Das 1x1 der Kosmologie (German Edition)

Parts of text II are duplicated in other texts beside text I: K unpublished, identified also by Abush RA 78 93 contains the end of a section apparently duplicating text II Rev. K identified by G. Assur, the well known exorcist of the temple of Assur, The text was written by Kisir, who lived at the time of Ashurbanipal cf. The text was excerpted from a longer text za-mar [zi-ha], cf.

Notwithstanding the attention that the text has received from philologists and arche- ologists, a number of points have remained unclear. From the 41 End: The reading of the light a few difficult abraded passages not indicated as such in his copy; a sign of which only traces before a-a-bi is assured by the inscription on a lion demon Green Iraq little remains is regularly completely and correctly restored.

JEOL 27 91, LA lab- [su sa] [X Y] na -su-u ina A-su-nu. The first half of the inscription Translation: IDIM 48 has been restored after the inscription on ND , a the [entry of the enemy] in someone's house". Green Iraq 45 and Pl. The space available for Cf. A restoration [ina MAS. B 10 is epigraphically impossible. MA see text I note to The suff' copied by Ebeling as the last visible sign of the line is no longer? Rittig and Hibbert both follow AHw a and emend qul-ma' singular in present and has been ignored in the transcription.

The "na" before "stV' is accordance with text I The name of the object that the figures car ry in their hands has been restored Cf. The sign x in ri-x remains unidentified. In only [NU] is to be restored at the beginning of the line. Farber RA 69 f. MES na-iu-u, Unfortunately the signs spelling the name of this being could not be deci- "you shall construct rakasu two. It must be male imperative usuh.

Hibbert does not propose a daggers and holding axes In BM ii 6'f. K ii 7' text V, Fig. LA of the same material. Gurney AAA 22 72 reads: MES [kam-su-ti g'S]bi ni. B -ras aginst the copy, which has BI; not collated and the translation with 25, is confirmed by collation. For further references to this group see text "foot of evil" as subject of the sentence. The introduction 30 which describes the nature of Rittig and Hibbert do not offer interpretations of 12, reading TI. EN 37 is The reading adopted here is based on the fact that only the reading tit both also at home.

Fortunately the incantation to these figures in text I Duplicates to this section: BAM ii , K 10'ff. Abusch RA 78 The incantation I ff. Inventory of figures attributes: Although text II is an extract, and as such less informative on the ritual than text I, buried: The extra information of outer gate, behind the statues holding a dagger, and in front of the statue of text II is given below figure by figure in the order of text I.

For each figure the details tamarisk" II Obv. The designation na-ks GfR, "holding a dagger", must relevant to the discussions below are added: Statue 6 is not treated in text II, statue 5 appears as "statue of tamarisk" next to one "holding a dagger" in the description of the burial of statue 4, 1. Accordingly, nas path refers to statue 2 buried: Sebettu and must be translated as a plural: Text I omits this incantation; its function is apparently fulfilled by the in- 5. LA I 40 cf. Judging by the space available for itively identify them as gods, nor do the inscriptions and incantations charac- restorations in text I, he was furnished with the horns of divinity; text II, how- terize them as divine: The lack of added precision in the des- vinity and characterizes him as a strong warrior keeping watch in the middle cription in contrast to the specifications of the bird- and fish-apkallu , and of the gate I ; the inscription underscores his character as a door keeper the head dress, garments, and hands, make them anthropomorphic.

AN , "in the outer gate" II Obv. They are furnished with the horns of divinity; bows and quiv- attributes: They are furnished buried: The incantation to these figures in text I ff.

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Fortunately the incantation to these figures in text I The designation NU g' s bi ni "statue of tamarisk" 2, 4, 7 , refers to statue 5. It is clear that in the descriptions of burial places "statue of tamarisk" can- The incantation I ff. The choice between the remaining statues attributes: Reading and translation remain uncertain: Since only two statues are available, and a II Obv.

The corners of the courtyard are specified in II Rev. Text I only mentions this statue; text II Obv. It must be assumed then, that "in the courtyard" g'sgam-lum in his right. Text II quotes the incipit of an incantation: These orders laid in the mouth of the lahmu characterize him 9. The translation of II-i is uncer- attributes: Smith JRAS Hibbert and Rittig suppose that II-i introduces an alternative position, which buried: These orders laid 5: An incantation to these figures is attested only in in the mouth of the basmu characterize him as a door keeper; the general text II Obv.

The information that the mushussu is clad in [ ]paste II No inscription is prescribed for its sides. The general incantation to the mon- buried: The information that the ugallu is clad in yellow paste IM. The inscription characterizes the ugallu as a door keeper. ZA, "in the middle of the room, in front In text I , only U. In text II, the ugallu appears after the il biti, the last preparation of the clay and the description of the clay figures, however, statue of tamarisk in text I; in text II it appears restored among the monsters text I continues with different subjects.

The alternative solution, that of clay. Text I does not II a mistake influenced by other texts? The appearance of an ugallu of tamarisk in text II is probably to dr. Green informs me that this is possible for the figure from Nimrud. Indeed, since the uridimmu is one of the last unindentified members of Green Iraq 47 76f. The Visible Religion 3 88 note IDiM in II 47 is based on the following consid- buried: LA, "go out d[eath, enter] life". These orders laid in the mouth of the ku- tually duplicates text I has only Lugalgirra and Meslamtaea extra , and sarikku characterize him as a door keeper.

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B , after the inscriptions on actual figures of the bull-man cf. Rittig Kleinplastik make their presence in text II highly probable. IDIM or kusarikku in one of its spellings. IDiM; therefore we must recognize kusarikku in one of its spellings in there as the kusarikku see below, next figure.. A , kusarikku is 5 The inscription prescribed in II for this figure is attested on a clay figure spelled: NA ; if in simi- of a monster Green Iraq 45 92f. The change from after lahmu, ii 23', V i 12', after lahmu, restored after ii 9', VI Col.

The use of a exist, one of them having no Akkadian reading GUD. The orders put into the mouth of the kulul- GUD. NA e-lu-u GUD. BU benevolence to the house. NA idem GUD. The order put into the mouth of the TA, " in the gate to the roof, upstairs" II Rev. AN , "in the outer gate" II Rev. In the description of the figures certain phrases recur; we will treat these here: ZA, "you shall bar the entry of Supporter-of-Evil". Thrice text I That the beings and not NU. There is good reason to believe that Lulal is an anthropomor- translates "als Waffe'", Rittig "bis zu We of its attributes.

LKA 1 Rs iii 10f. BE -lu after having shot your arrows, cut off his wings Lacken- serve that the result of colouring a dog with iM. That we must expect a term for miserru made of bronze or copper and have actually been found Rittig Klein- " a slightly greenish blue" is confirmed by blue paint on other fig- plastik 1.

MU4-su, " a blue cf. STT with the prescribed inscription is white with reddish-brown spots. In that case we should rather read tilla, Reddish-brown is a third colour, a mixture, or a deviation from but the regular spelling with -e- remains unclear , an exact translation cannot be the text. It is clear that the layer of coloured paste does not always represent a garment; The colours for the figures are: In some cases then defined by ana tille- , IM. X, "x coloured paste" is IM. Only figures taea, Lulal and Latarak, the dogs and to distinguish certain groups from other clad in white can have details painted on with black paste or bi- groups.

It therefore seems improbable that all difference of coloration can be re- tumen: Meslamtaea, Lulal, Latarak , the brighter colours white, yellow for sages, mon- IM. LA GIM the s Hrouda Kulturgeschichte 25, Madhloon Chronology 71 , the deity over a long dress reaching to the ankles, the fish-apkallu over a short tunic. The Sebettu are the only in the wood. Although figurines of gods are sometimes clad in real garments cf. Generally speaking, the distinc- distinc- of so regularly the garments of the figures of clay ; in view of nalogy with tions made in the text are matched by the distinctions made on stone.

Title' Tille' is not the tiaras the latter possibility is the more probable one in the present context. The specific used to describe the outfit of Narudda, we could get the impression that the gods word for "shawl" is not known. If Green Iraq 45 92 is firmed by an inscription of Sennacherib 01F 2 vi 67, cf. CAD K a where right cf. There is good marble"; it is indeed difficult diffIScult to imagine why the pedestals should be described as reason see 63f.

God and sages here generally wear some form of the shawl cf. The new join K. The "walking pose" referred to by puridu is nicely illlustrated passage passage by the pose of the Sebettu on a relief of Ashurbanipal Kolbe Reliefprogramme Type XX Pl. The kigallu, "pedestal", must have looked like the pedestals of the figures of clay Lugalgirra 2 sa Wet ammatu lan-su 1 Lugalgirra 2 Rittig Kleinplastik Figs. Cooper AnOr 52 , S. The phrase is used in the description of Sebettu, Lugalgirra, the at the left of the gate. The exact denotation of miserru The statues of Lugalgirra are placed together with those of Meslamtaea at the here is difficult to establish.

It may denote a simple belt around the waist or a belt right and left of the gate. From the text only their presence in the gate is known; around the waist with a second belt crossing the chest attached to it. VI 15 stations Lugalgirra and Meslamtaea at the right and left in the latter type belonging to figures of wood have been found Rittig Kleinplastik the gate.

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The the former type is known to interchange with it cf. Whether they stand in front of or behind the statues of Lugalgirra and Meslamtaea cannot be decided. The - e r ru headband was correctly identified by K. Although the figure in question R. Indeed, all figures of tamarisk are anthropomorphic gods with the ex- According designations for nameless lesser deities, whose descriptions indicate an anthropomor- to ARM 21 Durand ARM , f.

Kassite models of axes inscribed figures of clay. Latarak may be anthropomorphic but is covered by a lion's skin. The with in his right hand a double-bladed axe and in his left a mace, should be other figures are not armed the pc-1,0u in the mouth of the basmu is probably not meant adduced here. It cannot be decided whether the axe of the amulet is a deviation as a weapon; he has no hands to use it. We must comment briefly on these attributes: In their left hands they hold a dagger patru. The curved staff is one of the gods of white magic , cf.

Durand ARMT 21 f. In the case of ugallu it see now also JEOL 29 Since specific kakku cannot here by gamlu: Rittig Kleinplastik 88 , and secondly, the nameless gods of wood share prop- mace of Meslamtaea, cf. Lands- amply substantiated by the palace reliefs. The il biti uses the gamlu to guard his berger Sam'al 89f. As a proper host, he greets his visitors at the gate. On the reliefs reliefs, and a dagger and an axe belonging to a disintegrated figure of wood the greeting gesture cf. Reade BaM 10 36f. Axes and swords belonging in pairs to disinte- ski EtTrav 6 61ff.

XIV was probably empty and made grated figures of wood Kleinplastik In his left hand he holds a sprig, and a sprig in the be adduced. All figures make the of of wood, the latter is found in a temple not in a private house and belongs greeting gesture only with their right hand. The expulsion of present evil is probably also exemplified in the on the heads of the apotropaic gods of the plaice reliefs. Statues of servant appearance of the e'ru and gamlu, tools of the exorciser, in the hands of the sit kakki gods with sun disks or crescents on their heads appear at the entrances of Neo- and the il biti.

Assyrian temples, if J. Crescent-tipped Besides expulsion and prevention, the attributes identify the following additional standards belonging to disintegrated figures of wood have been found in Kalhu: The identity of the - — protection of the house by Samas sun disk and Sin crescent. The fact that these crescents stood on poles probably to be Identifications: Certainly comparable and the amulets, with the il biti.

ME, "sun disk", U4. Falkenstein involving the god under consideration, the ugallu, and the lahmu Iraq 45 Pl. Farber for an amulet against Lamatu On the basis of these comparable sequences, he hesitantly indentifies the god with the and actually attested on these amulets. The fourth symbolic object prescribed raised fist with the il biti. We collect the counterarguments here: The il biti is commonly attested in the top register of the Lamatu amulets, it does not occur the last god of tamarisk; text II changed the material of the ugallu from clay to there.

The presence of the symbols of Samas sun disk and Sin crescent prob- tamarisk, and shifted the ugallu accordingly cf. For further discussion of the different sequences in I and II see timbitu, "harp? The presence here of Narudda with her below II. Perhaps she serves only as a companion to her 2 The sequence god with raised fist-ugallu-lahmu on reliefs is purely coincidental.

He never occurs alone. The explicit by an inscription or an incantation; the incantation to the Sebettu serves ugallu, with or without this god, is the most generally attested apotropaic figure. In Narudda as well. The object held by Narudda remains unidentified. The incantation to Samas I 79ff. The The following arguments lead to a more positive result: The incantations to the gods of comel show that reliefs; found together with a clay figure in lion's pelt Kleinplastik This dual purpose of plastik ff.

Lulal and Latarak II. In the bedroom kummu, cf. This the wall at the head of the bed, but in an adjoining room uncertain, cf. At corresponds to the colour prescriptions for the figures of clay in The ritual: The chair may have attribute for Lulal. Finkel in ZA 74 86f. The unarmed clay god must be indentified with one of the unarmed gods of clay in the ritual, Lulal or Latarak.

Minor differences between the god of the properties, but as yet not identified with certainty; Thompson DAB f.: In the incantation UDUG may have been near the ugallu, buried in the passages of the gate. BA not have been buried together with, or near an ugallu. LA , "mace that hits evil cf. Grayson Iraq 37 69 , wood of life" AAA 22 Analogous to the designation of the tamarisk of which the gods were made Appearances of Lulal on amulets: Lamastu amulet 1, 3, 5, 37 here without ugallu , Saggs AfO 19 ff.

LX BM cf. Wilhelm reveals something of their character: Probably ZA 69 34 ff. Jastrow Bilder no As relevant is the "mystical" commentary cf. VII u4-mu bronze figure: UTU, "the mace of e'ru: All that we know of his appearance is that it was not stick or mace in their right hands. In straight-forward ritual contexts notes 2, 13c, d, completely human II. The line closing the description of the statues of cornel does not contain a We base our choice for 1 on the following argument: Green Iraq 45 91 with previous such a term, or perhaps no such term was used.

This are separated, however, from the other figures of clay by a line indicating the end of a points to leonine features for Latarak. LAS 2 possibly indicates a ritual in which Lamastu is chased away by Latarak; the same ritual is exemplified on Lamastu amulet 2 cf. Ellis Finkelstein Memorial Volume 76 Figs.

Klengel-Brandt FuB 10 , cf. Unclear is BBR 26 v 39ff. The object is attested also in the figure car ry a cone in both his left and his right hand. Two buckets from Babylon belonged to unknown figures of palm, or cone of a coniferous tree cf. The actual figures always car ry the bucket with their left hand; the texts 15 The Akkadian term mullilu does not give a clue. Landsberger Date Palm For rikbu no such use is known vi 8. The other hand may be empty, or may car ry a of the twin rivers", casts his spell over it, and sprinkles it over the sick man: The value of the bucket in the ritual cannot be dependent on the objects held in the other hand.

In the translation the broken b One object, the cone, appears only when the figure in question carries a bucket in its left hand. As was pro- 26 64ff. Falkenstein ZA 45 32 ad CT water: As will be seen below, this accords well with their function of apkallu. The effect of e Figures carrying cones point their cone at the sacred tree, the king, or courtiers StearnsAfOB sprinkling the holy water is the "release" ptr of the threatened man cf.

It is not necessary to understand the meaning of the tree in order to nally a re native GI container b a - a n, cf. Oppenheim Eames 10 28, understand the meaning of the figures with bucket and cone. Genge AcOr 33 ff. Civil Studies Hrouda BaM 3 41ff. For a doubtful connection with the texts, cf. A b a- an- du8- du8 could be made and Lugal 1 10 ff. It may also be erected note 13a , or placed near kallu,: It whose head it is laid. The nature of the e'ru stick was determined by Ea note 5a or the person.

The threatened person on the other hand may hold only an offshoot great gods note 7a, cf. Only one text note 6 where the e'ru UHF index s. Purification here probably refers to the result of putting to CAD E a as: The only flight evil, which fears the e'ru mace and its bearer.

Even if this indentification, based on conjectures deputy of the central authorities in more peaceful matters and assumptions, proves to be correct, it would not bring us much further than ara gisimmari, "frond of the date palm" cf. Landsberger Date Palm 25f. The use of the e'ru object in magical contexts was discussed briefly by occur, however, in the hands of the intruders of texts II Rev.

In mation on the nature of the e'ru object, be it with pain. The The denotation "stick of comel" is confirmed by the subscript of an incantation date palm frond is torn out by di g i - s i g7 - s i g7 , the gardner of Anu note 5b, cf. This stick is a weapon kakku, note 12c , of Enlil" is linked with the mullilu. Grayson Iraq 37 69 for a as to the correctness of the textual transmission.

The texts quoted below note 4, 5a, 6 indicate that subscript 88 to: Our suspicion that the reconstruction also gives meaning to the sequence of incantations in this tablet: The mystical identification of the "offshoot of the date palm" with Du- di'u, "di'u disease", away. The object is attested in the hands of the exorcist and perhaps tive standard" KAR 91 Obv.

It is also held by god. AHw a ; they are reported in a NAss letter note 13b. Urigallu is a loan from Sumerian, and literally means "great g a l BuA I 92f. The spelling d ORl. The determinative Gi indicates that an urigallu was at least , , may have been prompted by the identification of the god with partly made of reed.

In our ritual clay models may have been used. Sume- the standard of his chariot cf. Alkhalesi Mesopotamia 12 64f. Cooper In rituals cf. Caplice OrNS 36 30 , the urigallu were appar- cf. If i d - als represent gods or nameless beings. Since, with the possible exception of CT 16 7: Be- ing and protecting the exorcist in an incantation like 8 below. Only one of them has a name: Ninkum ebbu are servants at the court of a god "lord of the door".

UET 6 63 Rev. Other deified standards, no doubt origi- , already Jensen Kosmologie Three of them are door- could represent the god outside of the temple.

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The identification with Samas keepers: Besides by a sun disk, the symbol of Samas cf. This identification must remain tentative; new against intruding evil. The mystical identification with dVII. BI, the great gods, texts or fragments of already known texts may supply a better candidate. Rittig Kleinplastik 70, Waetzoldt AfO 28 ; fish-apkallu: On Lamatu amulets Their right fists cuted in clay pole or long staff; though with ring, "Aufsatz" or animal head, the are raised in a gesture which, by analogy with the raised fist of Lulal, we would gate posts of older art, the army standards and the staffs of the Lamatu amulets like to view as defensive.

They are supernatural powers supporting the sick could be adduced for comparison. The fact that the staffs of the apkallu in the man and the apkallu, bo the amulets as well, against evil. Klengel-Brandt mean to harm the sick man, cannot be totally excluded. She compares this ob- 4 f. In a ject with a reed postulated to have fitted into the holes in the hands of certain quite atypical passage Frank 32 , discovered an utukku attacking the neck. If, with Kawami, we view the concluded — illogically — that the lion-demon called "crusher of the neck of "bundle" as "stalks of vegetation", it should probably not be dissociated from evil" cf.

Even on the palace reliefs. As for the object to be postulated for the utukku , and in spite of a doubtful reading and the generally atypical character hole, we may perhaps refer to the short stick held by a fish-apkallu AAA 18 of the quoted texts, still choose to follow Frank Seidl, Rittig, Kolbe , did not Pl.

LVIII, bucket in the other hand; also adduced above in connection with follow him in his next conclusion: Before we try and iden- tify these words, we present a s of the objects in the hands of apkallu larly appear together on the amulets. The survey is not meant to be complete. Reade 38, Kolbe 49 ; head- If the seven figures of the amulets are considered to be beneficial, they are band. Unger RIV 8 f. Meuszyriski Iraq 38 Pl. Wiggermann apud Stol Zwangerschap en Geboorte or holds a square object 37 or the bucket.

He is never winged. The "men" are clearly involved in activities similar to those of dentials. On amulets, in a context clearly defined by the bed of the sick man and the presence Speculation. That this possible the apparent bearing of our rituals on the apotropaic subject-matter of the reliefs, and more derivation actually applies, however, cannot be proved. The other attributes of the members of both groups can be made to cf. Iraq 39 14A here?

Reade Iraq 29 46, Iraq 34 animals and monsters, cf. StearnsAfOB 15 26 41 , Porada tend to be historical realities. AfO 28 cf. Madhloom Sumer 20 57ff. For this figure with similar functions. The Sumerian of 2 36i09,39 ,39 L. LVIII, stick bucket that at this time the later views existed at least partially. Literature on the apkallu types: Kleinplastik 90 [staff ] breast lahmu: The right hand is slightly a, Iraq 37 The identification is plausible, but deserves further damaged, but probably greeting. Reade BaM r genies carrying goats Wrong hand: Mayer Burstein an ear of corn, according to Parker Essays Wilkinson 38 a palm frond.

Identi- Identi- on the h of the fish on palace reliefs, not on seals, cf. Kleinplastik 89, FuB 10 35 probably fication with ara gisimmari was proposed by Parker Essays Wilkinson developed from its gills. Berossos calls them "hemidaimones" Jacoby FGrH The illuru , "flower" Lands- II, cf. In view of the overlapping should be mentioned here. XVIb on garment , on seals: The designations of these purifying and exorcising gods of the rituals are not names, winged gods: Likew ile the pu- or holds a sprig.

The short stick and the mace are both candidates for iden- group. The long staff is excluded since it cannot be Without definite proof we propose to indentify the nameless exorcising gods of the used as a club. The "names" distinguish the mem- staff apkallu: Only 1 left in stock - order soon.

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