA “To seize the locust’s tooth” 932 known from the Exorcist’s Manual (KAR 44: 22) and a namburbicatalogue, s. Maul (1994, 197). An edition of all-known material related to the series was later presented by George/Taniguchi (2010), who reconstructed three incantation-tablets of the series. Evidence of the series Zú buru5 dab.bé.da is delivered to us from Kuyunjik (both NA as NB script), Sultantepe and two Late Babylonian tablets from South Mesopotamia. As the name of the series implies, the main goal of Zú buru5 dab.bé.da was to counter the evil of all kinds of field pests destroying the crops. The reconstruction of George/Taniguchi (2010, 82) shows that the entire series consisted of various incantation-prayers. No canonical forerunners to these incantation-prayers exist for the Second Millennium, but we can present an overview of earlier incantations to counter the danger of field pests. From Mēturan (Tell Haddad) we find various Old Babylonian manuscripts with an agricultural objective, i.e. ZA 92, fig. 1–2 (H 103) and ZA 92, fig. 3 (H 74). Noteworthy is that the incipit of the first incantation ZA, 92, fig.1–2a//ZA 92, fig. 3, maš.maš edin gú i.ni.il.la reflects the later entry maš.maš edin.na of the Exorcist’s Manual (KAR 44: 22). 933 Other examples of Old Babylonian Sumerian incantations sharing the same incipit were presented by George (2016) CUSAS 32, 9h and CUSAS 32, 16b. Note that the latter tablet contained another agricultural incantation CUSAS 32, 16a closing with the subscript KA.INIM.MA zú buru5mušen zi.zi.da.kam. Cavigneaux/Al-Rawi (2002, 24) included a fragmentary variant from Nippur with regards to their edition of ZA, 92, fig.1–2a//ZA 92, fig. 3, i.e. ZA 92, fig. 4a (CBS 3926+3931). The same tablet appears to have originally contained a collection of incantations, of which its obverse preserves the aforementioned agriculture- related spell and its reverse a possible precursor to Egalkura, i.e. ZA 92, fig. 4b. Wasserman (1999, 348) in his survey on Old Babylonian sources on pest prevention already designated the agricultural relevance of YOS 11, 69, 934 containing a Sumerian incantation against rodents, a Sumerian incantation with Akkadian ritual against crows, an Akkadian incantation against the maškadu-disease and the fourth and final Akkadian incantation in its subscript is stated to “INCANTATION: to prevent the enemy and robber from approaching the grain” 932 The name of the series as ZÚ BURU5 DAB.BÉ.DA has been discussed and defended by George 1999. 933 Cavigneaux/Al-Rawi 2002, 36. 934 A recent edition of the tablet is provided by Cavigneaux/Al-Rawi 2002, 10f.

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(KA.INIM.MA LÚ.KUR LÚ.SA.GAZ!(gum) a-na ŠE la ṭe4-ḫe-e-em). Of the latter it cannot be said with any certainty whether it is concerned with actual enemies or with personified representations of the animals, s. Wasserman (1999, 348); Cavigneaux/Al-Rawi (2002, 11). Wasserman (2010) published two additional Old Babylonian tablets with agricultural incantations most likely deriving from the same archive, i.e. Fs. Groneberg, 334f. (BM 79022) and Fs. Groneberg, 342 (BM 79299). 935 Although the Sumerian incantation Fs. Groneberg, 334f.a has an agricultural objective according to Wasserman’s interpretation, it is followed by a love-related Akkadian ritual, which may be explained by the notion that Mesopotamian incantations are versatile in function 936 or it may suggest that we should read the enigmatic incantation differently. 937 The following incantation Fs. Groneberg, 334f.b is duplicated by Fs. Groneberg, 342. The two Old Babylonian collective tablets VS 24, 45+52+61 and VS 24, 46+47(+)48+ 51(+)50 both included Sumerian incantations against field pests, specifically named uḫ.gu7.a. 938 VS 24, 45+ xii 1’–9’ concludes with a subscript “INCANTATION: for expelling the fruitworm” (KA.INIM.MA uḫ.gu7.giš.ḫašḫur.giš.ḫašḫur.zi.zi.[re.da.kam]). In the preceding column we may find evidence for another agricultural spell which is partly duplicated by CUSAS 32, 16a: iv 10’–12’, s. George (2016, 42). 939 As identified by George (1989, 382), the reverse of VS 24, 46+ contains in the final two columns various incantations against field pests, which remain unedited to the present date. 940 Table 225: Non-Canonical Forerunners to Zú buru5 dab.bé.da Period OB OB OB OB OB OB OB OB OB OB OB OB OB OB

Publication CUSAS 32, 9h CUSAS 32, 16a CUSAS 32, 16b Fs. Groneberg, 334f.a Fs. Groneberg, 334f.b Fs. Groneberg, 342 VS 24, 45+ xi 4’–7’ VS 24, 45+ xii 1’–9’ VS 24, 46+ v 1’–8’ VS 24, 46+ v 9’’–20’’ VS 24, 46+ vi 1’–9’ YOS 11, 69a YOS 11, 69b YOS 11, 69d

Siglum MS 3088 MS 3090 MS 3090 BM 79022 BM 79022 BM 79299 VAT 17131+ VAT 17131+ VAT 17131+ VAT 17131+ VAT 17137+ YBC 4594 YBC 4594 YBC 4594

Provenience – – – – – – – – – – – – – –

Language Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Akkadian Akkadian

935 S. Wasserman 2010, 343–345. 936 S. Wasserman 2010, 340. 937 The incipit for example can tentatively be read en ki-ág me-en n[in ki-ág me-en] “I am the loving lord, I am the loving lady!”. Further collations should indicate whether the spells on BM 79022 and BM 79299 identified by Wasserman to be related to agriculture are not in fact love incantations. 938 Identification after George 1989, 382. Both tablets are copied anew by Geller in George/Taniguchi 2010, 144–147. 939 Note that the final colophon of VS 24, 45+ states that the tablet contains two spells against uḫ.gu7.a, s. fn. 624. 940 A tentative reconstruction is offered in Table 225 following Geller’s copy of the tablet in George/ Taniguchi 2010, 147. Note that VS 24, 46+ v 9’’–20’’ and vi 1’–9’ may belong to the same incantation.

227

Forerunners to the Ritual-Series and Compendia Period OB

Publication ZA 92, fig. 1–2a

OB

ZA 92, fig. 1–2b

OB

ZA 92, fig. 1–2c

OB

ZA 92, fig. 1–2d

OB

ZA 92, fig. 1–2e

OB OB

ZA 92, fig. 3 ZA 92, fig. 4a

Siglum IM 95857 (H 103) IM 95857 (H 103) IM 95857 (H 103) IM 95857 (H 103) IM 95857 (H 103) IM – (H 74) CBS 3926+3931

Provenience Mēturan

Language Sumerian

Mēturan

Sumerian

Mēturan

Sumerian

Mēturan

Sumerian

Mēturan

Sumerian

Mēturan Nippur

Sumerian Sumerian

Overview of Forerunners to the Ritual-Compendia of the First Millennium Ardat lilî Lackenbacher (1971) presented textual evidence for a compendium against the demoness Ardat lilî, which was extended by Von Weiher (1983, no. 6 and 7), Geller (1988), 941 providing a more precise arrangement of all known fragments, and (2000b), and Gesche (2000, 638–640). 942 Ardat lilî (KI.SIKIL.LÍL.LÁ) and her male counterpart Eṭel lilî (GURUŠ.LÍL.LÁ) are found together in the Exorcist’s Manual (KAR 44: 10). Geller (1988, 21) identified that one tablet (Sm. 5(+)16(+)48+799+1017+1347) most likely contained incantations against Eṭel lilî on the obverse and against Ardat lilî on the reverse suggesting that both entries in the Exorcist’s Manual against Ardat lilî and Eṭel lilî (actually refer to one composition. Provenanced textual evidence for a First Millennium compendium against Ardat lilî and possibly Eṭel lilî derive from Uruk and Kuyunjik. 943 Only two precursors to a possible compendium 944 concerning Ardat lilî/Eṭel lilî can be identified for the Second Millennium. The first is the Old Babylonian YOS 11, 91 edited by Farber (1989c, 14–22), the second is the fragmentary Middle Babylonian Studies Jacobsen, 210 945 previously published by Lambert (2002, 205–209). Neither manuscript can be directly identified with incantations from the presumed compendium of the First Millennium. Table 226: Forerunners to Ardat lilî Period OB MB/MA

Publication YOS 11, 92 Studies Jacobsen, 210

Siglum YBC 9841 BM 54716

Provenience Larsa? *Babylonia

Language Akkadian Sumerian

941 Corresponding remarks were made by Farber 1989c. Note that Farber 1989c, 23f. is more confident in assuming that Ardat lilî was a series, rather than a compendium. 942 F.A.M. Wiggermann has a manuscript with a new evaluation on the textual evidence for the Ardat lilîcompendium in preparation. 943 For a possible origin of BM 422338 (RA 65, 119) from Babylon, s. Farber 1989, 23 fn. 18. 944 The evidence from the late libraries are very fragmentary and for now it cannot be stated with certainty that they denote a series rather than a compendium. Note the remarks made by Farber 1989c, 23f. who is more inclined to assume a series. 945 Note that the reverse of this tablet may contain an additional incantation or is a relatively extensive enumeration of zi-pà formulae closing the ki.sikil.líl.lá-spell of the obverse. Lambert 2002, 206f. noted that all the gods in this tablet occur in Gattung II, albeit in a different sequence.

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Dingir.šà.dib.ba The entry DINGIR.ŠÀ.DIB.BA 946 from the Exorcist’s Manual (KAR 44: 4) is related to the subscript KA.INIM.MA dingir.šà.dib.ba gur.ru.da.kam “INCANTATION for appeasing an angry god”. 947 It cannot be stated with any certainty that a Dingir.šà.dib.ba-series existed, but as Lambert (1974a) has pointed out, there appeared to have been a collection of Dingir.šà.dib.ba incantations in the libraries of the First Millennium. The situation of identifying such a collection is made more complicated by the existence of the ritual tablet KAR 90 which starts with enūma nēpeši ilī ul īde tēppušu “When you perform the ritual procedures for Ilī-ul-īde”. 948 KAR 90 enumerates nine incantations to be recited during the during ritual agenda, of which only three are known from the Dingir.šà.dib.ba material presented by Lambert (1974a). 949 The question therefore arises, does the cycle of incantations cited in KAR 90 belong to the Dingir.šà.dib.ba-collection or did a separate cycle of Ilī-ul-īde exist? If KAR 90 was meant for a Dingir.šà.dib.ba-cycle wouldn’t one expect it to commence with enūma nēpeši DINGIR.ŠÀ.DIB.BA tēppušu? Concrete evidence for such Dingir.šà.dib.ba-rituals is attested in a Kassite extispicy report (BE 14, 4) 950, where we find in l. 2 nēpešam ana DINGIR.ŠÀ.DIB.BA lišēpišūšu. For this reason we have to acknowledge the possibility of the existence of both a Dingir.šà.dib.ba as a Ilī-ul-īde “My god I don’t know” compendium. 951 A reconstruction of both compendia is found below. Incantations of both collections are strongly connected with the series Šurpu, complementing the theme of one’s transgressions against one’s personal deity. The Dingir.šà.dib.ba-incantations ÉN Ea Šamaš u Marduk mīnu annîya, ÉN ilī ul īde 952 and ÉN ilī bēlī bānû šumiya are attested for the Šurpu-cycle within Bīt rimki (e.g. SpTU 2, 12: iii 44; BBR 26+: v 78). As for the incipits known from KAR 90, both ÉN gá.e lú.kù.ga me.en as ÉN nūḫ Girra are known from the ritual tablet of Šurpu (LKA 91) 953. It should be noted that ÉN

946 A more correct interpretation and reflection of the Sumerian would be DINGIR.ŠÀ.DAB(5).BA, s. Jaques 2015, 1 fn. 3. Since the terminus Dingiršadibba is strongly integrated as such in Assyriology, it is continued here. 947 An early survey on Dingir.šà.dib.ba was offered by Kunstmann 1932, 45–47. Lambert 1974a was the first to present the material properly and to reconstruct the compendium of the First Millennium. Van der Toorn 1985, 121–124 added some additional observations on the genre. Jaques 2015 presented an advanced edition and study of Dingir.šà.dib.ba, adding new material to Lambert 1974a. For a general overview of previous literature, s. Jaques 2015, 10–13. 948 S. Ebeling 1931, 116–120; Jaques 2015, 261–267. Note that Jaques 2015, 267f. offers a similar (no duplicate) ritual to KAR 90, i.e. AMT 81, 5+AMT 27, 4. 949 I.e. ÉN ilī ul īde šēretka našâku; ÉN ilī ul īde šēretka dannat; ÉN mīnu annûʾa kīʾam epšāku. 950 S. Jastrow 1912, 278–282; Goetze 1957, 89; Kraus 1985, 145f.; Van der Toorn 1985, 122; Jaques 2015, 282. For other rituals related to Dingir.šà.dib.ba and their use, s. Jaques 2015, 258–296. 951 Note the similar reservations of Lambert 1974a, 269. There is no entry for Ilī-ul-īde in the Exorcist’s Manual. 952 The incantation is found abbreviated within the agenda of Bīt rimki, so we cannot state whether ÉN ilī ul īde šēretka dannat or ÉN ilī ul īde šēretka našâku was meant. Additionally, we cannot exclude the possibility that the entry ilī ul īde in Bīt rimki denoted the recitation of the assumed compendium of KAR 90. 953 Reiner 1958, 11f., as noted in fn. 800, F. Simons reconstructed this incantation as Šurpu I/a.

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gá.e lú.kù.ga me.en is a stock incantation and as such is found in various other contexts such as, Muššuʾu 954 and Udug.ḫul 955. Incipits of the Dingir.šà.dib.ba-compendium (Lambert 1974a, 274ff.) No. 1: ÉN Ea Šamaš u Marduk mīnu annîya No. 2: ÉN ilī ul īde šēretka dannat No. 3: ÉN ilī bēlī bānû šumiya No. 4: ÉN mannu īde ilī šubatka No. 5: ÉN ilī bān kullat nišī attu No. 6: ÉN anāku ilī mīna ēpuš No. 7: ÉN ilī šurbû qāʾišu balāṭi No. 8: ÉN egû arnum gillatu ḫiṭītu No. 9: ÉN mīnu annûʾa-ma kīʾam epšāku No. 10: ÉN ilī ul īde šēretka našâku Incipits of the Ilī-ul-īde ritual (KAR 90) No. 1: ÉN gá.e lú.kù.ga me.en No. 2: ÉN tānīḫat libbiya ilī šimânni No. 3: ÉN ilī ul īdē šēretka našâku No. 4: ÉN ilī ul īdē šēretka dannat No. 5: ÉN Ištar šurbūtu No. 6: ÉN mīnu annûʾa-ma kīʾam epšāku No. 7: ÉN nūḫ Girra No. 8: ÉN šangammāḫākuma No. 9: ÉN anamdi šipta ana puḫur ilāni kalāma Lambert (1974a, 274ff.) already collected and discussed the relevance of the earlier unilingual Sumerian incantations which show a close relationship with the later Dingir.šà.dib.ba-compendium, i.e. (OB) TIM 9, 5 (IM 43413) 956//CT 44, 14//JCS 8, 86//VS 2, 47. Jaques (2015, 22–24) added an additional Old Babylonian Eršahunga from Mēturan, 954 Only attested in the ritual tablet of Muššuʾu (VAT 13653), s. Köcher 1966, 16: 3; Böck 2007, 71. 955 Found as a catchline on VAT 13660+14047, s. Geller 2016, 486. Further attested in a catalogue among Udug.ḫul-incantations, i.e. VAT 13723+ (= Studies Lambert, 229) and in a catalogue containing incipits from the Schramm Compendium, i.e. BM 66565+ (= Studies Lambert, 237). 956 Quoted by Lambert 1974a, 291ff. from an available copy from Edzard.

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OBO 273, pl. 1–2. Cited by Jaques (2015, 24), but later published by Guichard (2015, 357– 370) are the bilingual duplicates OBO 278, 371–372 (A 2789) and OBO 278, 373–374 (A 2788). As for the position of these incantations in relation to the later Dingir.šà.dib.bacompendium, s. Jaques (2015, 34–50); Guichard (2015, 351–353). The Middle Assyrian incantation collective LKA 26 from Aššur reflects quite clearly the later Dingir.šà.dib.bacompendium from the First Millennium. Its incantation-sequence can be restored as follows: LKA 26a = ÉN ilī ul īdē šēretka dannat; LKA 26b = ÉN ilī bēlī bānû šumiya; LKA 26c = ÉN mannu īdē ilī šubatka; LKA 26d = ÉN anāku ilī mīna ēpuš, mirroring incantations no. 2–4; no. 6 of the Dingir.šà.dib.ba-compendium restored by Lambert (1974a, 274ff.). It should however be stressed that although LKA 26 reflects the later compendium, it contains considerable variants. As already observed for Bīt rimki, incantations no. 1–3 of the Dingir.šà.dib.bacompendium are cited in the ritual tablet for Bīt rimki, hence LKA 26a and LKA 26b are indirectly related to the Bīt rimki-ritual, see above. Table 227: Forerunners to Dingir.šà.dib.ba Period OB OB OB OB OB OB OB OB MB/MA MB/MA MB/MA MB/MA

Publication OBO 273, pl. 1–2 OBO 278, 371–272 OBO 278, 373–374 CT 44, 14 CT 58, 40 JCS 8, 86 TIM 9, 5 VS 2, 47 LKA 26a LKA 26b LKA 26c LKA 26d

Siglum H 175+152 A 2789 A 2788 BM 78198 BM 96574 Copenhagen 10099 IM 43413 VAT 1320 VAT 10420 VAT 10420 VAT 10420 VAT 10420

Provenience Mēturan Mari Mari Sippar Sippar? – Šaduppûm? Sippar/Babylon? Aššur Aššur Aššur Aššur

Language Sumerian Sum.–Akk. Sum.–Akk. Sumerian Sumerian Sumerian Sumerian Sumerian Akkadian Akkadian Akkadian Akkadian

É.gal.ku4.ra The incantation-collection regarding É.GAL.KU4.RA “to enter the palace” is cited in the Neo-Assyrian letter CT 22, 1 957, where an unnamed Assyrian king writes to the scholars from Borsippa requesting various texts which are good for the kingship and the palace. The requested texts are referred to as iškāru (ÉŠ.GÀR), which has led some scholars to believe that Egalkura was seen as a standardized series. 958 Although the corpus of Egalkura incantations has increased considerably in recent years, 959 there is no hard textual evidence allowing us to identify Egalkura as an independent series, 960 but it seems rather to have circulated as a compendium. Interestingly, almost all material concerning Egalkura comes from Aššur and none from Kuyunjik, additionally we have some complementary Neo- or

957 Not a real letter, but rather a student’s copy of a letter, s. Lieberman 1990, 310. 958 E.g. Hallo 1979, 164; Radner 2005, 43; Klan 2007. 959 Stadhouders 2013, 305 has identified 60 incantations, which are related to É.gal.ku4.ra. Stadhouders mentioned in private communication (April 2016) that this number has grown to 70 incantations. 960 This was confirmed by Stadhouders in the aforementioned private communication.

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Late Babylonian material from Babylon or Borsippa. 961 No entry for Egalkura is found in the Exorcist’s Manual. As for the sources of the Second Millennium, one may tentatively argue that the fragmentary OB Sumerian incantation ZA 92, fig. 4b is concerned with Egalkura; its incipit starts with with é.gal.la ku4.ra.ni […]. 962 In private communication (May 2017) H. Stadhouders remained hesitant about classifying this incantation as an Egalkura-precursor. He kindly pointed out the existence of an Old Babylonian incantation collective containing 3 Akkadian precursors, of which the first two have the preserved subscript: KA.INIM.MA É.GAL.KU4.RA, in a private collection to be published by I.L. Finkel. 963 Table 228: Forerunners to É.gal.ku4.ra Period OB OB OB

Publication Finkel (forthcoming)/a Finkel (forthcoming)/b Finkel (forthcoming)/c

Siglum Private collection Private collection Private collection

Provenience – – –

Language Akkadian Akkadian Akkadian

‘Fire’-compendium Lambert (1970, 39f.) pointed out the existence for a compendium of incantations in the First Millennium which is thematically concerned with ‘fire’ (IZI/išātu). Note that ‘fire’ is used in this compendium as a metaphor for the heat of the fever in contrast to the technical termini ummu or ḫimiṭ ṣēti found in therapeutic tablets. 964 Evidence of this ‘Fire’-compendium is delivered to us from Kuyunjik, Aššur and Nippur. No entry is found for this compendium in the Exorcist Manual. As already observed by Lambert (1970, 44f.), a precursor to the ‘Fire’-compendium can be identified in a incantation collective from Ugarit, i.e. Ugaritica 5, 17h. 965 This was later supplemented by Arnaud (2007, 55–58), with another example from Ugarit, i.e. AuOr Suppl. 23, 14a and one from Emar, i.e. Priests and Officials, 199f.b. Although these three incantations are not identical, they are strongly affiliated with each other and possibly derive from the same incantation. Unfortunately, no earlier or contemporary version of the incantation is attested, nor is this incantation reflected in the later compendium or have later parallels.

961 For an interpretation of É.gal.ku4.ra and related texts, s. Klan 2007. A detailed insight into some aspects of the É.gal.ku4.ra material is offered by Stadhouders 2013. An edition and study of É.gal.ku4.ra is scheduled by Henry Stadhouders. 962 A transcription of the text is provided by Cavigneaux/Al-Rawi 2002, 17. Note also the discussion by Klan 2008, 104f. Pace Klan, I exclude the possibility that the entry é.gal.la ku4.ra.ni is found in an enumeration of incantations. After the readings of Cavigneaux/Al-Rawi 2002, 17, it is clear that it concerns here an incantation in extenso. 963 The two incipits are preserved: Finkel (forthcoming)/b: zi-it-tum i-la-at ù ša-ar-ra-a-at; Finkel (forthcoming)/c: ba-a-aš-tum i-la-at ba-a-aš-tum šar-ra-at. 964 Stol 2007, 1. 965 A new edition and study was later provided by Arnaud 1995.

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Table 229: Forerunners to the ‘Fire’-compendium Period MB/MA MB/MA MB/MA

Publication AuOr Suppl. 23, 14a Priests and Officials, 199f.b Ugaritica 5, 17h

Siglum RS 94.2178 –

Provenience Ugarit Emar

Language Akkadian Akkadian

RS 17.155

Ugarit

Akkadian

Lú.tur.ḫun.gá The entry LÚ.TUR.ḪUN.GÁ “pacifying the baby” from the Exorcist’s Manual (KAR 44: 15) is most likely to be identified with the material presented by Farber (1989), who identified three versions of a collection of baby-rituals from the Kuyunjik-material allowing him to reconstruct the Kuyunjik-compendium. 966 Partial duplicates to the Kuyunjik-compendium are listed by Farber (1989, 15–23), coming from Sippar, Kalḫu, Aššur and Uruk. Other relevant and related material to corpus of baby-rituals can be found in Farber (1989, 23–28). Farber (1989) in his study on the corpus of baby incantations and rituals identified for what he called the Kuyunjik-compendium three possible Old Babylonian precursors, i.e. OECT 11, 2; YOS 11, 84; ZA 71, 62b. 967 With the publication of George (2016), we can add CUSAS 32, 31e 968 and CUSAS 32, 42 to the OB-examples. One Middle Babylonian example exists, recently published by van Soldt (2015, 524f.) as CUSAS 30, 448, which is a direct parallel to a baby-incantation attested outside the Kuyunjik-compendium found on LKA 9: r. 16’–20’. 969 A study of the variation of motifs between the earlier and later texts is offered by Farber (1989, 160; 1990, 144). 970 Table 230: Forerunners to Lú.tur.ḫun.gá Period OB OB OB OB OB MB/MA

Publication CUSAS 32, 31e CUSAS 32, 42 OECT 11, 2 YOS 11, 84 ZA 71, 62b CUSAS 30, 448

Siglum MS 3103 MS 3381 Bod AB 215 YBC 8602 BM 122691 CUNES 52-15-029

Provenience – – – – Tell Duweihes (Babylonia)

Language Sumerian Akkadian Sumerian Akkadian Akkadian

966 Unfortunately no subscript is preserved on any of the three version, hence we cannot confirm that the designation LÚ.TUR.ḪUN.GÁ was used for this compendium, s. Farber 1989a, 10. 967 We should note YOS 11, 84 written in unintelligible Sumerian, but its subject is clear from the subscript KA.INIM.MA DI4.DI4.LÁ ḪUN.GÁ.KAM and VS 17, 26 written in unintelligible Elamite only recognized by their subscripts as baby appeasing incantations. The content of ZA 36, 4 is very fragmentary, but may reflect another example of a baby-incantation. 968 Although the spell itself is in Sumerian, the ritual instructions and rubric are in Akkadian. 969 For an edition, s. Farber 1989a, 110–112. 970 As for the only Middle Babylonian precursor CUSAS 30, 448, we can identify the following motifs after Farber’s analysis, ‘The baby in the dark’; ‘Question: “Why?”’; ‘Affecting parents and nurse’; ‘other precatives’.

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Munus la.ra.aḫ Evidence of a compendium for a woman in childbirth comes from Aššur and Kuyunjik 971 and a commentary on this compendium is known from Nippur. 972 The material was first presented by Ebeling (1923) and later discussed by Veldhuis (1989). The most famous incantation known from this compendium is the ‘Cow of Sîn’ narrative thoroughly studied by Veldhuis (1999). The entry MUNUS LA.RA.AḪ “woman (having) a difficult childbirth” is found in the Exorcist’s Manual (KAR 44: 15). The earliest examples of incantations assisting a woman in labor date back as far as the Early Dynastic period, i.e. SF 54 (vi 1–viii 4); TSŠ 170 (iv 6–vii 3), 973 followed by three incantations from the Ur III-period, i.e. ASJ 2, 159c (iii 3–iv 14); OrNS 44, 54. 974 Two motifs are relatively common for birth incantations, the first is focussed on the bull and the cow whereas the second is concentrated on boats instead. The bull and cow motif is better known from the narrative ‘A Cow-of-Sîn’ 975, where the moongod Nanna (Sîn) in the appearance of a bull impregnated a young woman symbolized as a cow named Geme-Sîn 976 in the cattle ground. 977 The earliest incantations containing the ‘A Cow-of-Sîn’ narrative are found for the second half of the Second Millennium, i.e. AS 16, 287f.c; AuOr Suppl. 23, 20; Iraq 31, pl. V–VIb; KUB 4, 13a. For a synchronic analysis of the ‘A Cow-of-Sîn’ narrative, s. Veldhuis (1991). Earlier Sumerian incantations already depict the metaphorical impregnation of a woman/cow by a bull, i.e. (Ur III) OrNS 44, 54 978; (OB) AfO 24, pl. IIIa; VS 17, 33. 979 This Sumerian metaphorical use of a cow depicting a pregnant woman evolved into the Akkadian incantation tradition mainly in the ‘A Cow-of-Sîn’ narrative mentioned above, but is also continued in other Akkadian birth incantations as is shown in (OA) CCT 5, 50e; Fs. Larsen, 397/399; SANER 9, 77 (OB) VS 17, 34 980; (MB/MA) KUB 4, 13b, where 971 Four additionally unpublished fragments to the Kuyunjik-compendium were identified by Lambert and published in a preliminary edition by Veldhuis 1989, 255–257. 972 An overview is provided by Veldhuis 1989, 239. An edition of the commentary (11N-T3) has been published by Civil 1974. 973 Note that TSŠ 170 is not published in copy or photo. Rudik 2015, 196–199 identified tentatively two other Early Dynastic incantations possibly concerned with childbirth, i.e. ARET 5, 8 (ix 1–viii 5)//ARET 5, 17 i’ 1– ii’ 3. 974 The latest edition and previous literature on these incantations is provided by Rudik 2015, 199–202; 276–277. With the exception of OrNS 44, 54 (UM 29-15-367), which is considered by Rudik 2015, 78 fn. 138 as Old Babylonian following CDLI , pace for example Cunningham 1997, 96; Stol 2000, 60 fn. 80. 975 Well-attested in the birth-compendium of the First Millennium, where we find besides the classical ‘A Cow-of-Sîn’ narrative, two further incantations mentioning the Cow-of-Sîn without the full context, s. Veldhuis 1991, 8f; 14f. 976 Stol 1983, 30 recognized the name Geme-Sîn to be the name of Šulgi’s wife. The ideology of the ‘A Cow-of-Sîn’ narrative goes back to the Ur III-period, s. Stol 2000, 61f. 977 A study and previous literature on ‘A Cow-of-Sîn’ narrative is provided by Veldhuis 1991. 978 Van Dijk 1975, 53-61; Cunningham 1997, 69–75. Note that the Early Dynastic birth incantations SF 54 (vi 1–viii 4)//TSŠ 170 (iv 6–vii 3) already mention a bull at the beginning of the spell. 979 Note that a corresponding incipit munus.e é.tùr amaš.kù.ga is found in the Old Babylonian incantation catalogue AfO 24, pl. IIIb: 19. In another Old Babylonian incantation YOS 11, 85 which mainly depicts the boat motif the pregnant woman is also mentioned as a cow. Note that the Ur III incantation ASJ 2, 159f.c (iii 3–iv 14) possibly names the pregnant woman as a cow, s. Rudik 2015, 328f. 980 Edition van Dijk 1972, 343–345.

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the image of a pregnate cow giving birth is presented. In CCT 5, 50e; 981 Fs. Larsen, 397/399 and KUB 4, 13b 982 we find an elaborate description of the pregnate cow brushing the ground with her nose and sweeping her tail, extended in First Millennium incantions 983 by the image of the cow rooting up the soil with her horns. Note additionally, whereas in KUB 4, 13b the pregnant cow is traditionally assisted by Sîn, she is helped by Šamaš in the Old Babylonian incantation VS 17, 34. 984 The second motif depicts the pregnant woman as a fully loaded boat. The earliest reference may be found in the Ur III incantations ASJ 2, 159f.c (iii 3–iv 14) and OrNS 44, 54. The latter starts with the bull and cow motif and is later supplemented with the metaphorical image of pregnant woman as a boat. The motif is strongly continued in the Old Babylonian period where it is attested in JNES 43, 312 985; RA 70, 135/137 986; VS 17, 33 987; YOS 11, 85 988. Note that both VS 17, 33 as YOS 11, 85 are additionally related to the bull and cow motif as well. No examples for the boat motif are attested for the birth incantations of the second half of the Second Millennium, but is displayed again in the compendium of the First Millennium from Aššur. 989 Another attested topos for birth incantations is the ‘trapped’ foetus behind ‘bolted doors’, which is first found in the Old Babylonian YOS 11, 86a 990 and later in both incantations of the Middle Assyrian therapeutic tablet Iraq 31, pl. V–VI. 991 The concept of the closed doors in birth incantations is still preserved in the compendium of the First Millennium. 992 The trapped foetus also occurs in CUSAS 32, 26a and CUSAS 32, 28a, where ‘the arms of the baby are tied’ 993 and it is stated that he should “struggle with bone and sinew” to make his way out. Additionally, we should mention Iraq 31, pl. V–VIa containing a unique elaborate metaphorical description of a woman in labor compared to the hardship of battle. Excluded in the present discussion are the birth-related incantations concerned with the dangers of post natal-bleeding, attested as early as the Ur III period stretching into the First Millennium’s therapeutic tablets concerned with so-called ‘Frauenkrankheiten’. 994 No Middle Babylonian or Middle Assyrian parallels exist for this group of incantations. The four Old Babylonian Elamite incantations concerned with childbirth are excluded here as well, 981 982 983 984 985 986 987 988 989 990

991 992 993 994

Recognized as such and re-edited by Kouwenberg/Fincke 2013. Recognized as such and re-edited by Zomer 2013. E.g. BAM 2, 248: iii 54–62. For the ‘weeping’ of the moongod and the epithet ellamê in relation with a possible lunar eclipse, s. Civil 1974, 334; Stol 1992, 257ff. Edition by Farber 1984, 311–316. Edition by Cohen 1976, 133–140. Edition by van Dijk 1975, 62–65. Edition by van Dijk 1975, 65–69. S. Stol 2000, 64f. According to the SEAL-database, the unpublished incantation BM 115745 (forthcoming by U. Steinert) parallels YOS 11, 86a. An interesting detail is that this incantation is said to be found on the reverse of a school text together with a mathematical text on the obverse. This would be the second certain example of an incantation on a school tablet dating to the early Second Millennium after OECT 5, 55, s. fn. 687. The occurrence of the bolted door motif in Iraq 31, pl. V–VIb (Cow-of-Sîn) appears to be an inappropriate intrusion simply repeated from its preceeding incantation Iraq 31, pl. V–VIa. Stol 2000, 65. The same image appears in YOS 11, 86a: 8. S. Finkel 1980.

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i.e. CUSAS 32, 21b; OECT 11, 5; YOS 11, 5 (20–23); YOS 11, 18, 995 as is YOS 11, 38 written in an unknown language, but appears to mention Geme-Sîn. 996 Finally we may mention for the present corpus the fragmentary Middle Assyrian incantation KAL 4, 34 whose subscript states that it is to appease divine wrath, but its content may refer to a birth-related problem. 997 Table 231: Forerunners to Munus la.ra.aḫ Period ED ED Ur III Ur III OA OA OA OB OB

Publication SF 54 (vi 1–viii 4) TSŠ 170 (iv 6–vii 3) ASJ 2, 159f.c (iii 3–iv 14) OrNS 44, 54 CCT 5, 50e Fs. Larsen, 397/399 SANER 9, 77 – AfO 24, pl. IIIa

OB OB OB OB OB OB OB OB OB OB MB/MA MB/MA MB/MA MB/MA MB/MA MB/MA

CUSAS 32, 26a CUSAS 32, 28a CUSAS 32, 28d JNES 43, 312 RA 70, 135/137 YOS 11, 17 YOS 11, 85 YOS 11, 86a VS 17, 33 VS 17, 34 AS 16, 287f.c AuOr Suppl. 23, 20 Iraq 31, pl. V–VIa Iraq 31, pl. V–VIb KUB 4, 13a KUB 4, 13b

Siglum VAT 12597 – AUAM 73.1425

Provenience Šuruppak Šuruppak –

Language Sumerian Sumerian Sumerian

UM 29-15-367 BM 113625 kt 90/k 178 kt 94/k 429 BM 115745 John Rylands Library 24 E 6 (24) MS 3387 MS 3067 MS 3067 E 47.190 AUAM 73.3094 YBC 5630 MLC 1207 YBC 4603 VAT 8381 VAT 8539 Rm 376 RS 24.436 – – Bo 4822 Bo 4822

Nippur Kaneš Kaneš Kaneš – –

Sumerian Akkadian Akkadian Akkadian Akkadian Sumerian

– – – – – Larsa? – Larsa? Larsa? Larsa? Kalḫu Ugarit (Assyria) (Assyria) Ḫattuša Ḫattuša

Akkadian Akkadian Akkadian Sumerian Sum.–Akk. Akkadian Sumerian Akkadian Sumerian Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian Akkadian

Nam.érim.búr.ru.da Although never formed into a series by the ancient scribes, the ritual(s) of NAM.ÉRIM.BÚR.RU.DA (māmītu ana pašāri) “for undoing a curse” are found in the curriculum belonging to the magic experts of the First Milllennium. Different versions of Nam.érim.búr.ru.da-rituals appear to have existed, but a full study and edition of the corpus

995 S. van Dijk 1982, 100. 996 Its subscript however suggests this spell was intended against dogs, s. Cunningham 1997, 159. As for the linguistic classification of this incantation, s. Prechel/Richter 2001, 344. 997 Note in r. 2’ the occurrence of LA.RA.AḪ and in r. 3’ KA.KEŠDA LA.RA.AḪ. The editors of this text remain rather sceptical and do not assume a gynaecological context, s. Maul/Strauß 2011, 80f.

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is still to be desired. 998 An entry for NAM.ÉRIM.BÚR.RU.DA is found in the Exorcist’s Manual (KAR 44: 12). 999 As for now, only two direct examples of Nam.érim.búr.ru.da incantations can be found for the Second Millennium, i.e. (OB) CT 4, 3 1000 and (MA) KAR 246, both confirmed as such by their subscript. Interestingly, although the practical use of CT 4, 3 and KAR 246 was focused on Nam.érim.búr.ru.da, they both reflect incantations which were incorporated into series of the First Millennium. CT 4, 3 is in fact a canonical forerunner to Muššuʾu VI 1001; and KAR 246 can be identified as a canonical forerunner to the šuʾila-prayer of ‘House’ V of Bīt rimki, see above. Table 232: Forerunners to Nam.érim.búr.ru.da Period OB MB/MA

Publication *CT 4, 3 *KAR 246

Siglum Bu 88-5-12, 6 VAT 10039

Provenience – Aššur

Language Sumerian Akkadian

Šà.zi.ga ŠÀ.ZI.GA (nīš libbi) “rising of the heart” is mainly concerned with the ‘sexual desire’ and ‘libido’ of impotent man wanting to have intercourse with a woman. 1002 The Šà.zi.gaincantations have never been serialized into a fixed series, but it appears, according to Biggs (1967, 5f.), that “specific incantations were linked with specific rituals” in various places such as Kuyunjik, Aššur and Sultantepe. 1003 Additionally, there was a constant tradition regarding the therapeutic tablets, but again without a fixed sequence. 1004 An entry for ŠÀ.ZI.GA is found in the Exorcist’s Manual (KAR 44: 14). 1005 An important observation made by Biggs (1967, 2) is that Šà.zi.ga-incantations are never spoken towards the woman, but are always recited from the perspective of the woman towards the man enabling him to make love. This characteristic divides, according to Biggs, Šà.zi.ga-incantations from love incantations. This implication suggests that from the Mesopotamian perspective only men can suffer impotence or a lack of sexual desire. Indeed, most Mesopotamian love-incantations are focused on attracting or reconciling a woman rather than on the specific purpose of sexual intercourse. There are however a few interesting exceptions, of which one should mention two tablets from the present corpus specifically, i.e. KBo 36, 27 and VAT 13226. The former is found on a therapeutic tablet against impotence, 998 Maul 2010, 136 fn. 308. A new KAL-volume on Namerimburruda is scheduled by Stefan Maul in 2017 as a result of the Aššur-projekt (Heidelberg). 999 Note that the entry in KAR 44 has the gloss ma-mi-ta a-na pa-šá-ri, which is an Akkadian translation of the Sumerian NAM.ÉRIM.BÚR.RU.DA. 1000 Edition by Cooper 1971, 12–22. 1001 Note that the incantation ÉN úš ḫul.gál an.ki.bi.da is also cited as an external incantation in the ritual tablet for Bīt rimki. 1002 Biggs 2003–2005, 604. 1003 Further fragments are known for Late Babylonian Uruk and Sippar, s. Biggs 2003–2005, 604. 1004 Biggs 1967, 5. Note that the we have a Ša.zi.ga-tablet (KUB 4, 48) from Ḫattuša with a tablet number denoting a sequence of tablets, s. p. 36. 1005 Note additionally the entry of ŠA.ZI.GA in the unpublished catalogue K 10883 (Geers copy), s. Biggs 1967, 6.

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spoken from the perspective of the man, and serves mainly to charge the man’s libido by addressing Nanaya. The latter would classify perfectly as a Šà.zi.ga-incantation, but is spoken explicitly from the man towards the woman. Its vocabulary, for example the incipit pāširu, pāširu, pāširu “ Releaser! Releaser! Releaser!”, is strongly affiliated with that of Šà.zi.gaincantations. 1006 However, whereas KBo 36, 27 and the collection of Šà.zi.ga-incantations usually serve to increase the man’s libido or to lift his impotence, VAT 13226 is specifically concerned with the libido and willingness of the woman and is explicitly focused on getting the woman to have sexual intercourse with the man. An interesting sidenote is that the woman in question does not necessarily know that this magic is performed ‘against’ her as becomes clear from the accompanying ritual agenda of VAT 13226, suggesting a kind of manipulative ‘grey’ magic. 1007 Although not directly related to the Šà.zi.ga-corpus, KBo 36, 27 and VAT 13226 are listed here given their relevance to the subject. Several therapeutic tablets or fragments thereof from Ḫattuša are specifically concerned with Šà.zi.ga, i.e. KUB 4, 48; KUB 37, 80; KUB 37, 81; KUB 37, 82 and possibly KUB 37, 89. Only KUB 4, 48 contains an incantation and is therefore listed in the table below. 1008 An Ur III example of a Ša.zi-ga-ritual (UM 29-13-717) without a clear incantation was published by Peterson (2008). For examples of Šà.zi.ga-therapeutic tablets from the First Millennium, s. Biggs (1967). 1009 Table 233: Forerunners to Šà.zi.ga Period MB/MA MB/MA MB/MA

Publication *Pl. I–III KBo 36, 27 KUB 4, 48

Siglum VAT 13226 61/r Bo 4894

Provenience Babylon Ḫattuša Ḫattuša

Language Akkadian Akkadian Sumerian

Schramm Compendium Schramm (2008) identified an independent compendium 1010, for which unfortunately no name or possible entry in the Exorcist’s Manual or other catalogues can be recognized, 1011 hence the designation Schramm Compendium. This compendium comprises 21 incantations and is known to us from Kuyunjik, Sultantepe, Kalḫu, Sippar, Babylon, Kiš and 1006 S. commentary p. 279. 1007 Perhaps best comparable with the incantations of Egalkura, improving your own situation by manipulating the situation of your opponent . For other love-related examples, s. Cunningham 1997, 110; Geller 2002, 133–138. 1008 The incantation on KUB 4, 48: iv 27–32 is fragmentary and written in phonetic renderings of Sumerian and cannot be read or restored with any certainty. 1009 A full overview and in-depth study of Akkadian love literature of the Second Millennium has been published by Wasserman 2016. Note the Sumerian spells in BM 79022 and BM 79299, which may actually be concerned with sexual desire, fn. 937. 1010 This group of incantations was previously categorized by Thompson as belonging to the Sag.gig-series, but this was rejected by Linton 1970, 28–32. 1011 Note however that incantation no. 7 of the compendium with the incipit ÉN udug ḫul.gál.e mu.un.du7.du7 possibly corresponds to the gloss udug ḫul.gál.lá!? mu.du.du which belongs in the Exorcist’s Manual (KAR 44: 10) to the series Alan níg.sag.íl.la, s. Schramm 2008, 13. The subscripts in the compendium are not helpful either since they only refer to the single incantation, and not the global character of the text, s. Geller 2011, 253.

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unprovenanced Babylonia. 1012 Schramm’s Compendium incorporated various incantations from other series such as Á.sàg.gig, Alan níg.sag.íl.la, Šurpu and Udug.ḫul and recitations of other incantations are known for Bīt rimki and Bīt mēseri. 1013 Hence we may duplicate here some forerunners from other series, i.e. (OB) CT 44, 26 (= Á.sàg.gig V = Schramm Compendium no. 4); (MB) FAOS 12, pl. 5–6f (= Udug.ḫul VII/g = Schramm Compendium no. 21). Additionally, we find direct forerunners to the compendium from a clear Udug.ḫul-context, rendered above as non-canonical forerunners to Udug.ḫul, i.e. (OB) YOS 11, 70d; FAOS 12, pl. 13–14; CUSAS 32, 14 obv.; TCL 16, 63; VS 24, 26+ (ll. 1’– r.1’) (= Schramm Compendium no. 13) and YOS 11, 70e (= Schramm Compendium no. 14). The Old Babylonian tablet CT 4, 4 contains two precursors, CT 4, 4a (= Schramm Compendium no. 11, also identified as a non-canonical Sag.gig-forerunner, see above) and CT 4, 4b (= Schramm Compendium no. 13, also identified as non-canonical Udug.ḫulforerunner, see above). The bilingual fragments VS 24, 60 and 62 both contain parallels to Schramm Compendium no. 2, but are excluded here since they are of uncertain dating. 1014 The following precursors to Schramm Compendium no. 8 were previously edited and discussed by Cavigneaux/Al-Rawi (1993), i.e. (OB) ZA 83, pl. I–IIIb; ZA 83, pl. IV–Vb; ZA 83, VIb and were compared in Partitur with their later parallels by Schramm (2008, 131– 140). We may now add CUSAS 32, 11i, which contains an abbreviated version of the incantation. 1015 As for Schramm Compendium no. 12 the following precursors were identified by Schramm (2008, 157), i.e. (OB) ZA 83, pl. I–IIIe; ZA 83, pl. IV–Ve and ZA 83, 176. 1016 To which we may now add CUSAS 32, 10a; CUSAS 32, 11f–g 1017 and CUSAS 32, 11h, the latter is a variation on the preceding incantation. 1018 One problematic late manuscript of the Schramm Compendium (BM 34223+) from Babylon provides a catchline for Sag.gig IV and its colophon states im.dub 24 sìr.nam.nar éš.gàr udug.ḫul.meš nu al.til “24th tablet of cultic-song(s) of the series Udug.ḫul, not finished”. The catchline implies that this compendium of incantations was recited in sequence with the series Sag.gig, but its colophon is even more puzzling connecting the compendium directly to Udug.ḫul. Even more ambiguous is the statement that it is the “24th tablet of culticsong(s)” 1019 related to the Udug.ḫul-series, whereas the Udug.ḫul-series are only known as existing of 16 tablets. We cannot make any solid arguments as to whether the Schramm

1012 Schramm 2008, 5–11. Note however that no manuscript is preserved comprising all 21 incantations. 1013 Schramm 2008, 22f. 1014 Schramm 2008, 90f. does not provide a specific date for either fragment. George 1989, 382 states for VS 24, no. 45–61 “many of these texts are in OB copies”. Note for VS 24, 60 the writing iv 4’ a-me-luti. VS 24, 62 is listed in the CDLI-database as Old Babylonian, but cannot be solidly confirmed on palaeographic or orthographic grounds. 1015 George 2016, 40. 1016 Primary edition was provided by Cavigneaux/Al-Rawi 1995, 184–195. 1017 Most likely to be identified as one incantation, s. George 2016, 40. 1018 George 2016, 40. 1019 Note additionally the curious use of IM.DUB instead of KA.INIM.MA, s. Geller 2011, 253. As for the notion of ‘cultic-song(s)’ as ‘song-cycle’, s. Schramm 2008, 10.

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Compendium did actually belong to Udug.ḫul, but its forerunners are definitely connected with each other, as can be seen above. 1020 Table 234: Forerunners to the Schramm Compendium No. *4 8 8 8 8 11 12 12 12 12 12 12 13 13 13 13 13

Period OB OB OB OB OB OB OB OB OB OB OB OB OB OB OB OB OB

13 14 *21

OB OB MB/MA

Publication CT 44, 26 CUSAS 32, 11i ZA 83, pl. I–IIIb ZA 83, pl. IV–Vb ZA 83, pl. VIb CT 4, 4a CUSAS 32, 10a CUSAS 32, 11f–g CUSAS 32, 11h ZA 83, pl. I–IIIe ZA 83, pl. IV–Ve ZA 83, 176 CT 4, 4b CUSAS 32, 14 obv. FAOS 12, pl. 13–14 TCL 16, 63 VS 24, 46+ (ll. i 1’’–11’’) YOS 11, 70d YOS 11, 70e FAOS 12, pl. 5–6f

Siglum BM 92670 MS 3091+ H 97 (MA) H 197+ (MB) Sb 12353 BM 92504 MS 3089+ MS 3091+ MS 3091+ H 97 (MA) H 197+ (MB) N 4109 BM 92504 MS 3105/2 VAT 1343(+) AO 6725 VAT 17137+

Provenience – – Mēturan Mēturan Susa Sippar? – – – Mēturan Mēturan Nippur Sippar? – – – Babylon

Language Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian Sumerian

YBC 4622 YBC 4622 Ni 2676+

– – Nippur

Sumerian Sumerian Sum.Akk

Zi-pà incantations: Gattung II–III As already observed above for Gattung I, the incantations of Gattung I–III follow the rigid format of zi.DN (+ epithets) … ḫé.pà : nīš DN (+ epithets) … lū tamâta “(By) the life of DN (+ epithets) … you are conjured!”, which is related and based upon the standard formula zi.an.na ḫé.pà zi.ki.a ḫé.pà “By the life of Heaven you are conjured, by the life of Earth you are conjured”. Ebeling (1953, 358) identified besides Gattung I two other zi-pà collections, Gattung II–III. It cannot be stated with any certainty whether Gattung II–III are possible forerunners to the apparent serialized collection of Gattung I, but for both collections earlier precursors are available. The main reason for Ebeling (1953, 358) to differentiate between Gattung II and III is the fact that the former is bilingual 1021 and the latter unilingual Sumerian. Of Gattung III only the Middle Babylonian PBS 1/2, 112 can be identified containing a large enumeration of zi1020 Geller 2011, 253 suggests for the evidence of the First Millennium and in particular the Babylonian manuscript BM 34223+ that a particular school in Babylon followed a different arrangement of incantations in comparison with other sites. The clear coherence between the forerunners of the Schramm Compendium and Udug.ḫul has been left undiscussed by Geller 2011 and 2016 and is only briefly mentioned by Schramm 2008, 11. 1021 Note that although both Gattung I and II are bilingual, they appear to be written in a different bilingual format, i.e. parallel columns for Gattung I and paired interlinear for Gattung II, s. Ebeling 1953, 357f.; Finkel 1976, 34. A thorough investigation of new material for both Gattung I as II is necessary to confirm this theory.

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pà formulae of which no further parallels are existent. More evidence is known for Gattung II, for which we have a bilingual (paired interlinear indented) Middle Babylonian precursor in PBS 1/2, 115 followed by multiple parallels from the First Millennium. 1022 Other contemporary evidence can be found in the Middle Babylonian amulet Iraq 38, 60 fig. 2, which contains an extract with some variations from Gattung II on its reverse. 1023 As argued in fn. 908, Gattung II may possibly be identical to a series commencing with ÉN lugal d nam.tar, but a new edition of all the new material related to Gattung II is necessary to confirm this fact. What remains unclear is whether Gattung III was continued as an independent composition into the First Millennium or whether it can be regarded as a non-canonical forerunner to Gattung II. There appears to be a strong connection between Gattung I–III and the Udug.ḫul-series.As observed above, the Old Babylonian precursor to the first tablet of Gattung I, i.e. CT 44, 32(+)33 contains an additional non-canonical incantation to Udug.ḫul on the reverse. 1024 Furthermore there is evidence linking Gattung I to the Udug.ḫul-series in the First Millennium. 1025 If the presumption is correct that Gattung II is identical to ÉN lugal dnam.tar, a direct relation is found in the catchline of a Udug.ḫul recension of tablet XIII–XV from Aššur, which as Geller (2016, 6) already stated would imply that Gattung II was at least incorporated in some Udug.ḫul recensions. An earlier connection between Gattung II and Udug.ḫul in the Second Millennium may be found in the aforementioned amulet Iraq 38, 60 fig. 2, which contains besides an extract of Gattung II an abbreviated canonical forerunner to Udug.ḫul IV/a on its obverse. As for the sole Gattung III manuscript PBS 1/2, 112, its subscript indicates it is directly related to Udug.ḫul. Unfortunately, besides the Old Babylonian precursors to Gattung I, we lack further forerunners to Gattung II and III from the Second Millennium. It is to be hoped that in the future more material will come to light providing more insights into the relation between Gattung I–III and their connection with Udug.ḫul.

1022 Lambert 2002, 206f. notes for the Middle Babylonian incantation against Ardat lilî, Studies Jacobsen, 210, that its reverse shows direct resemble with Gattung II albeit in a distorted sequence. 1023 Compare the following Iraq 38, 30 fig. 2b = A and Gattung II (after Ebeling 1953, 388) = B: A: zi dnè.iri11.g[al] den.líl kur.ra.ka ḫ[é].pà B: zi dnè.iri11.gal den.líl.(lá).kur.ra.ke4 ur.sag ní.ḫuš.gal.tuku en.urugal.ke4.n[a] ḫé A: zi dereš.ki.gal ama dnin.a.zu ḫé.pa B: zi dereš.ki.gal dnin.líl.lá.kur.ra.ke4 dur.ki.gal.la šu du7.a ḫé B: zi dnin.a.zu kišib.gal.kur.ra.ke4 ḫé A: zi dnam.tar lú.u.la ḫé.pà B: zi dnam.tar sukkal.maḫ dereš.ki.gal.(la).ke4 ḫé A: zi dḫuš.bi.ša6.ga dam.nam.tar.re.ka ḫé.pà B: zi dḫuš.bi.ša6.ga dam.dnam.tar.ke4 [ḫ]é 1024 Geller 2016 in his edition of the related Udug.ḫul incantation failed to mention the relation to Gattung I on the same tablet. 1025 I.e. the incipit of Gattung I ÉN dingir ḫul is found as a catchline on a recension of Udug.ḫul XVI, s. Geller 2016, 6.

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Table 235: Forerunners to Gattung II (Zi-pà Incantations) Period MB/MA MB/MA

Publication Iraq 38, 60 fig. 2b PBS 1/2, 115

Siglum – CBS 13858

Provenience – Nippur

Language Sumerian Sum.–Akk.

Provenience Sippar

Language Sumerian

Table 236: Forerunners to Gattung III (Zi-pà Incantations) Period MB/MA

Publication PBS 1/2, 112

Siglum CBS 590

6.4 Concluding Remarks As can be observed from the discussion above, serialization of tablets identical to the standardized ritual-series had not yet taken place in the Second Millennium for the incantation genre. There are a few examples in the present corpus where the sequence of tablets is expressed in the colophon, but none of them contains direct forerunners to the standardized series of the First Millennium. Additionally, some tablets contain catchlines denoting alternative evidence for the existence of the serialization of tablets, although again there appears to be no relation with the sequences of later standardized series, one prominent exception being OrNS 83, pl. XXXII–XXXIV. 1026 If the assumption that this forerunner to Udug.ḫul X contains a catchline for Udug.ḫul XI is correct, this would be the earliest example of a similar sequence of tablets corresponding to a later incantation series. Note however that OrNS 83, pl. XXXII–XXXIV is of a relatively late dating, possibly Late Middle Assyrian or Early Neo-Assyrian. Additionally it should be reiterated that although this tablet may reflect the later serialization of tablets, its content still reflects small deviations with its later standardized counterparts. As for the serialization of indivual textual units, evidence exists for incantation collectives regarding the later series of Ḫul.ba.zi.zi, Maqlû, Lamaštu and foremost Udug.ḫul. We have seen that often these collectives contain besides canonical forerunners non-canonical forerunners too, i.e. Sumer 9, 29 (Ḫul.ba.zi.zi); KAR 226; KAL 4, 27 (Maqlû); AuOr Suppl. 23, 18 (Lamaštu), none of which reflect a similar serialization of incantations in the later series. The situation appears to be different for Udug.ḫul. Already in the Old Babylonian period we find collectives with canonical forerunners mixed with non-canonical forerunners reflecting corresponding sequences of incantations with the later series, albeit sometimes of multiple tablets, i.e. FAOS 12, pl. 1–2; FAOS 12, pl. 3–4; PBS 1/2, 127; PBS 1/2, 128. As for the second half of the Second Millennium, one expects the formation of incantation collectives containing only canonical forerunners. This is true, but only one clear example can be provided, i.e. Iraq 42, 43(+) (Aššur) reflecting the almost complete sequence of Udug.ḫul XIII–XV. Another important example containing only one additional non-

1026 Heeßel 2017, 227f. comes to the same result for the Middle Babylonian material regarding the bārûtuseries. Note that the content of tablet VAT 9512 discussed by Heeßel strongly resembles the standardized series of the First Millennium.

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canonical forerunner is FAOS 12, pl. 5–6 (Nippur), which reflects almost the complete tablet of Udug.ḫul VII followed by VIII/a. Less certain is BAM 8, pl. 91 (Nippur), which could have contained a full precursor to Udug.ḫul XII. 1027 Two other Udug.ḫul-collectives from this period still contain multiple non-canonical forerunners, can be simply explained by the fact that they both come from the peripheral areas, i.e. Emar 729 and KBo 36, 11+, and therefore derive from an earlier stream of transmission from the Mesopotamian heartland. 1028 The enigmatic incantation collective from Ugarit, Ugaritica 5, 17 1029, contains among other incantations forerunners to different series, i.e. Udug.ḫul, Muššuʾu, and Sag.gig. The reason for grouping all these incantations together might have been the central role of Asalluḫi/Marduk 1030 or rather a general collection of incantations regarding diseases and evil. Nonetheless, it is noteworthy to observe that we find forerunners to three series which are strongly intertwined with each other in the First Millennium. 1031 Table 237: Serialization of Individual Units in Ugaritica 5, 17 Ugaritica 5, 17a Ugaritica 5, 17b Ugaritica 5, 17c Ugaritica 5, 17d Ugaritica 5, 17e Ugaritica 5, 17f Ugaritica 5, 17g Ugaritica 5, 17h Ugaritica 5, 17i

Udug.ḫul II/a Muššuʾu V/d – dogbite depression collapse Muššuʾu VIII/r fever (išātu) Sag.gig VI/a

As for the present available data on incantations, we cannot confirm the traditional view on canonization by Assyriologists for the incantations of the Second Millennium. Standardization regarding the content of incantations may be partially pointed to for the canonical forerunners of the later series, but they all show distinct variants from their later counterparts. Hence the standardization of incantations appears not to have been finalized, neither does the serialization of tablets appear to firmly exist for this period. What we do find is a preliminary stage where the sequencing of thematically-related incantations on collectives takes place extensively and ultimately reflects the serialization of individual textual units of the later series. We simply lack further data of the Babylonian heartland, especially late Middle Babylonian, i.e. late Kassite and Second Isin period. Additionally, new early Neo-Assyrian material from Assyria could enhance our understanding of the standardization process as well. 1027 Other examples of incantation collectives from the Mesopotamian heartland are CBS 13905 (Nippur) and VAT 10785+10871 (Aššur), which are too fragmentary to indicate serialization of individual textual units. The tiny fragment OIP 16, 12 (Nippur) reflects the sequence Udug.ḫul V/g + V/h, but is too small to draw any further conclusions. 1028 Another example of an Udug.ḫul-collective from Ḫattuša is KUB 4, 16, which contains two forerunners to Udug.ḫul VI, but is too fragmentary to indicate serialization of individual textual units. 1029 Possibly duplicated by Ugaritica 5, 17b. 1030 S. Sommerfeld 1988, 81; 95f. 1031 S. Rowe 2014, 49.

Concluding Remarks

243

There appears to be an unequal distribution of forerunners, both canonical as well as noncanonical, in favor of the Udug.ḫul-series. If we have to determine the standardization of the Mesopotamian incantation corpora, Udug.ḫul must have been one of the first incantation series to have been standardized and serialized. As can also be observed from data presented in this chapter, the ritual-series and compendia known from the First Millennium were not merely new creations, they came forth from a lively incantation tradition mainly from the Second Millennium as is shown by the fact that almost all series and compendia have various forerunners dating to this period. As for the present corpus, out of 336 individual incantations, 79 can be identified as canonical forerunners, 32 as non-canonical forerunners, and 18 as forerunners to later ritual compendia.

Chapter 7: Selection of Texts 7.1 Any Evil / Various Diseases Ḫulbazizi, pl. 59 (Y) Siglum: BLMJ Seal 428 Edition: Finkel 1976, 110f.; 112f. Copy: Finkel 1976, pl. 59 (Y) Photo: Westenholz 2004, 58 Studies: – Collection: Bible Lands Museum Jerusalem Provenience: Babylonia Notes: Found on cylinder seal. The inscription contains parallel passages to two separate incantation of the later Ḫul.ba.zi.zi -series, ll. 2–3 = Ḫul.ba.zi.zi no. 38 and ll. 4–5 = Ḫul.ba.zi.zi no. 33. The first line of Ḫul.ba.zi.zi no. 38 is attested outside the series solely on amulets and cylinder seals. Ḫul.ba.zi.zi no. 33 is only attested on the present cylinder seals outside of the later series. 1. 2. 3. 4. 5. 6.

⸢TU6.AN.É.NU⌉.[RU] | depiction | zi.zi.da nu.⸢e⌉.[da.aš] sag.giš lú.ab.[da.aš] zi ḫa.ra zi nu ḫ[a.ra] zi dnin.urta [ha.ra] TU6.AN.É.NU.[RU]

Translation: 1. 2. 3. 4. 5. 6.

INCANTATION: | depiction | Be off! Don’t […!] … May he conjure you! By a statue? ma[y he conjure you!] By Ninurta [may he conjure you!] INCANTATION

Philological Commentary: 2:

The later series and other parallels read zi.zi.ig instead of zi.zi.da of Ḫulbazizi, pl. 59 (Y). Note that the second form is found as nu.e.da.aš, nu5(NUMUN).e.da.aš or

Any Evil / Various Diseases

3: 4–5:

245

‹nu(5)›.GAL.da.aš on amulets and cylinder seals against nu.e.de.eš of the later series. Translation remains impossible, s. Finkel (1976, 198). Note that second form occurs as lú.ab.da.aš or lú.ab.di.aš in parallels on amulets and cylinder seals against nu.ab.de.eš of the later series. As already suspected by Finkel (1976, 190), the repeated form ḫa.ra is to be taken as a ḫa.(e).ra.(e), a precative of the marû-stem of du11 ‘to speak’ where (e).ra refers to the addressed evil. Finkel translates the idiom “May he speak the life for you”. The idiom zi -- e is rarely attested. Note however that Attinger (1993, 763) has listed one entry §953 where the idiom is found in TCL 15, 18: i 4’ glossed with ita-am-mu!?-⸢ú⌉ replacing the normal idiom zi -- pà.

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Ugaritica 5, 17a Siglum: Edition:

RS 17.155 Nougayrol 1968, 29–40; Dietrich 1988, 79–101; Arnaud 2007, 77–88; Rowe 2014, 48–58; Geller 2016, 59–66 Nougayrol 1968, 377 no. 17 Nougayrol 1968, 631; Del Olmo Lete 2014, pl. XII–XIII Viano 2016, 163 Damascus Museum Ugarit

Copy: Photo: Studies: Collection: Provenience: Notes: Forerunner to Udug.ḫul II/a: ÉN puṭur lemnu ina igi abgal dingir.meš damar.utu The same incantation is found outside the Udug.ḫul-series on: // NA MC 16, pl. 7 BM 36681+ ll. 1’–8’ // NA BAM 8, pl. 5, 136CBS 8802 ll. r. 1–4 Obv. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11.

[DU8 Ḫ]UL ina IGI abABGAL DINGIR-lì dAMAR.UTU dú-up-pir6 ḪU[L] ina IGI šá dASAL.LÚ.ḪI ina IGI abABGAL DINGIR-lì dAMAR.UTU mi-ri~i[r-ta-ka] mim-ma ḪUL tu-ú-⸢ka TI⸣.LA dAMAR.UTU TU6-ka SILIM-m[a dASAL.LÚ.ḪI] EN tu-ú-ka TI.⸢LA⸣ dAMAR.[UTU] ⸢ú⸣-šu-gal AN-e KI-t[i (...)] ‹ina›? DINGIR-lì EŠ.ŠA-ti u KI.TA ⸢TU6?-ka?⸣ šá-i-na ⸢NU TUKU⸣ ḪUL.G[ÁL] ⸢SI⸣.IL.LÁ I.KAT.TA GIM.ME.EN ⸢GIM⸣.ME.EN ⸢LÚ!?⸣.UR5.SAG d A[SAL.LÚ.ḪI] DÁ.MU.⸢ZI⸣.IG I.RI.DU.KA.⸢AK.KE⸣ NÍG NU.⸢ḪUL⸣ NÍG NU.SI.G[A] ⸢NÍG NU⸣.TI.IL.LA!(MA).AG.GA ŠU NU.TU.⸢GA⸣ ‹TU›.GA AN.KÌM.KI.IK.K[I] [A.R]A KA.RAB.GUB ⸢ap⸣-tu li-iš-pur bar-du-ú li-še-ṣi [mim-m]a ḪUL mim-ma NU.DU10 šá ina UZU-ka u SA.A-ka GÁL-ú [e]n-qí [mas-s]ù-ú MAŠ.MAŠ DINGIR-lì abABGAL dASAL.LÚ.ḪI ina SU-ka li-⸢is⸣-sù!?-[uḫ]

Translation: 1. 2. 3. 4. 5. 6. 7.

[Go away e]vil in front of the apkallu-priest of the gods, Marduk! Go away evil in front of the one belonging to Asalluḫi! In front of the apkallu-priest of the gods, Marduk, 2 turn (text: against) [your breast] 3whatever evil! Your incantation is life, (O) Marduk! Your incantation is health, [(O) Asalluḫi!] (O) lord your incantation is life, (O) Marduk! (O) lion-dragon of heaven (and) earth [(…)] among the gods, above and below, your incantation has no rival! Ev[il one] depart before me! I am, (yes) I am the man of the hero Asalluḫi, the foremost son of Eridu! Whatever evil, whatever unpleasant,

Any Evil / Various Diseases

8. 9. 10. 11.

247

whatever causing (me) not to live, what is not good for my body, ‹on› the command of Enki I will make you stand up! May the window send (you) out! May the door-lintel let (you) go out! Whatever evil, whatever unpleasantness there is in your body and muscles, may, the wise leader, the exorcist of the gods, the apkallu-priest Asalluḫi rip it out from your body!

Philological Commentary: 1: 2:

5:

An alternative reading of the line-ending suggested by Geller (2016, 60) dú-up‹pir› NAM.ḪU[L] is also possible. Note that the scribe repeats the phrase in following incantation Ugaritica 5, 17b: 12. Udug.ḫul II 2 reads ina IGI te-e šá dé-a ù dASAL.LÚ.ḪI “in front of the incantation of Ea and Asalluḫi!”, against ina IGI šá dASAL.LÚ.ḪI “in front of the one belonging to Asalluḫi” of the Ugarit version, where the magical expert refers to himself acting under the divine authority of Asalluḫi. Geller (2016, 60 and 61 fn. 5) restores the line-ending as mi-ri~i[r-ta-ka] corresponding to né-ʾi-i i-rat-ka of the later series. He interprets mi-ri as an imperative of (w)âru (mâru), but such an imperative would be mē/īr, an imperative feminine mē/īrī is not expected here. I follow Geller and understand here a possible sandhi spelling for mē/īr irtaka. Note that sandhi spellings occur more often in Ugaritica 5, 17. Dietrich (1988, 97 fn. 11) expected an imperative as well but interprets here mi-ri-i[r] *marrir (D imp.) from the NW-semitic verb marāru (to leave, to depart) following Pardee (1978, 257). Geller (2016, 61) restores ‹te›-eš-ša understanding a defective writing of te-e-šu rendered TU6-šú in the later parallels. Additionally, he emends KI to SILIM! trying to forcefully correct the MB forerunner to the format of the later series. I prefer to read EŠ.ŠA-ti u KI.TA, where EŠ.ŠA-ti is a phonetic rendering of AN.TA-ti. Note that a similar phonetic rendering is found in AlT 453(+)453a: 1 eš.ša.an.kù.ga.t[a] for an.šà.kù.ga.ta. In my opinion the MB forerunner differs here slightly from the later series, where the line reads in Udug.ḫul II/a following the best preserved manuscript BAM 8, pl. 9–10 (BM 45392+) DINGIRmeš šá TU6-šú TI.LA T[U6-šú] šá-la-mu TU6-šú ⸢šá⸣-nin-na la i-šu-ú. The incantation from Ugarit may in fact reflect the origins of Udug.ḫul II/a. The later manuscripts are not consistent as to reading a singular DINGIR (i.e. BAM 8, pl. 12 (K 2758(+)) or a plural DINGIRmeš (i.e. BAM 8, pl. 9–10 (BM 45392+) and BAM 8, pl. 18–19 (BM 45401+)). Geller (2016, 61) favors the singular and translates “The god, whose incantation is healing and whose incantation is well-being, has no rival”. The sign rests in Ugaritica 5, 17a: 5 strongly suggest restoring ⸢TU6?-ka?⸣ continuing the address to Marduk in the 2nd person sg, rather than a description of Marduk in the 3rd person sg., allowing the following translation “Among the gods, above and below, your incantation has no rival”. The fact that two later manuscripts still render a plural DINGIRmeš may confirm this interpretation. Unfortunately, there are no other manuscripts dating to the Second Millennium to give further insight into the evolution of this particular line.

248 9:

9–11:

10:

Chapter 7: Selection of Texts

Later series have the Sumerian root /ZI/ “I will rip you out!” instead of /GUB/ of the MB forerunner. The Ugarit incantation omits here a line “Marduk has sent me” (Udug.ḫul II 16). Additionally, the MB version reads lišpur against limḫur of the later series, which implies some kind of interference regarding the aforementioned missing line. Geller reads pár-du-ú “terrors” and translates the passage as “so that the window may confront terrors, so that whatever is evil and whatever is not good in your body, flesh or sinews may get out”. This interpretion disrupts the Akkadian syntax of these lines. I propose the easier solution reading bar-du-ú from bardû “doorlintel” which would fit as an appropriate architectural counterpart to aptu “window”, resulting in the parallelismus A B │A B aptu lišpur │bardû lišēṣī. Since A.[RA] KA.RAB.GUB adresses the evil directly, I assume that these precatives are still adressing the malevolent entity. It is evident that in ll.10–11 the magical expert switches his speech towards the client. Geller (2016, 66) understands sa-a-ka “your date-palm fibers” as a metaphor for the tendons of the human body. To my knowledge this metaphorical use of sû is further unattested, I take SA here as a logogram following the later series. Note that the writing SA.A for SA is also found in KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255a: 36’.

Any Evil / Various Diseases

Ugaritica 5, 17b Siglum: Edition:

RS 17.155 Nougayrol 1968, 29–40; Dietrich 1988, 79–101; Arnaud 2007, 77–88; Böck 2007, 191–196; 209–210; 214–220; Rowe 2014, 48–58 Nougayrol 1968, 377 no. 17 Nougayrol 1968, 631; Del Olmo Lete 2014, pl. XII–XIII Von Soden 1969, 189–195 Damascus Museum Ugarit

Copy: Photo: Studies: Collection: Provenience: Notes: Forerunner to Muššuʾu V/d: ÉN ultu šamê DÌM+AŠ.RU urdū Obv. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38.

249

[d]ú-up-pir6 ḪUL ina IGI abABGAL DINGIR-lì dAMAR.UTU DU8 ḪUL [ina IG]I šá dASAL.LÚ.ḪI ina IGI ⸢abABGAL⸣ DINGIR-lì dAMAR.UTU d AMAR.UTU [ina] qí-bit-ka lúMAŠ.MAŠ ⸢TU6⸣ ŠUB-d[i] ⸢NAM⸣.TIL.LA.Ú.GA [mim]-ma SAK.KI.GA.A ku-uš-⸢šid lúGURUŠ⸣ [SI]G5 šá DINGIR-lì ú-⸢ma-x-x-(x)⸣ ma-ʾ-du si-im-mu MUmeš-šú-nu ⸢ul⸣ i-de4 it-ta n[a-al?-ši?] ⸢it-tal⸣-ku-ni KI MURU9 MANni-nu-ú-ni GIN7 ⸢ŠÈG?⸣ [ina] ⸢A⸣.ŠÀ A.GÀR ⸢GIN7⸣ MURU9 DIRI EDIN ina qí-bi-it ⸢é⸣-[a] [EN TU]6 ⸢{x}⸣ az-za-zi-ni ina qí-bi šá KI.MIN GU7 […] [ki K]I.⸢MIN⸣ ib-nu-šú-nu-ti ki ú-rab-⸢bi-šú-nu⸣-[ti (...)] [ki nam-r]i-re MI.IR.ME.RI-šú-nu-ti TA AN-[e ur-du-ni] [a-š]ú?-ú? sà-ma-nu a-mur-ri-⸢qa⸣-nu aḫ-ḫa-[…] [um-m]u li-i-bu al-mu al-la-mu di-i-[ú …] [DUMUme]š KIN-ri šá re-eš da-nim ú-qà-mu-[ú …] [ne?]-mì-it da-nim a-lu-ú sa-ḫi-pu ⸢su⸣ […] [a]-lu-⸢ú⸣ ḪUL ⸢KU⸣.RA.AŠ.TI.IM-mu um-mu […] [nap]-la-aš-ta ú-tuk-ku ši-i-qú ša-aš-⸢ša⸣-a-⸢ṭù⸣ [dDÌM.ME] [d]DÌM.ME.MA.LAGAB aḫ-ḫa-zu ḫa-ia-⸢at⸣-ta LÍL.L[Á munusLÍ]L.LÁ ⸢lu⸣-ú munusSIKIL.LÍL.LÁ né-ra~⸢ap⸣-pí ḫa-ma-aṣ-⸢ṣe⸣-ti gal9-lu-ú GAL šá ina URU⸢ki⸣ ša-qu-ú Éḫi.a e-ta-na-ru-ba ú-ra-ti it-ta-na-bal-ki-ta lúGURUŠ SIG5 munusKI.SIKIL SIG5 ina ‹É›.SÍR il-ta-na-ʾ-ú il-ta-⸢nam⸣-mu-ú it-ta-⸢na⸣-as-ḫa-ru IGImar-šú-nu-ti-ma dASAL.LÚ.ḪI ina a-bi-ši i-za-kar! (KIR) a-bi 1-en ba-ni LÚmeš ša-al-um-ma-ta ka-lu-ú SU-šú al-ki DUMU dASAL.LÚ.ḪI ina TU6 gišŠINIG u úIN.NU.UŠ pu-šur SU-šú tu-ú-ka šá TI.⸢LA⸣ qí-šá-ma SAK.KI.GA.A ZA.KI.GA.A MUR.KI.GA.A LI.BIŠ.KI.GA.A NÍG.NAM.MA.AK.KE NÍG.ḪUL.DÍM.MA.NAM.LÚ.U19.LU.KE4 A.GA.ḪU.LA.A a-a iṭ-ḫa-šum-ma na-aš-pan!(KAB)-ti tum4-me-šú-nu-ti GIN7 zu-u-ti

250 39. 40. 41. 42. 43. 44. 45.

Chapter 7: Selection of Texts

na-kap-ti na-at-bi-ka-ni GIN7 mu-pà-⸢ṭa⸣ nap-pa-ši na-aš-li-la-ni GIN7 gi5-i-su-u-ti nap-šá-ti ṣa!(KA)-a-ni ⸢GIN7⸣-ma IM ina ṣu-bur-ri GIN7 MURU9 DIRI EDIN ina kiš-pí MAŠ.MAŠ DINGIR-lì ⸢d⸣AMAR.UTU «u» NIM.NIM-ma na-an-sí-iḫ GIN7 MURU9 DIRI EDIN [x] ⸢x x x x x x x x⸣ ri BA.BAD dup-pa-ar ḫi-il-qà at-lak […]-tu-nu dup-pu-ra-tu-nu ku-uš-šu-da-tu-nu [ZI.AN.NA ḪÉ.PÀ! Z]I.KI.IA ḪÉ.PÀ! ÉN!

Translation: 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34.

Be gone evil, before the apkallu-priest of the gods, Marduk! Depart evil, before the one belonging to Asalluḫi, before the apkallu-priest of the gods, Marduk! Marduk [on] your command the exorcist-priest casts an incantation of life and death! Send any head-ache away! (Concerning) the beautiful young man (of) the gods, … Numerous are the diseases, I don’t know their names! With dew? they have come; with a fog they drizzled down; like dew? on the field(s) (and) meadow(s), like a fog gliding down over the steppe. On the command of Ea, [lord of the incantation], they are present?; On the command of ditto (= Ea) they devour […]! When ditto (= Ea) had created them, when? he had raised them, [when?] he covered them with a (terrifying) brilliance, [(then) they descended] from heaven: The ašû-disease, the samānu-disease, amurriqānu-disease, aḫḫāzu-disease, the ummu-disease, the liʾbu-disease, the almu-disease, the allamu-disease, the diʾu-disease, the messengers who are in service of Anu […] [st]aff? of Anu, the alû-demon, the overwhelming one, […] the evil alû-demon, the kuraštu?-disease, the ummu-disease, […] the naplaštu-demon, the utukku-demon, the šīqu-disease, the šaššaṭu-disease, [lamaštu], labāṣu!(text: aḫhāzu), aḫhāzu, the ḫayyattu-demon, the lilû-demon, the lilītudemon, verily the ardat lilî-demon, striking of the nose-disease, the ḫimiṭ-ṣēti-disease, the great gallû-demon, who are high/exalted!? in the city, who keep entering the houses, who keep crossing over the rooftops,32 who are looking for, keep surrounding, (and) keep attending 31to the beautiful young man (and) the beautiful young woman on the street. Asalluḫi sees them (i.e. demons/diseases) and speaks to his father: “My father, one unique beautiful of men, his body is imprisoned by a (terrifying) radiance!” “Come, (my) son Asalluḫi!

Any Evil / Various Diseases

35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45.

251

With an incantation, tamarisk and the soap-plant, release his body! Bestow upon him your incantation of life! Head-ache, tooth-ache, lung-ache, belly-ache, sorcery, whatever evil of men, (all kinds of) evil doings, they should not come near him (i.e. the patient)! Conjure them by complete destruction?!” Like sweat from the brow(s), drip away! Like mucus through the nasal passages, slither out! Like a belch (from) the throat, go out! Like wind from the anus! Like a fog floats over the steppe! Through the sorcery of the exorcist-priest of the gods, Marduk, slither away and be expelled! Like a fog floats over the steppe! […] Leave! Be gone! Get lost! Go away! You (pl.) are […]! You (pl.) are expelled! You (pl.) are chased away! [May you be conjured by heaven. May you be conjured by earth! INCANTATION.

Philological Commentary: 12–21:

15:

19:

21:

28:

The introduction of the present incantation is greatly extended compared with Muššuʾu V/d, which directly starts with the descent of disease(s) from heaven, here l. 21. Additionally, the first two lines ll. 12–13 are (partly) duplicated from the preceding incantation Ugaritica 5, 17a which in turn is a forerunner to Udug.ḫul II/a. Nougayrol (1968, 31) has the most plausible restoration ú-m[a]-r[a?]-a[r?]-š[ú?], contra ú-šá-a[m?]-ri?-[ṣ]u? ši-ri-š[ú?] of Dietrich (1988, 83) and ú-⸢kár-rab⸣ ḫul […] of Arnaud (2007, 77). Implying that we have here most likely the verb NWsemitic verb marāru ‘to leave, to depart’. Van Soldt (1991, 440 fn. 102) supports the reading of Nougayrol and notes the lack of the expected subjunctive and confirms the idea that the form might here be a plural. The photo however does not clearly affirm Nougayrol’s or other suggested readings, and is hence left open here. I follow Nougayrol (1968, 31) reading az-za-zi-ni, against ma-az-za-zi-ni of von Soden (1969, 190); iz?-az-za-zi-ni of Arnaud (2007, 77); [i]t?-⸢ta-az⸣-za-zi-ni of Rowe (2014, 50). The traces preceeding suggest an erasure. az-za-zi-ni is here to be interpreted as an aberrant form of izzazūni. Note that Dietrich (1988, 98) interprets azzazinnu “starker” as a Hurro-semitic form. Later parallels of Muššuʾu V/d read ú-šal-mi-šú-nu-ti (BM 46276+) and ú-šar-mešú-nu-ti (K 8487). Dietrich (1988, 98) proposes namrirrī i(/u?)mermerī-šunūti interpreting a preterite of √mrmrī, a denominative form of namrirrū (aweinspiring radiance) with a transitive meaning. Arnaud (2007, 83) interprets MI.IR.ME.RI as a phonetic rendering of GIR5/6.GIR5/6 (ḫalāpu D) “to clothe s.o. with”. The writing DÌM.ME.MA.LAGAB resembles in a way DÌM.ME.LAGAB the usual logographic writing for the aḫḫāzu-demon. To complete the usual trinity, one would expect here labāṣu (DÌM.ME.A), since the aḫḫāzu-demon is already mentioned in its syllabic writing. However in a forerunner of the Udug.ḫul-series

252

30:

40:

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Emar 729: 19 we find lamaštu, labāṣu and aḫḫāzu written dìm.ma.me dìm.ma.me.a d[ìm].ma.me.lagab. It seems that the logographic writing for the aḫḫāzu-demon in (at least) the MB peripheral areas can occur in an extended form. Note that the present incantation reads šá ina URUki ša-qu-ú translated by the CAD Š2 18 “who hover high in the city” (following Nougayrol 1968, 34) denoting that the demons are located high above the city rather than they are (or the single gallûdemon is) exalted in the city, as suggested by Dietrich (1988, 86), and Arnaud (2007, 80). It seems that our incantation contains a corrupt variant when compared with the later parallel BM 46276+: 38 of Muššuʾu V/d which reads šá ina URU šá-qu-um-meš GEN.GEN-ku “who go around quietly in the city”. Compare with the later parallel BM 46276+: 46 of Muššuʾu V/d which reads ṣa[a-n]i (imp.pl.c. (w)aṣû “to go out”). Rowe (2014, 56) suggests reading qà-a-ni (imp. pl. of gâ’u/qâ’u “to vomit”). Note that this verb is rarely attested in Akkadian. The verb is certainly widespread in other semitic languages such as Arabic, but to my knowledge not in Ugaritic. Additionally, one would expect a passive form, since the demons/diseases have to be spat out in this context.

Any Evil / Various Diseases

UE 8, pl. 35 Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes: | 1. 2. 3. 4. 5. 6. 7.

253

BM 122553 Gadd 1965, 95; Limet 1971, 111f. – Woolley 1965, pl. 35 (U. 12688); Porada 1981–1982, 61 (fig. r) – British Museum, London Ur

depiction | […] du lem-nu-u s[a-ni]-ni e-šír-ma ⸢gap-šu gal-lé-e⸣ kit-mu-ru re-di-i i-na qí-bit dUTU DINGIR-ia ⸢x x x⸣ lem-ni sa-ni-ni lí-qal-lil lí-is-sa-pí-iḫ gal-lé-e lí-iṣ-ṣa-bit re-di-i

Translation: 1. 2. 3. 4. 5. 6. 7.

The evil […] My slanderer is prospering. The overwhelming one, my Gallû-demon, the one accumulated (against me), the one that follows me, on the command of Šamaš, my deity, let , [….]of evil, my slanderer be discredited! Let my Gallû-demon be routed Let the one who follows me be captured!

Philological Commentary: 2:

sanninu as ‘slanderer, calumniator’ is known from Malku IV 104ff., where it is equated with dabbibu, šaḫšaḫḫu, āmânû, s. Hrůša (2010, 98). Further attestations are listed in AHw 1023b; CAD S 147b.

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7.2 Birth Iraq 31, pl. V–VIa Siglum: – Edition: Lambert 1969, 28–39; Scurlock 2014, 605–608; 617f. Copy: Lambert 1969, pl. VI Photo: Fales 1989, 195 Studies: Albertz 1978, 52 with 230 (notes); Finkel 1980, 45; Fales 1989, 195f.; Stol 1983, 30; 2000, 130; Foster 2005, 1006 Collection: Ligabue Collection, Venice Provenience: Assyria Notes: This is a unique incantation giving a vivid image of a woman in troublesome childbirth which fits the prescriptions found on the obverse of the tablet of a woman in childbirth having a colic. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50.

MUNUS munusLA.‹RA›.AḪ-tu šap-šu-qa-at Ù.TUmeš-da Ù.TUmeš šap-šu-qa-at še-er-ra ku-na-at še-er-ra ku-na-at ana qa-tu-ú ZI-te ŠU.RA gišSAG.KUL sa-ni-iq! KÁ ana ti-nu-qí ka!(LA)-lu-ú pi-it ARḪUŠ!(SILA4)-mu ba-ni-tu ú-bu-ḫa-at BAmeš mu-ú-te ki-i gišGIGIR ú-bu-ḫa-at BAmeš ta-ḫa-zi ki-i gišAPIN ú-bu-ḫa-at BAmeš gišTIRmeš ki-i UR.SAG mu-ut-taḫ-iṣ ina ÚŠmeš-šá ṣa-la-at ú/šam-ṭa-a IGImeš-šá ul ta-da-⸢gal⸣ ka-at-ma šap-ta-šá ul ta-pa-te ši-mat mu-te u ši-ma-te!(TA) ša-pa-a IGImeš-šá ú-ia GÙ-ša ik-ta-na-at!-tam ul ŠE.GA-a GEŠTUmeš-šá ul sa-qa-at uzuGABA-sa sà-pu-ḫu ku-lu-lu-šá pu-ṣu-ni ul pa-ṣu-na-at bu-ul-ta ul ti-šu GUB-za-am-ma DUG4.GAmeš-ia!?(SI) re-ma-nu-ú dAMAR.UTU an-nu-ú te-šu-ú la-a-ma-ku-ma ku-ul-da-a-ni še-li kak-ka ša-ti bu-nu-ut DINGIRmeš bu-nu-ut LÚ.U19.LU lu-ú-ṣa-ma li-mur AN.BAR7 ÉN!(IGI).É.NU.RU ši-ip-tu ša mu-ul-tap-ši-iq-te

Translation: 33. 34. 35. 36. 37. 38.

The woman in childbirth gives birth with great difficulty. She gives birth with great difficulty; she is attached to the baby. She is attached to the baby; the bolt is locked to make an end to life. The gate is fastened against the suckling infant; the opening of the womb is blocked. The mother is covered in the dust of death. Like a chariot, she is covered in the dust of battle.

Birth

39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50.

255

Like a plough, she is covered in the dust of the woods. Like a fighting warrior, she lies in her own blood. Her eyes are darkened, she cannot see; her lips are closed, she cannot open (them); (with) the sign(s) of death and demise? her eyes are clouded. The woe of her mouth keeps covering her. Her ears cannot hear, her breast is not restrained, her headband is loosened, she wears no veils, she has no dignity. -Stand by and listen to my utterance, (O) merciful Marduk: “This is chaos, I am surrounded, reach for me!”Let that what is sealed come up, a creation of the gods, a creation of mankind. Let him come out, let him see the (light of) (mid)day! INCANTATION. An incantation for a woman in childbirth.

Philological Commentary: 35: 41:

42:

43: 44:

46:

ŠU.RA is taken here as logographic writing for the verb maḫāṣum, following Lambert (1969, 31), pace CAD S 140a, 258b, where it is rendered as a scribal error for aš-ru “the bolt is thrown (?), the gate is fastened”. Lambert (1969, 31) and Scurlock (2014, 606) read šam-ṭa-a, taken by the CAD Š3 284 as an adjective of maṭû “to be(come) little”, i.e. šumṭû, šamṭû. However, this is the only known attestation. More likely is the reading here ú-ṭa-a from the verb eṭû (D) “to become dark” following AHw 1555b. Difficult. ša-pa-a is to be derived from the verb šapû “to be dense, to be thick”, s. CAD Š1 489 and AHw 1177a. The real problem lies within the interpretation of ši-mat mu-te u ši-ma-ta. ši-mat is a construct state singular or plural of šimtu “mark, token”, the form ši-ma-ta is more problematic. IGImeš-ša is taken here as the subject of ša-pa-a with objects ši-mat mu-te u ši-ma-ta. However, one would expect šimāti/šīmāti. I would propose to read ši-ma-te! to be taken from šīmtu in the sense of a synonym for a natural death, s. CAD Š3 18. For a similar but different interpretation, s. Scurlock (2014, 608 and 618 fn. 60). Fales (1989, 196) takes šimat mu-te u ši-ma-ta as the subject of the ša-pa-a and takes IGImeš-ša with the next line interpreting u-ia as a conjunction. He unsatisfyingly translates 42–43: “I segni della morte e dei destini si fanno forti; I suoi occhi, e il suo … vive in constante paura”. His solution offers new problems in l. 43 where one would then expect a verb in plural. ik-ta-na-at-tam pace ig-ta-na-[lu]-ut of Lambert (1969, 31) following Albertz (1978, 230 fn. 260) and Stol (2000, 130 fn. 127). Lambert (1969, 38) states that the root and meaning of sa-qa-at are unknown and leaves it untranslated, so does Fales (1989, 196) and Stol (2000, 130). CAD S 169 derives it from sâqu “to become narrow, tight” translating this line as “her breast (or pectoral) is not restrained”. In sa-qa-at we find the Assyrian form PāS instead of the Babylonian PīS, s. Kouwenberg (2010, 65). The invitation and participation of the acting deity (Marduk) is signified here. We find a possible parallel in the NA compendium = BAM 3, 248: ii 44 ⸢i⌉-[…]-a

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AMAR.UTU. It is suggested that the corrupted text be interpreted according to KAR 66: 23, which reads: ⸢i⌉-ziz-za-am-ma ši-mi qa-ba-a-a “Stand by me and listen to my utterance!”. Line of direct speech articulated by the trapped foetus, s. Lambert (1969, 36) and Finkel (1980, 45). Parallel is found in the Neo-Assyrian compendium BAM 3, 248 ii 46: an-nu-ú me-ḫu-ú ⸢la-ma⌉-ku kul-dan-ni. d

47:

Dog bite

257

7.3 Dog bite Ugaritica 5, 17d Siglum: RS 17.155 Edition: Nougayrol 1968, 29–40; Arnaud 2007, 77–88; Rowe 2014, 48–58 Copy: Nougayrol 1968, 377f. no. 17 Photo: Nougayrol 1968, 631; Del Olmo Lete 2014, pl. XII–XIII Von Soden 1969, 189–195; Viano 2016, 16 Studies: Collection: Damascus Museum Provenience: Ugarit Notes: The following parallels exist: RS 15.152 ll. 1’–9’ // MB/MA Ugaritica 5, 17ba ~ OB Fs. Pope, 87 AUAM 73.2416 ll. 1–11 Rev. (broken) 1’. 2’. 3’. 4’. 5’. 6’. 7’. 8’.

[…] ⸢x x⸣ […] ⸢x⸣ […] ⸢x⸣ […] [...d]⸢ASAL⸣.[LÚ].⸢ḪI DUMU?.E?.RI?.DU?⸣.GA DUMU.MUNUS da-nim [… SI.LA.A].E.LU.UL.LU.RA.DA.KE.KÉŠ.DA […] rab-ba MUŠ NIG ú-še-el-la [i-n]a ⸢DAL?. BA?.AN? qu-ti-i⸣ [ù p]a-ra-ṣi-i UR.GI7 ‹i-na› LÚ-lì li-is-sú-uḫ ina ÚŠmeš na-aš-ki-ša DÙ-uš NU-šú lip-ḫu-dú-ma IMIN ra-ma-ni-i UR.GI7 ar-ra-bu BA.ÚŠ-ma ZA BA.TIL ÉN

Translation: 1’. 2’. 3’. 4’. 5’. 6’. 7’. 8’.

[…] […] […] Asalluḫi, son of Eridu, the daughter of Anu, […] he who attaches himself to the man on the street. [On the street?…] he makes appear the aggressive? […], the snake (and) the bitch! Between? Gutium and Parašu may he (i.e. Asalluḫi?) expel the dog from the man?. Create from the blood of his!(text: her) bite its statue and (corrupted)! The intruded dog will die and the man will live! INCANTATION

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Philological Commentary: 3’: 6’:

7’:

8’:

The daughter of Anu, is here Asalluḫi, referred to as feminine on this tablet on several occasions. Note that in the OB spell CUSAS 32, 51: 3 Asalluḫi also occurs as mārat Ea. The earlier parallel Fs. Pope, 87: 1 reads [bi-r]i-it ku-di-im-ši-im ù pa-ra-aḫ-ši-im following Durand/Guichard (1997, 22 fn. 25). In my opinion the OB ku-di-im-šiim ù pa-ra-aḫ-ši-im must be a related parallel in some way with the MB qu-ti-i ù pa-ra-ṣi-i. Note here /ṣ/ instead of /š/ in [p]a-ra-ṣi-i. Another example is found on the same tablet, i.e. ṣuburru instead of šuburru (Ugaritica 5, 17b: 41). For the Gutian and Parašian dog, s. MSL 8/2, 13: 84. The reconstruction of [(ina)] ⸢DAL?⸣.⸢BA?⸣.⸢AN?⸣ remains uncertain but is preferred given the OB (partial) parallel, pace [UR.G]I7 qu-ti-i u pa-ra-ṣi-i of Nougayrol (1968, 32), Arnaud (2007, 78) and Rowe (2014, 51). None of the aforementioned authors considered Fs. Pope, 87. The geographical setting must be the Zagros mountains (Gutium) and Elam (Parašu). Note that māt pa-ra-ši-i is equated with māt marḫaši in MSL 11, 14: 36. The OB pa-ra-aḫ-ši-im should be identified with Baraḫsum which in turn is another variant of marḫašu, s. RGTC 3, 38. Concerning the OB ku-di-im-ši-im, should it be taken as an erroneous form of Gutium? Observe that parallel Fs. Pope, 87: 2 reads ka-al-bu-um a-wi-lam iš-šu-uk, we may have in the MB incantation an error or variant in transmission. Reference to ritual instruction.Von Soden (1969, 190) reads here the West Semitic verb √pḫd ‘to be in terror’. Note na-aš-ki-ša instead of niškiša. The latter part of this line can be explained as a corruption of the earlier parallel Fs. Pope, 87: 6 šuri-ma ka-al-ba-am a-na ṣí-bi-it-ti-im. ṣibittu ‘captivity’ has been misunderstood as ‘seven’, hence the writing IMIN. ar-ra-bu for errebu, s. von Soden (1969, 190). The interpretation of this line follows parallel Fs. Pope, 87: 6 which reads ka-al-bu-um li-mu-ut-ma a-wi-lum liib-lu-uṭ-⸢ma⸣ “the dog may die and the man may live!” pace Arnaud (2007, 78) and Rowe (2014, 51) who read BA.BAD as an imperative of nešû following Ugaritica 5, 17b: 43. For reversal formulae, s. § 4.2.

259

Fever

7.4 Fever AuOr Suppl. 23, 14a Siglum: RS 94.2178 Edition: Arnaud 2007, 55–58; Rowe 2014, 59–61 Copy: Arnaud 2007, pl. VI–VII Photo: – Studies: – Collection: Damascus Museum Provenience: Ugarit Notes: The following parallels exist: ~ MB/MA Priests and Officials, 199f.b – ~ MB/MA Ugaritica 5, 17h RS 17.155

ll. 27–35 ll. r. 20’–27’

Obv. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10.

ÉN.Ì.NU.RU IZImeš me-ḫu-ú IZImeš qáb-⸢el iṣbat⸣!(IZI) ṭur-ra iš-tu U[GU] GU7 qiš-šá-ta rap-aš-ta GU7-a-la~ma-ab-ba-ra ik-su GURUŠ!(PA) ina E.ŠEmeš-šu ik-su ar-da-ta ina tù-li-ša ik-su GU4⸢meš⸣ ù ÁBḫi.a ik-su UDUḫi.a ù tar-ba-ṣí tá-a-tá-ka-al UZUmeš.GU10 am-mi-⸢nim⸣ ti-ka-as-su-us-ma GIŠ.BI-ma e ta-kal-la eṣ-ṣé-em-ta la-a ta-kal UZUmeš na-aš-ba ù gi-⸢de⸣ na-aš-bu-ti e-li-ma ḪUR?.SAG? KUR el-lu-ti4 a-kal AL.LA.AN ù bu-ṭù-um-⸢ta?⸣ i-na in-be in-ba DU10.GA a-na e-pè-iš me-e-ka-⸢li⸣ ri!(IR)-di-im-ma a-kal el-le-ta ka-ma-na ki-i-ma Ameš pì-šá-an-⸢ni⸣ ina ⸢EGIR⸣-šu la ⸢GUR⸣meš IZImeš a-ia i-tur a-na aš-ri-šu ki gišzi-ni ki i-na ⸢GIŠIMMAR-šu⸣ la GUR IZImeš a-ia i-tur a-na aš-ri-šu TU6.ÉN.É.NU.RU

Translation: 1. 2. 3. 4. 5. 6.

INCANTATION: Fire of a violent storm! Fire of battle! It grasped the rope from above! It devoured the forests, it devoured the reed-thicket, it paralyzed the young man among his brothers, it paralyzed the young girl between his! (text: her) breasts, it paralyzed the oxen and the cows, it paralyzed the sheep and the animal stall. –“You have eaten my flesh!”- Why are you gnawing on his bones? ? May you not eat bones! You should not eat rotten flesh and rotten sinews! (So) go up into the pure mountains! Eat the acorns and the terebinth,

260 7. 8. 9. 10.

Chapter 7: Selection of Texts

the best fruit among fruit to prepare a meal! (So) go down (into the reed-thickets) and eat the pure? cumin! Like water from the gutter that does not return, so may the išātu-fever not return to its place! Like a rib of palm-frond does not return to its date palm, so may the išātu-fever not return to its place! INCANTATION.

Philological Commentary: 2: 3:

4–5:

5–6: 6:

8:

One could imagine that qiš-šá-ta is a mistaken hearing of qišta or qišāti compared with gišTIR from the Emar version Priests and Officials, 199f.b: 28. GU7-a-la~ma-ab-ba-ra can be explained as a sandhi spelling for īkalamma abbāra (var. appāru). Various examples exist for the sound change /u/ > /a/ on this tablet, e.g. ll. 6–7 where we find the imperative akal instead of akul. The fact that we expect here a preterite īkul/īkal and not a present ikkal is shown by iksu in ll. 2–3 describing the common actions of the disease in the past. am-mi-nim ti-ka-as-su-us-ma GIŠ.BI-ma seems to correspond to the following parallels: am-mi-ni tuk-te-si-sí uzuGÌR.P[AD.DU-šú] (Ugaritica 5, 17h: 24’) am-mi-ni ták-sà-sí uzuGÌR.PAD.DU-šú (Priests and Officials, 199f.b: 32) GIŠ = eṣemtu is found in lexical lists, i.e. Idu II 183. na-aš-ba and na-aš-bu-ti are to be derived from nešbû, s. CAD N2 191. The image of human rotten flesh is also found in the Lamaštu incantation from Ugarit AuOr Suppl. 23, 18a. Note that the other contemporary parallels read: e-lu-ma ḪUR.SAGmeš kaš-šu-ti (Ugaritica 5, 17h: 25’) e-li-ma ina ḪUR.SAG (Priests and Officials, 199f.b: 33) Arnaud (2007, 56) proposed the reading uk-taš-šad, but his copy is not convincing and the signs rather suggest ḪUR?.SAG?. Unfortunately, there is no photograph presented of this tablet and collation is impossible. One would expect in our text ḪUR.SAG(meš) el-lu-ti. If this restoration is correct, note the pleonastic use of ḪUR?.SAG? KUR el-lu-ti4. ka-ma-na is likely to be understood from kamūnu “cumin” after Priests and Officials, 199f.b: 33.

Gastrointestinal Disease

261

7.5 Gastrointestinal Disease Emar 737 Siglum: Edition: Copy: Photo: Studies:

Msk 731030 Arnaud 1987, no. 737; Collins 1999, 158–160 Arnaud 1985, 109 – Dietrich 1990, 45; Farber 1990a, 310 fn. 52; Mayer 1994, 111–120; Fincke 2000, 180 fn. 1347; Scurlock/Andersen 2005, 116f.; 701 fn. 4; Rutz 2014, 179f.; 266 National Museum Aleppo Emar

Collection: Provenience: Notes: This incantation has been previously identified by Arnaud (1987, 345f.) and Farber (1990, 310) as being concerned with heart disease; Fincke (2000, 180 fn. 1347) suggested that the main subject concerned eye-ache. Recent views of Collins (1999, 158–160) and Scurlock/ Andersen (2005, 116f.) have proven that the present incantation is against gastrointestinal illness. The following parallels exist: ~ NA BAM 6, 574 K 19+ ll. iv 17–22 ~ NA BAM 6, 535+573 K 6511+ ll. 1’–4’+i’ 1’–7’

v

1’’. 2’’. 3’’. 4’’. 5’’. 6’’. 7’’. 8’’. 9’’. 10’’.

lìb-bu-ú dá-an lìb-bu ⌈qar-ra⌉-ad ša lìb-bi dan-nim GÍD.D[A enāšu] pur-ši-⌈it⌉ da-mi i+na-a[š-ši] ša-am-ka-an i+na ṣe-r[i] lìb-bu-šu i-ka4-sí-⌈šu?⌉ iš-ši e-na-šu ⌈ú-ul⌉ u[m?-mu-šu] ú-ul a-ḫa-⌈ta-šu⌉ ma-an-nu li-iš-pur a+na DUMU.⌈MUNUSmeš da⌉-[ni] ša ka-⌈an-nu-šu⌉-nu K[Ù?.GI?] ša ka-ar-pa-⌈tu⌉-šu-nu [uqnû ellu (?)]

l.e. 1. 2. 3. 4. 5.

li-ši-a-ni líl-ša-ba-ni me-e ⌈A⌉.‹A›.BA ⌈ra?-pa?⌉-[aš?]-ti šum-ma ša-ru a-na šu-bur-ri šum-ma da-mu a!(ZA)-⌈na⌉ aš? ⌈x⌉-[(x)] ši-ip-tu ú-ul i-ia-tù ši-pa-at dda-mu u dgu-la NIN TI ÉN!(PA+AN) TI [DUM]U.MUNUS a-ni tar a e TU.E.NE.NU.RA

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Translation: 13. 14. 15. 16. 17. 18. 19. 20. 21. 22.

The libbu is strong, the libbu is heroic, Of the strong libbu, [its eyes] are yellow!! It (i.e. the libbu) carries a bowl of blood. O Šakkan in the steppe, his (i.e. the patient) libbu is paralyzing him! He (i.e. the patient) lifted his eyes, nor his [mother], nor his sisters is there. Whom should I (text: he) send to the daughters of Anu whose (vessel-)stands are [gold], whose vessels are of [pure lapis lazuli]?

l.e. 1. 2. 3. 4. 5.

May they lift (them) up, may they draw water from the wide sea! When it is flatus, (let it depart) from the anus; when it is blood (let it depart) from the […]! The incantation is not mine; it is the incantation of Damu! and Gula, the mistress of life. (It is) an incantation of life, the daughter of Anu … INCANTATION.

Philological Commentary: 13–14:

15:

16:

Arnaud (1987, 345) reads ša lìb-bi GURUŠ lìb!-bu e[ṭ-li]. This should be corrected, since a similar introduction is found in other incantations concerning the intestines, e.g. BAM 6, 574: iv 17–22//BAM 6, 535 1’–4’+BAM 6, 573: i’ 1’– 7’ reads: ÉN da-an lìb-bu qar-rad lìb-bu; šá lìb-bi ar-ra-qa IGIII-šú. Note that our text interestingly reads GÍD.DA (arrakā ‘long’) instead of arraqā ‘yellow’, s. Collins (1999, 160). Another suggestion is offered by Veldhuis in http://oracc.museum.upenn.edu/dcclt/P271301/html to interpret here gíd-d[a-ga enāšu] “perturbing eyes”. This is a rare designation of the eye-disease giddagiddû. It more likely reflects a corruption in tradition and transmission, i.e. a mistake between arrakā and arraqā. Note however that Scurlock (2005, 701 fn. 4) prefers to interpret arrakā as correct and arraqā as corrupt. Arnaud (1987, 345) suggests reading: i-na-š[u] ‘his eyes’. Veldhuis, ibid. reads ina-⌈aš⌉-[ša?] “They (i.e. the eyes) lift bowl(s) of blood”. The equation of eyes and bowls of blood can be found in incantations against eye-ache, e.g. Ugaritica 5, 19: 4. Note that BAM 6, 574: iv 17–22//BAM 6, 535 1’–4’+BAM 6, 573: i’ 1’–7’ reads pur-si-it ÚŠ na-ši-ma suggesting that the libbu carries here the “bowls of blood”. Note the late incantation AMT 52, 1: 10–14 and its duplicates (s. Collins 1999, 169–171) where the incantation starts with ÉN dGÌR ina EDIN lìb-ba-šú ka-su-šúm[a] var. ka-si-šu-ma. Ignore therefore the suggestion of Farber (1990, 310 fn. 53) and Veldhuis, ibid. to read da-am-qà-an i+na-zí-q[á!?].

Gastrointestinal Disease

18–19:

21–22: l.e. 1: l.e. 2: l.e. 4:

263

Restoration follows Collins (1999, 169–171) after AMT 52, 1: 12–13 and duplicates: [u]l um-mu pe-ta-at pa-ni-šu; [ul a-ḫ]a-tú mu-še-qa-at re-ši-sú. Note that aḫātašu is more likely a literary form of the construct state sg. than an unexpected dual aḫātāšu. Collins suggests that Šakkan is bound by his libbu on the steppe. The parallel of a deity or deities being ill is a known feature deriving from the Sumerian tradition also seen in later Akkadian incantations, e.g. the heart grass incantation YOS 11, 11. However, is it not more likely that the actual patient is meant here? The patient fell ill outside of his community (on the steppe), deprived of his family support: When one gets sick on the steppe, i.e. the realm of Šakkan, we might assume that there is a certain relation between the sickness and this particular deity, i.e. appealing to Šakkan when getting sick in the steppe. CAD K 252 interprets a similar line found in AMT 52, 1: 10–14 as “O Šakkan, his (i.e. patient) libbu is paralyzed in the steppe”. The isolation of a patient in need with no one to comfort him fits well with the element of the daughters of Anu, who frequently appear within medical incantations to soothe and comfort the troubled patient, s. Farber (1990, 302). Restorations after Farber (1990, 310). Note the incorrect use of pronominal suffixes. líl-ša-ba-ni mistake for lisābani, s. Farber (1990, 310). Ending of this line is uncertain, other possibilities are ta?-m[a?]-ti and perhaps elluti, s. Farber (1990, 310). Note the phrase in a similar context GIN7 IM ina šuburri GIN7 ge-šu-ti ina na-pišti li-ṣa-a “May it come out like flatus from the anus, like a belch from the throat!” BAM 6, 574: iii 22. Arnaud (1987, 345) reads ù dgu-la DAM TI.PA.AN.TI [DU]MU.MUNUS TARa-e suggesting that we have here a corrupt writing of the epithet DIB.BAM.TI.(LA). Gula’s famous epithet within incantations however, is bēlet balāṭi, therefore I suggest the reading NIN! TI. What follows could be a misunderstood rubric, s. Farber (1990, 310). We have seen that the writing of ÉN might vary, s. § 2.4; ÉN! (PA+AN) would not be exceptional. Farber suggests ÉN!?-ti [DU]MU.MUNUS a-ni KUD-a-si. One would expect however, the construct state šipat instead of šipti. Can we assume here the reading ÉN! TI (šipat balāṭi)? Restoration of the last signs awaits collation.

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7.6 Headache Emar 732 Siglum: Msk 74107ak Edition: Arnaud 1987, 341 no. 732 Copy: Arnaud 1985, 276 Photo: – Studies: Rutz 2014, 265; Viano 2016, 321 Collection: National Museum Aleppo Provenience: Emar Notes: Non-canonical incantation related to Sag.gig I/a: ÉN sag.gig é.kur.ta. 1. 2. 3. 4. 5. 6. 7. 8. 9.

sag.gig kur.ta […] sag.gig ú.gi[g …] tu.ra nu.du10.ga […] é.kù.an.na.t[a …] ká!(UB).gal.kur.ra […] ú.nir.gál […] kur ḪU ⌈x⌉ […] ⌈a?.šà? x⌉ […] ⌈nir?⌉ […]

(broken) Translation: 1. 2. 3. 4. 5. 6. 7. 8 . 9. (broken)

Headache from the ‘Netherworld’ […] Headache, the il[l(-making)] plant […] An illness not improving […] from the ‘Pure House of Heaven’ […] In/to the entrance of the ‘Netherworld’ […] The fine plant […] … On the field? […] …

Headache

265

Philological Commentary: 1:

5:

The incipit of this incantation may resemble the incipit of the later Sag.gig-series I/a, where it is stated that headache came forth from the Ekur, e.g. SpTU 2, 2: 163– 164. Note that the Old Babylonian Sumerian incantation CUSAS 32, 12d: iii 25’ sag.gig kur.ta sùḫ?.ta è, cites the Sag.gig demon coming from the Netherworld as well. Needs collation, but I restore here tentatively ká!(UB).gal.kur.ra “entrance of the Netherworld”, based upon the similarity of the signs UB and KÁ. in this period. Also observe that Arnaud has drawn an extra vertical wedge in the sign which strengthens my restoration. Note a similar occurrence of KÁ.KUR.RA in the Akkadian incantation AS 16, 287f.d: 24. For ká.gal.kur.ra as a geographical concept in the Mesopotamian Netherworld, s. Sladek (1974, 59f.).

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Ugaritica 5, 17i Siglum: Edition:

RS 17.155 Nougayrol 1968, 29–40; Arnaud 2007, 77–88; Rowe 2014, 48–58 Nougayrol 1968, no. 17 Nougayrol 1968, 631–633; Del Olmo Lete 2014, pl. XII–XIII Viano 2016, 164f. Damascus Museum Ugarit

Copy: Photo: Studies: Collection: Provenience: Notes: Forerunner to the Sag.gig-series VI/a: ÉN sag.ki.dib.ba ḫur.sag.gá lú nu.ub.da nu.ub.zu Note however that the incipit differs from the later and is possibly related to CT 17, 20: 52f.), see commentary. // MB/MA KBo 14, 51b 192/q ll. 5’–10’ Rev. 28’. 29’. 30’. 31’. 32’. 33’. 34’. 35’. 36’. 37’. 38’. 39’. 40’. 41’. 42’. 43’. 44’. 45’.

sag.ki.dib ḫur.sag.gá ‹gu›.ú.ru.ud.dá ne.zu aš.gàr aš.[ru] lu.ug.gin7 mu.un.du.du lu.ú.ti.kir8 lu.ú.tu.ku.ra […] lu.ú.ba.ni mu.ud.dá.ša.a a.lim si.la.si.si an.nu ⌈x⌉ […] mu.šak.ki mu.šag.gá mu.šak.ki li.ra.àm ‹u4› ‹nu›.ku.ku ‹gi6› nu.ku.ku [dasal.lú.ḫi] ‹i›.gi.muš.šu a.ia.an.ni.gi.re.a.ab.ba.sig5.ga ku mu.n[a.de] a.ia.ku sag.ki.dib ḫur.sag.gá.gá a.ra.me.ek.mu.aš.šu [(…)] in.ki dumu.munus.a.ni dasal.lú.ḫi mu.un.na.na.íb.ge.g[e …] tu.mu.ga a.na.an na.i.zu an ga.ra.bi.ta.aḫ.⌈ḫe⌉ [(…)] d asal.lú.ḫi ki.min ni.ga.e.za i.ga.an.zu ú.⌈za⌉.[e in].⌈ga⌉.[zu] ka.in.zu in.ki dumu.munus.a.ni dasal.lú.ḫi útar-⌈muš⌉ […] ú im-ḫur-li-im.bi.ta úim-ḫur-aš-na úlàl.bi.[ta? …] ú ḫar.ḫar úkur.kur numun šakir.ra li.ur-ma ka.an.n[a …] í[d.lu?.u]r.gu5 pí.ši.kala.ga làlmeš ú.me.na.sig7.sig7 […] […] ⌈x⌉ ú.me.na.⌈ḫé⌉.ḫé giz.za.na sag.ga.si.[da (…)] [… s]a?.gá.gú.bi ti.iš.bur sag.ki.bi ú.me.[…] [… k]e.ed.dá šu.un.ni a.ša.l[i?...] […] ⌈x⌉.ke za.si.⌈qa⌉ za.al.za.li.b[i …] […] ⌈zi ki⌉.[i]a ḫé.pàd!(‹igi›.ru) ÉN

Translation: 28’. 29’. 30’. 31’. 32’. 33’.

The sagkidibbû-disease which, like the mountain(s) cannot be thrown down, the di’u-disease (and) the šuruppû-disease which, like a tempest envelops, towards the man without (his) god […] … on the straight street … Like a water snake, like a muš-sag snake, like a water snake is the patient. At day he doesn’t sleep, at night he doesn’t sleep. [Asalluḫi] observed him. He entered the temple of Enki his father (and) he says: “My father, (it is) the sagkidibbû-disease of the mountains!” Twice he said it.

Headache

34’. 35’. 36’. 37’. 38’. 39’. 40’. 41’. 42’. 43’. 44’. 45’.

267

Enki answers his son! (text: daughter) Asalluḫi: “My son, what do you not know? What can I add for you? Asalluḫi, ditto (= what do you not know? What can I add for you?). What I know,you know!” Enki (then says to) his son! (text: daughter) Asalluḫi: “ (Take) the tarmušplant […] together with the imḫurlim-plant, the imḫurašna-plant [together with] the honeyplant […] the ḫašû-plant, the atā’išu-plant, the seed of the šakirû-plant, … Whisk strong sulphur? (and) sweet syrup […] Mix […]; Together with oil ?on the right brow […] […] together? on the left brow; this/his brow(s) […] […] you will bind? his hand.” –(O) Asar[alimnunna] [first son of the Abzu], you have the (power) to provide good fortune!– [Be conjured by Heaven]! Be conjured by Earth! INCANTATION.

Philological Commentary: 28’:

The incipit of this incantation is rather difficult. It differs from Sag.gig VI/a, i.e. SpTU 2, 2: 148 ÉN sag.ki.dib ḫur.sag.gin7 lú nu.ub.da nu.ub.zu and CT 17, 23: 192 ÉN sag.ki.dib.ba ḫur.sag.gá lú nu.ub.da nu.ub.zu. In the present incipit we should interpret ‹gu›.ú.ru.ud.dá for gurud.da, s. Arnaud (2007, 79 and 87). One may speculate that this incipit is related to another similar incipit of the later series, i.e. CT 17, 20:52f. ÉN sag.gig ḫur.sag.gin7 tuku4.da nu.ub.zu.a//mu-[ru]-uṣ qaq-qa-di šá ki-ma KUR-e ana nu-uš-šú la na-ṭu-ú “the headache, which like the mountains is impossible to move”, gurud.da would then be an alternation for tuku4.da. Comparing with later parallels of the Sag.gig-series (i.e. CT 17, 20: 52f.; SpTU 2, 2: 148 or 153), we may assume that ḫur.sag.gá (also KBo 14, 51b) reflects ḫur.sag.gin7. Alternation between the equative suffix –gin7 and the copula (third person singular) –a(m) is known to happen in Sumerian literary texts, s. Heimpel (1968, 35f.) and Black (1998, 16). 30’: This line reflects more or less SpTU 2, 2: 149–150, which is in turn also incomprehensible. 31’: mu.šak.ki > muš.a.gin7; mu.šag.gá > muš.sag.gá or muš.sag.àm, s. SpTU 2, 2: 151. See MSL 8/2, 9: 43 for the snakes muš.a = ṣer mê and muš.sag perhaps to be understood as muš.sag.kal = ṣar-ṣa-ru. ‹u4› ‹nu›.ku.ku nu.ku.ku follows SpTU 2, 2: 151. 32’: ‹i›.gi.muš.šu reflects a mistaken hearing of igi mu.un.sum, which is in turn is an interpretation mistake of the sign SUM for /sì/. 43’–44’: Translation is here restored after the formula known from Udug.ḫul II 30 d asar.alim.nun.na dumu.sag abzu.ke4 sa6.ga zíl.zíl.le.bi za.a.kam//dAMAR.UTU ma-ru reš-tu-ú šá ap-si-i bu-un-nu-ú du-um-mu-qa ku-um-mu. Also attested in KUB 4, 24c: 11. 45’: ÉN is not shown in the copy of Nougayrol, but is evident from the photo in Del Olmo Lete 2014.

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7.7 Lamaštu KAR 85 (A) // KAR 86 (B) // KAR 87 (C) Siglum: VA Ass. 990 // VA Ass. 991 // VA Ass. 998 Edition: Frank 1941, 6–8 Copy: Ebeling 1919, no. 85–87 Photo: – Studies: Wiggermann 2000, 222; 224 Collection: Vorderasiatisches Museum, Berlin Provenience: Aššur Notes: Found on amulets. Forerunner to Lamaštu II/e: ÉN ddìm.me dumu an.na mu pà.da dingir.re.e.ne.ke4 This spell is abundantly attested for the Second Millennium, s. Table 195; it occurs in the First Millennium outside the series in: // NA // NA // NA // NB // NA // NA 1 A r.1. B.r.1. C.r.1 2 A r.2. B.r.2. C.r.2.

ArOr 18/3, pl. X–XI YBC 13600 MC 17, pl. 58 K 156+ MC 17, pl. 58 K 2725+ MC 17, pl. 59 BM 43550 Sumer 17, pl. 17 – Dragons, Monsters and Private Collection Fabulous Beasts, no. 49 É!.NU.RU! ÉN!(AN+ŠÚ) ÉN!(BAR/MAŠ+AN)‹É›.NU.‹RU› dìm.me dim8.me d dim10.me d d

3 B.r.3 C.r.3

dumu an.na dumu an.‹na›

4 A r.3–4 B.r.4–5 C.r.4–5

mu!.pà!.dex dingir.‹e›.né mu pà.da dingir.e.ne ‹m›u.pà!.dè dingir ga‹l›.ga‹l›.«me»

ll. r. 1–6 ll. iii 59–68 ll. ii 13–20 ll. i 1’–3’ ll. r. 1’–5’ ll. r. 1–10

Lamaštu

5 A.r.5. B.r.6.

nir.gál! nin!.‹e›.‹ne›.‹ke4› nir.gál nin.e!(nir).‹ne›.‹ke4›

6 B.r.7.

á!.sàg! na‹m›.lu.u.ke4!?

7 A.r.6. B.r.8. C.r.6.

an.na ḫé.‹pàd› an ki hé.‹pàd› ‹z›i an hé.pàd!(me)

8 A.r.7.

(triangles)

269

Translation: 1. 2. 3. 4. 5. 6. 7.

INCANTATION: Lamaštu, daughter of An, who was named by the great gods, the authorative one (among) the ladies, the asakku-demon of mankind, Be conjured by Heaven (and Earth)!

Philological Commentary: 1:

4: 5: 7:

Note the unusual spellings for ÉN in (B) AN+ŠÚ instead of ŠÚ+AN and in (C) BAR/MAŠ+AN; the latter is also found on N.A.B.U. 2016/47 (BM 128857) and may be a palaeographic indication for Middle Assyrian comparable with IGI+AN, s. § 2.4. The sign NI is used in (A) as an equivalent for the sign NE and its value DÈ. For further examples of the use of NI for DEx, s. Emar 729b. The later standardized incantations of Lamaštu II/e read din.nin nir.gál nin.e.ne.ke4, amulets of the Second Millennium either omit din.nin or read nin instead, s. Zomer (2016a). Note for (C) that the same abbreviation of the sign ZI is also found on N.A.B.U. 2016/47 (BM 128857).

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7.8 Maškadu AS 16, 287f.a Siglum: Edition:

Rm 376 Lambert 1965, 283–288; Collins 1999, 255f.; Böck 2007, 261–265; 290– 293; 304f.; 311–313 Lambert 1965, 287f. CDLI no. P282433 – British Museum, London Kalḫu

Copy: Photo: Studies: Collection: Provenience: Notes: Forerunner to Muššuʾu VIII/l: ÉN šû šumšu The following parallels exist outside the later series: ~ NA BAM 2, 124 VAT 8772+15549 ~ NA BAM 2, 127 VAT 11224+11705 ~ NA BAM 2, 128 VAT 9955 ~ NA BAM 2, 182 O 194 ~ NA CT 23, pl. 5–14 K 2453+ ~ NA OECT 6, pl. 23 K 3209 ii 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11.

ll. ii 10–28 ll. 9–13 ll. iv 1’–24’ ll. 14’–16’ ll. iii 37–38 ll. 4’–8’

[šu-ʾ-ú šum-šu maš-ka-du] ki-ni-⌈iš⌉ ki MUL AN-e ⌈ú⌉-[ri-da-am-ma mi-ši-il] [im?]-⌈te? šá? MUŠ il-qe⌉ mi-ši-il im-te šá GÍR.TAB il-qe ⌈x⌉ [...] [i]ṣ-ṣa-bat MÚRU GIŠ.KUN!? ⌈giš⌉-šá iṣ-ṣa-bat uzuSAmeš šu-te-er im-ta!(TU4?) a-⌈x-x⌉ […] qa-ta-an GIN7 šar-te ul i-⌈na⌉-ad ina pa-ag-⌈ri⌉ iṣ-ṣa-ab-ta ⌈x⌉ […] DÙ.A.BI pa-ag-ri ni ip sud pi ir ka-lu ⌈uz⌉uSAmeš iṣ-ṣa-a[b-ta ...] GIN7 gišGIŠIMMAR ù mi-ši-il giš⌈LI⌉ ME.⌈DÍM?⌉meš uzuSA[meš (...)] u uzura-pal-te TU6 dé-a iš-ru-uk-šu-⌈ma⌉ ana bu-lu-ṭu DÙ[.A.BI] LÚ.U19.LUmeš iš-ru-uk-šu-ma NU ŠUB-di NU pa za ta šap-l[i!?-iš?] e-li-iš li-li ur gi ni lab-bir šal-bir giš la ki ⌈x⌉ […] ŠUB-di TU6 ana ra-ma-ni-ia u su-um-ri-ia lu-ur-⌈ḫi ku x⌉ […] lu-bi-il-ka pa-ag-ri TU6.ÉN!(IGI+AN).⌈É⌉.N[U.RÙ]

Translation: 1. 2. 3.

[Šû is its name, Maškadu is its] true [name]; Like a star from the heavens, it descended. It received [half] the poison of the snake; it received half the poison of the scorpion […] It has seized the hips, loin(s) (and) the hipbone(s), it has seized the tendons. It is engorged with poison, […]

Maškadu

4. 5. 6. 7. 8. 9. 10. 11.

271

It is thin like a hair; he (i.e. the patient) cannot recognize (it) on (his) body. They (f.) are seized […] The entire body … all the tendons they (f.) are seized […] like a date palm and the half of a juniper, the limbs, the ten[dons (…)] and the loins. Ea has granted the incantation; in order to heal all mankind, he has granted it. You will not cast it … be[low?] Let it come up above! … Prolong (his life)! Let (him) live to an old age! … […] May I cast an incantation for myself and may I inseminate my body! […] May I carry you, my body, away! INCANTATION.

Philological Commentary: 1:

3:

4:

6:

The first line differs slightly from other maškadu incantations. This does not mean by definition that our text is corrupt on this point, but it might have derived from a different tradition. Other parallels read, e.g.: šu-u šum-šu maš-ka-du ki-nu-us-su ul-tu MULmeš šá-ma-mi ur-dam (BAM 2, 127: 9–10), The classical tradition starts with the statement that Šû is the name of the disease and Maškadu its true name, thereafter it is said that it descended from the stars of heaven. The reading of Böck (2007, 290) of the first sign as ⌈ù⌉ is to be discarded as is her reading of the last sign of this line as u[r]-, this is not supported by the sign traces and has been corrected here due to collation. The first part of this might be restored to something like [Šû is its name, Maškadu is its] true [name]. The sign KI (as itti) might be a logographical error for TA (as ištu). However, following the imagery of diseases/demons descending from heaven as a (falling) star from heaven in historiola is widely attested within the Mesopotamian incantation literature, which suggest reading the sign KI as a preposition. Note that in l. 6 GIN7 is used. Reiner (1990, 424 n. 18) remarks concerning the NA parallels that there is no word *kinûtu ‘nickname, common name’, but that the word is to be interpreted as kīnūtu, and derives it from kīnu ‘true’. This is important in Reiner’s view, since it is common practice in Hellenistic magic to know the real (secret) name of the evil which is to be exorcized. Lambert (1965, 285) reads [x i]ṣ-ṣa-bat, however there is no space for an extra sign. šu-te-er im-ta! (TU4?) a- ⌈x-x⌉ [...] might be a variant of the later parallel ut!tur im-ta a-tar mi-šìr-[ti …] (BAM 2, 182: 15’) or ut-tur ⌈im⌉-ta a-tar ṣi-bit […] of the later Muššuʾu-series (STT 136: iv 6). Note that the later parallels have a (D) stative (w)uttur, could it be that the scribe erroneously wrote the Babylonian (Š) imperative šūtir instead of the Babylonian (Š) stative šūtur? The reading i-⌈ʾa⌉-ad by Böck (2007, 291) and CAD N2 133f. is not supported by the sign traces, which clearly indicate i-⌈na⌉-ad (G) naʾādu 3.sg.pres. Later parallels have the verb edû: BAM 2, 124: iv 17 ki-ma šar-ti qa-tan la i-du ina UZUmeš STT 136: v 10 ki-ma šar-ti qa-tan la e-du [ina] UZUmeš “Like a hair it is thin, it is unknown (i.e. cannot be seen) on the body”. giš ⌈LI⌉ ME.⌈DÍM?⌉meš is based on collation by photo, pace the copy of Lambert (1965, 287f.).

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Chapter 7: Selection of Texts

We have here a corrupt rendering of the formula eliš ay elima šapliš lūṣi “Let it not come up, but let it go out below!”. Addressing a person’s own body in the second person is also found in versions of the formula araḫḫika ramānī of which ll. 10–11 seems to be another variation, s. Cooper (1996); Cavigneaux (1999, 264–271). Note that Cavigneaux (1999, 267f. viz. fn. 81) considers the possibility in the present example that we can observe an aetiology for a potion for the magical expert to protect himself.

273

Maškadu

KBo 1, 18a Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes:

VAT 7425 Collins 1999, 256–258 Figulla/Weidner 1916, no. 18 hethiter.net/: PhotArch BoFN01270, BoFN01406b – Vorderasiatisches Museum, Berlin Ḫattuša Found on a 4-sided prism

BoFN01271,

Side A (broken) 1’. 2’. 3’. 4’. 5’. 6’. 7’. 8’. 9’. 10’.

⌈x x x x x⌉ […] ba-ma-⌈at⌉ im-ti4 š[a MUŠ il-qé] ba-ma-at im-ti4 š[a GÍR.TAB il-qé] iṣ-bat ki-im-ṣa ù k[i-ṣal-la] iṣ-bat qa-ab-li ù [ra-pa-aš-ta] a-nu-um-ma a-na d⌈É-a⌉ [qí-bi-ma] li-id-di-iš-šu ši-p[a-at ba-la-ṭi] an-ḫu li-id-⌈di⌉-{x}-[ka (…)] pa-aš-ḫu li-iš!(IL)-š[i-ka (…)] ši-pa-at nu? […]

Translation: 1’. 2’. 3’. 4’. 5’. 6’. 7’. 8’. 9’. 10’.

[…] [It took] half of the poison of [a snake]; [It took] half of the poison of [a scorpion]; It seized the shin and [ankle-bone]; It seized the loins and the lower back; Now, [speak] to Ea! May he cast upon him (i.e. the client) an incantation of [life]! May the weary one cast [you, i.e. the disease] down […] May the soothed one take [you, i.e. the disease] up […] INCANTATION (of) […]

BoFN01272,

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Philological Commentary: 2’–3’: 7’: 8’–9’:

Note the usage of bamtu(m) instead of mišlu(m). Note li-id-di-iš-šu instead of liddâššu(m). The maškadu-disease is to my knowledge always referred to as masculine against the clear use of feminine for the šimmatu-disease, hence the restoration for –ka. The formula anḫu liddika pašḫu liššika “May the weary one cast you (i.e. the disease) down, may the one at ease take you (i.e. the disease) up” is found further in the present corpus in Emar 735: 35’ and seems to be limited to incantations concerning the šimmatu- or maškadu-disease, s. Zomer (2015, 108).

275

Scorpions

7.9 Scorpions KBo 1, 18j Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes:

VAT 7425 – Figulla/Weidner 1916, no. 18 hethiter.net/: PhotArch BoFN01270, BoFN01406b Ford 2001, 204 Vorderasiatisches Museum, Berlin Ḫattuša Found on a 4-sided prism.

BoFN01271,

BoFN01272,

Side D 14’. 15’. 16’. 17’. 18’. 19’. 20’.

⸢É?⸣.NI.IN.NU.ÚR.RU ÁŠ.GI.GAL.LA GUB.BA ‹d› GÌR-qa-an SAG ù ka-bi-tù d‹NIN›.EDIN! er-te ši-ik-ka-ta-am-ma ar-ku-ús pu-⸢ur⸣-ra qa-an-ni-šu a-na pa-ti-e!(A) si-ib-ba-as-sú a-na tu-ur-ri-i ú-ul ad-di-in-šu dŠÚ.ḪAL dBÁḪAR ša GÍR!.TAB ṣa-ba-tim

Translation: 14’. 15’. 16’. 17’. 18’. 19’. 20’.

INCANTATION: He (i.e. the scorpion) who stands ready (to attack) in the great reed hut! (O) foremost Sumuqan and important Bēlet-ṣēri! I drive in (him) a peg and I bind its purru! To open its pincers to curl its tail I do not allow it! (By) DN1 (and) DN2! (INCANTATION) to seize a scorpion.

Philological Commentary: 14’: 17’: 19’:

Note the comparable line from another OB scorpion incantation VS 17, 10: 51–53 pirig é.ús.gíd.da sa.ba gub.ba “lion of the store-room, who stands ready to attack”. pūru (purru) “a shallow bowl or platter”, denoting here possibly the prosoma (cephalothorax) or mesosoma of the scorpion. For the deities written dŠÚ.ḪAL dBÁḪAR, s. Zomer (forthcoming/a).

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KBo 1, 18k Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes:

VAT 7425 – Figulla/Weidner 1916, no. 18 hethiter.net/: PhotArch BoFN01270, BoFN01406b – Vorderasiatisches Museum, Berlin Ḫattuša Found on a 4-sided prism

BoFN01271,

BoFN01272,

Side D 21’. 22’. 23’.

aṣ-bat-ka ki-ma šar-ri-qí a-na ba-ab šar-ri-qí dŠÚ.ḪAL dBÁḪAR an-nu-tu4 ša pa-ša-ar ⸢GÍR!⸣.TAB

Translation: 21’. 22’. 23’.

I seize you like a thief! In the gate of thieves! (By) DN1 (and) DN2! This (incantation) is to expel a scorpion.

Philological Commentary: 21’–22’: Note that we have instead of a PaRRāS pattern (šarrāqu) a PaRRiS pattern (šarriqu), s. Kouwenberg (2010, 34). The image of a scorpion as a thief is also found in the OB incantation CUSAS 10, 19: 6–7 where the scorpion is called muttaḫlilum ‘burglar’. 22’: Note the misuse of the preposition ana instead of ina which might reflect a typical Hittite mistake not differentiating between dative and locative. 23’: annûtu is here most likely a confusion for annâtu (awâtu) “these words”, i.e. “this spell”.

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277

7.10 Sexual Desire VAT 13226 Siglum: VAT 13226 Edition: – Copy: Pl. I–III Photo: Pl. I–III Studies: – Collection: Vorderasiatisches Museum, Berlin Provenience: Babylon Notes: VAT 13226 was collated and copied in (March 2016) and is published here in full with the kind permission of the Vorderasiatisches Museum, Staatliche Museen zu Berlin. Obv. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11.

[É]N.É.NU.RU ⸢pa⸣-ši-ru pa-ši-ru pa-ši-ru mi-šá-ru nap-ši-ri-im-ma ki-ma UDU.NÍTA a-ku-⸢li šam-mi i⸣-na bur-ki-ia [i-n]a up-ni!-ia ši-ti-i me-e ṣ[ú]-⸢ḫur⸣-ti ⸢ki⸣-ma ⸢sa⸣-a-si lu-ku-na ki!-na-ti-⸢im⸣ ki-ma zi-iq-ti lu-ta-pí-iṣ i-na K[Á]-⸢bi?-ki⸣ lu mút-túr ki-ma ŠE.SA.A tu-šam-⸢li⸣-in-ni ki-ma še-⸢eḫ⸣-ti na4 AN.NA ⸢x⸣-ia na4BABBAR.DILI EME!-ni

Low. Edge 12. 13. 14.

[i]-na SUHUŠ pir-ti-ia na4MUŠ a-na-ku mi-ik-ku ša ši-in-na-sú la i-ba-áš-šu-ú i-na KUR

Rev. 15. 16. 17. 18. 19. 20. 21.

a-na di-ni-ki ù ⸢ki⸣-di!-ni-ki na-da-nu-ma a-nam-din-ki DÙ.DÙ.BI na4AN.NA na4BABBAR.DILI na4 MUŠ na4mi-ik-ka na4 ⸢it⸣-ta-mir i-na GÚ-ka GAR-an na4AN.NA na4it-ta-mir IGI-ka ŠÉŠ-aš a-šar MUNUS.BI 1 ša KÁ-ša

278 22. 23. 24.

Chapter 7: Selection of Texts

uš-ša-bu ṭi-da ta-ka-ri-iṣ ZA.NA GÌŠ DÙ-ma!(ŠU) 3-šu ŠED-nu ⸢a⸣-na UGU-šá ta-na-ṣar-ma MUNUS GEN.NA

Translation: Obv. 1. --2. 3. 4. 5. 6. 7. 8. 9. 10. 11.

INCANTATION: Releaser! Releaser! Releaser! Justice! Relent (f.) towards me like a sheep! Eat (f.) the grass from my lap! From my cupped hands drink (f.) the waters of youth! Like the sāsu-stone may I be verily firm! Like a pointy (stick) let me thrust incessantly in your gate! Let it be increased like roasted barley! You intoxicated me like an incense-burner! Tin is of my […], pappardilû is my tongue!

Low. Edge 12. 13. 14.

At the root of my hair is the snake-stone! I am the mekku of which no equal exists in the country!

Rev. 15. 16. --17. 18. 19. 20. 21. 22. 23. 24.

To your legal case and your protection I will verily deliver you! ITS RITUAL: tin, pappardilû, snake-stone, mekku-glass (and) ittamir-stone. You place around your neck tin (and) ittamir-stone. You will anoint your face. There where (of) that woman one of her gate sits (i.e. her gatekeeper), you will pinch off clay (and) make a gamepiece of a penis and recite (the incantation) three times. You will wait for her and the woman will come (to have intercourse).

Sexual Desire

279

Philological Commentary: 2–3:

The terminus pāširu or pāširat is known from the Šà.zi.ga-related incantations, where it is mainly attributed to Ningirsu, e.g. KAR 70: r. 25–27 ÉN DUMU.MUNUS dnin-gír-su pa-ši-ru ana-ku “The daughter of Ningirsu, releaser, am I! um-mi pa-ši-rat a-bu-ú-a pa-ši-ir My mother is a releaser, my father is a releaser! ana-ku šá al-li-ka pa-šá-ru-um-ma a-pa-áš-šar I who have come, I can indeed release!”

6: 7:

11: 13–14:

23:

In the present incantation the terminus pāširu occurs as a vocative addressing possibly the deity Ningirsu. The speaker of the incantation demands justice, i.e. he wants the desired woman to have intercourse with him. The use of mīšāru “justice” in itself may be a play with išaru (mušaru) “penis”. The image of a judicial case is again displayed in ll. 15–16. ṣuhurtu previously unattested is to be taken as a PuRuST-form, i.e. abstract noun of the adjective ṣehru. The metaphorical use of a stone for a man’s penis (note additionally ll. 11; 13) find good parallels in Akkadian love literature, for example in the Catalogue of Love Literature KAR 158: vii 43’–44’: “Your love is an obsidian-blade, your lovemaking is golden” (râmka lū ṣurru ṣīḫātuka lū ḫurāṣu), s. Wasserman (2016, 41). The traces may suggest a reading na4AN.NA ⸢pi?⸣-ia “Tin is of my mouth”. The use of mekku here is ambiguous. mekku-glass occurs in the ritual as well among the materia magica. Note however, that it occurs within the incantation without the expected determinative NA4. Another similar sounding noun in Akkadian is mekkû “(driving) stick” well-known as a gaming attribute from the Gilgamesh-epic, s. George (2003, 898f.). Hence in the present incantation, the mekku “glass” from the ritual is used in the recitanda as a pun with mekkû “stick” stating the manhood of the speaker is the biggest in the country. It is clear to understand here GÌŠ ‘penis’ and not NITA ‘man’, since clay figurines of erect penises are well attested, e.g. Andrae (1935, pl. 36) and Woolley (1962, pl. 31). The clay figurines listed by Andrae from the Ištar-temple in Aššur have a pierced hole, which clearly indicate their use as amulets. For other textual attestations on the preparation of clay figurines of men and women (genitals), s. Biggs (1967). The ritual agenda conclude with MUNUS GEN.NA which may connect the present incantation with the late “Āšipu’s Almanac” where we find the entry MUNUS GEN.NA KI MUL.LÚ.ḪUN.GÁ (BRM 4, 20: 8//STT 300: 21. The “Āšipu’s Almanac” gives the titles of specific incantations or incantation series to be performed by the incantation-priest on specified days throughout the year. Except for VAT 13226, note the occurrence in the OB tablet BM 79022:18 of [MUNUS ši]-⸢i⌉ i-la-ka-ak-kum “that woman will come to you” at the end of the agenda of a love ritual published by Wasserman (2010).

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7.11 Šimmatu BAM 4, 398 Siglum: Edition:

Ni 178 Langdon 1914, 67–75; Böck 2007, 261–281; 299–301; 308f.; Scurlock 2014, 561–566 Langdon 1914, pl. 47–48 no. 56; Köcher 1971, no. 398 – – Arkeoloji Müzerleri, Istanbul Nippur

Copy: Photo: Studies: Collection: Provenience: Notes: Forerunner to Muššuʾu VIII/a: ÉN šimmatu šimmatu The following parallels exist outside the later series: ~ MB/MA BAM 2, 141 VAT 16448 ~ MB/MA Emar 735 Msk 74147b(+) ~ NA BPOA 3, pl. XI K 5920 ~ NA BPOA 3, pl. XLV K 10770 ~ NA BPOA 3, pl. XXXVI–VII BM 40177 Rev. 4’. 5’. 6’. 7’. 8’. 9’. 10’. 11’. 12’. 13’. 14’. 15’. 16’. 17’. 18’. 19’. 20’. 21’. 22’. 23’.

ll. 7’–12’ ll. 1’–36’ ll. 3’–8’ ll. 1’–13’ ll. 8–15

[É]N.É.NU.R[U] [ši-i]m-ma-tu4 ši-im-ma-tu4 [ši-im]-ma-tu4 šim-mat GÍR.TAB [ta]-az-qú-ti zu-qá-qí-pa-ni-iš [tam-ḫ]a-ṣi ina qar-ni-ki tu-šìr-di-i ina si-im-ba-ti-ki [GURUŠ] ina su-un KI.SIKIL tu-še-li-i [KI.SIKIL] ina su-un GURUŠ tu-še-li-i ⸢ṣi-i-im⸣ šim-ma-tu4 ki-ma ši-iz-bi ina tu-li-e ki-ma zu-ʾu-ti ina ša-ḫa-ti ki-ma me-e ša-te-e ina na-kap-ti ki-ma ši-na-a-ti ina bi-ri-it pu-ri-di ṣi-i-im šim-ma-tu4 ki-ma ši-iz-bi tu-li-e ir-ti-ša ki-ma ú-pa-ṭi ina na-ḫi-ri ù ḫa-si-si am-mi-ni šim-ma-tu4 GURUŠ u KI.SIKIL ta-kas-sà-si ki-ma ina ši-in-ni pu-u la i-bit-tu4 šim-ma-tu4 ia-i-bit ina SU GURUŠ u KI.SIKIL ši-ip-tu4 ul ia-at-tu-un ši-pat dé-a ù dASAL.LÚ.ḪI ši-pat maš-maš DINGIRmeš dAMAR.UTU šu-nu id-du-ú-ma a-na-ku ú-ša-an-ni TU6.ÉN.É.NU.RU KA.INIM.MA šim-ma-tu4.KAM

Šimmatu

281

Translation: 4’. 5’. 6’. 7’. 8’. 9’. 10’. 11’. 12’. 13’. 14’. 15’. 16’. 17’. 18’. 19’. 20’. 21’. 22’. --23’.

INCANTATION: šimmatu (paralysis), šimmatu (paralysis)! šimmatu (paralysis), šimmatu (paralysis) by a scorpion! You stung like a scorpion! You charged with your horns! You sprayed (poison) with your tail! You drove [the young man] from the lap of the young woman! You drove [the young woman] from the lap of the young man! Come out, šimmatu (paralysis)! Like milk from the breast(s)! Like sweat from the armpit(s)! Like perspiration? from the temples! Like urine from between the legs! Come out, šimmatu (paralysis)! Like milk from the breast(s) of her chest! Like mucus from the nostrils and ears! Why šimmatu (paralysis), do you paralyze the young man and woman? Like chaff does not remain between the teeth, (so) shall šimmatu (paralysis) not remain in the body of the young man and woman! The incantation is not mine; It is the incantation of Ea and Asalluḫi; It is the incantation of the exorcist-priest of the gods, Marduk! They have cast it (i.e. the incantation) and I repeated it. INCANTATION. INCANTATION concerning šimmatu

Philological Commentary: 18’:

Note that this expression does not concern human teeth as implied by Scurlock (2014, 565), who translates “Just as chaff does not remain overnight between the teeth, so …”, but denotes the teeth of an agricultural instrument in our case most likely a treshing sledge. For examples and occurrence of teeth as a metaphor of agricultural instruments in the Akkadian language, for the ploughshares denoted as teeth, s. Hruška (2003–2005) 512f.; for the ‘tooth of the hoe’, s. Wilcke (1987, 81f.); Suurmeier (2012).

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Emar 735 Siglum: Msk 74147b(+)74179 Edition: Arnaud 1987, 342–345; Böck 2007, 261–279; 299–30; 308f. Copy: Arnaud 1985, 371; 453 Photo: – Studies: Dietrich 1990, 45; Sigrist 1993, 409; Rutz 2014, 265f. Collection: National Museum Aleppo Provenience: Emar Notes: Forerunner to Muššuʾu VIII/a: ÉN šimmatu šimmatu The following parallels exist outside the series: ~ MB/MA BAM 2, 141 VAT 16448 ll. 7’–12’ ~ MB/MA BAM 4, 398 Ni 178 ll. r. 4’–23’ ~ NA BPOA 3, pl. XI K 5920 ll. 3’–8’ ~ NA BPOA 3, pl. XLV K 10770 ll. 1’–13’ ~ NA BPOA 3, pl. XXXVI–VII BM 40177 ll. 8–15 ~ NA BPOA 3, pl. XLIV K 9587+ ll. iii 1’–13’ 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25.

[š]im-ma-tu4 šim-ma-tu4 šim-ma-a[t UZUmeš... šim-ma-at S]Ameš šim-ma-at MUŠ šim-ma!(ŠU)-at GÍR.[TAB šim-ma-at mu-t]i ša ta-ba-ni ina zu-ri ta-ʾ[a-al-di i-na ši-ri-š]u tu-ṣa-bi-ti bur-ki-šu tu-š[am?-ri-ṣi kin-ṣi-šú] tu-uš-ši UZUmeš-šú tu-⸢ṣar-ra⸣-p[í SAmeš-šu tu-ab-b]i-ti bu-un-na-an-né-šu tu-na-ak-ki-r[i zi-mi-šu tu-šam-l]i-šu pu-luḫ-ḫa ra-i-ba u te-ri-ta tu-[ša]r-ši-šu ḫ[a!-at-ta pi-ri-it]-ta a-ša-a ri-ša-ta u ši[m-m]a!-at UZ[Umeš tal-tak-ni-i]š-šú am-mi-ni rab!-ṣa!(A)-ti-ma t[a-k]a-li UZUmeš [ta-kaṣ-ṣa-ṣ]i uzuGÌR.PAD.DU-šú ta-ṣi i-ta-ṣi!-ú [i-ma-a]t-ki ša t[u-zaq-qi-ti kul-b]a-ba-ni-iš ša tu-na-as-sà-ḫi!(KUR) zu-m[u-ur-šu ša t]u-na-ak-k[i-ri zi-mi-š]u!? ša tu-uṭ-ṭì ši-kin p[a-ni-šu ša ta-na]-šá-ki [ṣi-ra]-ni-iš ša tu-qá-da-di-šu u […]-šu u tu-uṭ-ṭi4-i ši-kin ⸢pa-ni⸣-šu [… dé]-⸢a?⸣ ABGAL am-mi-ni GURUŠ u KI.SIKIL tu-ṣa-b[i-ti tu-da-ab-bi-bi ši-i-ba] tu-šar-pí-du TUR.RA ta-aš-š[u-ki ṣi-ra-ni-iš ta-az-q]u-ti4!(KI) GÍR.TAB-ni-iš ⸢ta⸣-am-ḫa-ṣi!(AT) ina SI-ki tu-ša-a[r!?-di ina zi-ib-ba-ti-ki] t[u-š]e-el-li GURUŠ-la ina su-u[n KI.SIKIL tu-še-el-li KI.SIKIL ina su-u]n GURUŠ-la li-[ḫ]u-uz-ki šim-ma-tu4 i? […] ⸢x⸣ di li-ku-⸢x⸣-ki dnin-gíri-ma be-[le-et/let ÉN …] ⸢x x x x x⸣ ri ta-ṣ[i-i š]im-ma-tu4 ⸢ki-ma šá⸣-[a-r]i ina šu-bar-ri ki-ma [x x] ⸢x x⸣ […] ki-ma [… ta-ṣ]i-i šim-ma-t[u4] lim-ḫur-ki […] i-lu-ti lim-ḫur-ki gi[šNAM.TAR …] [limḫurki ... ba?-a]l?-ti ú!(AL)-šal-li

Šimmatu

26. 27. 28.

283

[limḫurki …] diš8-tár u kur ⸢x x⸣ […] [limḫur(ū)ki …] ⸢x⸣ PIŠ10 ÍDm[eš ...] […] ⸢x x x⸣ […]

(broken) 29’. 30’. 31’. 32’. 33’. 34’. 35’. 36’.

[…] ⸢x x⸣ […] ⸢x x x⸣ [... l]i?-is-‹suḫ›-ki MUNUS ⸢x (x)⸣ […] ⸢d?⸣a-nim at-⸢la⸣-[ki …] ki-ma ⸢x⸣ […] ⸢x x⸣-ki e ta-[…] ⸢x⸣ im gam-me-ri-šu-ma an-ḫu li-[id-di-ki] pa-aš-ḫu li-iš-ši-ki {x x x} ÉN!.É!.N[E!.NU.R]U

Translation: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20.

šimmatu (paralysis), šimmatu (paralysis), šimmatu (paralysis) [of the flesh … šimmatu (paralysis)] of the m]uscles! šimmatu (paralysis) by a snake, šimmatu (paralysis) by a scorpion, [šimmatu (paralysis) of death]! (You) who was created in the body, you [were born in his fles]h! You seized his knees, you [made his shins suffer], You confused his flesh, you burned! [his muscles, you destroy]ed his facial features, you changed his facial expressions, you filled him with fear, raʾību-disease and the tirratu-affliction, you made him suffer p[anic and terr]or! The ašû-disease, the rišûtu-disease and [the šimmatu (paralysis) of the fl]esh you imposed on him! Why are you lurking around and do you eat his flesh, [gnawing] on his bone(s)? Go out! (and with you) your poison will go away! (text: they will go away)! You who stung like ants! You who tear out his body! You who changed his facial expressions! You who darken the setting of his face! You who bite like a snake! You who make him prostrate and [you who …] him and you darkened the setting of his face, [O šimmatu (paralysis), son of E]a, the apkallu-priest! Why did you seize the young man and woman? (Why) did you pester the old man? (Why) did you let the youngster wander around? (Why) did you bite like a snake? (Why) did you sting like a scorpion? (Why) did you strike with your horns? (Why) did you let poison flow!? from your tail? (Why) did you drive the young man from the lap of the young woman? (Why) did you drive the young woman from the lap of the young man? May […] grasp you, šimmatu (paralysis)! […] May Ningirima, lady of [the incantation …] you! […]

284 21. 22. 23. 24. 25. 26. 27. 28.

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Go out, šimmatu (paralysis)! Like flatulence from the anus. Like […] Like […], go out šimmatu (paralysis)! May [the tamarisk?] the divine [flesh?] oppose you! May the mandragora? […] oppose you! [May the alfalfa-grass?, the thornbu]sh? of the meadows [oppose you]! [May the chaste tree?, the beloved of ?] Ištar and … [oppose you]! [May] the river-bank(s) … [oppose you]! […]

(broken) 29’. 30’. 31’. 32’. 33’. 34’. 35’.

[…] […] may he rip you out? ! […] of Anu. Go awa[y …]! Like […] (to) your […]! May you not […] (in order to?) annihilate him?(!) May the weary one cast [you, (i.e. the disease) down]! May the soothed one pick you (i.e. the disease) up!

Philological Commentary: 17: 20:

34’:

35’:

Restoration tu-ša-a[r!?-di ina zi-ib-ba-ti-ki] follows later parallels and Muššuʾu VIII/a. li-ku-⸢x⸣-ki remains difficult. We might restore li-ku-[na]m-ki or li-ku-[n]a7-ki. This line is not preserved in other parallels or Muššuʾu VIII/a. Following Nathan Wasserman (SEAL), it is correct to assume here the goddess Ningirima pace Ningirsu of Arnaud (1987, 343). Parallel BM 45483+: i 23 of Muššuʾu VIII/a [... dNI]N.GÌRIM be-[le]t ÉN confirms this interpretation, s. Böck (2007, 273). Arnaud’s (1987, 343) reading liš-šeb-ri-šu is not supported by his copy. Pace N. Wasserman (SEAL) who suggests an epithet gam-me-ri-šu-ma “(Adad) is his strong one (?)”, I prefer to interpret here an Assyrian D imperative sg.f. perhaps with the šimmatu-disease as subject. This line might be a parallel of Sm 312: Obv. 12’ […] ⸢x⸣ ana lúTUR d[…] of Muššuʾu VIII/a following Böck (2007, 279) we might then additionally restore ⸢d⸣IM. The incantation formula anḫu liddika pašḫu liššika is only found in incantations addressing or related to the šimmatu or maškadu disease. Another contemporary example is KBo 1, 18a: 8’–9’.

285

Snakes

7.12 Snakes KBo 1, 18c Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes:

VAT 7425 – Figulla/Weidner 1916, no. 18 hethiter.net/: PhotArch BoFN01270, BoFN01406b – Vorderasiatisches Museum, Berlin Hattuša Found on a 4-sided prism

BoFN01271,

BoFN01272,

Side A 19’. 20’. 21’.

UR.MAḪ ki-⸢ma⸣ […] aṣ-ṣe-er lú⸢x x⸣ […] ši-pa-at ša MUŠ […]

Translation: 19’. 20’. 21’.

A lion like […] towards the […] INCANTATION against […] snake

Philological Commentary: 20’: 21’:

aṣ-ṣe-er for ana ṣēr. Note the incorrect use of the construct state šipat instead of the expected šiptu(m).

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KBo 1, 18e Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes:

VAT 7425 – Figulla/Weidner 1916, no. 18 hethiter.net/: PhotArch BoFN01270, BoFN01406b – Vorderasiatisches Museum, Berlin Hattuša Found on a 4-sided prism

BoFN01271,

BoFN01272,

Side A 25’. 26’. 27’. 28’.

i-lu GÌR-ka ḪÉ.⸢x⸣.[…] MUŠ KA.ZU lu-b[a?- …] d NAMMA ḪU.MU.UN.⸢x⸣ […] ša ṣa-[ba-tim…]

Translation: 25’. 26’. 27’. 28’.

(O) deity, your foot, may […] (O) snake, your mouth may […] Namma may [...] (Spell) to catch [ a (...) snake?]

Philological Commentary: 25’: 26’:

Tentative reading. If this incantation is indeed against a snake, I have no idea what would qualify as GÌR “foot” of a snake; perhaps it indicates the lower body? Note that one can interpret besides KA.ZU “your mouth”, also ZÚ.ZU “your tooth”.

Udug.ḫul & Udug.ḫul-related

287

7.13 Udug.ḫul & Udug.ḫul-related Emar 729a Siglum: Msk 74102a+74107ai+74114l(+)74102o (previously Emar 730: join EZ) Edition: Arnaud 1987, 337–340; Geller 2016, 125–128 Copy: Arnaud 1985, 247–249; 254; 276; 285 Photo: – Studies: Rutz 2013, 265; Viano 2016, 158 Collection: National Museum Aleppo Provenience: Emar Notes: Forerunner to Udug.ḫul-series III/g: ÉN níg gar.ra níg gar.ra níg.bi ki gar.gar.ra.e.dè Parallels outside the Udug.ḫul-series: // NB AOAT 275, 624 BM 76125 ll. 6’–8’ // NB BAM 8, pl. 27 BM 36676 ll. 1–10 // NB BAM 8, pl. 27 BM 37621 ll. 1’–13’ 1. 2. 3. 4. 5. 6. 7. 8. 9.

níg gar.ra níg gar.ra níg.bi ⸢ki⸣ gar.⸢ra.è⸣.dè šà.gu10 den.‹ki› sír.ra [(níg gar.ra) níg gar.r]a níg.bi ki.gar.ra.è.dè mu7!(EME).mu7!(EME) eriduki.[ga.ke4] mu.tu.ud.da m[e.en] eriduki ku6.a.ra.šè ⸢mu.un.na.re.en?⸣ gá.e lú.tu.ra.šè mu.un.na.an.[te.k]i den.ki lu[gal] abzu.ke4 in.na.an.ga ḫa.a giš šur.ra n[am].⸢išib⸣zi.ib eridu.k[i].ga.ke4 igi.gu10.šè a.‹ga›.gu10.šè ḫé.en.ta.sú.ge.eš d nin.gíri.ma [n]in mu7.mu7.ke4 ⸢á⸣.zi.da ḫé.en.gub d namma nin ‹a›.gub.ba á.gùb.bé ḫé.e[n.gub (...)] ⸢x⸣ gig!.bi! sag.gig ga.me.duḫ mu.un.na.an.te.k[i É]N.É.NE.NU.RU

Translation: 1. 2. 3. 4. 5. 6. 7. 8. 9.

He who soothes everything, he who appeases everything (with his incantation)! Enki who brightens my heart! [He who soothes everything,] he who appeases everything (with his incantation)! I [am] the incantation-priest born [in] Eridu! [I am the one spawned] from Eridu and Ku’ar! 5When 4I 5approach 4the patient May Enki, the ki[ng] of the Apsû, protect me! May the standard of the priesthood of Eridu be present before me (and) behind me! May Ningirima, lady of incantations, be present on the right! May Namma, lady of the agubbû-vessel, be [present] on the left! … This disease, the headache, I will expel it when I approach him (i.e. the patient)! INCANTATION

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Philological Commentary: 1: 2:

3: 5: 6: 8: 8–9

The interpretation of this line follows the Akkadian translation of Udug.ḫul III 165, which reads mu-ni-iḫ mim-ma šum-šú mu-pa-áš-šiḫ mim-ma šum-šú šá ina šip-ti-šú mim-ma šum-šú i-pa-áš-šá-ḫu. Pace Geller (2016, 125f.), who equates this line with Udug.ḫul III 167 and states that Udug.ḫul III 166 is omitted in the MB incantation. The present line is a variation on Udug.ḫul III 166, where we find en gal den.ki.ke4 “the great lord Enki” instead of. šà.gu10 den.‹ki› sír.ra “Enki who brightens my heart”; Udug.ḫul III 167 is omitted in the MB version. Pace Geller (2016, 126), who suggests that eme.eme is a phonetic variant of mu7.mu7, I would like to suggest that eme (KAxME) is here an alternative writing of mu7 (KAxLI). in.na.an.ga ḫa.a is a phonetic rendering of gá.e en.nu.ùg.gá ḫé.a. mu.un.na.an.[te.k]i (in l. 9 as well) is a phonetic rendering of mu.un.na.an.te.ge26. giš šur.ra for giùri of the later series. An alternative interpretation of n[am].⸢išib⸣zi.ib, is n[am].me.zi.ib which would be a phonetic rendering of nam.išib. ‹a›.gub.ba for a.gúb.ba of the later series. Differs from the later series, s. Udug.ḫul III 177. Note that against the later series, the incantation-priest is here the chief actor and not Marduk/Asalluḫi.

Udug.ḫul & Udug.ḫul-related

289

Emar 729b Siglum: Msk 74102a+74107ai+74114l(+)74102o (previously Emar 730: join EZ) Edition: Arnaud 1987, 337–340; Geller 2016, 114–120 Copy: Arnaud 1985, 247–249; 254; 276; 285 Photo: – Studies: Rutz 2013, 265; Viano 2016, 158 Collection: National Museum Aleppo Provenience: Emar Notes: Forerunner to the Udug.ḫul-series III/e: ÉN gá.e lú dnamma me.en gá.e lú dnanše me.en Parallels outside the Udug.ḫul-series: // OB FAOS 12, pl. 1–2 Ni 623+2320 ll. iii 3’–6’ // NB BAM 8, pl. 28, 128 CBS 8801 ll. 17’–20’ 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23.

gá.e lú.dnamma me.en ⸢gá⸣.e lú.dnanše me.en šim.‹mú› lú ti.la kalam.ma me.en maš.maš gal.la e.ri.a DU.DU me.en ka!.pirig! ka luḫ.ḫa e.re.e.du. ⸢ga⸣ me.en lú.tu.ra nam.t[a]r mu.un.dab.bé á.sàg! ugu!.na an.ta.šub.ba!(UB) lú.tu.ra.šè ti.ke.ta.mu.dex(NI) sa l[ú].tu.ra.šè z[u].zu.ta.dex(NI) nam.šub.ba e.ri.du.ga šu.bu.dà.mu.dex(NI) ⸢te⸣ lú.tu.⸢ra⸣.šè ra.ra.dà.mu.dex(NI) ⸢ugu⸣ lú.⸢tu⸣.ra.⸢šè⸣ […] ⸢x mu⸣.dex(NI) lú.tu.ra ḫu!(AN).luḫ.ḫa.mu.dex(NI) udug ḫul a.lá ḫul gedim ḫ[ul g]al5.lá ḫul dingir ḫul maškim ḫul d dìm.ma.me ddìm.ma.me.a ‹d›dì[m].ma.me.lagab lú.líl.lá guruš.líl.lá ki.sikil.líl.lá ki.sikil.⸢ú⸣.dam.gàr nam.tar ḫul.gál á.sàg!(ÁŠ) níg.gig tu.ra nu.du10.ga níg!(A).ak níg.ḫul.dím.ma uš11 ḫul uš11.zu uš11.ra eme ḫul.gál bar.šè ḫé.en.da.gub zi an!.na ḫé.pà zi!(ḪÉ) ki.a ḫé.pà ÉN.É.NE.NU.RU

Translation: 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20.

I am the man of Namma, I am the man of Nanše! I am the incantation-priest, the man who heals the land! I am the chief incantation-priest who goes around in the city! I am the exorcist of Eridu whose mouth is cleansed! (Concerning) the patient whom the Namtar-demon has seized, upon whom the asakku-disease is the ‘falling sickness’, when I approach the patient, when I inspect the flesh (text: sinews) of the patient, when I cast the incantation of Eridu, when I slap the cheek of the patient, when I [speak out loud] over the patient, when I frighten the patient, may the evil utukku-demon, the evil alû-demon, the evil eṭemmu, the evil gallûdemon, the evil god, (and) the evil rābiṣu-demon, lamaštu, labāṣu, (and) the aḫḫāzu-demons, the lilû-demon, the eṭel lilî-demon, the lilītu-demon, the ardat lilî-demon, the evil Namtar-demon,

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21. 22. 23.

the evil asakku-disease, an illness-not-improving, evil sorceries, evil spell(s), magic, sorcery, (and) the evil tongue stand aside! By Heaven you are conjured! By Earth you are conjured! INCANTATION.

Philological Commentary: 14–17:

14ff.:

19: 20: 22:

Observe here the particular Sumerian orthography using the sign NI for the phonetic value /de/, normally rendered as /dè/ with the sign NE. Further attested in the present corpus in the Lamaštu-amulet KAR 85: r. 4. Other examples are given by Geller (2016, 116). Can we explain this use of orthography as an interpretation mistake when reading the text aloud using the phonetic value /ne/ instead of /dè/, and written down on oral command using the phonetic value /ni/? Emar 729b has a different order compared with the later series; omitting Udug.ḫul III 131–132. Udug.ḫul III 133 “when I frighten the patient” is later inserted in the MB-version in l. 17. Udug.ḫul III 136 “ when I cast the incantation of Eridu” follows in the later series “when I slap the cheek of the patient” = Udug.ḫul III 134 and “when I speak out loud over the patient” = Udug.ḫul III 135. Udug.ḫul III 137 is omitted in Emar 729b. Note the particular writing of ddìm.ma.me ddìm.ma.me.a ‹d›dì[m].ma.me.lagab. Another peripheral incantation Ugaritica 5, 17b: 28 reads dìm.me.ma.lagab. ki.sikil.⸢ú⸣.dam.gàr is a phonetic rendering of ki.sikil.ud.da.kar.ra. Emar 729b differs here from the later series, where the enumeration of evil is said to sil7.lá igi.gu10.ta “depart before me”, s. Udug.ḫul III 145.

Udug.ḫul & Udug.ḫul-related

291

Emar 729c Siglum: Msk 74102a+74107ai+74114l(+)74102o (previously Emar 730: join EZ) Edition: Arnaud 1987, 337–340; Geller 2016, 90–95 Copy: Arnaud 1985, 247–249; 254; 276; 285 Photo: – Studies: Rutz 2013, 265; Viano 2016, 158 Collection: National Museum Aleppo Provenience: Emar Notes: Forerunner to the Udug.ḫul-series III/a: ÉN dnam.tar líl.lá an.na mu.un.nigin.e Parallels outside the Udug.ḫul-series: // OB FAOS 12, pl. 1–2 Ni 623+2320 ll. i 1’–12’ // MB CDLI no. P268915 CBS 13905 ll. i 1’– ii 5’ // NB UET 6/2, 391 – ll. 1–7 // NB UET 6/2, 392 – ll. 1–6 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35.

nam.tar líl.lá an.na mu.un.nig[ín] ⸢á⸣.sàg!(ÁŠ) gig.ga!(TA) mu!(NA).un.ú.DU.DU u[du]g ḫul.gál.la sila mu.un.dab.bé ⸢d⸣ […] ḫul.gál!(LI) lú.gin7 mu.un.dul.dul! [lú].u19.lu pap.ḫal.la mu.un.zi.re.eš [lú.u19.l]u.bi ba!.an!.du.gaz sú.gìr.gin.na.bi nu.zu ki tu.ra b[a.nú gá].⸢e⸣ lú.‹d›EN.ZU me.en gá.e lú.den.ki.ga me.en gá.e l[ú.ddam.gal.nun.na me.en] gá.e lú ìr.zu d‹nin›.šubur.ra m[e.en] gá.e lú.[d]namma me.en gá.e ⸢lú.d⸣[… me.en] udug ḫul […] gá.e tu.[ra.šè mu.un.na].⸢an⸣.tèg ⸢x x⸣ na an […] udug! ḫul a.[lá ḫul gedim ḫu]l gal5.lá ḫul dingir ḫul […] eme!(KA) ḫul.gá[l.lá bar.šè ḫe.em.t]a.gub zi an.na ḫé.p[à zi.ki.a] ḫé.pà [ÉN.É.NE.N]U.RU

Translation: 24. 25. 26. 27. 28. 29. 30. 31. 32. 33.

The Namtar-demon who goes around in heaven as a ghost, the asakku who wonders around as a disease, the evil utukku-demon who seizes the street, the evil […] who envelops like a tempest, they have troubled the distraught man (i.e. patient), they have struck that man! They observed his whole body, they nestled in a diseased place. I am the man of Sîn! I am the man of Enki! I am the m[an of Damkina!] I am the man, your servant, of Ninšubur! I am the man of Namma! I am the man of [DN]! The evil utukku-demon […] I […] The evil utukku-demon, the [evil] a[lû-demon, the evi]l [eṭemmu], the evil gallûdemon, the evil god, […]

292 34. 35.

Chapter 7: Selection of Texts

the evil tongue [may] stand [aside]! By Heaven you are c[onjured! By Earth you are conjured! [INCANT]ATION

Philological Commentary: 24: 25:

32–35:

Emar 729c differs from the later series. Udug.ḫul III 2 á.sàg mir.gin7 ki.a mu.un.d[u7].⸢a⸣. Emar 729c differs from the later series. Udug.ḫul III 3 udug ḫul.gál.e sila.a mu.un.gur10.kur5g[ur10]. Geller (2016, 90) translates Emar 729c “the demon, in his being evil, seizes the one on the street”. I would like to suggest that the idiom sila -- dab(5) can be compared with gìri -- dab(5) // girram/ḫarranam ṣabātu. Note that lú.gin7 is a rendering of u18.lu.gin7 of the later series, s. Ugaritica 5, 17i: 29’. The fragment Msk 74102o (Emar 730) was already recognized as Udug.ḫul by Rutz (2013, 390) and can now certainly be joined to Msk 74102a+74107ai+74114l (Emar 729) for ll. 32–35.

Udug.ḫul & Udug.ḫul-related

Emar 729d Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes:

36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50.

Msk 74102a+74107ai+74114l(+)74102o (previously Emar 730: join EZ) Arnaud 1987, 337–340 Arnaud 1985, 247–249; 254; 276; 285 – Rutz 2013, 265; Geller 2016, 90; Viano 2016, 158 National Museum Aleppo Emar Incantation is found on a collective among ‘forerunners’ to Udug.ḫul III. For this reason Emar 729d is here regarded as a possible non-canonical Udug.ḫul incantation, pace Geller (2016, 90) who additionally erroneously states that the incantation “is not entirely bilingual”.

⸢NIN⸣.UR[TA …] zu ú […] zu ú […] nam ⸢x⸣ […] ⸢x⸣ […] šu […] ⸢gál!?⸣ le HAL.ḪA! še […] [SAG].GIG ⸢ŠU.GIG⸣ ŠÀ.GIG LIPIŠ.GI[G …] [NÍG.Ḫ]UL.DÍM.MA ŠU.BAL.BAL.LA DINGIR Ḫ[UL Ḫ]U?.MA.RA.⸢AB.ZI.GA⸣ šu ú ku da an ni ḪÉ.MA.BÚR.RE d EN.KI.A DÙ.A ABGAL DINGIR-lì dAMAR.UTU ši-ip-ta i-din d NIN.GÍRI!.MA a-ši-pu NUN!.GAL PIRIG.GAL tar ma ugu!? PIRIG!.GAL.NUN.NA PIRIG.GAL.AB.ZU! ša UR.SAG dAMAR.UTU šu-ú ⸢x x⸣ nu e!? ta ta ḫa ma? ša dé-a u dASAL.LÚ.ḪI! šu-ú N[AM.TA]G.A-e pu-ṭú-ur a-na EGIR-ka ši-pát dé-a [r]u-at dé-a ru-ú-ti dé-a e-li-iš a-a e-li-ma [ša]p-li-iš li-i[ṣ-ṣi] GIG-su ÉN.É.NE!.NU.RU d

Translation: 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47.

293

Ninurt[a …] […] […] […] […] divination? […] [May] headache, toothache, bellyache, heartach[e, …] [e]vil rites, that what changes, [the evil] god, [may] they depart from you! … may it be released! Ea, the apkallu-priest of the gods, who created it; Marduk casted the spell. Ningirima, the āšipu-priest, the great prince, the great lion … piriggalnungal, piriggalabzu, the one who belongs to the hero Marduk is he! … the one who belongs to Ea and Asalluḫi is he!

294 48. 49. 50.

Chapter 7: Selection of Texts

Release (him) of (his) sin! Behind you is the incantation of Ea, spittle of Ea, spittle of Ea! It should not go (out) above, his disease should go out below! INCANTATION.

Philological Commentary: 46.

Note the two antediluvian apkallū, i.e. pirig.gal.nun.gal šà Kišiki.ta ù.tu.ud.da and pirig.gal.abzu šà Eriduki.ga ù.tu.ud.da, s. Reiner (1961, 3).

Udug.ḫul & Udug.ḫul-related

295

KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255a Siglum: 523/b+533/b+536/b+640/b+226/c+241/c+656/c+1016/c+1048/c+1829/c 357/f+AnAr 9167 Edition: Cooper 1971, 12–22; Böck 2007, 221–240 Copy: Köcher 1953, no. 100a rev.; no. 106; Wilhelm 1991, no. 11 (= KUB 37, 100a obv.+KUB 37, 100b +KUB, 103+KUB 37, 106 l. col.+KUB 37, 144); Akdoğan/Soysal 2011, no. 255 Photo: hethiter.net/: PhotArch N11457, N11458, BoFN03487b, BoFN03760, BoFN03491a, N11435, N11436, N11437, BoFN03491b, BoFN03492a, BoFN03763, BoFN03568, BoFN03763, N13585h, BoFN04574a, N13584b, BoFN04584a, N13526g, BoFN04848a, BoFN04849a, N13473a, N13477h, BoFN07570b, N13752e, BoFN07943, BoFN05938b, BoFN05939b Studies: Römer 1987, 199–201; Klinger 2010, 334–336; Weeden 2012, 231 fn. 17; Viano 2016, 151 Collection: Anadolu Medeniyetleri Müzesi, Ankara Provenience: Ḫattuša Notes: Forerunner to the Muššuʾu VI: ÉN úš ḫul.gál Parallels outside the Muššuʾu-series: // OB CT 4, 3 Bu. 88-5-12, 6 ll. 1– r. 36 // NA TIM 9, 56 IM 3225 ll. 1’–14’ // NB UET 6/2, 393 – ll. 9–12 # incipit ÉN úš ḫul.gál is listed in the ritual tablet of Bīt rimki. Non-canonical Udug.ḫul-incantation, see subscript between columns = KUB 37, 106. Obv. (broken -approximately 1 line missing-) 1’. 2’. 3’. 4’. 5’. 6’. 7’. 8’. 9’. 10’. 11’. 12’. 13’. 14’. 15’.

[…] ⸢x x⸣ [… || …] d asal.l[ú.ḫi igi im.ma.an.sum || …] á.sàg [gi]g[.ga … || …] a.a.ni d+en.[ki.ra … || …] inim.⸢zu⸣ mu.u[n?. … || …] inim.z[u i]b? [… || …] dumu!?.mun[us] la [… || …] nam.⸢igi!⸣(še).[ḫú]l!.ḫúl!.[… || …] nam.⸢gal⸣.gal ⸢x⸣ [… || …] lú.⸢lipiš⸣.a g[ig? || …] lú ⸢šag4⸣.dab.ba [… || …] ⸢x⸣ […] lú [š]ag4 ba.an.š[i.íb.dùg].ge || li-⸢ba-šu⸣ [...] nam.érim.⸢e⸣ […].a || ma-mi-ta DINGIR a-na aš-ri-⸢ša⸣ [ú-ta-ar] dingir.r[e].ne šu d[ù. ...].eš || ti-ri-iṣ ú-ba! (QA)-ni ša DINGIR ma-⸢la⸣ i-[…] nun.lugal!(ME).e.n[e ...].eš || a-na ru-bi-e ša-ra-ni ú-ka-ni-[iš]

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16’. 17’. 18’.

an.na [b]a.te an. […. .e]š || a-na AN iṭ-ḫé-ma AN-ú a-na pá-ti-⸢šú⸣-[nu ú-ṭi-ib] ki.a [b]a.te k[i ...].ge!(ri) || a-na KI iṭ-ḫé-ma KI ⸢ana⸣ pá!-ti-šú[-nu ú-ṭi-ib] igi.b[i.š]è ní. […ḫ]u!?(un).luḫ!?(ga).e.dè || a-na pa-ni-šu pu-luḫ-ḫé-tu4 ka-an-sà a-na ar-[ki-šu] 19’. ig[i.du8.du]8.bi.š[è ...].e.ne || a-na a-mi-ri-šú ka-mi-is šu-luḫ zi!(GI)-kir […] 20’. ⸢kíg!⸣.b[úr].re.ta [... g]ál.la || ši-pir6 piš-ra!(ṢI)-ti el-le-ti ša i+na qá!(ZU)-[ti-šu/ú] 21’. nam.ti zi.šà!(ki).[gál] […] ⸢gál⸣!.a || ⸢ba-la⸣-aṭ na-púš-ti sal šid ki ša ina […] 22’. šag4.t[ù]r šà.l[á.sù za.gìn.n]a [šu.t]a.ga || […] ⸢x⸣ ri-me-nu-ú li-pit qa-ti u[q-ni-i] 23’. ⸢alan sig5⸣.ga.gi[n7 (...) gub.b]u.ta.na || ⸢ALAN⸣ bu-un-na-⸢ni⸣-e dám-⸢qu⸣ li-iz-z[iz] 24’. lú mu.p[à]d.bi.[še ...].gi.gi || a-na ša ⸢šum⸣-šú iz-ku-ru ŠÀ-bu aš-ri!-ša li-[ti-ir] 25’. nam.r[i].ma […].bé || ma-mi-tu4 ⸢a-na⸣ aš-ri-ša li-[ti-ir] 26’. nam.er[ím ... d]ub.dub.bé || ma-mi-tu4 a-na a-mi-lam ša-⸢a⸣-[ti] li-pu-u[ṣ] 27’. níg.ak.a […].dub.dub.bé || kiš-pu ru-ḫu-ú a-wi-lam [...] lu-u[p-pu-tu] 28’. tu.ra […] níg.gig im!(NÍG).gig.ga.a || mur-ṣú ta-di-ru ša a-na m[a-r]u-⸢uš⸣-[ti ...] 29’. dadag za.za […] ⸢in⸣.gub.gu[b.b]é || i+na ša-ḫa-aṭ LÚ i+na ka-ma-[ti li-i]t-ta-ziz 30’. nam.ri.m[a ...] ⸢x.ta⸣.[b]é || mi-qít ma-mi-ti ša a-na it-[…] la ud ⸢x⸣ […] 31’. zà.šè!(sig) in!(lú).[... su di]n.gin7 in.dal.[…] || i+na i-te-e li-it-al-l[ak ki-ma š]u-ti4-ni [lippariš] 32’. anše.edin.n[a.gin7 ...] ⸢in⸣.du.[…] || ki-ma sìrir-ri-im ⸢x⸣ [...] ⸢x x⸣ [...] 33’ su gú […] ba.an.ši.⸢in⸣.[…] || ri-šu-tu4 ša z[u-um-ri-šu/ú ...] 34’ immà!(ud).alan ⸢x⸣ […] šu im. […] || bu-un-na-ni-[šu/ú ...] 35’. giš.ge.e[n ...] ba.an.ši.in.⸢gi⸣.[gi] || mi-na-ti-šú!(U) […] 36’. sa.a ní.[…] ba.an.ši.in.dub.[dub.e] || še-er-ʾ-a-a[n ...] 37’. sag.še lá!(me).⸢x⸣.[...] in.gub.gub.[b]é || i-ta-ti-š[ú …] 38’. a.ga.bi.š[è …] || a-na ar-k[i-šu/ú …] 39’. á šu.šu […] šu im.[…] ⸢x⸣ || mi-⸢na-ti⸣-[šu/ú …] 40’. ka.a.ni [gál … .i]n.tag4.[tag4.ge] || a-[…] d asal.lú.ḫi […] ba.⸢an⸣.[…|| …] 41’ 42’. tu6.tu6 abz[u …] nam.m[u. … || …] Subscript is found between the Sumerian and Akkadian column, previously KUB 37, 106: [KA.I]NIM.MA ⸢udug⸣.ḫul.a.⸢kám⸣ Translation: 1’. 2’. 3’. 4’. 5’.

Sum: Akk: Sum: Akk: Sum: Akk: Sum: Akk: Sum: Akk:

[…] […] Asall[uhi looked at him] […] The il[l-making] Asakku-demon […] […] [To] his father Enki […] […] Your instruction […] […]

Udug.ḫul & Udug.ḫul-related

6’. 7’. 8’. 9’. 10’. 11’. 12’. 13’ 14’. 15’. 16’. 17’. 18’. 19’

20’. 21’. 22’. 23’. 24’. 25’. 26’.

Sum: Akk: Sum: Akk: Sum: Akk: Sum: Akk: Sum: Akk: Sum: Akk: Sum: Akk: Sum: Akk: Sum: Akk: Sum: Akk: Sum: Akk: Sum: Akk: Sum: Akk: Sum: gods,] Akk: Sum: Akk: Sum: Akk: Sum: A kk: Sum: Akk: Sum: Akk: Sum: Akk: Sum:

297

Your instruction […] […] daughter […] […] a rejoiceful (fate), […] […] a great (fate), […] […] the person who suffers in his innards […] […] the person who is angry […] […] the person who is cheerful […] His heart […] who […] the oath […] He [turns back] the (malevolent) divine oath to its origin. The gods [act(ed) at his] ‘pointing’ (i.e. bidding). (At) ‘the pointing’ (i.e. his bidding) of the god as much as [there is?], Princes (and) kings [submit(ted) to him]. he subjugated it? to (both) princes (and) kings. He approaches heaven, [(and) he rejoices heaven unto its outer borders]. He approached heaven and [he made] the heavens [joyful] unto its outer rims. He approaches earth, [(and) he rejoices earth unto its outer borders]. He approached earth and he made the earth joyful unto its outer rims. In front of him there is fear, [at his rear] there is fright. In front of him (and) at his rear fears are gathered. [He destroys?] those [who] look at him. [The ordained š-ritual of the Before those who look at him, he is bowed down (i.e. compassionate?). The [divinely] ordained š-ritual, the work of pure exorcism is [in his hand] the work of pure exorcism, which is in [his] hand, The life of living creatures is [at his side], The life of living beings … which is at [his side], The compassionate one, the merciful one, who is decorated [with lapis lazuli]. […] the merciful one, adorned with lapis lazuli. When he [stands] like a good looking statue, May he stand (as) a fine statue with (good looking) features! for him who calls his name, he turns it (i.e. the oath) back [to its place]. May he return it (i.e. the oath) to its place of origin for him who calls his name! The oath [(…) to the man who cursed it]! May he return the (malevolent) oath to its place (of origin)! [He will] push the oat[h back to that man!]

298 27’. 28’. 29’. 30’.

Chapter 7: Selection of Texts

Akk: Sum: Akk: Sum: Akk: Sum: Akk:

Sum: Akk: 31’. Sum: Akk: 32’. Sum: Akk: 33’. Sum: Akk: 34’. Sum: Akk: 35’. Sum: Akk: 36’. Sum: Akk: 37’. Sum: Akk: 38’. Sum: Akk: 39’. Sum: Akk: 40’. Sum: Akk: 41’. Sum: Akk: 42’. Sum: Akk: Subscript:

May he hurl (back) the (malevolent) oath to that man (i.e. the inflictor)! [He will] push magic [(and) sorcery back to that man! Magic (and) sorcery … are touching the man (i.e. the afflicted patient); Sickness […] which cause(s) illness, Sickness (and) depression which […] the illness; he will set it off […] to a hostile region! Let it (i.e. the illness) stand outside, at the side of the man (i.e. the inflictor)! The oath […] The affliction of the oath which […] He will […] to the side! Like a b[at] it will fly [away!] Let it go away over the boundaries! [Let it fly away like] a bat! [Like] an onager he […] Like an onager […] The rišûtu-disease […] The rišûtu-disease of [his] body […] [His] features […] [His] features […] [His] lim[bs] he will restore for him. [His] limbs […] (His) muscles he will relax for him. [His] muscles […] [His] hangin[g] shoulders he will support. His sides […] Behind him […] Behind [him …] To spread (his) arms […] [His] limbs […] His mouth […] he will op[en] […] Asalluḫi has [casted the incantation]. […] May no one [dispel] the incantation(s) of the Apsû [of Eridu]! […] INCANTATION against Udug.ḫul

Philological Commentary: 3’: 5’ff.: 7’:

Cooper (1971, 18) is followed here in reading á.sàg, collation by photo BoFN04584a suggests reading [gi]g instead of ⌈x⸣ ḫi, pace giš⌈na⸣ of Böck (2007, 227). Enki/Ea remains the referred to or acting deity. If the reading dumu!?.mun[us] is correct after Cooper (1971, 18), we may have here another interpretation for Marduk/Asalluḫi rendered as feminine. A phenomenon known from the contemporary incantation collective Ugaritica 5, 17 from Ugarit.

Udug.ḫul & Udug.ḫul-related

14’:

299

Interpretation of the Sumerian version follows CT 4, 3 which reads dingir.re.e.ne šu.dù.dù.a.na ba.an.ak.eš. Note that šu -- dù is further attested as ubāna tarāṣu in BWL, 119:7f. Observe that we find the syntactical erroneous use of the preposition ana in l. 15’, which one would actually expect in l. 14’. Following Cooper (1971, 19) one might restore i[baššû] at the line-ending. 15’: The Sumerian interpretation follows CT 4, 3 which reads nun.lugal.e.ne ba.an.ši.gam.e.dè.eš. I suggest restoring ú-ka-ni-[iš] instead of ú-ka-ni-[šu] as suggested by Cooper (1971, 13) and later followed by Böck (2007, 228), who interpret “They made kings submit to the prince” and “die Fürsten und Könige beugen sich ihm”. Note that the Akkadian can only be translated as “he subjugated it to the princes and kings”, but it is unclear who or what is the object here. 16’: Note the wrong case-ending in AN-ú. The Sumerian interpretation follows CT 4, 3 which reads an.na a.ba.te an.zà.bi.šè ba.du10.ge and Muššuʾu VI 44 an.na ba.te an.na zà.bi.šè ba.an.du10.ge.eš. 18’: The Sumerian interpretation follows CT 4, 3 which reads igi.bi.šè ní.te.gá.da a.ga.bi.šè ḫu.luḫ.⸢e. da⸣. Note the writing pu-luḫ-ḫé-tu4 instead of pulḫātu. 19’: The Sumerian interpretation follows CT 4, 3 which reads igi.du8.du8.bi.šè šu in.sàg.ge šu.luḫ mu.pàd.da dingir.re.e.ne.ke4. For a discussion on the difficult idiom šu -- sàg/síg, s. Cooper (1971, 20). The verb kamāsu seems to denote here an expression of compassion. 21’: The Sumerian interpretation follows the earlier parallel CT 4, 3 which reads nam.ti zi.šà.gál bar.bi.a gál.la. 26’: Note the erroneous case-ending in a-na a-mi-lam. 26’–27’: Note /dub.dub/ for /dúb.dúb/, as well in l. 36’. The earlier parallel CT 4, 3 has /tag.tag/ corresponding to the verbal form of lapātu in l. 27’ which is rendered as /dub.dub/ in the Sumerian version. 29’: The MB incantation has dadag (UD.UD), which is normally translated as “pure”, is here a kind of phonetic rendering of da.da from the OB parallel CT 4, 3. za.za is found as zà.ki.a in CT 4, 3. 32’: The Sumerian parallel from CT 4, 3 has the verbal expression: ḫáš im.ši.bad.[du]. Note that the Sumerian parallels all lack the expected precative prefix ḫé– in the figurative speech describing the removal of the sickness (by Ea), s. Cooper (1971, 21). The Akkadian of our text uses the expected precative in the whole description and it is therefore logical to restore it in the translation of our text. The abovementioned Sumerian expression ḫáš -- bad seems to be a hapax legomenon for which we do not yet have an Akkadian counterpart, s. ePSD. Cooper (1971, 21) interpreted this expression in analogy with the verb dùb -- bad (to move quickly). 33’: su.gú is a phonetic rendering of su.gu7 / rišûtu “a skin-disease/itch”, s. CAD R 381. 39’: á šu.šu is a phonetic rendering of á sù.sù of the earlier parallel CT 4, 3.

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KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255b Siglum: 523/b+533/b+536/b+640/b+226/c+241/c+656/c+1016/c+1048/c+1829/c 357/f+AnAr 9167 Edition: Viano 2016, 241–243 Copy: Köcher 1953, no. 100a rev.; no. 106; Wilhelm 1991, no. 11 (= KUB 37, 100a obv.+KUB 37, 100b +KUB, 103+KUB 37, 106 l. col.+KUB 37, 144); Akdoğan/Soysal 2011, no. 255 Photo: hethiter.net/: PhotArch N11457, N11458, BoFN03487b, BoFN03760, BoFN03491a, N11435, N11436, N11437, BoFN03491b, BoFN03492a, BoFN03763, BoFN03568, BoFN03763, N13585h, BoFN04574a, N13584b, BoFN04584a, N13526g, BoFN04848a, BoFN04849a, N13473a, N13477h, BoFN07570b, N13752e, BoFN07943, BoFN05938b, BoFN05939b Studies: Klinger 2010, 334–336; Johnson in Akdoğan 2010, 128f.; Weeden 2012, 231 fn. 17 Collection: Anadolu Medeniyetleri Müzesi, Ankara Provenience: Ḫattuša Notes: Collation by photo through the Hethiterportal of ABoT 2, 255 was not possible. Non-canonical Udug.ḫul-incantation. Obv. 43’. 44’. 45’. 46’. 47’. 48’. 49’. 50’. 51’.

udug ḫul RAB? [(x)] a an.na ⸢x⸣ [… || …] a.lá ḫul diškur.gin7 m[i? …|| …] ḫuš.a.aš gù m[u.u]n.na.an.[… || …] gedim ḫul lú im.gin7 gìri.sag.gá.[… || …] ugu nam.lú.[u19].lu.ta [… || …] gal5.la ḫul lú ⸢x⸣ [g]in7 šul ⸢x x x⸣ [… || …] nam.lú.u19.lu [… || …] dingir ḫul ⸢sískur⸣ nu.⸢mu!⸣.un.zu.a RI8 nam.lú.⸢u19⸣.[lu … || …] [x].GIŠ.gin7 ⸢x⸣ NE TUR [… || …]

Rev. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11.

[… N]E?.gin7 […] ⸢x⸣ [… || …] ⸢x x x (x)⸣ NE.gin7 ⸢x⸣ TUM? NAG? [… || …] su.ni.šè [(…)] ⸢x⸣ nam.lú.u19.lu RI ⸢x⸣ / ?ID ⸢x⸣ [… || …] imin.bi.e.ne gal5.lá ḫul sískur nu.mu.un.zu.a [… || …] ka.ba.a.ni nu.silim.ma [… || …] d+ en.líl.lá usu.e.ne ⸢x x x⸣ [… || …] d+ en.ki galga.maḫ é.engur.ta ḫ[a … || …] dingir ḫuš ús.sa.ne.ne ⸢x x⸣ [x x] ⸢x⸣ [… || …] ḫa.ba.ni.in.gaz [… || …] igi.a.ni.šè [… || …] šul dingir nu.tuku ḫa.ba.an.tèg [… || …]

Udug.ḫul & Udug.ḫul-related

12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24.

301

ki.kúr.šè ḫa.⸢ba⸣.ra.ab.[… || …] d asal.lú.ḫi [… || …] gen.na dumu.gu10 [… || …] a.bi sikil.⸢la x⸣ [… || …] lú.u19.lu ⸢x⸣ [x (x)] a.ni ⸢x⸣ [… || …] a.ga.n[i.šè níg.na g]i.izi.lá ⸢x⸣ [… || …] tu6.d[u11 inim d+e]n?.ki!.ga.[… || …] du11.ga d+en.⸢ki⸣ d+en.líl.le [… || …] šu nam.⸢tar⸣.ga.a.ni ḫé n[e? … || …] en.na u4 ti.la šà.zu tab nu.ši.bi[l … || …] lú.u19.lu.bi ka.tar.zu ka.an.s[i.il.le || …] gá lú.mu7.mu7 [… || …] ka.tar.zu [ka.an.si.il.le || …]

Translation: Obv. 43’. 44’. 45’. 46’. 47’. 48’. 49’. 50’. 51’.

The evil utukku-demon … in heaven […] The evil alû-demon like the stormgod […] To the furious one [… said? …] The evil ghost destroys the man like a tempest […] Against mankind […] The evil gallû-demon (towards) the man like […], the young man […] Mankind […] The evil god who knows no offerings … mankin[d …] […] like […]

Rev. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16.

[…] like […] […] like […] to his body [(…)] mankind […] The seven-of-them, the evil gallû-demon(s), who know(s) no offerings, from this mouth of his (i.e. of the client), which is not healthy [may] Enlil […] their force […] m[ay] Enki the foremost advisor from the house of the underground waters […] The furious god, his followers […] May they? slaughter them? […] To his front (i.e. the patient) […] May he approach the young man without a god (i.e. the patient) […] May […] to another place! Asalluḫi […] “Go my son […] That pure liquid […] [On that] man (i.e. the patient) […]

302 17. 18. 19. 20. 21. 22. 23. 24.

Chapter 7: Selection of Texts

Behind him [censer (and) t]orch […] [Through] the incant[ation, the word] of Enki […] On the command of Enki, Enlil […] May the ‘Hand of Fate’ upon him […] As long as you live, the disease will not burn your heart! […] May that man (i.e. the patient) [sing] your praises! (and) I the incantation-priest [your servant will] (also) [sing] your praises!

Philological Commentary: One might tentatively read dim3/8/10.⸢me⸣.a “the labāṣu-demon”, but sign traces on the photograph are inconclusive. 47’: Note that we have here the ablative –ta instead of the locative –a. r. 1–4: The coherence with ABoT 2, 255 is uncertain. Johnson’s placement of lines does not correspond to the copy. He does not take the sign traces of presumably the first line into consideration. Furthermore, the inserted line (?) / ID ⌈x⸣ is left out by him. r. 13–19: Roughly corresponds to Udug.ḫul VII 80–85. r. 15: Alternative reading might be a pe.el.la “defiled water”, which seems unlikely here in the ritual instructions of the Marduk-Ea dialogue. Note that in Udug.ḫul VII 82– 84, the liquid(s) used are [a idim ḫ]uš.àm “red spring waters” and a ídidigna a íd buranun “water of the Tigris (and) water of the Euphrates”. r. 20: šu nam. ⌈tar⸣.ga.a.ni > šu nam.tar.ra.ka.na, s. Udug.ḫul VII 39. r. 22–24: Corresponds to Udug.ḫul III 196–197. Note that the expected verbal form in r. 22 would be a variant of ḫé.en.si.il.lá instead we find a phonetic rendering of ga.an.si.il.lá; the modal prefix ga– is limited to verbal forms with a subject in the first person and a rendering of the verbal form ga.an.si.il.lá is only to be expected in r. 24. 43’:

Udug.ḫul & Udug.ḫul-related

303

KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255c Siglum: 523/b+533/b+536/b+640/b+226/c+241/c+656/c+1016/c+1048/c+1829/c 357/f+AnAr 9167 Edition: – Copy: Köcher 1953, no. 100a rev.; no. 106; Wilhelm 1991, no. 11 (= KUB 37, 100a obv.+KUB 37, 100b +KUB, 103+KUB 37, 106 l. col.+KUB 37, 144); Akdoğan/Soysal 2011, no. 255 Photo: hethiter.net/: PhotArch N11457, N11458, BoFN03487b, BoFN03760, BoFN03491a, N11435, N11436, N11437, BoFN03491b, BoFN03492a, BoFN03763, BoFN03568, BoFN03763, N13585h, BoFN04574a, N13584b, BoFN04584a, N13526g, BoFN04848a, BoFN04849a, N13473a, N13477h, BoFN07570b, N13752e, BoFN07943, BoFN05938b, BoFN05939b Studies: Klinger 2010, 334–336; Weeden 2012, 231 fn. 17; Viano 2016, 243 Collection: Anadolu Medeniyetleri Müzesi, Ankara Provenience: Ḫattuša Notes: Non-canonical Udug.ḫul-incantation Rev. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37.

lú ḫul lú.bi [lú ḫul || …] lú ḫul lú.bi [lú ḫul || LÚ Ḫ]UL!? […] si.dàra.maš tu.ra.a.ni.ta tèg.gi.ta.⸢a?⸣ [… |]| ⸢SI⸣ a-[…] šu.ne.[ne.a] šu.na ba.an.gar.re.e[š … || …] gìri.ne.n[e].⸢a⸣ gìri.na ba.an.gar.re[.eš … || …] ki.sì. g[a? x x (x)].ni.na.⸢a⸣ ki.šè ḫa.ba.an.ku4.ru.[… || …] sag.ki [x x (x).r]a? ta.na.⸢ta⸣ [… || …] é d+e[n. x x (x)] ⸢x⸣ ta ta.na.ta [… || …] igi.bar.r[a? (x x x)] igi gul.gul.la.ta [|| …] DU [x x x (x)].ma.ra.SAG7 || […] šul [(x x x) i]gi.bi.⸢šè⸣ du8 ta.bi.šè || […] na ⸢AD/ZÍ⸣ [(x)] ⸢ka⸣.bi.⸢šè⸣ du8 ta.bi.šè || […] na ⸢AD/ZÍ⸣ [(x) sag?].gá.a.b[é.šè?] zi.ga || […]

Translation: 25. 26. 27. 28. 29. 30. 31. 32. 33.

The evil person, that person [(is) an evil person!] The evil person, that person [(is) an evil person!] When I/you approach the patient (with) a staghorn […] (Just as) [they] placed their hand(s) on his hand […] (Just as) [they] placed their feet on his foot […] a funerary offering? […] … rites/forehead […] from his side […] The house of [DN …] from his side […] He observed [(…)] with great eyes

304 34. 35. 36. 37.

Chapter 7: Selection of Texts

… […] … The young man [(…)] to that eye, be gone to that side! … […] to that mouth, be gone to that side! … to that [head?], depart!

Philological Commentary: 25–26: 28–29: 31–32: 33: 35–36:

Incipit is identical to Udug.ḫul XVI/f. A direct parallel can be found in the gurus líl.lá incantations, s. Lackenbacher (1971, ii 3–6). Also related to Udug.ḫul IV 181’–182’, s. Geller (2016, 168) and the zi-pà incantations, s. Borger (1969, 8f. ll. 141–142). Viano’s (2016, 151) interpretation of ta.na.ta as a rendering of da.ni.ta is followed here. Compare with Sag.gig III 10 si gul.gul.la.ta // ana qar-nu ra-ba-a-[tú]. ta.bi.šè corresponds with ll. 32’–33’, to be understood as a phonetic rendering of da.bi.šè.

Udug.ḫul & Udug.ḫul-related

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KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255d Siglum: 523/b+533/b+536/b+640/b+226/c+241/c+656/c+1016/c+1048/c+1829/c 357/f+AnAr 9167 Edition: Geller 1985, 40–43; 108; Geller 2016, 205–207 Copy: Köcher 1953, no. 100a rev.; no. 106; Wilhelm 1991, no. 11 (= KUB 37, 100a obv.+KUB 37, 100b +KUB, 103+KUB 37, 106 l. col.+KUB 37, 144); Akdoğan/Soysal 2011, no. 255 Photo: hethiter.net/: PhotArch N11457, N 11458, BoFN03487b, BoFN03760, BoFN03491a, N11435, N11436, N11437, BoFN03491b, BoFN03492a, BoFN03763, BoFN03568, BoFN03763, N13585h, BoFN04574a, N13584b, BoFN04584a, N13526g, BoFN04848a, BoFN04849a, N13473a, N13477h, BoFN07570b, N13752e, BoFN07943, BoFN05938b, BoFN05939b Studies: Klinger 2010, 334–336; Viano 2016, 152 Collection: Anadolu Medeniyetleri Müzesi, Ankara Provenience: Ḫattuša Notes: Forerunner to Udug.ḫul-series V/e: ÉN níg.è níg.è níg.nam.ma ús.su13 Parallels outside the Udug.ḫul-series: // OB FAOS 12, pl. 3–4 Ni 631 ll. i 1–11 // NA BAM 5, 489+508 K 239+ ll. iv 18–25 // NB BAM 8, pl. 22 N 1545+1554 ll. 13–19 Rev. 38. 39. 40. 41. 42. 43. 44. 45. (broken)

níg.⸢è⸣ níg.è níg.nam.mu ús.bé [|| …] ki.a d[í]m.bé ú an.na.ke4 [|| …] za.lim.⸢bé [níg?] an.gin7 šu nu.te.gá [|| …] ḫur.sa[g.gi]n7 gul.gul.l[e || …] sa7.alan.[…] zi.⸢ir.zi⸣.[ir … || …] níg.gi[g … || …] níg.gi[g … || …] níg.⸢ní⸣.[… || …]

Translation: 38. 39. 40. 41. 42. 43. 44. 45. (broken)

The Ḫayyattu-demon, the Ḫayyattu-demon, who pursues anything, who is created in the Netherworld, but (is) the plant of Heaven! Like Heaven, [nothing] can confront [its] appearance! Like destroying a mountain (is) to demolish [its] features! Illnes[s …] Illnes[s …] [On your] own […]

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Philological Commentary: 38: 39: 40: 43–44:

For níg.è // ḫayyattu, s. Geller (2016, 205). Note that both the OB as the MB manuscript have ús.bi against ús.su13 of the later series. The OB version FAOS 12, pl. 3–4 reads a an.na.ke4 “semen of Heaven”, reflected in the the later series a.ri.a an.na.ke4 // ri-ḫu-ut AN-e. za.lim appears to be a phonetic rendering of sa7.alan, s. Geller (1985, 108). The later series and BAM 5, 489+508 read níg udug. The MB version appears to deviate and consistently writes níg gig, emended by Geller (2016, 206) to níg udug!. Caution is advised since tablet KBo 36, 11+ appears to be a collective containing mostly non-canonical Udug.ḫul incantations, perhaps reflecting an older or different tradition of the incantation, where the Ḫayyattu-demon is now referred to as ‘illness’.

Udug.ḫul & Udug.ḫul-related

307

KUB 37, 101(+)102 Siglum: 805/f(+)806/f Edition: – Copy: Köcher 1953, no. 101 and 102 Photo: hethiter.net/: N07011, N07012, N12686, N12687, BoFN06180a, Phb09657, Phb10341, N06794, N06795, N06798, N12681, N12682, N12688, N12689 Studies: Klinger 2010, 334–335; Schwemer 2013, 154; Viano 2016, 254f. Collection: Anadolu Medeniyetleri Müzesi, Ankara Provenience: Ḫattuša Listed in CTH 805.2 and the Hethitherportal as KUB 37, Notes: 101(+)143(+)102, followed by Klinger (2010, 334 fn. 78). However, it cannot be proven at the moment that KUB 37, 143 (Udug.ḫul VII/a) indeed belongs to KUB 37, 101(+)102, which is a possible non-canonical Udug.ḫul incantation, comparable with KBo 36, 11+. Note that KUB 37, 101(+)102 derive from Büyükkale D and KUB 37, 143 from Büyükkale C. Also KUB 37, 101(+)102 and KUB 37, 143 are treated separately by Schwemer (2013, 154). The disease-list in ll. 4’–12’ is similar to those known from Udug.ḫul (e.g. Udug.ḫul III 138–143) and Bīt rimki (Borger 1967a, 6: 49ff. especially ms. C = K 3462). KUB 37, 101 (too fragmentary) KUB 37, 102 (broken) 1’. 2’. 3’. 4’. 5’. 6’. 7’. 8’. 9’. 10’. 11’. 12’. 13’. 14’. 15’. (broken)

[…] || ⸢x⸣ […] […] íl.lá || pab […] […] íl.lá || i-na […] […].ḫul maškim.ḫul || ú-⸢tùk⸣-[ku(m) …] […] ddìm.ma.⸢lagab⸣ || la-maš-[tu …] [… ki.sikil.ud.da].kar5.ra || li-l[u-ú …] [… tu.r]a nu.du10.ga || na[m-tar-ru …] [… níg.ḫu]l.dím.ma || […] [… a.ḫa.an].tum4 šú.uš.ru |[| …] [… b]ar giš.ra |[| …] […] ḫul |[| …] […] uš.ra |[| …] […] ⸢x⸣ ta |[| …] […] ⸢ta?⸣ [|| …] […] ⸢x⸣ [|| …]

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Translation: 1’–3’.

(fragmentary)

4’. 5’. 6’. 7’. 8’. 9’. 10’. 11’. 12’. 13’–15’.

[The evil] utukku-demon, […], the evil […], the evil rābiṣu-demon, lamaštu, [labāṣu], aḫḫāzu, lil[û, lilītu, ardat] lilî, [the evil] na[mtarru-demon, ill-making asakku-disease, an illn]ess-not-improving, [magic, evi]l rites, [he di’u-disease, the šuruppû-disease, stiff]ness, weakness, [… the e]ʾēlu-disease, [the evil man, the evil face, the evil mouth,] the evil [tongue], […] witchcraft, (fragmentary)

Philological Commentary: 4’: 6’: 9’:

10’: 12’:

The expected enumeration would be after the Udug.ḫul-series and Bīt rimki: udug ḫul a.lá ḫul gedim ḫul gal5.lá ḫul dingir ḫul maškim ḫul. ki.sikil.ud.da.kar5.ra instead of ki.sikil.ud.da.kar.ra. a.ha.an.tum4 for a.ḫa.an.tùm. In the disease-lists from Udug.ḫul a.ḫa.an.tùm is equated with the Akkadian mungu “a disease causing cramp / stiffness”. For the relation with nig.gar and the possibility that a.ḫa.an.tùm is identical to a.ga.an.tùm, s. Sjöberg (1970, 96). bar giš.ra is equated in Bīt rimki, s. Borger (1967, 7: 61) with ʾi-i-lu. The entry eʾe-lu MIN (= murṣu) is found in the list Malku IV 61, s. Hrůša (2010, 382). Note the rendering of uš.ra for uš11.ri.a.

Udug.ḫul & Udug.ḫul-related

KUB 37, 111 Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes:

511/i Viano 2016, 275–278 Köcher 1953, no. 111 – Schramm 1998, 315 Anadolu Medeniyetleri Müzesi, Ankara ঩DWWXãD 5HODWHGWR8GXJপXODQGSRVVLEOHIRUHUXQQHUWRWKH8GXJপXO-series. The fact that the left column on the reverse is empty (i.e. the lower visible part) indicates that that column is the final one and that tablet KUB 37, 111 had a total of four columns. The first column appears to be missing 3–4 lines and suggests that the opening of KUB  LV D পpPHHQ enumeration. Note that KUB 37, 127 contains a hé.me.en enumeration as well and might belong to KUB 37, 111 fitting between i and ii, or between ii and iii.

Obv. i (missing 3-4 lines) 1’. 2’. 3’. 4’. 5’.

>««««««««পpPHHQ«««««««««at-ta] >««««««««পpPHHQ«««««««««ᄨat-taᄩ >««««««««পpPHHQ«««««««««@ at-ta >««««««««পpPHHQ«««««««««a]t-ta >««««««««পpPHHQ«««««««««at-t]a

(broken) ii (broken) 1’. 2’. 3’. 4’. 5’. 6’. 7’.

309

>««««««««পpPHHQ……..] ᄨ[ša x xᄩ>…] […………………………………….at]-ta […].ᄨzi teᄩ.li hé.me.en [lu-ú …]-ᄨzi-izᄩ ik-tù-PDLQD‫܈‬X-u-mi i-mu-t[ù at-ta] [lú zi.i]g.ᄨpaᄩ *$07$L]LãXEEDপpPHHQ lu-ú tá-mu-u ša i-na i-ša-ti na-du-ú at-[ta] O~]LLJSD*$07$পXXODDপpPHHQ lu-ú ša ma-me-WLL‫ܒ‬-bu-ma i-mu-tù at-[ta] O~tGWLELLGWDপpPHHQlu-ú ša ÍD L‫ܒ‬-bu-u [at-ta] lú má.a ba.sú.šu.ut.ta ba.ug5 পpPHHQlu-ú ša i-na gi[šMÁ] L‫ܒ‬-bu-u i-mu-tù at-ta lú má.a.ab.ba.ke4 ab!.ba!0$ D~]DDJJDপpPHHQ

310

8’. 9’. 10’. 11’.

Chapter 7: Selection of Texts

lu-ú ša i-na gišMÁ qé-reb A.AB.BA L‫ܒ‬-bu-u [at-ta] O~DGGDQXWXNXDপpPHHQlu-ú ša A.BA la-a i-šu-[u at-ta] O~DPDQXWXNXDপpPHHQ// lu-ú ša AMA NU TUKU [at-ta] [l]ú nin9 QXWXNXDপpPHHQ // lu-ú ša NIN9-ti NU TUKU at-[ta] >O~LELODQXWXNXDপ@pP>HHQ] ᄨlu-ú ša IBILAᄩ NU ᄨTUKUᄩ [at-ta]

(broken) Rev. iii (broken) 1’. 2’. 3’. 4’. 5’. 6’. 7’. 8’. 9’. 10’.

[…] ᄨxᄩ […] ᄨxᄩ […] [l]ú.ba nam.ba.te.ᄨge26.dèᄩ // a-n[a? DPƝOLãnjҴDWLOƗWH‫ܒ‬H‫ېې‬e] [n]a.an.gub.ba na.an.tu.u[š.š]a.a // la-a [ta-az-za-az la-a tu-šab] nam.ba.ku4.ku4GqQD>PE@DNLNLWL>পDEDUDDQGXXQ@ la-a ta-tù-ra la-a [t]a-sà-‫ې‬X-ra [lu-ú ta-at-tal-lak] zi!(IZI) dingir.gal.gal.e.ne.ke4 e.ᄨriᄩEDপ[a.ba.ra.du.un] ni-ìš DINGIRmeš GALপLD tá-ma-ta lu-ú DU-a[k] ]L>D@QQDHULLEEDপDEDUDDQG>XXQ@ ni-ìš ᄨšaᄩ-me-e tá-ma-ta lu-ú DU-[ak] ]LNLDHULLEEDপDEDUDDQG>XXQ@ ni-ìš er-‫܈‬H-ta tá-ma-ta lu-ú GI[N-ak] zi an.na an.ki.a a.na.me.bi ki nun ᄨxᄩ […] ni-ìš DINGIR-lim šá AN u KI ta-ma-ta ᄨxᄩ […] [a.z]a?.a[g]? za.ag.pa Ϝdingir?ᄩ.dingir gal.gal.ᄨeᄩ>QHVDJGXOELপpSj@ [asakku] ma-me-ti šá DINGIRmeš [GALmeš utammika] […] ᄨx x xᄩ […]

(broken) iv no text preserved; the second half to the end is empty Translation: i 1’. [whether] you are […] 2’. [whether] you are […] 3’. [whether] you are […] 4’. [whether] you are […] 5’. [whether] you are […] ii 1’.

[whether you] are the one who […]

Udug.ḫul & Udug.ḫul-related

2’. 3’. 4’. 5’. 6’. 7’. 8’. 9’. 10’. 11’.

311

[whether] you are [the one who ….] is poor? and died of thirst! whether you are an accursed one who was thrown into the fire! whether you are the one who sunk because of a (broken) oath and died! whether you are the one who drowned in a river! whether you are the one who sunk with his boat and died! whether you are the one who sunk with his boat in the middle of the sea! whether you are the one who has no father! whether you are the one who has no mother! whether you are the one who has no sister! whether you are the one who has no heir!

(broken) iii 1’. 2’. 3’. 4’. 5’, 6’. 7’. 8’. 9’. 10’.

[…] To this man do not come closer! Do not stand (with him)! Do not sit (with him)! Do not come back! Do not turn around! Verily go away! (By) an oath of the great gods you are conjured! Verily go away! (By) an oath of Heaven you are conjured! Verily go away! (By) an oath of Earth you are conjured! Verily go away! (By) an oath of the deity of Heaven and Earth you are conjured! […] (O) Asakku [I made you swear] an oath of the great gods! […]

Philological Commentary: ii 3’–4’: ii 5’: ii 10’: iii 5’–7’: iii 9’:

Note zi.ig.pa as phonetic rendering of sag.ba. íd.ti is possible a phonetic rendering of íd.da; bi.id.ta seems to be corrupt. Pace the reading DAM of CAD A2 463 and Viano (2016, 277). Note both e.ri.ba and e.ri.ib.ba as a phonetic rendering of i.ri.pà. [a.z]a.a[g]? za.ag.pa is a phonetic rendering of á.sàg sag.ba. This line bears a resemblance with Udug.ḫul V 41 and Udug.ḫul VII 54.

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KUB 37, 127 Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes:

172/a – Köcher 1953, no. 127 hethiter.net/: PhotArch N11668; BoFN02669a; Phb08158 Anadolu Medeniyetleri Müzesi, Ankara ঩DWWXãD Possibly belongs to KUB 37, 111. If KUB 37, 127 is indeed a bilingual fragment, it should be noted that in ll. 6’–7’ we find the Akkadian above the Sumerian.

(broken) 1’. 2’. 3’. 4’. 5’. 6’. 7’. 8’. 9’. 10’. 11’. (broken)

[…] ᄨxᄩ […] […].ᄨxᄩJXEEDপ>pPHHQ«@ […].ᄨxᄩJXEEDপpP>HHQ«@ […]-ti-ia ᄨtaᄩ […] […] lu-ú ša […] [… i-zu]-ᄨuzᄩ-zu uš-b[u …] >«পpP@HHQWXXXã>«@ […] ᄨxᄩ ku5.ku5 ti ki d[u …] […] ᄨxᄩ i-na pa-ti(-)[…] […].ᄨxᄩ ãXEEDপpPHH>Q«@ […] ᄨxᄩ pa ᄨna xᄩ […]

Translation: (too fragmentary)

Incantation-Prayers: Ištar

7.14 Incantation-Prayers: Ištar AoF 10, 218f. Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10.

VA 5920 Freydank 1983, 217–222 Freydank 1983, 219 Freydank 1983, 218 Deller/Postgate 1985, 72; Richter 2012, 394 Vorderasiatisches Museum, Berlin Aššur Found on a geometrical cylinder

[…-t]u4? MUNUS.LUGAL AN ù KI NIN KUR-ᄨtì?ᄩ [… ši-re]-e-en-ni DUMU ši-re-e-en-ni […] ᄨxᄩ ki ba-la-‫ܒ‬DãX-ur-ki […] ᄨgiᄩ-im-li-šu ù bu-ul-li-‫ܒ‬u-šu [… ši-re]-e-en-ni DUMU ši-re-e-en-ni […] ù dINANNA LUGALkur{x} ku-un-zu-X‫ې‬-‫ې‬p [… ši-re]-e-en-ni-ma {x} […] ᄨxᄩ-ti-ia a-na ba-la-D‫ܒ‬NtQ-‫܈‬L-ia […] ᄨMUmeš-ia ut-tu-riᄩ […] ᄨx xϝ

(approxamitely 7–8 lines missing) 18’.

[…] ᄨxϝ […] ᄨx i?-šeϝ-em-me

Translation: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. … 18’.

[…] queen of Heaven and Earth, lady of the land(s)! [… So-]and-so, son of So-and-so […] bestow life! […] spare him and restore his live! […So-]and-so, son of So-and-so […] and Ištar, king of the land Kunzuপপe [… as follows will speak So]-and-so: […] my […] to heal my lower leg [… in order to] make my years numerous […] […] he/she will listen? !

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Philological Commentary: 1:

2;5;7:

6:

Freydank (1983, 220) tentatively suggests restoring […(?) dINANNA a-šu-rit]u4(?) claiming a possible substantive link with the provenance of the cylinder. Equal or better possibilities however are for example elletu, qarittu, šurbūtu, šaqūtu, rēʾītu, s. the incipits listed by Mayer (1976, 388–392). As already recognized by Freydank (1983, 221f.), the formula ši-re-e-en-ni DUMU ši-re-e-en-ni reflects a Hurrian influenced variant of the the well-known Akkadian annanna(NENNI) mār(DUMU) annanna(NENNI). Freydank suspects a derivation of the Hurrian verb šir–/šer– “angenehm sein, entsprechen”, cf Richter (2012, 391) with case-morpheme –nna for the equativeadverbial. Richter (2012, 394) in his Hurrian glossary has a separate entry for AoF 10, 218f. and simply translates following the Akkadian counterpart “irgendjemand”. This Early Middle Assyrian attestation of the toponym Kunzuḫḫe or Kuššuḫḫe was left out by Nashef (1982), but noted by Deller/Postgate (1985, 72). Kunzuḫḫe/Kuššuḫḫe is further attested in the documents from Nuzi and reflects the early Hurrian kingdom in the Zagros mountains, s. Fincke (1993, 160–162).

Incantation-Prayers: Šamaš

315

7.15 Incantation-Prayers: Šamaš KAR 246 Siglum: Edition: Copy: Photo: Studies:

VAT 10039 Ebeling 1918, 40–43; Mullo Weir 1936, 581–594; Laessøe 1955, 57–65 Ebeling 1920-1923, no. 246 – Kunstmann 1931, 79f.; Seux 1976, 405–409; Mayer 1976, 415f. (Šamaš 44); Maul 2003, 186f. Vorderasiatisches Museum, Berlin Aššur

Collection: Provenience: Notes: Forerunner to Bīt rimki V: ÉN Šamaš dayyān šamê u erṣeti lāʾit erṣeti rapašti KAR 246 may be regarded as a forerunner to Bīt rimki V, it should however be stressed that the present incantation was an independent composition coined in its subscript as ‘Nam.érim.búr.ru.da’ serving to avert the effect of the curse inflicted on someone who has broken his oath. Obv. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23.

[ÉN] dUTU DI.KU5 ṣi-ru la-iṭ ‹KI› ⸢DAGAL⌉-t[im] [EN p]i-tu-ú ‹uz-ni› na-ram d+EN.LÍL […] ⸢x ša⌉ qí-bit-su NU KÚR-rù [… man-m]a NU BAL-ú [EN at-ta-ma šur-b]a-at a-mat-ka [… ul i]m-mi-eš [… ul iš-š]a-na-an [… qí]-bit-ka ṣi-rat [… šu-tu]-rat a-mat-ka EN gít-ma-⸢lum⌉ [ša e-mu-qa] ra-áš-bu DI.KU5 e-mu-q[a-(an?) ṣi-r]a-a-ti ta-ṣa-an-da GÌRmeš-k[a ša šit-m]u-ra a-la-kam d UTU i-na È-ka Ameš ⸢ka⌉-[ṣ]u-tu lim-ḫu-[ru]-ka DINGIRmeš šá ma-a-ti ⸢lik⌉-ru-bu-ka EN a-di sur-riš nu-ḫa-am-ma ⸢ni-ḫi⌉-iš i-ziz-za-am-ma di-ni di-in EŠ.BAR-a-a KU5-us šu-tam-ṣa-am-ma ana SIG5-tim ri-⸢ta⌉-da-[an]-⸢ni⌉ áš-šú GIG mar-ṣa-ku DINGIR at-ta ⸢ZU⌉-[ú] DINGIR man-ma NU ZU-ú ana-ku NU ZU-[ú] ŠU.NAM.ÉRIM-ku ša DIB-ni-ma UŠ.MEŠ-[ni] SAG.ḪUL.ḪA.ZA-ku ša mu-ša u ur-ra G[UB] lu ma-mit AD-ia lu ma-mit AM[A-ia] lu ma-mit ŠEŠ-ia lu ma-mit N[IN-ia]

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Edge 24. 25. 26. 27.

lu ma-mit kim-ti-ia u ni-šú-ti-ia ⸢u⌉ [sa-la-ti-ia] [lu m]a-mit ZU-ú u NU ZU-⸢ú⌉ [lu ma-mit] ḫab-li u ḫa-bíl-t[i] [lu ma-mi]t kip-pe-e u ki-ṣal-l[i]

Rev. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26.

lu ma-mit ⸢dar⌉-ka-ti u te-ni-q[í] lu ma-mit DINGIR u MU DINGIR [MU] lu ma-mit dŠakkan u ú-ma-m[i ...] lu [ma-mit gišDÌḪ] u gišÚ.G[ÍR] [lu ma-mit] ⸢Ú⌉meš i-na ⸢EDIN⌉ ZI!(RI)-[ḫu] [lu ma-mit TE] ú-ma-mi ⸢ma⌉-ḫa-ṣ[u] [lu ma-mit ta-m]i?-⸢e!⌉ (IA) u le-[qé]-⸢e⌉ [lu ma-mit x] ⸢x x⌉ u a za [x (x)] ⸢x⌉ [lu ma-mit GI ina GIŠ].⸢GI⌉ [ḫa]-ṣa-pi IM ‹KASKAL›.⸢GÍD⌉ BAD-si i-na SU-ia [GIN7] ⸢qut⌉-ri li-⸢tel⌉-li ⸢AN⌉-e [GIN7 I]M.DUGUD li-[ni]-ʾa [A.G]ÀR-šu [GIN7 giš]ŠINIG ⸢ZI⌉-ḫi ana K[I]-šú ⸢x⌉ […] [gišŠINIG] ⸢li-líl-an-ni?⌉ úIN.NU.UŠ ⸢BÚR⌉-[an-ni] [… li]t-bu-uk [… lid]-⸢di-na⌉ mé-lam-ma-ša-ma […] ⸢x⌉ KI lim-ḫu-ru-nin-ni […]-ú KI-ia […] ⸢lim-ḫu-ru⌉-nin-ni TU6.ÉN [KA.INIM.MA NAM].ÉRIM.BÚR.RU.DA.KÁM [… ṣalam māmīt DÙ]-uš ŠÀ-šá ⸢tu-ḪAL⌉.ḪAL […] ⸢gi?⌉ [x (x) l]i?-DIRmeš LÚ GIG i-na IGI dUTU [DUG.BUR].ZI ⸢GAL⌉ i-na ŠU-šú ÍL-ma […] ⸢bi?-ni⌉ ŠÀ-šá i-pát-taḫ 3-šú Ameš […]-⸢ša⌉ UGU-šá ú-rak [… i]-qá-[bi ….]-⸢x⌉-ṣi ta-di-ra-ti-ia […]-di-ia u ta-ni-ḫi-ia ana UGU-ki ú-rak

Translation: Obv. 1. 2. 3. 4. 5. 6.

[INCANTATION]: Šamaš, exalted judge, who keeps the wide ‹earth› in check, [the lord], intelligent one, the beloved one of Enlil, [the exalted judge] whose command cannot be altered, [whose approval no god] can change! [You are the lord], supreme is your word! [Your command is not] forgotten!

Incantation-Prayers: Šamaš

7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27.

317

[Your supplication is un]rivalled! [Like Anu, your father,] your command is exalted! [Among the gods, your brothers], your word is [supr]eme! The perfect lord, [whose strength] is terrifying! (O) judge of supreme power(s)! You tie up your mules, which are straining to go! Šamaš, when you rise, may they receive you with cool water. May the gods of the land greet you with their blessings. O lord, quickly relent towards me, gently stand by me! Judge my judgment, decide my decision! Provide me with sufficient help and lead me away to the good (things) Regarding the disease I am suffering, you (my) god know about it! No other god knows about it! I don’t know about it! The hand of the ‘oath’, which has seized me and followed me, the mukīl rēš lemutti–demon, who stands by me day and night, whether it be the ‘oath’of my father, or the ‘oath’ of my mother, or the ‘oath’ of my brother, or the ‘oath’of my sister, or the ‘oath’ of my family or my relatives or [my clan], or the ‘oath’ which is known or which is not known, or the ‘oath’ of a wronged man or a wronged woman, or the ‘oath’ of the skipping rope or the anklebone,

Rev. 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. --19.

or the ‘oath’of descendants or sucklings, or the ‘oath’ (incurred) by a god or (incurred) [mentioning] the name of a god, or the ‘oath’of Šakkan or the beasts, or the ‘oath’of the thorns or thistles, [or the ‘oath’] of the uprooted plants in the open country, [or the ‘oath’] of hitting the cheek of an animal, [or the ‘oath’of swearing an oath] or receiving one, [or the ‘oath’of …] [or the ‘oath’ of] cutting off [reed] in the reed thickets, may the wind remove it a double-mile away from my body! [Like] smoke, may it go up and away towards heaven! [Like] a fog, may it go back to the field (where it came from)! [Like] an uprooted tamarisk [may it not return] to its (former) place! May the [tamarisk] purify me, may the maštakal-plant absolve me! […] may it pour […] out. […] may it (the ‘Netherworld’) bestow me with its splendor! […] may the ‘Netherworld’ receive it (i.e. the sin) from me! […] my place! […] may they receive from me: INCANTATION. [INCANTATION: (concerning) Nam]erimburruda

318 --20. 21. 22. 23. 24. 25. 26.

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[ITS RITUAL: you will make a figurine of the ‘oath’], its inside you will open, […] may? they dissolve! The sick man in front of Šamaš will lift a large [pur]sītu-bowl in his hand, its innards you will pierce [with a dagger of] tamarisk, 24 he will smear 23water […] on it 233 times, […] he will speak […] “My depression, my […] and my exhaustion I smear on you (f.)!”

Philological Commentary: 1:

Laessøe (1955, 59) questions the sign KI in this line. It was assumed by Ebeling (1918, 40), but was later omitted in his copy KAR 246. Collation has proven that the sign is indeed omitted. 12: In KAR 246 we find kūdanū (GÌR.MEŠ) ‘mules’ in clear context with the chariot of Šamaš, later parallels of Bīt rimki V 63 have the synonym noun parû. Contemporary incantation-prayers to Šamaš denote the equids of Šamaš’s chariot as ‘donkeys’, e.g. ZA 91, 244: 7 [a-na i-me-ri]-⸢i?⌉-ka i-me-er ša-di-i še-am áš-puuk “Before your donkey(s), the donkey(s) of the mountain, I sprinkle wheat!” and in the fragmentary context of KUB 37, 115+KBo 7, 1(+)KBo 7, 2b: r.! 12 [… anše.k]ur.ra.zu […] // […]-ka a-n[a] ⸢ANŠE⌉ […], s. Krebernik (2001, 247) on the matter of interpretation on ‘donkey’ vs. ‘horse’ in this specific context, for a discussion of the discrepancy between equids and felines for the Sun-god’s chariot, s. Bonechi (2011). 22–r. 9: These lines appear to be excerpted and unsystematically related with Šurpu III, s. Laessøe (1955, 58 fn. 136) and Reiner (1970, 55f.). F. Simons in private communication (March 2016) updated the concordances of Laessøe, 22= Šurpu III 3; 23=Šurpu III 5; 24= Šurpu III 8; 25= Šurpu III 150 and 183; 26= Šurpu III 149; 27= Šurpu III 118; r.1= Šurpu III 9 and 181; r. 2= Šurpu III 100?; r. 3= Šurpu III 120; r. 4= Šurpu III 121; r. 5 = Šurpu III 25; r. 6= Šurpu III 30; r. 7= Šurpu III 140; r.8 = ?; r. 9= Šurpu III 26. r. 8: This line is not found in the later parallels of Bīt rimki V nor can it be found in Šurpu III. r. 20–26: The rendered feminine forms in the ritual agenda grammatically relate with the māmītu and not with the ṣalmu. Interestingy, although KAR 246 is an independent composition on Nam.érim.búr.ru.da, it reflects similar ritual agenda known from Bīt rimki V accompanying the šuʾila, s. Laessøe (1955, 59).

Incantation-Prayers: Šamaš

KBo 9, 44a Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes:

221/n – Otten 1957, no. 44 hethiter.net/: PhotArch BoFN14269, BoFN14270 Mayer 1976, 147 Anadolu Medeniyetleri Müzesi, Ankara Ḫattuša –

(ritual instructions) 14’. 15’. 16’. 17’. 18’. 19’.

be-lum ra-⸢bu⌉ [...] iš-te-ka […] TÚG.SÍG.A-ka […] ki-ma a-na ⸢is?⌉ […] ⸢na-pi-iš⌉-ta […] [… t]a a-na i-[…]

(ritual instructions) Translation: 14’. 15’. 16’. 17’. 18’. 19’.

“Great lord [...] I have sought you out [...] Your hem [I seize ....] Like for [...] life [...] [...] for [...]”

Philological Commentary: 15’.

iš-te-ka must be a rendering of eštêka, s. Mayer (1976, 147).

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KBo 9, 44b Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes:

221/n – Otten 1957, no. 44 hethiter.net/: PhotArch BoFN14269, BoFN14270 – Anadolu Medeniyetleri Müzesi, Ankara Ḫattuša –

(ritual instructions) 6’. 7’. 8’.

⸢d⌉UTU ša-am-mu ša-⸢am⌉-ma-⸢ka?⌉ ⸢a-ša⌉-ar a-al-la-ku ⸢x⌉ [x] bu ul-lu-ti a-al-la-⸢ak⌉

(ritual instructions) Translation: 6’. 7’. 8’.

“(O) Šamaš (this) plant is your plant! The place where? I will go, (to) the distant? [...] I will go!”

Philological Commentary: 6’: 8’:

This line is also found among presciptions against sore feet AMT 75, 1: ii 26. Another possible reading would be ⸢x x⌉ bu-ul-lu-ṭì a-al-la-⸢ak⌉.

Incantation-Prayers: Šamaš

KBo 9, 44c Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes:

321

221/n – Otten 1957, no. 44 hethiter.net/: PhotArch BoFN14269, BoFN14270 – Anadolu Medeniyetleri Müzesi, Ankara Ḫattuša –

(ritual instructions) 13’. 14’.

ši-im-⸢ta⌉ a-na er-ṣe-ti at-ta [i?]-di-in

(ritual instructions) Translation: 13’. 14’.

“A destiny for the (inhabited) earth you must give!”

Philological Commentary: 13’–14’:

Interpretation of both lines remains difficult and unparalleled. One might read in l. 14’. attadin 1) “I have given” or 2) atta dīn “You must judge!” or as is chosen above 3) atta idin “You must give!”. The photo found on hethiter.net/: PhotArch BoFN14270, suggests that there might be sign traces directly after atta. The latter possibility is chosen, since this small incantation-prayer follows shortly after another incantation-prayer (KBo 9, 44b), which is directly addressed to Šamaš. The motif of Šamaš decreeing a fate for the (inhabited) earth would fit this picture quite well. However, one should note that one would expect the idiom šīmtu šiāmu “to decree a destiny”.

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KUB 37, 85a Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes:

163/b – Köcher 1953, no. 85 hethiter.net/: PhotArch N11385, N11386, N11387, BoFN03251b, BoFN03252_1a, BoFN03252_2a – Anadolu Medeniyetleri Müzesi, Ankara Ḫattuša KUB 37, 85 might be related to KUB 4, 20(+)21.

Obv. (ritual instructions) --8’. ⸢d⌉UTU i-na di-ni-ka i-na a-ma-te-ka ⸢x⌉ [...] 9’. i-na GAM-ka ídIDIGNA ù! ídBURAN[UN.ME ...] 10’. [x] ⸢x x x⌉ lu ab ⸢x⌉ [...] 11’. [...] 12’. [...] 13’. [...] ⸢x x x⌉ [...] (broken) Rev. (broken) 1’. 2’. 3’. 4’. ---

[x] ⸢ši⌉ ⸢x x x x x⌉ [...] lip-ta-še-ru i-na ⸢x⌉ [...] ù ídBURANUN.ME ⸢x⌉ [...] lu-um-ni [...]

Translation: 8’. 9’. 10’. 11’. 12’. 13’. (broken)

“(O) Šamaš at your judgement, at your word [...] When you bow?, the Tigris and Euphrates [...] [...] [...] [...] [...]

N13637m,

Incantation-Prayers: Šamaš

323

Rev. (broken) 1’. 2’. 3’. 4’.

[...] May they be loosened! When [you bow?, the Tigris] and Euphrates [...] My misery [...]”

Philological Commentary: r.2’: r.4’:

CAD K 285a mistakenly emends lip(!)-ta-še-ru, presumably for lik!(LUL)-ta-še-ru. After collation by photo (BoFN03252_1a) read UM pace ŠID of Köcher’s copy.

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7.16 Incantation-Prayers: Unknown DN KUB 4, 26(+)HT 13(+)KUB 37, 112c Siglum: Bo 2747(+)BM 108605(+)108627(+)108656(+)Bo 4314 Edition: – Copy: Weidner 1922, no. 26; King 1920, no. 13; Köcher 1953, no. 112 Photo: hethiter.net/: PhotArch N01931, BoFN00082a, BoFN00082c, BoFN10244b Studies: Schwemer 2001, fn. 5554; Viano 2016, 154 Collection: Anadolu Medeniyetleri Müzesi, Ankara British Museum, London Provenience: Ḫattuša Notes: Difficult unilingual phonetic Sumerian incantation-prayer. Since no known parallels are attested, a preliminary overview is offered here of the three fragments. It is certain that the incipit of KUB 4, 26(+)HT 13(+)KUB 37, 112c is found in HT 13: 4’. Fragment B of KUB 4, 26 may either be (indirectly) joined to the right of HT 13, or may be a continuation. There is even a remote possibility that Fragment B of KUB 4, 26 is a duplicate of HT 13 and not part of the same tablet at all, note kur.gal.ta.a.e (HT 13: 6’–7’) vs. kur.gal.da.a.i (Fragment B KUB 4, 26: 2’). One may speculate which deity was originally addressed here, e.g. Enki or Nanna? HT 13 --4’. 5’. 6’. 7’. 8’. 9’. 10’. 11’. 12’. 13’. 14’. 15’. 16’. (broken)

[…].⸢e⌉ lu.u.gal lu.u.gal za.e […] [… .g]al za.e lu.u.gal ab.zu.ta […] […] gu.la kur.gal.ta.a.e […] [… g]u.la kur.gal.ta.a.e […] […].me.ta.a.e na.an.na tu.u.ka […] […] ⸢x x x⌉ [(x)] ⸢ur⌉.sag lu.u.gal.ta.[…] [… lu.(u).g]al za.e.[…] […] ⸢za⌉.e la.ra.aḫ ke.eš.t[u …] [… lu? ].⸢u⌉.tu.ra šu.ḫu.ul ⸢x⌉ […] […] ⸢x⌉ gal ga.aš.⸢ši⌉ […] […] ⸢x⌉ lu.u.gal.ta.[…] [… z]a.e àm […] […] ⸢x x x⌉ […]

Incantation-Prayers: Unknown DN

325

KUB 4, 26 (fragment B) (broken) 1’. 2’. 3’. 4’. 5’. 6’. 7’. 8’. 9’. 10’. 11’. 12’. 13’. 14’. 15’.

[… g]u.la ⸢x⌉ […] [… ku]r.gal.da.a.i […] [… T]UM ke.eš.tu.ud.ku? […] […] ⸢x⌉ nam.ti.la lu.u.ga[l …] […] ⸢x⌉ za.e nam.ti.‹la› lu.[u.gal …] […].kar šu.kar.kar […] […] me ti.en.qa.re.ni […] […].le.e.ni lu.u.gal ⸢x⌉ […] […] za.e na.an.na lu.u.gal […] […] za.e ti.en.kar lu.u.ga[l …] […].na ti.en.kar an.ta.⸢x⌉ […] [… ki.i]š.tu.ug nam.ti.la za.⸢e⌉ […] [… ul.l]a.al ki.iš.tu.ug […] […] ni.te.a ul.la.al ki.i[š.tu.ug …] […].⸢en⌉ ki.iš.[tu.ug …]

KUB 37, 112 (broken) 1’. 2’. 3’. 4’. 5’. 6’.

nam.ti.la za.e.me.en […] ⸢zalág⌉ ga.aš.ši ti.in.kar […] lu.gal.ta.e lu.u.gal […] d nin.zu šu.te zu […] [(x) ] ⸢x⌉.la?.zu ti.en.[kar …] [… šu]l gu.la […]

(broken) Translation: (too fragmentary) Philological Commentary: Note the consequent phonetic writing of ti.en.kar and ti.in.kar for dingir and possibly ti.en.qa.re.ni for dingir.re.ne, s. lu.ú.ti.kir8 > lú.dingir in Ugaritica 5, 17i: 29’. ki.iš.tu.ug for geštug2/3; lu.gal and lu.u.gal for lugal.

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7.17 Miscellaneous AS 16, 287f.b Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes:

Rm 376 Lambert 1965, 283–288 Lambert 1965, 287 CDLI no. P282433 – British Museum, London Kalḫu

ii 12. 13. 14. 15. 16.

ÉN!(IGI+AN).É.⸢NU⌉.RÙ nin.kal e.re.ša.ni ⸢x⌉ […] nin.⸢kal⌉ e.re.ša.ni ki.min ⸢ka⌉.ma.ad.ru ⸢ḫe⌉.mé.en ka.ma.ad ḫe.mé.[en (…)] ḫu.ul.gi.im a.zi.da nu.gu.pa ḫu.ul.gi.im ⸢á⌉.[gùb.bu …] a.zi.da.a.ni a.zi.da á.gú.⸢x (x)⌉ GÁ? ki.min zi.na ḫe.ba zi.a.n[a …] TU6.ÉN!(IGI+AN).É.NU.RÙ (directly followed by ritual instructions)

Translation: 12. 13. 14. 15. 16.

INCANTATION: ‘The Great Lady’ is his queen! […‘The Great Lady’] is his queen! ditto (=‘The Great Lady’is his queen!?). Be you a Kamadru! Be you a Kamad! [(…)] Like evil does not stand on the right side, like evil [does not stand on the left] side […] at his right side! right and left? ditto (= ?) By Heaven be conjured! By Heaven […] INCANTATION.

Philological Commentary: 12–13:

13:

In my view, the possessive suffix –(a)ni refers here to the patient stating that he is under the protection of the “Great Lady” who might be simply the deity dNIN.GAL the consort of the Moongod. Lambert (1965, 284) however, is convinced that Ereškigal is meant here. In private communication (October 2015) Andrew George explained that the Sumerian counterpart for Lamaštu written dDÌM.ME was actually pronounced kamad.(me). One of the main arguments of George (forthcoming) is the Middle Babylonian bilingual word-list Ea VII 86 ka-ma-ad DÌM la-m[a-aš-tum] published by Civil (2010, 10). Another incantation using the spelling ka-ma-ad is YOS 11, 66: 22–28.

Miscellaneous

14: 15:

327

Standard Sumerian would be: ḫul.gin7 á.zi.da nu.gub.ba ḫul.gin7 á.gùb.bu nu.gub.ba. Note that the scribe once uses instead of the sign (ID) rather . Again the possessive suffix –(a)ni referes here to the patient. The rest of the line is very garbled Sumerian. Prophylactic action on behalf of the patient seems to be undertaken here. zi.na ḫe.ba would be zi.an.na ḫe.pà in standard Sumerian.

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AS 16, 287f.d Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes:

Rm 376 Lambert 1965, 283–288 Lambert 1965, 287 CDLI no. P282433 – British Museum, London Kalḫu This incantation concerns a great female evil attacking various layers of society, which may indicate the ‘evil-eye’. On the other hand, in l. 23 it is stated that the great evil was “thrown out of heaven”, which reminds us directly of the infamous Lamaštu being exiled from heaven.

iv 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30.

[…] ⸢x⌉ dingir […] […] ⸢ta?⌉ za ⸢x⌉ […] […] ⸢x⌉ ne ur ⸢x x⌉ […] ⸢si? x⌉ […] ⸢x⌉ da-ba-ab-šu-nu i[d …] né-ma-⸢la-šu-nu⌉ mi-lak-šu-nu is-ḫu-m[a …] ik-pu-ud ú-né-kis si-im-ta u zi [...] ba-ni ÚNU ba-ka-a ša-nu-du-ú dingir u be ⸢nu? x⌉ […] a-na ku-ri im-ta-ḫa-aḫ-šu GIN7 KÙ.BABBAR ul ⸢ú⌉-[…] za-ra-te i-sa-pan la-ka-te um-ma-na-at ⸢LUGAL⌉ […] ba-ri-a LUGAL dan-na ru-be-e u ru-⸢ug⌉-be-šu ši ⸢x⌉ […] ta-ḫa-zi u né-pe-še-šu im-qu-ut ana DAL.BA.NA-šu-⸢nu⌉ […] i-di ḫa-ta uš-qa-mi-mu ba-ʾi-rumeš ba-ʾi-irmeš ⸢x⌉ […] ú-⸢ša⌉-aḫ-ri-ib im-ḫa-aṣ UGU-šu-nu di-na mu-t[a? …] lú DAM.GÀRmeš na-šu-ú ki-si mu-ta-gi-šu-ú a-lik ar-ḫ[i …] ḫa-al-qa!(PA)-a a-lak-ta-šu e-zi-ib-šu lúMÁ.LAH5 ú-[…] ⸢ša i⌉-du-ú qé-reb A.AB.BA e-mur-šu-nu-ma e-na tu si ⸢x⌉ […] sa-⸢ak-lu⌉ sa-ak-lu si-ka-nu-šu-nu ú-ter-šu-nu ana ni-ṭí-li UR.[MAḪmeš] ša-⸢gi⌉-mu-temeš [l]u-bil šal-pu-tú ina UGU-šu-nu ú-ter-šu-nu ana ⸢x⌉ […] ŠÁḪ ⸢la še⌉-ba-a a-ki-lu ka-la-ma ka ni ik ru bar ⸢ka⌉-mu-⸢ú⌉ […] ana KURmeš gišTIRmeš gišAMBARmeš giški-ra-temeš gi ba i di i [...] DINGIRmeš GALmeš dXXX u dU.GUR e-ṭí-ru-tu dé-a EN TU6 d[ASAL.LÚ.ḪI] EN né-me-qi d⸢gu-la⌉ a-su-gal-la-at DINGIRmeš GAL[meš …] i-ta-ap-ṣu i+na pa-ni AN-e AN-e ša da-nim e na ⸢x⌉ [...] NU ba-ni-ta us-ḫa-ši a-na KÁ.KUR.RA igi ur ku li ši t[a!? ...] d BE li-ṭí-rù-si dIŠKUR lu-ka-ši-si dé-a EN né-m[e-qi …] li-sú-uḫ dAMAR.UTU ap-kal DINGIRmeš lu-še-bi-ir-ši [ídḫu-bur] i-zi-za-ni-ma DINGIRmeš ra-bu-tu dXXX u dU.GUR e-ṭí-⸢ru⌉-[tu ...] ana ka ⸢x x⌉ ([x]) ku na a-na-ku a-na an-na-na DUMU an-na-na am-nu [...] ⸢x x⌉ [x x] ⸢x⌉-me-ta šu-uk-na iš-ta-šá a-na ma-gal lu-ki-[...] [...] ⸢x x⌉ ši kid lu-ur-ši qu-ur-di DINGIRmeš u d[...]

Miscellaneous

31. 32.

329

[...] ⸢x DINGIR⌉.MAḪ u dgu-la ba-li-ṭa-ni [...] [...] ⸢a-na⌉ e-né-te ŠID-nu TU6.[ÉN!(IGI+AN).É.NU.RÙ]

Translation: 1–3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32.

(…) […] their speech […] their profit, their minds became disturbed […] She schemed, she made a breach, ornament/sign and […] It is favorable/build. The (both) upper cheeks are crying. The šanadû-disease … […] She has softened it (into a liquid) in a kiln, like silver it did not […] She leveled the tents; the weakened troops of the king […] are hungry. The strong king, the princes and his living quarters […] battle and his siege works, she attacked between them […] She casted panic. The b-soldiers became silent, the b-soldiers […] she laid to waste, she smashed their skulls. Judgment (and) death […] The merchants carrying (their) moneybags, the traveler who walks the ro[ads …] are lost.? He has forsaken his course. The sailor […] those who know the center of the sea, she saw them and the eyes? […] Stuck are they, stuck are their rudders! -I restored them back to (their) sight. Let me bring the roaring lions.- Destruction is upon them. -I restored them back to […]. The insatiable pig, which eats everything, … outside? […] To the mountains, (to) the woods, (to) the reed-beds, (to) the gardens … […] The great gods Sin and Nergal, the saviors, Ea, lord of the incantation(s), Asalluḫi lord of wisdom, Gula, the chief physician of the great gods […]. have thrown (her) out of heaven, the heaven of Anu, expel (plural) her, the not good one, to the entrance of Netherworld … […] May Enlil drive her off! May Adad drive her away! May Ea, lord of [wisdom …] expel (her)! May Marduk, apkallu of the gods, let her cross [the river of the Netherworld]! (O) great gods, Sîn and Nergal, the saviours, […] stand by me! to […] am I; for So-and-So, son of So-and-So I recite […] […] place (plural) with her! May I exceedingly […] […] May I to obtain! The heroism of the gods and [goddesses …] […] Dingirmaḫ and Gula restore my health! […] […] recite to the entu-priestess! INCANTATION.

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Philological Commentary: 6: 7:

17–18: 23:

26: 32:

It is not clear who the main subject is in ll. 1–20. Since this incantation is directed against a great evil female power (Evil-eye/Lamaštu?), it is presumed that she should be the subject here. Pace Lambert who reads ša-nu-du-ú-ti ina U[GU …]. Collation by photo suggests ša-nu-du-ú dingir u be ⸢nu?⌉ ⸢x⌉ […]. This would suggest the known disease šanadu (šannudû). More speculative remains dingir u, which could be read as dX for Adad, note however dIŠKUR in l. 2, and be ⸢nu?⌉, which could be read as be⸢nu?⌉ representing the bennu-disease. The evil deeds are encountered in these lines by a 3rd or 1st person singular. From the context, I would assume that the āšipu-priest himself is the subject here in 1st person. The preterite forms might be interpreted here as performative speech. This line has previously been read by Lambert as i-ta-ap-rík (ittaprik) and as i taap-rík by von Soden in AHw 829a (GN soll eingreifen) and is specifically mentioned in his GAG ergänzungsheft (1969) §81c, where he interprets the form as the rare precative 3.f.sg. CAD P 155f. follows von Soden. However, the feminine subject of von Soden’s solution is suggested to be Gula, but since she is mentioned in an enumeration of deities this seems to be unlikely. The sign ZUM has multiple sign values. Instead of reading I would like to suggest the common value reading here i-ta-ap-ṣu (ittapṣū) a G perfect of napāṣu with as subject the enumeration of preceding deities. The verb napāṣu is also known from the Old Assyrian Lamaštu incantation BIN 4, 126: 10–13 describing Lamaštu’s exile from heaven: A-nu-um /a-bu-ša iš-tù / ša-ma-e i-pu-ṣa-ší / qá-qáar-šu-um “Anu, her father casted her down from heaven to earth”. The same image, formulated differently, is also delivered to us in the later canonical series: I 111–112: Anu abuša Antu ummaša-ma ina epšētīša lā banâti ištu šamê ušeridūniššim-ma “Anu, her father, and Antu, her mother, in view of her unseemly deeds, forced her to descend down from heaven”. Restoration here after Lambert (1965, 286), one cannot exclude the possibility of restoring [ídu-la-a-a] for the Ulâ river. Uncertain. Another possibility would be the feminine form of ēnû “substitute”.

Miscellaneous

BAM 4, 336 Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes:

331

VAT 11076 – Köcher 1971, no. 336 CDLI no. P281833 Zomer 2015, 109 Vorderasiatisches Museum, Berlin Aššur Tentatively, assuming that the addressed evil in this incantation afflicts various participants of society, one may speculate it might be related to the ‘evil-eye’.

(broken) 1’. 2’. 3’. 4’. 5’. 6’. 7’. 8’. 9’.

[ša l]ú ⸢x⌉ […] [ša] lú⸢SIPA⌉? […] [š]a lúNAGAR […] ša lúÀR.ÀR […] ÉN ul ia-a-[…] ÉN dda-mu […] d gu-la li-ba-liṭ [...] DUMU ap!(UM)-kal-lí NÍG.BA lim-[ḫur…] KA.INIM.MA […]

Translation: (broken) 1’. [of the] […] 2’. [of] the shepherd […] 3’. of the carpenter […] 4’. of the miller […] 5’. The incantation is not mi[ne …] 6’. It is the incantation of Damu [and …] 7’. May Gula restore (his) health […] 8’. So that the apkallu-priest may [receive] (his) gift! --INCANTATION: [concerning …] --Philological Commentary: 8’.

Note that a similar formula in Ugaritica 5, 19: 13 has [DUMU] UM.MI.A. For a discussion on this formula, s. fn. 217.

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KBo 1, 18b Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes: Side A 11’. 12’. 13’. 14’. 15’. 16’. 17’. 18’.

VAT 7425 – Figulla/Weidner 1916, no. 18 hethiter.net/: PhotArch BoFN01270, BoFN01406b – Vorderasiatisches Museum, Berlin Hattuša Found on a 4-sided prism

BoFN01271,

BoFN01272,

d EN.KI BA.GEN GU.LA [...] KALAG dEN.KI BA.GEN ⸢x⌉ […] lú KIN.GI4.A ⸢d⌉{x} […] LÚ dMÙŠ ḪÉ.A.ME.EN ⸢x⌉ […] lú ⸢TU⌉.‹RA›.NI NU.⸢UM⌉.{x}.[…] š[i]-pa-at ú-ul i-ia-a-[ti …] ù dASAL.LÚ.ḪI […] ši-pa-at ša d[…]

Translation: 11’, 12’. 13’. 14’. 15’. 16’. 17’. 18’.

Enki went, the great […] The strong Enki went […] The messenger of D[N am I!] The man of Inanna am I! […] The patient will not […] The incantation is not min[e, it is the incantation of Ea] and Asalluhi […] INCANTATION of […]

Philological Commentary: 16’;18’:

Note the incorrect use of the construct state šipat instead of the expected šiptu(m), s. pp. 160f.

Miscellaneous

KBo 14, 51a Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes:

333

192/q Viano 2016, 236f. Güterbock 1963, no. 51 hethiter.net/: PhotArch Phb00132d – Anadolu Medeniyetleri Müzesi, Ankara Hattuša –

(broken) 1’. 2’. 3’. 4’.

[x (x)] ⸢NU? MU? x⌉ GÁ? […] [si]l5?.lá igi.gu10.ta […] [si]l5?.lá an.ta UŠ […] [g]á.e lúmu7.mu7 sánga!?(MIR).[…]

Translation: (broken) 1’. 2’. 3’. 4’.

[…] [Go] away from before me! […] [Go] away from above […] I am the incantation-priest and the šanga[maḫḫu? priest… !]

Philological Commentary: 2’–3’:

The reconstruction [si]l5?.lá is based on the expression sil7.lá igi.gu10.ta // duppir ina pānīya known from the later Udug.ḫul-series (e.g. CT 16, 4: 157f.); Also note sil6.lá igi.gu10.ta from VS 10, 192:12, s. Wiggermann (1992, 82f.); for sil6 (EZEN x A), s. Ḫulbazizi, pl. 57 (V) and Sumer 9, 29c. The sign traces suggest not to suggest sil7 (EZEN x A-LAL), but rather sil5 (EZEN x KASKAL) or perhaps silx (EZEN x LÁL),

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KBo 36, 24 Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes: (broken) 1’. 2’. 3’. 4’. 5’.

395/p – Wilhelm 1991, no. 24 hethiter.net/: PhotArch Phb00132d – Anadolu Medeniyetleri Müzesi, Ankara Hattuša Small fragment, belongs to a tablet with parallel columns most likely a bilingual.

[…] ⸢bi⌉.ri.a […] ⸢x⌉ bi.ri.a [… s]i.il.lá [… s]i.il.lá [… s]i.il.lá

Translation: 1’–2’. 3’. 4’. 5’.

(too fragmentary) [… g]o away! [… g]o away! [… g]o away!

Miscellaneous

KUB 4, 20(+)21c Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes: 8’. 9’. 10’. 11’. 12’.

Bo 1279+9148(+)9125 – Weidner 1922, no. 20 and 21 hethiter.net/: PhotArch B1845, N13043, N02859, BoFN00101e – Arkeoloji Müzerleri, Istanbul Hattuša Tentatively understood to protect crops against evil dust winds

IMmeš lem-nu-ti SAḪAR im-ḫul-li […] da-a-am ḫa-ab-li lu-ú ⸢x⌉ […] um-ma-ni ša-ga-aš-ta […] giš uṣ-ṣú-ur-ti DINGIR-lim ⸢x⌉ […] giš KIRI6 mi-šir9-ti ana ša[r …]

Translation: 8’. 9’. 10’. 11’. 12’.

The evil winds, evil dust winds […] the blood of a wronged person whether/verily […] (of) the troops, slaughter […] (By) the drawing of the deity […]! (My) garden, my crop [not?] to the wi[nd? …]

335

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KUB 4, 24a Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes: 1. 2. 3. 4. 5.

Bo 655 – Weidner 1922, no. 24 hethiter.net/: PhotArch N03851, N03852, N12482, etc – Arkeoloji Müzerleri, Istanbul Hattuša –

ÉN É.NU.RU ⸢ud⌉ […] ki-i pa-al-ta ⸢x x⌉ […] i-ki-ni-im dASAL.[LÚ].ḪI PAP.ḪAL.L[A …] KÌD.KÌD.BI ŠU.ŠAR GIŠIMMAR qá-ta-at-t[a? …] [t]a-kaṣ-ṣa-ar e-em ki-iṣ-ri [...]

Translation: 1. 2. 3. 4. 5.

INCANTATION: […] When … the axe […] with the just Asalluḫi, the distraught [man? …] ITS RITUAL: palm fiber, fine date palm, […] you will tie. (Over) every knot […]

Philological Commentary: 2: 3: 4:

Note pālta for pāšta. Note i-ki-ni-im here possibly for ina kīnim. LÚ.U18.LU PAP.ḪAL.LA is a common expression within incantations to denote the troubled client. The feminine adjective qatatta from qatnu (qatantu) may belong to GIŠIMMAR or to a following noun.

Miscellaneous

KUB 4, 24b Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes:

6. 7. 8. 9. 10. 11. 12. 13.

Bo 655 – Weidner 1922, no. 24 hethiter.net/: PhotArch N03851, N03852, N12482, etc – Arkeoloji Müzerleri, Istanbul Hattuša The incipit of this incantation resembles Ḫul.ba.zi.zi no. 30, s. Finkel (1976, 106; 182) reading a-ḫu-zu pag-ri ši-pat ba-lá-ṭi. Note that duplicate K 10371 (Finkel 1976, pl. 24), a fragmentary therapeutic tablet, reads ⸢a⌉-ḫu-uz pag-ri ši-pat ba-la-⸢ṭi⌉ “Seize my body, (O) incantation of life!”. The following lines of KUB 4, 24b do not show any resemblance with Ḫul.ba.zi.zi no. 30. Tablet is badly eroded, collation by photograph is not possible here.

[ÉN.É.N]U.RU a-ḫu-uz pa-ag-ri […] […] dé-a id-dú-u ⸢x⌉ […] […] ⸢x⌉ ta e-nu-ma ⸢x⌉ […] […] ⸢x⌉ im-ta-li-ik […] […] ⸢x⌉ a-na lìb-bi […] […] ⸢x⌉-ti ku ú še […] […] ⸢x⌉ ši-pát […] […] ⸢it?⌉-ti ⸢x⌉ […]

Edge 14. 15. 16.

337

[... š/t]a? ÉN [...] […] ⸢x⌉ tu MIN ⸢e?⌉ […] […] ⸢x⌉ […]

Translation: (too fragmentary for translation)

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N 3731 Siglum: Edition: Copy: Photo: Studies: Collection: Provenience: Notes: 4’. 5’. 6’. 7’.

N 3731 – – CDLI no. 278739 – University of Pennsylvania Museum, Philadelphia Nippur –

[ÉN].⸢É⌉.NU.RU pi id di ir dur […] [… i-n]a? ša-me-e ù er-ṣe-tim [(…)] [… pi i]d? di ir dur bi [(…)] [É]N.É.NU.[RU (…)]

Translation: 4’. 5’. 6’. 7’.

[IN]CANTATION: (unintelligible) [… i]n heaven and earth [(…)] […] (unintelligible) [(…)] [I]NCANTATI[ON (…)]

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations All basic data is provided for each incantation; under ‘remarks’ additional information is provided, i.e. // duplicate, (//) duplicates section of the incantation not preserved in catalogued text, ~ partial duplicate, ≈ direct forerunner to later series or compendium, (≈) possible forerunner to later series or compendium, # incipit occurs as external incantation in a ritual tablet of later series, or other relevant extra information. Tablets found under ‘remarks’ are listed according to their period, i.e. Ur III, OAkk., OB, OA, MB/MA, NA, NB, LB. 1 ABoT 1, 43 copy: – photo: – edition: – subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

AnAr 6994(+)6997 – Ḫattuša Sumerian 14th–13th cent. Hittite

2 ABoT 2, 258 copy: Akdoğan, ABoT 2, no. 258 photo: hethiter.net/: PhotArch AnAr10873 edition: Akdoğan, DBH 32, p. 130 subscript: KA.INIM.MA ši-pa-at si […] remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

AnAr 10873 – Ḫattuša Akkadian 14th–13th cent. –

mus. no.: exc. no.: provenience: language: dating: ductus:

BM 98587 Th 1905-4-9, 94 Nineveh Sum. || Akk. – Middle Babylonian

mus. no.: exc. no.: provenience: language: dating: ductus:

– ATT/8/33-42 Alalaḫ Akkadian? 15th cent. –

mus. no.: exc. no.: provenience:

– ATT/8/33-42 Alalaḫ

3 AJSL 35, 141f. copy: Meek, in AJSL 35, pp. 141f. photo: Abusch/Schwemer, AMD 8/2, pl. 25 edition: CDLI no. P237587 subscript: Abusch/Schwemer, AMD 8/2, pp. 146–150 remarks: – classification: Against witchcraft 4 copy:

AlT 448a Wiseman, The Alalakh Tablets, no. 448 photo: hethiter.net/: Alalah-Archiv AlTqxxiix57, AlTqxxiix59 etc. edition: – subscript: – remarks: – classification: –

5 copy:

AlT 448b Wiseman, The Alalakh Tablets, no. 448 photo: hethiter.net/: Alalah-Archiv

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edition: subscript: remarks: classification:

AlTqxxiix57, AlTqxxiix59 etc. – – – –

6 copy:

AlT 449(+?)450a Wiseman, The Alalakh Tablets, no. 449(+?)450 photo: hethiter.net/: Alalah-Archiv AlTqxxx15, AlTqxxx17, etc. edition: Farber, in JNES 49, pp. 309f. subscript: – remarks: – classification: – 7 copy:

AlT 449(+?)450b Wiseman, The Alalakh Tablets, no. 449(+?)450 photo: hethiter.net/: Alalah-Archiv AlTqxxx15, AlTqxxx17, etc. edition: – subscript: – remarks: – classification: – 8 copy:

AlT 449(+?)450c Wiseman, The Alalakh Tablets, no. 449(+?)450 photo: hethiter.net/: Alalah-Archiv AlTqxxx15, AlTqxxx17, etc. edition: – subscript: – remarks: – classification: – 9 copy:

language: dating: ductus:

Akkadian? 15th cent. –

mus. no.: exc. no.: provenience: language: dating: ductus:

– ATT/8/33-42 Alalaḫ Akkadian 15th cent. –

mus. no.: exc. no.: provenience: language: dating: ductus:

– ATT/8/33-42 Alalaḫ Akkadian? 15th cent. –

mus. no.: exc. no.: provenience: language: dating: ductus:

– ATT/8/33-42 Alalaḫ Akkadian 15th cent. –

AlT 453(+)453a Wiseman, The Alalakh Tablets, mus. no.: no. no. 453(+)453a exc. no.: photo: hethiter.net/: Alalah-Archiv provenience: AlTqxxix67, AlTqxxix69, etc. language: edition: Cooper, in ZA 61, p. 5 fn. 22 (partial) dating: subscript: – ductus: remarks: ≈ Bīt rimki IV: ÉN en gal an.šà.kù.ga.ta classification: Incantation-prayer to Šamaš 10 AOAT 308, 108a copy: Wilcke, in AOAT 308, p. 108 photo: – edition: Zgoll, AOAT 308, pp. 107–114 subscript: – remarks: Mayer, UFBG, p. 390 Ištar 10 // NB SpTU 3, 76 // NA BMS 39 // NA OrNS 59, 486 // NA Geers copy

– ATT/8/33-42 Alalaḫ Sum.–Akk. 15th cent. –

mus. no.: – exc. no.: – provenience: Emar? language: Akkadian dating: – W 23274 K 8930 K 11951 Si. 59

ll. 1–42 ll. 6–18 ll. 1’–11’ ll. –

341

№ 10–15 classification:

ductus:

Hittite

11 AOAT 308, 108b copy: Wilcke, in AOAT 308, p. 108 photo: – edition: Zgoll, AOAT 308, pp. 107–114 subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– – Emar? Akkadian 14th–13th cent. Syro-Hittite

12 AoF 10, 218f. copy: Freydank, in AoF 10, p. 219 photo: Freydank, in AoF 10, p. 218 edition: Freydank, in AoF 10, pp. 217–222 subscript: – remarks: – classification: Incantation-prayer to Ištar

mus. no.: exc. no.: provenience: language: dating: ductus:

VA 5920 Aššur 18191 Aššur Akkadian 15th–14th cent. Nuzi?

Incantation-prayer to Ištar

13 AS 16, 287f.a copy: Lambert, in AS 16, pp. 287f. mus. no.: Rm 376 photo: CDLI no. P282433 exc. no.: – edition: Lambert, in AS 16, pp. 283–288 provenience: Kalḫu Collins, Natural Illness, pp. 255f. language: Akkadian Böck, BPOA 3, pp. 261–265, 290–293, dating: – 304f., 311–313 ductus: Middle Assyrian subscript: – remarks: ≈ Muššuʾu VIII/l: ÉN šû šumšu ~ NA BAM 2, 124 VAT 8772+ ll. ii 10–28 ~ NA BAM 2, 127 VAT 11224+ ll. 9–13 ~ NA BAM 2, 128 VAT 9955 ll. iv 1’–24’ ~ NA BAM 2, 182 O 194 ll. 14’–16’ ~ NA CT 23, 5–14 K 2453+ ll. iii 37–38 ~ NA OECT 6, 23 K 3209 ll. 4’–8’ classification: Against maškadu 14 AS 16, 287f.b copy: Lambert, in AS 16, pp. 287f. photo: CDLI no. P282433 edition: Lambert, in AS 16, pp. 283–288 subscript: – remarks: – classification: Against various demonic powers 15 AS 16, 287f.c copy: Lambert, in AS 16, pp. 287f. photo: CDLI no. P282433 edition: Lambert, in AS 16, pp. 283–288 Röllig, in OrNS 54, pp. 260–273 Veldhuis, A Cow of Sîn, pp. 10f. subscript: – remarks: (≈) Munus la.ra.aḫ-compendium ~ MB/MA AuOr Suppl. 23, 20 ~ MB/MA Iraq 31, pl. V–VIb ~ MB/MA KUB 4, 13a ~ NA BAM 3, 248 ~ NA AMT 67, 1

mus. no.: exc. no.: provenience: language: dating: ductus:

Rm 376 – Kalḫu Sumerian – Middle Assyrian

mus. no.: exc. no.: provenience: language: dating: ductus:

Rm 376 – Kalḫu Akkadian – Middle Assyrian

RS 24.436 – Bo 4822 VAT 8869 K 2413+

ll. 1’–10’ ll. 51–62 ll. 1’–14’ ll. iii 10–35 ll. iii 4–29

342

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

classification:

For a woman in labor (Cow of Sîn)

16 copy: photo: edition: subscript: remarks: classification:

AS 16, 287f.d Lambert, in AS 16, pp. 287f. CDLI no. P282433 Lambert, in AS 16, pp. 283–288 – Against a great female evil –

17 copy: photo:

ASJ 15, 282–285

mus. no.: exc. no.: provenience: language: dating: ductus:

Rm 376 – Kalḫu Akkadian – Middle Assyrian

mus. no.: CBS 1686+1533 exc. no.: – provenience: – language: Sumerian dating: – ductus: Middle Babylonian CBS 563 ll. i 1–iv 53 MS 2816 ll. 1–4 Bo 1760 ll. 1’–r. 13’ CBS 587+353 ll. i 1–iv 33 AO 7738+ ll. i 1–iv 43 CBS 589 ll. 1–24

classification:

Alster, in ASJ 15, pp. 282–285 CDLI no. P258867 Alster, in ASJ 13, pp. 27–91 – – // OB OrAnt 8, pl. II–VIII // OB CUSAS 32, 47 // MB/MA KUB 4, 11 // MB/MA OrAnt 8, pl. XI/XIII // MB/MA TCL 16, 79+ // NB PBS 1/2, 118 Incantation-prayer to Utu

18 copy: photo: edition: subscript: remarks: classification:

AuOr Suppl. 23, 13 Arnaud, AuOr Suppl. 23, no. 13 – Arnaud, AuOr Suppl. 23, p. 55 – – –

19 copy: photo: edition:

AuOr Suppl. 23, 14a Arnaud, AuOr Suppl. 23, no. 14 mus. no.: DO 6587 – exc. no.: RS 94.2178 Arnaud, AuOr Suppl. 23, pp. 55–58 provenience: Ugarit Rowe, in SANER 4, pp. 59–61 language: Akkadian – dating: 12th cent. (≈) ‘Fire’-compendium ductus: Mixed ~ MB/MA Ugaritica 5, 17h RS 17.155 ll. r. 20’–27’ ~ MB/MA Priests and Officials, 199f.b – ll. 27–35 Against fever (išātu)

edition: subscript: remarks:

subscript: remarks: classification: 20 copy: photo: edition: subscript: remarks: classification:

AuOr Suppl. 23, 14b Arnaud, AuOr Suppl. 23, no. 14 – Arnaud, AuOr Suppl. 23, pp. 55–58 Rowe, in SANER 4, pp. 59–61 – – –

21 copy: photo:

AuOr Suppl. 23, 14c Arnaud, AuOr Suppl. 23, no. 14 –

mus. no.: exc. no.: provenience: language: dating: ductus:

– RS 16.416bis Ugarit Sumerian 13th cent. –

mus. no.: exc. no.: provenience: language: dating: ductus:

DO 6587 RS 94.2178 Ugarit Akkadian 12th cent. Mixed

mus. no.: exc. no.:

DO 6587 RS 94.2178

343

№ 21–27 edition:

provenience: language: dating: ductus:

Ugarit Akkadian 12th cent. Mixed

22 AuOr Suppl. 23, 15a copy: Arnaud, AuOr Suppl. 23, no. 15 photo: – edition: Arnaud, AuOr Suppl. 23, pp. 58f. subscript: BÁRA.⸢MAḪ⌉ remarks: – classification: Kultmittelbeschwörung for a throne

mus. no.: exc. no.: provenience: language: dating: ductus:

– RS 94.2964 Ugarit Akkadian 12th cent. –

23 AuOr Suppl. 23, 15b copy: Arnaud, AuOr Suppl. 23, no. 15 photo: – edition: Arnaud, AuOr Suppl. 23, pp. 58f. subscript: BÁRA.⸢MAḪ⌉ remarks: – classification: Kultmittelbeschwörung for a throne

mus. no.: exc. no.: provenience: language: dating: ductus:

– RS 94.2964 Ugarit Akkadian 12th cent. –

24 AuOr Suppl. 23, 16a copy: Arnaud, AuOr Suppl. 23, no. 16 photo: Del Olmo Lete, SANER 4, pl. XXI edition: Arnaud, AuOr Suppl. 23, pp. 60–62 Rowe, in SANER 4, pp. 74–77 subscript: [KA.INIM.MA] GIG.DÙ.A.BI.KÁM remarks: – classification: Against all diseases

mus. no.: exc. no.: provenience: language: dating: ductus:

DO 6711 RS 25.422 Ugarit Akkadian 13th–12th cent. Middle Babylonian

25 AuOr Suppl. 23, 16b copy: Arnaud, AuOr Suppl. 23, no. 16 photo: Del Olmo Lete, SANER 4, pl. XXI edition: Arnaud, AuOr Suppl. 23, pp. 60–62 Rowe, in SANER 4, pp. 74–77 subscript: KA.INIM.MA GÌR.PAD.D[U ...] remarks: – classification: Against bone disease

mus. no.: exc. no.: provenience: language: dating: ductus:

DO 6711 RS 25.422 Ugarit Akkadian 13th–12th cent. Middle Babylonian

26 AuOr Suppl. 23, 16c copy: Arnaud, AuOr Suppl. 23, no. 16 photo: Del Olmo Lete, SANER 4, pl. XXI edition: Arnaud, AuOr Suppl. 23, pp. 60–62 Rowe, in SANER 4, pp. 74–77 subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

DO 6711 RS 25.422 Ugarit Akkadian 13th–12th cent. Middle Babylonian

mus. no.: exc. no.: provenience: language: dating: ductus:

DO 6758 RS 25.513 Ugarit Akkadian 13th–12th cent. Ugaritian

subscript: remarks: classification:

27 copy:

Arnaud, AuOr Suppl. 23, pp. 55–58 Rowe, in SANER 4, pp. 59–61 – – Against eye-ache

AuOr Suppl. 23, 17 Arnaud, AuOr Suppl. 23, no. 17 Farber, MC 17, pl. 69 photo: Del Olmo Lete, SANER 4, pl. XXIII edition: Nougayrol, in Ugaritica 6, p. 403 Arnaud, AuOr Suppl. 23, pp. 62f. Rowe, in SANER 4, pp. 74–77

344

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

subscript: remarks: classification:

Farber, MC 17, pp. 263, 288f., 322 – Non-canonical Lamaštu Against Lamaštu

28 copy:

AuOr Suppl. 23, 18a Arnaud, AuOr Suppl. 23, no. 18 mus. no.: DO 6747 Farber, MC 17, pl. 68–70 exc. no.: RS 25.420+25.440 photo: Del Olmo Lete, SANER 4, pl. XIX–XX +25.445+25.447+ edition: Nougayrol, in Ugaritica 6, pp. 394–403 25.456A+25.459C Baldacci, La scoperta di Ugarit, provenience: Ugarit pp. 96–100 language: Akkadian Arnaud, AuOr Suppl. 23, pp. 63–73 dating: 13th–12th cent. Rowe, in SANER 4, pp. 38–47 ductus: Middle Babylonian Farber, MC 17, pp. 83–86, 160f., 212f. subscript: – remarks: ≈ Lamaštu I/e: ÉN ddìm.me dumu an.na mu pà.da dingir.re.e.ne.ke4 classification: Against Lamaštu 29 copy:

AuOr Suppl. 23, 18b Arnaud, AuOr Suppl. 23, no. 18 mus. no.: Farber, MC 17, pl. 68–70 exc. no.: photo: Del Olmo Lete, SANER 4, pl. XIX–XX edition: Nougayrol, in Ugaritica 6, pp. 394–403 Baldacci, La scoperta di Ugarit, provenience: pp. 96–100 language: Arnaud, AuOr Suppl. 23, pp. 63–73 dating: Rowe, in SANER 4, pp. 38–47 ductus: Farber, MC 17, pp. 83–86, 160f., 212f. subscript: – remarks: Non-canonical Lamaštu classification: Against Lamaštu 30 copy:

AuOr Suppl. 23, 18c Arnaud, AuOr Suppl. 23, no. 18 mus. no.: Farber, MC 17, pl. 68–70 exc. no.: photo: Del Olmo Lete, SANER 4, pl. XIX–XX edition: Nougayrol, in Ugaritica 6, pp. 394–403 Baldacci, La scoperta di Ugarit, provenience: pp. 96–100 language: Arnaud, AuOr Suppl. 23, pp. 63–73 dating: Rowe, in SANER 4, pp. 38–47 ductus: Farber, MC 17, pp. 83–86, 160f., 212f. subscript: – remarks: ≈ Lamaštu II/a: ÉN anamdi šipta lazzu milikki classification: Against Lamaštu 31 copy:

AuOr Suppl. 23, 18d Arnaud, AuOr Suppl. 23, no. 18 mus. no.: Farber, MC 17, pl. 68–70 exc. no.: photo: Del Olmo Lete, SANER 4, pl. XIX–XX edition: Nougayrol, in Ugaritica 6, pp. 394–403 Baldacci, La scoperta di Ugarit, provenience: pp. 96–100 language: Arnaud, AuOr Suppl. 23, pp. 63–73 dating: Rowe, in SANER 4, pp. 38–47 ductus:

DO 6747 RS 25.420+25.440 +25.445+25.447+ 25.456A+25.459C Ugarit Akkadian 13th–12th cent. Middle Babylonian

DO 6747 RS 25.420+25.440 +25.445+25.447+ 25.456A+25.459C Ugarit Akkadian 13th–12th cent. Middle Babylonian

DO 6747 RS 25.420+25.440 +25.445+25.447+ 25.456A+25.459C Ugarit Akkadian 13th–12th cent. Middle Babylonian

345

№ 31–35

subscript: remarks: classification:

Farber, MC 17, pp. 83–86, 160f., 212f. – Non-canonical Lamaštu Against Lamaštu

32 copy:

AuOr Suppl. 23, 18e Arnaud, AuOr Suppl. 23, no. 18 mus. no.: Farber, MC 17, pl. 68–70 exc. no.: photo: Del Olmo Lete, SANER 4, pl. XIX–XX edition: Nougayrol, in Ugaritica 6, pp. 394–403 Baldacci, La scoperta di Ugarit, provenience: pp. 96–100 language: Arnaud, AuOr Suppl. 23, pp. 63–73 dating: Rowe, in SANER 4, pp. 38–47 ductus: Farber, MC 17, pp. 83–86, 160f., 212f. subscript: – remarks: Non-canonical Lamaštu classification: Against Lamaštu

DO 6747 RS 25.420+25.440 +25.445+25.447+ 25.456A+25.459C Ugarit Akkadian 13th–12th cent. Middle Babylonian

33 copy:

AuOr Suppl. 23, 18f Arnaud, AuOr Suppl. 23, no. 18 mus. no.: DO 6747 Farber, MC 17, pl. 68–70 exc. no.: RS 25.420+25.440 photo: Del Olmo Lete, SANER 4, pl. XIX–XX +25.445+25.447+ edition: Nougayrol, in Ugaritica 6, pp. 394–403 25.456A+25.459C Baldacci, La scoperta di Ugarit, provenience: Ugarit pp. 96–100 language: Akkadian Arnaud, AuOr Suppl. 23, pp. 63–73 dating: 13th–12th cent. Rowe, in SANER 4, pp. 38–47 ductus: Middle Babylonian Farber, MC 17, pp. 83–86, 160f., 212f. subscript: – remarks: ≈ Lamaštu I/c: ÉN ezzet ul ilat namurrat u šī barbarat mārat Anu // OA OrNS 66, 61 kt 94/k 821 ll. 1–22 // OB YOS 11, 20 YBC 9846 ll. 1–13 classification: Against Lamaštu 34 copy:

AuOr Suppl. 23, 18g Arnaud, AuOr Suppl. 23, no. 18 mus. no.: DO 6747 Farber, MC 17, pl. 68–70 exc. no.: RS 25.420+25.440 photo: Del Olmo Lete, SANER 4, pl. XIX–XX +25.445+25.447+ edition: Nougayrol, in Ugaritica 6, pp. 394–403 25.456A+25.459C Baldacci, La scoperta di Ugarit, provenience: Ugarit pp. 96–100 language: Akkadian Arnaud, AuOr Suppl. 23, pp. 63–73 dating: 13th–12th cent. Rowe, in SANER 4, pp. 38–47 ductus: Middle Babylonian Farber, MC 17, pp. 83–86, 160f., 212f. subscript: – remarks: ≈ Lamaštu II/g: ÉN šurbât mārat Anu mu’ammilat la’ûti // MB MC 17, 443ff. BM 120022 ll. 1–r. 20 classification: Against Lamaštu 35 AuOr Suppl. 23, 20 copy: Arnaud, AuOr Suppl. 23, no. 20 photo: Del Olmo Lete, SANER 4, pl. XXII edition: Arnaud, AuOr Suppl. 23, pp. 75–77 Rowe, in SANER 4, pp. 77f. subscript: –

mus. no.: exc. no.: provenience: language: dating:

DO 6726 RS 25.436 Ugarit Akkadian 13th–12th cent.

346

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

remarks:

(≈) Munus la.ra.aḫ-compendium ~ MB/MA AS 16, 287f.c ~ MB/MA Iraq 31, pl. V–VIb ~ MB/MA KUB 4, 13a ~ NA BAM 3, 248 ~ NA AMT 67, 1 For a woman in labor (Cow of Sîn)

classification:

36 AuOr Suppl. 23, 23 copy: Arnaud, AuOr Suppl. 23, no. 23 photo: – edition: Arnaud, AuOr Suppl. 23, p. 89 subscript: – remarks: – classification: –

Middle Babylonian Rm 376 ll. ii 1–11 – ll. 51–62 Bo 4822 ll. 1’–14’ VAT 8869 ll. iii 10–35 K 2413+ ll. iii 4–29

mus. no.: exc. no.: provenience: language: dating: ductus:

– RS 20.161+20.171A Ugarit Akkadian 13th–12th cent. Middle Babylonian?

mus. no.: exc. no.: provenience: language: dating: ductus:

DO 6688 RS 25.129+25.456B Ugarit Sumerian 13th–12th cent. Middle Babylonian

mus. no.: exc. no.: provenience: language: dating: ductus:

DO 6688 RS 25.129+25.456B Ugarit Akkadian 13th–12th cent. Middle Babylonian

mus. no.: exc. no.: provenience: language: dating: ductus: KA.INIM.MA ŠÀ.SUR KU5.RU.DA.KAM – Against diarrhoea

DO 6688 RS 25.129+25.456B Ugarit Akkadian 13th–12th cent. Middle Babylonian

37 AuOr Suppl. 23, 25a copy: Arnaud, AuOr Suppl. 23, no. 25 photo: Del Olmo Lete, SANER 4, pl. XVI–XVII edition: Arnaud, AuOr Suppl. 23, pp. 90–96 Rowe, in SANER 4, pp. 63–68 subscript: KA.INIM.MA pa-ra-a ana KU5-[si] remarks: – classification: Against vomiting 38 AuOr Suppl. 23, 25b copy: Arnaud, AuOr Suppl. 23, no. 25 photo: Del Olmo Lete, SANER 4, pl. XVI–XVII edition: Arnaud, AuOr Suppl. 23, pp. 90–96 Rowe, in SANER 4, pp. 63–68 subscript: KA.INIM.MA pa-ra-a a-na KU5-si remarks: – classification: Against vomiting 39 AuOr Suppl. 23, 25c copy: Arnaud, AuOr Suppl. 23, no. 25 photo: Del Olmo Lete, SANER 4, pl. XVI–XVII edition: Arnaud, AuOr Suppl. 23, pp. 90–96 Rowe, in SANER 4, pp. 63–68 subscript: remarks: classification:

ductus:

40 AuOr Suppl. 23, 25d copy: Arnaud, AuOr Suppl. 23, no. 25 mus. no.: DO 6688 photo: Del Olmo Lete, SANER 4, pl. exc. no.: RS 25.129+25.456B XVI–XVII provenience: Ugarit edition: Arnaud, AuOr Suppl. 23, pp. 90–96 language: Sumerian Rowe, in SANER 4, pp. 63–68 dating: 13th–12th cent. subscript: KA.INIM.MA šim-ma-tu4 ductus: Middle Babylonian remarks: Pace subscript, content addresses maškadu // NA BAM 5, 473 K 2448+ ll. iii 6’–21’

347

№ 40–46 classification:

// NA BAM 5, 474 Against maškadu

K 10419

ll. 1’–4’

41 AuOr Suppl. 23, 25e copy: Arnaud, AuOr Suppl. 23, no. 25 photo: Del Olmo Lete, SANER 4, pl. XVI–XVII edition: Arnaud, AuOr Suppl. 23, pp. 90–96 Rowe, in SANER 4, pp. 63–68 subscript: [KA.INIM.M]A SA.MA.NÁ […] remarks: // NA CM 10, fig. 8 // NA KAR 181 // NA KAR 330 classification: Against sāmānu

mus. no.: DO 6688 exc. no.: RS 25.129+25.456B provenience: Ugarit language: Akkadian dating: 13th–12th cent. ductus: Middle Babylonian K 2042+ ll. 4’–17’ VAT 8886 ll. r. 6–18 VAT 11545 ll. 1’–11’

42 AuOr Suppl. 23, 26a copy: Arnaud, AuOr Suppl. 23, no. 26 photo: – edition: Arnaud, AuOr Suppl. 23, pp. 96–98 Rowe, in SANER 4, pp. 73f. subscript: KA.INIM.MA BE ZA ZÉ GIG remarks: – classification: Against gall

mus. no.: exc. no.: provenience: language: dating: ductus:

– RS 94.2067 Ugarit Akkadian 12th cent. –

43 AuOr Suppl. 23, 26b copy: Arnaud, AuOr Suppl. 23, no. 26 mus. no.: photo: – exc. no.: edition: Arnaud, AuOr Suppl. 23, pp. 96–98 provenience: Rowe, in SANER 4, pp. 73f. language: subscript: – dating: remarks: – ductus: classification: Incantation-prayer to the gods of the night

– RS 94.2067 Ugarit Akkadian 12th cent. –

44 AuOr Suppl. 23, 27a copy: Arnaud, AuOr Suppl. 23, no. 27 photo: Del Olmo Lete, SANER 4, pl. XVIII edition: Arnaud, AuOr Suppl. 23, pp. 98f. Rowe, in SANER 4, pp. 71f. subscript: [KA.INIM].MA [igi.g]i[g.g]a.k[am] remarks: – classification: Against eye-ache

mus. no.: exc. no.: provenience: language: dating: ductus:

DO 6708 RS 25.418 Ugarit Sumerian 13th–12th cent. Middle Babylonian

45 AuOr Suppl. 23, 27b copy: Arnaud, AuOr Suppl. 23, no. 27 photo: Del Olmo Lete, SANER 4, pl. XVIII edition: Arnaud, AuOr Suppl. 23, pp. 98f. Rowe, in SANER 4, pp. 71f. subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

DO 6708 RS 25.418 Ugarit Sumerian 13th–12th cent. Middle Babylonian

mus. no.: exc. no.: provenience: language:

DO 6748 RS 25.457 Ugarit Sumerian

46 AuOr Suppl. 23, 69 copy: Arnaud, AuOr Suppl. 23, no. 69 photo: – edition: Nougayrol, Ugaritica 6, p. 404 Arnaud, AuOr Suppl. 23, p. 207

348 subscript: remarks: classification:

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations Farber, MC 17, pp. 273, 301, 331 – Non-canonical Lamaštu // NA STT 144 Against Lamaštu

47 AUWE 6, pl. 1 no. 5a–b copy: – photo: Becker, AUWE 6, pl. 1 no. 5a–b edition: – subscript: – remarks: Pseudo-inscription classification: Against Lamaštu

dating: ductus:

– – Su 51/30

mus. no.: exc. no.: provenience: language: dating: ductus:

ll. 1–4

IM 25725 W. 5874 Uruk Sumerian Imitation (archaic)

48 BAM 2, 141 copy: Köcher, BAM 2, no. 141 photo: CDLI no. P285237 edition: Böck, BPOA 3, pp. 261–279, 299–301, 308f. subscript: – remarks:

classification:

mus. no.: VAT 16448 exc. no.: Ass. 14669 provenience: Aššur language: Akkadian dating: 13th–11th cent. ductus: Middle Assyrian ≈ Muššuʾu VIII/a: ÉN šimmatu šimmatu ~ MB/MA BAM 4, 398 Ni 178 ll. r. 4’–23’ ~ MB/MA Emar 735 Msk 74147b(+) ll. 1–36’ ~ NA BPOA 3, pl. XI K 5920 ll. 3’–8’ ~ NA BPOA 3, pl. XLV K 10770 ll. 1’–13’ ~ NA BPOA 3, pl. XXXVI–VII BM 40177 ll. 8–15 Against šimmatu

49 BAM 3, 214a copy: Köcher, BAM 3, no. 214 photo: ph. K. 241/42, 430/31 edition: Abusch/Schwemer, AMD 8/1, pp. 246–255 subscript: – remarks: Mayer, UFBG, p. 418 Šamaš 69 (//) MA BAM 4, 334a (//) NA AMD 8/1, pl. 51 classification: Incantation-prayer to Šamaš

mus. no.: A 13+393 exc. no.: Ass. 3067 provenience: Aššur language: Akkadian dating: 13th–11th cent. ductus: Middle Assyrian VAT 10094+ ll. iv 1’–4’ K 3196+ ll. 1’–4’

50 BAM 3, 214b copy: Köcher, BAM 3, no. 214 photo: ph. K. 241/42, 430/31 edition: Abusch/Schwemer, AMD 8/1, pp. 246–255 subscript: – remarks: Mayer, UFBG, p. 419 Šamaš 70 // MB/MA BAM 4, 334e // NA KAL 2, 23 // NA – // NA – classification: Incantation-prayer to Šamaš

mus. no.: A 13+393 exc. no.: Ass. 3067 provenience: Aššur language: Akkadian dating: 13th–11th cent. ductus: Middle Assyrian VAT 10094+ ll. v 20’–26’ VAT 13611 ll. r. 24’(catchline) K 2481 ll. ? (incipit) BM 128037 ll. ? (incipit)

51 BAM 3, 316a copy: Köcher, BAM 3, no. 316 mus. no.: photo: CDLI no. P281823 exc. no.: edition: Mayer, Untersuchungen, p. 160 fn. 53 provenience:

VAT 13608+13759 Ass 17722b Aššur

349

№ 51–56 subscript: remarks: classification:

Jaques, OBO 273, p. 281 – // NA KAL 4, 35 // NA STT 95+295 Incantation-prayer to the personal deity

language: Akkadian dating: 11th–10th cent. ductus: Middle Assyrian VAT 14183 ll. iv 14–15 51/93 ll. ii 91–92

52 BAM 3, 316b copy: Köcher, BAM 3, no. 316 photo: CDLI no. P281823 edition: Lambert, in JNES 33, p. 295 subscript: – remarks: Mayer, UFBG, p. 408 Sîn 6

classification:

mus. no.: VAT 13608+13759 exc. no.: Ass 17722b provenience: Aššur language: Akkadian dating: 11th–10th cent. ductus: Middle Assyrian // NA LKA 25 1.S. VAT 13630 ll. ii 3–10 // NA K 6018+8598+12922(BMS 24)+13296(BMS 25)+14704 ll. 8–13 // NA K 6018+8598+12922(BMS 24)+13296(BMS 25)+14704 ll. r. 7–15 // NA – K 8183 ll. 8–12 Incantation-prayer to Šîn

53 copy:

BAM 4, 334a Köcher, BAM 4, no. 334 Schwemer, KAL 2, no. 22 photo: CDLI no. P281828 edition: Schwemer, KAL 2, pp. 58–60 Abusch/Schwemer, AMD 8/1, pp. 246–255 subscript: – remarks: (//) MB/MA BAM 3, 214a (//) NA AMD 8/1, pl. 51 classification: Incantation-prayer to Šamaš 54 copy:

BAM 4, 334b Köcher, BAM 4, no. 334 Schwemer, KAL 2, no. 22 photo: CDLI no. P281828 edition: Schwemer, KAL 2, pp. 58–60 Abusch/Schwemer, AMD 8/1, pp. 246–255 subscript: – remarks: // NA AMD 8/1, pl. 51 // NA KAL 2, 23 classification: Incantation-prayer to Šamaš 55 copy:

BAM 4, 334c Köcher, BAM 4, no. 334 Schwemer, KAL 2, no. 22 photo: CDLI no. P281828 edition: Schwemer, KAL 2, pp. 58–60 Abusch/Schwemer, AMD 8/1, pp. 246–255 subscript: – remarks: // NA KAL 2, 23 classification: Incantation-prayer to Šamaš 56 copy:

BAM 4, 334d Köcher, BAM 4, no. 334

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 10094+10989 – Aššur Akkadian 13th–11th cent. Middle Assyrian

A 13+393 K 3196+3344

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 10094+10989 – Aššur Akkadian 13th–11th cent. Middle Assyrian

K 3196+ VAT 13611

mus. no.: exc. no.: provenience: language: dating: ductus:

ll. 7’–r. 10’ ll. r. 1’–11’

VAT 10094+10989 – Aššur Akkadian 13th–11th cent. Middle Assyrian

VAT 13611

mus. no.:

ll. ii 10–16 ll. 1’–4’

ll. r. 15’–17’

VAT 10094+10989

350

photo: edition: subscript: remarks: classification:

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations Schwemer, KAL 2, no. 22 CDLI no. P281828 Schwemer, KAL 2, pp. 58–60 Abusch/Schwemer, AMD 8/1, pp. 246–255 – // NA KAL 2, 23 Incantation-prayer to Šamaš

57 copy:

BAM 4, 334e Köcher, BAM 4, no. 334 Schwemer, KAL 2, no. 22 photo: CDLI no. P281828 edition: Schwemer, KAL 2, pp. 58–60 Abusch/Schwemer, AMD 8/1, pp. 246–255 subscript: – remarks: Mayer, UFBG, p. 419 Šamaš 70 // MB/MA BAM 3, 214b // NA KAL 2, 23 // NA – // NA – classification: Incantation-prayer to Šamaš

exc. no.: provenience: language: dating: ductus:

– Aššur Akkadian 13th–11th cent. Middle Assyrian

VAT 13611

mus. no.: exc. no.: provenience: language: dating: ductus:

ll. r. 21’–23’

VAT 10094+10989 – Aššur Akkadian 13th–11th cent. Middle Assyrian

A 13+393 VAT 13611 K 2481 BM 128037

ll. viii 2’–14’ ll. r. 24’(catchline) ll. ? (incipit) ll. ? (incipit)

58 copy:

BAM 4, 335 Köcher, BAM 4, no. 335 mus. no.: VAT 10306 Schwemer, KAL 2, no. 50 exc. no.: – photo: CDLI no. P285414 provenience: Aššur edition: Schwemer, KAL 2, pp. 115f. language: Akkadian Böck, BPOA 3, pp. 147–158, 173 dating: 13th–11th cent. subscript: – ductus: Middle Assyrian remarks: ≈ Muššuʾu IV/f // Sag.gig VII/f: ÉN murṣu miqtu liʾbu diʾu classification: Against various diseases 59 BAM 4, 336 copy: Köcher, BAM 4, no. 336 photo: CDLI no. P281833 edition: – subscript: ⸢KA. INIM.MA⌉ […] remarks: classification: 60 copy:

– –

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 11076 – Aššur Akkadian 13th–11th cent. Middle Assyrian

BAM 4, 339a Köcher, BAM 4, no. 339 mus. no.: VAT 10034+11425 Ebeling, KAR, no. 357 (= VAT 10034) 11571+12115+12216 Ebeling, KAR, no. 227 (= VAT 11571) exc. no.: Ass. 22790c photo: CDLI no. P281827 provenience: Aššur edition: Farber, Beschwörungsrituale, language: Akkadian pp. 185f., 188–191, 201f. dating: 12th–11th cent. subscript: – ductus: Middle Assyrian remarks: Mayer, UFBG, p. 391 Ištar 18 // NA KAL 2, 36+VAT 13628 VAT 14150+ ll. i 21’–45’ // NA Beschwörungsrituale, pl. 7–14 K 2001+ ll. ii 1’–19’ // NA Beschwörungsrituale, pl. 15–16 BM 76976 ll. ii 10’–iii 1 // NA KAR 57(+) VAT 8261(+) ll. ii 11’–25’

№ 60–64 classification:

Incantation-prayer to Ištar

61 copy:

BAM 4, 339b Köcher, BAM 4, no. 339 mus. no.: VAT 10034+11425 Ebeling, KAR, no. 357 (= VAT 10034) 11571+12115+12216 Ebeling, KAR, no. 227 (= VAT 11571) exc. no.: Ass. 22790c photo: CDLI no. P281827 provenience: Aššur edition: Farber, Beschwörungsrituale, language: Akkadian pp. 185f., 190–193, 203 dating: 12th–11th cent. subscript: – ductus: Middle Assyrian remarks: Mayer, UFBG, p. 380 Dumuzi 1 // NA Beschwörungsrituale, pl. 7–14 K 2001+ ll. iii 2–13 // NA Beschwörungsrituale, pl. 15–16 BM 76976 ll. iii 3–9 // NA KAR 57(+) VAT 8261(+) ll. iii 9–23 classification: Incantation-prayer to Dumuzi 62 copy:

BAM 4, 339c Köcher, BAM 4, no. 339 mus. no.: VAT 10034+11425 Ebeling, KAR, no. 357 (= VAT 10034) 11571+12115+12216 Ebeling, KAR, no. 227 (= VAT 11571) exc. no.: Ass. 22790c photo: CDLI no. P281827 provenience: Aššur edition: Farber, Beschwörungsrituale, language: Akkadian pp. 185f., 192f., 203f. dating: 12th–11th cent. subscript: – ductus: Middle Assyrian remarks: Mayer, UFBG, p. 380 Dumuzi 2 // NA Beschwörungsrituale, pl. 7–14 K 2001+ ll. iii 19–iv 10 // NA Beschwörungsrituale, pl. 15–16 BM 76976 ll. iv 8–25 // NA LKA 69 A 165 ll. r. 2’ (incipit) classification: Incantation-prayer to Dumuzi 63 copy:

BAM 4, 339d Köcher, BAM 4, no. 339 mus. no.: VAT 10034+11425 Ebeling, KAR, no. 357 (= VAT 10034) 11571+12115+12216 Ebeling, KAR, no. 227 (= VAT 11571) exc. no.: Ass. 22790c photo: CDLI no. P281827 provenience: Aššur edition: Farber, Beschwörungsrituale, language: Akkadian pp. 186, 192–195, 204 dating: 12th–11th cent. subscript: – ductus: Middle Assyrian remarks: Mayer, UFBG, p. 391 Ištar 20 // NA Beschwörungsrituale, pl. 7–14 K 2001+ ll. iv 20–24 // NA KAR 57(+) VAT 8261(+) ll. iv 8’–12’ // NA LKA 69 A 165 ll. r. 12’–14’ classification: Incantation-prayer to Ištar 64 copy:

BAM 4, 339e Köcher, BAM 4, no. 339 mus. no.: VAT 10034+11425 Ebeling, KAR, no. 357 (= VAT 10034) 11571+12115+12216 Ebeling, KAR, no. 227 (= VAT 11571) exc. no.: Ass. 22790c Farber, Beschwörungsrituale, pl. 17 provenience: Aššur photo: CDLI no. P281827 language: Akkadian edition: Farber, Beschwörungsrituale, dating: 12th–11th cent. pp. 186f., 194–197, 205f. ductus: Middle Assyrian subscript: – remarks: Mayer, UFBG, p. 391 Ištar 17 // NA Beschwörungsrituale, pl. 7–14 K 2001+ ll. i 33–ii 12’’ // NA Beschwörungsrituale, pl. 15–16 BM 76976 ll. ii 1’–8’ // NA KAR 57(+) VAT 8261(+) ll. i 1’–ii 9’

351

352

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

classification:

Incantation-prayer to Ištar

65 BAM 4, 385a copy: Köcher, BAM 4, no. 385 mus. no.: VAT 17580 photo: CDLI no. P285456 exc. no.: Bab. 33794 edition: Finkel, Ḫulbazizi, pp. 82f., 140 provenience: Babylon Böck, BPOA 3, pp. 147–149, 167–169, language: Akkadian 174, 179f. dating: – Scurlock, AMD 3, pp. 443–446 no. 178 ductus: Middle Babylonian subscript: – ? remarks: ≈ Ḫul.ba.zi.zi no. 20 // Muššuʾu IV/i // Sag.gig VII/i : ÉN ka.kib ka.kib lugal ka.kib lugal ka.na.kib // NA AMT 97, 1 K 2359 ll. 4–7 // NA BAM 3, 221 O 195 ll. iii 22’–24’ // NA BAM 5, 471 K 2477+ ll. iii 23’–24’ // NA BAM 5, 475 K 3198 ll. i 4 // NA BE 31, 58+AMT 88, 1 K 3305+ ll. r. 11’ // NA BPOA 3, pl. XIX K 7098+ ll. 13’–14’ // NA BPOA 3, pl. XIX BM 47913 ll. r. 3’–4’ // NA STT 275 Su (19)52/74+382 ll. i 24–27 classification: Against evil (general) 66 BAM 4, 385b copy: Köcher, BAM 4, no. 385 mus. no.: VAT 17580 photo: CDLI no. P285456 exc. no.: Bab. 33794 edition: Scurlock, AMD 3, no. 178 pp. 443–446 provenience: Babylon Böck, BPOA 3, pp. 261–265, 294f., 305language: Akkadian subscript: – dating: – ductus: Middle Babylonian remarks: ≈ Muššuʾu VIII/o: ÉN ezzēti šamrāti nadrāti // NA BAM 5, 471 K 2477+ ll. iii 25’–27’ // NA BAM 3, 221 O 195 ll. iii 25’–27’ // NA AMT 97, 1 K 2359 ll. 8–13 // NA – K 3398+ ll. 8–13 classification: Against an angry ghost 67 BAM 4, 398 copy: Köcher, BAM 4, no. 398 mus. no.: Ni 178 photo: – exc. no.: – edition: Langdon, BE 31, pp. 67–75 provenience: Nippur Böck, BPOA 3, pp. 261–281, 299–301, language: Akkadian 308f. dating: – Scurlock, WAW 36, pp. 561–566 ductus: Middle Babylonian subscript: KA.INIM.MA šim-ma-tu4.KAM remarks: ≈ Muššuʾu VIII/a: ÉN šimmatu šimmatu ~ MB/MA BAM 2, 141 VAT 16448 ll. 7’–12’ ~ MB/MA Emar 735 Msk 74147b(+) ll. 1–36’ ~ NA BPOA 3, pl. XI K 5920 ll. 3’–8’ ~ NA BPOA 3, pl. XLV K 10770 ll. 1’–13’ ~ NA BPOA 3, pl. XXXVI–VI BM 40177 ll. 8–15 classification: Against šimmatu 68 BAM 8, pl. 91 copy: Geller, BAM 8, pl. 91 photo: – edition: Geller, BAM 8, pp. 399–433 subscript: –

mus. no.: exc. no.: provenience: language:

– 12 N 228 Nippur Sum.(//)Akk.

353

№ 68–72

remarks: classification:

– dating: – – ductus: Middle Babylonian ≈ Udug.ḫul XII/a: ÉN udug ḫul edin.na dagal.la ara9 bí.in.gi4.dè amaš.šè bí.in.ḫul ? // NB BAM 8, pl. 110 BM 33889 ll. 8–10 Udug.ḫul

69 BSOAS 78, 600 copy: – photo: http://www.cmaa-museum.org edition: Panayatov, BSOAS 78, p. 600 subscript: – remarks:

classification:

mus. no.: – exc. no.: – provenience: – language: Sumerian dating: – ductus: Archaic ≈ Lamaštu II/e: ÉN ddìm.me dumu an.na mu pà.da dingir.re.e.ne.ke4 // Bronze Age RA 18, 195 AO 8184 // Bronze Age MC 17, pl. 65 BM 132520 // Bronze Age MC 17, pl. 90 (94) – // Bronze Age MC 17, pl. 91 (95) – // Bronze Age SAOC 47, pl. 12e–f NBC 8151 // MB/MA CUSAS 32, no. 62 MS 1913 // MB/MA KAR 85 VA Ass. 990 // MB/MA KAR 86 VA Ass. 991 // MB/MA KAR 87 VA Ass. 998 // MB/MA MIO 7, 339 Bab. 1357 // MB/MA N.A.B.U. 2016/47 BM 128857 // MB/MA Metropolitan 1984-85, 4 MMA 1984.348 // NA ArOr 18/3, pl. X–XI YBC 13600 // NA MC 17, pl. 58 K 156+ // NA MC 17, pl. 58 K 2725+ // NA Sumer 17, pl. 17 – // NA Dragons, Monsters, no. 49 Private Collectionll. // NB MC 17, pl. 59 BM 43550 Against Lamaštu

ll. r. 1–9 ll. r. 1–10 ll. r. 1–7 ll. r. 1–7 ll. r. 1–5 ll. r. 1–6 ll. r. 1–6 ll. r. 1–8 ll. r. 1–6 ll. r. 2–3 ll. r. 1–8 ll. r. 1–11 ll. r. 1–6 ll. iii 59–68 ll. ii 13–20 ll. r. 1’–5’ ll. r. 1–10 ll. i 1’–3’

70 CBS 8857abis copy: – photo: CDLI no. P263672 edition: – subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

CBS 8857abis – Nippur Sumerian – Middle Babylonian

71 CBS 10911 copy: – photo: CDLI no. P266104 edition: – subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

CBS 10911 – Nippur Sumerian – Middle Babylonian

mus. no.: exc. no.: provenience: language: dating: ductus:

CBS 13905 – Nippur Sum.(//)Akk. – Middle Babylonian

72 CBS 13905/a copy: – photo: CDLI no. P268915 edition: Geller, BAM 8, pp. 90–95 subscript: –

354

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

remarks:

≈ Udug.ḫul III/a: ÉN nam.tar líl.lá an.na mu.un.nigin.e // OB FAOS 12, pl. 1–2a Ni 623+2320 // MB/MA Emar 729c Msk 74102a+ // NB UET 6/2, 391 – // NB UET 6/2, 392 – Udug.ḫul

classification:

ll. i 1’–12’ ll. 24–35 ll. 1–7 ll. 1–6

73 CBS 13905/b copy: – photo: CDLI no. P268915 edition: Geller, BAM 8, pp. 89–132 subscript: – remarks: classification:

mus. no.: CBS 13905 exc. no.: – provenience: Nippur language: Sum.(//)Akk. dating: – ductus: Middle Babylonian ≈ Udug.ḫul III/b: ÉN e.ne.ne.ne maškim ḫul.a.meš // OB FAOS 12, pl. 1–2b Ni 623+2320 ll. i 13’–ii 19’ Udug.ḫul

74 CBS 15080 copy: – photo: CDLI no. P269644 edition: – subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

CBS 15080 – (Babylonia) Sum.Akk. – Middle Babylonian

mus. no.: exc. no.: provenience: language: dating: ductus: K 9041

BM 54692 82-5-22, 1016 Sippar Sumerian – Middle Babylonian ll. 1–8

76 CUSAS 30, 446 copy: – photo: – edition: Van Soldt, CUSAS 30, p. 522 subscript: – remarks: – classification: Against evil Šēdu

mus. no.: exc. no.: provenience: language: dating: ductus:

CUNES 52-13-114 – (Babylonia) Akkadian – Middle Babylonian

77 CUSAS 30, 447 copy: – photo: – edition: Van Soldt, CUSAS 30, p. 523 subscript: – remarks: – classification: Against anger

mus. no.: exc. no.: provenience: language: dating: ductus:

CUNES 52-13-117 – (Babylonia) Akkadian – Middle Babylonian

78 CUSAS 30, 448 copy: Van Soldt, CUSAS 30, p. 525 photo: – edition: Van Soldt, CUSAS 30, p. 524f.

mus. no.: exc. no.: provenience:

CUNES 52-15-29 – (Babylonia)

75 CM 31, 241 copy: CM 31, 241 photo: – edition: Lambert, in CM 31, pp. 237–241 subscript: – remarks: classification:

// NA –

CM 31, 241

355

№ 78–81

subscript: remarks: classification:

language: dating: ductus: KA.INIM.MA LÚ.TUR ḪUN.GÁ.KAM (≈) Lú.tur.hun.gá-compendium // NA LKA 9 A 37 To pacify a baby

Akkadian – Middle Babylonian ll. r. 16’–20’

79 CUSAS 32, 62 copy: – photo: CDLI no. P250590 edition: George, CUSAS 32, p. 91 subscript: – remarks:

classification:

mus. no.: MS 1913 exc. no.: – provenience: (Assyria) language: Sumerian dating: – ductus: Archaic ≈ Lamaštu II/e: ÉN ddìm.me dumu an.na mu pà.da dingir.re.e.ne.ke4 // Bronze Age RA 18, 195 AO 8184 // Bronze Age MC 17, pl. 65 BM 132520 // Bronze Age MC 17, pl. 90 (94) – // Bronze Age MC 17, pl. 91 (95) – // Bronze Age SAOC 47, pl. 12e–f NBC 8151 // MB/MA KAR 85 VA Ass. 990 // MB/MA BSOAS 78, 600 – // MB/MA KAR 86 VA Ass. 991 // MB/MA KAR 87 VA Ass. 998 // MB/MA MIO 7, 339 Bab. 1357 // MB/MA N.A.B.U. 2016/47 BM 128857 // MB/MA Metropolitan 1984-85, 4 MMA 1984.348 // NA ArOr 18/3, pl. X–XI YBC 13600 // NA MC 17, pl. 58 K 156+ // NA MC 17, pl. 58 K 2725+ // NA Sumer 17, pl. 17 – // NA Dragons, Monsters, no. 49 Private Coll. // NB MC 17, pl. 59 BM 43550 Against Lamaštu

80 copy:

De Wereld van de Bijbel, no. 18 Beek, Wereld van de Bijbel, no. 18 Wiggermann, in CM 14, p. 221 fig. 1 photo: – edition: Pseudo-inscription subscript: – remarks: – classification: Against Lamaštu 81 copy:

photo: edition:

EA 355

Sayce, in Tell el-Amarna, pl. XXXII; IX Izre’el, Amarna Scholarly Tablets, pl. XVIII Artzi, in Studies Artzi, pl. III Izre’el, Amarna Scholarly Tablets, pl. XVII Knudtzon, Die El-Armarna Tafeln, p. 963 Finkel, Ḫulbazizi, pp. 304–306 Artzi, in Studies Artzi, pp. 146–48

ll. r. 1–9 ll. r. 1–10 ll. r. 1–7 ll. r. 1–7 ll. r. 1–5 ll. r. 1–6 ll. 1–6 ll. r. 1–8 ll. r. 1–6 ll. r. 2–3 ll. r. 1–8 ll. r. 1–11 ll. r. 1–6 ll. iii 59–68 ll. ii 13–20 ll. r. 1’–5’ ll. r. 1–10 ll. i 1’–3’

mus. no.: exc. no.: provenience: language: dating: ductus:

Liagre Böhl no.– – – Sumerian – Imitation (archaic)

mus. no.: exc. no.: provenience: language: dating: ductus:

1893.1-41(416) – Akhetaten Akkadian 14th cent. –

356

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

subscript: remarks: classification:

Izre’el, Amarna Scholarly Tablets, pp. 41f. – – Apotropaic spell

82 copy:

Emar 729a Arnaud, Emar 6/1, pp. 247–249; 254; 276; 285 photo: – edition: Arnaud, Emar 6/4, no. 729 Geller, BAM 8, pp. 125–128 subscript: –

remarks:

classification: 83 copy:

– Msk 74102a+74107ai+74114l(+) 74102o (previously Emar 730) provenience: Emar language: Sumerian dating: 14th–12th cent. ductus: Syro-Hittite ≈ Udug.ḫul III/g: ÉN níg gar.ra níg gar.ra níg.bi ki gar.gar.ra.e.dè // NB AOAT 275, 624 BM 76125 ll. 6’–8’ // NB BAM 8, pl. 27 BM 36676 ll. 1–10 // NB BAM 8, pl. 27 BM 37621 ll. 1’–13’ Udug.ḫul

Emar 729b Arnaud, Emar 6/1, pp. 247–249; 254; 276; 285 photo: – edition: Arnaud, Emar 6/4, no. 729 Geller, BAM 8, pp. 125–128 subscript: – remarks:

classification: 84 copy:

classification: 85 copy:

mus. no.: exc. no.:

– Msk 74102a+74107ai+74114l(+) 74102o (previously Emar 730) provenience: Emar language: Sumerian dating: 14th–12th cent. ductus: Syro-Hittite ≈ Udug.ḫul III/e: ÉN gá.e dnam.ma me.en gá.e lú dnanše me.en // OB FAOS 12, pl. 1–2e Ni 623+2320 ll. iii 3’–6’ // NB BAM 8, pl. 28 CBS 8801 ll. 17’–20’ Udug.ḫul

Emar 729c Arnaud, Emar 6/1, pp. 247–249; 254; 276; 285 photo: – edition: Arnaud, Emar 6/4, no. 729 Geller, BAM 8, pp. 90–95 subscript: – remarks:

mus. no.: exc. no.:

mus. no.: exc. no.:

– Msk 74102a+74107ai+74114l(+) 74102o (previously Emar 730) provenience: Emar language: Sumerian dating: 14th–12th cent. ductus: Syro-Hittite ≈ Udug.ḫul III/a: ÉN nam.tar líl.lá.àm an.na mu.un.nigin.e // OB FAOS 12, pl. 1–2a Ni 623+2320 ll. i 1’–12’ // MB/MA CDLI no. P268915 CBS 13905 ll. i 1’– ii 5’ // NB UET 6/2, 391 – ll. 1–7 // NB UET 6/2, 392 – ll. 1–6 Udug.ḫul

Emar 729d Arnaud, Emar 6/1, pp. 247–249; 254; 276; 285 photo: – edition: Arnaud, Emar 6/4, no. 729 subscript: – remarks: Non-canonical Udug.ḫul classification: Udug.ḫul

mus. no.: exc. no.: provenience: language: dating: ductus:

– Msk 74102a+74107ai+74114l(+) 74102o (previously Emar 730) Emar Akkadian 14th–12th cent. Syro-Hittite

357

№ 86–91

86 Emar 731 copy: Arnaud, Emar 6/2, p. 495 photo: – edition: Arnaud, Emar 6/4, no. 731 subscript: – remarks: Non-canonical Udug.ḫul? classification: Udug.ḫul?

mus. no.: exc. no.: provenience: language: dating: ductus:

– Msk 74199q Emar Sumerian 14th–12th cent. –

87 Emar 732 copy: Arnaud, Emar 6/1, p. 276 photo: – edition: Arnaud, Emar 6/4, no. 732 subscript: – remarks: Non-canonical Sag.gig classification: Against headache

mus. no.: exc. no.: provenience: language: dating: ductus:

– Msk 74107ak Emar Sumerian 14th–12th cent. –

88 Emar 733 copy: Arnaud, Emar 6/2, pp. 526 photo: – edition: Arnaud, Emar 6/4, no. 733 pp. 341f. subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– Msk 74228a Emar Sumerian 14th–12th cent. Syro-Hittite

89 Emar 734 copy: Arnaud, Emar 6/2, pp. 440 photo: – edition: Arnaud, Emar 6/4, no. 734 subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– Msk 74173e Emar Sumerian 14th–12th cent. Syro-Hittite

90 Emar 735 copy: Arnaud, Emar 6/1, pp. 371, 453 mus. no.: – photo: – exc. no.: Msk 74147b(+)74179 edition: Arnaud, Emar 6/4, no. 735 provenience: Emar Böck, BPOA 3, pp. 261–279, 299–301, language: Akkadian 308f. dating: 14th–12th cent. subscript: – ductus: Syro-Hittite remarks: ≈ Muššuʾu VIII/a: ÉN šimmatu šimmatu ~ MB/MA BAM 2, 141 VAT 16448 ll. 7’–12’ ~ MB/MA BAM 4, 398 Ni 178 ll. r. 4’–23’ ~ NA BPOA 3, pl. XI K 5920 ll. 3’–8’ ~ NA BPOA 3, pl. XLV K 10770 ll. 1’–13’ ~ NA BPOA 3, pl. XXXVI–VII BM 40177 ll. 8–15 ~ NA BPOA 3, pl. XLIV K 9587+18115 ll. iii 1’–13’ classification: Against šimmatu 91 Emar 737 copy: Arnaud, Emar 6/1, pp. 105–109 photo: – edition: Arnaud, Emar 6/4, no.737 Farber, in JNES 49, p. 310 fn. 52 Collins, Natural Illness, pp. 158–160 subscript: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– Msk 731030 Emar Akkadian 14th–12th cent. Syrian

358

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

remarks:

~ NA BAM 6, 574 ~ NA BAM 6, 535+573 Against gastrointestinal disease

classification:

K 191+ K 6511+

ll. iv 17–22 ll. 1’–4+i’ 1’–7’

92 Emar 738 copy: Arnaud, Emar 6/1, p. 318 photo: – edition: Arnaud, Emar 6/4, no.738 subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– Msk 74124f Emar Akkadian 14th–12th cent. –

93 Emar 740 copy: Arnaud, Emar 6/2, p. 457 photo: – edition: Arnaud, Emar 6/4, no.740 subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– Msk 74183aa Emar Sumerian 14th–12th cent. –

94 Emar 742 copy: Arnaud, Emar 6/1, p. 316 photo: – edition: Arnaud, Emar 6/4, no.740 subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– Msk 74123aa Emar Akkadian 14th–12th cent. –

95 Emar 743 copy: Arnaud, Emar 6/1, p. 307 photo: – edition: Arnaud, Emar 6/4, no.743 subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– Msk 74122t Emar Akkadian 14th–12th cent. Syro-Hittite

96 Emar 744 copy: Arnaud, Emar 6/1, p. 273 photo: – edition: Arnaud, Emar 6/4, no.744 subscript: KA.INIM.MA […] remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

Msk 74107t Emar Sumerian 14th–12th cent. –

97 Emar 753a copy: Arnaud, Emar 6/1, p. 342 photo: – edition: Arnaud, Emar 6/4, no.753 subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– Msk 74135b Emar Sumerian 14th–12th cent. –

98 Emar 753b copy: Arnaud, Emar 6/1, p. 342 photo: –

mus. no.: exc. no.:

– Msk 74165g

359

№ 98–102 edition: subscript: remarks: classification:

Arnaud, Emar 6/4, no.753 – – –

provenience: language: dating: ductus:

Emar Akkadian 14th–12th cent. –

99 Emar 757 copy: Arnaud, Emar 6/2, p. 419 photo: – edition: Arnaud, Emar 6/4, no.757 subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– Msk 74165g Emar Sum.–Akk. 14th–12th cent. Syro-Hittite

100 Emar 790 copy: Arnaud, Emar 6/2, p. 539 photo: – edition: Arnaud, Emar 6/4, no.790 subscript: – remarks:

classification:

mus. no.: – exc. no.: Msk 74232i provenience: Emar language: Sumerian dating: 14th–12th cent. ductus: – ≈ Udug.ḫul IV/c: ÉN en.e an gal.ta ki.dal.šè géštu.ga.a.ni nam.gub // OB CUSAS 32, 11c M 3091+ ll. ii 1’–8’ // OB FAOS 12, pl. 15–16 BM 78185 ll. 1– r. 29 // NB BAM 8, pl. 22 N 1545+1554 ll. 7–12 Udug.ḫul

101 copy:

FAOS 12, pl. 5–6a Geller, FAOS 12, pl. 5–6 mus. no.: Ni 2676+2997+4017+4018 Geller, BAM 8, pl. 152–153 exc. no.: – photo: – provenience: Nippur edition: Geller, FAOS 12, pp. 58–83, 125–139 language: SumAkk. Geller, BAM 8, pp. 251–253 dating: – subscript: – ductus: Middle Babylonian remarks: ≈ Udug.ḫul VII/a: ÉN udug ḫul sila.a si.ga á.úr.da gub.gub e.sír.ra šú.šú // OB CUSAS 32, 11k M 3091+ ll. vi 1–25 // OB FAOS 12, pl. 3–4k Ni 631 ll. vi 33’– viii 38’’ // OB FAOS 12, pl. 17 BM 92671 ll. 1– r. 8 // OB FAOS 12, pl. 18 BM 78375 ll. 1– r. 13 // OB PBS 1/2, 127a CBS 591 ll. i 1– iii 19 // MB/MA KUB 37, 143 537/f ll. 1’–10’ // LB PBS 1/2, 116 CBS 4507 ll. 45–48 classification: Udug.ḫul

102 copy:

FAOS 12, pl. 5–6b Geller, FAOS 12, pl. 5–6 mus. no.: Ni 2676+2997+4017+4018 Geller, BAM 8, pl. 152–153 exc. no.: – photo: – provenience: Nippur edition: Geller, FAOS 12, pp. 58–83, 125–139 language: SumAkk. Geller, BAM 8, pp. 257–265 dating: – subscript: – ductus: Middle Babylonian remarks: ≈ Udug.ḫul VII/b: ÉN udug hul a.lá hul lú.ge6.sa9.a.šè sila.a gib.ba // OB – Amherst 068 ll. ? // OB FAOS 12, pl. 3–4f Ni 631 ll. ii 44– iii 45 // OB PBS 1/2, 127b CBS 591 ll. iii 20– v 30 classification: Udug.ḫul

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Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

103 copy:

FAOS 12, pl. 5–6c Geller, FAOS 12, pl. 5–6 mus. no.: Ni 2676+2997+4017+4018 Geller, BAM 8, pl. 152–153 exc. no.: – photo: – provenience: Nippur edition: Geller, FAOS 12, pp. 58–83, 125–139 language: SumAkk. Geller, BAM 8, p. 266 dating: – subscript: – ductus: Middle Babylonian remarks: ≈ Udug.ḫul VII/c: ÉN udug hul a.lá hul gedim hul gal5.lá hul kur.ta im.ta.è // OB – Amherst 068 ll. – // OB FAOS 12, pl. 3–4g Ni 631 ll. iii 46– iv 24 classification: Udug.ḫul

104 copy:

FAOS 12, pl. 5–6d Geller, FAOS 12, pl. 5–6 mus. no.: Ni 2676+2997+4017+4018 Geller, BAM 8, pl. 152–153 exc. no.: – photo: – provenience: Nippur edition: Geller, FAOS 12, pp. 58–83, 125–139 language: SumAkk. Geller, BAM 8, pp. 269–278 dating: – subscript: – ductus: Middle Babylonian remarks: ≈ Udug.ḫul VII/d // Muššuʾu VII/b: ÉN udug hul an.edin.na DU.a // OB PBS 1/2, 128a CBS 1532 ll. ii! 2– iii! 7 classification: Udug.ḫul 105 copy:

FAOS 12, pl. 5–6e Geller, FAOS 12, pl. 5–6 mus. no.: Geller, BAM 8, pl. 152–153 exc. no.: photo: – provenience: edition: Geller, FAOS 12, pp. 58–83, 125–139 language: Geller, BAM 8, p. 279 dating: subscript: – ductus: remarks: ≈ Udug.ḫul VII/e: ÉN udug hul a.lá hul lú.ra ba.gub.ba classification: Udug.ḫul

Ni 2676+2997+4017+4018 – Nippur SumAkk. – Middle Babylonian

106 copy:

FAOS 12, pl. 5–6f Geller, FAOS 12, pl. 5–6 mus. no.: Ni 2676+2997+4017+4018 Geller, BAM 8, pl. 152–153 exc. no.: – photo: – provenience: Nippur edition: Geller, FAOS 12, pp. 58–83, 125–139 language: SumAkk. Geller, BAM 8, pp. 282–286 dating: – subscript: – ductus: Middle Babylonian remarks: ≈ Udug.ḫul VII/g // Compendium no. 21: ÉN udug hul edin.na.zu.šè a.lá hul edin.na.zu.šè // NB BAM 8, pl. 57 LB 1822 ll. 16–21 classification: Udug.ḫul 107 copy:

FAOS 12, pl. 5–6g Geller, FAOS 12, pl. 5–6 mus. no.: Ni 2676+2997+4017+4018 Geller, BAM 8, pl. 152–153 exc. no.: – photo: – provenience: Nippur edition: Geller, FAOS 12, pp. 58–83, 125–139 language: SumAkk. Geller, BAM 8, pp. 291–301 dating: – subscript: [KA.INIM.MA …] ⸢x⌉ ru ⸢á⌉.zi.zi.da ductus: Middle Babylonian remarks: ≈ Udug.ḫul VIII/a: ÉN hul.gál hé.me.en hul.gál hé.me.en // NB PBS 1/2, 116 CBS 4507 ll. 49–53 classification: Udug.ḫul

361

№ 108–112 108 copy:

FAOS 12, pl. 5–6h Geller, FAOS 12, pl. 5–6 Geller, BAM 8, pl. 152–153 photo: – edition: Geller, FAOS 12, pp. 58–83, 125–139 subscript: – remarks: Non-canonical Udug.ḫul classification: Udug.ḫul

mus. no.: exc. no.: provenience: language: dating: ductus:

109 Fs. Wilcke, 190f. copy: Maul, Fs. Wilcke, pp. 190f. mus. no.: photo: Walker/Dick, SAALT 1, CD-rom exc. no.: (only reverse!) provenience: edition: Walker/Dick, SAALT 1, pp. 156–188 language: Maul, in Fs. Wilcke, p. 181–194 dating: subscript: – ductus: remarks: ≈ Mīs pî III/c: ÉN u4 dingir dím.ma alam sikil.la šu du7.a classification: Kultmittelbeschwörung for a cult image

Ni 2676+2997+4017+4018 – Nippur SumAkk. – Middle Babylonian

VAT 10038 Ass. 22790b Aššur Sum.–Akk hybrid 12th–11th cent. Middle Assyrian

110 Ḫulbazizi, 82f. (W) copy: – photo: – edition: Finkel, Ḫulbazizi, p. 140 subscript: – remarks:

classification:

mus. no.: – exc. no.: – provenience: – language: Sumerian dating: – ductus: Archaic ≈ Ḫul.ba.zi.zi no. 2: ÉN sil7.lá lú.érim.ma tu.lu lú.hul.gál // Bronze Age BIN 2, 14 YBC 2193 // MB/MA Ḫulbazizi, pl. 57 (V) – ? // NA Ḫulbazizi, pl. 45 (I) – Against evil (general)

ll. r. 1–7 ll. 1–7 ll. r. 1’–7’

111 Ḫulbazizi, pl. 57 (V) copy: Finkel, Ḫulbazizi, pl. 57 (V) photo: Porada, CNAS, no. 581 edition: Finkel, Ḫulbazizi, pp. 82f. subscript: – remarks:

classification:

mus. no.: – exc. no.: – provenience: – language: Sumerian dating: – ductus: Archaic ≈ Ḫul.ba.zi.zi no. 2: ÉN sil7.lá lú.érim.ma tu.lu lú.hul.gál // Bronze Age BIN 2, 14 YBC 2193 // MB/MA Ḫulbazizi, pp. 82f. (W) – // NA? Ḫulbazizi, pl. 45 (I) – Against evil (general)

ll. r. 1–7 ll. 1–6 ll. r. 1’–7’

112 Ḫulbazizi, pl. 57 (Z) copy: Finkel, Ḫulbazizi, pl. 57 (Z) photo: Ménant, Glyptique I, p. 196 edition: Finkel, Ḫulbazizi, pp. 112f., 199 subscript: – remarks:

mus. no.: – exc. no.: – provenience: – language: Sumerian dating: – ductus: Archaic ≈ Ḫul.ba.zi.zi no. 38: ÉN zi.zi.ig nu.e.de.eš sag.giš nu.ab.de.eš // Bronze Age CdC 2, pl. 10 no. 7 – // MB/MA Ḫulbazizi, pl. 58 (AA) – // MB/MA Ḫulbazizi, pl. 58 (BB) – // MB/MA Ḫulbazizi, pl. 59 (Y) –

ll. r. 1–4 ll. 1–4 ll. 1–4 ll. 2–3

362

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

classification:

// NA? ArOr 18/3, pl. XIV no. 26 // NA? CdC 1, pl. 28 no. 12 // NA Ḫulbazizi, pl. 52 (II) // NA? Ḫulbazizi, pl. 56 (T) // NA? Choix, no. 27 Against evil (general)

– – BM 127371 Ash. 1921-947 BM 89904

ll. 1–4 ll. 1–3 ll. r. 1–5 ll. 1–2 ll. r. 3–6

113 Ḫulbazizi, pl. 58 (X) copy: Finkel, Hulbazizi, pl. 58 (X) mus. no.: A 602 photo: Delaporte, CCL 2, pl. 85 fig. 3 exc. no.: – edition: Delaporte, CCL 2, p. 157 A 602 provenience: – Limet, Sceaux cassites, p. 112 language: Akkadian Finkel, Ḫulbazizi, pp. 94f. dating: – subscript: – ductus: Archaic remarks: ≈ Ḫul.ba.zi.zi no. 19: ÉN nīš mulŠukūdu nīš mulŠukūdu nīš Anim Enlil u Ea // NA KAR 76 VAT 9678 ll. r. 25–28 // NA Iraq 14, pl. 22 ND 1103 ll. 1–9 classification: Against evil (general) 114 Ḫulbazizi, pl. 58 (AA) copy: Finkel, Ḫulbazizi, pl. 58 (AA) photo: Porada, CNAS, no. 583 edition: Limet, sceaux cassites, p. 112 Finkel, Ḫulbazizi, pp. 112f. subscript: – remarks:

classification:

mus. no.: – exc. no.: – provenience: – language: Sumerian dating: – ductus: Archaic ≈ Ḫul.ba.zi.zi no. 38: ÉN zi.zi.ig nu.e.de.eš sag.giš nu.ab.de.eš // Bronze Age CdC 2, pl. 10 no. 7 – // MB/MA Ḫulbazizi, pl. 58 (BB) – // MB/MA Ḫulbazizi, pl. 58 (X) A 602 // MB/MA Ḫulbazizi, pl. 59 (Y) – // MB/MA Ḫulbazizi, pl. 57 (Z) – // NA ArOr 18/3, pl. XIV no. 26 – // NA CdC 1, pl 28 no. 12 – // NA Ḫulbazizi, pl. 52 (II) BM 127371 // NA Ḫulbazizi, pl. 56 (T) Ash. 1921-947 // NA Choix, no. 27 BM 89904 Against evil (general)

ll. r. 1–4 ll. 1–4 ll. 1–6 ll. 2–3 ll. 4–7 ll 1–4 ll. 1–3 ll. r. 1–5 ll. 1–2 ll. r. 3–6

115 Ḫulbazizi, pl. 58 (BB) copy: Finkel, Ḫulbazizi, pl. 58 (BB) photo: Porada, CNAS, no. 587 edition: Limet, Sceaux cassites, p. 112 Finkel, Ḫulbazizi, pp. 112f. subscript: – remarks:

mus. no.: – exc. no.: – provenience: – language: Sumerian dating: – ductus: Archaic ≈ Ḫul.ba.zi.zi no. 38: ÉN zi.zi.ig nu.e.de.eš sag.giš nu.ab.de.eš // Bronze Age CdC 2, pl. 10 no. 7 – // Bronze Age Fs. Borger, 69 Rosen no. 01259 // MB/MA Ḫulbazizi, pl. 58 (AA) – // MB/MA Ḫulbazizi, pl. 58 (X) A 602 // MB/MA Ḫulbazizi, pl. 59 (Y) – // MB/MA Ḫulbazizi, pl. 57 (Z) – // NA ArOr 18/3, pl. XIV no. 26 – // NA CdC 1, pl 28 no. 12 – // NA Ḫulbazizi, pl. 52 (II) BM 127371

ll. r. 1–4 ll. r. 1–5 ll. 1–4 ll. 1–6 ll. 2–3 ll. 4–7 ll. 1–4 ll. 1–3 ll. r. 1–5

363

№ 115–119

classification:

// NA Ḫulbazizi, pl. 56 (T) // NA Choix, no. 27 Against evil (general)

Ash. 1921-947 BM 89904

ll. 1–2 ll. r. 3–6

116 Ḫulbazizi, pl. 59 (Y) copy: Finkel, Ḫulbazizi, pl. 59 (Y) photo: Westenholz, Dragons, Monsters and Fabulous Beasts, p. 58 no. 12 edition: Ḫulbazizi, pp. 110f.,112f. subscript: – remarks:

classification:

mus. no.: BLMJ Seal 428 exc. no.: – provenience: – language: Sumerian dating: – ductus: Archaic ≈ Ḫul.ba.zi.zi no. 38: ÉN zi.zi.ig nu.e.de.eš sag.giš nu.ab.de.eš ll. 2–3 // Bronze Age CdC 2, pl. 10 no. 7 – ll. r. 1–4 // Bronze Age Fs. Borger, 69 Rosen no. 01259 ll. r. 1–5 // MB/MA Ḫulbazizi, pl. 58 (AA) – ll. 1–4 // MB/MA Ḫulbazizi, pl. 58 (BB) – ll. 1–4 // MB/MA Ḫulbazizi, pl. 58 (X) A 602 ll. 1–6 // MB/MA Ḫulbazizi, pl. 57 (Z) – ll. 4–7 // NA ArOr 18/3, pl. XIV no. 26 – ll. 1–4 // NA CdC 1, pl 28 no. 12 – ll. 1–3 // NA Ḫulbazizi, pl. 52 (II) BM 127371 ll. r. 1–5 // NA Ḫulbazizi, pl. 56 (T) Ash. 1921-947 ll. 1–2 // NA Choix, no. 27 BM 89904 ll. r. 3–6 ≈ Ḫul.ba.zi.zi no. 33: ÉN zi ḫa.ra zi NU ḫa.ra zi.dMAŠ ḫa.ra Against evil (general)

117 Iraq 31, pl. V–VIa copy: Lambert, in Iraq 31, pl. V–VI mus. no.: photo: Fales, Prima dell’alfabeto, p. 195 exc. no.: edition: Lambert, in Iraq 31, pp. 28–39 provenience: Scurlock, WAW 36, pp. 605–608, 617f. language: subscript: ši-ip-tu ša mu-ul-tap-ši-iq-te dating: remarks: (≈) Munus la.ra.aḫ-compendium ductus: classification: For a woman in labor

ll. 4–5

Ligabue Collection (–) – (Assyria) Akkadian 11th cent. Middle Assyrian

118 Iraq 31, pl. V–VIb copy: Lambert, in Iraq 31, pl. V–VI mus. no.: Ligabue Collection (–) photo: Fales, Prima dell’alfabeto, p. 195 exc. no.: – edition: Lambert, in Iraq 31, pp. 28–39 provenience: (Assyria) Röllig, in OrNS 54, pp. 260–273 language: Akkadian Veldhuis, A cow of Sîn, pp. 12f., 64 dating: 11th cent. Scurlock, WAW 36, pp. 605–608, 617f. ductus: Middle Assyrian subscript: – remarks: (≈) Munus la.ra.aḫ-compendium ~ MB/MA AS 16, 287f.c Rm 376 ll. ii 19–36 ~ MB/MA AuOr Suppl. 23, 20 RS 24.436 ll. 1’–10’ ~ MB/MA KUB 4, 13a Bo 4822 ll. 1’–14’ ~ NA BAM 3, 248 VAT 8869 ll. iii 10–35 ~ NA AMT 67, 1 K 2413+ ll. iii 4–29 classification: For a woman in labor 119 Iraq 38, 60 fig. 2a copy: Lambert, in Iraq 38, p. 60 fig. 2 photo: – edition: Lambert, in Iraq 38, p. 58 Geller, BAM 8, p. 134 (partial)

mus. no.: exc. no.: provenience: language:

– – – Sumerian

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Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

subscript:

–

remarks: classification:

dating: – ductus: Archaic ≈ Udug.ḫul IV/a: ÉN an.na a.ri.a.meš dumu ki in.ù.tu.da.a.meš // OB FAOS 12, pl. 1–2l Ni 623+ Against evil (general)

120 Iraq 38, 60 fig. 2b copy: Lambert, in Iraq 38, p. 60 fig. 2 photo: – edition: Lambert, in Iraq 38, p. 60 subscript: – remarks: classification:

≈ Gattung II // MB/MA PBS 1/2, 115 Against any evil

121 Iraq 38, 62 fig. 3 copy: Lambert, in Iraq 38, p. 62 fig. 3 photo: – edition: Lambert, in Iraq 38, p. 62 subscript: – remarks: – classification: Against evil (general)

mus. no.: exc. no.: provenience: language: dating: ductus:

– – – Sumerian – Archaic

CBS 13858

mus. no.: exc. no.: provenience: language: dating: ductus:

ll. vii 42–viii 27

ll. i 1’–ii 23’’

– – – Sumerian – Archaic

122 copy:

Iraq 42, 43f.(+)KAR 24a Geller, in Iraq 42, pp. 43f. mus. no.: BM 130660(+)VAT 9833 Ebeling, KAR, no. 24 exc. no.: Ass. 4533c Geller, BAM 8, pl. 116–119 provenience: Aššur photo: CDLI no. P282605 (= VAT 9833) language: Sum.(//)Akk. Geller, BAM 8, pl. 145f. dating: 13th–11th cent. edition: Ebeling, in AfO 16, pp. 295–304 ductus: Middle Assyrian Geller, in Iraq 42, pp. 23–51 Geller, BAM 8, pp. 449–456, 460 subscript: [KA].⸢INIM⌉.MA giš.ma.nu sag.lú.tu.ra gá.gá.[dè.ke4] remarks: ≈ Udug.ḫul XIII–XV/a: ÉN imin.bi an.na ha.la ba.an.ne.ús gù du11.ga.bi nu.sa6 // MB/MA – VAT 10785+ ll. – // NB AOAT 275, 239 BM 36333 ll. 1’–6’ classification: Udug.ḫul: Kultmittelbeschwörung eʾru-wood 123 copy:

Iraq 42, 43f.(+)KAR 24b Geller, in Iraq 42, pp. 43f. mus. no.: BM 130660(+)VAT 9833 Ebeling, KAR, no. 24 exc. no.: Ass. 4533c Geller, BAM 8, pl. 116–119 provenience: Aššur photo: CDLI no. P282605 (= VAT 9833) language: Sum.(//)Akk. Geller, BAM 8, pl. 145f. dating: 13th–11th cent. edition: Ebeling, in AfO 16, pp. 295–304 ductus: Middle Assyrian Geller, in Iraq 42, pp. 23–51 Geller, BAM 8, pp. 460–466 subscript: – remarks: ≈ Udug.ḫul XIII–XV/b: ÉN eriduki giš.kín.ge6.e ki.sikil.ta mú.a ~ OAkk. MDP 14, 91 – ll. 1–13 // LB BAM 8, pl. 121 BM 36296 ll. 1–5 // LB? MC 16, pl. 8 (bb) BM 37969 ll. 1’–6’ classification: Udug.ḫul: Kultmittelbeschwörung kiškanû-tree

№ 124–127 124 copy:

Iraq 42, 43f.(+)KAR 24c Geller, in Iraq 42, pp. 43f. mus. no.: BM 130660(+)VAT 9833 Ebeling, KAR, no. 24 exc. no.: Ass. 4533c Geller, BAM 8, pl. 116–119 provenience: Aššur photo: CDLI no. P282605 (= VAT 9833) language: Sum.(//)Akk. Geller, BAM 8, pl. 145f. dating: 13th–11th cent. edition: Ebeling, in AfO 16, pp. 295–304 ductus: Middle Assyrian Geller, in Iraq 42, pp. 23–51 Geller, BAM 8, pp. 472–475 subscript: KA.INIM.MA giš.peš.gišimmar lú.tu.ra kéš.kéš.da.kám remarks: ≈ Udug.ḫul XIII–XV/c: ÉN súhuš dalla kù.ga pú.giškiri6.ta gar.ra // NB BAM 8, pl. 123 BM 31446 ll. 19–24 # Muššuʾu rit. no. 19 classification: Udug.ḫul: Kultmittelbeschwörung date palm 125 copy:

Iraq 42, 43f.(+)KAR 24d Geller, in Iraq 42, pp. 43f. mus. no.: BM 130660(+)VAT 9833 Ebeling, KAR, no. 24 exc. no.: Ass. 4533c Geller, BAM 8, pl. 116–119 provenience: Aššur photo: CDLI no. P282605 (= VAT 9833) language: Sum.(//)Akk. Geller, BAM 8, pl. 145f. dating: 13th–11th cent. edition: Ebeling, in AfO 16, pp. 295–304 ductus: Middle Assyrian Geller, in Iraq 42, pp. 23–51 Geller, BAM 8, pp. 475f. subscript: – remarks: ≈ Udug.ḫul XIII–XV/d: ÉN mu hul.lu.bi sar.a mu hul.lu.bi dím.ma # Muššuʾu rit. no. 20 classification: Udug.ḫul: Kultmittelbeschwörung date palm 126 copy:

Iraq 42, 43f.(+)KAR 24e Geller, in Iraq 42, pp. 43f. mus. no.: BM 130660(+)VAT 9833 Ebeling, KAR, no. 24 exc. no.: Ass. 4533c Geller, BAM 8, pl. 116–119 provenience: Aššur photo: CDLI no. P282605 (= VAT 9833) language: Sum.(//)Akk. Geller, BAM 8, pl. 145f. dating: 13th–11th cent. edition: Ebeling, in AfO 16, pp. 295–304 ductus: Middle Assyrian Geller, in Iraq 42, pp. 23–51 Geller, BAM 8, pp. 482–485 subscript: – remarks: ≈ Udug.ḫul XIII–XV/f: ÉN an.bàra gig.ga ki.a mu.un.zi // LB Iraq 42, 50 BM 36714 ll. 1–12 # Muššuʾu rit. no. 22 classification: Udug.ḫul: Kultmittelbeschwörung hair of virgin lamb and kid 127 copy:

Iraq 42, 43f.(+)KAR 24f Geller, in Iraq 42, pp. 43f. mus. no.: BM 130660(+)VAT 9833 Ebeling, KAR, no. 24 exc. no.: Ass. 4533c Geller, BAM 8, pl. 116–119 provenience: Aššur photo: CDLI no. P282605 (= VAT 9833) language: Sum.(//)Akk. Geller, BAM 8, pl. 145f. dating: 13th–11th cent. edition: Ebeling, in AfO 16, pp. 295–304 ductus: Middle Assyrian Geller, in Iraq 42, pp. 23–51 Geller, BAM 8, pp. 486–489 subscript: – remarks: ≈ Udug.ḫul XIII–XV/g // Qutāru no. 1: ÉN úzà.ḫi.li úkur.ra // ÉN úzà.ḫi.li an.edin.na mú.a // MA – VAT 10785+ ll. – classification: Udug.ḫul: Kultmittelbeschwörung fumigation-ingredients

365

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128 Iraq 54, pl. XIVa copy: Farber, MC 17, 447f. photo: Dalley / Teissier, in Iraq 54, pl. XIV Farber, MC 17, pl. 84–89 edition: Farber, MC 17, pp. 264f., 290–293, 323–327 subscript: – remarks: Non-canonical Lamaštu classification: Against Lamaštu

mus. no.: exc. no.: provenience: language: dating: ductus:

M8 – Emar Akkadian – –

mus. no.: exc. no.: provenience: language: dating: ductus:

M8 – Emar Akkadian – –

mus. no.: exc. no.: provenience: language: dating: ductus:

M8 – Emar Akkadian – –

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 10562 – Aššur Akkadian 13th–11th cent. Middle Assyrian

mus. no.: exc. no.: provenience: language: dating: ductus: ≈ Maqlû V/b: ÉN mannu pâ iptil uṭṭeta ukaṣṣir Against witchcraft

VAT 10938 – Aššur Akkadian 13th–11th cent. Middle Assyrian

129 Iraq 54, pl. XIVb copy: Farber, MC 17, 447f. photo: Dalley / Teissier, in Iraq 54, pl. XIV Farber, MC 17, pl. 84–89 edition: Farber, MC 17, pp. 264f., 290–293, 323–327 subscript: – remarks: Non-canonical Lamaštu classification: Against Lamaštu 130 Iraq 54, pl. XIVc copy: Farber, MC 17, 447f. photo: Dalley / Teissier, in Iraq 54, pl. XIV Farber, MC 17, pl. 84–89 edition: Farber, MC 17, pp. 264f., 290–293, 323–327 subscript: – remarks: Non-canonical Lamaštu classification: Against Lamaštu 131 KAL 4, 9 copy: Maul/Strauß, KAL 4, no. 9 photo: – edition: Maul/Strauß, KAL 4, pp. 37f. subscript: – remarks: – classification: Kultmittelbeschwörung for a figurine 132 KAL 4, 27a copy: Maul/Strauß, KAL 4, no. 27 photo: – edition: Maul/Strauß, KAL 4, pp. 62f. subscript: – remarks: classification:

133 KAL 4, 27b copy: Maul/Strauß, KAL 4, no. 27 photo: – edition: Maul/Strauß, KAL 4, pp. 62f. subscript: – remarks:

Non-canonical Maqlû

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 10938 – Aššur Akkadian 13th–11th cent. Middle Assyrian

367

№ 133–138 classification:

Against witchcraft

134 KAL 4, 27c copy: Maul/Strauß, KAL 4, no. 27 photo: – edition: Maul/Strauß, KAL 4, pp. 62f. subscript: – remarks: classification:

≈ Maqlû V/o: ÉN isâ isâ # Bīt rimki Against witchcraft

135 KAL 4, 34 copy: Maul/Strauß, KAL 4, no. 34 photo: – edition: Maul/Strauß, KAL 4, pp. 79–81 subscript: ana ki-mil-ti DINGIR u diš8-tár D[U8-ri] remarks: – classification: Against divine wrath 136 KAL 7, 7a copy: Meinhold, KAL 7, no.7 photo: – edition: Meinhold, KAL 7, pp. 29f. subscript: – remarks: – classification: Against witchcraft 137 KAL 7, 7b copy: Meinhold, KAL 7, no.7 photo: – edition: Abusch/Schwemer, AMD 8/1, pp. 293–305 Meinhold, KAL 7, pp. 29f. subscript: – remarks: Mayer, UFBG, p. 417 Šamaš 52 // NA AMD 8/1, pl. 68–74 // NA AMD 8/1, pl. 73 // NA KAL 2, 8 (//)NB/LB AMD 8/1, pl. 75–76 classification: Incantation-prayer to Šamaš 138 KAL 7, 8 copy: Meinhold, KAL 7, no.8 photo: – edition: Abusch/Schwemer, AMD 8/1, pp. 46–52 Meinhold, KAL 7, p. 30 subscript: – remarks: // MB/MA KAR 275 // MB/MA KBo 9, 47 // MB/MA KUB 4, 99 // NA BAM 3, 317 // NA KAL 2, 43(+)

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 10938 – Aššur Akkadian 13th–11th cent. Middle Assyrian

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 10797 – Aššur Akkadian 13th–11th cent. Middle Assyrian

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 11567 – Aššur Akkadian – Middle Assyrian

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 11567 – Aššur Akkadian – Middle Assyrian

K 431+ K 10245 VAT 8276 BM 78240

ll. 7’–5’’ ll. 1’–16’ ll. 12–r. 14 ll. 1–27

mus. no.: VAT 12153 exc. no.: – provenience: Aššur language: Akkadian dating: 13th–11th cent. ductus: Middle Assyrian VAT 11603 ll. ii? 3’–4’ 212/n ll. 16’–18’ Bo 5206 ll. 10’–11’ VAT 13786 ll. r. 6–8 VAT 14051(+) ll. ii? 5’–7’

368

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

classification:

Incantation-prayer to Šamaš

139 KAL 7, 31 copy: Meinhold, KAL 7, no. 31 photo: – edition: Meinhold, KAL 7, pp. 79f. subscript: – remarks: – classification: Incantation-prayer to Ninurta

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 10438 – Aššur Akkadian – Middle Assyrian

140 KAR 85 copy: Ebeling, KAR, no. 85 photo: Ph. Ass. S 4296 edition: Frank, in MAOG 14/2, p. 6 subscript: – remarks:

classification:

mus. no.: VA Ass. 990 exc. no.: Ass. 15156 provenience: Aššur language: Sumerian dating: 13th cent. ductus: Archaic ≈ Lamaštu II/e: ÉN ddìm.me dumu an.na mu pà.da dingir.re.e.ne.ke4 // Bronze Age RA 18, 195 AO 8184 ll. r. 1–9 // Bronze Age MC 17, pl. 65 BM 132520 ll. r. 1–10 // Bronze Age MC 17, pl. 90 (94) – ll. r. 1–7 // Bronze Age MC 17, pl. 91 (95) – ll. r. 1–7 // Bronze Age SAOC 47, pl. 12e–f NBC 8151 ll. r. 1–5 // MB/MA BSOAS 78, 600 – ll. 1–6 // MB/MA CUSAS 32, 62 MS 1913 ll. r. 1–6 // MB/MA KAR 86 VA Ass. 991 ll. r. 1–8 // MB/MA KAR 87 VA Ass. 998 ll. r. 1–6 // MB/MA MIO 7, 339 Bab. 1357 ll. r. 2–3 // MB/MA N.A.B.U. 2016/47 BM 128857 ll. r. 1–8 // MB/MA Metropolitan 1984-85, 4 MMA 1984.348 ll. r. 1–11 // NA ArOr 18/3, pl. X–XI YBC 13600 ll. r. 1–6 // NA MC 17, pl. 58 K 156+ ll. iii 59–68 // NA MC 17, pl. 58 K 2725+ ll. ii 13–20 // NA Sumer 17, pl. 17 – ll. r. 1’–5’ // NA Dragons, Monsters, no.49 Private Coll. ll. r. 1–10 // NB MC 17, pl. 59 BM 43550 ll. i 1’–3’ Against Lamaštu

141 KAR 86 copy: Ebeling, KAR, no. 86 photo: Ph. Ass. S 4296 edition: Frank, in MAOG 14/2, 7 subscript: – remarks:

mus. no.: VA Ass. 991 exc. no.: Ass. 15033 provenience: Aššur language: Sumerian dating: 13th cent. ductus: Archaic ≈ Lamaštu II/e: ÉN ddìm.me dumu an.na mu pà.da dingir.re.e.ne.ke4 // Bronze Age RA 18, 195 AO 8184 ll. r. 1–9 // Bronze Age MC 17, pl. 65 BM 132520 ll. r. 1–10 // Bronze Age MC 17, pl. 90 (94) – ll. r. 1–7 // Bronze Age MC 17, pl. 91 (95) – ll. r. 1–7 // Bronze Age SAOC 47, pl. 12e–f NBC 8151 ll. r. 1–5 // MB/MA BSOAS 78, 600 – ll. 1–6 // MB/MA CUSAS 32, 62 MS 1913 ll. r. 1–6 // MB/MA KAR 85 VA Ass.990 ll. r. 1–6 // MB/MA KAR 87 VA Ass. 998 ll. r. 1–6 // MB/MA MIO 7, 339 Bab. 1357 ll. r. 2–3 // MB/MA N.A.B.U. 2016/47 BM 128857 ll. r. 1–8

369

№ 141–144

classification:

// MB/MA Metropolitan 1984-85, 4 // NA ArOr 18/3, pl. X–XI // NA MC 17, pl. 58 // NA MC 17, pl. 58 // NA Sumer 17, pl. 17 // NA Dragons, Monsters, no.49 // NB MC 17, pl. 59 Against Lamaštu

MMA 1984.348 YBC 13600 K 156+ K 2725+ – Private Coll. BM 43550

ll. r. 1–11 ll. r. 1–6 ll. iii 59–68 ll. ii 13–20 ll. r. 1’–5’ ll. r. 1–10 ll. i 1’–3’

142 KAR 87 copy: Ebeling, KAR, no. 87 photo: Ph. Ass. S 4296 edition: Frank, in MAOG 14/2, 8 subscript: – remarks:

classification:

mus. no.: VA Ass. 998 exc. no.: Ass. 15019 provenience: Aššur language: Sumerian dating: 13th cent. ductus: Archaic ≈ Lamaštu II/e: ÉN ddìm.me dumu an.na mu pà.da dingir.re.e.ne.ke4 // Bronze Age RA 18, 195 AO 8184 ll. r. 1–9 // Bronze Age MC 17, pl. 65 BM 132520 ll. r. 1–10 // Bronze Age MC 17, pl. 90 (94) – ll. r. 1–7 // Bronze Age MC 17, pl. 91 (95) – ll. r. 1–7 // Bronze Age SAOC 47, pl. 12e–f NBC 8151 ll. r. 1–5 // MB/MA BSOAS 78, 600 – ll. 1–6 // MB/MA CUSAS 32, 62 MS 1913 ll. r. 1–6 // MB/MA KAR 85 VA Ass.990 ll. r. 1–6 // MB/MA KAR 86 VA Ass. 991 ll. r. 1–8 // MB/MA MIO 7, 339 Bab. 1357 ll. r. 2–3 // MB/MA N.A.B.U. 2016/47 BM 128857 ll. r. 1–8 // MB/MA Metropolitan 1984-85, 4 MMA 1984.348 ll. r. 1–11 // NA ArOr 18/3, pl. X–XI YBC 13600 ll. r. 1–6 // NA MC 17, pl. 58 K 156+ ll. iii 59–68 // NA MC 17, pl. 58 K 2725+ ll. ii 13–20 // NA Sumer 17, pl. 17 – ll. r. 1’–5’ // NA Dragons, Monsters, no.49 Private Coll. ll. r. 1–10 // NB MC 17, pl. 59 BM 43550 ll. i 1’–3’ Against Lamaštu

143 copy:

KAR 91a Ebeling, KAR, no. 91 Maul, in ZA 103, pp. 32f. photo: – edition: Maul, in ZA 103, pp. 16–37 subscript: KA.INIM.⸢MA⌉ [é].tùr anše.kur.ra sikil.e.da.kám remarks: // NA IVR2, 18 no. 6 // NA CTN 4, 101 classification: Veterinary medicine for (royal) horses 144 copy:

KAR 91b Ebeling, KAR, no. 91 Maul, in ZA 103, pp. 32f. photo: – edition: Maul, in ZA 103, pp. 16–37 subscript: KA.INIM.MA é.tùr anše.kur.ra sikil.e.da.kám remarks: // NA ZA 103, 36 fig. 7–8

mus. no.: VAT 10035 exc. no.: Ass. 22790a provenience: Aššur language: Sumerian dating: 12th–11th cent. ductus: Middle Assyrian Sm 1708 ll. 1’–r. 21 ND 4405/47 ll. 1’–17’

mus. no.: VAT 10035 exc. no.: Ass. 22790a provenience: Aššur language: Sumerian dating: 12th–11th cent. ductus: Middle Assyrian VAT 11019 ll. r. 1’–3’

370

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

classification:

Veterinary medicine for (royal) horses

145 copy:

KAR 189 Ebeling, KAR, no. 189 Köcher, BAM 3, no. 208 Schwemer, KAL 2, p. 134 (collations) photo: CDLI no. P281819 edition: Schwemer, KAL 2, pp. 108–110 Abusch/Schwemer, AMD 8/1, pp. 83–98 subscript: – remarks: // NA AMT 86, 1(+)AMT 85, 1 // NA AMT 85, 1(+) classification: Against witchcraft

146 copy:

KAR 226a Ebeling, KAR, no. 226 Schwemer, in KAL 4, no. 31 photo: – edition: Abusch, Babylonian Witchcraft, p. 78 Schwemer, in KAL 4, pp. 73–76 subscript: – remarks: Non-canonical Maqlû classification: Against witchcraft 147 copy:

KAR 226b Ebeling, KAR, no. 226 Schwemer, in KAL 4, no. 31 photo: – edition: Abusch, Babylonian Witchcraft, p. 78 Schwemer, Abwehrzauber, pp. 107f. Schwemer, in KAL 4, pp. 73–76 subscript: KA.INIM.MA q[a? …] remarks: Non-canonical Maqlû classification: Against witchcraft

148 copy:

KAR 226c Ebeling, KAR, no. 226 Schwemer, in KAL 4, no. 31 photo: – edition: Abusch, Babylonian Witchcraft, p. 79 Schwemer, in KAL 4, pp. 73–76 subscript: – remarks: ≈ Maqlû III/c: ÉN kaššāptu nērtānītu classification: Against witchcraft

149 copy:

KAR 226d Ebeling, KAR, no. 226 Schwemer, in KAL 4, no. 31 photo: – edition: Abusch, Babylonian Witchcraft, p. 80 Schwemer, in KAL 4, pp. 73–76 subscript: KA.INIM.MA ⸢x⌉ [… gišGI]ŠIMMAR remarks: Non-canonical Maqlû classification: Against witchcraft

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 10088 – Aššur Akkadian 13th–11th cent. Middle Assyrian

Sm 385+757(+) K 6586(+)

ll. v 13–14 ll. ii? 3’–4’

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 9531 Ass. 9068 Aššur Akkadian 13th–11th cent. Middle Assyrian

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 9531 Ass. 9068 Aššur Akkadian 13th–11th cent. Middle Assyrian

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 9531 Ass. 9068 Aššur Akkadian 13th–11th cent. Middle Assyrian

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 9531 Ass. 9068 Aššur Akkadian 13th–11th cent. Middle Assyrian

371

№ 150–154 150 copy:

KAR 226e Ebeling, KAR, no. 226 mus. no.: Schwemer, in KAL 4, no. 31 exc. no.: photo: – provenience: edition: Abusch, Babylonian Witchcraft, language: pp. 10–12 dating: Schwemer, in KAL 4, pp. 73–76 ductus: Abusch/Schwemer, AMD 8/2, pp. 157–166 subscript: – remarks: ≈ Šurpu VIII/h: ÉN aktabsakka šaddākka bīna Non-canonical Maqlû classification: Against witchcraft

151 copy:

KAR 240 Ebeling, KAR, no. 240 mus. no.: Schwemer, in KAL 4, no. 25 exc. no.: photo: – provenience: edition: Schwemer, in KAL 4, pp. 57f. language: subscript: – dating: remarks: Mayer, UFBG, p. 385 Girra 1 ductus: ≈ Maqlû II/b: ÉN girra bēlu gitmālu gašrāta nabi šumka classification: Incantation-prayer to Girra

VAT 9531 Ass. 9068 Aššur Akkadian 13th–11th cent. Middle Assyrian

VAT 10933 – Aššur Akkadian 13th–11th cent. Middle Assyrian

152 KAR 246 copy: Ebeling, KAR, no. 246 photo: – edition: Ebeling, in MVAG 23/1, pp. 40–43 Mullo Weir, in JRAS 68, pp. 581–594 Laessøe, Studies, pp. 57–65 subscript: remarks: classification:

mus. no.: VAT 10039 exc. no.: Ass. 22790d provenience: Aššur language: Akkadian dating: 12th–11th cent. ductus: Middle Assyrian [KA.INIM.MA NAM].ÉRIM.BÚR.RU.DA.KÁM (≈) Nam.érim.búr.ru.da-compendium ≈ Bīt rimki V: ÉN Šamaš dayyān šamê u erṣeti lā’it erṣeti rapašti Incantation-prayer to Šamaš

153 KAR 275 copy: Ebeling, KAR, no. 275 photo: – edition: Schwemer, KAL 2, no. 45 pp. 106 Abusch/Schwemer, AMD 8/1, pp. 46–52 subscript: – remarks: // MB/MA KBo 9, 47 // MB/MA KUB 4, 99 // MB/MA KAL 7, 8 // NA BAM 3, 317 // NA KAL 2, 43(+) classification: Incantation-prayer to Šamaš 154 KAR 297+256(+)127 copy: Ebeling, KAR, no. 127; 256; 297 photo: – edition: Mayer, in OrNS 59, pp. 469–474 Abusch/Schwemer, AMD 8/2, pp. 378–384 subscript: [KA.I]NIM.MA ⸢x⌉ […]

mus. no.: VAT 11603 exc. no.: – provenience: Aššur language: Akkadian dating: 13th–11th cent. ductus: Middle Assyrian 212/n ll. 16’–18’ Bo 5206 ll. 10’–11’ VAT 12153 ll. 6’–7’ VAT 13786 ll. r. 6–8 VAT 14051(+) ll. ii? 5’–7’

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 10778+10784+11127(+)10930 – Aššur Akkadian 13th–11th cent. Middle Assyrian

372

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

remarks:

Mayer, UFBG, p. 405 Ninurta 4 (= kak.si.sá 2) // NA AOAT 34, 70 // NA AOAT 34, 81 // NA BAM 5, 461 // NA BAM 5, 462 // NA BMS 56 // NB PBS 1/2, 110 Incantation-prayer to Ninurta/Sirius

classification:

BM 134774 BM 122646 82-3-23, 3+ K 13235+ K 2810 CBS 1693

ll. 1–20 ll. 1’–r. 3 ll. iii 1’–3’ ll. 1’ ll. 1’–11’ ll. 1–13

155 KBo 1, 18a copy: Figulla/Weidner, KBo 1, no. 18 photo: hethiter.net/: PhotArch BoFN01270, BoFN01271, BoFN01272, etc. edition: Collins, Natural Illnesses, pp. 255f. subscript: ši-pa-at nu […] remarks: – classification: Against maškadu

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 7425 – Ḫattuša Akkadian 14th–13th cent. Hittite

156 KBo 1, 18b copy: Figulla/Weidner, KBo 1, no. 18 photo: hethiter.net/: PhotArch BoFN01270, BoFN01271, BoFN01272, etc. edition: – subscript: ši-pa-at ša d[…] remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 7425 – Ḫattuša Akkadian 14th–13th cent. Hittite

157 KBo 1, 18c copy: Figulla/Weidner, KBo 1, no. 18 photo: hethiter.net/: PhotArch BoFN01270, BoFN01271, BoFN01272, etc. edition: – subscript: ši-pa-at ša MUŠ […] remarks: – classification: Against snakes

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 7425 – Ḫattuša Akkadian 14th–13th cent. Hittite

158 KBo 1, 18d copy: Figulla/Weidner, KBo 1, no. 18 photo: hethiter.net/: PhotArch BoFN01270, BoFN01271, BoFN01272, etc. edition: – subscript: ša […] remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 7425 – Ḫattuša Akkadian 14th–13th cent. Hittite

159 KBo 1, 18e copy: Figulla/Weidner, KBo 1, no. 18 photo: hethiter.net/: PhotArch BoFN01270, BoFN01271, BoFN01272, etc. edition: – subscript: ša ṣa-b[a?-tim ...] remarks: – classification: Against snakes

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 7425 – Ḫattuša Akkadian 14th–13th cent. Hittite

mus. no.: exc. no.:

VAT 7425 –

160 KBo 1, 18f copy: Figulla/Weidner, KBo 1, no. 18 photo: hethiter.net/: PhotArch BoFN01270,

373

№ 160–166 provenience: language: dating: ductus:

Ḫattuša Akkadian 14th–13th cent. Hittite

161 KBo 1, 18g copy: Figulla/Weidner, KBo 1, no. 18 photo: hethiter.net/: PhotArch BoFN01270, BoFN01271, BoFN01272, etc. edition: – subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 7425 – Ḫattuša Akkadian 14th–13th cent. Hittite

162 KBo 1, 18h copy: Figulla/Weidner, KBo 1, no. 18 photo: hethiter.net/: PhotArch BoFN01270, BoFN01271, BoFN01272, etc. edition: – subscript: – remarks: – classification: Against insect(s)?

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 7425 – Ḫattuša Akkadian 14th–13th cent. Hittite

163 KBo 1, 18i copy: Figulla/Weidner, KBo 1, no. 18 photo: hethiter.net/: PhotArch BoFN01270, BoFN01271, BoFN01272, etc. edition: – subscript: ši-pa-at zu-ub-bi remarks: – classification: Against flies

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 7425 – Ḫattuša Akkadian 14th–13th cent. Hittite

164 KBo 1, 18j copy: Figulla/Weidner, KBo 1, no. 18 photo: hethiter.net/: PhotArch BoFN01270, BoFN01271, BoFN01272, etc. edition: – subscript: ša GÍR!?.TAB ṣa-ba-tim? remarks: – classification: Against a scorpion

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 7425 – Ḫattuša Akkadian 14th–13th cent. Hittite

165 KBo 1, 18k copy: Figulla/Weidner, KBo 1, no. 18 photo: hethiter.net/: PhotArch BoFN01270, BoFN01271, BoFN01272, etc. edition: – subscript: an-nu-tu4 ša pa-ša-ar ⸢GÍR?⌉.TAB remarks: – classification: Against a scorpion

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 7425 – Ḫattuša Akkadian 14th–13th cent. Hittite

mus. no.: exc. no.: provenience: language:

– 221/n Ḫattuša Akkadian

edition: subscript: remarks: classification:

BoFN01271, BoFN01272, etc. – – – –

166 KBo 9, 44a copy: Otten, KBo 9, no. 44 photo: hethiter.net/: PhotArch BoFN14269, BoFN14270 edition: –

374

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

subscript: remarks: classification:

– – Incantation-prayer to Šamaš

dating: ductus:

14th–13th cent. Hittite

167 KBo 9, 44b copy: Otten, KBo 9, no. 44 photo: hethiter.net/: PhotArch BoFN14269, BoFN14270 edition: – subscript: – remarks: – classification: Incantation-prayer to Šamaš

mus. no.: exc. no.: provenience: language: dating: ductus:

– 221/n Ḫattuša Akkadian 14th–13th cent. Hittite

168 KBo 9, 44c copy: Otten, KBo 9, no. 44 photo: hethiter.net/: PhotArch BoFN14269, BoFN14270 edition: – subscript: – remarks: – classification: Incantation-prayer to Šamaš

mus. no.: exc. no.: provenience: language: dating: ductus:

– 221/n Ḫattuša Akkadian 14th–13th cent. Hittite

169 KBo 9, 47 copy: Otten, KBo 9, no. 47 photo: hethiter.net/: PhotArch BoFN14249, BF00621 edition: Abusch/Schwemer, AMD 8/1, pp. 46–52 subscript: – remarks: // MB/MA KAL 7, 8 // MB/MA KAR 275 // MB/MA KUB 4, 99 // NA BAM 3, 317 // NA KAL 2, 43(+) classification: Incantation-prayer to Šamaš

mus. no.: – exc. no.: 212/n provenience: Ḫattuša language: Akkadian dating: 14th cent. ductus: Assyro-Mittanian VAT 12153 ll. 6’–7’ VAT 11603 ll. ii? 3’–4’ Bo 5206 ll. 10’–11’ VAT 13786 ll. r. 6–8 VAT 14051(+) ll. ii? 5’–7’

170 KBo 9, 50 copy: Otten, KBo 9, no. 50 mus. no.: – photo: hethiter.net/: PhotArch N12721, exc. no.: 36/o N12722, N12723, N12724, etc. provenience: Ḫattuša edition: Schwemer, THeth 23, pp. 98f., 107, language: Akkadian 129f. dating: 14th–13th cent. Scurlock, AMD 3, no. 221 pp. 521–523 ductus: Non-Hittite subscript: – remarks: // MB/MA KBo 36, 29n 285/+ ll. iv 13’–19’ // MB/MA KBo 40, 104 1469/c ll. 1’–4’ // MB/MA KUB 37, 96+93c 374/b+424/c ll. 5’–9’ classification: Against the Ḫayyattu-demon & Rābiṣu-demon 171 KBo 13, 37 copy: Otten, KBo 13, no 37 photo: hethiter.net/: PhotArch B0669h, B0694a edition: – subscript: – remarks: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– 702/u Ḫattuša Akkadian 14th–13th cent. Non-Hittite

375

№ 171–176 classification:

–

172 KBo 14, 51a copy: Güterbock, KBo 14, no. 51 photo: hethiter.net/: PhotArch Phb00132d edition: Linton, Sag.gig.ga.meš, 110f. Viano, Sumerian Literature, 236f. subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: ductus:

– 192/q Ḫattuša Sumerian Non-Hittite

173 KBo 14, 51b copy: Güterbock, KBo 14, no. 51 mus. no.: – photo: hethiter.net/: PhotArch Phb00132d exc. no.: 192/q edition: Linton, Sag.gig.ga.meš, 110f. provenience: Ḫattuša Viano, Sumerian Literature, 236f. language: Sumerian subscript: – ductus: Non-Hittite remarks: ≈ Sag.gig VI/a: ÉN sag.ki.dib.ba hur.sag.gá lú nu.ub.da nu.ub.zu // MB/MA Ugaritica 5, 17i RS 17.155 ll. r. 28’–45’ classification: Against headache 174 copy:

KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255a Köcher, KUB 37, no. 100a mus. no.: – Wilhelm, KBo 36, no. 11 exc. no.: 523/b+533/b+536/b+640/b+ Akdoğan, ABoT 2, no. 255 241/c+656/c+1016/c+1048/c+ photo: hethiter.net/: PhotArch N11457, 357/f+AnAr 9167 N11458, BoFN03487b, etc. provenience: Ḫattuša edition: Cooper, in ZA 61, pp. 12–22 language: Sum. || Akk. Böck, BPOA 3, pp. 221–240 dating: 14th cent. subscript: [KA.I]NIM.MA ⸢udug⌉.ḫul.a.⸢kam⌉ ductus: Assyro-Mittanian remarks: Non-canonical Udug.ḫul ≈ Muššuʾu VI: ÉN úš ḫul.gál // OB CT 4, 3 Bu. 88-5-12, 6 ll. 1– r.36 // NA TIM 9, 56 IM 3225 ll. 1’–14’ // NB UET 6/2, 393 – ll. 9–12 # Bīt rimki classification: Udug.ḫul 175 copy:

KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255b Köcher, KUB 37, no. 100a mus. no.: – Wilhelm, KBo 36, no. 11 exc. no.: 523/b+533/b+536/b+640/b+ Akdoğan, ABoT 2, no. 255 241/c+656/c+1016/c+1048/c+ photo: hethiter.net/: PhotArch N11457, 357/f+AnAr 9167 N11458, BoFN03487b, etc. provenience: Ḫattuša edition: Viano, Sumerian Literature, 241–243 language: Sum.||(Akk.) subscript: – dating: 14th cent. remarks: Non-canonical Udug.ḫul ductus: Assyro-Mittanian classification: Udug.ḫul 176 copy:

KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255c Köcher, KUB 37, no. 100a mus. no.: – Wilhelm, KBo 36, no. 11 exc. no.: 523/b+533/b+536/b+640/b+ Akdoğan, ABoT 2, no. 255 241/c+656/c+1016/c+1048/c+ photo: hethiter.net/: PhotArch N11457, 357/f+AnAr 9167 N11458, BoFN03487b, etc. provenience: Ḫattuša edition: – language: Sum.||(Akk.) subscript: – dating: 14th cent.

376

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

remarks: classification:

Non-canonical Udug.ḫul Udug.ḫul

ductus:

Assyro-Mittanian

177 copy:

KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255d Köcher, KUB 37, no. 100a mus. no.: – Wilhelm, KBo 36, no. 11 exc. no.: 523/b+533/b+536/b+640/b+ Akdoğan, ABoT 2, no. 255 241/c+656/c+1016/c+1048/c+ photo: hethiter.net/: PhotArch N11457, 357/f+AnAr 9167 N11458, BoFN03487b, etc. provenience: Ḫattuša edition: Geller, FAOS 12, pp. 40–43, 108 language: Sum.||(Akk.) Geller, BAM 8, pp. 205–207 dating: 14th cent. subscript: – ductus: Assyro-Mittanian remarks: ≈ Udug.ḫul V/e: ÉN níg.è níg.è níg.nam.ma ús.su13 // OB FAOS 12, pl. 3–4a Ni 631 ll. i 1–11 // NA BAM 5, 489+508 K 239+ ll. iv 18–25 // NB BAM 8, pl. 22 N 1545+1554 ll. 13–19 classification: Udug.ḫul 178 KBo 36, 12 copy: Wilhelm, KBo 36, no. 12 photo: hethiter.net/: PhotArch N09885, BoFN06185a, Phb08476, Phb08477 edition: – subscript: – remarks: Non-canonical Udug.ḫul? classification: Udug.ḫul-related 179 KBo 36, 13 copy: Wilhelm, KBo 36, no. 13 photo: hethiter.net/: PhotArch Phb00224e, Phb08584, Phb08585 edition: Abusch/Schwemer, AMD 8/2, pp. 112–134 subscript: – remarks: – classification: Against witchcraft 180 KBo 36, 15 copy: Wilhelm, KBo 36, no. 15 photo: hethiter.net/: PhotArch B0959d, B1032b edition: Abusch/Schwemer, AMD 8/2, pp. 112–134 subscript: – remarks: – classification: Against witchcraft 181 KBo 36, 16 copy: Wilhelm, KBo 36, no. 16 photo: hethiter.net/: PhotArch B1253b edition: Abusch/Schwemer, AMD 8/2, pp. 112–134 subscript: – remarks: – classification: Against witchcraft

mus. no.: exc. no.: provenience: language: dating: ductus:

– 827/f Ḫattuša Sum.–Akk. 14th–13th cent. Middle Babylonian

mus. no.: exc. no.: provenience: language: dating: ductus:

– 134/p Ḫattuša Sumerian 14th–13th cent. Middle Babylonian

mus. no.: exc. no.: provenience: language: dating: ductus:

– 1232/v Ḫattuša Sumerian 14th–13th cent. Middle Babylonian

mus. no.: exc. no.: provenience: language: dating: ductus:

– 813/w Ḫattuša Sumerian 14th–13th cent. Middle Babylonian

377

№ 182–188 182 KBo 36, 17 copy: Wilhelm, KBo 36, no. 17 photo: hethiter.net/: PhotArch B0978c edition: – subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– 535/v Ḫattuša Sum.–Akk. 14th–13th cent. Hittite

183 KBo 36, 19a copy: Wilhelm, KBo 36, no. 19 photo: hethiter.net/: PhotArch B1136e edition: Abusch/Schwemer, AMD 8/2, pp. 112–134 subscript: […] pa-ša-a-ri remarks: – classification: Against witchcraft

mus. no.: exc. no.: provenience: language: dating: ductus:

– 179/w Ḫattuša Sumerian 14th–13th cent. Middle Babylonian

184 KBo 36, 19b copy: Wilhelm, KBo 36, no. 19 photo: hethiter.net/: PhotArch B1136e edition: Abusch/Schwemer, AMD 8/2, pp. 112–134 subscript: – remarks: – classification: Against witchcraft

mus. no.: exc. no.: provenience: language: dating: ductus:

– 179/w Ḫattuša Sumerian 14th–13th cent. Middle Babylonian

mus. no.: exc. no.: provenience: language: dating: ductus:

– 314/t Ḫattuša Sumerian 14th–13th cent. Hittite

mus. no.: exc. no.: provenience: language: dating: ductus:

– 520/i Ḫattuša Sumerian 14th–13th cent. Middle Babylonian

187 KBo 36, 24 copy: Wilhelm, KBo 36, no. 24 photo: hethiter.net/: PhotArch Phb00324g edition: – subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– 395/p Ḫattuša Sumerian 14th–13th cent. –

188 KBo 36, 27 copy: Wilhelm, KBo 36, no. 27 photo: hethiter.net/: PhotArch B0227a, B0228a, B0241c, etc. edition: Schwemer, in ZA 94, pp. 59–79 Wasserman, LAOS 4, pp. 239–241

mus. no.: exc. no.: provenience: language: dating:

– 61/r Ḫattuša Akkadian 14th–13th cent.

185 KBo 36, 20 copy: Wilhelm, KBo 36, no. 20 photo: hethiter.net/: PhotArch B0422g edition: – subscript: – remarks: – classification: – 186 KBo 36, 21 copy: Wilhelm, KBo 36, no. 21 photo: hethiter.net/: PhotArch N10282, N10283 edition: – subscript: – remarks: – classification: –

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Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

subscript: remarks: classification:

– (≈) Šà.zi.ga Against impotence

189 KBo 36, 28 copy: Wilhelm, KBo 36, no. 28 photo: hethiter.net/: PhotArch B1307d, B1325d edition: – subscript: – remarks: – classification: – 190 KBo 36, 29a copy: Wilhelm, KBo 36, no. 29 photo: hethiter.net/: PhotArch N09543, N09544, N09545, etc. edition: Schwemer, THeth 23, pp. 87, 101, 111f. subscript: – remarks: – classification: Incantation-prayer to the Kūbū 191 KBo 36, 29b copy: Wilhelm, KBo 36, no. 29 photo: hethiter.net/: PhotArch N09543, N09544, N09545, etc. edition: Schwemer, THeth 23, pp. 88, 101, 115 subscript: – remarks: – classification: Kultmittelbeschwörung for a lamp 192 KBo 36, 29c copy: Wilhelm, KBo 36, no. 29 photo: hethiter.net/: PhotArch N09543, N09544, N09545, etc. edition: Schwemer, THeth 23, pp. 89, 102, 116f. subscript: – remarks: – classification: Incantation-prayer to DN

ductus:

Non-Hittite

mus. no.: exc. no.: provenience: language: dating: ductus:

– 663/z Ḫattuša Akkadian 14th cent. Assyro-Mittanian

mus. no.: exc. no.:

– 285/a+73/b+743/c(+)1017/c(+)1039/c +2533/c+2555/c+399/d+510/d+166/e +34/k+97/q Ḫattuša Akkadian 14th cent. Assyro-Mittanian

provenience: language: dating: ductus: mus. no.: exc. no.: provenience: language: dating: ductus: mus. no.: exc. no.: provenience: language: dating: ductus:

193 KBo 36, 29d copy: Wilhelm, KBo 36, no. 29 mus. no.: photo: hethiter.net/: PhotArch N09543, exc. no.: N09544, N09545, etc. edition: Schwemer, THeth 23, pp. 92, 103, 123 provenience: Farber, in ZA 91, pp. 253–263 language: Scurlock, AMD 3, no. 220 pp. 515–520 dating: subscript: – ductus: remarks: – classification: Kultmittelbeschwörung for a figurine

– 285/a+73/b+743/c(+)1017/c(+)1039/c +2533/c+2555/c+399/d+510/d+166/e +34/k+97/q Ḫattuša Akkadian 14th cent. Assyro-Mittanian – 285/a+73/b+743/c(+)1017/c(+)1039/c +2533/c+2555/c+399/d+510/d+166/e +34/k+97/q Ḫattuša Akkadian 14th cent. Assyro-Mittanian – 285/a+73/b+743/c(+)1017/c(+)1039/c +2533/c+2555/c+399/d+510/d+166/e +34/k+97/q Ḫattuša Akkadian 14th cent. Assyro-Mittanian

№ 194–198 194 KBo 36, 29e copy: Wilhelm, KBo 36, no. 29 mus. no.: photo: hethiter.net/: PhotArch N09543, exc. no.: N09544, N09545, etc. edition: Schwemer, THeth 23, pp. 93, 104, 123 provenience: Farber, in ZA 91, pp. 253–263 language: Scurlock, AMD 3, no. 220 pp. 515–520 dating: subscript: – ductus: remarks: – classification: Against eṭemmu 195 KBo 36, 29f copy: Wilhelm, KBo 36, no. 29 mus. no.: photo: hethiter.net/: PhotArch N09543, exc. no.: N09544, N09545, etc. edition: Schwemer, THeth 23, pp. 93, 104, 124f. provenience: Farber, in ZA 91, pp. 253–263 language: Scurlock, AMD 3, no. 220 pp. 515–520 dating: subscript: – ductus: remarks: – classification: Prophylaxis magical expert 196 KBo 36, 29g copy: Wilhelm, KBo 36, no. 29 mus. no.: photo: hethiter.net/: PhotArch N09543, exc. no.: N09544, N09545, etc. edition: Schwemer, THeth 23, pp. 93, 104, 125 provenience: Farber, in ZA 91, pp. 253–263 language: Scurlock, AMD 3, no. 220 pp. 515–520 dating: subscript: – ductus: remarks: – classification: Against eṭemmu 197 KBo 36, 29h copy: Wilhelm, KBo 36, no. 29 photo: hethiter.net/: PhotArch N09543, N09544, N09545, etc. edition: Schwemer, THeth 23, pp. 94, 104, subscript: – remarks: – classification: Against eṭemmu 198 KBo 36, 29i copy: Wilhelm, KBo 36, no. 29 photo: hethiter.net/: PhotArch N09543, N09544, N09545, etc. edition: Schwemer, THeth 23, pp. 93, 104, 125 subscript: – remarks: – classification:

mus. no.: exc. no.: provenience: language: dating: ductus: mus. no.: exc. no.:

provenience: language: dating: ductus: Incantation-prayer to Asalluḫi / Marduk

379 – 285/a+73/b+743/c(+)1017/c(+)1039/c +2533/c+2555/c+399/d+510/d+166/e +34/k+97/q Ḫattuša Akkadian 14th cent. Assyro-Mittanian

– 285/a+73/b+743/c(+)1017/c(+)1039/c +2533/c+2555/c+399/d+510/d+166/e +34/k+97/q Ḫattuša Akkadian 14th cent. Assyro-Mittanian

– 285/a+73/b+743/c(+)1017/c(+)1039/c +2533/c+2555/c+399/d+510/d+166/e +34/k+97/q Ḫattuša Akkadian 14th cent. Assyro-Mittanian

– 285/a+73/b+743/c(+)1017/c(+)1039/c +2533/c+2555/c+399/d+510/d+166/e +34/k+97/q Ḫattuša Akkadian 14th cent. Assyro-Mittanian – 285/a+73/b+743/c(+)1017/c(+)1039/c +2533/c+2555/c+399/d+510/d+166/e +34/k+97/q Ḫattuša Akkadian 14th cent. Assyro-Mittanian

380

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

199 KBo 36, 29j copy: Wilhelm, KBo 36, no. 29 photo: hethiter.net/: PhotArch N09543, N09544, N09545, etc. edition: Schwemer, THeth 23, pp. 94, 106, subscript: – remarks: – classification: Kultmittelbeschwörung for a figurine 200 KBo 36, 29k copy: Wilhelm, KBo 36, no. 29 photo: hethiter.net/: PhotArch N09543, N09544, N09545, etc. edition: Schwemer, THeth 23, pp. 96f., 106, 127 subscript: – remarks: – classification: Kultmittelbeschwörung for a figurine 201 KBo 36, 29l copy: Wilhelm, KBo 36, no. 29 photo: hethiter.net/: PhotArch N09543, N09544, N09545, etc. edition: Schwemer, THeth 23, pp. 97f., 106, 127f. subscript: – remarks: – classification: Incantation-prayer to DN 202 KBo 36, 29m copy: Wilhelm, KBo 36, no. 29 photo: hethiter.net/: PhotArch N09543, N09544, N09545, etc. edition: Schwemer, THeth 23, pp. 98, 107, 128 subscript: – remarks: – classification: Against the Utukku-demon 203 KBo 36, 29n copy: Wilhelm, KBo 36, no. 29 photo: hethiter.net/: PhotArch N09543, N09544, N09545, etc. edition: Schwemer, THeth 23, pp. 98f., 107, 128–30 subscript: – remarks: classification:

mus. no.: exc. no.: provenience: language: dating: ductus: mus. no.: exc. no.: provenience: language: dating: ductus: mus. no.: exc. no.: provenience: language: dating: ductus: mus. no.: exc. no.: provenience: language: dating: ductus: mus. no.: exc. no.:

– 285/a+73/b+743/c(+)1017/c(+)1039/c +2533/c+2555/c+399/d+510/d+166/e +34/k+97/q Ḫattuša Akkadian 14th cent. Assyro-Mittanian – 285/a+73/b+743/c(+)1017/c(+)1039/c +2533/c+2555/c+399/d+510/d+166/e +34/k+97/q Ḫattuša Akkadian 14th cent. Assyro-Mittanian – 285/a+73/b+743/c(+)1017/c(+)1039/c +2533/c+2555/c+399/d+510/d+166/e +34/k+97/q Ḫattuša Akkadian 14th cent. Assyro-Mittanian – 285/a+73/b+743/c(+)1017/c(+)1039/c +2533/c+2555/c+399/d+510/d+166/e +34/k+97/q Ḫattuša Akkadian 14th cent. Assyro-Mittanian

– 285/a+73/b+743/c(+)1017/c(+)1039/c +2533/c+2555/c+399/d+510/d+166/e +34/k+97/q provenience: Ḫattuša language: Akkadian dating: 14th cent. ductus: Assyro-Mittanian // MB/MA KBo 9, 50 36/o ll. 7’–16’ // MB/MA KBo 40, 104 1469/c ll. 1’–4’ // MB/MA KUB 37, 96+93c 374/b+424/c ll. 5’–9’ Against the Ḫayyattu-demon & Rābiṣu-demon

381

№ 204–209 204 KBo 36, 29o copy: Wilhelm, KBo 36, no. 29 photo: hethiter.net/: PhotArch N09543, N09544, N09545, etc. edition: Schwemer, THeth 23, pp. 99f., 107, 131 subscript: – remarks: – classification: – 205 KBo 36, 34 copy: Wilhelm, KBo 36, no. 34 photo: hethiter.net/: PhotArch N09592, N09593, N09594, etc. edition: – subscript: – remarks: Schwemer 2013, 155: possibly belongs to KBo 36, 29 or KBo 40, 104 classification: Incantation-prayer to DN

mus. no.: exc. no.: provenience: language: dating: ductus:

– 285/a+73/b+743/c(+)1017/c(+)1039/c +2533/c+2555/c+399/d+510/d+166/e +34/k+97/q Ḫattuša unidentified 14th cent. Assyro-Mittanian

mus. no.: exc. no.: provenience: language: dating: ductus:

– 321/a+829/c+841/c+254/e Ḫattuša Akkadian 14th cent. Assyro-Mittanian

206 copy:

KBo 36, 35+KUB 29, 60a Ehelolf, KUB 29, no. 60 mus. no.: Wilhelm, KBo 36, no. 35 exc. no.: photo: hethiter.net/: PhotArch B1123d, provenience: BoFN07531a, etc. language: edition: Meier, in ZA 45, pp. 195–215 dating: subscript: – ductus: remarks: // MB/MA KUB 29, 58+59+KUB 37, 84c 167/c+ classification: Against fever (liʾbu-disease) 207 copy:

KBo 36, 35+KUB 29, 60b Ehelolf, KUB 29, no. 60 mus. no.: Wilhelm, KBo 36, no. 35 exc. no.: photo: hethiter.net/: PhotArch B1123d, provenience: BoFN07531a, etc. language: edition: Meier, in ZA 45, pp. 195–215 dating: subscript: – ductus: remarks: // MB/MA KUB 29, 58+59+KUB 37, 84d 167/c+ classification: Kultmittelbeschwörung for flour 208 copy:

KBo 36, 35+KUB 29, 60c Ehelolf, KUB 29, no. 60 mus. no.: Wilhelm, KBo 36, no. 35 exc. no.: photo: hethiter.net/: PhotArch B1123d, provenience: BoFN07531a, etc. language: edition: Meier, in ZA 45, pp. 195–215 dating: subscript: – ductus: remarks: // MB/MA KUB 29, 58+59+KUB 37, 84f 167/c+ classification: Incantation-prayer to Šamaš 209 copy:

KBo 36, 35+KUB 29, 60d Ehelolf, KUB 29, no. 60 Wilhelm, KBo 36, no. 35 photo: hethiter.net/: PhotArch B1123d, BoFN07531a, etc. edition: Meier, in ZA 45, pp. 195–215 subscript: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– 1377/c+184/w Ḫattuša Akkadian 14th–13th cent. Non-Hittite ll. ii 16–18

– 1377/c+184/w Ḫattuša Akkadian 14th–13th cent. Non-Hittite ll. ii 26–33

– 1377/c+184/w Ḫattuša Akkadian 14th–13th cent. Non-Hittite ll. iii 27–28

– 1377/c+184/w Ḫattuša Akkadian 14th–13th cent. Non-Hittite

382

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remarks:

// MB/MA KUB 29, 58+59+KUB 37, 84a // MB/MA KUB 29, 58+59+KUB 37, 84g Incantation-prayer to Šamaš

167/c+ 167/c+

ll. i 31–ii 8 ll. iii 29–iv 14

KBo 36, 35+KUB 29, 60e Ehelolf, KUB 29, no. 60 mus. no.: Wilhelm, KBo 36, no. 35 exc. no.: photo: hethiter.net/: PhotArch B1123d, provenience: BoFN07531a, etc. language: edition: Meier, in ZA 45, pp. 195–215 dating: subscript: – ductus: remarks: // MB/MA KUB 29, 58+59+KUB 37, 84k 167/c+ classification: Against fever (liʾbu-disease)

– 1377/c+184/w Ḫattuša Akkadian 14th–13th cent. Non-Hittite ll. v 9–11

classification: 210 copy:

211 KBo 40, 103 copy: Otten/Rüster, KBo 40, no. 103 photo: hethiter.net/: PhotArch N05867, N05870, N05871, etc. edition: Abusch/Schwemer, AMD 8/2, pp. 112–134 subscript: – remarks: – classification: Against witchcraft

mus. no.: exc. no.: provenience: language: dating: ductus:

212 KBo 40, 104 copy: Otten/Rüster, KBo 40, no. 104 mus. no.: photo: hethiter.net/: PhotArch N06244, exc. no.: N06245, N06246, etc. provenience: edition: Lorenz, in N.A.B.U. 2012/65 pp. 89–91 language: subscript: – dating: remarks: – ductus: // MB/MA KBo 9, 50 36/o // MB/MA KBo 36, 29n 285/a+ // MB/MA KUB 37, 96+93c 1469/c classification: Against the Ḫayyattu-demon & Rābiṣu-demon 213 KUB 4, 11 copy: Weidner, KUB 4, no. 11 photo: hethiter.net/: PhotArch N03848, N03849, N12467 edition: Richter, Untersuchungen (1.), p. 297 Richter, Untersuchungen (2.), p. 348 Schwemer, in N.A.B.U. 2007/3 pp. 2f. Klinger, in AoF 37, pp. 329–331 subscript: – remarks: // OB OrAnt 8, pl. II–VIII // OB CUSAS 32, 47 // MB/MA ASJ 15, 282–285 // MB/MA OrAnt 8, pl. XI/XIII // MB/MA TCL 16, 79+ // NB PBS 1/2, 118 classification: Incantation-prayer to Utu/Šamaš 214 KUB 4, 13a copy: Weidner, KUB 4, no. 13 photo: hethiter.net/: PhotArch N05373,

mus. no.: exc. no.: provenience: language: dating: ductus:

– 345/c+473/c Ḫattuša Sumerian 14th–13th cent. Middle Babylonian

– 1469/c Ḫattuša Akkadian 14th–13th cent. Middle Babylonian ll. 7’–16’ ll. iv 13’–19’ ll. 5’–9’

Bo 1760 – Ḫattuša Sum.–Akk. 14th–13th cent. Hittite

CBS 563 MS 2816 CBS 1686+ CBS 587+ AO 7738+ CBS 589

mus. no.: exc. no.:

Bo 4822 –

ll. i 1–iv 53 ll. 1–4 ll. i 1–iv 39’ i 1–iv 33 ll. i 1–iv 43 ll. 1–24

383

№ 214–219 edition: subscript: remarks:

classification:

BoFN00106a, provenience: Ḫattuša Veldhuis, Cow of Sîn, pp. 12f., 65 language: Akkadian Röllig, in OrNS 54, pp. 260–273 dating: 14th–13th cent. KA.INIM.MA ÉN mu-šap-ši-⸢iq⌉-[ti ...]ductus: Non-Hittite (≈) Munus la.ra.aḫ-compendium ~ MB/MA AS 16, 287f.c Rm 376 ll. ii 19–36 ~ MB/MA AuOr Suppl. 23, 20 RS 24.436 ll. 1’–10’ ~ MB/MA Iraq 31, pl. V–VIb – ll. 51–62 ~ NA BAM 3, 248 VAT 8869 ll. iii 10–35 ~ NA AMT 67, 1 K 2413+ ll. iii 4–29 For a woman in labor (Cow of Sîn)

215 KUB 4, 13b copy: Weidner, KUB 4, no. 13 photo: hethiter.net/: PhotArch N05373, BoFN00106a, edition: Veldhuis, Cow of Sîn, pp. 12f., 65 Zomer, in N.A.B.U. 2013/27, pp. 45f. subscript: – remarks: (≈) Munus la.ra.aḫ-compendium // OB VS 17, 34 ~ OA CCT 5, 50e ~ OA Fs. Larsen, 397, p. 399 ~ NA BAM 3, 248 classification: For a woman in labor 216 KUB 4, 16a copy: Weidner, KUB 4, no. 16 photo: hethiter.net/: PhotArch N02468, N02469, BoFN00043c, etc. edition: Fincke, in N.A.B.U. 2009/41, pp. 53f. subscript: – remarks: ≈ Udug.ḫul VI/d: (unknown) classification: Udug.ḫul

mus. no.: exc. no.: provenience: language: dating: ductus:

Bo 4822 – Ḫattuša Akkadian 14th–13th cent. Non-Hittite

VAT 8539 BM 113625 kt 90/k 178 VAT 8869

mus. no.: exc. no.: provenience: language: dating: ductus:

ll. 1–20 ll. 1’–14’ ll. 1–23 ll. i 36–50

Bo 6345 – Ḫattuša (Sum.)||Akk. 14th cent. Assyro-Mittanian

217 KUB 4, 16b copy: Weidner, KUB 4, no. 16 photo: hethiter.net/: PhotArch N02468, N02469, BoFN00043c, etc. edition: Fincke, in N.A.B.U. 2009/41, pp. 53f. subscript: – remarks: classification:

mus. no.: Bo 6345 exc. no.: – provenience: Ḫattuša language: (Sum.)||Akk. dating: 14th cent. ductus: Assyro-Mittanian ≈ Udug.ḫul VI/g: ÉN udug ḫul.gál gedim dalla edin.na // OB PBS 1/2, 128b CBS 1532 ll. iii! 8’–21’ Udug.ḫul

218 KUB 4, 17(+)18a copy: Weidner, KUB 4, no. 17 and 18 mus. no.: photo: hethiter.net/: PhotArch N03459, exc. no.: N02329, BoFN00098c, BoFN00094d provenience: edition: Schwemer, THeth 23, pp. 147–149 language: subscript: – dating: remarks: – ductus: classification: Incantation-prayer for the god of the house 219 copy:

KUB 4, 17(+)18b Weidner, KUB 4, no. 17 and 18

mus. no.:

Bo 5029(+)6508 – Ḫattuša Akkadian 14th–13th cent. Non-Hittite

Bo 5029(+)6508

384

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

photo:

hethiter.net/: PhotArch N03459, N02329, BoFN00098c, BoFN00094d Schwemer, THeth 23, pp. 147–149 – – –

exc. no.: provenience: language: dating: ductus:

– Ḫattuša Akkadian 14th–13th cent. Non-Hittite

220 KUB 4, 20(+)21a copy: Weidner, KUB 4, no. 20 and 21 photo: hethiter.net/: PhotArch B1845, N13043, N02859, BoFN00101e edition: – subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

Bo 1279+9148(+)9125 – Ḫattuša Akkadian 14th–13th cent. Hittite

221 KUB 4, 20(+)21b copy: Weidner, KUB 4, no. 20 and 21 photo: hethiter.net/: PhotArch B1845, N13043, N02859, BoFN00101e edition: – subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

Bo 1279+9148(+)9125 – Ḫattuša Akkadian 14th–13th cent. Hittite

222 KUB 4, 20(+)21c copy: Weidner, KUB 4, no. 20 and 21 photo: hethiter.net/: PhotArch B1845, N13043, N02859, BoFN00101e edition: – subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

Bo 1279+9148(+)9125 – Ḫattuša Akkadian 14th–13th cent. Hittite

223 KUB 4, 20(+)21d copy: Weidner, KUB 4, no. 20 and 21 photo: hethiter.net/: PhotArch B1845, N13043, N02859, BoFN00101e edition: – subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

Bo 1279+9148(+)9125 – Ḫattuša Akkadian 14th–13th cent. Hittite

224 KUB 4, 24a copy: Weidner, KUB 4, no. 24 photo: hethiter.net/: PhotArch N03851, N03852, N12482, etc. edition: – subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

Bo 655 – Ḫattuša Akkadian 14th–13th cent. Hittite

mus. no.: exc. no.: provenience:

Bo 655 – Ḫattuša

edition: subscript: remarks: classification:

225 KUB 4, 24b copy: Weidner, KUB 4, no. 24 photo: hethiter.net/: PhotArch N03851, N03852, N12482, etc.

385

№ 225–230 edition: subscript: remarks: classification:

– – Non-canonical Ḫul.ba.zi.zi –

language: dating: ductus:

Akkadian 14th–13th cent. Hittite

226 KUB 4, 24c copy: Weidner, KUB 4, no. 24 photo: hethiter.net/: PhotArch N03851, N03852, N12482, etc. edition: – subscript: – remarks: classification:

mus. no.: Bo 655 exc. no.: – provenience: Ḫattuša language: Sumerian dating: 14th–13th cent. ductus: Hittite ≈ Udug.ḫul II/b: ÉN Ea šipta imannu Ningirima tâ inamdi –

227 copy:

KUB 4, 26(+)HT 13(+)KUB 37, 112a King, HT, no. 13 Weidner, KUB 4, no. 26 Köcher, KUB 37, no. 112 photo: hethiter.net/: PhotArch N01931, BoFN00082a, BoFN00082c, etc. edition: Schwemer, Wettergottgestalten, pp. 671–674 subscript: – remarks: Mayer, UFBG, p. 378 Adad Ia // NA LKA 53 // NA BMS 20(+)49 classification: Incantation-prayer to Adad

228 copy:

KUB 4, 26(+)HT 13(+)KUB 37, 112b King, HT, no. 13 Weidner, KUB 4, no. 26 Köcher, KUB 37, no. 112 photo: hethiter.net/: PhotArch N01931, BoFN00082a, BoFN00082c, etc. edition: Schwemer, Wettergottgestalten, pp. 672 fn. 5554 Klinger, in AoF 37, p. 336 subscript: – remarks: – classification: Incantation-prayer to DN 229 copy:

KUB 4, 26(+)HT 13(+)KUB 37, 112c King, HT, no. 13 Weidner, KUB 4, no. 26 Köcher, KUB 37, no. 112 photo: hethiter.net/: PhotArch N01931, BoFN00082a, BoFN00082c, etc. edition: Schwemer, Wettergottgestalten, pp. 672 fn. 5554 Klinger, in AoF 37, p. 336 subscript: – remarks: – classification: Incantation-prayer to DN 230 copy:

KUB 4, 48 Weidner, KUB 4, no. 48

mus. no.: exc. no.: provenience: language: dating: ductus:

Bo 2747(+)BM 108605(+) 108627(+)108656(+)Bo 4314 – Ḫattuša Akkadian 14th–13th cent. Hittite

K 517/8d K 10406(+)DT 65

mus. no.: exc. no.: provenience: language: dating: ductus:

mus. no.:

ll. 1–22 ll. 21’–r. 19

Bo 2747(+)BM 108605(+) 108627(+)108656(+)Bo 4314 – Ḫattuša Akkadian 14th–13th cent. Hittite

exc. no.: provenience: language: dating: ductus:

Bo 2747(+)BM 108605(+) 108627(+)108656(+)Bo 4314 – Ḫattuša Sumerian 14th–13th cent. Hittite

mus. no.:

Bo 4894

386

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

photo: edition: subscript: remarks: classification:

hethiter.net/: PhotArch BoFN10244b Biggs, TCS 2, pp. 54–60 – (≈) Šà.zi.ga For sexual arousal

exc. no.: provenience: language: dating: ductus:

– Ḫattuša Sumerian 14th–13th cent. Non-Hittite

231 KUB 4, 53 copy: Weidner, KUB 4, no. 53 photo: hethiter.net/: PhotArch N01573, N01596, BoFN00064b, BoFN00065b edition: Rutz, in JAOS 132, pp. 171–188 subscript: – remarks: – classification: Incantation-prayer to Šamaš

mus. no.: exc. no.: provenience: language: dating: ductus:

Bo 1284 – Ḫattuša Akkadian 14th cent. Assyro-Mittanian

232 KUB 4, 99 copy: Weidner, KUB 4, no. 99 photo: hethiter.net/: PhotArch N02309, N02438, BoFN00096a edition: Abusch/Schwemer, AMD 8/1, pp. 46–52 subscript: – remarks: // MB/MA KAR 275 // MB/MA KBo 9, 47 // MB/MA KAL 7, 8 // NA BAM 3, 317 // NA KAL 2, 43(+) classification: Incantation-prayer to Šamaš

mus. no.: Bo 5206 exc. no.: – provenience: Ḫattuša language: Akkadian dating: 14th–13th cent. ductus: Non-Hittite VAT 11603 ll. ii? 3’–4’ 212/n ll. 16’–18’ VAT 12153 ll. 6’–7’ VAT 13786 ll. r. 6–8 VAT 14051(+) ll. ii? 5’–7’

233 copy:

KUB 29, 58+59+KUB 37, 84a Ehelolf, KUB 29, no. 58 and 59 mus. no.: Köcher, KUB 37, no. 84 exc. no.: photo: hethiter.net/: PhotArch N09167, provenience: N09168, N09169, etc. language: edition: Meier, in ZA 45, pp. 195–215 dating: subscript: – ductus: remarks: // MB/MA KUB 29, 58+59+KUB 37, 84g // MB/MA KBo 36, 35+KUB 29, 60d classification: Incantation-prayer to Šamaš

234 copy:

KUB 29, 58+59+KUB 37, 84b Ehelolf, KUB 29, no. 58 and 59 Köcher, KUB 37, no. 84 photo: hethiter.net/: PhotArch N09167, N09168, N09169, etc. edition: Meier, in ZA 45, pp. 195–215 subscript: – remarks: – classification: Against fever (liʾbu-disease) 235 copy:

KUB 29, 58+59+KUB 37, 84c Ehelolf, KUB 29, no. 58 and 59 Köcher, KUB 37, no. 84 photo: hethiter.net/: PhotArch N09167, N09168, N09169, etc. edition: Meier, in ZA 45, pp. 195–215

– 339/c+534/c+539/c+167/c+569/c Ḫattuša Akkadian 14th–13th cent. Non-Hittite 167/c+ ll. iii 29–iv 14 1377/c+ ll. iii 6–21

mus. no.: exc. no.: provenience: language: dating: ductus:

– 339/c+534/c+539/c+167/c+569/c Ḫattuša Akkadian 14th–13th cent. Non-Hittite

mus. no.: exc. no.: provenience: language: dating:

– 339/c+534/c+539/c+167/c+569/c Ḫattuša Akkadian 14th–13th cent.

387

№ 235–241 subscript: remarks: classification:

– ductus: Non-Hittite // MB/MA KBo 36, 35+KUB 29, 60a 1377/c+ ll. ii 1–2 Against fever (liʾbu-disease)

236 copy:

KUB 29, 58+59+KUB 37, 84d Ehelolf, KUB 29, no. 58 and 59 mus. no.: – Köcher, KUB 37, no. 84 exc. no.: 339/c+534/c+539/c+167/c+569/c photo: hethiter.net/: PhotArch N09167, provenience: Ḫattuša N09168, N09169, etc. language: Akkadian edition: Meier, in ZA 45, pp. 195–215 dating: 14th–13th cent. subscript: – ductus: Non-Hittite remarks: // MB/MA KBo 36, 35+KUB 29, 60b 1377/c+ ll. ii 8–10 classification: Kultmittelbeschwörung for flour 237 copy:

KUB 29, 58+59+KUB 37, 84e Ehelolf, KUB 29, no. 58 and 59 Köcher, KUB 37, no. 84 photo: hethiter.net/: PhotArch N09167, N09168, N09169, etc. edition: Meier, in ZA 45, pp. 195–215 subscript: – remarks: – classification: Against fever (liʾbu-disease)

mus. no.: exc. no.: provenience: language: dating: ductus:

– 339/c+534/c+539/c+167/c+569/c Ḫattuša Akkadian 14th–13th cent. Non-Hittite

238 copy:

KUB 29, 58+59+KUB 37, 84f Ehelolf, KUB 29, no. 58 and 59 mus. no.: – Köcher, KUB 37, no. 84 exc. no.: 339/c+534/c+539/c+167/c+569/c photo: hethiter.net/: PhotArch N09167, provenience: Ḫattuša N09168, N09169, etc. language: Akkadian edition: Meier, in ZA 45, pp. 195–215 dating: 14th–13th cent. subscript: – ductus: Non-Hittite remarks: // MB/MA KBo 36, 35+KUB 29, 60c 1377/c+ ll. iii 4–5 classification: Incantation-prayer to Šamaš 239 copy:

KUB 29, 58+59+KUB 37, 84g Ehelolf, KUB 29, no. 58 and 59 mus. no.: Köcher, KUB 37, no. 84 exc. no.: photo: hethiter.net/: PhotArch N09167, provenience: N09168, N09169, etc. language: edition: Meier, in ZA 45, pp. 195–215 dating: subscript: – ductus: remarks: // MB/MA KUB 29, 58+59+KUB 37, 84a // MB/MA KBo 36, 35+KUB 29, 60d classification: Incantation-prayer to Šamaš 240 copy:

KUB 29, 58+59+KUB 37, 84h Ehelolf, KUB 29, no. 58 and 59 mus. no.: Köcher, KUB 37, no. 84 exc. no.: photo: hethiter.net/: PhotArch N09167, provenience: N09168, N09169, etc. language: edition: Meier, in ZA 45, pp. 195–215 dating: subscript: – ductus: remarks: – classification: Kultmittelbeschwörung for a thornbush 241 copy:

KUB 29, 58+59+KUB 37, 84i Ehelolf, KUB 29, no. 58 and 59

mus. no.:

– 339/c+534/c+539/c+167/c+569/c Ḫattuša Akkadian 14th–13th cent. Non-Hittite 339/c+ ll. i 31–ii 8 1377/c+ ll. iii 6–21

– 339/c+534/c+539/c+167/c+569/c Ḫattuša Akkadian 14th–13th cent. Non-Hittite

–

388

photo: edition: subscript: remarks: classification:

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations Köcher, KUB 37, no. 84 exc. no.: hethiter.net/: PhotArch N09167, provenience: N09168, N09169, etc. language: Meier, in ZA 45, pp. 195–215 dating: – ductus: – Kultmittelbeschwörung for a thornbush

242 copy:

KUB 29, 58+59+KUB 37, 84j Ehelolf, KUB 29, no. 58 and 59 mus. no.: Köcher, KUB 37, no. 84 exc. no.: photo: hethiter.net/: PhotArch N09167, provenience: N09168, N09169, etc. language: edition: Meier, in ZA 45, pp. 195–215 dating: subscript: – ductus: remarks: – classification: Kultmittelbeschwörung for a thornbush

339/c+534/c+539/c+167/c+569/c Ḫattuša Akkadian 14th–13th cent. Non-Hittite

– 339/c+534/c+539/c+167/c+569/c Ḫattuša Akkadian 14th–13th cent. Non-Hittite

243 copy:

KUB 29, 58+59+KUB 37, 84k Ehelolf, KUB 29, no. 58 and 59 mus. no.: – Köcher, KUB 37, no. 84 exc. no.: 339/c+534/c+539/c+167/c+569/c photo: hethiter.net/: PhotArch N09167, provenience: Ḫattuša N09168, N09169, etc. language: Akkadian edition: Meier, in ZA 45, pp. 195–215 dating: 14th–13th cent. subscript: – ductus: Non-Hittite remarks: // MB/MA KBo 36, 35+KUB 29, 60e 1377/c+ ll. iv 1’–2’ classification: Against fever (liʾbu-disease) 244 copy:

KUB 30, 1(+)KUB 37, 109a Ehelolf, KUB 30, no. 1 mus. no.: – Köcher, KUB 37, no. 109 exc. no.: 151/c+170/c+431/c+1404/c+ photo: hethiter.net/: PhotArch N09429, 1412/c(+)231/c+242/c N09430, N09431, etc. provenience: Ḫattuša edition: Falkenstein, in ZA 45, pp. 8–41 language: Sumerian Geller, in Studies Sjöberg, pp. 193–205 dating: 14th–13th cent. Abusch/Schwemer, AMD 8/2, ductus: Middle Babylonian pp. 112–134 subscript: – remarks: // OB AfO 24, pl. IIb J. Rylands Library Box 24 P 28 ll. 1– r. 18 // OB Studies Sjöberg, 204f. CBS 11933 ll. i 1’– iv 4 // OB CUSAS 32, 21a MS 3084 ll. 1’–22’ // OB PBS 1/2 , 122 CBS 332 ll.1–r.28’ classification: Against witchcraft 245 copy:

KUB 30, 1(+)KUB 37, 109b Ehelolf, KUB 30, no. 1 Köcher, KUB 37, no. 109 photo: hethiter.net/: PhotArch N09429, N09430, N09431, etc. edition: Falkenstein, in ZA 45, pp. 8–41 Abusch/Schwemer, AMD 8/2, pp. 112–134 subscript: – remarks: – classification: Against witchcraft

mus. no.: exc. no.: provenience: language: dating: ductus:

– 151/c+170/c+431/c+1404/c+ 1412/c(+)231/c+242/c Ḫattuša Sumerian 14th–13th cent. Middle Babylonian

389

№ 246–251 246 KUB 30, 2(+?)3(+?)4 copy: Ehelolf, KUB 30, no. 2, 3 and 4 mus. no.: photo: hethiter.net/: PhotArch BoFN08436, exc. no.: N12762, BoFN08589b, etc. provenience: edition: Abusch/Schwemer, AMD 8/2, language: pp. 112–134 dating: subscript: – ductus: remarks: Related or possibly joining to KUB 30, 1(+) classification: Against witchcraft 247 KUB 31, 141 copy: Sturm/Otten, KUB 31, no. 141 photo: hethiter.net/: PhotArch N12003, N12004, BoFN10376b, etc. edition: Reiner/Güterbock, in JCS 21, pp. 255–266 subscript: – remarks: Mayer, UFBG, p. 389 Ištar 2 // MB/MA KUB 37, 36(+)37c // NA AOAT 34, 78 // NA CTN 4, 182 // NA OrNS 59, 487 // NB? OrNS 59, 488 // NB STC 2, pl. 75ff. ~ NA AOAT 34, 79 classification: Incantation-prayer to Ištar 248 KUB 34, 3 copy: Ehelolf, KUB 34, no. 3 photo: hethiter.net/: PhotArch BoFN05302a edition: Viano, Sumerian Literature, 249f. subscript: – remarks: Non-canonical Udug.ḫul? classification: Udug.ḫul-related?

mus. no.: exc. no.: provenience: language: dating: ductus:

2245/c(+?)2525/c(+?)2488/c Ḫattuša Sumerian 14th–13th cent. Middle Babylonian

Bo 4845 – Ḫattuša Hittite 14th-13th cent. Hittite

151/b+77/c(+) K 3417 ND 4405/46 K 17519(+) BM 34318 BM 26187 K 6800

ll. ii 5’– r. 6’’ ll. 1’–16’ ll. 1’–16’ ll. 1–7(+)1’–7’ ll. 1’–6’ ll. 1–113 ll. 4’–12’

mus. no.: exc. no.: provenience: language: dating: ductus:

– 251/e Ḫattuša Sum.(//)Akk. 14th–13th cent. Hittite

249 KUB 34, 4 copy: Ehelolf, KUB 34, no. 4 photo: hethiter.net/: PhotArch N13491q, BoFN03625a edition: – subscript: – remarks: Non-canonical Udug.ḫul? classification: Udug.ḫul-related?

mus. no.: exc. no.: provenience: language: dating: ductus:

– 724/b Ḫattuša Sum.(//)Akk. 14th–13th cent. Hittite

250 KUB 37, 36(+)37a copy: Köcher, KUB 37, no. 36 and 37 photo: hethiter.net/: PhotArch N13650c, BoFN03211c, BoFN03658a, etc. edition: Reiner / Güterbock, in JCS 21, p. 256 subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– 151/b+77/c(+)772/b Ḫattuša Akkadian 14th–13th cent. Hittite

mus. no.: exc. no.: provenience:

– 151/b+77/c(+)772/b Ḫattuša

251 KUB 37, 36(+)37b copy: Köcher, KUB 37, no. 36 and 37 photo: hethiter.net/: PhotArch N13650c, BoFN03211c, BoFN03658a, etc.

390

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

edition: subscript: remarks: classification:

Reiner / Güterbock, in JCS 21, p. 256 language: – dating: – ductus: –

252 KUB 37, 36(+)37c copy: Köcher, KUB 37, no. 36 and 37 photo: hethiter.net/: PhotArch N13650c, BoFN03211c, BoFN03658a, etc. edition: Reiner / Güterbock, in JCS 21, pp. 255–266 Zgoll, AOAT 308, pp. 55–59 subscript: [KA.INIM.]MA […] remarks: Mayer, UFBG, p. 389 Ištar 2 // MB/MA KUB 31, 141 // NA AOAT 34, 78 // NA CTN 4, 182 // NA OrNS 59, 487 // NB? OrNS 59, 488 // NB STC 2, pl. 75ff. ~ NA AOAT 34, 79 classification: Incantation-prayer to Ištar 253 KUB 37, 43 copy: Köcher, KUB 37, no. 43 photo: hethiter.net/: PhotArch BoFN07222, BoFN07223, BF006622, BF00623 edition: Schwemer, Abwehrzauber, pp. 115f. Abusch/Schwemer, AMD 8/1, pp. 27–39 subscript: – remarks: – classification: Against witchcraft

mus. no.: exc. no.: provenience: language: dating: ductus:

– 151/b+77/c(+)772/b Ḫattuša Akkadian 14th–13th cent. Hittite

Bo 4845 K 3417 ND 4405/46 K 17519(+) BM 34318 BM 26187 K 6800

mus. no.: exc. no.: provenience: language: dating: ductus:

254 KUB 37, 44(+)45(+)46(+)47(+)49(+?)48 copy: Köcher, KUB 37, no. 44–49 mus. no.: photo: hethiter.net/: PhotArch N13686a, exc. no.: BoFN07422a, BF00651(= KUB 37, 48) edition: Abusch/Schwemer, AMD 8/1, pp. 27–39 provenience: subscript: – language: remarks: Incantation is found on KUB 37, 48 dating: classification: Against witchcraft ductus: 255 KUB 37, 51(+)53(+)99a copy: Köcher, KUB 37, no. 51, 53 and 99 photo: hethiter.net/: PhotArch N07505, N07506, BoFN08883b, BF00650 edition: Schwemer, THeth 23, p. 143 Abusch/Schwemer, AMD 8/1, pp. 40–42 subscript: – remarks: ≈ Maqlû II/g: ÉN kēš libiš kedeš classification: Against witchcraft

Sumerian 14th–13th cent. Hittite

mus. no.: exc. no.: provenience: language: dating: ductus:

ll. 1–12 (Hittite) ll. 1’–16’ ll. 1’–16’ ll. 1–7(+)1’–7’ ll. 1’–6’ ll. 1–113 ll. 4’–12’

– 231/g Ḫattuša Akkadian 14th cent. Assyro-Mittanian

– 614/b+157/c+1433/c(+)409/c+669/c (+)350/c(+)173/c+200/c(+)216/c(+?) 1317/c Ḫattuša Akkadian 14th–13th cent. Middle Babylonian – 598/b+2787/c+478/c Ḫattuša Akkadian 14th–13th cent. Hittite

391

№ 256–260 256 KUB 37, 51(+)53(+)99b copy: Köcher, KUB 37, no. 51, 53 and 99 photo: hethiter.net/: PhotArch N07505, N07506, BoFN08883b, BF00650 edition: Abusch/Schwemer, AMD 8/1, pp. 40–42 subscript: – remarks: – classification: – 257 copy:

KUB 37, 55+KBo 36, 32(+)HT 75a Köcher, KUB 37, no. 55 Wilhelm, KBo 36, no. 32 King, HT, no. 75 photo: hethiter.net/: PhotArch BoFN03379a, BoFN03380a, BoFN03780, etc. Rutz, in ZA 106, p. 46 edition: Abusch/Schwemer, AMD 8/1, pp. 83–98 Rutz, in ZA 106, pp. 47–51 subscript: – remarks: // NA BAM 2, 140 // NA CTN 4, 124 classification: Against witchcraft

258 copy:

KUB 37, 55+KBo 36, 32(+)HT 75b Köcher, KUB 37, no. 55 Wilhelm, KBo 36, no. 32 King, HT, no. 75 photo: hethiter.net/: PhotArch BoFN03379a, BoFN03380a, BoFN03780, etc. Rutz, in ZA 106, p. 46 edition: Abusch/Schwemer, AMD 8/1, pp. 83–98 Rutz, in ZA 106, pp. 47–51 subscript: – remarks: // NA BAM 2, 140 // NA KAL 2, 43(+)44 classification: Incantation-prayer to Šamaš

259 KUB 37, 58 copy: Köcher, KUB 37, no. 58 photo: hethiter.net/: PhotArch BoFN03455a, BoFN03456a, BF00633, BF00634 edition: Abusch/Schwemer, AMD 8/2, pp. 356–368 Rutz, in ZA 106, pp. 54–60 subscript: [… zikurudû pa]-ši-ir remarks: // MB/MA ZA 106, 52 // NA BAM 5, 461 classification: Incantation-prayer to Šamaš 260 KUB 37, 62 copy: Köcher, KUB 37, no. 62 photo: hethiter.net/: PhotArch BoFN03547a edition: Schwemer, THeth 23, p. 133 subscript: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– 598/b+2787/c+478/c Ḫattuša Akkadian 14th–13th cent. Hittite

mus. no.: exc. no.:

(+) BM 108557 373/b+423/c+450/c+468/c+ 472/c+2693/c+323/c Ḫattuša Akkadian 14th cent. Assyro-Mittanian

provenience: language: dating: ductus:

VAT 14427 ND 4405/23

mus. no.: exc. no.: provenience: language: dating: ductus:

(+) BM 108557 373/b+423/c+450/c+468/c+ 472/c+2693/c+323/c Ḫattuša Akkadian 14th cent. Assyro-Mittanian

VAT 14427 VAT 14051(+)

mus. no.: exc. no.: provenience: language: dating: ductus:

ll. r. 6–9 ll. i? 15’

– 415/b Ḫattuša Akkadian 13th cent. Non-Hittite

CBS 11059 82-3-23+

mus. no.: exc. no.: provenience: language:

ll. r. 14 ll. i 10’–12’

– 676/b Ḫattuša Akkadian

ll. 4’–5’ ll. ii 28–34

392

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

remarks: classification:

dating: 14th cent. ductus: Assyro-Mittanian Schwemer 2013, 155: possibly belongs to KBo 36, 29 or KBo 40, 104 Incantation-prayer to DN

261 KUB 37, 72 copy: Köcher, KUB 37, no. 72 photo: hethiter.net/: PhotArch BoFN02618a, BoFN02619b, BF00630, BF00631 edition: Schwemer, THeth 23, pp. 136f. subscript: – remarks: classification:

mus. no.: – exc. no.: 38/a provenience: Ḫattuša language: Akkadian dating: 14th cent. ductus: Assyro-Mittanian // MB/MA Studies Sachs, 20 no. 19 YBC 7145 ll. 4’–12’ Incantation-prayer to Marduk

262 KUB 37, 85a copy: Köcher, KUB 37, no. 85 photo: hethiter.net/: PhotArch N11385, N11386, N11387, etc. edition: – subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– 103/b Ḫattuša Akkadian 14th–13th cent. Non-Hittite

263 KUB 37, 85b copy: Köcher, KUB 37, no. 85 photo: hethiter.net/: PhotArch N11385, N11386, N11387, etc. edition: – subscript: – remarks: might be related to KUB 4, 20(+)21 classification: Incantation-prayer to Šamaš

mus. no.: exc. no.: provenience: language: dating: ductus:

– 103/b Ḫattuša Akkadian 14th–13th cent. Non-Hittite

264 KUB 37, 85c copy: Köcher, KUB 37, no. 85 photo: hethiter.net/: PhotArch N11385, N11386, N11387, etc. edition: – subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– 103/b Ḫattuša Akkadian 14th–13th cent. Non-Hittite

265 KUB 37, 90 copy: Köcher, KUB 37, no. 90 photo: hethiter.net/: PhotArch N13538/a BoFN04818a, BF00647 edition: Schwemer, THeth 23, p. 142 subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– 559/c Ḫattuša Akkadian 14th–13th cent. Non-Hittite

mus. no.: exc. no.: provenience: language: dating:

– 526/d Ḫattuša Akkadian 14th–13th cent.

266 KUB 37, 92 copy: Köcher, KUB 37, no. 92 photo: hethiter.net/: BoFN04419b edition: – subscript: – remarks: –

393

№ 266–271 classification:

ductus:

Non-Hittite

267 KUB 37, 95 copy: Köcher, KUB 37, no. 95 photo: hethiter.net/: PhotArch N12683, N12684, N12685, etc. edition: – subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– 194/c Ḫattuša Sumerian 14th cent. Assyro-Mittanian

268 KUB 37, 96+93a copy: Köcher, KUB 37, no. 93 and 96 photo: hethiter.net/: PhotArch BoFN03347c, BoFN04626b, BoFN04743a, etc. edition: Schwemer, THeth 23, pp. 140–142 subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– 424/c+374/b Ḫattuša Akkadian 14th cent. Assyro-Mittanian

269 KUB 37, 96+93b copy: Köcher, KUB 37, no. 93 and 96 photo: hethiter.net/: PhotArch BoFN03347c, BoFN04626b, BoFN04743a, etc. edition: Schwemer, THeth 23, pp. 140–142 subscript: – remarks: – classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– 424/c+374/b Ḫattuša Akkadian 14th cent. Assyro-Mittanian

–

270 KUB 37, 96+93c copy: Köcher, KUB 37, no. 93 and 96 mus. no.: photo: hethiter.net/: PhotArch BoFN03347c, exc. no.: BoFN04626b, BoFN04743a, etc. provenience: edition: Schwemer, THeth 23, pp. 98f., 107, language: 129f. dating: Scurlock, AMD 3, no. 221 pp. 521–523 ductus: subscript: – remarks: // MB/MA KBo 40, 104 1469/c // MB/MA KBo 9, 50 36/o // MB/MA KBo 36, 29n 285/a+ classification: Against Ḫayyattu-demon & Rābiṣu-demon 271 KUB 37, 98 copy: Köcher, KUB 37, no. 98 photo: hethiter.net/: PhotArch BoFN12918a edition: Farber, Beschwörungrituale, p. 208 Schwemer, THeth 23, pp. 145f. subscript: – remarks:

classification:

~ NA KAR 134 ~ NA KAR 227 ~ NA LKA 89+90 ~ NA CM 1, fig. 2–5 Kultmittelbeschwörung potter’s clay

– 424/c+374/b Ḫattuša Akkadian 14th cent. Assyro-Mittanian ll. 1’–4’ ll. 7’–16’ ll. iv 13’–19’

mus. no.: Bo 9195 exc. no.: – provenience: Ḫattuša language: Akkadian dating: 14th–13th cent. ductus: Middle Babylonian VAT 9962 ll. r. 15–19 VAT 8910 ll. i 13–22 VAT 13656+ ll. i 11’–19 K 2986B+ ll. 151–157

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272 KUB 37, 101(+)102 copy: Köcher, KUB 37, no. 101, 102 photo: hethiter.net/: PhotArch N07011, N07012, N12686 etc. edition: – subscript: – remarks: Non-canonical Udug.ḫul classification: Udug.ḫul related 273 KUB 37, 108+110 copy: Köcher, KUB 37, no. 108, 110 photo: hethiter.net/: PhotArch N12734, N12764, BoFN04578a, etc. edition: Abusch/Schwemer, AMD 8/2, pp. 112–134 subscript: – remarks: – classification: Against witchcraft 274 KUB 37, 111 copy: Köcher, KUB 37, no. 111 photo: – edition: Viano, Sumerian Literature, pp. 275–278 subscript: – remarks: Non-canonical Udug.ḫul classification: Udug.ḫul related 275 copy:

KUB 37, 115+KBo 7, 1(+)KBo 7, 2a Köcher, KUB 37, no. 115 Otten, KBo 7, no. 1, 2 photo: hethiter.net/: PhotArch B0575a, B0581e, B0583a, etc. edition: Cooper, in ZA 62, pp. 62–81 subscript: – remarks: – classification: –

276 copy:

KUB 37, 115+KBo 7, 1(+)KBo 7, 2b Köcher, KUB 37, no. 115 Otten, KBo 7, no. 1, 2 photo: hethiter.net/: PhotArch B0575a, B0581e, B0583a, etc. edition: Cooper, in ZA 62, pp. 66–81 subscript: – remarks: ≈ Bīt rimki II: ÉN en.e an.sikil.ta classification: Incantation-prayer to Šamaš

277 KUB 37, 127 copy: Köcher, KUB 37, no. 127 photo: hethiter.net/: PhotArch N11668, BoFN02669a, Phb08158 edition: – subscript: – remarks: Belongs possibly to KUB 37, 111 classification: –

mus. no.: exc. no.: provenience: language: dating: ductus:

– 805/f(+)806/f Ḫattuša Sum.||Akk. 14th cent. Assyro-Mittanian

mus. no.: exc. no.: provenience: language: dating: ductus:

– 230/c+232/c Ḫattuša Sumerian 14th–13th cent. Middle Babylonian

mus. no.: exc. no.: provenience: language: dating: ductus:

– 511/i Ḫattuša Sum.–Akk. hybrid 14th–13th cent. Hittite

mus. no.: exc. no.: provenience: language: dating: ductus:

– 481/e+70/k(+)71/k Ḫattuša Sum.–Akk. 14th cent. Assyro-Mittanian

mus. no.: exc. no.: provenience: language: dating: ductus:

– 481/e+70/k(+)71/k Ḫattuša Sum.–Akk. 14th cent. Assyro-Mittanian

mus. no.: exc. no.: provenience: language: dating: ductus:

– 172/a Ḫattuša Sum.–Akk. hybrid 14th–13th cent. Hittite

395

№ 278–281

278 KUB 37, 143 copy: Köcher, KUB 37, no. 143 photo: hethiter.net/: PhotArch BoFN06035b edition: Geller, FAOS 12, pp. 60–63, 126f. Geller, BAM 8, pp. 252–255 subscript: – remarks:

classification:

mus. no.: – exc. no.: 537/f provenience: Ḫattuša language: Sum.||(Akk.) dating: 14th cent. ductus: Assyro-Mittanian ≈ Udug.ḫul VII/a: ÉN udug ḫul sila.a si.ga á.úr.da gub.gub e.sír.ra šú.šú // OB CUSAS 32, 11k M 3091+ ll. vi 1–25 // OB FAOS 12, pl. 3–4k Ni 631 ll. vi 33’– viii 38’’ // OB FAOS 12, pl. 17 BM 92671 ll. 1– r. 8 // OB FAOS 12, pl. 18 BM 78375 ll. 1– r. 13 // OB PBS 1/2, 127a CBS 591 ll. i 1 – iii 19 // MB/MA FAOS 12, pl. 5–6a Ni 2676+ ll. i 1’–12’ // NB PBS 1/2, 116 CBS 4507 ll. 45–48 Udug.ḫul

279 copy:

LKA 26a Ebeling, LKA, no. 26 mus. no.: VAT 10420 Lambert, in JNES 33, fig. 17 (coll.) exc. no.: – photo: – provenience: Aššur edition: Lambert, in JNES 33, pp. 272–287 language: Akkadian Jaques, OBO 273, pp. 65–108 dating: 13th–11th cent. subscript: – ductus: Middle Assyrian remarks: ≈ Dingir.šà.dib.ba: ÉN ilī ul īde šēretka dannat // NA JNES 33, fig. 1–2 K 143 ll. 1’–21’ // NA JNES 33, fig. 3 Rm 414 ll. 3’–8’ // NA LKA 27+KAR 244+JNES 33, fig. 3 VAT 10771+ ll. ii 1’–15’ // NB JNES 33, fig. 3 CBS 514 ll. 1’–9’ // NB BaM Beiheft 2, no. 15 W 20030/86 ll. 1’–14’ // NB PBS 1/1, 14 Kh2 1514 ll. 23–39 classification: Incantation-prayer personal deity

280 copy:

LKA 26b Ebeling, LKA, no. 26 mus. no.: VAT 10420 Lambert, in JNES 33, fig. 17 (coll.) exc. no.: – photo: – provenience: Aššur edition: Lambert, in JNES 33, pp. 272–287 language: Akkadian Jaques, OBO 273, pp. 65–108 dating: 13th–11th cent. subscript: – ductus: Middle Assyrian remarks: ≈ Dingir.šà.dib.ba: ÉN ilī bēlī bānû šumiya // NA JNES 33, fig. 1–2 K 143 ll. 22’– r. 2 // NA JNES 33, fig. 4–5, 8 K 3177+ ll. i 4’–7’ // NA JNES 33, fig. 3 Sm 925 ll. 15’ // NA LKA 27+KAR 244+JNES 33, fig. 3 VAT 10771+ ll. iii 4–6 // NB PBS 1/1, 14 Kh2 1514 ll. r. 8–11 classification: Incantation-prayer personal deity 281 copy:

LKA 26c Ebeling, LKA, no. 26 mus. no.: Lambert, in JNES 33, fig. 17 (coll.) exc. no.: photo: – provenience: edition: Lambert, in JNES 33, pp. 272–287 language: Jaques, OBO 273, pp. 65–108 dating: subscript: – ductus: remarks: ≈ Dingir.šà.dib.ba: ÉN mannu īde ilī šubatka

VAT 10420 – Aššur Akkadian 13th–11th cent. Middle Assyrian

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Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

classification:

// NA JNES 33, fig. 1–2 K 143 // NA JNES 33, fig. 4–5, 8 K 3177+ // NA LKA 27+KAR 244+JNES 33, fig. 3 VAT 10771+ // NA PBS 1/1, 14 Kh2 1514 Incantation-prayer personal deity

ll. r. 3–16 ll. i 8’–17’ ll. ii 16’–iii 3 ll. r. 12–21

282 copy:

LKA 26d Ebeling, LKA, no. 26 mus. no.: VAT 10420 Lambert, in JNES 33, fig. 17 (coll.) exc. no.: – photo: – provenience: Aššur edition: Lambert, in JNES 33, pp. 272–287 language: Akkadian Jaques, OBO 273, pp. 65–108 dating: 13th–11th cent. subscript: – ductus: Middle Assyrian remarks: ≈ Dingir.šà.dib.ba: ÉN anāku ilī minâ ēpuš // NA JNES 33, fig. 4–5, 8 K 3177+ ll. ii 1’–23’ // NA JNES 33, fig. 6–7, 9 K 8870+ ll. 12’–45’ // NA KAR 39+45+JNES 33, fig. 10 VAT 9147+ ll. ii 1’–5’ // NB JNES 33, fig. 7 BE 15474v+h ll. 1–5 // NB MDP 14, 47 Susa 1910 no. 12860 ll. 1’–11’ classification: Incantation-prayer personal deity 283 LKA 75 copy: photo: edition: subscript: remarks: classification:

mus. no.: K 430/i exc. no.: Ass. 4532 provenience: Aššur language: Sum.–Akk. hybrid dating: 13th–11th cent. ductus: Middle Assyrian ≈ Bīt rimki III: ÉN dutu kur.gal.ta um.ta.è.na.zu.šè // OB ASJ 17, 125f.b CBS 1529 ll. r. 1– l.e. 3 Incantation-prayer to Šamaš

Ebeling, LKA, no. 75 ph. Ass. 566/67 Borger, in JCS 21, pp. 1–17 –

284 LKA 116a copy: Ebeling, LKA, no. 116 (only rev.) photo: ph. Ass. S6809 edition: Maul, Zukunftbewältigung, pp. 354–366 subscript: – remarks:

classification:

mus. no.: VAT 10036 exc. no.: Ass. 22790f provenience: Aššur language: Sumerian dating: 12th–11th cent. ductus: Middle Assyrian ≈ Udug.ḫul I/b // Muššuʾu IX/(b): ÉN me.šè ba.da.ri ~ MB/MA Priests and Officials, 199f.c – ll. 37–40 ~ NA BAM 5, 508 K 239+ ll. iv 11’–17’ ~ NA KAR 20 VAT 9305 ll. ii 2’–8’ ~ NA MC 8, pl. 8 K 2542+ ll. ii 37’–42’ ~ NA MC 8, pl. 10 K 9329+ ll. b 5’–8’ ~ NA MC 8, pl. 10 BM 50958 ll. a 3’–11’ ~ NA MC 8, pl. 10 BM 17311 ll. ii 6’–13’ ~ NA MC 8, pl. 10 Sm. 1802 ll. ii 2’–3’ ~ NA OrNS 40, pl. III–IV K 157+ ll. 2’–5’ ~ NB SpTU 3, 83 W 23276 ll. 15–16 Against evil (general)

285 LKA 116b copy: Ebeling, LKA, no. 116 (only rev.) photo: ph. Ass. S6809 edition: Ebeling, in RA 48, pp. 138–141, Caplice, in OrNS 40, pp. 140–147

mus. no.: exc. no.: provenience: language:

VAT 10036 Ass. 22790f Aššur Sumerian

397

№ 285–288

subscript: remarks: classification:

Maul, Zukunftbewältigung, pp. 354–366 – // NB OrNS 40, pl. III–IV // NA KAR 20 Kultmittelbeschwörung for water

dating: ductus:

12th–11th cent. Middle Assyrian K 157+2788 VAT 9305

ll. 49’–51’ ll. i 11’–13’

286 MC 17, 443ff. copy: Farber, MC 17, pp. 443ff. photo: – edition: Farber, MC 17, pp. 120–125, 180f., 245–251 subscript: – remarks: classification:

mus. no.: BM 120022 exc. no.: – provenience: (Babylonia) language: Akkadian dating: – ductus: Middle Babylonian ≈ Lamaštu II/g: ÉN šurbât mārat Anu mu’ammilat la’ûti // MB/MA AuOr Suppl. 23, 18g RS 25.420+ ll. v 29’–vi 18’ Against Lamaštu

287 MDP 33, 51 fig. 19/2 copy: – photo: Mecquenem/Michalon, MDP 33, p. 51 fig. 19/2 edition: Pseudo-inscription subscript: – remarks: – classification: Against Lamaštu

mus. no.: exc. no.: provenience: language: dating: ductus:

– – Dūr-Untaš Sumerian – Imitation (archaic)

288 Metropolitan Museum, Notable Acquisitions 1984–1985, 4 copy: – mus. no.: MMA 1984.348 photo: Harper, Notable Acquisitions exc. no.: – 1984–1985, p. 4 provenience: – edition: Farber, Lamaštu, 114–116, 176f., language: Sumerian 242–244 dating: – subscript: – ductus: Archaic d remarks: ≈ Lamaštu II/e: ÉN dìm.me dumu an.na mu pà.da dingir.re.e.ne.ke4 // Bronze Age RA 18, 195 AO 8184 ll. r. 1–9 // Bronze Age MC 17, pl. 65 BM 132520 ll. r. 1–10 // Bronze Age MC 17, pl. 90 (94) – ll. r. 1–7 // Bronze Age MC 17, pl. 91 (95) – ll. r. 1–7 // Bronze Age SAOC 47, pl. 12e–f NBC 8151 ll. r. 1–5 // MB/MA BSOAS 78, 600 – ll. 1–6 // MB/MA CUSAS 32, 62 MS 1913 ll. r. 1–6 // MB/MA KAR 85 VA Ass.990 ll. r. 1–6 // MB/MA KAR 86 VA Ass. 991 ll. r. 1–8 // MB/MA KAR 87 VA Ass. 998 ll. r. 1–6 // MB/MA MIO 7, 339 Bab. 1357 ll. r. 2–3 // MB/MA N.A.B.U. 2016/47 BM 128857 ll. r. 1–8 // NA ArOr 18/3, pl. X–XI YBC 13600 ll. r. 1–6 // NA MC 17, pl. 58 K 156+ ll. iii 59–68 // NA MC 17, pl. 58 K 2725+ ll. ii 13–20 // NA Sumer 17, pl. 17 – ll. r. 1’–5’ // NA Dragons, Monsters, no. 49 Private Coll. ll. r. 1–10 // NB MC 17, pl. 59 BM 43550 ll. i 1’–3’ classification: Against Lamaštu

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Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

289 MIO 7, 339 copy: Klengel, in MIO 7, p. 339 Abb. 1a–b photo: edition: Klengel, in MIO 7, p. 340 subscript: – remarks:

classification:

mus. no.: – exc. no.: Bab. 1357 provenience: Babylon language: Sumerian dating: – ductus: Archaic ≈ Lamaštu II/e: ÉN ddìm.me dumu an.na mu pà.da dingir.re.e.ne.ke4 // Bronze Age RA 18, 195 AO 8184 // Bronze Age MC 17, pl. 65 BM 132520 // Bronze Age MC 17, pl. 90 (94) – // Bronze Age MC 17, pl. 91 (95) – // Bronze Age SAOC 47, pl. 12e–f NBC 8151 // MB/MA BSOAS 78, 600 – // MB/MA CUSAS 32, 62 MS 1913 // MB/MA KAR 85 VA Ass.990 // MB/MA KAR 86 VA Ass. 991 // MB/MA KAR 87 VA Ass. 998 // MB/MA Metropolitan 1984-85, 4 MMA 1984.348 // MB/MA N.A.B.U. 2016/47 BM 128857 // NA ArOr 18/3, pl. X–XI YBC 13600 // NA MC 17, pl. 58 K 156+ // NA MC 17, pl. 58 K 2725+ // NA Sumer 17, pl. 17 – // NA Dragons, Monsters, no. 49 Private Coll. // NB MC 17, pl. 59 BM 43550 Against Lamaštu

N.A.B.U. 2016/47 Zomer, N.A.B.U. 2016, no. 47 mus. no.: BM 128857 Klengel, in MIO 7, p. 354 Abb. 14 exc. no.: – (obv. only) provenience: (Assyria) photo: CDLI no. P498517 language: Sumerian edition: Zomer, N.A.B.U. 2016, no. 47 pp. 77f. dating: – Klengel, in MIO 7, p. 355 (partial) ductus: Archaic subscript: – remarks: ≈ Lamaštu II/e: ÉN ddìm.me dumu an.na mu pà.da dingir.re.e.ne.ke4 // Bronze Age RA 18, 195 AO 8184 // Bronze Age MC 17, pl. 65 BM 132520 // Bronze Age MC 17, pl. 90 (94) – // Bronze Age MC 17, pl. 91 (95) – // Bronze Age SAOC 47, pl. 12e–f NBC 8151 // MB/MA BSOAS 78, 600 – // MB/MA CUSAS 32, 62 MS 1913 // MB/MA KAR 85 VA Ass.990 // MB/MA KAR 86 VA Ass. 991 // MB/MA KAR 87 VA Ass. 998 // MB/MA Metropolitan 1984-85, 4 MMA 1984.348 // MB/MA MIO 7, 339 Bab. 1357 // NA ArOr 18/3, pl. X–XI YBC 13600 // NA MC 17, pl. 58 K 156+ // NA MC 17, pl. 58 K 2725+ // NA Sumer 17, pl. 17 – // NA Dragons, Monsters, no. 49 Private Coll. // NB MC 17, pl. 59 BM 43550 classification: Against Lamaštu

ll. r. 1–9 ll. r. 1–10 ll. r. 1–7 ll. r. 1–7 ll. r. 1–5 ll. 1–6 ll. r. 1–6 ll. r. 1–6 ll. r. 1–8 ll. r. 1–6 ll. r. 1–11 ll. r. 1–8 ll. r. 1–6 ll. iii 59–68 ll. ii 13–20 ll. r. 1’–5’ ll. r. 1–10 ll. i 1’–3’

290 copy:

ll. r. 1–9 ll. r. 1–10 ll. r. 1–7 ll. r. 1–7 ll. r. 1–5 ll. 1–6 ll. r. 1–6 ll. r. 1–6 ll. r. 1–8 ll. r. 1–6 ll. r. 1–11 ll. r. 2–3 ll. r. 1–6 ll. iii 59–68 ll. ii 13–20 ll. r. 1’–5’ ll. r. 1–10 ll. i 1’–3’

399

№ 291–295 291 N 3731 copy: photo: edition: subscript: remarks: classification:

mus. no.: exc. no.: provenience: language: dating: ductus:

N 3731 – Nippur Akkadian – Middle Babylonian

mus. no.: exc. no.: provenience: language: dating: ductus: ≈ Udug.ḫul V/g: ÉN imin.na.meš imin.na.meš Udug.ḫul

CBS 14154 – Nippur Sumerian – Middle Babylonian

– CDLI no. P278739 – – – –

292 OIP 16, 12a copy: Chiera, OIP 16, no. 12 photo: CDLI no. P269139 edition: Zomer, N.A.B.U. 2017/77, pp. 137ff. subscript: KA.⸢INIM⌉.[MA …] remarks: classification:

293 OIP 16, 12b copy: Chiera, OIP 16, no. 12 photo: CDLI no. P269139 edition: Zomer, N.A.B.U. 2017/77, pp. 137ff. subscript: – remarks: classification:

mus. no.: CBS 14154 exc. no.: – provenience: Nippur language: Sumerian dating: – ductus: Middle Babylonian ≈ Udug.ḫul V/h: ÉN ki.sikil é.gal edin.na.ta udug.ḫul mu.un.da.ru.uš Udug.ḫul

294 OrAnt 8, pl. XI/XIII copy: – photo: Castellino, in OrAnt 8, pl. XI; XIII Alster, in ASJ 15, pp. 276–279 CDLI no. P257799 edition: Castellino, in OrAnt 8, pp. 3–57 Alster, in ASJ 13, pp. 27–91 subscript: – remarks: // OB OrAnt 8, pl. II–VIII // OB CUSAS 32, 47 // MB/MA ASJ 15, 282–285 // MB/MA KUB 4, 11 // MB/MA TCL 16, 79+ // NB PBS 1/2, 118 classification: Incantation-prayer to Utu 295 OrNS 83, pl. XXII–XXXIV copy: photo: Marchesi, in OrNS 83, pl. XXXII–XXXIV edition: Marchesi, in OrNS 83, pp. 333–340 subscript: remarks: classification:

mus. no.: exc. no.: provenience: language: dating: ductus:

CBS 587+353 – Sippar Sumerian – Middle Babylonian

CBS 563 MS 2816 CBS 1686+ Bo 1760 AO 7738+ CBS 589

ll i 1–iv 53 ll. 1–4 ll. i 1–iv 39’ ll. 1’–r. 13 ll. i 1–iv 43 ll. 1–24

mus. no.: – exc. no.: KH.13.O.1178 provenience: Karkemish language: Sum.–Akk. dating: 11th–9th cent. – ductus: Late Middle Assyrian ≈ Udug.ḫul X: ÉN ur.sag ḫul tu.ud.da ba.an.bùlug abzu.ta me.en // NB BAM 8, pl. 82 BM 48228 ll. 3’–7’ // NB BAM 8, pl. 160 BM 47069+ ll. 9’–13’ Udug.ḫul

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Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

296 PBS 1/2, 112 copy: Lutz, PBS 1/2, no. 112 photo: CDLI no. P258044 edition: Lutz, PBS 1/2, pp. 43–48 Ebeling, ArOr 21, pp. 395–403 subscript: KA.INIM.MA udug.ḫul.a.kam remarks: Non-canonical Udug.ḫul ≈ Gattung III classification: Udug.ḫul / zi-pà 297 PBS 1/2, 115 copy: Lutz, PBS 1/2, no. 115 photo: CDLI no. P268872 edition: Lutz, PBS 1/2, pp. 26–29 Ebeling, ArOr 21, pp. 379–395 subscript: – remarks: ≈ Gattung II // MB/MA Iraq 38, 60 fig. 2b classification: Zi-pà

mus. no.: exc. no.: provenience: language: dating: ductus:

CBS 590 – Sippar Sumerian – Middle Babylonian

mus. no.: exc. no.: provenience: language: dating: ductus: –

CBS 13858 – Nippur Sum.–Akk. – Middle Babylonian ll. B 1–6

298 copy:

Priests and Officials, 199f.a Tsukimoto, in Priests and Officials, mus. no.: – pp. 199f. exc. no.: – photo: – provenience: Emar edition: Tsukimoto, in Priests and Officials, language: Akkadian pp. 187–200 dating: 14th–12th cent. Finkel, in N.A.B.U. 1999/30 pp. 28–30 ductus: Syro-Hittite Scurlock, WAW 36, pp. 417–421, 427 subscript: – remarks: ≈ Muššuʾu VIII/q: ÉN kararatu kararatu // NA BAM 4, 354 VAT 10783+ ll. iii 12–13 // NA AMT 58, 7 K 9579 ll. i 4–5 // NA AMT 69, 9 K 9164+ ll. 7–8 classification: Against kat-ta-ri-túm (ka-ra-ra-tum) 299 copy:

Priests and Officials, 199f.b Tsukimoto, in Priests and Officials, pp. 199f. photo: – edition: Tsukimoto, in Priests and Officials, pp. 187–200 Scurlock, WAW 36, pp. 417–421, 427 subscript: – remarks: (≈) ‘Fire’-compendium ~ MB/MA AuOr Suppl. 23, 14a ~ MB/MA Ugaritica 5, 17h classification: Against fever (išātu) 300 copy:

Priests and Officials, 199f.c Tsukimoto, in Priests and Officials, pp. 199f. photo: – edition: Tsukimoto, in Priests and Officials, pp. 187–200 Finkel, in N.A.B.U. 1999/30 pp. 28–30 Scurlock, WAW 36, pp. 433, 436, 461

mus. no.: exc. no.: provenience: language: dating: ductus:

– – Emar Akkadian 14th–12th cent. Syro-Hittite

RS 94.2178 RS 17.155

mus. no.: exc. no.: provenience: language: dating: ductus:

ll. 1–10 ll. r. 20’–27’

– – Emar Sumerian 14th–12th cent. Syro-Hittite

401

№ 300–304 subscript: remarks:

classification:

– ≈ Udug.ḫul I/b // Muššuʾu IX/(b): ÉN me.šè ba.da.ri ~ MB/MA LKA 116a VAT 10036 ~ NA BAM 5, 508 K 239+ ~ NA KAR 20 VAT 9305 ~ NA MC 8, pl. 8 K 2542+ ~ NA MC 8, pl. 10 K 9329+ ~ NA MC 8, pl. 10 BM 50958 ~ NA MC 8, pl. 10 BM 17311 ~ NA MC 8, pl. 10 Sm. 1802 ~ NA OrNS 40, pl. III–IV K 157+ ~ LB SpTU 3, 83 W 23276 Against evil (general)

301 RA 26, 10 copy: Scheil, in RA 26, p. 10 no. 5 photo: – edition: Pseudo-inscription subscript: remarks: – classification: Against Lamaštu 302 Studies Jacobsen, 210 copy: Lambert, in Studies Jacobsen, p. 205 photo: – edition: Lambert, in Studies Jacobsen, pp. 203–210 subscript: – remarks: – classification: Against Ardat lilî 303 copy:

Studies Sachs, 20 no. 19 Beckman/Foster, in Studies Sachs, p. 20 no. 19

photo: edition: subscript:

– –

remarks: classification:

// MB/MA KUB 37, 72 Incantation-prayer to Marduk

304 Sumer 9, 29a copy: Gurney, in Sumer 9, no. 29 photo: edition: – subscript: – remarks:

classification:

ll. 7–10 ll. iv 11’–17’ ll. ii 2’–8’ ll. ii 37’–42’ ll. b 5’–8’ ll. a 3’–11’ ll. ii 6’–13’ ll. ii 2’–3’ ll. 2’–5’ ll. 15–16

mus. no.: exc. no.: provenience: language: dating: ductus:

–

mus. no.: exc. no.: provenience: language: dating: ductus:

BM 54716 (82-5-22, 1044) – (Babylonia) Sumerian – Middle Babylonian

mus. no.: exc. no.: provenience: language: dating: ductus: 38/a

YBC 7145 – (Assyria) Akkadian – Middle Assyrian ll. 1’–9’

Susa Sumerian – Imitation (archaic)

mus. no.: IM 49981 exc. no.: – provenience: Dūr-Kurigalzu language: Sumerian dating: – Non-canonical Ḫul.ba.zi.zi ductus: Middle Babylonian ~ NA – K 6329 ll. ii 9’–17’ ~ NA – BM 123362 ll. r. 16’–19’ ~ NA BAM 5, 508+489 K 239+ ll. i 15’’–21’’ ~ NA BAM 6, 520(+)AMT 14, 2 K 9503+ ll. ii 12’–18’ ~ NA Ḫulbazizi, pl. 27 K 8211 ll. ii 9’–18’ ~ NA LKA 145 A 146 ll. 10–15; r. 1 Against evil (general)

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305 Sumer 9, 29b copy: Gurney, in Sumer 9, no. 29 photo: edition: Finkel, Ḫulbazizi, p. 25 subscript: – remarks: Non-canonical Ḫul.ba.zi.zi classification: Against evil (general)

mus. no.: exc. no.: provenience: language: dating: ductus:

IM 49981 – Dūr-Kurigalzu Sumerian – Middle Babylonian

mus. no.: exc. no.: provenience: language: dating: ductus: ≈ Ḫul.ba.zi.zi no. 21: ÉN en.na.da.a sil7.lá.da.a Against evil (general)

IM 49981 – Dūr-Kurigalzu Akkadian – Middle Babylonian

306 Sumer 9, 29c copy: Gurney, in Sumer 9, no. 29 photo: edition: Finkel, Hulbazizi, pp. 96f., 164f. subscript: – remarks: classification:

307 Sumer 9, 29d copy: Gurney, in Sumer 9, no. 29 photo: edition: Finkel, Ḫulbazizi, pp. 92f., 159–162 subscript: – remarks:

classification:

mus. no.: IM 49981 exc. no.: – provenience: Dūr-Kurigalzu language: Akkadian dating: – ductus: Middle Babylonian ≈ Ḫul.ba.zi.zi no.18: ÉN mulŠukūdu šumšu mušallil qabli // NA Ḫulbazizi, pl. 25–26 K 3628+ ll. r. 3–7 // NB Ḫulbazizi, pl. 36 (g) BM 47889 ll. 5–8 // NA Ḫulbazizi, pl. 42 (B) BM 134064 ll. 1–11 // NA Ḫulbazizi, pl. 44 (D) – ll. 1–12 // NA Ḫulbazizi, pl. 44 (E) – ll. 1–12 // NA Ḫulbazizi, pl. 42 (F) BM 85-4-8, 1 ll. 1–10 // NA Ḫulbazizi, pl. 43 (HH) BM 103058 ll. 1–12 // NA Iraq 7, fig. 5 no. 38 – ll. 1–10 // NA Iraq 12, 197 ND 280 ll. 1–9 // NA KAR 76 VAT 9678 ll. 14–19 Against evil (general)

308 Syria 20, 115 (KTU 1.73) copy: Virollaud, in Syria 20, p. 115 photo: Herdner, CTA, pl. LXXVIII edition: Van Soldt, AOAT 40, pp. 298f. Prechel, in Fs. Wilcke, pp. 225–228 subscript: – remarks: classification:

mus. no.: M 3421 (= A 2806) exc. no.: RS 5.303bis provenience: Ugarit language: Akkadian dating: – ductus: Ugaritic alphabetic // MB/MA Syria 20, 118 (KTU 1.70)b RS 5.156+ ll. 36–42 // LB SpTU 1, 12 W. 22307/27+43 ll. 5’–16’ Against an enemy

309 Syria 20, 118 (KTU 1.70)a copy: Virollaud, in Syria 20, p.118 photo: Herdner, CTA, pl. LXXVII edition: Van Soldt, AOAT 40, p. 297 subscript: – remarks: – classification: Incantation-prayer to Sîn

mus. no.: exc. no.: provenience: language: dating: ductus:

M 3345 (= A 2727) RS 5.156+ Ugarit Akkadian – Ugaritic alphabetic

403

№ 310–315 310 Syria 20, 118 (KTU 1.70)b copy: Virollaud, in Syria 20, p.118 photo: Herdner, CTA, pl. LXXVII edition: Van Soldt, AOAT 40, p. 297 Prechel, in Fs. Wilcke, pp. 225–228 subscript: – remarks: classification:

mus. no.: M 3345 (= A 2727) exc. no.: RS 5.156+ provenience: Ugarit language: Akkadian dating: – ductus: Ugaritic alphabetic // MB/MA Syria 20, 115 (KTU 1.73) RS 5.303bis ll. 1–8 // LB SpTU 1, 12 W. 22307/27 43 ll. 5’–16’ Against an enemy

311 Syria 20, 122 (KTU 1.69) copy: Virollaud, in Syria 20, p.122 photo: Herdner, CTA, pl. LXXVIII edition: Van Soldt, AOAT 40, p. 298 subscript: – remarks: – classification: Incantation-prayer to the Night, the veiled bride 312 Syria 20, 124 (KTU 1.67) copy: Virollaud, in Syria 20, p.124 photo: Herdner, CTA, pl. LXXVIII edition: Van Soldt, AOAT 40, pp. 297f. subscript: – remarks: – classification: Incantation-prayer Ištar 313 copy:

TCL 16, 79+PBS 12/1, 25 Genouillac, TCL 16, no. 79 Langdon, PBS 12/1, no. 25 photo: CDLI no. P258855 edition: Castellino, in OrAnt 8, pp. 3–57 Alster, in ASJ 13, pp. 27–91 subscript: – remarks: // OB OrAnt 8, pl. II–VIII // OB CUSAS 32, 47 // MB/MA ASJ 15, 282–285 // MB/MA KUB 4, 11 // MB/MA TCL 16, 79+ // NB PBS 1/2, 118 classification: Incantation-prayer to Utu

314 UE 8, pl. 35 copy: – photo: Woolley, UE 8, pl. 35 Porada, in AfO 28, p. 61 (fig. r) edition: Gadd, in UE 8, p. 95 Limet, Sceaux cassites, pp. 111f. subscript: – remarks: – classification: Against evil (general) 315 copy:

mus. no.: exc. no.: provenience: language: dating: ductus:

AO 17.294 RS 5.213 Ugarit Akkadian – Ugaritic alphabetic

mus. no.: exc. no.: provenience: language: dating: ductus:

AO 17.295 RS 5.199 Ugarit Akkadian – Ugaritic alphabetic

mus. no.: AO 7738+CBS 1521 exc. no.: – provenience: Sippar language: Sumerian dating: – ductus: Middle Babylonian CBS 563 ll i 1–iv 53 MS 2816 ll. 1–4 CBS 1686+ ll. i 1–iv 39’ Bo 1760 ll. 1’–r. 13 AO 7738+ ll. i 1–iv 43 CBS 589 ll. 1–24

mus. no.: exc. no.: provenience: language: dating: ductus:

Ugaritica 5, 17a Nougayrol, in Ugaritica 5, no. 17 mus. no.: Arnaud, AuOr Suppl. 23, no. 21/1 exc. no.: photo: Nougayrol, in Ugaritica 5, pp. 631–633provenience:

BM 122553 U. 12688 Ur Akkadian 14th cent. Archaic

DO 4616 RS 17.155 Ugarit

404 edition:

subscript: remarks: classification:

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations Del Olmo Lete, SANER 4, pl. XII–XIII language: Akkadian Nougayrol, in Ugaritica 5, pp. 29–40 dating: 14th–13th cent. Dietrich, in SEL 5, pp. 79–101 ductus: Mixed ductus Arnaud, AuOr Suppl. 23, pp. 77–88 Rowe, in SANER 4, pp. 48–58 Geller, BAM 8, 59–66 – ≈ Udug.ḫul II/a: ÉN puṭur lemnu ša ina pān apkal ilāni Marduk // NA MC 16, pl. 7 BM 36681+ ll. 1’–8’ // NA BAM 8, pl. 5, 136 CBS 8802 ll. r. 1–4 Against evil (general)

316 copy:

Ugaritica 5, 17b Nougayrol, in Ugaritica 5, no. 17 mus. no.: Arnaud, AuOr Suppl. 23, no. 21/1 exc. no.: photo: Nougayrol, in Ugaritica 5, pp. 631–633provenience: Del Olmo Lete, SANER 4, pl. XII–XIII language: edition: Nougayrol, in Ugaritica 5, pp. 29–40 dating: Dietrich, in SEL 5, pp. 79–101 ductus: Arnaud, AuOr Suppl. 23, pp. 77–88 Böck, Einreibung, pp. 191–196, 209f., 214–220 Rowe, in SANER 4, pp. 48–58 subscript: – remarks: ≈ Muššuʾu V/d: ÉN ištu šamê DÌM+AŠ.RU urdū classification: Against evil (general)

317 copy:

Ugaritica 5, 17c Nougayrol, in Ugaritica 5, no. 17 mus. no.: Arnaud, AuOr Suppl. 23, no. 21/1 exc. no.: photo: Nougayrol, in Ugaritica 5, pp. 631–633provenience: Del Olmo Lete, SANER 4, pl. XII–XIII language: edition: Nougayrol, in Ugaritica 5, pp. 29–40 dating: Arnaud, AuOr Suppl. 23, pp. 77–88 ductus: Rowe, in SANER 4, pp. 48–58 subscript: – remarks: – classification: –

DO 4616 RS 17.155 Ugarit Akkadian 14th–13th cent. Mixed ductus

DO 4616 RS 17.155 Ugarit Sumerian 14th–13th cent. Mixed ductus

318 copy:

Ugaritica 5, 17d Nougayrol, in Ugaritica 5, no. 17 mus. no.: DO 4616 Arnaud, AuOr Suppl. 23, no. 21/1 exc. no.: RS 17.155 photo: Nougayrol, in Ugaritica 5, pp. 631–633provenience: Ugarit Del Olmo Lete, SANER 4, pl. XII–XIII language: Akkadian edition: Nougayrol, in Ugaritica 5, pp. 29–40 dating: 14th–13th cent. Arnaud, AuOr Suppl. 23, pp. 77–88 ductus: Mixed ductus Rowe, in SANER 4, pp. 48–58 subscript: – remarks: // MB/MA Ugaritica 5, 17ba RS 15.152 ll. 1’–9’ ~ OB Fs. Pope, 87 AUAM 73.2416 ll. 1–11 classification: Against dog bite

319 copy:

Ugaritica 5, 17e Nougayrol, in Ugaritica 5, no. 17 mus. no.: Arnaud, AuOr Suppl. 23, no. 21/1 exc. no.: photo: Nougayrol, in Ugaritica 5, pp. 631–633provenience: Del Olmo Lete, SANER 4, pl. XII–XIII language:

DO 4616 RS 17.155 Ugarit Akkadian

405

№ 319–323 edition: subscript: remarks: classification:

Nougayrol, in Ugaritica 5, pp. 29–40 Arnaud, AuOr Suppl. 23, pp. 77–88 Rowe, in SANER 4, pp. 48–58 – // MB/MA Ugaritica 5, 17bb Against depression

dating: ductus:

14th–13th cent. Mixed ductus RS 15.152

320 copy:

Ugaritica 5, 17f Nougayrol, in Ugaritica 5, no. 17 mus. no.: Arnaud, AuOr Suppl. 23, no. 21/1 exc. no.: photo: Nougayrol, in Ugaritica 5, pp. 631–633provenience: Del Olmo Lete, SANER 4, pl. XII–XIII language: edition: Nougayrol, in Ugaritica 5, pp. 29–40 dating: Arnaud, AuOr Suppl. 23, pp. 77–88 ductus: Rowe, in SANER 4, pp. 48–58 subscript: – remarks: – classification: Against collapse (miqittu)

321 copy:

Ugaritica 5, 17g Nougayrol, in Ugaritica 5, no. 17 mus. no.: Arnaud, AuOr Suppl. 23, no. 21/1 exc. no.: photo: Nougayrol, in Ugaritica 5, pp. 631–633provenience: Del Olmo Lete, SANER 4, pl. XII–XIII language: edition: Nougayrol, in Ugaritica 5, pp. 29–40 dating: Arnaud, AuOr Suppl. 23, pp. 77–88 ductus: Rowe, in SANER 4, pp. 48–58 subscript: – remarks: ≈ Muššuʾu VIII/r: ÉN ki.ta ḫé.en.da.an.búr.ré classification: Against evil (general)

ll. 10’–12’

DO 4616 RS 17.155 Ugarit Akkadian 14th–13th cent. Mixed ductus

DO 4616 RS 17.155 Ugarit Sumerian 14th–13th cent. Mixed ductus

322 copy:

Ugaritica 5, 17h Nougayrol, in Ugaritica 5, no. 17 mus. no.: DO 4616 Arnaud, AuOr Suppl. 23, no. 21/1 exc. no.: RS 17.155 photo: Nougayrol, in Ugaritica 5, pp. 631–633provenience: Ugarit Del Olmo Lete, SANER 4, pl. XII–XIII language: Akkadian edition: Nougayrol, in Ugaritica 5, pp. 29–40 dating: 14th–13th cent. Lambert, in AfO 23, p. 44 ductus: Mixed ductus Arnaud, in AuOr 13, pp. 137–139 Tsukimoto, in Priests and Officials, pp. 189f. Arnaud, AuOr Suppl. 23, pp. 77–88 Rowe, in SANER 4, pp. 48–58 subscript: – remarks: (≈) ‘Fire’-compendium ~ MB/MA AuOr Suppl. 23, 14a RS 94.2178 ll. 1–10 ~ MB/MA Priests and Officials, 199f.b – ll. 27–35 classification: Against fever (išātu) 323 copy:

Ugaritica 5, 17i Nougayrol, in Ugaritica 5, no. 17 mus. no.: Arnaud, AuOr Suppl. 23, no. 21/1 exc. no.: photo: Nougayrol, in Ugaritica 5, pp. 631–633provenience: Del Olmo Lete, SANER 4, pl. XII–XIII language: edition: Nougayrol, in Ugaritica 5, pp. 29–40 dating: Arnaud, AuOr Suppl. 23, pp. 77–88 ductus: Arnaud, AuOr Suppl. 23, pp. 77–88

DO 4616 RS 17.155 Ugarit Sumerian 14th–13th cent. Mixed ductus

406 subscript: remarks: classification:

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations Rowe, in SANER 4, pp. 48–58 – ≈ Sag.gig VI/a: ÉN sag.ki.dib.ba hur.sag.gá lú nu.ub.da nu.ub.zu // MB/MA KBo 14, 51b 192/q ll. 5’–10’ Against headache

324 copy:

Ugaritica 5, 17ba Nougayrol, in Ugaritica 5, no. 17b Arnaud, AuOr Suppl. 23, no. 21/2 photo: Del Olmo Lete, SANER 4, pl. XIV edition: Nougayrol, in Ugaritica 5, pp. 29–40 Arnaud, AuOr Suppl. 23, pp. 77–88 Rowe, in SANER 4, p. 58 subscript: – remarks: // MB/MA Ugaritica 5, 17d ~ OB Fs. Pope, 87 classification: Against dog bite

325 copy:

Ugaritica 5, 17bb Nougayrol, in Ugaritica 5, no. 17b Arnaud, AuOr Suppl. 23, no. 21/2 photo: Del Olmo Lete, SANER 4, pl. XIV edition: Nougayrol, in Ugaritica 5, pp. 29–40 Arnaud, AuOr Suppl. 23, pp. 77–88 Rowe, in SANER 4, p. 58 subscript: – remarks: // MB/MA Ugaritica 5, 17e classification: Against depression

mus. no.: exc. no.: provenience: language: dating: ductus:

RS 17.155 AUAM 73.2416

mus. no.: exc. no.: provenience: language: dating: ductus:

328 VAT 10785+10871/a copy: – photo: – edition: Geller, BAM 8, pp. 439–442, 452 subscript: –

ll. r. 1’–8’ ll. 1–11

DO 4014 RS 15.152 Ugarit Akkadian 13th cent. Ugaritian

RS 17.155

326 Ugaritica 5, 19 copy: Nougayrol, in Ugaritica 5, no. 19 mus. no.: photo: Del Olmo Lete, SANER 4, pl. XV exc. no.: edition: Nougayrol, in Ugaritica 5, pp. 64f. provenience: Collins, Natural Illnesses, pp. 200–203 language: Fincke, Augenleiden, pp. 70, 93 fn. 717,dating: 167, 203, 302 ductus: Rowe, in SANER 4, pp. 69–71 subscript: – remarks: – classification: Against eye-ache 327 Ugaritica 7, pl. I copy: Arnaud, AuOr Suppl. 23, no. 19 photo: Schaeffer, in Ugaritica 7, pl. I Del Olmo Lete, SANER 4, pl. XXIII edition: Lackenbacher, in RSO 7, p. 89 no. 45 Arnaud, AuOr Suppl. 23, pp. 73–75 Rowe, in SANER 4, pp. 61–63 subscript: – remarks: – classification: Against various diseases

DO 4014 RS 15.152 Ugarit Akkadian 13th cent. Ugaritian

ll. r. 9’–11’

DO 5375 RS 20.006 Ugarit Akkadian 13th–12th cent. Ugaritian

mus. no.: exc. no.: provenience: language: dating: ductus:

M 854 RS 34.021 Ugarit Akkadian 12th cent. –

mus. no.: exc. no.: provenience: language:

VAT 10785+10871 – Aššur Sum.(//)Akk.?

407

№ 328–333

remarks: classification:

dating: – ductus: Middle Assyrian ≈ Udug.ḫul XIII–XV/a: ÉN imin.bi an.na ha.la ba.an.ne.ús gù du11.ga.bi nu.sa6 // MB/MA Iraq 42, 43f.(+)KAR 24a BM 130660(+) ll. i 1– ii 94 // NB AOAT 275, 239 BM 36333 ll. 1’–6’ Udug.ḫul: Kultmittelbeschwörung eʾru-wood

329 VAT 10785+10871/b copy: – photo: – edition: Geller, BAM 8, pp. 486–489 subscript: – remarks: classification:

mus. no.: VAT 10785+10871 exc. no.: – provenience: Aššur language: Sum.(//)Akk.? dating: – ductus: Middle Assyrian ≈ Udug.ḫul XIII–XV/g // Qutāru no. 1: ÉN úzà.ḫi.li úkur.ra // ÉN úzà.ḫi.li an.edin.na mú.a // MB/MA Iraq 42, 43f.(+)KAR 24f BM 130660(+) ll. iv 1’’–23’’ Udug.ḫul: Udug.ḫul: Kultmittelbeschwörung fumigation-ingredients

330 VAT 13226 copy: Pl. I–III photo: Pl. I–III edition: – subscript: – remarks: (≈) Šà.zi.ga classification: Sexual desire

mus. no.: exc. no.: provenience: language: dating: ductus:

VAT 13226 – Babylon Akkadian 12th cent. Middle Babylonian

331 YOS 11, 74 copy: Van Dijk et al., YOS 11, no. 74 photo: – edition: Beck, Sāmānu, pp. 21f. subscript: KA.INIM.MA ana sa-ma-ni […] remarks: – classification: Against Sāmānu

mus. no.: exc. no.: provenience: language: dating: ductus:

MLC 1301 – (Assyria) Sum.(//)Akk. – Middle Assyrian

332 ZA 91, 244 copy: Krebernik, in ZA 91, p. 244 photo: Krebernik, in ZA 91, pl. I edition: Krebernik, in ZA 91, pp. 238–252

subscript: remarks: classification:

mus. no.: exc. no.: provenience: language: dating: ductus: d giš ⸢KA⌉.INIM.MA ki. utu kéš gar.ra.kam ≈ Bīt rimki I?: ÉN dutu lugal di.ku5 an.ki.a Incantation-prayer to Šamas

333 ZA 102, 211a copy: Schwemer, in ZA 102, p. 211 photo: – edition: Schwemer, in ZA 102, pp. 209–218

subscript: remarks: classification:

mus. no.: exc. no.: provenience: language: dating: ductus: KA.INIM.MA lú.kúr lú.érim lugal.ra nu.te.ge26.da.kam – Kultmittelbeschwörung addressing reed

HS 1512 – Nippur Sum.–Akk. – Middle Babylonian

BM 98561 Th 1905–4–9, 67 Nineveh Sumerian – Middle Babylonian

408

Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

334 ZA 102, 211b copy: Schwemer, in ZA 102, p. 211 photo: – edition: Schwemer, in ZA 102, pp. 209–218 subscript: – remarks: – classification: Against wild animals

mus. no.: exc. no.: provenience: language: dating: ductus:

BM 98561 Th 1905–4–9, 67 Nineveh Akkadian – Middle Babylonian

335 ZA 102, 211c copy: Schwemer, in ZA 102, p. 211 photo: – edition: Schwemer, in ZA 102, pp. 209–218 subscript: – – subscript: remarks: classification:

mus. no.: BM 98561 exc. no.: Th 1905–4–9, 67 provenience: Nineveh language: Akkadian dating: – ductus: Middle Babylonian KA.INIM.MA LÚ.KÚR.⸢ŠÈ?⌉ E[DIN?.NA? DI]B?.BÉ.DA.KAM – Against an enemy

336 ZA 106, 52 copy: – photo: Rutz, in ZA 106, p. 52 CDLI no. P266233 edition: Rutz, in ZA 106, pp. 54–60 subscript: – remarks: classification:

// MB/MA KUB 37, 58 // NA BAM 5, 461 Incantation-prayer to Šamaš

mus. no.: CBS 11059 exc. no.: – provenience: Nippur language: Akkadian dating: 14th–13th cent. ductus: Middle Babylonian 415/b ll. 7–9 82-3-23+ ll. ii 31–33

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Indices I. Texts The Corpus ABoT 1, 43 12, 17, 52, 115, 121, 159, 339 ABoT 2, 258 12, 17, 31, 32, 35, 52, 115, 117, 161, 339 AJSL 35, 141f. 6, 17, 41, 65 fn. 219, 85 fn. 369, 100, 124, 134, 135, 152, 339 AlT 448 9, 14, 53, 54 AlT 448a 28, 30, 115, 117, 339 AlT 448b 29, 64, 115, 117, 339 AlT 449(+?)450 9, 14, 29, 54 AlT 449(+?)450a 115, 117, 340 AlT 449(+?)450b 29, 115, 117, 340 AlT 449(+?)450c 115, 117, 340 AlT 453(+)453a 6 fn. 23, 53 fn. 167, 124, 129, 184 fn. 641–642, 185, 247, 340 AOAT 308, 108 7, 16, 55, 73 fn. 291, 77 fn. 314, 162 fn. 564, 163f. AOAT 308, 108a 111, 117, 340 AOAT 308, 108b 115, 117, 341 AoF 10, 218f. 6, 24f., 40, 73 fn. 291, 79, 85 fn. 368, 111, 117, 150, 171, 172, 313f., 341 AS 16, 287f. 7 fn. 26–27, 17, 41f., 150f., 152, 171 AS 16, 287f.a 28, 31, 94, 117, 201, 203, 270–272, 341 AS 16, 287f.b 28, 29, 31, 32, 115, 121 fn. 436, 326f., 341 AS 16, 287f.c 28, 29, 89 fn. 389, 117, 233, 235, 341, 346, 363, 383 AS 16, 287f.d 28, 31, 65 fn. 219–220, 73 fn. 291, 75 fn. 307, 103, 115, 117, 265, 328–330, 342 ASJ 15, 282–285 6, 17, 38 fn. 106, 43 fn. 129, 113, 121, 145, 342, 382, 399, 403 AuOr Suppl. 23, 13 12, 18, 28, 30, 55, 115, 121, 169, 342

AuOr Suppl. 23, 14 8, 16, 57, 164 fn. 567, 167– 169 AuOr Suppl. 23, 14a 28, 30, 31, 77, 89 fn. 390, 91, 117, 231f., 259f., 342, 400, 405 AuOr Suppl. 23, 14b 31, 115, 117, 342 AuOr Suppl. 23, 14c 31, 116, 117, 342 AuOr Suppl. 23, 15 8, 14, 57, 105, 169 AuOr Suppl. 23, 15a 28, 30, 31, 32, 33, 105, 117, 343 AuOr Suppl. 23, 15b 28, 30, 31, 32, 33, 105, 117, 343 AuOr Suppl. 23, 16 10 fn. 36, 17, 57 fn. 184, 165 AuOr Suppl. 23, 16a 31, 33, 64 fn. 217, 73 fn. 291, 117, 343 AuOr Suppl. 23, 16b 29, 32, 33, 89, 90, 117, 343 AuOr Suppl. 23, 16c 29, 116, 117, 343 AuOr Suppl. 23, 17 12, 18, 57, 103, 117, 166 fn. 572, 167, 192 fn. 705, 193, 343 AuOr Suppl. 23, 18 7, 8, 17, 36, 57, 81 fn. 335, 165 fn. 569, 165f., 172, 192, 241 AuOr Suppl. 23, 18a 103, 117, 190, 191, 192, 260, 344 AuOr Suppl. 23, 18b 31, 75 fn. 311, 103, 117, 192, 193, 344 AuOr Suppl. 23, 18c 29, 65 fn. 219, 103, 117, 190, 191, 192, 344 AuOr Suppl. 23, 18d 61 fn. 203, 103, 117, 192, 193, 344 AuOr Suppl. 23, 18e 31, 66 fn. 225, 73 fn. 295, 75 fn. 311, 103, 117, 192, 193, 345

434 AuOr Suppl. 23, 18f 29, 31, 103, 117, 190, 191, 192, 345 AuOr Suppl. 23, 18g 29, 89 fn. 389, 103, 117, 191 fn. 700, 192, 345, 397 AuOr Suppl. 23, 20 12, 18, 57, 89 fn. 389, 107, 165, 233, 235, 341, 345, 363, 383 AuOr Suppl. 23, 23 12, 18, 56, 79, 116, 118, 169, 346 AuOr Suppl. 23, 25 10 fn. 36, 14, 57, 165, 166, 172 AuOr Suppl. 23, 25a 32, 33, 94, 95, 121, 346 AuOr Suppl. 23, 25b 29, 30, 32, 33, 94, 95 fn. 399, 118, 346 AuOr Suppl. 23, 25c 29, 31, 32, 33, 90, 91, 118, 346 AuOr Suppl. 23, 25d 29, 31, 32, 33, 73 fn. 294, 77, 93, 94, 121, 346 AuOr Suppl. 23, 25e 33, 94, 118, 347 AuOr Suppl. 23, 26 10 fn. 36, 18, 57, 111, 169 AuOr Suppl. 23, 26a 28, 30, 33, 92, 118, 347 AuOr Suppl. 23, 26b 111, 118, 347 AuOr Suppl. 23, 27 10 fn. 36, 18, 57, 165 AuOr Suppl. 23, 27a 29, 32, 33, 91, 121, 347 AuOr Suppl. 23, 27b 116, 121, 347 AuOr Suppl. 23, 69 6, 24, 29, 31, 57, 58 fn. 188, 78, 80 fn. 332, 81 fn. 335, 103, 121, 169, 192 fn. 706, 193, 347 AUWE 6, pl. 1 no. 5a–b 6, 22, 25, 26, 44, 45, 58 fn. 188, 80 fn. 332, 121, 142, 348 BAM 2, 141 10, 18, 40, 89 fn. 389, 94, 118, 147, 201, 203, 280, 282, 348, 352, 357 BAM 3, 214 9 fn. 31, 10 fn. 35, 17, 36, 37, 39, 63 fn. 213, 147, 148 BAM 3, 214a 77 fn. 317, 88 fn. 386, 113, 118, 348, 349 BAM 3, 214b 77 fn. 317, 88 fn. 386, 113, 114, 118, 348, 350 BAM 3, 316 10, 17, 40 fn. 116, 147, 148 BAM 3, 316a 112, 118, 348 BAM 3, 316b 29, 113, 118, 349 BAM 4, 334 9, 17, 40, 147, 148, 200 fn. 761

Indices BAM 4, 334a 88 fn. 386, 113, 118, 348, 349 BAM 4, 334b 113, 114, 118, 349 BAM 4, 334c 77 fn. 315, 101, 118, 349 BAM 4, 334d 77 fn. 317, 113, 114, 118, 349 BAM 4, 334e 88 fn. 386, 113, 114, 118, 348, 350 BAM 4, 335 12, 17, 41, 95, 118, 147, 148, 200 fn. 761, 203, 209, 350 BAM 4, 336 12 fn. 44, 18, 32, 41, 61 fn. 203, 64 fn. 217, 115, 116, 118, 147, 331, 350 BAM 4, 339 9 fn. 33, 14, 39, 74, 102, 147f., 149 BAM 4, 339a 29, 111, 118, 350 BAM 4, 339b 29, 110, 118, 351 BAM 4, 339c 29, 73 fn. 291; 296, 110, 118, 351 BAM 4, 339d 111, 118, 351 BAM 4, 339e 73 fn. 291, 111, 118, 351 BAM 4, 385 10, 17, 42, 102, 142, 143, 188 fn. 676 BAM 4, 385a 29, 95, 102, 118, 188, 189, 200, 203, 352 BAM 4, 385b 29, 102, 118, 201, 203, 352 BAM 4, 398 10 fn. 36, 17, 29, 31, 33, 43, 44, 61 fn. 203, 89 fn. 389, 94, 118, 143, 144, 145, 201, 203, 280f., 282, 348, 352, 357 BAM 8, pl. 91 12, 17, 44, 104, 124, 128, 133, 143, 144, 145, 211 fn. 843, 214, 214f. fn. 866, 217, 242, 352 BSOAS 78, 600 6, 22, 25 fn. 69, 29, 38 fn. 106, 46, 88 fn. 383, 103, 121, 191, 353, 355, 368, 369, 397, 398 CBS 8857abis 12, 19, 44, 92, 116, 121, 143, 353 CBS 10911 12, 19, 43 fn. 130, 44, 116, 121, 143, 353 CBS 13905 8, 17, 30, 35, 44, 128, 133, 144, 145, 211 fn. 843, 216, 242 fn. 1027, 291. CBS 13905/a 104, 124, 216, 353 CBS 13905/b 104, 124, 216, 354 CBS 15080 6, 14, 29, 38 fn. 106, 46, 97, 115 fn. 434, 116, 124, 128, 145, 354

Texts CM 31, 241 6 fn. 22, 9, 19, 31, 43, 116, 121, 143, 354 CUSAS 30, 446 6, 16, 38 fn. 106, 46, 77, 79, 103, 118, 145, 146, 354 CUSAS 30, 447 6, 16, 38 fn. 106, 46, 79, 99, 118, 145, 146, 354 CUSAS 30, 448 6 fn. 23, 16 fn. 37, 30, 31, 32, 33, 38 fn. 106, 46, 79, 99, 118, 145, 146, 232 fn. 970, 354 CUSAS 32, 62 6, 20 fn. 54, 22, 25, 38 fn. 106, 45, 103, 122, 142, 146, 191, 355, 368, 369, 397, 398, 399 De wereld van de bijbel, no. 18 6, 22, 25, 26, 38 fn. 106, 46, 80 fn. 332, 103, 122, 142, 355 EA 355 7, 23 fn. 61, 24, 27, 37, 58, 59, 80 fn. 332, 81f., 95, 118, 355 Emar 729 7, 8 fn. 29, 14, 28, 54, 95 fn. 400, 162, 163, 210f., 216, 219, 242, 252 Emar 729a 28, 30, 64 fn. 218, 104, 122, 210 fn. 842, 211, 216, 287f., 356 Emar 729b 28, 30, 64 fn. 218, 104, 122, 210 fn. 842, 211, 216, 269, 289f., 356 Emar 729c 8 fn. 29, 28, 30, 64 fn. 218, 89 fn. 389, 95 fn. 400, 104, 122, 210 fn. 842, 211, 216, 291f., 354, 356 Emar 729d 30, 65 fn. 219, 104, 118, 211, 219, 222, 293f., 356 Emar 731 12, 19, 54, 104, 122, 163, 219 fn. 899, 222, 357 Emar 732 12, 19, 54, 93, 122, 163, 208, 209, 264f., 357 Emar 733 12, 19, 54, 116, 122, 162, 357 Emar 734 12, 19, 54, 116, 122, 162, 357 Emar 735 6 fn. 22, 14, 28, 30, 32, 54, 89 fn. 389, 90, 94, 118, 162, 163, 201, 203, 274, 280, 282–284, 348, 352, 357 Emar 737 12, 17, 28 fn. 84, 41, 54, 61 fn. 203, 83, 92, 118, 161, 162, 261–263, 357 Emar 738 12, 19, 54, 116, 118, 163, 358 Emar 740 9, 19, 54, 116, 122, 163, 358 Emar 742 12, 19, 54, 116, 118, 164, 358

435 Emar 743 9, 19, 55, 116, 118, 162, 358 Emar 744 13, 19, 55, 116, 122, 164, 358 Emar 753 13, 19, 55, 164 Emar 753a 33, 116, 122, 358 Emar 753b 116, 118, 358 Emar 757 9, 19, 55, 116, 124, 129, 140 fn. 506, 162, 163 fn. 565, 359 Emar 790 13, 19, 55, 104, 122, 164, 211, 216, 359 FAOS 12, pl. 5–6 7, 8, 17, 44, 126 fn. 447, 127, 142 fn. 513, 143, 144f., 213, 214, 218, 218 fn. 897, 242 FAOS 12, pl. 5–6a 89 fn. 389, 104, 124, 213, 214, 216, 359, 395 FAOS 12, pl. 5–6b 104, 124, 214, 217, 359 FAOS 12, pl. 5–6c 30, 104, 124, 214, 217, 360 FAOS 12, pl. 5–6d 30, 104, 124, 203, 214, 217, 360 FAOS 12, pl. 5–6e 30, 64 fn. 218, 104, 124, 213 fn. 861, 214, 217, 360 FAOS 12, pl. 5–6f 30, 104, 124, 195, 213 fn. 861, 214, 217, 238, 239, 360 FAOS 12, pl. 5–6g 30, 33, 64 fn. 218, 104, 124, 213, 214, 217, 360 FAOS 12, pl. 5–6h 30, 104, 124, 213, 214, 219, 222, 361 Fs. Wilcke, 190f. 6 fn. 23, 14, 39, 74, 105, 125, 133, 134, 147, 148, 149, 198, 361 Ḫulbazizi, 82f. (W) 6, 24, 30, 80 fn. 332, 88 fn. 384, 95, 122, 361 Ḫulbazizi, pl. 57 (V) 6, 24, 27, 30, 31, 38 fn. 106, 46, 64 fn. 218, 72, 80 fn. 332, 88 fn. 384, 95, 122, 142, 187 fn. 662; 666, 188, 333, 361 Ḫulbazizi, pl. 57 (Z) 6, 24, 30, 38 fn. 106, 46, 80 fn. 332, 88 fn. 384, 95, 122, 142, 187 fn. 662, 189, 361, 362, 363 Ḫulbazizi, pl. 58 (X) 6, 24, 27, 29, 34, 38 fn. 106, 46, 76, 80 fn. 332, 81 fn. 334, 95, 118, 142, 187 fn. 334, 188, 362, 363

436 Ḫulbazizi, pl. 58 (AA) 6, 24, 27, 38 fn. 106, 46, 76, 80 fn. 332, 88 fn. 389, 95, 122, 142, 187 fn. 662, 189, 361, 362, 363 Ḫulbazizi, pl. 58 (BB) 6, 24, 38 fn. 106, 46, 80 fn. 332, 95, 122, 142, 187 fn. 662, 189, 361, 362, 363 Ḫulbazizi, pl. 59 (Y) 6, 24, 27, 28, 31, 38 fn. 106, 46, 72, 80 fn. 332, 88 fn. 384, 95, 122, 142, 187 fn. 662–664, 189, 244f., 361, 362, 363 Iraq 31, Pl. V–VI 10, 14, 28, 36, 45, 152, 153, 171, 234 Iraq 31, Pl. V–VIa 30, 34, 76, 89, 118, 200 fn. 765, 234 fn. 991 Iraq 31, Pl. V–VIb 30, 89 fn. 389, 118, 200 fn. 765, 233, 234 fn. 991 Iraq 38, 60 fig. 2 8, 21 fn. 57, 23, 25 fn. 69, 38 fn. 106, 46, 80 fn. 332, 240 Iraq 38, 60 fig. 2a 30, 95, 122, 211, 216, 363 Iraq 38, 60 fig. 2b 95, 122, 241, 364, 400 Iraq 38, 62 fig. 3 6, 23, 25 fn. 69, 46, 80 fn. 332, 116, 122, 364 Iraq 42, 43f.(+)KAR 24 7, 8, 37, 39 fn. 113, 64 fn. 216, 86, 133, 147, 148, 149, 202, 214f. fn. 866, 215, 202, 211 fn. 843 Iraq 42, 43f.(+)KAR 24a 29, 33, 88 fn. 386, 106, 125, 215, 217, 364, 407 Iraq 42, 43f.(+)KAR 24b 29, 107, 125, 215, 364, 217 Iraq 42, 43f.(+)KAR 24c 33, 105, 106, 125, 202, 215, 217, 365 Iraq 42, 43f.(+)KAR 24d 29, 105, 106, 125, 202, 215, 217, 365 Iraq 42, 43f.(+)KAR 24e 107, 125, 215, 217, 365 Iraq 42, 43f.(+)KAR 24f 88 fn. 386, 106, 107, 125, 202, 204, 215, 217, 365, 407 Iraq 54, pl. XIV 8, 21 fn. 55, 22, 26, 55, 69, 73, 75, 78, 79, 80 fn. 332, 83, 163, 164f., 173, 193 Iraq 54, pl. XIVa 28, 31, 75, 77, 79 fn. 324, 103, 118, 193, 366

Indices Iraq 54, pl. XIVb 28, 21, 73 fn. 291, 75, 77, 79 fn. 324, 103, 118, 193, 366 Iraq 54, pl. XIVc 28, 31, 65, 103, 118, 193, 366 KAL 4, 9 9, 19, 41, 106, 118, 147, 204, 366 KAL 4, 27 8, 19, 41 fn. 118, 147, 148, 149, 195, 241 KAL 4, 27a 77 fn. 315, 100, 101, 118, 195, 196, 366 KAL 4, 27b 100, 101, 118, 195, 196, 366 KAL 4, 27c 77 fn. 315, 100, 101, 118, 195, 196, 367 KAL 4, 34 9, 19, 29, 32, 33, 41, 101, 102, 118, 147, 148, 149 fn. 542, 235, 367 KAL 7, 7 13, 19, 41, 147, 148, 149 KAL 7, 7a 101, 118, 367 KAL 7, 7b 114, 118, 367 KAL 7, 8 9, 19, 41, 89 fn. 389, 114, 118, 147, 367, 371, 374, 386 KAL 7, 31 6, 14, 26 fn. 74, 41, 112, 118, 147, 149, 368 KAR 85 6, 22, 25, 30, 40, 76, 79, 80 fn. 332, 81, 88 fn. 383, 103, 122, 146, 191, 268f., 290, 353, 355, 368, 369, 397, 398 KAR 86 6, 22, 25, 26 fn. 74, 28, 29, 40 fn. 115, 78, 80 fn. 332, 88 fn. 383, 103, 122, 146, 191, 268f., 353, 355, 368, 369, 397, 398 KAR 87 7, 22, 25, 26 fn. 74, 28, 30, 40, 79, 80 fn. 332, 88 fn. 383, 103, 122, 146, 191, 268f., 353, 355, 368, 369, 397, 398 KAR 91 9 fn. 33, 15, 36, 38 fn. 111, 39, 63 fn. 213, 74, 86, 96 fn. 402, 147 KAR 91a 33, 96, 122, 369 KAR 91b 29, 32, 33, 96, 122, 369 KAR 189 10, 17, 39 fn. 113, 62, 77 fn. 315, 100 fn. 411, 101, 118, 147, 370 KAR 226 7 fn. 26, 8, 17, 41 fn. 118, 147, 148, 149, 194 fn. 715; 719 KAR 226a 31, 100, 101, 118, 194, 196, 370 KAR 226b 33, 100, 101, 119, 194, 196, 370 KAR 226c 29, 65, 100, 101, 119, 194, 196, 370

Texts KAR 226d 33, 100, 101, 119, 195, 196, 370 KAR 226e 29, 75 fn. 311, 77, 100, 108, 119, 194, 195, 196, 206, 207, 241, 371 KAR 240 13, 19, 41, 77 fn. 317, 110, 119, 147, 148, 149, 194, 196, 371 KAR 246 6 fn. 22, 7, 15, 31, 33, 39, 74, 113, 114, 119, 147, 148, 149, 185, 207, 236, 315–318, 371 KAR 275 10, 17, 41, 77 fn. 317, 89 fn. 389, 113, 114, 119, 367, 371, 374, 386 KAR 297+256(+)127 6 fn. 22, 7, 15, 32, 33, 41, 112, 119, 147, 371 KBo 1, 18 8, 24 fn. 64, 28, 30, 34, 35, 36, 37, 52, 61 fn. 203, 64 fn. 218, 68 fn. 251, 69 fn. 254, 83, 84, 98, 159f., 160, 161 fn. 561 KBo 1, 18a 35, 93, 94, 119, 201 fn. 772, 273f., 284, 372 KBo 1, 18b 34, 116, 119, 332, 372 KBo 1, 18c 34, 99, 119, 285, 372 KBo 1, 18d 34, 116, 119, 372 KBo 1, 18e 34, 99, 119, 286, 372 KBo 1, 18f 116, 122, 372 KBo 1, 18g 116, 119, 373 KBo 1, 18h 98, 119, 373 KBo 1, 18i 35, 97, 122, 373 KBo 1, 18j 34, 98, 119, 275, 373 KBo 1, 18k 34, 98, 119, 276, 373 KBo 9, 44 9, 17, 37, 47, 84, 159 fn. 559, 160 KBo 9, 44a 113, 114, 119, 319, 372 KBo 9, 44b 113, 114, 119, 320, 374 KBo 9, 44c 113, 114, 119, 321, 374 KBo 9, 47 11, 19, 48, 77 fn. 317, 89 fn. 389, 114, 119, 155, 367, 371, 374, 386 KBo 9, 50 9 fn. 31, 11, 19, 52, 65 fn. 232, 88 fn. 387, 102, 119, 157, 374, 380, 382, 393 KBo 13, 37 13, 19, 51, 116, 119, 157, 374 KBo 14, 51 8, 19, 52, 157, 208 fn. 823 KBo 14, 51a 64 fn. 218, 116, 122, 208 fn. 823, 333, 375 KBo 14, 51b 30, 89 fn. 390, 93, 122, 208 fn. 823, 266, 267, 375, 406 KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255 8, 17, 47, 136,

437 137, 155, 156, 168 fn. 574, 212, 213, 219, 220 fn. 905, 242, 307 KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255a 32, 33, 104, 125, 200, 203, 220, 222, 248, 295–299, 375 KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255b 64 fn. 218, 104, 125, 220, 222, 300–302, 375 KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255c 104, 125, 216 fn. 873, 220, 222, 303f., 375 KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255d 104, 125, 212, 216, 220, 305f., 376 KBo 36, 12 13, 19, 48, 104, 125, 129, 154, 221 fn. 912–913, 222, 376 KBo 36, 13 13, 17, 50, 101, 122, 154, 222 fn. 918, 376 KBo 36, 15 13, 17, 50, 101, 122, 154, 222 fn. 918, 376 KBo 36, 16 13, 19, 49, 100, 101, 122, 154, 222 fn. 918, 376 KBo 36, 17 13, 19, 51, 52, 116, 125, 129, 159, 160, 377 KBo 36, 19 9, 17, 50, 100, 154, 222 fn. 918 KBo 36, 19a 35, 101, 122, 377 KBo 36, 19b 28, 30, 101, 122, 377 KBo 36, 20 13, 19, 51, 116, 122, 159, 377 KBo 36, 21 13, 19, 49, 116, 122, 137, 138, 154, 377 KBo 36, 24 13, 19, 52, 116, 122, 137, 138, 161, 334, 377 KBo 36, 27 11, 15, 31, 50, 77, 93, 119, 123 fn. 438, 157, 158, 236, 237, 377 KBo 36, 28 12 fn. 43, 13, 17, 32, 51, 52, 64 fn. 218, 116, 119, 155, 378 KBo 36, 29 9 fn. 31, 10 fn. 36, 11, 17, 36, 37, 47, 102, 156 fn. 558, 157, 381, 392 KBo 36, 29a 77 fn. 314, 112, 119, 378 KBo 36, 29b 64 fn. 217, 107, 119, 378 KBo 36, 29c 114, 119, 378 KBo 36, 29d 73 fn. 291, 102, 106, 119, 378 KBo 36, 29e 102, 119, 379

438 KBo 36, 29f 63, 95, 119, 379 KBo 36, 29g 73 fn. 291, 102, 119, 379 KBo 36, 29h 31, 102, 119, 379 KBo 36, 29i 109, 110, 119, 379 KBo 36, 29j 73 fn. 292, 102, 106, 119, 380 KBo 36, 29k 102, 106, 119, 380 KBo 36, 29l 114, 119, 380 KBo 36, 29m 104, 119, 380 KBo 36, 29n 88 fn. 387, 102, 119 374, 380, 382, 393 KBo 36, 29o 32, 116, 123 fn. 438, 381 KBo 36, 34 11, 17, 47, 114, 119, 155, 157, 381 KBo 36, 35+KUB 29, 60 11, 17, 48, 157, 158 KBo 36, 35+KUB 29, 60a 88 fn. 387, 92, 119, 381, 387 KBo 36, 35+KUB 29, 60b 88 fn. 387, 106, 119, 381, 387 KBo 36, 35+KUB 29, 60c 88 fn. 387, 114, 119, 381, 387 KBo 36, 35+KUB 29, 60d 73 fn. 292, 88 fn. 387, 113, 114, 119, 381, 385, 387 KBo 36, 35+KUB 29, 60e 88 fn. 387, 92, 108, 119, 382, 388 KBo 40, 103 13, 19, 48, 101, 122, 154, 222 fn. 918, 382 KBo 40, 104 9 fn. 31, 11, 19, 48, 88 fn. 387, 102, 119, 154, 374, 380, 381, 382, 392, 393 KUB 4, 11 6 fn. 23, 7, 17, 52, 86 fn. 646, 113, 125, 131, 132, 159, 160, 342, 382, 399, 403 KUB 4, 13 7 fn. 26, 11, 19, 52, 157, 158 KUB 4, 13a 35, 89 fn. 389, 119, 233, 235, 341, 346, 363, 382 KUB 4, 13b 30, 31, 89, 119, 233, 234, 235, 383 KUB 4, 16 7, 8, 17, 52, 136, 155, 212, 213, 242 fn. 1028 KUB 4, 16a 104, 125, 212, 216, 383 KUB 4, 16b 104, 125, 212, 216, 383 KUB 4, 17(+)18 9, 17, 36, 52, 64 fn. 215, 65, 110, 157, 158 KUB 4, 17(+)18a 73 fn. 293, 110, 119, 204 fn. 790, 383 KUB 4, 17(+)18b 116, 119, 383 KUB 4, 20(+)21 8, 19, 52, 159, 160, 322, 392

Indices KUB 4, 20(+)21a 116, 119, 384 KUB 4, 20(+)21b 116, 119, 384 KUB 4, 20(+)21c 116, 119, 384 KUB 4, 20(+)21d 116, 120, 335, 384 KUB 4, 24 7 fn. 26–27, 8, 19, 52, 159, 160 KUB 4, 24a 30, 32, 116, 120, 336, 384 KUB 4, 24b 30, 115, 116, 120, 189, 337, 384 KUB 4, 24c 30, 116, 122, 210, 216, 267, 385 KUB 4, 26(+)HT 13(+) 8, 19, 52, 159, 160, KUB 37, 112 324 KUB 4, 26(+)HT 13(+) 109, 120, 385 KUB 37, 112a KUB 4, 26(+)HT 13(+) 115, 120, 385 KUB 37, 112b KUB 4, 26(+)HT 13(+) 115, 122, 324, KUB 37, 112c 385 KUB 4, 48 11, 18, 31, 36, 37, 52, 93, 122, 157, 236 fn. 1004, 237 fn. 1008, 385 KUB 4, 53 11, 19, 36, 37, 52, 83, 84, 114, 120, 155, 386 KUB 4, 99 11, 19, 52, 77 fn. 317, 89 fn. 839, 114, 120, 157, 367, 371, 374, 386 KUB 29, 58+59+KUB 37, 84 10 fn. 34, 11, 18, 48, 60 fn. 192, 65, 77, 157, 158, 159 KUB 29, 58+59+KUB 37, 84a 73 fn. 292, 88 fn. 387, 113, 114, 120, 382, 386, 387 KUB 29, 58+59+KUB 37, 84b 77 fn. 318, 92, 120, 386 KUB 29, 58+59+KUB 37, 84c 73 fn. 291, 88 fn. 387, 92, 120, 381, 386 KUB 29, 58+59+KUB 37, 84d 75, 77 fn. 319, 88 fn. 387, 106, 120, 381, 387 KUB 29, 58+59+KUB 37, 84e 92, 120, 387 KUB 29, 58+59+KUB 37, 84f 88 fn. 387, 114, 120, 381, 387 KUB 29, 58+59+KUB 37, 84g 73 fn. 292, 88 fn. 387, 113, 114, 120, 382, 387 KUB 29, 58+59+KUB 37, 84h 73 fn. 292, 108, 109. 120, 387 KUB 29, 58+59+KUB 37, 84i 73 fn. 291, 74 fn. 298, 91 fn. 395, 108, 109, 120, 387

Texts KUB 29, 58+59+KUB 37, 84j 108, 109, 120, 388 KUB 29, 58+59+KUB 37, 84k 88 fn. 387, 92, 108, 120, 382, 388 KUB 30, 1(+)KUB 37, 109 8, 18, 36, 48, 100, 154, 195 fn. 723, 222 fn. 918, 389 KUB 30, 1(+)KUB 37, 109a 28, 30, 100, 101, 122, 388 KUB 30, 1(+)KUB 37, 109b 100, 101, 122, 388 KUB 30, 2(+?)3(+?)4 13, 18, 48, 100, 101, 122, 154, 222 fn. 918, 389 KUB 31, 141 13, 15, 52, 68 fn. 252, 99 fn. 387, 89, 111, 123, 124 fn. 439, 159, 389, 390 KUB 34, 3 13, 19, 48, 104, 125, 133, 159, 160, 221 fn. 912–913, 222, 389 KUB 34, 4 13, 19, 48, 104, 125, 133, 159, 221 fn. 913, 222, 384 KUB 37, 36(+)37 8, 18, 48, 77 fn. 314, 159, 160, 161 KUB 37, 36(+)37a 116, 120, 389 KUB 37, 36(+)37b 116,1 22, 389 KUB 37, 36(+)37c 18f. fn. 252, 30, 33, 88 fn. 387, 89, 111, 120, 123, 124 fn. 439, 389, 390 KUB 37, 43 11, 18, 49, 62, 77 fn. 315, 100 fn. 411, 101, 120, 155, 156, 390 KUB 37, 44(+)45(+)46(+) 11, 18, 48, 61 fn. 47(+)49(+?)48 203, 100 fn. 411, 101, 120, 154, 155, 390 KUB 37, 51(+)53(+)99 11, 18, 48, 159 KUB 37, 51(+)53(+)99a 29, 100, 101, 120, 195, 196, 390 KUB 37, 51(+)53(+)99b 30, 117, 120, 391 KUB 37, 55+KBo 36, 32(+)HT 75 11, 18, 48, 77 fn. 317, 100 fn. 411, 101, 107, 155, 156 KUB 37, 55+KBo 36, 32(+) 120, 391 HT 75a KUB 37, 55+KBo 36, 32(+) 113, 114, HT 75b 120, 391 KUB 37, 58 11, 19, 35, 48, 89 fn. 389, 113, 114, 120, 157, 158, 391, 408

439 KUB 37, 62 13, 19, 48, 68 fn. 218, 115, 120, 155, 156, 391 KUB 37, 72 13, 18, 31, 48, 89 fn. 389, 109, 110, 120, 155, 156, 392, 401 KUB 37, 85 9, 19, 48, 157, 158 KUB 37, 85a 77 fn. 314, 117, 120, 322f., 392 KUB 37, 85b 114, 120, 392 KUB 37, 85c 117, 120, 392 KUB 37, 90 13, 20, 48, 117, 120, 157, 392 KUB 37, 95 13, 20, 48, 117, 122, 155, 393 KUB 37, 96+93 11, 18, 48, 155 KUB 37, 96+93a 117, 120, 393 KUB 37, 96+93b 117, 120, 393 KUB 37, 96+93c 88 fn. 387, 102, 120, 374, 380, 382, 393 KUB 37, 98 13, 20, 52, 64 fn. 217, 107, 108, 120, 154, 155, 393 KUB 37, 101(+)102 13, 17, 18, 49 fn. 144, 105, 125, 134 fn. 465, 136, 155, 213 fn. 860, 220 fn. 905, 222, 307f., 394 KUB 37, 108+110 13, 18, 28, 30, 48, 100, 101, 122, 154, 222 fn. 918, 394 KUB 37, 111 13, 18, 49, 73 fn. 294, 105, 125, 133, 134, 159 fn. 559, 160, 220, 221 fn. 911, 222, 309–311, 312, 394 KUB 37, 115+KBo 7, 1(+) 8, 15, 49, 129, KBo 7, 2 156, 157, 184 KUB 37, 115+KBo 7, 1(+) 74 fn. 299, KBo 7, 2a 116, 125, 207, 394 KUB 37, 115+KBo 7, 1(+) 113, 114, KBo 7, 2b 125, 184, 185, 318, 394 KUB 37, 127 13, 20, 48, 105, 125, 134, 159, 221, 222, 309, 312, 394 KUB 37, 143 13, 20, 49 fn. 144, 89 fn. 389, 104, 134 fn. 405, 125, 136, 156, 213, 216, 220 fn. 905, 307, 359, 395 LKA 26 8, 20, 62, 64 fn. 216, 112, 120, 147, 148, 149, 230 LKA 26a 62, 112, 120, 230, 395 LKA 26b 29, 62, 112, 120, 230, 395 LKA 26c 62, 112, 120, 230, 395 LKA 26d 62, 112, 120, 230, 395

440 LKA 75 6 fn. 23, 7, 15, 39, 64 fn. 218, 74 fn. 306, 113, 114 , 125, 133, 134, 147, 148, 149, 184, 185, 396 LKA 116 9 fn. 33, 15, 36, 37, 38 fn. 111, 39, 74, 86, 147, 202, 204, 209 fn. 837 LKA 116a 95, 89 fn. 839, 122, 203, 209, 216, 396, 401, LKA 116b 29, 109, 122, 396 MC 17, 443ff. 7, 15, 30, 46, 65 fn. 219, 73 fn. 291, 75 fn. 311, 89 fn. 383, 103, 120, 145, 146, 191 fn. 700, 192, 345, 397 MDP 33, 51 fig. 19/2 7, 22, 25, 26, 59, 78, 80 fn. 332, 103, 122, 397 Metropolitan Museum, Notable 7, 22, 25, Acquisitions 1984–1985, 4 30, 38 fn. 106, 46, 80 fn. 332, 103, 122, 142, 353, 355, 368, 369, 397, 398 MIO 7, 339 7, 22, 25, 42, 43, 81, 83 fn. 332, 88 fn. 383, 103, 123, 142, 191, 192, 353, 355, 368, 369, 397, 398 N.A.B.U. 2016/47 7, 22, 25, 26 fn. 74, 28, 29, 38 fn. 106, 45, 88 fn. 383, 103, 123, 146, 191, 192, 269, 353, 355, 368, 369, 397, 398 N 3731 12, 19, 30, 44, 117, 120, 144, 338, 399. OIP 16, 12 8, 18, 30, 33, 44, 144, 212, 242 fn. 1027 OIP 16, 12a 105, 123, 212, 216, 399 OIP 16, 12b 105, 123, 212, 216, 399 OrAnt 8, pl. XI/XIII 6 fn. 23, 7, 18, 37, 43 fn. 129, 113, 123, 143, 342, 382, 399 OrNS 83, pl. XXII–XXXIV 7, 18, 33, 35, 36, 37, 53, 84, 105, 125, 131, 214, 217, 241, 399 PBS 1/2, 112 7, 18, 34, 43 fn. 129, 105, 123, 143, 219 fn. 898, 222, 239, 240, 241, 400 PBS 1/2, 115 13, 18, 44, 95, 125, 131, 144, 145, 240, 241, 364, 400

Indices Priests and Officials, 199f. 10, 11, 15, 36, 55, 64 fn. 214, 69, 72 fn. 286, 162 fn. 564, 163, 200, 209 fn. 837 Priests and Officials, 199f.a 29, 93, 120, 202 fn. 778, 203, 400 Priests and Officials, 199f.b 89 fn. 390, 91, 120, 231, 232, 259, 260, 342, 400, 405 Priests and Officials, 199f.c 29, 89 fn. 389, 95, 96, 123, 202, 203, 209, 216, 396, 400 RA 26, 10 7, 22, 25, 26, 59, 78, 80 fn. 332, 103, 123, 401 Studies Jacobsen, 210 7, 15, 30, 46, 101, 123, 145, 227, 240 fn. 1022, 401 Studies Sachs, 20 no. 19 11, 20, 29, 38 fn. 106, 45, 89 fn. 389, 110, 120, 152, 392, 401 Sumer 9, 29 8, 20, 42, 81 fn. 335, 95, 189, 241 Sumer 9, 29a 60 fn. 200, 95, 96, 123, 189, 190, 401 Sumer 9, 29b 64 fn. 218, 95, 96, 123, 189, 190, 401 Sumer 9, 29c 95, 96, 120, 188 fn. 667, 189, 333, 402 Sumer 9, 29d 31, 88 fn. 667, 95, 96, 120, 188 fn. 667, 189, 402 Syria 20, 115 (KTU 1.73) 13, 15, 58, 89 fn. 388, 100, 120, 170, 402, 403 Syria 20, 118 (KTU 1.70) 8, 15, 58, 170 Syria 20, 118 (KTU 1.70)a 113, 120, 402 Syria 20, 118 (KTU 1.70)b 89 fn. 388, 100, 120, 402 Syria 20, 122 (KTU 1.69) 13, 20, 58, 111, 120, 170, 403 Syria 20, 124 (KTU 1.67) 13, 20, 58, 111, 120, 170, 403 TCL 16, 79+PBS 12/1, 25 6 fn. 23, 7, 18, 43 fn. 129, 113, 123, 143, 342, 382, 399, 403 UE 8, pl. 35 7, 24, 45, 76, 77, 78, 80 fn. 332, 96, 121, 142, 253, 403

441

Texts Ugaritica 5, 17 8, 15, 56, 62, 167, 168, 169, 242, 247, 298 Ugaritica 5, 17a 65 fn. 219, 76, 96, 121, 200, 210, 216, 242, 246–248, 403 Ugaritica 5, 17b 29, 65 fn. 219, 95, 96, 121, 200, 203, 242, 247, 249–252, 258, 290, 404 Ugaritica 5, 17c 117, 123, 242, 404 Ugaritica 5, 17d 29, 89 fn. 388, 97, 121, 242, 257f., 404 Ugaritica 5, 17e 29, 90, 121, 242, 404, 406 Ugaritica 5, 17f 31, 77, 90, 121, 242, 405 Ugaritica 5, 17g 29, 95, 96, 123, 202, 203, 242, 405 Ugaritica 5, 17h 29, 89 fn. 390, 91, 121, 231, 232, 242, 259, 260, 342, 400, 405 Ugaritica 5, 17i 29, 74 fn. 300, 89 fn. 390, 93, 123, 208, 242, 266f., 292, 325, 375, 405 Ugaritica 5, 17b 8, 20, 55, 56, 166, 167, 242 fn. 1029. Ugaritica 5, 17ba 89 fn. 388, 97, 121, 257, 404, 406 Ugaritica 5, 17bb 89 fn. 388, 90, 121, 406 Ugaritica 5, 19 6 fn. 23, 7, 16 fn. 48, 30, 56, 61 fn. 203, 64 fn. 217, 79, 91, 121, 161 fn. 561, 166, 167, 262, 331, 406

Ugaritica 7, pl. I 6 fn. 23, 14 fn. 46, 7, 15, 57, 96, 121, 169, 200 fn. 762, 406 VAT 10785+10871 7, 20, 40, 133, 147, 148, 149, 215, 217 fn. 875, 242 fn. 1027. VAT 10785+10871/a 88 fn. 386, 106, 125, 217, 364, 406 VAT 10785+10871/b 106, 107, 125, 202, 204, 217, 365, 407 VAT 13226 6 fn. 22, 10 fn. 47, 16, 30, 32, 42, 75, 76, 77, 78, 79, 93, 121, 142, 143, 236, 237, 277–279, 407 YOS 11, 74 13, 18, 30, 33, 38 fn. 106, 45, 82 fn. 344, 94, 125, 133, 152, 407 ZA 91, 244 6 fn. 23, 7, 15, 33, 35, 44, 82, 113, 114, 125, 129 fn. 455, 143, 144, 145, 184 fn. 642, 185, 318, 407 ZA 102, 211 7 fn. 26. 8, 14 fn. 46, 15, 35, 41 fn. 119, 75, 85 fn. 369, 152, 182 ZA 102, 211a 30, 32, 33, 108, 123, 407 ZA 102, 211b 30, 99, 121, 407 ZA 102, 211c 30, 32, 33, 100 fn. 408, 121, 408 ZA 106, 52 11, 20, 44, 89 fn. 389, 113, 114, 121, 144, 391, 408

Besides of the Corpus 5 NT 48 206, 207 80-7-19, 319 190 fn. 687 A 663 201 fn. 772 AASOR 8, 50 fig. 1a–b 22 Adad-nīrārī epic 84f. fn. 361 AfO 4, 92 22 AfO 10, no. 50: 9 66 fn. 233 AfO 24, pl. IIb 222 fn. 918, 388 AfO 24, pl. IIIa 233, 235 AfO 24, pl. IIIb: 5 200, 203 AfO 24, pl. IIIb: 19 233 fn. 979 AfO 24, pl. IIIb: 23 197 fn. 743 Alamdimmû 61, 71, 177 AMD 1, 246 fig. 9 21 fn. 57

AMD 1, 247 98 AMD 1, 286 192, 193 AMD 8/1, pl. 51: 1’–4’ 348, 349 AMD 8/1, pl. 51: 7’–r. 10’ 349 AMD 8/1, pl. 68–74: 7’–5’’ 367 AMD 8/1, pl. 73: 1’–16’ 367 AMD 8/1, pl. 75–76: 1–27 367 AMT 10, 1: iii 5 64 fn. 217 AMT 45, 5: r. 9 64 fn. 217 AMT 52, 1: 10–14 263, 263 AMT 52, 1: 12–13 263 AMT 58, 7: i 4–5 202 fn. 780 AMT 67, 1: iii 4–29 341, 346, 363, 383 AMT 69, 9: 7–8 93, 202 fn. 780 AMT 75, 1: ii 26 320

442 AMT 81, 5+AMT 27, 4 228 fn. 948 AMT 85, 1(K 6586)(+): ii? 3’–4’ 370 AMT 86, 1(+)AMT 85, 1: iii 5–13 102 fn. 412, 202 AMT 86, 1(+)AMT 85, 1: v 13–14 370 AMT 93, 3: 11 64 fn. 217 AMT 97, 1: 4–7 188 fn. 672, 352 AMT 97, 1: 8–13 102 fn. 413, 201 fn. 774, 352 An = Anu II 155 28 fn. 82 An = Anu ša amēli 133 28 fn. 82 AnOr 52, pl. 15 129 AOAT 34, 70: 1–20 372 AOAT 34, 78: 1’–16’ 389, 390 AOAT 34, 79: 4’–12’ 389, 900 AOAT 34, 81: 1’–r. 3 372 AOAT 25, pl. 6 136, 139 fn. 502 AOAT 275, 239: 1’–6’ 215 fn. 872, 364, 407 AOAT 275, 624: 6’–8’ 210 fn. 839, 287, 356 AOAT 275, 663 12 fn. 42 AOAT 275, 664 12 fn. 42 Ardat lilî /Etel ilî 227 fn. 941 ArOr 18/3, pl. X–XI: r. 1–6 268, 353, 355, 368, 369, 397, 398 ArOr 18/3, pl. XIV no. 26 362, 363 Á.sàg.gig 61, 181 fn. 614, 182, fn. 618, 181–183 Á.sàg.gig V 181, 238 ASJ 2, 159f.b 206, 207 ASJ 2, 159f.c 233 fn. 979, 234, 235 ASJ 17, 125f.a 183, 185 ASJ 17, 125f.b 184, 185, 396 ASJ 19, 265f. 128 Ass. 12129 22 AuOr 15, 53 127 fn. 450 AuOr Suppl. 5, pl. V–VI 130 AuOr Suppl. 23, 28 129 AuOr Suppl. 23, 47 136, 139 fn. 502 AUWE 23, 106 128 AUWE 23, 113 129, 130 AUWE 23, 130 127, 128 Babilili-ritual (CTH 718) 4 fn. 20, 111, 170, 173, 186 fn. 652 Babylonian Theodicy 71 BaF 21, no. 60: 16 67 fn. 240 BaF 21, no. 100: 9 67 fn. 240

Indices BaF 21, no. 267: 6 67 fn. 240 BAM 1, 11 85 fn. 371 BAM 2, 124 63 fn. 12 BAM 2, 124: ii 10–28 201 fn. 771, 270, 341 BAM 2, 124: iv 9 63 fn. 12 BAM 2, 124: iv 17 271 BAM 2, 127 63 fn. 212 BAM 2, 127: 8 63 fn. 212 BAM 2, 127: 9–13 201 fn. 771, 270, 271, 341 BAM 2, 128: iv 1’–24’ 201 fn. 771 BAM 2, 140: 9’–10’ 107 fn. 418 BAM 2, 140: r. 6–9 391 BAM 2, 140: r. 14 391 BAM 2, 182: 14’–16’ 201 fn. 771, 270, 341 BAM 2, 182: 15’ 271 BAM 2, 194 203 BAM 2, 194: 3’; 9’ 201 fn. 769, 202 BAM 3, 215 198f. fn. 751 BAM 3, 317: r. 6–8 367, 371, 374, 381 BAM 3, 221: iii 22’–24’ 188 fn. 672, 352 BAM 3, 221: iii 25’–29’ 102 fn. 413, 201 fn. 774, 352 BAM 3, 248: i 26–59 383 BAM 3, 248: ii 44 255 BAM 3, 248: ii 46 256 BAM 3, 248: iii 10–35 341, 346, 363, 383 BAM 4, 401 90 fn. 392 BAM 4, 401: 13 90 BAM 4, 354: iii 12–13 93, 202 fn. 780, 400 BAM 5, 461: ii 28–34 391 BAM 5, 461: ii 31–33 408 BAM 5, 461: iii 1’–3’ 371 BAM 5, 462: 1’ 372 BAM 5, 471: iii 23’–24’ 188 fn.672 BAM 5, 471: iii 25’–27’ 102 fn. 413, 201 fn. 774, 352 BAM 5, 473: iii 6’–21’ 346 BAM 5, 475: i 4 188 fn. 672, 352 BAM 5, 489+508: iv 18–25 BAM 5, 508: i 15’’–21’’ 289 fn. 677, 401 BAM 5, 508: iv 11’–17’ 209f. fn. 837, 396, 401 BAM 6, 520: ii 12’–18’ 189 fn. 677

Texts BAM 6, 535+573: 1’–4’+ i’ 1’–7’ 261, 262, 358 BAM 6, 574: iv 17–22 261, 262, 263, 358 BAM 8, pl. 5: r. 1–4 210 fn. 838, 246, 404 BAM 8, pl. 9–10 247 BAM 8, pl. 12 247 BAM 8, pl. 16: 6’–9’ 211 fn. 843 BAM 8, pl. 18–19 247 BAM 8, pl. 22: 7–12 211 fn. 847, 359 BAM 8, pl. 22: 13–19 212 fn. 852, 305, 376 BAM 8, pl. 27(BM 36676): 1–10 210 fn. 839, 287, 356 BAM 8, pl. 27 (BM 37621): 1’–13’ 210 fn. 839, 287, 356 BAM 8, pl. 28: 17’–20’ 210 fn. 840, 289, 356 BAM 8, pl. 57: 16–21 213 fn. 861 BAM 8, pl. 82: 3’–7’ 214 fn. 865, 399 BAM 8, pl. 110: 8–10 214f. fn. 866, 353 BAM 8, pl. 121: 1–5 215 fn. 870, 364 BAM 8, pl. 123: 19–24 365 BAM 8, pl. 156–157 217, 221 BAM 8, pl. 160: 9’–13’ 214 fn. 865, 399 BBR 26 (+ K 10131) 183 fn. 627, 185 BBR 26 (+ K 10131): v 78 228 BBR 27 72 fn. 280 BE 1/2, 129 135, 136, 139 fn. 502 BE 14, 4 228 BE 31, 53 133, 134 BE 31, 58+AMT 88, : r. 11’ 188 fn. 674, 352 Beschwörungsrituale, 351 pl. 7–14: i 33–ii 12’’ Beschwörungsrituale, 350 pl. 7–14: ii 1’–19’ Beschwörungsrituale, 351 pl. 7–14: iii 2–13 Beschwörungsrituale, 351 pl. 7–14: iii 19–iv 10 Beschwörungsrituale, 351 pl. 7–14: iv 20–24 Beschwörungsrituale, 351 pl. 15–16: ii 1’–8’ Beschwörungsrituale, 350 pl. 15–16: ii 10’–iii 1 Beschwörungsrituale, 351 pl. 15–16: iii 3–9

443 Beschwörungsrituale, 351 pl. 15–16: iv 8–25 BIN 2, 14 22, 187 fn. 661; 666, 188, 361 BIN 2, 72 192, 193 BIN 4, 126 192, 193 BIN 4, 126: 10–13 330 BiOr 7, pl. I(+)AfO 16, 72 131 fn. 459 Bīt mēseri 61, 183, 238, 199 fn. 751 Bīt rimki 61, 74, 113, 183 fn. 626; 629, 184 fn. 641, 186 fn. 648; 651, 183–186, 197 fn. 797, 205 fn. 801; 804, 209, 220 fn. 906, 228 fn. 952, 230, 238, 307, 308 Bīt rimki I 184, 185, 407 Bīt rimki II 184, 185, 394 Bīt rimki III 184, 185, 396 Bīt rimki IV 53 fn. 167, 184, 185, 340 Bīt rimki V 74 fn. 305, 185, 207, 236, 315, 318, 371 Bīt rimki V 63 318 Bīt rimki VI 183, 185 Bīt rimki ritual tablet 183 fn. 626, 185 fn. 645, 201, 206, 220, 228, 230, 236 fn. 1001, 295, 367, 375 BM 40183+ 72 fn. 285 BM 47755 188 fn. 675 BM 58696+65520 124 fn. 440 BM 67111 127 fn. 450 BM 103395 20 fn. 53 BM 115745 234 fn. 990, 235 BM 128037 348, 350 BM 134780: 6–7 80 fn. 330 BM 134793 137, 138 Bmisch. no. 15 190 fn. 685 BMS 20(+)49: 21’–r. 19 385 BMS 39 340 BMS 56: 1’–11’ 372 BPOA 3, pl. XI 201, fn. 767, 280, 282, (K 5920): 3’–8’ 348, 352, 357 BPOA 3, pl. XIX 188 fn. 674, 352 (K 7098+): 13’–14’ BPOA 3, pl. XIX 188 fn. 675, 352 (BM 47913): r. 3’–4’ BPOA 3, pl. XLV 201 fn. 767, 280, 282, (K 10770): 1’–13’ 348, 352, 357 BPOA 3, pl. XXXVI–VII 201 fn. 767, 280,

444 (BM 40177): 8–15 282, 348, 352, 357 BPOA 3, pl. XLIV 282, 357 (K 9587+): iii 1’–13’ BPOA 9, 143 no. 124 130 BPOA 9, 153 no. 132 129, 139 fn. 502 BPOA 9, 208 no. 181 128, 139 fn. 502 BRM 4, 20: 8 279 Brockmon Tablets, 124 135, 136 BWL, 119: 7f. 299 BWL, 274 135, 137 BWL, pl. 32 129 BWL, pl. 58–59 135, 136 BWL, pl. 67–68 134, 136 BWL, pl. 71 135, 136 Catalogue of Texts and Authors 70, 71 CBS 10070 137, 138 CBS 10433 137, 138 CBS 11933 218, 388 CBS 13990 129 CBS 15143 137, 138 CBS 15203 127 fn. 450 CCT 5, 50e 233, 234, 235, 383 CdC 1, pl. 28 187 fn. 663, 362 CdC 2, pl. 10 no. 7 22, 187, 189, 361, 362, 363 Choix, no. 27 187 fn. 663, 362, 363 Codex Ḫammurapi §§215–220 60 fn. 196 Coronation Ritual 20 fn. 53 CIRPL Urn. 49 197, 198, 206 CM 1, fig. 2–5: 151–157 108, 393 CM 10, fig. 8: 4’–17’ 94, 347 CM 31, 241 (K 9041): 1–8 354 CTH 372–374 68f. fn. 252 CT 4, 3 200, 203, 220, 236, 295, 299, 375 CT 4, 4a 208, 209, 238, 239 CT 4, 4b 219, 221, 238, 239 CT 4, 8a 124 fn. 440, 134, 176 fn. 592 CT 16, 4: 157f. 333 CT 17, 20: 52f. 266, 267 CT 17, 23: 192 267 CT 21, 40–42 135, 137 CT 22, 1 230 CT 23, 5–14: iii 37–38 341 CT 42, 17 131

Indices CT 42, 29 130 CT 42, 32 200, 202, 209 fn. 832 CT 44, 14 229, 230 CT 44, 25 182 fn. 617 CT 44, 26 181 fn. 616, 182, 238, 239 CT 44, 32(+)33 217 fn. 877, 221, 224, 240 CT 44, 32(+)33a 224 CT 44, 32(+)33b 224 CT 44, 32(+)33c 224 CT 44, 32(+)33d 224 CT 44, 32(+)33e 224 CT 44, 32(+)33f 224 CT 44, 32(+)33g 224 CT 44, 32(+)33h 224 CT 44, 32(+)33i 224 CT 44, 32(+)33j 224 CT 44, 32(+)33k 224 CT 44, 32(+)33l 224 CT 44, 32(+)33m 224 CT 44, 32(+)33n 224 CT 44, 32(+)33o 224 CT 44, 32(+)33p 224 CT 44, 32(+)33q 224 CT 44, 32(+)33r 225 CT 44, 32(+)33s 225 CT 44, 32(+)33t 217, 221, 224 CT 44, 34 222 fn. 918 CT 51, 106 220f. fn. 918 CT 51, 142 217 CT 58, 28 128, 130 CT 58, 40 230 CT 58, 70 129 CT 58, 79 222 fn. 918 CTN 4, 101: 1’–17’ 369 CTN 4, 124: i 10’–12’ 391 CTN 4, 182: 1’–16’ 389, 390 CUSAS 2, 29 126 fn. 444 CUSAS 2, 52 129 CUSAS 2, 103–122 135, 137 CUSAS 10, 19 98 CUSAS 10, 19: 6–7 276 CUSAS 30, 131: 14 67 fn. 241 CUSAS 30, 207: 12 67 fn. 241 CUSAS 30, 223: 10 67 fn. 241 CUSAS 30, 275: 10 67 fn. 241

445

Texts CUSAS 30, 351: 9 67 fn. 241 CUSAS 30, 384: 5 67 fn. 241 CUSAS 32, 1b 98 CUSAS 32, 5f 109 CUSAS 32, 5g 197 CUSAS 32, 5h 197 fn. 742, 198 CUSAS 32, 5i 206, 207 CUSAS 32, 5m 198 CUSAS 32, 6 16 fn. 50, 197 fn. 747 CUSAS 32, 6c 109, 197, 198 CUSAS 32, 6e 109, 197, 198 CUSAS 32, 6f 109, 198 CUSAS 32, 6g 109, 198 CUSAS 32, 6h 197, 198 CUSAS 32, 6i 109 CUSAS 32, 6p 197 fn. 742, 198 CUSAS 32, 6t 206, 207 CUSAS 32, 7f 97 CUSAS 32, 8a 97 CUSAS 32, 8b 73 fn. 291, 97 CUSAS 32, 9e–f 109 CUSAS 32, 9h 225, 226 CUSAS 32, 9j 218, 221 CUSAS 32, 10a 238, 239 CUSAS 32, 10g 192 fn. 702, 193, 191 fn. 693 CUSAS 32, 10i 212, 216 CUSAS 32, 11a 218, 221 CUSAS 32, 11c 211, 216, 359 CUSAS 32, 11d 218 fn. 886 CUSAS 32, 11e 218 fn. 886, 221 CUSAS 32, 11f–g 238, 239 CUSAS 32, 11h 238, 239 CUSAS 32, 11i 239, 239 CUSAS 32, 11k 213, 216, 359, 395 CUSAS 32, 12d: iii 25’ 265 CUSAS 32, 12g 219 fn. 896 CUSAS 32, 14 obv. 219, 221, 238, 239 CUSAS 32, 15 224, 225 CUSAS 32, 16a 225, 226 CUSAS 32, 16b 225, 226 CUSAS 32, 17d 182, 183 CUSAS 32, 19a 98 CUSAS 32, 19d 98 CUSAS 32, 21a 222 fn. 918, 388 CUSAS 32, 22c 190, 191

CUSAS 32, 22d 191 fn. 693, 192 fn. 702, 193 CUSAS 32, 23a 89, 90 CUSAS 32, 24a 98 CUSAS 32, 26a 234, 235 CUSAS 32, 27b 89, 90 CUSAS 32, 27c 98 CUSAS 32, 28a 234, 235 CUSAS 32, 28c 190 fn. 689, 191 CUSAS 32, 28d 235 CUSAS 32, 29a–c 97 CUSAS 32, 30c–d 98 CUSAS 32, 30f 89 CUSAS 32, 31e 232 CUSAS 32, 36 192, 193 CUSAS 32, 37a 192, 193 CUSAS 32, 37b 192, 193 CUSAS 32, 41: 17–18 73 fn. 190 CUSAS 32, 42 232 CUSAS 32, 47 113, 186 fn. 646, 342, 382, 399, 403 CUSAS 32, 49 98 CUSAS 32, 50a 98 CUSAS 32, 51: 3 258 CUSAS 32, 67 81 fn. 334, 187 fn. 666 CUSAS 32, 69 188 fn. 668 CUSAS 32, 70 188 fn. 668 Das wieder erstehende Babylon, 22 263 Abb. 19r Das wieder erstehende Babylon, 22 263 Abb. 19l Dialogue Between Two Scribes 175 fn. 584 Dingir.šà.dib.ba 3, 112, 183, 185, 206, 207, 228 fn. 947; 950, 228–230, 395, 396 Diseases in Antiquity, 195 fig. 1 22 Dragons, Monsters and 20 fn. 54, 21 fn. Fabulous Beasts, no. 49 55, 191 fn. 692, 268, 353, 355, 363, 368, 369, 397, 398 Dream-Book, s. Zāqīqu Dream Compendium 223 DT 186: vi 2–4 102 fn. 413, 202 fn. 775 Ea VII 86 326 É.gal.ku4.ra 230f. fn. 959; fn. 961 Emar 735C 175 fn. 584

446 Emar 763 129 Emar 764 129 Emar 767 (A) 135 fn. 478, 136 Emar 767 (B) 135, 136 Emar 768 135, 136, 139 fn. 502 Emar 769 135, 136, 139 fn. 502 Emar 770 135, 136, 139 fn. 502 Emar 771–774+592 135, 136, 139 fn. 502 Emar 775 128, 129 Enūma Anu Enlil 71 fn. 272, 175 fn. 585 Essays Finkelstein, 200 135, 137 Exorcist’s Manual 61, 70, 71, 75, 90, 91, 95, 96 fn. 402, 98 fn. 406, 100, 177 fn. 593, 178, 182 fn. 618, 179 fn. 602–3, 181, 183, 186, 190, 194, 196, 199, 204, 207, 209, 222, 223, 225, 227, 228 fn. 951, 231, 232, 233, 236, 237 fn. 1011 FAOS 12, pl. 1–2 219, 218, 241, 289, 291 FAOS 12, pl. 1–2a 210, 216, 218, 354, 356 FAOS 12, pl. 1–2b 210, 216, 218, 354 FAOS 12, pl. 1–2c 210, 211 fn. 843, 216, 218 FAOS 12, pl. 1–2d 210, 216, 218 FAOS 12, pl. 1–2e 210 fn. 841, 216, 218, 356 FAOS 12, pl. 1–2f 210, 216, 218 FAOS 12, pl. 1–2g 210, 218, 221 FAOS 12, pl. 1–2h 210, 218, 221 FAOS 12, pl. 1–2i 210, 218 fn. 881, 221 FAOS 12, pl. 1–2j 210, 218, 221 FAOS 12, pl. 1–2k 210, 218, 221 FAOS 12, pl. 1–2l 210, 211, 216, 364 FAOS 12, pl. 3–4 211, 213, 218 fn. 883, 241, 305, 306 FAOS 12, pl. 3–4a 211, 216, 376 FAOS 12, pl. 3–4b 211 FAOS 12, pl. 3–4c 211, 218 fn. 883 FAOS 12, pl. 3–4d 211, 212 fn. 852, 218 fn. 883, 221 FAOS 12, pl. 3–4e 211 FAOS 12, pl. 3–4f 211, 859 FAOS 12, pl. 3–4g 211, 360 FAOS 12, pl. 3–4h 211, 218 fn. 883, 221 FAOS 12, pl. 3–4i 211, 213, 218 fn. 883

Indices FAOS 12, pl. 3–4j 211 FAOS 12, pl. 3–4k 211, 213, 359, 395 FAOS 12, pl. 7–8 127, 142, 218, 221 FAOS 12, pl. 13–14 211, 219 fn. 891, 221, 238, 239 FAOS 12, pl. 17 213 fn. 859, 216, 359, 395 FAOS 12, pl. 18 213, 216, 359, 395 FM 3, 81f. 135, 137 Fs. Boehmer, 64 182, 183 Fs. Borger, 69 22, 187 fn. 661, 189, 362, 363 Fs. De Meyer, 88ff. 192, 193 Fs. Falkenstein, 267f. 133, 134 Fs. Groneberg, 334f. 226 Fs. Groneberg, 334f.a 226 Fs. Groneberg, 334f.b 226 Fs. Groneberg, 342 226 Fs. Hilprecht, 220 208, 209 Fs. Larsen, 397/399 233, 234, 235 Fs. Limet, 18 133 Fs. Pope, 87 62 fn. 208, 97, 169, 257, 258, 404, 406 Fs. Pope, 87: 1 258 Fs. Pope, 87: 2 258 Fs. Pope, 87: 6 258 Fs. Röllig, 115ff. 190 fn. 685 Fs. Stol, 150 61 fn. 203, 200, 203, 209 Fs. Szaryńska, 67 129, 139 fn. 502 Fs. Wilcke, 103/105 183 Fs. Wilcke, 103–105b 183, 184 fn. 636, 185 Gattung I 4 fn. 16, 209 fn. 835, 217 fn. 877, 223 fn. 924, 223–225, 239 fn. 1021, 240 fn. 1024 Gattung I § 1 224 Gattung I § 2 224 Gattung I § 3 224 Gattung I § 4 224 Gattung I § 5 224 Gattung I § 10 224 Gattung I § 11 224 Gattung I § 12 224 Gattung I § 13 224 Gattung I § 14 224 Gattung I § 15 224

447

Texts Gattung I § 16 224 Gattung I § 19 224 Gattung I § 20 224 Gattung I § 21 224 Gattung I § 23 224 Gattung I § 24 224 Gattung I § 25 225 Gattung I § 27 225 Gattung II 13, 18, 44, 95, 125, 131, 144, 209 fn. 835, 219, 220f. fn. 908, 223, 227 fn. 945, 239 fn. 1021, 239–241, 240 fn. 1022; fn. 1023, 364, 400 Gattung III 18, 143, 209 fn. 835, 219, 223, 239–241, 400 Ḫul.ba.zi.zi 3, 4 fn. 16, 21 fn. 55, 23, 42, 58 fn. 187, 64 fn. 218, 72 fn. 284, 81 fn. 335, 95, 115, 186–190, 187 fn. 657; fn. 663, 188 fn. 676, 199, 223, 241, 244, 385, 401, 402 Ḫul.ba.zi.zi no. 2 21 fn. 55, 81 fn. 334, 187, 188, 361 Ḫul.ba.zi.zi no. 17 187 fn. 657 Ḫul.ba.zi.zi no. 18 188, 189 Ḫul.ba.zi.zi no. 19 81 fn. 334, 187, 188, 362 Ḫul.ba.zi.zi no. 20 188 fn. 675, 189, 200, 352 Ḫul.ba.zi.zi no. 21 188, 189, 402 Ḫul.ba.zi.zi no. 30 189, 337 Ḫul.ba.zi.zi no. 33 187, 189, 244, 363 Ḫul.ba.zi.zi no. 38 21 fn. 55, 187 fn. 663– 664, 189, 244, 362, 363 Ḫul.ba.zi.zi no. 48 21 fn. 55 Ḫul.ba.zi.zi no. 60 187 fn. 657 Ḫul.ba.zi.zi no. 62 21 fn. 55 Ḫul.ba.zi.zi no. 64 204 fn. 795 Ḫul.ba.zi.zi no. 65 21 fn. 55 Ḫulbazizi, pl. 25–26: r. 3–7 188 fn. 671, 402 Ḫulbazizi, pl. 27: ii 9’–19’ 401 Ḫulbazizi, pl. 36 (g) 188 fn. 669, 402 Ḫulbazizi, pl. 42 (B) 188 fn. 668, 402 Ḫulbazizi, pl. 42 (F) 188 fn. 668, 402 Ḫulbazizi, pl. 43 (HH) 188 fn. 668, 402 Ḫulbazizi, pl. 44 (D) 188 fn. 668, 402

Ḫulbazizi, pl. 44 (E) 188 fn. 668, 402 Ḫulbazizi, pl. 45 (I) 187 fn. 666, 361 Ḫulbazizi, pl. 52 (II) 21 fn. 55, 22, 187 fn. 663, 362, 363 Ḫulbazizi, pl. 53 190 fn. 685 Ḫulbazizi, pl. 54 190 fn. 685 Ḫulbazizi, pl. 56 (T) 187 fn. 663, 362, 363 IBoT 1, 34 86 fn. 379 Idu II 183 260 Ilī-ul-īde 62, 112, 181 fn. 609, 205 fn. 804, 206, 207, 228 fn. 951, 229 Ilī-ul-īde no. 1 199 fn. 751 Iraq 7, fig. 5 no. 38 188 fn. 668, 402 Iraq 12, 197 73, 188 fn. 668, 402 Iraq 14, pl. 22 81 fn. 334, 187 fn. 665, 362 Iraq 38, 93 135, 136, 139 fn. 502 Iraq 42, 50: 1–12 215 fn. 872, 365 Iraq 63, 158 137, 138 ISET 1, 217 197 ISET 1, 217a 197, 198 ISET 1, 217b 197 fn. 743, 198, 206, 207 ISET 1, 217c 197 fn. 743, 198, 206, 207 IVR2, 18 no. 6: 1’–r. 21 369 JANER 9, 126f.b 223 fn. 923 JAOS 88, 131 71 fn. 274 JCS 8, 86 229, 230 JCS 9, 9 201, 203 JCS 9, 10 201, 203 JCS 26, 174f. 128, 130 JCS 31, 218f. 217 JCS 31, 225 135, 136 JCS 31, 226+?ISET 1, 109 129, 139 fn. 502 JEOL 5, pl. 38b 22 JNES 33, fig. 1–2: 1’–21’ 395 JNES 33, fig. 1–2: 22’–r. 2 395 JNES 33, fig. 1–2: r. 3–16 396 JNES 33, fig. 3 (CBS 514): 1’–9’ 396 JNES 33, fig. 3 (Rm 414): 3’–8’ 396 JNES 33, fig. 3 (Sm 925): 15’ 396 JNES 33, fig. 4–5, 8: i 4’–7’ 396 JNES 33, fig. 4–5, 8: i 8’–17’ 396 JNES 33, fig. 4–5, 8: ii 1’–23’ 396 JNES 33, fig. 6–7, 9: 12’–45’ 396

448 JNES 33, fig. 7 (BE 15474v+h): 1–5 396 JNES 43, 312 234, 235 K 2389+10664 100 fn. 408, 108 K 2359: 4–7 188 fn. 672, 352 K 2481 348, 350 K 3179+ 220 fn. 908 K 3398+6015+16803+ 102 fn. 423, 188 7186+14166 fn. 672, 201 fn. 774, 352 K 3628+: 9–12 80 fn. 330, 188 fn. 671, 402 K 3996+4089+9281 199 K 6018+8598+BMS 24+ 349 25+14704: 8–13 K 6018+8598+BMS 24+ 349 25+14704: r. 7–15 K 6329: ii 9’–17’ 189 fn. 677, 401 K 8183: 8–12 349 K 8959 137, 138 K 10883 236, fn. 1005 K 15234 205 KADP 1 94 KAJ 110: 25 66 fn. 230 KAJ 204 186 KAJ 205 186 KAJ 235: 6 66 fn. 226 KAL 2, 8: 12–r. 14 367 KAL 2, 23: r. 1’–11’ 349 KAL 2, 23: r. 15’–17’ 349 KAL 2, 23: r. 21’–23’ 350 KAL 2, 23: r. 24’ 348, 350 KAL 2, 36+VAT 13628: i 21’–45’ 350 KAL 2, 43(+)44: i? 15’ 391 KAL 2, 43(+)44: ii? 5’–7’ 367, 371, 374, 386 KAL 4, 30 195 KAL 4, 35: iv 14–15 112, 349 KAL 5, 2 86 fn. 372 KAL 5, 3 86 fn. 372 KAL 5, 8 86 fn. 372 KAL 5, 9 86 fn. 372 KAL 5, 18 86 fn. 371 KAL 5, 22 86 fn. 372 KAL 5, 23 86 fn. 372 KAL 5, 24 86 fn. 372 KAL 5, 28 85 fn. 371 KAL 5, 29 86 fn. 372

Indices KAL 5, 36 86 fn. 372 KAL 5, 47 86 fn. 372 KAL 5, 48 86 fn. 372 KAL 5, 49 86 fn. 372 KAL 5, 50 85 fn. 371 KAL 5, 64 85 fn. 371 KAL 5, 65 86 fn. 372 KAL 5, 83 85 fn. 371 KAL 5, 85 86 fn. 372 KAL 5, 86 85 fn. 371 KAL 5, 87 86 fn. 372 KAL 5, 89 86 fn. 372 KAL 5, 90 86 fn. 372 KAL 5, 91 86 fn. 372 KAL 5, 92 86 fn. 372 KAL 5, 93 86 fn. 371 KAR 4 133 fn. 463 KAR 9 129, 139 fn. 502 KAR 12+AoF 17, 180f. 129 KAR 13 129 KAR 14 133, 134 KAR 15 129 KAR 16 129 KAR 17 129 KAR 18 133, 134 KAR 19 85 fn. 371 KAR 20: i 11’–13’ 109 fn. 420, 397 KAR 20: ii 2’–8’ 210 fn. 837, 396, 401 KAR 37(+?)282 75 fn. 312 KAR 39+45+JNES 33, fig. 10: ii 1’–5’ 396 KAR 57(+): i 1’–ii 9’ 351 KAR 57(+): ii 11’–25’ 350 KAR 57(+): iii 9–23 351 KAR 57(+): iv 8’–12’ 351 KAR 66: 23 256 KAR 70: r. 25–27 279 KAR 76: 14–19 188 fn. 670, 402 KAR 76: r. 25–28 187 fn. 665, 362 KAR 90 205 fn. 804, 207, 228 fn. 948; fn. 952, 229 KAR 97 135, 136 KAR 113 135, 136 KAR 120 75 fn. 312 KAR 128+129 135, 136 KAR 134: r. 15–19 108, 393

Texts KAR 139 1 fn. 5, 40 fn. 116 KAR 145 85 fn. 371 KAR 158: vii 43’–44’ 279 KAR 177 177 KAR 178 86 fn. 375 KAR 181: r. 6–18 94, 347 KAR 227: i 13–22 108, 393 KAR 269 195 fn. 725 KAR 269a 196 KAR 269b 196 KAR 269c 196 KAR 269d 196 KAR 269e 196 KAR 297a: iii 12–13 93 KAR 330: 1’–11’ 94, 347 KAR 333 129 KAR 363 129, 130 KAR 370a–c+KAR 251 130 KAR 375 129, 130 KAR 447 s. KAL 5, 50 KAR 450 s. KAL 5, 28 KAR 451 s. KAL 5, 18 KAR 452 s. KAL 5, 64 KAR 454 s. KAL 5, 86 Kataduggû 61 KAV 7 85 fn. 371 KAV 179 86 fn. 371 KAV 218 127 fn. 448 KBo 1, 2 86 fn. 379 KBo 1, 10+KUB 3, 72 68 KBo 1, 12 134, 136 KBo 8, 1 87 fn. 380, 91 KBo 8, 2 87 fn. 380, 91 KBo 8, 4 87 fn. 380 KBo 12, 70+KUB 4, 3 134, 136 KBo 15, 9: iii 12; 15 67 fn. 243 KBo 21, 20 4 fn. 20, 69 fn. 253, 114, 173f., 193 fn. 709 KBo 28, 30 67 KBo 28, 65 86 fn. 379 KBo 28, 66 86 fn. 379 KBo 36, 14 137, 138 KBo 36, 26(+?)KUB 36, 74 137 fn. 490, 138 KBo 36, 37 87 fn. 380 KBo 36, 63 87 fn. 380

449 KBo 45, 193 4 fn. 20, 69 fn. 253, 110 fn. 424, 111, 113 KBo 47, 41 87 fn. 380 KUB 2, 2+ 126 fn. 446 KUB 3, 71 67, 69 KUB 3, 80 86 fn. 379 KUB 4, 2 135, 136 KUB 4, 4 135, 136 KUB 4, 5+KBo 12, 73 135, 136 KUB 4, 8(+)6(+)KBo 12, 72 135, 136 KUB 4, 23 100 fn. 410, 130, 137, 138 KUB 4, 27 87 fn. 380 KUB 4, 39 137, 138 KUB 4, 41 137, 138 KUB 4, 47 4 fn. 20, 69 fn. 253, 110 fn. 424, 111, 113 KUB 4, 49 94 KUB 4, 52 87 fn. 380 KUB 4, 54 87 fn. 380 KUB 4, 97 135, 136 KUB 4, 98 87 fn. 380 KUB 29, 11+KBo 36, 48 127 fn. 448 KUB 37, 7(+)3(+)2(+)5(+) 87 fn. 380, 91 6(+)4(+)8 KUB 37, 9 87 fn. 380 KUB 37, 10 87 fn. 380 KUB 37, 11 87 fn. 380 KUB 37, 14+12(+)15 87 fn. 380 KUB 37, 21 87 fn. 380 KUB 37, 23 87 fn. 380, 91 KUB 37, 24 87 fn. 380 KUB 37, 25 87 fn. 380 KUB 37, 27 87 fn. 380 KUB 37, 29 87 fn. 380 KUB 37, 32 87 fn. 380 KUB 37, 33 87 fn. 380 KUB 37, 41 130 KUB 37, 50 87 fn. 380 KUB 37, 52 87 fn. 380 KUB 37, 54 87 fn. 380 KUB 37, 57 87 fn. 380 KUB 37, 65 87 fn. 380 KUB 37, 66 87 fn. 380, 193 fn. 708 KUB 37, 74 87 fn. 380 KUB 37, 81 87 fn. 380, 237

450 KUB 37, 86 KUB 37, 91 KUB 37, 94 KUB 37, 97 KUB 37, 107 KUB 37, 137

Indices 87 fn. 380 87 fn. 380 87 fn. 380 87 fn. 380 87 fn. 380 87 fn. 380

Lamaštu 4, 61, 190–193 Lamaštu I 10 80 fn. 330 Lamaštu I 111–112 330 Lamaštu I/a 21 fn. 55, 190 fn. 686 Lamaštu I/b 190 fn. 685 Lamaštu I/c 190 fn. 690, 192, 345 Lamaštu I/e 88, 190, 192, 344 Lamaštu II 48 26 fn. 70 Lamaštu II/a 190, 192, 344 Lamaštu II/b 21 fn. 55 Lamaštu II/c 190 fn. 685 Lamaštu II/e 20f., 21 fn. 55, 81 fn. 335, 88, 191, 192 fn. 702, 268, 269, 353, 355, 368, 369, 397, 398 Lamaštu II/f 21 fn. 55 Lamaštu II/g 191, 192, 345, 397 Lamaštu III 106 26 fn. 70 Lamaštu ritual tablet 199 fn. 751 Lipšur-litanies 205 fn. 798 LKA 9: r. 16’–20’ 99, 232, 355 LKA 25 1.S.: ii 3–10 349 LKA 27+KAR 244+ 395 JNES 33, fig. 3: ii 1’–15’ LKA 27+KAR 244+ 396 JNES 33, fig. 3: ii 16’–iii 3 LKA 27+KAR 244+ 395 JNES 33, fig. 3: iii 4–6 LKA 53: 1–22 385 LKA 69: r. 2’ 351 LKA 69: r. 12’–14’ 351 LKA 82 209 fn. 833 LKA 89+90: i 11’–19’ 108, 393 LKA 91 205 fn. 804, 206, 228 LKA 128 75 fn. 312 LKA 145: 10–15; r. 1 189 fn. 677, 401 LTBA 1, 75 85 fn. 371 Ludlul bēl nēmeqi 75 Lugale, pl. 64ff. 130

Lú.tur.ḫun.gá

99, 232 fn. 966

Malku IV 61 308 Malku IV 104ff. 253 Maqlû 4, 61, 100, 108, 110, 111 fn. 426, 183, 185 fn. 645, 193–196, 193 fn. 710–711, 194 fn. 719; fn. 721, 195 fn. 725, fn. 727–728, 205, 206, 222 fn. 918241, 366, 370, 371 Maqlû I 19 62 fn. 208 Maqlû II 94–95 62 fn. 208 Maqlû II/b 194, 196, 371 Maqlû II/g 195, 196, 390 Maqlû III 62 65 Maqlû III/c 194, 196, 370 Maqlû V/a 196 Maqlû V/b 195, 196, 366 Maqlû V/j 185 Maqlû V/k 102, fn. 413, 202 Maqlû V/o 185, 195, 196, 367 Maqlû VI 86 65 Maqlû VI/j 196 Maqlû VII/c 199 fn. 751 Maqlû VII/I 196 Maqlû ritual tablet 194 fn. 721, 199 fn. 751 MAOG 1/2, 43–52 85 fn. 371 MAOG 1/2, 53–56 85 fn. 371 MARV 1, 5: 2 66 fn. 234 MARV 1, 51: r. 4’ 66 fn. 231 MARV 1, 42 66 fn. 235 MARV 2, 17+: 36; r. 56 66 fn. 232; fn. 234 MARV 2, 28 66 fn. 235 MC 8, pl. 8: ii 37’–42’ 210 fn. 837, 396, 401 MC 8, pl. 10 (BM 50958): a 3’–11’ 210 fn. 837, 396, 401 MC 8, pl. 10 (BM 17311): ii 6’–13’ 210 fn. 837, 396, 401 MC 8, pl. 10 (K 9329+): b 5’–8’ 210 fn. 837, 396, 401 MC 8, pl. 10 (Sm. 1802): ii 2’–3’ 210 fn. 837, 396, 401 MC 16, pl. 7: 1’–8’ 210 fn. 838, 246, 404 MC 16, pl. 8 (BM 37969): 1’–6’ 215 fn. 870, 364

Texts MC 17, pl. 58 (K 156+): iii 59–68 268, 353, 355, 368, 369, 397, 398 MC 17, pl. 58 (K 2725+): ii 13–20 268, 353, 355, 368, 369, 397, 398 MC 17, pl. 59: i 1’–3’ 268, 353, 355 , 368, 369, 397, 398 MC 17, pl. 65 191, 353, 355, 368, 369, 397, 398 MC 17, pl. 82 190 fn. 685 MC 17, pl. 90 (94) 191, 353, 355, 368, 369, 397, 398 MC 17, pl. 91 (95) 191, 353, 355, 368, 369, 397, 398 MDP 14, 47: 1’–11’ 396 MDP 14, 91 215, 217, 364 MDP 57, 2 128, 130 Middle Assyrian Laws § 47 66 MIO 7, 342 23 MIO 7, 348 23, 42, 43, 142 MIO 7, 353 23 MIO 7, 354 Abb. 13a–b 23 MIO 7, pl. IV 5b 190 fn. 685 Mīs pî 4, 61, 105, 109 fn. 422, 183, 196–198, 206 fn. 812; fn. 814, 207 fn. 822 Mīs pî III 198 Mīs pî III/c 74 fn. 304, 198, 361 Mīs pî IV 198 MSL 8/2, 9: 43 267 MSL 8/2, 13: 84 258 MSL 11, 14: 36 258 MSL 14, 353ff. 85 fn. 371 MSL SS 1, 89 137, 138 Munus la.ra.aḫ 89, 233–235, 341, 346, 363, 383 MUSJ 45, 252 190 fn. 685 Muššuʾu 4, 61, 93, 94, 95, 105, 106, 107, 181 fn. 609, 183, 185 fn. 644, 188, 198–203, 198 fn. 750, 199 fn. 755, 200 fn. 761– 762, 204, 207 fn. 822, 209, 215, 229, 242, 271, 295 Muššuʾu II/b 218 fn. 881 Muššuʾu IV 181, 208 Muššuʾu IV/a 200 fn. 761, 202f., 208 fn. 825 Muššuʾu IV/b 200, 203, 208 fn. 825

451 Muššuʾu IV/f 200 fn. 761, 203, 350 Muššuʾu IV/i 188 fn. 676, 200, 203, 352 Muššuʾu V/a 200, 203 Muššuʾu V/d 203, 242, 249, 251, 252, 404 Muššuʾu VI 185 fn. 644, 200, 201, 203, 220, 236, 295, 299, 375 Muššuʾu VII/b 203, 360 Muššuʾu VII/d 201 Muššuʾu VIII/a 201, 203, 280, 282, 284, 348, 352, 357 Muššuʾu VIII/d 201, 203 Muššuʾu VIII/k 201, 203 Muššuʾu VIII/l 201, 203, 270, 341 Muššuʾu VIII/m 201 Muššuʾu VIII/o 102 fn. 413, 201, 203, 352 Muššuʾu VIII/q 202, 203, 400 Muššuʾu VIII/r 202, 203, 242, 405 Muššuʾu IX 202 Muššuʾu IX/b 202, 203, 396, 401 Muššuʾu ritual tablet 198f. fn. 750, 202 fn. 783, 229 fn. 954, 204, 215 Muššuʾu rit. no. 1 199 fn. 751 Muššuʾu rit. no. 2 199 fn. 751 Muššuʾu rit. no. 3 199 fn. 751 Muššuʾu rit. no. 4 199 fn. 751 Muššuʾu rit. no. 5 199 fn. 751 Muššuʾu rit. no. 6 199 fn. 751 Muššuʾu rit. no. 7 199 fn. 751 Muššuʾu rit. no. 8 199 fn. 751 Muššuʾu rit. no. 9 199 fn. 751 Muššuʾu rit. no. 10 199 fn. 751 Muššuʾu rit. no. 11 199 fn. 751 Muššuʾu rit. no. 12 199 fn. 751 Muššuʾu rit. no. 13 199 fn. 751 Muššuʾu rit. no. 14 199 fn. 751 Muššuʾu rit. no. 15 199 fn. 751 Muššuʾu rit. no. 16 199 fn. 751 Muššuʾu rit. no. 17 199 fn. 751 Muššuʾu rit. no. 18 199 fn. 751 Muššuʾu rit. no. 19 199 fn. 751, 202, 215 fn. 872, 365 Muššuʾu rit. no. 20 199 fn. 751, 202, 215 fn. 872, 365 Muššuʾu rit. no. 21 199 fn. 751, 215 fn. 872

452 Muššuʾu rit. no. 22 199 fn. 751, 215 fn. 872, 365 Muššuʾu rit. no. 23 199 fn. 751, 202, 204 fn. 797, 215 fn. 872 Muššuʾu rit. no. 24 199 fn. 751, 215 fn. 872 Muššuʾu rit. no. 25 199 fn. 751, 202, 204 fn. 797, 212 fn. 854 Muššuʾu rit. no. 26 199 fn. 751 Muššuʾu rit. no. 27 199 fn. 751 Muššuʾu rit. no. 28 199 fn. 751 Muššuʾu rit. no. 29 199 fn. 751 Muššuʾu rit. no. 30 199 fn. 751 Muššuʾu rit. no. 31 199 fn. 751 MVN 5, 302: v 12’–18’ 206, 207 N 2875+4113 138 N.A.B.U 2012/43(+?)AnOr 52, pl. 14 135, 136 Nam.búr.bi 203f. Nam.érim.búr.ru.da 185, 199, 200, 207, 235f., 236 fn. 999, 315, 318, 371 Nouvelles Fouilles de Telloh, 212a 132 NTA A.295: 6 66 fn. 226 NTA A.1724: 6 66 fn. 227 NTA A.2601: 7 66 fn. 226 NTA A.2614: 7 66 fn. 226 NTA A.2617: 7 66 fn. 227, 85 fn. 364 NTA A.3184: 6 66 fn. 226 NTA A.3188: 3; 6 66 fn. 226 OBO 273, pl. 1–2 230 OBO 278, 371–372 132, 230 OBO 278, 373–374 132, 230 OECT 5, 55 190 fn. 687, 191, 192 fn. 703, 234 fn. 990 OECT 6, 23: 4’–8’ 201 fn. 771, 341 OECT 6, 23: 12’ 63 fn. 212 OECT 6, 26 209 OECT 11, 2 232 OECT 11, 34 220f. fn. 908 OIP 16, 11a 209 OrAnt 8, pl. II–VIII 16 fn. 50, 37, 43 fn. 129, 342, 382, 399, 403 OrNS 40, pl. III–IV: 2’–5’ 210 fn. 837, 396, 401 OrNS 40, pl. III–IV: 34’–39’ 109 fn. 421

Indices OrNS 40, pl. III–IV: 49’–51’ 109 fn. 420, 397 OrNS 44, 54 233 fn. 974, 234, 235 OrNS 59, 486 340 OrNS 59, 487: 1–7(+)1’–7’ 389, 390 OrNS 59, 488: 1’–6’ 389, 390 OrNS 66, 61 21 fn. 56, 190 fn. 690, 345 OrSu 23–24, 178 127, 128 Palais royal d’Ugarit III, pl. CVI 126 fn. 444 PBS 1/1, 11 135, 137 PBS 1/1, 13 183 fn. 627, 205 PBS 1/1, 14: 23–39 395 PBS 1/1, 14: r. 8–11 395 PBS 1/1, 14: r. 12–21 396 PBS 1/1, 15 183 fn. 627, 185 PBS 1/1, 15: 2 184 PBS 1/2, 110: 1–13 372 PBS 1/2, 116: 45–48 213 fn. 860, 359, 395 PBS 1/2, 116: 49–53 214 fn. 862, 360 PBS 1/2, 118 342, 382, 399 PBS 1/2, 122 124 fn. 440, 222 fn. 918, 129, 130 PBS 1/2, 123 197, 198 PBS 1/2, 127 214, 218 fn. 884, 241 PBS 1/2, 127a 213, 214, 216. 218, 359, 395 PBS 1/2, 127b 214, 217, 218, 359 PBS 1/2, 127c 214, 218, 221 PBS 1/2, 128 212, 241 PBS 1/2, 128a 201, 203, 217, 360 PBS 1/2, 128b 212, 216, 383 PBS 1/2, 128c 212, 218, 221 PBS 1/2, 128d 202, 204, 212, 216 PBS 1/2, 128e 212, 216 PBS 1/2, 135 127, 128 PBS 2/2, 121: 7; 18 67 fn. 238 PBS 10/4, 8 127, 128 PBS 10/4, 12 72 PBS 13, 35 197, 198 PBS 15, 41 135, 137 Peiser Urkunden no. 92 126 PIHANS 65, 296 24 fn. 65, 176 fn. 591 PRAK 2, C1 124 fn. 440, 132 Proverbs of Ancient Sumer 2, pl. 117 126 fn. 444

Texts Qutāru

106, 204 fn. 793; fn. 796, 202 fn. 783, 209, 215 Qutāru no. 1 199 fn. 751, 202 fn. 783, 203, 215 fn. 872, 365, 407 Qutāru no. 3 199 fn. 751, 202 fn. 783, 215 fn. 872 Qutāru no. 5 199 fn. 751, 202 fn. 783, 205, 212 fn. 854

RA 8, 139 135, 137 RA 18, 195 23, 191, 353, 355, 368, 369, 397, 398 RA 18, 198 190 fn. 685 RA 36, 3 124 fn. 440, 126 fn. 443 RA 36, 4 124 fn. 440, 126 fn. 443 RA 60, 5+Fs. Wilcke, 139f. 135, 137 RA 65, 119 227 fn. 943 RA 70, 135/137 124 fn. 440, 132, 234, 235 RA 88, 161 201 fn. 770 Rm 612 223 Sakikkû 61, 70, 71, 74, 177 fn. 593 List of Kings and Scholars 70, 71, 72 SAA 10, 247 222 SAA 10, 255 222 SAA 11, 156: 8–10 175 fn. 584 SAOC 47, pl. 12a–b 191 fn. 692 SAOC 47, pl. 12e–f 191, 353, 355, 368, 369, 397, 398 Sag.gig 93, 199, 207–209, 207 fn. 819–822, 208 fn. 823, 237 fn. 1010, 238, 242, 267, 357 Sag.gig I/a 208, 264, 265 Sag.gig II 218 fn. 881 Sag.gig III 207 fn. 822 Sag.gig III 10 304 Sag.gig V 208 Sag.gig VI 208 fn. 823 Sag.gig VI/a 208, 242, 266, 267, 375, 405 Sag.gig VII 181, 200, 208 Sag.gig VII/a 200, 208 fn. 825 Sag.gig VII/b 208 fn. 825 Sag.gig VII/f 200, 350 Sag.gig VII/i 188 fn. 676, 200, 352 Saner 9, 77 233, 235

453 Schramm Compendium 4, 181, 209, 229 fn. 955, 237–239, 239 fn. 1020 Schramm Compendium no. 4 181, 238 Schramm Compendium no. 8 238 Schramm Compendium no. 11 208, 238 Schramm Compendium no. 12 238 Schramm Compendium no. 13 219, 238 Schramm Compendium no. 14 219, 238 Schramm Compendium no. 21 195 fn. 730, 213 fn. 861, 238 SF 54: vi 1–viii 4 233 fn. 978, 235 Si. 59 340 SLTN 49 73 fn. 290 SMEA 30, 225ff. no. 27 64 fn. 214, 69 fn. 256 Song of Redemption 126 fn. 446 SpTU 1, 12 100 SpTU 1, 12: 5’–16’ 402, 403 SpTU 2, 2: 148 267 SpTU 2, 2: 149–150 267 SpTU 2, 2: 151 267 SpTU 2, 2: 153 267 SpTU 2, 2: 163–164 267 SpTU 2, 5 109 fn. 421, 138 fn. 495 SpTU 2, 12 183 fn. 627, 205 fn. 804 SpTU 2, 12: iii 41ff. 205 fn. 801 SpTU 2, 12: iii 44 228 SpTU 2, 18 203 SpTU 3, 76 340 SpTU 3, 82 187 fn. 656 SpTU 3, 83: 15–16 210 fn. 837, 396, 401 SpTU 5, 231 178 fn. 600 SpTU 5, 247: v 16–19 102 fn. 413, 202 fn. 775 STC 2, pl. 75ff. 380, 390 STT 95+295: ii 91–92 112, 349 STT 136 198 STT 136: iv 6 271 STT 136: v 10 271 STT 144: 1–4 81 fn. 335, 193 fn. 707, 348 STT 214–218 187 fn. 656 STT 275: i 24–27 352 STT 300: 21 279 Studies Lambert, 229 209, 229 fn. 955 Studies Lambert, 237 229 fn. 955 Studies Sjöberg, 204–205 222 fn. 918, 388 Sumer 9, 28 127 fn. 448

454 Sumer 11, pl. 6 s. TIM 9, 21 Sumer 11, pl. 16 s. TIM 9, 35 Sumer 13, pl. 1 s. TIM 9, 20 Sumer 13, pl. 3 s. TIM 9, 24 Sumer 13, pl. 4 s. TIM 9, 23 Sumer 13, pl. 6 132 Sumer 17, pl. 17 191 fn. 692, 268. 353, 355, 368, 369, 397, 398 Sumer 28, pl. 3f 190 fn. 685; fn. 688 Synchronistic Chronicle 85 fn. 363 Šà.zi.ga 4, 93, 236f., 279, 378, 386, 407 Šēp lemutti 102 fn. 413, 199 fn. 751, 201f. Šumma ālu 11 Šumma amēlu aḫ(i) imittišu 188 fn. 674 Šumma amēlu šerʾan kišādišu 188 fn. 672 Šumma qāt etemmi ina zumur amēli 188 fn. 672 Šurpu 4, 61, 108, 183, 194, 205–207, 209, 228, 238, 181 fn. 609, 194 fn. 715; fn. 721, 197 fn. 743, 205 fn. 798; fn. 801; 803–5 Šurpu I 205 fn. 800 Šurpu I/a 199 fn. 751, 228 fn. 953 Šurpu II 205 fn. 800 Šurpu III 205 fn. 800, 207, 318 Šurpu IV 205 fn. 800 Šurpu V 205 fn. 800 Šurpu VI/i 206 fn. 808, 207 Šurpu VI 205 fn. 800 Šurpu VII 205 fn. 800 Šurpu VII 71–72 65 fn. 219 Šurpu VIII 205 fn. 800 Šurpu VIII/h 194, 195, 206 fn. 809, 207, 371 Šurpu IX 205 fn. 800 Šurpu X 205 fn. 800, 206 fn. 810 Šurpu X/a 207 Šurpu X/b 206, 207 Šurpu X/c 206 Šurpu X/g 206, 207 Šurpu ritual tablet 205 fn. 804, 206, 228 TCL 15, 16 131 TCL 15, 18: i 4’ 245 TCL 16, 63 219 fn. 891, 221, 238, 239 TCL 16, 85+Lugale, pl.77 132

Indices Testament of Ḫattušili I 126 fn. 446 The Slaying of Labbu 80 fn. 330 TIM 9, 5 229, 230 TIM 9, 6 126 fn. 444 TIM 9, 20 131 TIM 9, 21 131 TIM 9, 23 132 TIM 9, 24 132 TIM 9, 27 128, 130 TIM 9, 29 109 fn. 421, 138 fn. 495 TIM 9, 35 134 TIM 9, 56: 1’–14’ 295, 375 TIM 9, 62 211, 216 TIM 9, 63a 192 fn. 703, 193 TIM 9, 63b 190, 191 TIM 9, 63c 192, 193 TIM 9, 72 99 TM.75.G.1722: iii 2–v 1 217 fn. 876 TM.75.G.2459: viii 1–ix 3 217 fn. 876 TMH 6, 1 208, 209 TMH 6, 2 182 fn. 621 TMH 6, 3 182, 183 TMH 6, 18a–c 182 fn. 620 Travels and Research in Chaldea, 236 23 TSŠ 170: iv 6–vii 3 233 fn. 973; fn. 978, 235 Tukultī-Ninurta epic 84 fn. 361 Udug.ḫul 4, 7, 8, 12, 13, 14, 17, 18, 19, 20, 37, 39, 40, 43, 44, 48, 49, 52, 53, 54, 55, 61, 63 fn.212, 87 fn. 380, 89 fn. 389, 95, 101, 104 fn. 416, 104f., 105, 106, 107, 118, 122, 123, 124, 125, 127, 131, 133, 134, 136, 138 fn. 493, 142, 143, 144, 147, 155, 156, 159, 162, 163, 164, 181, 183, 195, 199, 201, 202, 204 fn. 795, 209 fn. 833; fn. 835–836, 209–222, 229 fn. 955, 238, 239 fn. 1020, 240 fn. 1024, 241, 242, 243, 251, 287–312, 333, 361, 375, 376, 389, 394, 400 Udug.ḫul I 209, 217 fn. 877, 224 fn. 930 Udug.ḫul I/b 209, 216, 396, 401 Udug.ḫul I/e 1 99 fn. 751 Udug.ḫul II 209 Udug.ḫul II 2 247 Udug.ḫul II 16 248

Texts Udug.ḫul II 24–27 210 Udug.ḫul II 39 210 Udug.ḫul II 30 267 Udug.ḫul II/a 200, 210, 216, 242, 246, 251, 404 Udug.ḫul II/b 210, 216, 385 Udug.ḫul III 210, 211, 219, 293 Udug.ḫul III 2 292 Udug.ḫul III 3 292 Udug.ḫul III 131–132 290 Udug.ḫul III 133 290 Udug.ḫul III 134 290 Udug.ḫul III 135 290 Udug.ḫul III 136 290 Udug.ḫul III 137 290 Udug.ḫul III 138–143 220 fn. 905, 307 Udug.ḫul III 145 290 Udug.ḫul III 155–162 63 fn. 212 Udug.ḫul III 165 288 Udug.ḫul III 166 288 Udug.ḫul III 167 288 Udug:ḫul III 177 288 Udug.ḫul III 196–197 302 Udug.ḫul III/a 210, 211 fn. 843, 216, 218, 291, 354, 356 Udug.ḫul III/b 210, 211 fn. 843, 216, 218, 354 Udug.ḫul III/c 210, 211 fn. 843, 216, 218 Udug.ḫul III/d 210, 216, 218 Udug.ḫul III/e 210, 216, 218, 289, 356 Udug.ḫul III/f 210, 216, 218 Udug.ḫul III/g 211, 216, 287, 356 Udug.ḫul IV 211, 220 Udug.ḫul IV 181’–182’ 304 Udug.ḫul IV/a 210, 211, 216, 240, 364 Udug.ḫul IV/c 211 fn. 847, 216, 359 Udug.ḫul V 211, 212, 213, 218, 219 fn. 891 Udug.ḫul V 41 311 Udug.ḫul V 107–109 63 fn. 212 Udug.ḫul V/a 211, 216 Udug.ḫul V/e 211, 212 fn. 852, 216, 220, 305, 376 Udug.ḫul V/f 211, 216

455 Udug.ḫul V/g 211, 212, 216, 218 fn. 883, 242 fn. 1027, 399 Udug.ḫul V/h 211, 212, 216, 242 fn. 1027, 399 Udug.ḫul VI 212, 213, 217, 218, 242 fn. 1028 Udug.ḫul VI/a 199 fn. 751, 202, 204 fn. 797, 212 fn. 854, 215, 216 Udug.ḫul VI/b 212, 216 Udug.ḫul VI/c 211, 216 Udug.ḫul VI/d 212, 216, 383 Udug.ḫul VI/g 212, 216, 383 Udug.ḫul VI/i 211, 213, 216, 218 fn. 883 Udug.ḫul VII 127, 213 fn. 857, 218, 219, 242 Udug.ḫul VII 39 302 Udug.ḫul VII 54 311 Udug.ḫul VII 80–85 302 Udug.ḫul VII/a 211, 213 fn. 859–860, 214, 216, 218, 220, 307, 359, 395 Udug.ḫul VII/b 201, 211, 213 fn. 857, 214, 216f., 218, 359 Udug.ḫul VII/c 211, 213 fn. 857, 214, 217, 360 Udug.ḫul VII/d 212, 213 fn. 859, 214, 217, 360 Udug.ḫul VII/e 214, 217, 360 Udug.ḫul VII/g 195, 213 fn. 861, 214, 217, 238 Udug.ḫul VIII 127, 214 fn. 862, 219 Udug.ḫul VIII/a 213, 214, 217, 242, 360 Udug.ḫul IX 214 fn. 864 Udug.ḫul X 214, 217, 241, 399 Udug.ḫul X/a 52, 84, 140 Udug.ḫul XI 214, 241 Udug.ḫul XI/a 214 Udug.ḫul XII 214f. fn. 866, 242 Udug.ḫul XII 98 221 fn. 913 Udug.ḫul XII/a 214, 215 fn. 866, 217, 353 Udug.ḫul XII/b 214 Udug.ḫul XIII–XIV 86, 202 fn. 783, 215 fn. 867, 221, 240, 241

456 Udug.ḫul XIII–XV/a 215 fn. 872, 217, 364, 406 Udug.ḫul XIII–XV/b 215, 217, 364, 407 Udug.ḫul XIII–XV/c 199 fn. 751, 202, 215 fn. 872, 217, 365 Udug.ḫul XIII–XV/d 199 fn. 872, 202, 215 fn. 872, 217, 365 Udug.ḫul XIII–XV/e 199 fn. 751, 215 fn. 872 Udug.ḫul XIII–XV/f 199 fn. 751, 215 fn. 872, 217, 365 Udug.ḫul XIII–XV/f2 199 fn. 751 Udug.ḫul XIII–XV/g 202, 204 fn. 797, 215 fn. 872, 217, 365 Udug.ḫul XIII–XV/h 199 fn. 751, 215 fn. 872 Udug.ḫul XVI 215, 224, 240 fn. 1025 Udug.ḫul XVI/a 211 fn. 844 Udug.ḫul XVI/f 220, 304 UET 1, 146 135, 137 UET 6/1, 84 130 UET 6/1, 117 131 UET 6/2, 149 222 fn. 918 UET 6/2, 380 126 fn. 444 UET 6/2, 381 126 fn. 444 UET 6/2, 385 126 fn. 444 UET 6/2, 386 126 fn. 444 UET 6/2, 388(+)UET 6/3 “6” 128, 130 UET 6/2, 389 128, 130 UET 6/2, 391: 1–7 210 fn. 841, 291. 354, 356 UET 6/2, 392: 1–6 210 fn. 841, 291, 354, 356 UET 6/2, 393: 9–12 295, 375 UET 6/2, 399 99 UET 6/2, 406 12 fn. 42 UET 6/2, 407 205 fn. 803 UET 6/3, 580 132 UET 6/3, 581 132 UET 6/3, 636 132 UET 6/3, 916 137, 138 UET 6/3, 917 137, 138 UET 6/3, 918 128, 130 UF 42, 574f. 127 fn. 450 Ugaritica 5, 164 128, 130 Ugaritica 5, 165 135, 136

Indices Ugaritica 5, 166 135, 136 Ugaritica 5, 169 135, 136 UM 29-13-569 206 fn. 808, 223 fn. 923 UM 29-13-717 237 UM 29-13-771 12, 84 fn. 355 UM 29-15-399+ISET 2, pl. 26 135, 136, 139 fn. 502 Uš11.búr.ru.da 183, 222f. fn. 917 UVB 21, pl. 12i 23, 78, 80 VAT 9774 39 fn. 114 VAT 9883 39 fn. 114 VS 2, 47 229, 230 VS 2, 89 132 VS 2, 97 221 fn. 914 VS 10, 179 132 VS 10, 185 221 fn. 914 VS 10, 186 221 fn. 914 VS 10, 187b 109 VS 10, 187c 109, 197, 198 VS 10, 192: 12 333 VS 17, 10 176 VS 17, 10: 51–53 275 VS 17, 14 109 VS 17, 19 182, 183 VS 17, 27 89 VS 17, 28 223 fn. 923 VS 17, 31 222, 223 VS 17, 33 73, 233, 234, 235 VS 17, 34 233, 234, 235, 383 VS 17, 35 132 VS 17, 43 132 fn. 460 VS 17, 46+49 128, 130 VS 17, 86 126 fn. 443 VS 24, 25 127 fn. 450 VS 24, 28 128, 130 VS 24, 29 129, 130 VS 24, 31 131 VS 24, 33 130 VS 24, 36 129, 130 VS 24, 39 130 VS 24, 41 130 VS 24, 45+52+61 182, 208, 218, 226 fn. 939 VS 24, 45+52+61: xi 4’–7’ 226 VS 24, 45+52+61: xii 1’–9’ 226

457

Texts VS 24, 46+47(+)48+51(+)50 219 fn. 891, 221f. fn. 915, 226 VS 24, 46+47(+)48+ 219, 221, 239 51(+)50: i 1’’–11’’ VS 24, 46+47(+)48+ 226 51(+)50: v 1’–8’ VS 24, 46+47(+)48+ 226 fn. 940 51(+)50: v 9’’–20’’ VS 24, 46+47(+)48+ 226 fn. 940 51(+)50: vi 1’–9’ VS 24, 52: r.? i 1’–9’ 206 fn. 808 VS 24, 72 130 VS 24, 75 131, 139 fn. 502 VS 24, 86 126 VS 24, 113 135, 137 WOO 6, 701

138

YOS 11, 4: 17–18 62 fn. 208 YOS 11, 6a–b 97 YOS 11, 7 291 fn. 770 YOS 11, 8 201, 203 YOS 11, 11 263 YOS 11, 12: 6–7; 13–14 73 fn. 292 YOS 11, 13: 7; 9–10 73 fn. 292 YOS 11, 14 201 fn. 772 YOS 11, 15 222 fn. 918 YOS 11, 17 235 YOS 11, 19 192, 193 YOS 11, 20 190, 191, 345 YOS 11, 29 222 fn. 918 YOS 11, 35 124 fn. 440 YOS 11, 42 186 YOS 11, 43 73 fn. 290 YOS 11, 44 109 YOS 11, 47 206, 207 YOS 11, 50a 105 YOS 11, 63 223 YOS 11, 66: 22–28 326 YOS 11, 67 124 fn. 440 YOS 11, 69: 20’ 176 fn. 592 YOS 11, 69a 226

YOS 11, 69b YOS 11, 69c YOS 11, 70d 239 YOS 11, 70e YOS 11, 70f YOS 11, 76a YOS 11, 76b YOS 11, 78 YOS 11, 84 YOS 11, 85 YOS 11, 86a YOS 11, 92 YOS 11, 93

226 201 fn. 772, 226 219 fn. 888; fn. 891, 222, 238, 219 fn. 888, 222, 238, 239 219 fn. 888; fn. 896, 222 89 89, 90 208 232 fn. 967 233 fn. 979, 234, 235 234 fn. 990; 993, 235 227 224

ZA 36, 4 232 fn. 967 ZA 65, 168 135, 137, 139 fn. 502 ZA 71, 62b 232 ZA 75, 194 99 ZA 83, pl. I–IIIb 238, 239 ZA 83, pl. I–IIIc 222 fn. 918 ZA 83, pl. I–IIIe 238, 239 ZA 83, pl. IV–Vc 222 fn. 918 ZA 83, pl. IV–Ve 238, 239 ZA 83, pl. VIb 239 ZA 83, 176 217f. fn. 878, 238, 239 ZA 86, 172 135, 137 ZA 92, fig. 1–2a 226 ZA 92, fig. 1–2b 227 ZA 92, fig. 1–2c 227 ZA 92, fig. 1–2d 227 ZA 92, fig. 1–2e 227 ZA 92, fig. 3 225, 227 ZA 92, fig. 4a 225, 227 ZA 92, fig. 4b 225, 231 ZA 94, 240 127 fn. 448 ZA 103, 36 fig. 7–8: r. 1’–3’ 369 Zāqīqu 223 fn. 920; fn. 922 Zì.sur.ra 4, 207 Zì.sur.ra I/a 199 fn. 751 Zú buru5 dab.bé.da 4, 225–227

458

Indices

II. Personal and Divine Names (Selection) Adad-apla-iddina 67, 70 fn. 268, 71 fn. 276, 73, 177 Adad-nīrārī I 85 fn. 361 Adad-zēra-iqīša 40, 76 Agi-Teššub 37 fn. 99, 84 Ammataya 68 fn. 251, 69 fn. 254, 84 ‘Ammiṯtamru II 55, 56 ‘Ammurapi 56 Asalluḫi 60 fn. 200, 61 fn. 203, 64, 76, 77 fn. 313, 90 fn. 391, 109, 110, 119, 168, 177, 207, 242, 246, 247, 250, 257, 258, 266, 267, 281, 288, 293, 298, 301, 329, 336, 379 Aššur-bēl-kala 2, 39 Aššur-nādin-aḫḫē 38 Aššur-nīrārī 2 Aššur-rēšī-išši 82 fn. 346 Aššur-uballiṭ I 40, 85

G/Kizaya 66 fn. 228 Giziya 86 fn. 250 Gula 61 fn. 203, 63 fn. 213, 64 fn. 217, 262, 263, 329, 330, 331 Gula-ilī 42

Bābu-aḫa-iddina 75 fn. 312 Bulālu 75 fn. 312 Burnaburiaš II 85

Kadašman-Enlil II 67 Kamad 326 Kamad.me 326 Kamad.ru 326 Karaḫardaš 85 Kaštiliaš IV 85 Kidin-Gula 82 fn. 346 Kidin-Marduk 66 fn. 230 Kurigalzu II 45 fn. 133, 85

Damu 61 fn. 203, 65 fn. 219, 262, 331 Daughters of Anu 262, 263 Ea

60 fn. 200, 61 fn. 203, 71 fn. 272, 72 fn. 284, 77 129, 132, 138 fn. 495, 177, 205 fn. 802, 228, 229, 247, 250, 258, 271, 273, 281, 293, 294, 298, 299, 302, 329, 332, 362, 385 Enki 60 fn. 200, 61 fn. 203, 64, 72 fn. 284, 129, 132, 207, 247, 266, 267, 287, 288, 291, 296, 298, 301, 302, 324, 332 Enlil-nādin-aḫi 42 Ereškigal 326 Eriba-Adad I 40 Esagil-kīn-apli 70f. fn. 269, 71 fn. 272; fn. 276, 72, 74, 176 fn. 588, 177 fn. 593, 179 fn. 602 Esarhaddon 222

Ḫattušili III 49, 67, 68 Ḫuzālu 67 fn. 238 Ilī-padâ 66 Iqīš-Bābu 66 fn. 226 Ištar 6, 13, 15, 24, 25, 40, 41, 52, 61 fn. 203, 67 fn. 241–241, 68 fn. 252, 85, 88 fn. 387, 89, 102, 109, 111, 117, 118, 120, 121, 123, 124 fn. 439, 127 fn. 450, 129, 131, 132, 137, 139 fn. 502, 150, 152, 159, 188, 229, 279, 284, 313f., 340, 341, 350, 351, 352, 389, 390, 403

Labeʾtu 66 Lamaštu 6, 7, 8, 12, 15, 17, 18, 20 fn. 51; fn. 54, 21 fn. 55–56, 22, 24, 25, 26 fn. 73– 74, 28, 36, 40, 43, 44, 45, 46, 55, 57, 58 fn. 188, 59, 65, 69, 75 fn. 311, 78, 79 fn. 324, 80 fn. 330, 81 fn. 335, 87 fn. 657; fn. 663; fn. 666, 88 fn. 383, 89 fn. 389, 101, 103, 115, 117, 118, 120, 121, 122, 123, 145, 164, 165, 167, 169, 173, 190 fn. 685, 191, 192 fn. 701; fn. 703, 193 fn. 709, 193 fn. 709, 250, 252, 260, 268f.,

Personal and Divine Names (Selection) 289, 308, 326, 328, 330, 344, 345, 348, 353, 355, 366, 368, 369, 397, 398, 401 Lannî 37, 84 Lulāyu 66 Madi-Dagan 69 fn. 256, 64 fn. 214, 84 Maḫḫi-ḫīṭa(ya) 37 Marduk 60 fn. 200, 61 fn. 203, 63 fn. 213, 64, 71 fn. 274, 77, 89 fn. 389, 109, 110, 119, 120, 130, 177, 205 fn. 802, 207, 228, 229, 242, 246, 247, 248, 250, 251, 255, 281, 288, 293, 298, 329, 379, 392, 401, 404 Marduk-apla-iddina II 70 fn. 268 Marduk-ērissu 66 fn. 226 Marduk-išmanni 63 fn. 213 Marduk-kabit-aḫḫēšu 37, 64 fn. 216, 86 Marduk-nādin-aḫḫē 66 fn. 227, 85 fn. 364 Marduk-šākin-šumī 222 Meli-Šipak 42 Muwatalli II 68 Nabû-apla-iddina 197 Nabû-dūr-ilišu 75 fn. 312 Nabû-šākin-šumāte 66 fn. 231 Nabû-šumu-libūr 2 Nabû-zēra-iddina 75 fn. 312 Naḫiš-šalmu 82 fn. 346 Namma 286, 287, 289, 291 Nanše 90, 289, 356 Nazi-bugaš 85 Nazi-marrutaš 177 Nebuchadnezzar I 71 fn. 276, 131 Ningal 131 Ningirima 61 fn. 203, 283, 284, 287, 293, 385

459

Ningirsu 136, 279, 284 Ninkarrak 61 fn. 203, 129 Ninurta 6, 7, 14, 15, 41, 64 fn. 218, 72 fn. 284, 109, 112 fn. 431, 118, 119, 129, 136, 147, 189, 219, 245, 368, 372 Ninurta-nāṣir 72 Niqmaddu II 56 Ramses II 67 Reminni 66 fn. 228 Rēš-Marduk 66 fn. 226 Rībātu 38, 63 fn. 213 Rībi-Dagan 83 fn. 352, 84, 175 fn. 584 Saggil-kīnam-ubbib 71 fn. 273; fn. 276 Sala 66 fn. 228 Sîn-gāmil 73 fn. 290 Sîn-lēqi-unninni 71f. fn. 277 Sîn-nāṣir 67, 73 Sîn-šuma-iqīša 66 fn. 234 Sîn-uballiṭ 42, 76, 79 Sumuqan 275 Šadda’ittu 66 fn. 228 Šakkan 262, 263, 316, 317 Šamaš-niqi 23 fn. 61, 27, 81 Shalmaneser I 40 Šubši-mešrê-Šakkan 75 fn. 308 Šuppiluliuma I 86 fn. 379 Šuppiluliuma II 51 fn. 157 Tiglath-Pileser I 38, 39, 85 Tukultī-Ninurta I 39, 40, 84, 85, 136 139 fn. 502 Ṭāb-ilī 66 fn. 226; fn. 223 Urtenu 56, 57, 83, 168, 169

460

Indices

III. Words Discussed (Selection) a.ḫa.an.tum3/4 308 apkallu 69 fn. 257, 72 appāru 165, 260 annanna (NENNI) 73 fn. 290; fn. 283, 150, 314 āšipu 60f. fn. 193, 64, 66, 67 fn. 243, 165 lú A.TU5 64 bar giš.ra 308 bārû 61, 70

mīšāru 279 mušaru (išaru) 279 nāmurtu 66 napāsu 330 nēpešu/nēpušu 9 fn. 31, 66, 182 fn. 618 nešbû 260

dimītu 115 fn. 434 DÌM.MA.ME.LAGAB 290 DÌM.ME.MA.LAGAB 251, 290 dùb -- bad 299

pāltu (pāštu) 336 parû 318 pāširu 237, 279 PIRIG.GAL.AB.ZU 293f. PIRIG.GAL.NUN.GAL 293f. pūru (purru) 275

eʾiltu 156 fn. 558

qatnu (qatantu) 336

giddagiddû 262 gìri -- dab(5) 292

sanninu 253 sil5/sil6/sil7/silx 333 sila -- dab(5) 292 suḫurtu 279 šannudû (šanadu) 330 šangû 64 šarriqu 276 širēnni 314 šu – dù 299 šu -- sàg/síg 299

ḫáš -- bad 299 iškāru (ÉŠ.GÀR) 175 fn. 583; fn. 585, 179, 230 ká.gal.kur.ra 265 kamūnu 260 kararatu, kat-ta-ri-túm 202 fn. 778–779 kunukku (na4KIŠIB) 80 kīnūtu; *kīnûtu 271 kūdanu (GÌR) 318 mašmaššu 60, 70 mekku 279 mekkû 279

tēliltu

66, 182 fn. 618

ummânu 70, 71, 75 zi -- e 245

Grammatical, Literary and Other Terms (Selection)

461

IV. Grammatical, Literary and Other Terms (Selection) Abracadabra 123 fn. 438 Amarna Letters 2, 67 Amulets 20–23, 25, 26, 78, 69, 80f., 83 fn. 347, 88 142, 173, 187 Apocopated pronominal suffix 148 fn. 528, 158, 160 Araḫḫi ramānī 63 fn. 212 Archaic Features 143, 144, 145, 146, 147, 150, 152, 154, 155, 156, 157, 159, 161, 162, 163, 164, 165, 167, 168, 173 Mimation Classic mimation 143, 144, 145, 148, 152, 154, 160 Orthographic mimation 144, 145, 147, 152, 154, 157, 160, 162, 163, 164, 165, 168 Plene-writing I/voc-verbs 154, 156, 160 Plene-writing I/w-verbs 165 Pronominal suffixes assimilated 143, 156 to dental with /Z/-sign 159 /št/ 144, 145, 146, 147, 150, 152, 156, 157, 159, 164, 168 /w/ instead of /m/ 152, 156, 165 Assyro-Mittanian ductus 68 fn. 250, 78 fn. 380, 84, 86 fn. 376, 134, 154, 155, 172 fn. 581, 184, 213, 220, 374, 375, 376, 378, 379, 380, 381, 383, 386, 390, 391, 392, 393, 394, 395 Beschwörungsgebet 1 Bilinguals 124–142 Interlinear (Sum.–Akk.) 128–132 Paired Interlinear 128–130 with indentation 131 Separated Interlinear 131f. Sumerian(//)Akkadian 132f. Hybrid: Paired Interlinear– 133f. Sumerian(//)Akkadian Parallel Columns (Sum.||Akk.) 134–137 Canonization 175f., 242 Catchline 30, 35 fn. 89, 176, 182, 184, 198, 203, 205 fn. 804, 209, 214 fn. 864, 221,

224, 229 fn. 955, 238, 240 fn. 1025, 241, 348, 350 Chariot of the Sun god 318 Compendium 179 fn. 604 Cow-of-Sîn motif 4, 63, 89, 233 fn. 975–977, 234 fn. 991 Crasis 149, 166 fn. 571, 167 Cylinders 24f. fn. 65, 73, 81, 82 Cylinder Seals 21, 23f., 25, 27, 29, 45 fn. 134, 46 fn. 136, 58 fn. 187, 73, 76, 77, 78, 80 fn. 330; fn. 332, 81 fn. 333–335, 83 fn. 347, 88, 95, 142, 173, 187, 188, 244, 245 Diagnostic Omina 11, 71, 83 DN1 restore (his) health, so that 64 fn. 217 the expert may receive (his) fee! Epenthetic vowels 143, 157 Evil eye 115, 118, 219 Exile from heaven 330 Forerunners 180 fn. 605; fn. 608 Canonical 180 Non-canonical 180 Glossenkeile 128, 129 fn. 455, 133 fn. 461– 463, 137 fn. 489, 138, 171 Hippiatry 39, 96 fn. 401 Historiola 63 fn. 211, 271 Hurrian loanwords 150, 155, 157 I am the incantation priest of DN! 64 I am the man of DN! 64 I am the messenger of DN! 64 Imitation script s. pseudo-inscriptions Incantation collective 7f., 14 fn. 46, 16, 56, 64 fn. 216, 81 fn. 335, 82, 123, 124 fn. 439, 176, 182, 188, 189, 194 fn. 721, 195, 202, 208, 210, 211, 212, 213, 215, 218, 219, 224, 230, 231, 241, 242 fn. 1027

462

Indices

Incantation-prayer 1 fn. 3, 4, 11, 16 fn. 50, 24, 53 fn. 167, 68f. fn. 252, 69 fn. 253, 74, 77, 89, 92, 109–115, 117, 118, 119, 120, 121, 122, 123, 124 fn. 439, 125, 138 fn. 495, 170, 173, 183, 184, 185, 186 fn. 646, 225, 313–325

/gg/ > /ng/ 149 i+a > â 146, 155, 156, 158 /m/ > /n/ before dentals 149, 156, 168 /w/ > /m/ 144, 146, 149 fn. 537, 152, 155, 156 fn. 558, 158, 163, 166, 168 Mumbo-Jumbo 123 fn. 438

Kultmittelbeschwörung 2 fn. 7, 16 fn. 50, 64 fn. 217, 74, 75, 77, 105–109, 117, 118, 119, 120, 122, 123, 125, 194, 202 fn. 783, 206 fn. 811, 215

Orthography 69, 84, 100, 121 fn. 436, 143 fn. 515, 148, 151, 161 fn. 562, 221 fn. 913, 290 Archaic 143, 144, 145, 147, 152, 159, 164, 168 Middle Assyrian 148, 151, 164 Middle Babylonian 143, 144, 146, 149, 152 Peripheral 158, 159, 160, 161, 162, 163, 164, 166, 167, 168

Lingua Franca 2, 82 Locative-adverbial -ū(m) 148 fn. 529, 149, 150, 153 Marduk-Ea dialogue 2 fn. 6, 60f. fn. 200, 221 fn. 913, 302 May PN1 die, may PN2 live! 62 Middle Assyrian Features 148, 151, 153, 156, 158, 160, 162, 163, 164, 166, 167, 168 Absence of Babylonian vowel 151, 153, harmony 158, 164, 168 Assyrian imperative 151, 163 Assyrian PāS 153 Assyrian PiRS/PuRS 151 Assyrian precative 151, 153, 158, 167 Assyrian pronominal suffixes 151 Assyrian vowel harmony 153, 164 /ai/ > ē 148, 151, 153, 162, 164 e-coloring I/voc-verbs 148, 151 –i(m) > –e 164 III/voc-verbs without 148, 151, 162 contraction /m/ > /n/ caused by labial 153 /šē–/prefix in Š-stem 158, 160, 166, 168 of I/w-verbs (u)wa– > u– 148, 151 fn. 549 Middle Babylonian Features 143, 144, 146, 149, 151, 152, 155, 156, 158, 163, 166, 168 /a/ > /e/ before /i/ 146 fn. 524, 151 fn. 548 /bb/ > /mb/ 144, 149 /dd/ > /md/ 146, 155, 158, 166 /dd/ > /nd/ 158

Peripheral Akkadian Features 158, 160, 162, 163, 164, 166, 167, 168 /a/ > /i/ 169 /a/ > /u/ 169 /–ānanni/ instead of /–āninni/ 169 Errors of gender polarity 158, 164, 168, 169 Erroneous use of the 34 fn. 87, 35, 160, construct state 167, 285, 332 Erroneous use of imperatives 169 Erroneous use of prepositions 160, 162, 276, 299 /i/e/ > /a/ 169 /u/ > /a/ 157, 166, 169, 260 ti– (3.sg.f.) 164 fn. 566, 169 –ūna (3pl.m.) 167 Phonetic Sumerian 100, 115, 121 fn. 436, 123 fn. 438, 126 fn. 444, 135 fn. 480; fn. 487, 221 fn. 913, 237 fn. 1008, 247, 251, 288, 290, 299, 302, 304, 306, 311, 324, 325 Prisms 14, 24 fn. 62, 83 Private magical texts 26, 73, 75, 77, 78, 80, 81, 82, 88 Pseudo-Inscriptions 26 fn. 71; fn. 73–74, 82 fn. 335

Grammatical, Literary and Other Terms (Selection) Rubrics 6 fn. 22, 7, 9, 10, 27–32, 28 fn. 82, 113, 115 fn. 434, 192, 232 fn. 968, 263 Sandhi 151, 161, 166, 169, 247, 260 Scapegoat 182 fn. 618; fn. 620 Serialization 176–178, 203, 141 of individual textual units 176, 179, 189, 192, 194, 195, 210, 211, 212, 214, 215, 220, 241, 242 fn. 1027–1028 of tablets 176, 241, 242 Serie 7, 61, 171, 175 fn. 584, 128f. Shared Middle Babylonian / 149, 151, 153, Middle Assyrian Features 155, 156, 158, 160, 163, 166, 167, 168 Pronominal suffixes assimilated 149 fn. to dental with /S/-sign 541, 161 /št/ > /lt/ 146 fn. 522, 149, 151, 153, 155, 158, 160, 166, 167, 168 Single Incantation Texts 6, 16, 32, 79 šiptu(m) ul yattu(n) šipat DN1 u DN2 34 fn. 87, 61 fn. 203

463

Standardization 71, 72, 171 fn. 580, 175f., 177–179, 178 fn. 598, 180, 187, 195 fn. 725, 242f. Stock-incantations 180f., 181 fn. 609, 183, 202, 205 Subscripts 32–35, 94, 215, 218, 219, 232 fn. 967 Tabula ansata 20, 75, 78 fn. 322, 80, 163, 193 Terminative-adverbial -iš 144 fn. 518, 146, 148 fn. 529, 150, 153, 155, 156, 160, 163, 166, 167 Therapeutic Texts 10, 77, 188, 199, 201 fn. 770 Triangle-square-stripe inscriptions 21 fn. 55, 25, 26, 81 Weihungstyp Zi-pà

2 fn. 6

4, 7, 13, 25, 43, 44, 95, 125, 131, 144, 218 fn. 883, 219, 220, 221, 223 fn. 924, 224 fn. 928, 227 fn. 945, 239, 304, 40

PLATES

Plate I

VAT 13226 Obverse

© © Photo by Olaf M. Teßmer

Plate II

Lower Edge

© © Photo by Olaf M. Teßmer

Plate III

Reverse

© © Photo by Olaf M. Teßmer

Leipziger Altorientalistische Studien Herausgegeben von Michael P. Streck

3: Angelika Berlejung, Michael P. Streck (Eds.)

6: Theresa Blaschke

Arameans, Chaldeans, and Arabs in Babylonia and Palestine in the First Millennium B.C.

Euphrat und Tigris im Alten Orient

2013. VIII, 336 pages, 34 ill., 10 tables, pb 170x240 mm ISBN 978-3-447-06544-3

prechen wir über die Geschichte und Kultur des Alten Orient, verwenden wir häufig die Begriffe Mesopotamien und Zweistromland – das Land zwischen Euphrat und Tigris. Diese beiden Flüsse waren prägend für die Zivilisationen, die sich an ihren Ufern entwickelten. Bisher existiert jedoch keine Studie, die sich der Frage widmet, wie die beiden Flüsse zur Zeit des Alten Orient wahrgenommen wurden und wie sie das Leben der Menschen prägten. Theresa Blaschke zieht zur Beantwortung dieser Frage Keilschrifttexte, die die beiden Flüsse namentlich nennen, aus allen Textgattungen und Zeitperioden der altorientalischen Geschichte zur Analyse heran. Da der Verlauf der beiden Flüsse zur Zeit des Alten Orient umstritten ist, ist eine detaillierte Auseinandersetzung mit ihrer Geografie zwingend erforderlich. Vor allem dem Tigris ist eine größere Bedeutung für die Region zuzuschreiben, als lange angenommen wurde. Darüber hinaus widmet sich die Studie den Themenbereichen der Herkunft und Schreibung der Flussnamen, der Überquerung der Flüsse und ihrer Wahrnehmung als Grenzen, der Nutzung der Flüsse als Verkehrswege, der Beschreibung der Flüsse als Wasserlieferanten und Überflussbringer sowie rituellen Aspekten und der Frage der Vergöttlichung der Flüsse. Auf diese Weise gibt Blaschke erstmals einen umfassenden natur- und kulturgeschichtlichen Überblick über Euphrat und Tigris im Alten Orient und das Leben an ihren Ufern.

€ 59,– (D)

4: Nathan Wasserman

Akkadian Love Literature of the Third and Second Millennium BCE 2016. 289 pages, 29 ill., 9 tables, pb 170x240 mm ISBN 978-3-447-10726-6 E-Book: ISBN 978-3-447-19569-0

each € 52,– (D)

5: Angelika Berlejung, Aren M. Maeir, Andreas Schüle (Eds.)

Wandering Arameans: Arameans Outside Syria Textual and Archaeological Perspectives 2017. X, 298 pages, 1 diagram, 11 ill., 2 schemes, 10 tables, pb 170x240 mm ISBN 978-3-447-10727-3 E-Book: ISBN 978-3-447-19576-8 each € 58,– (D)

2018. XXII, 676 Seiten, 19 Abb., 35 Tabellen, gb 170x240 mm ISBN 978-3-447-10928-4 E-Book: ISBN 978-3-447-19702-1

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je € 98,– (D)

Leipziger Altorientalistische Studien Herausgegeben von Michael P. Streck

7: Michael P. Streck

8: Jacob Jan de Ridder

Supplement to the Akkadian Dictionaries Vol. 1: B, P

Descriptive Grammar of Middle Assyrian 2018. XXVII, 628 pages, hc 170x240 mm ISBN 978-3-447-10979-6 In Vorbereitung / In Preparation

with the collaboration of Nadezda Rudik 2018. XLVI, 99 pages, pb 170x240 mm ISBN 978-3-447-10978-9 In Vorbereitung / In Preparation

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Ca. € 29,80 (D)

he Akkadian (Babylonian-Assyrian) lexicon is currently accessible via two reference dictionaries, Wolfram von Soden’s Akkadisches Handwörterbuch (1958–1981) and The Assyrian Dictionary of the University of Chicago (1956– 2010). However, due to a large number of new cuneiform texts published during the last decades, both dictionaries are outdated in part, especially in their earlier volumes. The Supplement to the Akkadian Dictionaries (SAD), funded by the Deutsche Forschungsgemeinschaft, is meant to update both dictionaries. Without any claim to be comprehensive, SAD evaluates a strictly defined text corpus and a limited amount of secondary literature. SAD pays particular attention to new words, new verbal stems, and references which expand the distribution of a word or help to define its meaning, form or etymology. SAD volume B, P contains 591 lemmata, among them 127 new words. The introduction presents a concise history of Akkadian lexicography and describes SAD in detail.

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Ca. € 98,– (D)

he Middle Assyrian period (ca. 1500–1000 BCE) is characterized by the transformation of the former city state of Ashur into an expansive empire. Over the last couple of decennia, the text corpus has grown considerably due to many archaeological excavations of archives in Syria. This grammatical description of Middle Assyrian seeks to improve our knowledge of the language of these texts. It takes into account recently published texts, including the archives from Tell Aš-Šēḫ Ḥamad, Tell Ḫuwīra, Tell Ṣabī Abyaḍ and Tell Ṭābān. The result serves as a long overdue supplementation to Mayer’s Untersuchungen zur Grammatik des Mittelassyrischen (1971). The monograph consists of an introduction to the corpus and its historical context, followed by discussions on orthography, phonology, morphology and syntax. Non-Assyrian influences on orthography and grammar are also subject of discussion. In addition, comparisons are made between the different stages of the Assyrian language in order to put Middle Assyrian into context of its intermediate stage between Old Assyrian (ca. 1900– 1700) and Neo-Assyrian (ca. 1000–600). Thus, the monograph is aimed at Assyriologists as well as Semitists.