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
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Table of Contents

Table of Figures ............................................................................................................... VII

Preface and Acknowledgements ...................................................................................... XIII
Abbreviations .................................................................................................................. XV
Conventions .................................................................................................................. XXIII
Chapter 1: Introduction .................................................................................................... 1
1.1 Typology of Incantations ..................................................................................... 1
1.2 Historical Setting ................................................................................................. 2
1.3 Previous Scholarship ............................................................................................ 3
1.4 Scope of Research ................................................................................................ 4
Chapter 2: Physical Properties of Tablets Containing Incantations ................................. 6
2.1 Classification of Texts ......................................................................................... 6
2.2 Classification of Text Formats ............................................................................. 13
2.3 Drawings on Tablets ............................................................................................ 25
2.4 Paratextual Comments ......................................................................................... 27
Chapter 3: Geographical Setting and Archival Context................................................... 38
3.1 Mesopotamian Heartland ..................................................................................... 38
3.2 Peripheral Areas ................................................................................................... 47
Chapter 4: The Social Setting .......................................................................................... 60
4.1 Magic & Medicine: Two Complementary Strategies........................................... 60
4.2 The Functionality of Magic.................................................................................. 62
4.3 The Identity of the Magical Expert ...................................................................... 63
4.4 Identity of the Client ............................................................................................ 73
4.5 Cooperation between Magical Expert and Client................................................. 76
4.6 Practical Function of Incantation Texts ............................................................... 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 ................................................................... 175
6.1 Terminology & Definitions .................................................................................. 175
6.2 Origins of Standardization and Serialization ....................................................... 177
6.3 Forerunners to the Ritual-Series and Compendia................................................. 178
6.4 Concluding Remarks ............................................................................................ 241
VI Contents

Chapter 7: Selection of Texts........................................................................................... 244

7.1 Any Evil / Various Diseases................................................................................. 244
7.2 Birth ..................................................................................................................... 254
7.3 Dog bite ................................................................................................................ 257
7.4 Fever .................................................................................................................... 259
7.5 Gastrointestinal Disease ....................................................................................... 261
7.6 Headache .............................................................................................................. 264
7.7 Lamaštu ................................................................................................................ 268
7.8 Maškadu ............................................................................................................... 270
7.9 Scorpions.............................................................................................................. 275
7.10 Sexual Desire ..................................................................................................... 277
7.11 Šimmatu.............................................................................................................. 280
7.12 Snakes ................................................................................................................ 285
7.13 Udug.ḫul & Udug.ḫul-related............................................................................. 287
7.14 Incantation-Prayers: Ištar ................................................................................... 313
7.15 Incantation-Prayers: Šamaš ................................................................................ 315
7.16 Incantation-Prayers: Unknown DN .................................................................... 324
7.17 Miscellaneous..................................................................................................... 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 .............................................................................................. 6

Table 2: Overview Incantation Collectives ................................................................................................ 7
Table 3: Overview Incantation-rituals Containing Incantations ................................................................. 9
Table 4: Overview Therapeutic Texts Containing Incantations ................................................................. 10
Table 5: Overview Tablets containing Diagnostic Omina and Incantations ............................................... 11
Table 6: Overview Tablets containing Lexical Lists and Incantations ....................................................... 12
Table 7: Overview Tablets containing Incantations with Uncertain Textual Environment ........................ 12
Table 8: Large Portrait-Oriented Tablets.................................................................................................... 14
Table 9: Small Portrait-Oriented Tablets.................................................................................................... 15
Table 10: Large Landscape-Oriented Tablets............................................................................................. 16
Table 11: Small Landscape-Oriented Tablets............................................................................................. 16
Table 12: Square Tablets ............................................................................................................................ 16
Table 13: Multi-Column Tablets ................................................................................................................ 17
Table 14: Fragmentary Tablets................................................................................................................... 18
Table 15: Lamaštu Amulets with Incantations Dating the Late Bronze Age .............................................. 22
Table 16: Lamaštu Amulets with Incantations Dating the Bronze Age ...................................................... 22
Table 17: Other Amulets with Incantations Dating the Late Bronze Age .................................................. 23
Table 18: Cylinder Seals with Incantations ................................................................................................ 24
Table 19: Prisms with Incantations ............................................................................................................ 24
Table 20: Cylinders with Incantations ........................................................................................................ 25
Table 21: Use of the Rubric (TU6.)ÉN.É.NU.RU ...................................................................................... 29
Table 22: Use of the Rubric KÌD.KÌD.BI/DÙ.DÙ.BI ................................................................................ 32
Table 23: Use of the Subscript KA.INIM.MA ........................................................................................... 33
Table 24: Use of the Subscript šiptu(m) ša................................................................................................. 34
Table 25: Use of the Subscript annûtu(m) ša ............................................................................................. 34
Table 26: Use of the Subscript ša ............................................................................................................... 34
Table 27: Use of the Subscript šipat........................................................................................................... 35
Table 28: Use of the Subscript KA.INIM.MA šipat................................................................................... 35
Table 29: Uncertain Subscripts .................................................................................................................. 35
Table 30: Texts with Incantations from Aššur–M1-Archive ...................................................................... 39
Table 31: Texts with Incantations from Aššur–M2-Archive ...................................................................... 39
Table 32: Texts with Incantations from Aššur–M14-Archive .................................................................... 40
Table 33: Texts with Incantations from Aššur–N4-Archive ....................................................................... 40
Table 34: Texts with Incantations from Aššur –Provenience Unknown..................................................... 40
Table 35: Texts with Incantations from Nineveh ....................................................................................... 41
Table 36: Texts with Incantations from Kalḫu ........................................................................................... 42
Table 37: Texts with Incantations from Dūr-Kurigalzu.............................................................................. 42
Table 38: Texts with Incantations from Babylon–M5-Archive .................................................................. 42
Table 39: Texts with Incantations from Babylon–N13 Collection ............................................................. 42
Table 40: Texts with Incantations from Babylon–Provenience Unknown ................................................. 43
Table 41: Texts with Incantations from Sippar .......................................................................................... 43
Table 42: Texts with Incantations from Nippur–Tablet Hill ...................................................................... 44
VIII Figures

Table 43: Texts with Incantations from Nippur–Vicinity Shatt en-Nil ....................................................... 44
Table 44: Texts with Incantations from Nippur– Area WB Unstratified .................................................... 44
Table 45: Texts with Incantations from Nippur–Provenience Unknown .................................................... 44
Table 46: Texts with Incantations from Uruk–Eanna ................................................................................. 45
Table 47: Texts with Incantations from Ur–The Great Nanna Courtyard ................................................... 45
Table 48: Texts with Incantations Provenience Uncertain–Assyria ............................................................ 45
Table 49: Texts with Incantations Provenience Uncertain–Babylonia ........................................................ 46
Table 50: Texts with Incantations Provenience Unclear ............................................................................. 46
Table 51: Texts with Incantations from Ḫattuša–Büyükkale A .................................................................. 47
Table 52: Texts with Incantations from Ḫattuša–Büyükkale B ................................................................... 48
Table 53: Texts with Incantations from Ḫattuša–Büyükkale C................................................................... 49
Table 54: Texts with Incantations from Ḫattuša–Büyükkale D .................................................................. 49
Table 55: Texts with Incantations from Ḫattuša–Büyükkale E ................................................................... 50
Table 56: Texts with Incantations from Ḫattuša–Büyükkale K .................................................................. 50
Table 57: Texts with Incantations from Ḫattuša–Büyükkale M .................................................................. 50
Table 58: Texts with Incantations from Ḫattuša–Haus am Hang................................................................ 51
Table 59: Texts with Incantations from Ḫattuša–Temple I ......................................................................... 52
Table 60: Texts with Incantations from Ḫattuša–Provenience Uncertain ................................................... 52
Table 61: Texts with Incantations from Karkemish .................................................................................... 53
Table 62: Texts with Incantations from Alalaḫ–Small Library in the Palace .............................................. 54
Table 63: Texts with Incantations from Emar–‘Temple’ M1 ...................................................................... 54
Table 64: Tablets from Emar–Provenience Unknown ................................................................................ 55
Table 65: Texts with Incantations from Ugarit–Royal Palace..................................................................... 55
Table 66: Texts with Incantations from Ugarit– The House of Rapʾānu..................................................... 56
Table 67: Texts with Incantations from Ugarit–Archive of the ‘Lettré’...................................................... 56
Table 68: Texts with Incantations from Ugarit–House of Urtenu ............................................................... 57
Table 69: Texts with Incantations from Ugarit–Library of the Lamaštu Tablets ........................................ 57
Table 70: Texts with Incantations from Ugarit– Graeco-Persian Sarcophagus ........................................... 58
Table 71: Texts with Incantations from Ugarit–Vicinity Tomb IV Acropole ............................................. 58
Table 72: Texts with Incantations from Akhetaten ..................................................................................... 59
Table 73: Texts with Incantations from Susa .............................................................................................. 59
Table 74: Texts with Incantations from Dūr-Untaš ..................................................................................... 59
Table 75: MB/MA Incantations concerning Birth and Labor...................................................................... 89
Table 76: MB/MA Incantations concerning Bones ..................................................................................... 90
Table 77: MB/MA Incantations concerning Collapse ................................................................................. 90
Table 78: MB/MA Incantations concerning Depression ............................................................................. 90
Table 79: MB/MA Incantations concerning Diarrhoea ............................................................................... 91
Table 80: MB/MA Incantations concerning Eye-ache ................................................................................ 91
Table 81: MB/MA Incantations concerning Fever: išātu ............................................................................ 91
Table 82: MB/MA Incantations concerning Fever: liʾbu-disease................................................................ 92
Table 83: MB/MA Incantations concerning Gall ........................................................................................ 92
Table 84: MB/MA Incantations concerning Gastrointestinal Disease......................................................... 92
Table 85: MB/MA Incantations concerning Headache ............................................................................... 93
Table 86: MB/MA Incantations concerning Impotence and Sexual Desire ................................................ 93
Table 87: MB/MA Incantations concerning kat-ta-ri-túm (ka-ra-ra-tum) .................................................. 93
Table 88: MB/MA Incantations concerning maškadu ................................................................................. 94
Table 89: MB/MA Incantations concerning sāmānu .................................................................................. 94
Table 90: MB/MA Incantations concerning šimmatu ................................................................................. 94
Table 91: MB/MA Incantations concerning Vomiting................................................................................ 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 Vorder-
asiatisches 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 Alalả-
material, 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 Inventory number of tablets excavated at Bogazköy during 1931–1967

A Tablets in the collections of the Oriental Institute
AASF Annales Academiae Scientiarum Fennicae, Reihe B
AASOR Annual of the American School(s) of Oriental Research
ÄAT Ägypten und Altes Testament
AB Assyriologische Bibliothek
ABoT Ankara Arkeologji Müzesinde bulunan Bogazköy Tabletleri
ADFU Ausgrabungen der Deutschen Forschungsgemeinschaft in Uruk-
Warka
AfO Archiv für Orientforschung
AHw W. von Soden, Akkadisches Handwörterbuch, Wiesbaden 1959–81
AJSL American Journal of Semitic Languages and Literatures
ALASP Abhandlungen zur Literatur Alt-Syrien-Palästinas
AlT The Alalakh Tablets (= Wiseman 1953)
AMD Mesopotamian Magic. Textual, Historical, and Interpretative
Perspectives (Ancient Magic and Divination I)
AMT R. C. Thompson, Assyrian Medical Texts from the originals in the
British Museum, London 1923
AnOr Analecta Orientalia
AOAT Alter Orient und Altes Testament
AoF Altorientalische Forschungen
ArOr Archiv Orientalni
AS Assyriological Studies
Ash. M. Museum siglum Ashmolean Museum
ASJ Acta Sumerologica
ASKT 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)
ATT Tel Atshana Text, excavation sigla Alalaḫ
AO Museum siglum Louvre
AoF Altorientalische Forschungen
ARET Archivi reali di Ebla. Testi
AUAM Tablets in the collections of the Andrews University Archaeological
Museum
AuOr Aula Orientalis
AuOr Suppl. Aula Orientalis Supplements
AUWE Ausgrabungen in Uruk-Warka. Endberichte
BASOR Bulletin of the American Schools of Oriental Research
BaF Bagdhader Forschungen
BaM Baghdader Mitteilungen
BAM Die babylonisch-assyrische Medizin in Texten und Untersuchungen
BBR H. Zimmern, Beiträge zur Kenntnis der babylonischen Religion, 1–2
(= AB 12, 1896–1901)
BBVO Berliner Beiträge zum Vorderer Orient
Beschwörungsrituale W. Farber, Beschwörungsrituale an Ištar und Dumuzi, Wiesbaden
1977
XVI Abbreviations

BiMes Bibliotheca Mesopotamica

Bmisc. F.H. Weissbach, Babylonische Miscellen, Leipzig 1903
BE The Babylonian Expedition of the University of Pennsylvania
BIN Babylonian lnscriptions in the Collection of J. B. Nies
BiOr Bibliotheca Orientalis
BLMJ Museum siglum of the Bible Lands Museum, Jerusalem
BM Museum siglum of the British Museum, London
BMS L.W. King, Babylonian Magic and Sorcery, London 1896
Bo Tablet siglum of tablets excavated at Bogazköy during 1906–1912
BoHa Bogazköy-Hattusha. Ergebnisse der Ausgrabungen
BPOA Biblioteca del Proximo Oriente Antiguo
Brockmon Tablets R. Kutscher, The Brockmon Tablets at the University of Haifa, Haifa
1989
BRM Babylonian Records in the Library of J. Pierpont Morgan
BSOAS Bulletin of the School of Oriental (and African) Studies
Bu Museum siglum of the British Museum (Budge)
BWL W.G. Lambert, Babylonian Wisdom Literature, Oxford 1959
CAD The Assyrian Dictionary of the University of Chicago
CBS Museum siglum of the University Museum in Philadelphia
CCL 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
CCT Cuneiform Texts from Cappadocian Tablets in the British Museum
CdC L. de Clercq/J. Menant, Collection de Clercq, Paris 1903
CDLI Cuneiform Digital Library Initiative
CHANE Culture and history of the ancient Near East
Choix F. Lenormant, Choix de textes cuneiforms inédits ou incomplètement
publiés jusqu’à ce jour, Paris 1873
CIRPL E. Sollberger, Corpus des inscriptions "royales" présargoniques de
Lagash, Geneva 1956
CM Cuneiform Monographs
CNAS E. Porada, Corpus of Ancient Near Eastern Cylinder Seals in North
American Collections I: The Collection of the Pierpont Morgan
Library, Washington 1948.
CRRAI Proceedings of the Rencontre assyriologique internationale; Compte
rendu de la Rencontre Assyriologique lnternationale
CT Cuneiform Texts from Babylonian Tablets in the British Museum
CTA A. Herdner, Corpus des tablettes en cunéiformes alphabétiques,
découvertes à Ras Shamra-Ugarit de 1929 à 1939 (= MRS 10, 1963)
CTH Catalogue des textes hittites
CTN Cuneiform Texts from Nimrud
CUNES The Cornell University Collection in Ithaca, New York
CUSAS Cornell University Studies in Assyriology and Sumerology
Das wieder erstehende R. Koldewey, Das Wiederstehende Babylon, Leipzig 1925
Babylon
DBH Dresdner Beiträge zur Hethitologie
De wereld van de bijbel M.A. Beek, De wereld van de bijbel, tentoonstelling ter gelegenheid
van het hondervijftig-jarig bestaan van het Nederlandsch
bijbelgenootschap, Zutphen 1964-1965
Diseases in Antiquity D. Brothwell / T. Sandison (eds.), Diseases in Antiquity, Illinois 1967
DME Catalogue of Cunningham, Deliver Me From Evil, Rome 1997.
 Abbreviations XVII

Dragons, Monsters and J.G. Westenholz, Dragons, Monsters and Fabulous Beasts, Jerusalem
2004
Fabulous Beasts
DT Museum siglum for British Museum, London (Daily Telegraph)
EA J. A. Knudtzon, Die El-Amarna-Tafeln, Leipzig 1915
Emar D. Arnaud, Recherches au pays d'Astata: Emar 6/1-4, Textes
sumeriens et accadiens, Paris 1986
Essays Finkelstein M. de Jong Ellis (ed.), Essays on the Ancient Near East in Memory of
J.J. Finkelstein, Hamden 1977
FAOS Freiburger Altorientalische Studien
FM Florilegium Marianum
Fs. Boehmer U. Finkbeiner / R. Dittmann / H. Hauptmann (eds.), Beiträge zur
Kulturgeschichte Vorderasiens: Festschrift für Rainer Michael
Boehmer, Mainz 1995
Fs. Borger S.M. Maul (ed.), Festschift für Rykle Borger zu seinem 65. Geburtstag
am 24. Mai 1994: tikip santakki mala bašmu ...(= CM 10, 1998)
Fs. De Meyer H. Gasche / M. Tanret / C. Janssen / A. Degraeve (eds.), Cinquante-
deux réflexions sur le Proche-Orient ancien: offertes en hommage à
Léon De Meyer (= MHEO 2, 1994)
Fs. Falkenstein D. O. Edzard (ed.), Heidelberger Studien zum Alten Orient: Adam
Falkenstein zum 17. September 1966 (= HSAO 1, 1967)
Fs. Groneberg 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)
Fs. Hilprecht Hilprecht Anniversary Volume: Studies in Assyriology and
Archaeology Dedicated to Hermann V. Hilprecht upon the Twenty-
Fifth Anniversary of his Doctorate and his Fiftieth Birthday (July 28)
by his Colleagues, Friends and Admirers, Leipzig 1909
Fs. Larsen J.G. Dercksen (ed.), Assyria and Beyond: studies presented to Mogens
Trolle Larsen (= PIHANS 100, 2004)
Fs. Limet 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)
Fs. Pope J.H. Marks /R.B. Good (eds.), Love & Death in
the Ancient Near East, Guilford 1987
Fs. Röllig 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)
Fs. Stol 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
Fs. Szaryńska 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
Fs. Wilcke W. Sallaberger / K. Volk / A. Zgoll, Literatur, Politik und Recht in
Mesopotamien. Festschrift für Claus Wilcke (= OBC 14, 2003)
GAG W. von Soden, Grundriss der Akkadischen Grammatik (= AnOr 33,
1952)
GMTR Guides to the Mesopotamian Textual Record
H Field number, excavations at Tell-Haddad
HES Heidelberger Emesal Studien
XVIII Abbreviations

HKL R. Borger, Handbuch der Keilschriftliteratur, 1–3, Berlin

1967/1975/1975
HS Tablet siglum of the Hilprecht Collection in Jena
HSOA Heidelberger Studien zum Alten Orient
HSS Harvard Semitic Series
HT Hittite Texts in the Cuneiform Character from Tablets in the British
Museum
HTS Tablets from the Hartford Theological Seminary Collection texts no at
Yale and Andrews Universities
Ḫulbazizi ḪUL.BA.ZI.ZI: Ancient Mesopotamian Excorcistic Incantations,
Birmingham 1976 (Unpublished Dissertation)
IBoT Istanbul Arkeoloji Müzelerinde bulunan Bogazköy tabletleri
IM Museum siglum of the Iraq Museum in Baghdad
Iraq Iraq (British School of Archaeology in Iraq)
ISET Istanbul Arkeoloji Müzelerinde bulunan Sumer edebi tablet ve
parcalari (Sumerian Literary Tablets and Fragments in the
Archaeological Museum of Istanbul)
ITT Inventaire des tablettes de Tello
JANER Journal of Ancient Near Eastern Religions
JAOS Journal of the American Oriental Society
JCS Journal of Cuneiform Studies
JEOL Jaarbericht van het Voor-Aziatisch-Egyptisch-Gezelschap
JNES Journal of Near Eastern Studies
JRAS Journal of the Royal Asiatic Society of Great Britain and Ireland
JSS Journal of the Semitic Studies
K Museum siglum of the British Museum in London (Kuyunjik)
KADP 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
KAJ E. Ebeling, Keilschrifttexte aus Aššur juristischen Inhalts (= WVDOG
50, 1927)
KAL Keilschrifttexte aus Aššur literarischen Inhalts
KAR E. Ebeling, Keilschrifttexte aus Assur religiösen Inhalts I/II (=
WVDOG 28, 1919; 34, 1923)
KAV O. Schroeder, Keilschrifttexte aus Assur verschiedenen Inhalts (=
WVDOG 35, 1920)
KBo Keilschrifttexte aus Boghazköi
KH. Field number, excavations at Karkemish
Kh. Tablets from Khafadje in the collections of the Oriental Institute,
University of Chicago
Ki Tablets excavated at Kish in the collections of the Ashmolean
Museum, Oxford
kt Inventory numbers of Kültepe texts
Ktèma KTEMA. Civilisations de l’Orient, de la Grèce et de Rome antiques
KTU M. Dietrich/ O. Loretz/ J. Sanmartín, Die keil-alphbetischen Texte aus
Ugarit (= AOAT 24/1, 1976)
KUB Keilschrifturkunden aus Boghazköi
LANE Languages of the Ancient Near East
LB Tablets in the de Liagre Bohl Collection (Leiden)
LKA E. Ebeling (unter Mitwirkung von F. Köcher / L.Rost), Literarische
Keilschrifttexte aus Aššur, Berlin 1953a
 Abbreviations XIX

LOT Library of Oriental Texts

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

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

Tell el Amarna W.M. Flinders Petrie, Tell el Amarna. With chapters by A.H. Sayce /
F.Ll. Grifftith / F.C.J. Spurrel. Londen, 1894 (reprint 1974)
THeth Texte der Hethiter
TIM Texts in the Iraq Museum
TMH Texte und Materialien der Frau Professor Hilprecht Collection. Jena
Travels and Researches W.K. Loftus, Travels and Researches in Chaldea and Susiana,
in Chaldea and Susiana New York 1857
TSO Texte und Studien zur Orientalistik
TSŠ R. Jestin, Tablettes sumériennes de Šuruppak conservées au Musée de
Stamboul, Paris 1937
TUAT Texte aus der Umwelt des Alten Testaments
UHF M.J. Geller, Forerunners to Udug-hul (= FAOS 12 1985)
UE Ur Excavations. Publications of the Joint Expedition of the British
Museum and the Museum of the University of Pennsylvania to
Mesopotamia
UET Ur Excavations. Texts
UF Ugarit-Forschungen
UFBG Untersuchungen zur Formensprache der babylonischen
“Gebetsbeschwörungen” (= St. Pohl 5, 1976)
Ugaritica Ugaritica. Mission de Ras Shamra
UIOM Tablets in the collections of the Univ. of Illinois Oriental Museum
UM Tablet siglum of the University Museum, Philadelphia
UVB Vorläufiger Bericht über die . . . Ausgrabungen in Uruk-Warka
VA Museum siglum of the Vorderasiatisches Museum, Berlin
(Vorderasiatische Abteilung, Ass. = Aššur)
VAT Museum siglum of the Vorderasiatisches Museum, Berlin
VS Vorderasiatische Schriftdenkmäler der (Königlichen) Museen zu
Berlin
W Field numbers of tablets excavated at Warka
WAW Writings from the Ancient World
WdO Die Welt des Orients
WOO Wiener Offene Orientalistik
WVDOG Wissenschaftliche Veröffentlichungen der Deutschen Orient-
Gesellschaft
YBC Tablet siglum, Yale Babylonian Collection
YOS Yale Oriental Series, Babylonian Texts
ZA 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 <g> and <ĝ> 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 Texts in italics are Akkadian
DUMUmeš Texts in capitals are Sumerograms, while small written syllables in
superscript mark determinatives
me.šè ba.da.ri Texts in lowercase but not in italics are unilingual Sumerian passages
BAR/MAŠ Slash indicates alternative possibilities
šal-bir giš la ki When the exact reading is uncertain in Akkadian passages, signs are
rendered in lowercase separately
kur ḪU ⸢x⌉ When the exact reading is uncertain in Sumerian passages, signs are
rendered in capitals
a-a ‹i›-tur Signs omitted by ancient scribes are indicated by angle brackets
ḫi-li «li» il-pu-ut Signs erroneously inserted by the ancient scribes, i.e. dittography, are
indicated by double angle brackets
{x} Indicates an erasure
// Indicates use of Glossenkeile
ḪUR?.SAG? A question mark in superscript indicates an uncertain reading
aq!(IQ)-qur An exclamation mark in superscript indicates erroneous use of a sign
al-lu-ḫap-p[u] Square brackets are used to indicate damaged signs
⸢x⌉ Indicates that there are some traces of a sign, which cannot be
indentified due to damage
[(x)] 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, Kultmittelbeschwö-
rungen 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 con-
cern 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 indi-
vidual 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 thera-
peutic prescriptions.
Kunstmann (1932) established the terminus Beschwörungsgebet, 1 here incantation-
prayer, 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 i-
kar-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 correspond-
dence 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 Mesopo-
tamian 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.
 Previous Scholarship 3

ḪattuŠa

Karkemish Nineveh
Alalaḫ
Kalḫu
Emar AŠŠur
Ugarit

Dūr-
Kurigalzu

Sippar
Susa / Dūr-UntaŠ
Babylon
Nippur
Uruk
Ur
Akhetaten

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 online-
database 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. Cow-
of-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, inter-
relations 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 Siglum Provenience Subject

*Pl. I–III VAT 13226 Babylon Sexual desire
AJSL 35, 141f. BM 98587 Nineveh Witchcraft
AoF 10, 218f. VAT 5920 Aššur To Ištar
ASJ 15, 282–285 CBS 1686+1533 (Babylonia) To Utu
AlT 453(+)453a ATT/8/33-42 Alalaḫ To Utu/Šamaš
AuOr Suppl. 23, 69 RS 25.457 Ugarit Lamaštu
AUWE 6, pl. 1 no. 5a–b IM 25725 Uruk Lamaštu
BSOAS 78, 600 – – Lamaštu
CDLI no. P269644 CBS 15080 (Babylonia) –
CUSAS 30, 446 CUNES 52-13-114 (Babylonia) Evil šēdu
CUSAS 30, 447 CUNES 52-13-117 (Babylonia) Anger
CUSAS 30, 448 CUNES 52-15-029 (Babylonia) To appease a baby
CUSAS 32, 62 MS 1913 (Assyria) Lamaštu
De wereld van de bijbel, Liagre Böhl – – Lamaštu
no. 18
Emar 735 Msk 74147b(+)74179 Emar šimmatu
Fs. Wilcke, 190f. VAT 10038 Aššur Cult image
Ḫulbazizi, pl. 58 (AA) – (Babylonia) Any evil
Ḫulbazizi, pl. 58 (BB) – (Babylonia) Any evil
Ḫulbazizi, pl. 57 (V) – (Babylonia) Any evil
Ḫulbazizi, 82f. (W) – (Babylonia) Any evil
Ḫulbazizi, pl. 58 (X) AO 1167 (Babylonia) Any evil
Ḫulbazizi, pl. 59 (Y) BLMJ Seal 428 (Babylonia) Any evil
Ḫulbazizi, pl. 57 (Z) – (Babylonia) Any evil
Iraq 38, 62 fig. 3 – – Any evil
KAL 7, 31 VAT 10438 Aššur To Ninurta
KAR 85 VA Ass. 990 Aššur Lamaštu
KAR 86 VA Ass. 991 Aššur 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.
 Classification of Texts 7

Publication Siglum Provenience Subject

KAR 87 VA Ass. 998 Aššur Lamaštu
KAR 246 VAT 10039 Aššur To Šamaš
KAR 297+256(+)127 VAT 10778+10784+ Aššur To Ninurta/Sirius
11127(+)10930
KUB 4, 11 Bo 1760 Ḫattuša To Utu/Šamaš
LKA 75 K 430/i Aššur To Utu/Šamaš
MC 17, 443ff. BM 120022 *Babylonia Lamaštu
MDP 33, 51 fig. 19/2 – Dūr-Untaš Lamaštu
Metropolitan 1984-85, 4 MMA 1984.348 – Lamaštu
MIO 7, 339 Bab. 1357 Babylon Lamaštu
N.A.B.U. 2016/47 BM 128857 *Assyria Lamaštu
OrAnt 8, pl. XI/XIII CBS 587+335 Sippar To Utu
OrNS 83, pl. XXXII–XXXIV KH.13.O.1178 Karkemish Udug.ḫul
PBS 1/2, 112 24 CBS 590 Sippar Udug.ḫul/zi-pà
RA 26, 10 – Susa Lamaštu
Studies Jacobsen, 210 25 BM 54716 *Babylonia Ardat lilî
TCL 16, 79+PBS 12, 25 AO 7738+CBS 1521 Sippar? To Utu
Tell el Amarna, pl. XXXII, Ash.1893.1 41(416) Akhenaten Any evil
IX (= EA 355)
UE 8, pl. 35 BM 122553 Ur Any evil
Ugaritica 5, 19 RS 20.006 Ugarit Eye-ache
Ugaritica 7, pl. I RS 34.021 Ugarit Various diseases
ZA 91, 244 HS 1512 Nippur? 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 pre-
ceding 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 Siglum Provenience Subject

– VAT 10785+10871 Aššur Udug.ḫul
AOAT 308, 108 – Emar? Various
AS 16, 287f. Rm 376 Kalḫu 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 Siglum Provenience Subject

AuOr Suppl. 23, 14 RS 94.2178 Ugarit Various
AuOr Suppl. 23, 15 RS 94.2964 Ugarit Various
AuOr Suppl. 23, 18 RS 25.420+25.440+ Ugarit Lamaštu
25.445+25.447+
25.456A+25.459C
CDLI no. P268915 28 CBS 13905 Nippur Udug.ḫul
Emar 729 Msk 74102a+74107ai Emar Udug.ḫul
+74114l (+)74102o 29
FAOS 12, pl. 5–6 30 Ni 2676+2997+4017 Nippur Udug.ḫul
+4018
Iraq 38, 60 fig. 2 – – Any evil
Iraq 42, 43f.(+)KAR BM 130660(+)VAT Aššur Udug.ḫul
24 9833
Iraq 54, pl. XIV M8 Emar Lamaštu
KAL 4, 27 VAT 10938 Aššur Witchcraft
KAR 226 VAT 9531 Aššur Witchcraft
KBo 1, 18 VAT 7425 Ḫattuša Arachnids, snakes
and insects?
KBo 14, 51 192/q Ḫattuša Various
KBo 36, 11+KUB 37, 523/b+533/b+536/b+ Ḫattuša Udug.ḫul
106 r. col.+KUB 37, 640/b+226/c+241/c+
100a rev.+ABoT 2, 656/c+1016/c+1048/c+
255 1929/c+357/f+AnAr
9167
KUB 4, 16 Bo 6345 Ḫattuša Udug.ḫul
KUB 4, 20(+)21 Bo 1279+9148(+)9125 Ḫattuša Various
KUB 4, 24 Bo 655 Ḫattuša Various
KUB 4, 26(+)HT Bo 2747(+)BM 108605 Ḫattuša Various
13(+)KUB 37, 112 +108627+108656(+)
Bo 4314
KUB 30, 1(+)KUB 37, 151/c+170/c+431/c+ Ḫattuša Witchcraft
109 1404/c+1412/c(+)
231/c+242/c
KUB 37, 36(+)37 151/b+77/c(+)772/b Ḫattuša Various
KUB 37, 115+KBo 70/k+481/e(+)71/k Ḫattuša Various
7,1(+)KBo 7,2
LKA 26 VAT 10420 Aššur To personal deity
OIP 16, 12 CBS 14154 Nippur Udug.ḫul
Sumer 9, 29 IM 49981 Dūr-Kurigalzu Any evil
Syria 20, 118 RS 5.156+ Ugarit Various
(KTU 1.70)
Ugaritica 5, 17 RS 17.155 Ugarit Various
Ugaritica 5, 17b RS 15.152 Ugarit Various
ZA 102, 211 BM 98561 Nineveh 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.
 Classification of Texts 9

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 multi-
column 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 Siglum Provenience Subject

AlT 448 ATT/8/33-42 Alalaḫ –
AlT 449(+?)450 ATT/8/33-42 Alalaḫ –
BAM 3, 214 A 13+393 Aššur Witchcraft
BAM 4, 334 VAT 10094+10989 Aššur Witchcraft
BAM 4, 339 VAT 10034+11425+ Aššur Against ghosts
11571+12115+12216
CM 31, 241 BM 54692 Sippar –
Emar 740 Msk 74183aa Emar –
Emar 743 Msk 74122t Emar –
Emar 757 Msk 74165g Emar –
KAL 4, 9 VAT 10562 Aššur Namburbi
earthquake
KAL 4, 34 VAT 10797 Aššur Divine wrath
KAL 7, 8 VAT 12153 Aššur Witchcraft
KAR 91 VAT 10035 Aššur Veterinary medicine
for (royal) horses
KBo 9, 44 221/n Ḫattuša To Šamaš
KBo 36, 19 179/w Ḫattuša Witchcraft
KUB 4, 17(+)18 Bo 5029(+)6508 Ḫattuša –
KUB 37, 85 163/b Ḫattuša To Šamaš
LKA 116 VAT 10036 Aššur 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 Siglum Provenience Subject

AuOr Suppl. 23, 16 RS 25.422 Ugarit Various diseases
AuOr Suppl. 23, 25 RS 25.129+25.456B Ugarit Various diseases
AuOr Suppl. 23, 26 RS 94.2067 Ugarit –
AuOr Suppl. 23, 27 RS 25.418 Ugarit –
BAM 2, 141 VAT 16448 Aššur šimmatu
BAM 3, 316 VAT 13608 Aššur Various diseases
BAM 4, 385 VAT 17580 Babylon Ghost-induced
illnesses
BAM 4, 398 Ni 178 Nippur šimmatu
Iraq 31, pl. V–VI – (Assyria) Birth
KAR 189 VAT 10088 Aššur Witchcraft
KAR 275 VAT 11603 Aššur 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.
 Classification of Texts 11

Publication Siglum Provenience Subject

KBo 9, 47 212/n Ḫattuša Witchcraft
KBo 9, 50 36/o Ḫattuša Various diseases
KBo 36, 27 61/r Ḫattuša Impotence
KBo 36, 29 285/a+73/b+743/c(+) Ḫattuša Various diseases
1017/c(+)1039/c+
2533/c+2555/c+399/d+
510/d+166/e+34/k+97/q
KBo 36, 34 321/a+829/c+841/c+254/e Ḫattuša –
KBo 36, 35+KUB 29, 1377/c+184/w Ḫattuša liʾbu-disease
60
KBo 40, 104 1469/c Ḫattuša Various diseases
KUB 4, 13 Bo 4822 Ḫattuša Birth
KUB 4, 48 Bo 4894 Ḫattuša Impotence
KUB 4, 99 Bo 5206 Ḫattuša Witchcraft
KUB 29, 58+59+ 339/c+534/c+539/c+ Ḫattuša liʾbu-disease
KUB 37, 84 167/c+569/c
KUB 37, 43 231/g Ḫattuša Witchcraft
KUB 37, 44(+)45(+) 614/b+157/c+1433/c(+) Ḫattuša Witchcraft
46(+)47(+)49(+?)48 409/c+669/c(+)350/c(+)
173/c+200/c(+)216/c(+?)
1317/c

KUB 37, 51(+)53(+) 598/b(+)2787/c(+)478/c Ḫattuša Witchcraft

99
KUB 37, 55+KBo 36, 373/b+423/c+450/c+ Ḫattuša Witchcraft
32(+)HT 75 37 468/c+472/c+2693/c+
323/c(+)BM 108557
KUB 37, 58 415/b Ḫattuša Witchcraft
KUB 37, 96+93 424/c+374/b Ḫattuša –
Priests and Officials, – Emar? Various diseases
199f.
Studies Sachs, 20 no. YBC 7145 (Assyria) –
19
ZA 106, 52 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 Siglum Provenience Subject

KUB 4, 53 Bo 1284 Ḫattuša šumma nūru ša rēš
marṣi /To Šamaš

37 Join has recently been suggested by Rutz 2016, 44.

38 Rutz 2012, 171–188.
39 Wilhelm 1994a, 5 and 74.
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 Siglum Provenience Subject

Emar 737 Msk 731030 Emar 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) accom-
panying ritual instructions with KÌD.KÌD.BI 43 or DÙ.DÙ.BI. 44

Table 7: Overview Tablets containing Incantations with Uncertain Textual Environment

Publication Siglum Provenience Subject

ABoT 1, 43 AnAr 6994(+)6997 Ḫattuša –
ABoT 2, 258 AnAr 10873 Ḫattuša –
AuOr Suppl. 23, 13 RS 16.416bis Ugarit –
AuOr Suppl. 23, 17 RS 25.513 Ugarit Lamaštu
AuOr Suppl. 23, 20 RS 25.436 Ugarit Birth
AuOr Suppl. 23, 23 RS 20.161+20.171A Ugarit –
BAM 4, 335 VAT 10306 Aššur Various diseases
BAM 4, 336 VAT 11076 Aššur –
BAM 8, pl. 91 12 N 228 Nippur Udug.ḫul
CDLI no. P263672 CBS 8857abis Nippur –
CDLI no. P266104 CBS 10911 Nippur –
CDLI no. P278739 N 3731 Nippur –
Emar 731 Msk 74199q Emar Udug.ḫul?
Emar 732 Msk 74107ak Emar Headache
Emar 733 Msk 74228a Emar –
Emar 734 Msk 74173e Emar –
Emar 738 Msk 74124f Emar –
Emar 742 Msk 74123aa Emar –

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.
 Classification of Text Formats 13

Publication Siglum Provenience Subject

Emar 744 Msk 74107t Emar –
Emar 753 Msk 74135b Emar –
Emar 790 Msk 74232i Emar Udug.ḫul
KAL 7, 7 VAT 11567 Aššur Witchcraft
KAR 240 VAT 10933 Aššur Witchcraft
KBo 13, 37 702/u Ḫattuša –
KBo 36, 12 827/f Ḫattuša –
KBo 36, 13 134/p Ḫattuša –
KBo 36, 15 1232/v Ḫattuša –
KBo 36, 16 813/w Ḫattuša –
KBo 36, 17 535/v Ḫattuša –
KBo 36, 20 314/t Ḫattuša –
KBo 36, 21 520/i Ḫattuša –
KBo 36, 24 395/p Ḫattuša –
KBo 36, 28 663/z Ḫattuša –
KBo 40, 103 345/c+473/c Ḫattuša –
KUB 30, 2(+?)3(+?)4 2245/c(+?)+2525/c(+?) Ḫattuša Witchcraft
2488/c
KUB 31, 141 Bo 4845 Ḫattuša To Ištar
KUB 34, 3 251/e Ḫattuša –
KUB 34, 4 724/b Ḫattuša –
KUB 37, 62 676/b Ḫattuša –
KUB 37, 72 38/a Ḫattuša –
KUB 37, 90 559/c Ḫattuša –
KUB 37, 92 526/d Ḫattuša –
KUB 37, 95 194/c Ḫattuša –
KUB 37, 98 Bo 9195 Ḫattuša –
KUB 37, 101(+)102 805/f(+)806/f Ḫattuša Udug.ḫul-related
KUB 37, 108+110 230/c+232/c Ḫattuša Witchcraft
KUB 37, 111 511/i Ḫattuša Udug.ḫul-related
KUB 37, 127 172/a Ḫattuša –
KUB 37, 143 537/f Ḫattuša Udug.ḫul
PBS 1/2, 115 CBS 13858 Nippur Gattung II (zi-pà)
Syria 20, 115 RS 5.303bis Ugarit –
(KTU 1.73)
Syria 20, 122 RS 5.213 Ugarit –
(KTU 1.69)
Syria 20, 124 RS 5.199 Ugarit –
(KTU 1.67)
YOS 11, 74 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 Was-
serman (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, landscape-
oriented, 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 single-
column 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), landscape-
oriented (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 Measurements

l x w mm
AlT 448 Alalaḫ Inc.-ritual – 159 x 108
AlT 449(+?)450 Alalaḫ Inc.-ritual – 69,9 x 44,6
136,5 x 44,6
AlT 453(+)453a Alalaḫ Single inc. To Utu/ 205,1 x 152,4
Šamaš 115,9 x 88,9
AuOr Suppl. 23, 15 Ugarit Collective Various 98 x 67
AuOr Suppl. 23, 25 Ugarit Therapeutic Various 170 x 95
diseases
BAM 4, 339 Aššur Inc.-ritual Ghosts 196 x 88
CDLI no. P269644 (Babylonia) Single inc. – 78 x 53
(CBS 15080)
Emar 729 Emar Collective Udug.ḫul 170 x 140
Emar 735 Emar Single inc. šimmatu 31 x 35
113 x 93
Fs. Wilcke, 190f. Aššur Single inc. Cult image 91 x 90
Iraq 31, pl. V–VI (Assyria) Therapeutic Birth 115 x 76
KAL 7, 31 Aššur Single inc. To Ninurta 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.
 Classification of Text Formats 15

Publication Provenience Text Subject Measurements

l x w mm
KAR 91 Aššur Inc.-ritual Veterinary 128 x 83
medicine
KAR 246 Aššur Single inc. To Šamaš 96 x 71
KAR 297+256 Aššur Single inc. To Ninurta/ –
(+)127 Sirius
KBo 36, 27 Ḫattuša Therapeutic Impotence –
KUB 31, 141 Ḫattuša – To Ištar –
KUB 37, 115+KBo Ḫattuša Collective Various –
7,1(+)KBo 7,2
LKA 75 Aššur Single inc. To Utu/ –
Šamaš
LKA 116 Aššur Inc.-ritual Namburbi 131 x 97
fungus
MC 17, 443ff. Babylon?/Sippar? Single inc. Lamaštu 114 x 60
Priests and Emar? Therapeutic Various 250 x 180
Officials, 199f. diseases
Studies Jacobsen, Babylon?/Sippar? Single inc. Ardat lilî 82,5 x 63,5
210
Syria 20, 115 Ugarit – – –
(KTU 1.73)
Syria 20, 118 Ugarit Collective Various 150 x ?
(KTU 1.70)
Ugaritica 5, 17 Ugarit Collective Various 232 x 166
ZA 91, 244 Nippur Single inc. To Utu/ 66 x 65
Šamaš

Table 9: Small Portrait-Oriented Tablets

Publication Provenience Text Subject Measurements

l x w mm
Ugaritica 7, pl. I Ugarit Single inc. Various 47 x 24
diseases
ZA 102, 211 Nineveh Collective King’s 44,4 x 28,5
safety
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 Measurements

l x w mm
AOAT 308, 108 Emar? Collective Various 55 x 83
AuOr Suppl. 23, 14 Ugarit Collective Various 73 x 154

Table 11: Small Landscape-Oriented Tablets

Publication Provenience Text Subject Measurements

l x w mm
VAT 13226 Babylon Single inc. Sexual 43 x 60
desire
CUSAS 30, 446 (Babylonia) Single inc. Evil šēdu 49 x 72
CUSAS 30, 447 (Babylonia) Single inc. Anger 57 x 80
CUSAS 30, 448 (Babylonia) Single inc. Baby 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 Measurements

l x w mm
Ugaritica 5, 19 Ugarit Single inc. Eye-ache 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.
 Classification of Text Formats 17

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 Measurements

l x w mm
ABoT 1, 43 Ḫattuša – – –
ABoT 2, 258 Ḫattuša – – 44 x 71
AJSL 35, 141f. Nineveh Single inc. Witchcraft 57,1 x 69,8
AS 16, 287f. Kalḫu Collective Various 120 x 110
ASJ 15, 282–285 (Babylonia) Single inc. To Utu –
AuOr Suppl. 23, 16 Ugarit Therapeutic Various diseases 58 x 79
AuOr Suppl. 23, 18 Ugarit Collective Lamaštu 155 x 145
BAM 3, 214 Aššur Inc.-ritual Witchcraft –
BAM 3, 316 Aššur Therapeutic Various diseases –
BAM 4, 334 Aššur Inc.-ritual Witchcraft 121 x 96
BAM 4, 335 Aššur – Various diseases 69 x 45
BAM 4, 385 Babylon Therapeutic Ghost-induced 116 x 57
illnesses
BAM 4, 398 Nippur Therapeutic šimmatu 200 x 110
BAM 8, pl. 91 Nippur – Udug.ḫul 83 x 62
CDLI no. P268915 Nippur Collective Udug.ḫul 104 x 125
(CBS 13905)
Emar 737 Emar Lexical list ur5-ra = ḫubullu/ –
Gastrointestinal
disease
FAOS 12, pl. 5–6 Nippur Collective Udug.ḫul –
Iraq 42, 43f.(+) Aššur Collective Udug.ḫul 94 x 60 (VAT)
KAR 24
KAR 189 Aššur Therapeutic Witchcraft 48 x 70
KAR 226 Aššur Collective Witchcraft 69 x 110
KAR 275 Aššur Therapeutic Witchcraft 27 x 46
KBo 9, 44 Ḫattuša Inc.-ritual To Šamaš –
KBo 36, 11+KUB Ḫattuša Collective Udug.ḫul –
37, 106 r. col.+
KUB 37, 100a rev.
+ABoT 2, 255
KBo 36, 13 Ḫattuša – – –
KBo 36, 15 Ḫattuša – – –
KBo 36, 19 Ḫattuša Inc.-ritual Witchcraft –
KBo 36, 28 Ḫattuša – – –
KBo 36, 29 Ḫattuša Therapeutic Various diseases –
KBo 36, 34 Ḫattuša Therapeutic – –
KBo 36, 35+KUB Ḫattuša Therapeutic liʾbu-disease –
29, 60
KUB 4, 11 Ḫattuša Single inc. To Utu/ –
Šamaš
KUB 4, 16 Ḫattuša Collective Udug.ḫul –
KUB 4, 17(+)18 Ḫattuša Inc.-ritual – –
18 Chapter 2: Physical Properties of Tablets

Publication Provenience Text Subject Measurements

l x w mm
KUB 4, 48 Ḫattuša Therapeutic Impotence –
KUB 29, 58+59+ Ḫattuša Therapeutic liʾbu-disease –
KUB 37, 84
KUB 30, 1(+)KUB Ḫattuša Collective Witchcraft –
37, 109
KUB 30, 2(+?)3 Ḫattuša – Witchcraft –
(+?)4
KUB 37, 36(+)37 Ḫattuša Collective Various –
KUB 37, 43 Ḫattuša Therapeutic Witchcraft –
KUB 37, 44(+)45 Ḫattuša Therapeutic Witchcraft –
(+)46(+)47(+)49
(+?)48
KUB 37, 51(+)53 Ḫattuša Therapeutic Witchcraft –
(+)99
KUB 37, 55+KBo Ḫattuša Therapeutic Witchcraft –
36, 32(+)HT 75
KUB 37, 72 Ḫattuša – – –
KUB 37, 96+93 Ḫattuša Therapeutic – –
KUB 37, 101(+) Ḫattuša – Udug.ḫul- –
102 related
KUB 37, 108+110 Ḫattuša – Witchcraft –
KUB 37, 111 Ḫattuša – Udug.ḫul- –
related
OIP 16, 12 Nippur Collective Udug.ḫul 43 x 23
OrAnt 8, pl. XI/XIII (Babylonia) Single inc. To Utu –
OrNS 83, pl. Karkemish Single inc. Udug.ḫul 108 x 97
XXXII–XXXIV
PBS 1/2, 112 (Babylonia) Single inc. Udug.ḫul / 168 x 126
Gattung III
(zi-pà)
PBS 1/2, 115 Nippur – Gattung II 124 x 76
(zi-pà)
TCL 16, 79+PBS Sippar? Single inc. To Utu 158,8 x 85
12, 25
YOS 11, 74 (Assyria) – sāmānu 70 x 80

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 Measurements

l x w mm
AuOr Suppl. 23, 13 Ugarit – – –
AuOr Suppl. 23, 17 Ugarit – Lamaštu 33 x 47
AuOr Suppl. 23, 20 Ugarit – Birth 46 x 48
AuOr Suppl. 23, 23 Ugarit – – –
AuOr Suppl. 23, 26 Ugarit – – 78 x 49
AuOr Suppl. 23, 27 Ugarit Therapeutic – –
BAM 2, 141 Aššur Therapeutic šimmatu –
BAM 4, 336 Aššur – – –
 Classification of Text Formats 19

Publication Provenience Text Subject Measurements

l x w mm
CDLI no. P263672 Nippur – – 45 x 27
(CBS 8857abis)
CDLI no. P266104 Nippur – – 44 x 58
(CBS 10911)
CDLI no. P278739 Nippur – – 34 x 40
(N 3731)
CM 31, 241 Sippar Inc.-ritual – –
Emar 731 Emar – Udug.ḫul? 57 x 46
Emar 732 Emar – Headache 42 x 42
Emar 733 Emar – – 72 x 57
Emar 734 Emar – – –
Emar 738 Emar – – –
Emar 740 Emar Inc.-ritual – 76 x 54
Emar 742 Emar – – –
Emar 743 Emar Inc.-ritual – –
Emar 744 Emar – – –
Emar 753 Emar – – –
Emar 757 Emar Inc.-ritual – 84 x 30
Emar 790 Emar – Udug.ḫul –
KAL 7, 7 Aššur – Witchcraft 32 x 33
KAL 7, 8 Aššur Inc.-ritual Witchcraft 27 x 35
KAL 4, 9 Aššur Inc.-ritual Namburbi 49 x 45
earthquake
KAL 4, 27 Aššur Collective Witchcraft 35 x 58
KAL 4, 34 Aššur Inc.-ritual Divine wrath 59 x 82
KAR 240 Aššur – Witchcraft 63 x 88
KBo 9, 47 Ḫattuša Therapeutic Witchcraft –
KBo 9, 50 Ḫattuša Therapeutic Various –
diseases
KBo 13, 37 Ḫattuša – – –
KBo 14, 51 Ḫattuša Collective Various –
KBo 36, 12 Ḫattuša – – –
KBo 36, 16 Ḫattuša – – –
KBo 36, 17 Ḫattuša – – –
KBo 36, 20 Ḫattuša – – –
KBo 36, 21 Ḫattuša – – –
KBo 36, 24 Ḫattuša – – –
KBo 40, 103 Ḫattuša – – –
KBo 40, 104 Ḫattuša Therapeutic Various –
diseases
KUB 4, 13 Ḫattuša Therapeutic Birth –
KUB 4, 20(+)21 Ḫattuša Collective Various –
KUB 4, 24 Ḫattuša Collective Various –
KUB 4, 26(+)HT 13 Ḫattuša Collective Various –
(+)KUB 37, 112
KUB 4, 53 Ḫattuša D.-omina šumma nūru –
ša rēš marṣi/
To Šamaš
KUB 4, 99 Ḫattuša Therapeutic Witchcraft –
KUB 34, 3 Ḫattuša – – –
KUB 34, 4 Ḫattuša – – –
KUB 37, 58 Ḫattuša Therapeutic Witchcraft –
KUB 37, 62 Ḫattuša – – –
KUB 37, 85 Ḫattuša Inc.-ritual To Šamaš –
20 Chapter 2: Physical Properties of Tablets

Publication Provenience Text Subject Measurements

l x w mm
KUB 37, 90 Ḫattuša – – –
KUB 37, 92 Ḫattuša – – –
KUB 37, 95 Ḫattuša – – –
KUB 37, 98 Ḫattuša – – –
KUB 37, 127 Ḫattuša – – –
KUB 37, 143 Ḫattuša – Udug.ḫul –
LKA 26 Aššur Collective To personal –
deity
Studies Sachs, 20 (Assyria) – – 44 x 72
no. 19
Sumer 9, 29 Dūr- Collective Any evil 50 x 39
Kurigalzu
Syria 20, 122 Ugarit – – 68 x ?
(KTU 1.69)
Syria 20, 124 Ugarit – – 55 x 65
(KTU 1.66)
Ugaritica 5, 17b Ugarit Collective Various 53 x 61
VAT 10785+10871 Aššur Collective Udug.ḫul –
ZA 106, 52 Nippur Therapeutic Witchcraft 68 x 45

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 Measurements

l x w mm
AUWE 6, pl. 1 no. (74) Uruk Single inc. 54 x 44
5a–b
BSOAS 78, 600 – – Single inc. –
CUSAS 32, 62 – (Assyria) Single inc. –
De wereld van de (18) – Single inc. 65 x 50
bijbel, no. 18
Iraq 54, pl. XIV – Emar Collective 126 x 75
KAR 85 (11) Aššur Single inc. –
KAR 86 (9) Aššur Single inc. –
KAR 87 (27) Aššur Single inc. –
MDP 33, 51 fig. (66) Dūr-Untaš Single inc. –
19/2
Metropolitan 1984- (67) – Single inc. 51 x 38
85, 4
MIO 7, 339 (32) Babylon Single inc. 51 x 43
N.A.B.U. 2016/47 (44) (Assyria) Single inc. 56 x 33
RA 26, 10 (28) Susa Single inc. 40 x 20

Table 16: Lamaštu Amulets with Incantations Dating the Bronze Age

Publication Amulet № Siglum Provenience Measurements

l x w mm
– (48) Ass. 12129 Aššur –
AASOR 8, 50 fig. (51) YBC 10196 Uruk? 25 x 20
1a–b
AfO 4, 92 (21) – Nippur 24 x 32,5
ArOr 18, pl. XII– (25) Private – 50 x 36
XIII Beirut
BIN 2, 14 (15) YBC 2193 – 36 x 35
CdC 2, pl. 10 no.7 (13) De Clercq, – 37 x 34
no. 253
Das wieder (16) VA 7555 Babylon –
erstehende
Babylon, 263
Abb. 192r
Das wieder (17) VA 7559 Babylon –
erstehende
Babylon, 263
Abb. 192l
Diseases in (65) D. 1247 Nippur –
Antiquity, 195
fig. 1
Fs. Borger, 69 (78) Rosen no. – 49 x 34
1259
Ḫulbazizi, pl. 45 – Private Coll. – –
Ḫulbazizi, pl. 52 – BM 127371 – –
(II)
JEOL 5, pl. 38b (22) RMO Leiden – 56 x 37
MC 17, 4 fig. 2 (88) BM 132520 – 36 x 36
and pl. 65
MC 17, 5 fig. 3 (94) Teheran – 34 x 40
and pl. 90
 Classification of Text Formats 23

Publication Amulet № Siglum Provenience Measurements

l x w mm
MC 17, 41 fig. 15 (92) IM 22127 – 28 x 38
and pl. 90
MC 17, 194 fig. (90) IM 19817 – 33 x 41
19 and pl. 90
MC 17, 195 fig. (91) IM 50053 – 30 x 42
20 and pl. 90
MC 17, 338 fig. (95) Private Coll. – 39 x 25
22 and pl. 91
MIO 7, 342 (35) VA 999 Aššur 29 x 27
MIO 7, 348 (39) VA 3326 Babylon? 64 x 38
MIO 7, 353 (42) BM 122999 Ur 43 x 33
MIO 7, 354 Abb (43) BM 123217 Ur 48 x 38
13a–b
RA 18, 195 (18) AO 8184 – 41 x 39
SAOC 47, (69) NBC 8151 – 45 x 28
pl. 12e-f
Travels and (12) 1851-1-1,18 Uruk 62,9 x 46,9
Research in
Chaldea and
Susiana, 236
UVB 21, pl. 12i (73) IM 66821 Uruk 56 x 42

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

Publication Provenience Text Subject Measurements

l x w mm
Iraq 38, 60 fig. 2 – Collective Any evil 31 x 20
Iraq 38, 62 fig. 3 – Single inc. Any evil 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 dUTU-
ni-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 Measurements

l x w mm
AuOr Suppl. 23, 69 Ugarit Single inc. Lamaštu –
Ḫulbazizi, pl. 58 (AA) (Babylonia) Single inc. Any evil –
Ḫulbazizi, pl. 58 (BB) (Babylonia) Single inc. Any evil –
Ḫulbazizi, pl. 57 (V) (Babylonia) Single inc. Any evil –
Ḫulbazizi, 82f. (W) (Babylonia) Single inc. Any evil –
Ḫulbazizi, pl. 58 (X) (Babylonia) Single inc. Any evil –
Ḫulbazizi, pl. 59 (Y) (Babylonia) Single inc. Any evil 15 x 33
Ḫulbazizi, pl. 57 (Z) (Babylonia) Single inc. Any evil –
Tell el Amarna, pl. Akhenaten Single inc. Any evil 44,5 x 46
XXXII, IX (= EA 355)
UE 8, pl. 35 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 Measurements

l x w mm
KBo 1, 18 Ḫattuša Collective Archnids, 93 x 59
snakes,
insects

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.
 Drawings on Tablets 25

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 Measurements

l x w mm
AoF 10, 218f. Aššur Single inc. To Ištar 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 pseudo-
inscriptions 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-tu-
nu-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 As already suggested by Finkel 1976, 305.

77 For the use of acrostics by magical experts in Mesopotamian literature, s. fn. 274.
78 Krebernik 1984, 197–207.
79 For discussion and evidence, s. Rudik 2015, 27–29.
80 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.
28 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.
 Paratextual Comments 29

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 Individual Incantation Initial/Final Position?

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

Rubric Individual Incantation Initial/Final Position?

[ÉN.É.N]U.RU CBS 13905: iv 4’ Initial (catchline)
ÉN.É.NU.[RU] CUSAS 30, 448: 1 Initial
[ÉN].É.NU.RU FAOS 12, pl. 5–6c: iii 9 Initial
ÉN.⌈É⌉.[NU.RU] FAOS 12, pl. 5–6d: iv 1 Initial
ÉN.É.[NU.RU] FAOS 12, pl. 5–6e: v 10’’ Initial
ÉN.É.NU.[RU] FAOS 12, pl. 5–6f: vi 2’ Initial
⌈ÉN.É.NU⌉.[RU] FAOS 12, pl. 5–6g: vi 26’ Initial
[ÉN.É].NU.RU FAOS 12, pl. 5–6h: viii 18’ Initial
ÉN.É.NU.RU Ḫulbazizi, 82f. (W): 1 Initial
[É]N.[É.NU.RU] Ḫulbazizi, pl. 57 (V): 1 Initial
ÉN.É.NU.RU Ḫulbazizi, pl. 57 (Z): 8 Final
ÉN!(IGI).É.NU.RU Iraq 31, pl. V–VIa: 50 Final
ÉN!(IGI).É.NU.RU Iraq 31, pl. V–VIb: 62 Final
ÉN.É.NU.R[U] Iraq 38, 60 fig. 2a: 1 Initial
ÉN!(BAR/MAŠ+AN) KAR 87: r. 1 Initial
‹É›.NU.‹RU›
ÉN.É.[NU.RU] KBo 14, 51b: 5’ Initial
ÉN.É.NU.RU KUB 4, 13b: 15’ Initial
ÉN.É.NU.RU KUB 4, 24a: 1 Initial
[ÉN.É.N]U.RU KUB 4, 24b: 6 Initial
ÉN.É.NU.RU KUB 4, 24c: r. 8 Initial
[ÉN].⌈É?⌉.NU.⸢RU⸣ KUB 4, 24c: r. 12 Final
ÉN.⌈É⌉.NU.RU KUB 37, 36(+)37c: ii 5’ Initial
[ÉN].⌈É⌉.NU.RU KUB 37, 51(+)53(+)99b: 2’’’’ Final
[ÉN].É.NU.RU KUB 37, 92: 4’ Initial
ÉN.É.NU.RU MC 17, 443ff.: 1 Initial
ÉN.É.NU.RU Metropolitan 1984-85, 4: r. 1 Initial
[ÉN].⌈É⌉.NU.RU N 3731: 4’ Initial
[É]N.É.NU.[RU] N 3731: 7’ Final
ÉN.É.[…] OIP 16, 12: 5’ Initial
[ÉN].É.N[U.RU] Studies Jacobsen, 210: 1 Initial
[É]N.É!(MEŠ).NU.RÙ Ugaritica 5, 19: 1 Initial
[É]N.É.NU.RU VAT 13226: 1 Initial
ÉN.É.NU.RU YOS 11, 74: 12’ Final
ÉN.É.NU.RU ZA 102, 211a: 1 Initial
ÉN.É.NU.RU ZA 102, 211b: 9 Initial
ÉN.É.NU.RU ZA 102, 211c: 18 Initial
[IN.É.N]U.RU KBo 36, 19b: ii? 5’ Initial
[IN.É.N]U.RU KUB 37, 108+110: i 1 Initial
⌈IN⌉.É.NU.RU KUB 30, 1(+)KUB 37, 109a: i 1 Initial
ÉN.É!.NE.[NU.RU] AuOr Suppl. 23, 26a: 7’ Final
[É]N.É.NE.NU.RU Emar 729a: 9 Final
ÉN.É.NE.NU.RU Emar 729b: 23 Final
[ÉN.É.NE.N]U.RU Emar 729c: 35 Final
ÉN.É.NE!.NU.RU Emar 729d: 50 Final
⌈É?⌉.NI.IN.NU.ÚR.RU KBo 1, 18: D 14’ Initial
ÉN!.É!.N[E!.NU.R]U Emar 735: 36’ Final
E.NÉ.NU.RÙ AuOr Suppl. 23, 13: 1’ Initial
ÉN.NU.Ú.RU! AlT 448a: 1 Initial
ÉN.NÉ.NU.RU AuOr Suppl. 23, 14a: 1 Initial
É!.NU.RU! KAR 85: r. 1 Initial
E.NU.R[U] AuOr Suppl. 23, 15a: 1 Initial
[E.N]U?.RU?! AuOr Suppl. 23, 15b: 11 Initial
TU6.ÉN AuOr Suppl. 23, 25b: 14’ Final
 Paratextual Comments 31

Rubric Individual Incantation Initial/Final Position?

TU6.⌈ÉN⌉ AuOr Suppl. 23, 25c: r. 1 Final
TU6.ÉN AuOr Suppl. 23, 25d: r. 24 Final
TU6.ÉN AuOr Suppl. 23, 69: 6 Final
TU6.ÉN CUSAS 30, 448: 17 Final
[T]U6.ÉN KAR 226a: i 2’ Final
TU6.ÉN KAR 246: r. 18 Final
TU6!(GU7).ÉN Ugaritica 5, 17f: r. 15’ Final
TU6.ÉN!(IGI+AN).⌈É⌉.N[U.RÙ] AS 16, 287f.a: ii 11 Final
TU6.ÉN!(IGI+AN).É.NU.RÙ AS 16, 287f.b: ii 16 Final
TU6.[ÉN!(IGI+AN).É.NU.RÙ] AS 16, 287f.d: iv 32 Final
TU6.ÉN.É.NU.RU AuOr Suppl. 23, 14a: 10 Final
TU6.ÉN.É.NU.RU AuOr Suppl. 23, 14b: 17 Final
TU6.ÉN.É.NU.⌈RU⌉ AuOr Suppl. 23, 14c: 31 Final
[TU6?].ÉN.É.NU.RU AuOr Suppl. 23, 16a: i 9’ Final
TU6.ÉN.É.NU.RU AuOr Suppl. 23, 18b: iii 13’ Final
TU6.ÉN.[É.NU.RU] AuOr Suppl. 23, 18e: v 13’ Final
[TU6.ÉN É.]NU.RU AuOr Suppl. 23, 18f: v 28’ Final
TU6.ÉN.É.NU.RU BAM 4, 398: r. 22’ Final
[TU6.ÉN].⌈É⌉.NU.RU CM 31, 241: 8 Final
TU6.ÉN.[…] Ḫulbazizi, pl. 57 (V): 7 Final
⌈TU6⌉.ÉN.É.NU.RU KBo 36, 27: 15’ Initial
TU6.ÉN.É.⌈NU⌉.[RU] KBo 36, 29h: iii 6’ Final
TU6.ÉN.É.NU.[RU] KUB 4, 13b: 22’ Final
[TU6.ÉN].⌈É⌉.NU.RU KUB 4, 48: iv 31 Final
TU6.ÉN.É.NU.RU KUB 37, 72: 9’ Final
[TU6?.É]N.É.NU.RU Sumer 9, 29d: 11’ Final
T[U6].E.IN.NU.RÙ AuOr Suppl. 23, 15a: 9 Final
TU6.E.IN.NU.RÙ AuOr Suppl. 23, 15b: 15 Final
TU.E.NE.NU.RA Emar 737: l.e. 5 Final
⌈TU6.AN.É.NU⌉.[RU] Ḫulbazizi, pl. 59 (Y): 1 Initial
TU6.AN.É.NU.[RU] Ḫulbazizi, pl. 59 (Y): 6 Final
TU6.Ú.NI.NU.RU Iraq 54, pl. XIVa: 14 Final
TU6.Ú.NI.NU.RU Iraq 54, pl. XIVb: 28 Final
TU6.Ú.NI.NU.RU Iraq 54, pl. XIVc: 45 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 Separated by

ruling?
DÙ.DÙ.BI BAM 4, 336: 10’ – Yes
DÙ.DÙ.BI VAT 13226:17 Single inc. Yes
KI.KI.IB.BI ABoT 2, 258: 3’ – Yes
KÌD.KÌD.BI AS 16, 287f.b: 16 Collective No
KÌD.KÌD.BI AuOr Suppl. 23, 16b: 7’ Therapeutic No
KÌD.KÌD.BI AuOr Suppl. 23, 25a: 4’ Therapeutic Yes
KÌD.KÌD.BI AuOr Suppl. 23, 25b: 16’ Therapeutic Yes
KÌD.KÌD.‹BI› AuOr Suppl. 23, 25c: 31’ Therapeutic Yes
KÌD.KÌD.BI AuOr Suppl. 23, 25d: 54’ Therapeutic Yes
[KÌD.KÌ]D.BI AuOr Suppl. 23, 27a: 11’ Therapeutic Yes
KÌD.KÌD.BI CUSAS 30, 448: 19 Single inc. Yes
KÌD.KÌD.BI Emar 735: 36’ Single inc. Yes
KÌD.KÌD.BI KAR 91b: r. 10 Inc.-ritual Yes
KÌD.KÌD.BI KAR 297+256(+)127: r. 21 Single inc. Yes
KÌD!(LAGAB).KÌD!(LAGAB).BI KBo 36, 28: i 8 – No
KÌD.KÌD.BI KBo 36, 29o: iv 31’ Therapeutic No
KÌD.KÌD.BI KUB 4, 24a: 4 Collective No
KÌD.KÌD.BI ZA 102, 211a: 5 Collective No
KÌD.KÌD.BI ZA 102, 211c: 28 Collective 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.
 Paratextual Comments 33

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

Subscript Individual Incantation Text Separated by

ruling?
[KA.INIM].MA […] KUB 37, 36(+)37c: 7’’’ Collective Yes
[KA.I]NIM.MA ⌈x⌉ […] KAR 297+256(+)127: r. 1 Single inc. Yes
KA.⌈INIM.MA⌉ […] OIP 16, 12: 3’ Collective Yes
KA.INIM.MA […] Emar 753a: 2’ – No
KA.INIM.MA ⌈x⌉ [… KAR 226d: vi 1 Collective No
giš
GI]ŠIMMAR
[KA.INIM.MA ...] ⌈x⌉ ru FAOS 12, pl. 5–6g: viii 17’ Collective Yes
⌈á⌉.zi.zi.da
KA.INIM.MA q[a? …] KAR 226b: ii 3’ Collective Yes
KA.INIM.MA ana sa-ma-ni […] YOS 11, 74: 12’ – No
(KA.INIM.MA) ana ki-mil-ti KAL 4, 34: 7’ Inc.-ritual Yes
DINGIR u diš8-tár D[U8-ri]
(KA.INIM.MA) BÁRA.⌈MAḪ⌉ AuOr Suppl. 23, 15a: 9 Collective No
(KA.INIM.MA) BÁRA.⌈MAḪ⌉ AuOr Suppl. 23, 15b: 15 Collective No
KA.INIM.MA BE ZA ZÉ GIG AuOr Suppl. 23, 26a: 9’ Therapeutic Yes
KA.INIM.⸢MA⸣ [é].tùr KAR 91a: 25’ Inc.-ritual Yes
anše.kur.ra sikil.e.da.kám
KA.INIM.MA é.tùr anše.kur.ra KAR 91b: r. 9 Inc.-ritual Yes
sikil.e.da.kám
[KA.INIM.MA] AuOr Suppl. 23, 16a: i 10’ Therapeutic Yes
GIG.DÙ.A.BI.KAM
KA.INIM.MA GÌR.PAD.D[U …] AuOr Suppl. 23, 16b: ii 6’ Therapeutic No
[KA].⌈INIM⌉.MA giš.ma.nu Iraq 42, 43f.(+)KAR 24a: Collective Yes
sag.lú.tu.ra gá.gá.[dè.ke4] ii 2’
KA.INIM.MA giš.peš.gišimmar Iraq 42, 43f.(+)KAR 24c: Collective Yes
lú.tu.ra kéš.kéš.da.kám iii 15’
[KA.INIM].MA AuOr Suppl. 23, 27a: r. 3’ Therapeutic Yes
[igi.g]i[g.g]a.k[ám]
⌈KA⌉.INIM.MA ki.dutu giškéš ZA 91, 244: r. 10’ Single inc. Yes
gar.ra.kam
KA.INIM.MA lú.kúr lú.érim ZA 102, 211a: 4 Collective Yes
lugal.ra nu.te.ge26.da.kam
KA.INIM.MA LÚ.KÚR.⌈ŠÈ⌉ ZA 102, 211c: 26 Collective Yes
E[DIN?.NA? DI]B?.BÉ.DA.KAM
KA.INIM.MA LÚ.TUR CUSAS 30, 448: 18 Single inc. Yes
ḪUN.GÁ.KAM
[KA.INIM.MA NAM].ÉRIM KAR 246: r. 19 Single inc. Yes
BÚR.RU.DA.KÁM
KA.INIM.MA pa-ra-a ana AuOr Suppl. 23, 25a: 3’ Therapeutic Yes
KU5-[si]
KA.INIM.MA pa-ra-a a-na AuOr Suppl. 23, 25b: 15’ Therapeutic Yes
KU5-si
[KA.INIM.M]A SA.MA.NÁ […] AuOr Suppl. 23, 25e: r. 41 Therapeutic Yes
KA.INIM.MA ŠÀ.SUR AuOr Suppl. 23, 25c: r. 2 Therapeutic Yes
KU5.RU.DA.KAM
KA.INIM.MA šim-ma-tu4 AuOr Suppl. 23, 25d: r. 25 Therapeutic Yes
KA.INIM.MA šim-ma-tu4.KAM BAM 4, 398: r. 23’ Therapeutic Yes
[KA.I]NIM.MA KBo 36, 11+a: between Collective –
⌈udug⌉.ḫul.a.⌈kám⌉ columns
[KA.INIM.MA udug.ḫul.a]?.kám OrNS 83, pl. XXXII– Single inc. Yes
XXXIV: iv 2’
34 Chapter 2: Physical Properties of Tablets

Subscript Individual Incantation Text Separated by

ruling?
KA.INIM.MA udug.ḫul.a.kam PBS 1/2, 112: iii 18 Single inc. 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 Separated by

ruling?
ÉN ⌈šá d x x⌉ […] Ḫulbazizi, pl. 58 (X): 6 Single inc. No
ši-pa-at ša d[…] KBo 1, 18b: A 18’ Collective No
ši-pa-at ša MUŠ […] KBo 1, 18c: A 21’ Collective No
ši-ip-tu ša mu-ul-tap-ši-iq-te Iraq 31, pl. V–VIa: 50 Therapeutic 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 Separated by

ruling?
an-nu-tu4 ša pa-ša-ar ⸢GÍR?⸣.TAB KBo 1, 18k: D 23’ Collective 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 Separated by

ruling?
ša […] KBo 1, 18d: A 24’ Collective No
ša GÍR!?.TAB ṣa-ba-tim? KBo 1, 18j: D 20’ Collective No
ša ṣa-b[a?-tim …] KBo 1, 18e: A 28’ Collective 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).
 Paratextual Comments 35

Table 27: Use of the Subscript šipat

Subscript Individual Incantation Text Separated by

ruling?
ši-pa-at nu-[…] KBo 1, 18a: A 10’ Collective No
ši-pa-at zu-ub-bi KBo 1, 18i: D 13’ Collective 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 Separated by

ruling?
KA.INIM.MA ši-pa-at si […] ABoT 2, 258: 2’ – Yes
KA.INIM.MA ÉN mu-šap-ši-⸢iq⸣- KUB 4, 13a: 13’ Therapeutic Yes
[ti …]

Uncertain

Table 29: Uncertain Subscripts

Subscript Individual Incantation Text Separated by

ruling?
[…] pa-ša-a-ri KBo 36, 19a: i? 4’ – Yes
[… zikurudû pa]-ši-ir KUB 37, 58: ii’ 10 Therapeutic 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⸣-an-
ni-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 Reconstruction after Abusch/Schwemer 2016, 121.

95 Schwemer 1998, 100.
96 Biggs 1967, 56.
97 Y. Cohen 2009, 128.
98 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 Maḫḫi-
ḫīṭa(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-pe-
še 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 Lit. “The ‘nail’ of Agi-Teššub”, s. Waal 2015, 383.

100 S. Waal 2015, 534.
101 Hunger 1968, 32.
102 Viano 2016, 73. For the OB colophon, s. Castellino 1969, 1.
103 For an analysis of the personal name, s. Mayer 2014, 340.
104 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.
 Mesopotamian Heartland 39

Table 30: Texts with Incantations from Aššur–M1-Archive

Publication Siglum Text Format Subject

BAM 4, 339 VAT 10034+ Inc.-ritual Single-col. Against ghosts
1142+11571+ Portrait L
12115+12216
Fs. Wilcke, 190f. VAT 10038 Single inc. Single-col. Cult Image
Portrait L
KAR 91 VAT 10035 Inc.-ritual Single-col. Veterinary
Portrait L medicine
(hippiatry)
KAR 246 VAT 10039 Single inc. Single-col. To Šamaš
Portrait L
LKA 116 VAT 10036 Inc.-ritual Single-col. Namburbi
Portrait L 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 Siglum Text Format Subject

BAM 3, 214 A 13+393 Inc.-ritual Multi-col. Witchcraft
Iraq 42, 43f.(+)KAR 24 BM 130660(+) Collective Multi-col. Udug.ḫul
VAT 9833
KAR 189 VAT 10088 Therapeutic Multi-col. Witchcraft
LKA 75 K 430/i Single inc. Single col. To Šamaš
Portrait L

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, Aššur-
uballiṭ 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 Siglum Text Format Subject

KAR 85 VA Ass. 990 Single inc. Amulet Lamaštu
KAR 86 VA Ass. 991 Single inc. Amulet Lamaštu
KAR 87 VA Ass. 998 Single inc. Amulet 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 Siglum Text Format Subject

BAM 3, 316 VAT 13608+ Therapeutic Multi-col. Various
13759 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 Siglum Text Format Subject

– VAT 10785+ Collective – Udug.ḫul
10871
AoF 10, 218f. VA 5920 Single inc. Cylinder To Ištar
BAM 2, 141 VAT 16448 Therapeutic – šimmatu
BAM 4, 334 VAT 10094+ Inc.-ritual Multi-col. Witchcraft
10989

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.
 Mesopotamian Heartland 41

Publication Siglum Text Format Subject

BAM 4, 335 VAT 10306 – Multi-col. Various
diseases
BAM 4, 336 VAT 11076 – – –
KAL 4, 9 VAT 10562 Inc.-ritual – Namburbi
earthquake
KAL 4, 27 118 VAT 10938 Collective – Witchcraft
KAL 4, 34 VAT 10797 Inc.-ritual – Divine
wrath
KAL 7, 7 VAT 11567 – – Witchcraft
KAL 7, 8 VAT 12153 Inc.-ritual – Witchcraft
KAL 7, 31 VAT 10438 Single inc. Single col. To Ninurta
Portrait L
KAR 226 VAT 9531 Collective Multi-col. Witchcraft
KAR 240 VAT 10933 – – Witchcraft
KAR 275 VAT 11603 Therapeutic Multi-col. Witchcraft
KAR 297+256(+)127 VAT 10778+ Single inc. Single col. To Ninurta/
10784+11127 Portrait L Sirius
(+)10930

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 Siglum Text Format Subject

AJSL 35, 141f. BM 98587 Single inc. Multi-col. Witchcraft
ZA 102, 211 BM 98561 Collective Single col. King’s safety at home
Portrait S 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 Siglum Text Format Subject

AS 16, 287f. Rm 376 Collective Multi-col. 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 Siglum Text Format Subject

Sumer 9, 29 IM 49981 Collective – 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 Meli-
Šipak–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 Text Format Subject

– VAT 13226 Single inc. Single col. Sexual desire
Landscape S

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 Siglum Text Format Subject

BAM 4, 385 VAT 17580 Therapeutic Multi-col. 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 Gurney 1953, 25.

125 Pedersén 2005, 83.
126 Pedersén 2005, 218.
127 Köcher 1971, XXVII.
 Mesopotamian Heartland 43

Table 40: Texts with Incantations from Babylon–Provenience Unknown

Publication Siglum Text Format Subject

MIO 7, 339 Bab. 1357 Single inc. Amulet Lamaštu
MIO 7, 348 VAT 3326 Single inc. Amulet 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 82-
5-22, 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 Siglum Text Format Subject

ASJ 15, 282–285 CBS 1686+1533 Single inc. Multi-col. To Utu
CM 31, 241 BM 54692 Inc.-ritual – –
TCL 16, 79+PBS 12, 25 AO 7738+ Single inc. Multi-col. To Utu
CBS 1521
OrAnt 8, pl. XI/XIII CBS 587+335 Single inc. Multi-col. To Utu
PBS 1/2, 112 CBS 590 Single inc. Multi-col. 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 Siglum Text Format Subject

CDLI no. P266104 CBS 10911 – – –
BAM 4, 398 Ni 178 Therapeutic Multi-col. 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 Siglum Text Format Subject

ZA 106, 52 CBS 11059 Therapeutic – 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 Siglum Text Format Subject

BAM 8, pl. 91 12 N 228 – Multi-col. Udug.ḫul

Nippur–Provenience Unknown

Table 45: Texts with Incantations from Nippur–Provenience Unknown

Publication Siglum Text Format Subject

CDLI no. P263672 CBS 8857abis – – –
CDLI no. P268915 CBS 13905 Collective Multi-col. –
CDLI no. P278739 N 3731 – – –
FAOS 12, pl. 5–6 Ni 2676+2997+ Collective Multi-col. Udug.ḫul
4017+4018
OIP 16, 12 CBS 14154 Collective Multi-col. Udug.ḫul
PBS 1/2, 115 CBS 13858 – Multi-col. Gattung II
(zi-pà)
ZA 91, 244 HS 1512 Single inc. Single col. To Šamaš
Portrait L

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.
 Mesopotamian Heartland 45

Table 46: Texts with Incantations from Uruk–Eanna

Publication Siglum Text Format Subject

AUWE 6, pl. 1 no. 5a–b IM 25725 Single inc. Amulet 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 Siglum Text Format Subject

UE 8, pl. 35 BM 122553 Single inc. Cylinder seal 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 M14-
archive 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 Siglum Text Format Subject

CUSAS 32, 62 MS 1913 Single inc. Amulet Lamaštu
Iraq 31, pl. V–VI – Therapeutic Single col. Birth
Portrait L
N.A.B.U. 2016/47 BM 128857 Single inc. Amulet Lamaštu
Studies Sachs, 20 YBC 7145 Therapeutic – –
no. 19
YOS 11, 74 MLC 1301 – Multi-col. sāmānu

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 Siglum Text Format Subject

CDLI no. P269644 CBS 15080 Single inc. Single col. –
Portrait L
CUSAS 30, 446 CUNES 52-13- Single inc. Single col. Evil šēdu
114 Landscape S
CUSAS 30, 447 CUNES 52-13- Single inc. Single col. Anger
117 Landscape S
CUSAS 30, 448 CUNES 52-15-29 Single inc. Single col. Baby
Landscape S
Studies Jacobsen, 210 BM 54716 Single inc. Single col. Ardat lilî
Portrait L
Ḫulbazizi, pl. 58 (AA) – Single inc. Cylinder seal Any evil
Ḫulbazizi, pl. 58 (BB) – Single inc. Cylinder seal Any evil
Ḫulbazizi, pl. 57 (V) – Single inc. Cylinder seal Any evil
Ḫulbazizi,. 82f. (W) – Single inc. Cylinder seal Any evil
Ḫulbazizi, pl. 58 (X) AO 1167 Single inc. Cylinder seal Any evil
Ḫulbazizi, pl. 59 (Y) – Single inc. Cylinder seal Any evil
Ḫulbazizi, pl. 57 (Z) – Single inc. Cylinder seal Any evil
MC 17, 443ff. BM 120022 Single inc. Single col. Lamaštu
Portrait L

Unclear

Table 50: Texts with Incantations Provenience Unclear

Publication Siglum Text Format Subject

BSOAS 78, 600 – Single inc. Amulet Lamaštu
De wereld van de – Single inc. Amulet Lamaštu
bijbel, no. 18
Iraq 38, 60 fig. 2 – Collective Amulet Any evil
Iraq 38, 62 fig. 3 – Single inc. Amulet Any evil
Metropolitan 1984- MMA 1984.348 Single inc. Amulet Lamaštu
85, 4

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.
 Peripheral Areas 47

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 Siglum Text Format Subject

KBo 9, 44 221/n Inc.-ritual Multi-col. To Šamaš
KBo 36, 11+KUB 523/b+533/b+536/b Collective Multi-col. Udug.ḫul
37, 106 r. col.+KUB +640/b+226/c+
37, 100a rev.+ABoT 241/c+656/c+1016/c
2, 255 +1048/c+1929/c+
357/f+AnAr 9167
KBo 36, 29 285/a+73/b+743/c Therapeutic Multi-col. Various
(+)1017/c(+)1039/c diseases
+2533/c+2555/c+
399/d+510/d+166/e
+34/k+97/q
KBo 36, 34 321/a+829/c+841/c+ Therapeutic Multi-col. –
254/e

138 For a discussion of specific layout and archaeology, s. Neve 1982, 104–107.
139 For a general discussion of the archives of Büyükkale A, s. Košak 1995.
140 Van den Hout 2007, 401.
141 Naumann 1971, 431.
48 Chapter 3: Geographical Setting & Archival Setting

Publication Siglum Text Format Subject

KBo 36, 35+KUB 1377/c+184/w Therapeutic Multi-col. liʾbu-
29, 60 disease
KBo 40, 103 345/c+473/c – – –
KBo 40, 104 1469/c Therapeutic – Various
diseases
KUB 29, 58+59+ 339/c+534/c+539/c+ Therapeutic Multi-col. liʾbu-
KUB 37, 84 167/c+569/c disease
KUB 30, 1(+)KUB 151/c+170/c+431/c+ Collective Multi-col. Witchcraft
37, 109 1404/c+1412/c(+)
231/c+242/c
KUB 30, 2(+?)3(+?)4 2245/c(+?)+2525/c – Multi-col. Witchcraft
(+?)2488/c
KUB 34, 3 251/e – – –
KUB 34, 4 724/b – – –
KUB 37, 36(+)37 151/b+77/c(+)772/b Collective Multi-col. Various
KUB 37, 44(+)45(+) 614/b+157/c+1433/c Therapeutic Multi-col. Witchcraft
46(+)47(+)49(+?)48 (+)409/c+669/c(+)
350/c(+)173/c+
200/c(+)216/c(+?)
1317/c
KUB 37, 51(+)53 598/b(+)2787/c(+) Therapeutic Multi-col. Witchcraft
(+)99 478/c
KUB 37, 55+KBo 373/b+423/c+450/c Therapeutic Multi-col. Witchcraft
36, 32(+)HT 75 +468/c+472/c+
2693/c+323/c(+)
BM 108557
KUB 37, 58 415/b Therapeutic – Witchcraft
KUB 37, 62 676/b – – –
KUB 37, 72 38/a – Multi-col. –
KUB 37, 85 163/b Inc-ritual – –
KUB 37, 90 559/c – – –
KUB 37, 92 526/d – – –
KUB 37, 95 194/c – – –
KUB 37, 96+93 424/c+374/b Therapeutic Multi-col. –
KUB 37, 108+110 230/c+232/c – Multi-col. Witchcraft
KUB 37, 127 172/a – – –

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 Siglum Text Format Subject

KBo 9, 47 212/n Therapeutic – Witchcraft
KBo 36, 12 827/f – – –

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.
 Peripheral Areas 49

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 Siglum Text Format Subject

KUB 37, 143 537/c – – 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 Siglum Text Format Subject

KBo 36, 16 813/w – – –
KBo 36, 21 520/i – – –
KUB 37, 43 231/g Therapeutic Multi-col. Witchcraft
KUB 37, 101(+)102 805/f(+)806/f – Multi-col. Udug.ḫul-
related
KUB 37, 111 511/i – Multi-col. Udug.ḫul-
related
KUB 37, 115+KBo 481/e+70/k(+)71/k Collective Single col. Various
7, 1(+)KBo 7, 2 Portrait L

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 Siglum Text Format Subject

KBo 36, 27 61/r Therapeutic Single col. Impotence
Portrait L

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 Siglum Text Format Subject

KBo 36, 13 134/p – Multi-col. –

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 Siglum Text Format Subject

KBo 36, 15 1232/v – Multi-col. –
KBo 36, 19 179/w Inc.-ritual Multi-col. 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 Haas 1994, 622–623.

150 Bittel/Neve/Fischer 1958, 57–61; Neve 1982, 107–111.
151 Pedersén 1998, 49.
152 Neve 1982, 126.
153 Haus am Hang was first provisionally identified as the halentuwa-building by Bittel/Nauman 1938,
20–30.
 Peripheral Areas 51

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 Siglum Text Format Subject

KBo 13, 37 702/u – – –
KBo 36, 20 314/t – – –

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 Pedersén 1998, 53.

155 Van den Hout 2007, 402; Torri 2008, 780f.
156 Torri 2008, 781.
157 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 Meso-
potamian 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 Siglum Text Format Subject

KBo 36, 17 535/v – – –
KBo 36, 28 663/z – Multi-col. –

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 Siglum Text Format Subject

ABoT 1, 43 AnAr 6994(+)6997 – Multi-col. –
ABoT 2, 258 AnAr 10873 – Multi-col. –
KBo 1, 18 VAT 7425 Collective Prism Arachnids,
snakes and
insects
KBo 9, 50 36/o Therapeutic – Various
Diseases
KBo 14, 51 192/q Collective – Various
KBo 36, 24 395/p – – –
KUB 4, 11 Bo 1760 Single inc. Multi-col. To Utu/
Šamaš
KUB 4, 13 Bo 4822 Therapeutic – Birth
KUB 4, 16 Bo 6345 Collective Multi-col. Udug.ḫul
KUB 4, 17(+)18 Bo 5029(+)6508 Inc.-ritual Multi-col. –
KUB 4, 20(+)21 Bo 1279+9148(+) Collective – Various
9125
KUB 4, 24 Bo 655 Collective – Various
KUB 4, 26(+)HT Bo 2747(+) Collective – Various
13(+)KUB 37, 112 BM 108605+
108627+108656
(+)Bo 4314
KUB 4, 48 Bo 4894 Therapeutic Multi-col. Impotence
KUB 4, 53 Bo 1284 D. omina – šumma
nūru ša rēš
marṣi /
To Šamaš
KUB 4, 99 Bo 5206 Therapeutic – Witchcraft
KUB 31, 141 Bo 4845 – Single col. To Ištar
Portrait L
KUB 37, 98 Bo 9195 – – –

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).

 Peripheral Areas 53

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 Siglum Text Format Subject

OrNS 83, pl. KH.13.O.1178 Single inc. Multi-col. Udug.ḫul
XXXII–XXXIV

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.
54 Chapter 3: Geographical Setting & Archival Setting

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

Publication Siglum Text Format Subject

AlT 448 ATT/8/33–42 Inc.-ritual Single col. –
Portrait L
AlT 449(+?)450 ATT/8/33–42 Inc.-ritual Single col. –
Portrait L
AlT 453(+)453a ATT/8/33–42 Single inc. Single col. To Šamaš
Portrait L

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 Siglum Text Format Subject

Emar 729 Msk 74102a+ Collective Single col. Udug.ḫul
74107ai+74114l(+) Portrait L
74102a
Emar 731 Msk 74199q – – Udug.ḫul
Emar 732 Msk 74107ak – – Headache
Emar 733 Msk 74228a – – –
Emar 734 Msk 74173e – – –
Emar 735 Msk 74147b(+)74179 Single inc. Single col. šimmatu
Portrait L
Emar 737 Msk 731030 Lexical list Multi-col. ur5-ra= ḫubullu/
Gastrointestinal
disease
Emar 738 Msk 74124f – – –
Emar 740 Msk 74183 Inc.-ritual – –
Emar 742 Msk 74123aa – – –

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.
 Peripheral Areas 55

Publication Siglum Text Format Subject

Emar 743 Msk 74122t Inc.-ritual – –
Emar 744 Msk 74107t – – –
Emar 753 Msk 74135b – – –
Emar 757 Msk 74165g Inc.-ritual – –
Emar 790 Msk 74232i – – 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 Siglum Text Format Subject

AOAT 308, 108 – Collective Single col. Various
Landscape
L
Iraq 54, pl. XIV M8 Collective Amulet Lamaštu
Priests and Officials, – Therapeutic Single col. Various
199f. Portrait L 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 Siglum Text Format Subject

AuOr Suppl. 23, 13 RS 16.416bis – – –
Ugaritica 5, 17b RS 15.152 Collective – 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 Sumerian-

174 Van Soldt 1991, 74f.

175 Van Soldt 1991, 131f.
56 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 Siglum Text Format Subject

AuOr Suppl. 23, 23 RS 20.161+ – – –
20.171A
Ugaritica 5, 19 RS 20.006 Single inc. Single col. Eye-ache
Square

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 Siglum Text Format Subject

Ugaritica 5, 17 RS 17.155 Collective Single col. Various
Portrait L 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 Van Soldt 1991, 165–180.

177 Van Soldt 1991, 163–165.
178 Note that only one text is written in the Ugaritic language, i.e. the letter RS 17.327.
179 Rowe 2014, 78–80.
180 Van Soldt 2000, 232.
181 Van Soldt 2000, 242.
 Peripheral Areas 57

Table 68: Texts with Incantations from Ugarit–House of Urtenu

Publication Siglum Text Format Subject

AuOr Suppl. 23, 14 RS 94.2178 Collective Single col. Various
Landscape L
AuOr Suppl. 23, 15 RS 94.2964 Collective Single col. Various
Landscape L
AuOr Suppl. 23, 26 RS 94.2067 Therapeutic – –
Ugaritica 7, pl. I RS 34.021 Single inc. Single col. Various
Portrait S 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 Siglum Text Format Subject

AuOr Suppl. 23, 16 184 RS 25.422 Therapeutic Multi-col. Various
diseases
AuOr Suppl. 23, 17 RS 25.513 – – Lamaštu
AuOr Suppl. 23, 18 RS 25.420+ Collective Multi-col. Lamaštu
25.440+25.445+
25.447+25.456A+
25.459C
AuOr Suppl. 23, 20 RS 25.436 – – Birth
AuOr Suppl. 23, 25 RS 25.129+ Therapeutic Single col. Various
25.456B Portrait L diseases
AuOr Suppl. 23, 27 RS 25.418 Therapeutic – –

Miscellaneous

Graeco-Persian Sarcophagus Sud-Acropole

The small clay cylinder seal AuOr Suppl. 23, 69 against Lamaštu was found in a Graeco-
Persian 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 Van Soldt 2000, 237.

183 Van Soldt 1991, 204–210.
184 Arnaud 2007, 60 suggests that AuOr Suppl. 23, 16 and 27 may be part of the same tablet.
185 Nougayrol, 1969, 406 fn. 98; Bordreuil/Pardee 1989, 320.
58 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 Siglum Text Format Subject

AuOr Suppl. 23, 69 RS 25.457 Single inc. Cylinder seal 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 magico-
religious and are considered likely to contain incantations. 189

Table 71: Texts with Incantations from Ugarit–Vicinity Tomb IV Acropole

Publication Siglum Text Format Subject

Syria 20, 115 RS 5.303bis – Single col. –
(KTU 1.73) Portrait L
Syria 20, 118 RS 5.156+5.211+ Collective Single col. Various
(KTU 1.70) 5.214 Portrait L
Syria 20, 122 RS 5.213 – – –
(KTU 1.69)
Syria 20, 124 RS 5.199 – – –
(KTU 1.67)

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-incan-
tations, 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.
 Peripheral Areas 59

Table 72: Texts with Incantations from Akhetaten

Publication Siglum Text Format Subject

Tell el Amarna, pl. Ash. 1893.1- Single inc. Cylinder seal Apotropaic
XXXII, IX (= EA 355) 41(416) 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 Siglum Text Format Subject

RA 26, 10 – Single inc. Amulet 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 Siglum Text Format Subject

MDP 33, 51 fig. 19/2 – Single inc. Amulet Lamaštu

191 Mecquenem/Contenau 1953, 52.

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

lú.a.zu (asû) “the physician” should approach the patient, s. Zomer (forthcoming/b). For an alternative
culturally-sensitive approach, s. Robson 2008b.
201 Scurlock 1999, 77.
202 Scurlock 1999, 74 fn. 34.
203 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.
204 S. fn. 260.
205 Schwemer 2011c, 421.
62 Chapter 4: The Social Setting

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 phycho-
logical 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 Pragmatic cures can be found in the prescriptions on the therapeutic tablets.
210 Geller 2007b, 392.
211 On the theory and practice of historiola, s. Frankfurter 2001.
212 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.MAŠ-
ma “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-še-
i[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.
64 Chapter 4: The Social Setting

(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 mu-
uḫ-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.zi-
material, s. Finkel 1976, 62ff.
 The Identity of the Magical Expert 65

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.
66 Chapter 4: The Social Setting

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, sylla-
bically written (lú)a-ši-pu or logographically (lú)MAŠ.MAŠ 224. The syllabic variant (lú)maš-
maš-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 (Marduk-
ērissu); 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.
 The Identity of the Magical Expert 67

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 Adad-
apla-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 Roth 1995, 172f.

238 PBS 2/2, 121: 7, 18 (Ḫuzālu).
239 Paulus 2014, pl. 52–53 (AAI 4): r. 5.
240 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).
241 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).
242 CUSAS 30, 1: 11. (ILÚ-dIštar DUMU Isà-an-qu lúMU7.MU7.
243 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.
244 For the role of Egyptian specialists at the Hittite court, s. Edel 1976; Haas 2003, 10.
245 Edel 1994, 178f.
246 Edel 1976, 123–125.
68 Chapter 4: The Social Setting

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 Hurro-
Mesopotamian 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 magico-
religious 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 Edel 1976, 120–123; Beckman 1996, 137.

248 For a reconstruction of the career of the physician Rabâ-ša-Marduk, s. Heeßel 2009.
249 Wilhelm 1994a, 3.
250 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
 The Identity of the Magical Expert 69

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 Baby-
lonian 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 Mesopota-
mian 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 sur-
roundings 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

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.
253 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 incantation-
prayer, 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 magico-
religious 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.
254 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.
255 S. fn. 214.
256 Note that Madi-Dagan wrote another Akkadian therapeutic tablet, i.e. SMEA 30, 225ff. no. 27.
257 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.
258 For a discussion of the magico-religious material from Ḫattuša, s. Haas 1994, 876–911; from Ugarit, s.
70 Chapter 4: The Social Setting

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 incantation-
priests, 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
 The Identity of the Magical Expert 71

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
72 Chapter 4: The Social Setting

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) perfor-
ming 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 incan-
tation-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.
 Identity of the Client 73

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-and-
so”, 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 tem-
plate, 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.<MUNUS> ⌈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.
74 Chapter 4: The Social Setting

“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 KUB 29, 58+59+KUB 37, 84i: iv 24.

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

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 environ-
ment. 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 i-
n]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.
76 Chapter 4: The Social Setting

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 incantation-
priest 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 incan-
tation 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.
 Cooperation between Magical Expert and Client 77

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 la-
a-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.
78 Chapter 4: The Social Setting

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 geo-
graphical 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.
 Practical Function of Incantation Texts 79

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 do-
mestic context. This view is also confirmed by the content of its incantations. 324 Additio-
nally, 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 incan-
tation 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 landscape-
oriented 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 pri-
vate 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
80 Chapter 4: The Social Setting

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.
 Practical Function of Incantation Texts 81

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-tu-
nu-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 incan-

333 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.
82 Chapter 4: The Social Setting

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 kiʾutu-
prayer. 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 Related incantations, s. Tonietti 1979, 311f.

342 Gager 1992; Wasserman 2014, 59.
343 For a discussion on incantations in a curricular context, s. directly below.
344 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.
 Practical Function of Incantation Texts 83

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 amulet-
shaped 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.
84 Chapter 4: The Social Setting

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 diffi-
cult 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
 Practical Function of Incantation Texts 85

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

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.
362 Machinist 1978, 128f. (ll. 2’–11’).
363 Following the Synchronistic Chronicle, s. Glassner 2004, 178f. (ll. 8–17).
364 It is unlikely that this is the same Marduk-nādin-aḫḫē as the one in fn. 227 (NTA A.2617: 7).
365 Wiggermann 2008, 214f.
366 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.
367 Glassner 2004, 180f. (ll. 14–24).
368 Another possibly exception could be cylinder AoF 10, 218f., s. Freydank 1983.
369 AJSL 35, 141f. identified as Middle Babylonian by Abusch/Schwemer 2016, 146; ZA 102, 211
identified as Middle Babylonian by Schwemer 2011d, 210.
370 Reade 1998–2000, 422f.
371 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)
86 Chapter 4: The Social Setting

(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 deriva-
tions, 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 Assyro-
Mittanian 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 Assyro-
Mitannian script is solely used for Sumerian and/or Akkadian medical and magico-religious

extispicy; (91) KAR 451 (= KAL 5, 18) (VAT 10788) extispicy; (131) KAL 5, 93 (A 455) omina; (133)
KAV 179 (A 587) godlist.
372 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).
373 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.
374 S. fn. 111.
375 Wasserman 2016, 203–206 argues that the catalogue KAR 178 written in Middle Assyrian script is
another example of an originally Babylonian import product.
376 The terminus Assyro-Mittanian is followed here after the general concensus. Note however the
observations and criticism of Weeden 2012.
377 Most likely after the Hittite defeat of the Mittani state.
378 A theory first presented by Wilhelm 1992.
379 Letters: KBo 28, 65; KBo 28, 66; IBoT 1, 34; KUB 3, 80. Treaty: KBo 1, 2 (between Šuppiluliuma I and
Šattiwaza from Mittani).
 Practical Function of Incantation Texts 87

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 Assyro-
Mittanian 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 eye-
ache); 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).
 Thematic Grouping of Individual Incantations 89

Ugarit 388 reflecting that, as expected, incantations were copied and reproduced in the peri-
pheral scribal centra among other Mesopotamian scholarly and literary works. This is espe-
cially 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 Cow-
of-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 Text Context Format Language

AS 16, 287f.c Collective Various Multi-col. Akkadian
AuOr Suppl. 23, 20 – Birth – Akkadian
Iraq 31, pl. V–VIa Therapeutic Birth Single col. Akkadian
Portrait L
Iraq 31, pl. V–VIb Therapeutic Birth Single col. Akkadian
Portrait L
KUB 4, 13a Therapeutic Birth – Akkadian
KUB 4, 13b Therapeutic Birth – 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).
90 Chapter 5: Circulation of Incantations during the Late Bronze Age

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 Text Context Format Language

AuOr Suppl. 23, 16b Therapeutic Various Multi-col. Akkadian
diseases

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 Text Context Format Language

Ugaritica 5, 17f Collective Various Single col. Akkadian
Portrait L

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 Text Context Format Language

Ugaritica 5, 17e Collective Various Single col. Akkadian
Portrait L
//Ugaritica 5, 17bb Collective Various – 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.
 Thematic Grouping of Individual Incantations 91

Table 79: MB/MA Incantations concerning Diarrhoea

Individual Incantation Text Context Format Language

AuOr Suppl. 23, 25c Therapeutic Various Single col. Akkadian
diseases Portrait L

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 eye-
ache 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 Text Context Format Language

AuOr Suppl. 23, 27a Therapeutic – – Sumerian
Ugaritica 5, 19 Single inc. Eye-ache Single col. Akkadian
Square

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 Text Context Format Language

AuOr Suppl. 23, 14a Collective Various Single col. Akkadian
Landscape L
Priests and Officials, Therapeutic Various Single col. Akkadian
199f.b diseases Portrait L
Ugaritica 5, 17h Collective Various Single col. Akkadian
Portrait L

liʾbu
One therapeutic text known from two tablets from Ḫattuša are concerned with the liʾbu-
disease, 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).
92 Chapter 5: Circulation of Incantations during the Late Bronze Age

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 Text Context Format Language

KUB 29, 58+59+KUB 37, 84b Therapeutic liʾbu-disease Multi-col. Akkadian
KUB 29, 58+59+KUB 37, 84c Therapeutic liʾbu-disease Multi-col. Akkadian
//KBo 36, 35+KUB 29,60a
Therapeutic liʾbu-disease Multi-col. Akkadian
KUB 29, 58+ 59+KUB 37, 84e Therapeutic liʾbu-disease Multi-col. Akkadian
KUB 29, 58+59 +KUB 37, 84k Therapeutic liʾbu-disease Multi-col. Akkadian
//KBo 36, 35+KUB 29, 60e
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] “mouth-
opener 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 Text Context Format Language

AuOr Suppl. 23, 26a Therapeutic – – 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 Text Context Format Language

Emar 737 Lexical ur5-ra = ḫubullu/ Multi-col. Akkadian
gastrointestinal disease

396 George 2016, 8f.; 123–125.

 Thematic Grouping of Individual Incantations 93

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 Text Context Format Language

Emar 732 – Headache – Sumerian
KBo 14, 51b Collective Various – Sumerian
//Ugaritica 5, 17i Collective Various Single col. Sumerian
Portrait L

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 Text Context Format Language

KBo 36, 27 Therapeutic Impotence Single col. Akkadian
Portrait L
KUB 4, 48 Therapeutic Impotence Multi-col. Sumerian
VAT 13226 Single inc. Sexual desire Single col. Akkadian
Landscape S

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 Text Context Format Language

Priests and Officials, 199f.a Therapeutic Various Single col. Akkadian
diseases Portrait L

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.

94 Chapter 5: Circulation of Incantations during the Late Bronze Age

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 Text Context Format Language

AS 16, 287f.a Collective Various Multi-col. Akkadian
AuOr Suppl. 23, 25d Therapeutic Various Single col. Sumerian
diseases Portrait L
KBo 1, 18a Collective Arachnids, Prism Akkadian
snakes and
insects

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 Text Context Format Language

AuOr Suppl. 23, 25e Therapeutic Various Single col. Akkadian
diseases Portrait L
YOS 11, 74 – sāmānu Multi-col. 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 sen-
sation”, s. Scurlock/Andersen (2005, 289f.); Böck (2007, 49f.).

Table 90: MB/MA Incantations concerning Šimmatu

Individual Incantation Text Context Format Language

BAM 2, 141 Therapeutic šimmatu – Akkadian
BAM 4, 398 Therapeutic šimmatu Multi-col. Akkadian
Emar 735 Single inc. šimmatu Single col. Akkadian
Portrait L

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.
 Thematic Grouping of Individual Incantations 95

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 Text Context Format Language

AuOr Suppl. 23, 25a Therapeutic Various Single col. Sumerian
diseases Portrait L
AuOr Suppl. 23, 25b Therapeutic Various Single col. Akkadian
diseases Portrait L

Various Diseases/Any Evil

LKA 116a and Priests and Officials, 199f.c are both renderings of the me.šè ba.da.ri-
incantations 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 Text Context Format Language

AuOr Suppl. 23, 16a Therapeutic Various Multi-col. Akkadian
diseases
BAM 4, 335 – Various Multi-col. Akkadian
diseases
BAM 4, 385a Therapeutic Ghost- Multi-col. Akkadian
induced
illnesses
EA 355 Single inc. Apotropaic Cylinder seal Akkadian
Ḫulbazizi, 82f. (W) Single inc. Any evil Cylinder seal Sumerian
// Ḫulbazizi, pl. 57 (V) Single inc. Any evil Cylinder seal Sumerian
Ḫulbazizi, pl. 57 (Z) Single inc. Any evil Cylinder seal Sumerian
// Ḫulbazizi, pl. 58 (AA) Single inc. Any evil Cylinder seal Sumerian
// Ḫulbazizi, pl. 58 (BB) Single inc. Any evil Cylinder seal Sumerian
// Ḫulbazizi, pl. 59 (Y) Single inc. Any evil Cylinder seal Sumerian
Ḫulbazizi, pl. 58 (X) Single inc. Any evil Cylinder seal Akkadian
Iraq 38, 60 fig. 2a Collective Any evil Amulet Sumerian
KBo 36, 29f Therapeutic Various Multi-col. Akkadian
diseases
LKA 116a Inc.-ritual Namburbi Single col. Sumerian
fungus Portrait L
PBS 1/2, 115 – zi-pà Multi-col. Sum.–Akk.
// Iraq 38, 60 fig. 2b Collective zi-pà Amulet 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.
96 Chapter 5: Circulation of Incantations during the Late Bronze Age

Individual Incantation Text Context Format Language

Priests and Officials, Therapeutic Various Single col. Sumerian
199f.c diseases Portrait L
Sumer 9, 29a Collective Any evil – Sumerian
Sumer 9, 29b Collective Any evil – Sumerian
Sumer 9, 29c Collective Any evil – Akkadian
Sumer 9, 29d Collective Any evil – Akkadian
UE 8, pl. 35 Single inc. Any evil Cylinder seal Akkadian
Ugaritica 5, 17a Collective Various Single col. Akkadian
Portrait L
Ugaritica 5, 17b Collective Various Single col. Akkadian
Portrait L
Ugaritica 5, 17g Collective Various Single col. Sumerian
Portrait L
Ugaritica 7, pl. I Single inc. Various Single col. Akkadian
diseases Portrait S

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 Text Context Format Language

KAR 91a Inc.-ritual Veterinary Single col. Sumerian
medicine: Portrait L
hippiatry
KAR 91b Inc.-ritual Veterinary Single col. Sumerian
medicine: Portrait L
hippiatry

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.
 Thematic Grouping of Individual Incantations 97

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 Text Context Format Language

Ugaritica 5, 17d Collective Various Single col. Akkadian
Portrait L
// Ugaritica 5, 17ba Collective Various – 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 Text Context Format Language

KBo 1, 18i Collective Arachnids, Prism Sumerian
snakes and
insects

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.
98 Chapter 5: Circulation of Incantations during the Late Bronze Age

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 Text Context Format Language

KBo 1, 18h Collective Arachnids, Prism Akkadian
snakes and
insects

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 Text Context Format Language

KBo 1, 18j Collective Arachnids, Prism Akkadian
snakes and
insects
KBo 1, 18k Collective Arachnids, Prism Akkadian
snakes and
insects

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.
 Thematic Grouping of Individual Incantations 99

Table 98: MB/MA Incantations against Snakes

Individual Incantation Text Context Format Language

KBo 1, 18c Collective Arachnids, Prism Akkadian
snakes and
insects
KBo 1, 18e Collective Arachnids, Prism Akkadian
snakes and
insects

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 Text Context Format Language

ZA 102, 211b Collective King’s safety Single col. Akkadian
at home and Portrait S
on campaign

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 Text Context Format Language

CUSAS 30, 447 Single inc. Anger Single col. Akkadian
Landscape S

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 Text Context Format Language

CUSAS 30, 448 Single inc. Baby Single col. Akkadian
Landscape S
100 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 in-
cantations 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 Text Context Format Language

Syria 20, 115 (KTU 1.73) – – Single col. Akkadian
Portrait L
// Syria 20, 118 Collective Various Single col. Akkadian
(KTU 1.70)b Portrait L
ZA 102, 211c Collective King’s safety Single col. Akkadian
at home and Portrait S
on campaign

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 Text Context Format Language

AJSL 35, 141f. Single inc. Witchcraft Multi-col. 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.
 Thematic Grouping of Individual Incantations 101

Individual Incantation Text Context Format Language

BAM 4, 334c Inc.-ritual Witchcraft Multi-col. Akkadian
KAL 4, 27a Collective Witchcraft – Akkadian
KAL 4, 27b Collective Witchcraft – Akkadian
KAL 4, 27c Collective Witchcraft – Akkadian
KAL 7, 7a – Witchcraft – Akkadian
KAR 189 Therapeutic Witchcraft Multi-col. Akkadian
KAR 226a Collective Witchcraft Multi-col. Akkadian
KAR 226b Collective Witchcraft Multi-col. Akkadian
KAR 226c Collective Witchcraft Multi-col. Akkadian
KAR 226d Collective Witchcraft Multi-col. Akkadian
KBo 36, 13 – Witchcraft Multi-col. Sumerian
KBo 36, 15 – Witchcraft Multi-col. Sumerian
KBo 36, 16 – Witchcraft – Sumerian
KBo 36, 19a Inc.-ritual Witchcraft Multi-col. Sumerian
KBo 36, 19b Inc.-ritual Witchcraft Multi-col. Sumerian
KBo 40, 103 – Witchcraft – Sumerian
KUB 30, 1(+)KUB 37,109a Collective Witchcraft Multi-col. Sumerian
KUB 30, 1(+)KUB 37,109b Collective Witchcraft Multi-col. Sumerian
KUB 30, 2(+?)3(+?)4 – Witchcraft Multi-col. Sumerian
KUB 37, 43 Therapeutic Witchcraft Multi-col. Akkadian
KUB 37, 44(+)45(+)46(+) Therapeutic Witchcraft Multi-col. Akkadian
47(+)49(+?)48
KUB 37, 51(+)53(+)99a Therapeutic Witchcraft Multi-col. Akkadian
KUB 37, 55+KBo 36, 32(+) Therapeutic Witchcraft Multi-col. Akkadian
HT 75a
KUB 37, 108+110 – 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 lilî-
compendium, s. p. 227.

Table 104: MB/MA Incantations against Ardat lilî

Individual Incantation Text Context Format Language

Studies Jacobsen, 210 Single inc. Ardat lilî Single col. Sumerian
Portrait L

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.

102 Chapter 5: Circulation of Incantations during the Late Bronze Age

Table 105: MB/MA Incantations against Divine Wrath

Individual Incantation Text Context Format Language

KAL 4, 34 Inc.-ritual Divine wrath – 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 Text Context Format Language

BAM 4, 385b Therapeutic Ghost-induced Multi-col. Akkadian
illnesses
KBo 36, 29e Therapeutic Various diseases Multi-col. Akkadian
KBo 36, 29g Therapeutic Various diseases Multi-col. Akkadian
KBo 36, 29h Therapeutic Various diseases Multi-col. 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 Text Context Format Language

KBo 9, 50 Therapeutic Various diseases – Akkadian
// KBo 36, 29n Therapeutic Various diseases Multi-col. Akkadian
// KBo 40, 104 Therapeutic Various diseases – Akkadian
// KUB 37, 96+93c Therapeutic – Multi-col. 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 Text Context Format Language

AuOr Suppl. 23, 17 – Lamaštu – Akkadian
AuOr Suppl. 23, 18a Collective Lamaštu Multi-col. Akkadian
AuOr Suppl. 23, 18b Collective Lamaštu Multi-col. Akkadian
AuOr Suppl. 23, 18c Collective Lamaštu Multi-col. Akkadian
AuOr Suppl. 23, 18d Collective Lamaštu Multi-col. Akkadian
AuOr Suppl. 23, 18e Collective Lamaštu Multi-col. Akkadian
AuOr Suppl. 23, 18f Collective Lamaštu Multi-col. Akkadian
AuOr Suppl. 23, 18g Collective Lamaštu Multi-col. Akkadian
// MC 17, 443ff. Single inc. Lamaštu Single col. Akkadian
Portrait L
AuOr Suppl. 23, 69 Single inc. Lamaštu Cylinder seal Sumerian
AUWE 6, pl. I no. 5a–b Single inc. Lamaštu Amulet Sumerian
BSOAS 78, 600 Single inc. Lamaštu Amulet Sumerian
// CUSAS 32, 62 Single inc. Lamaštu Amulet Sumerian
// KAR 85 Single inc. Lamaštu Amulet Sumerian
// KAR 86 Single inc. Lamaštu Amulet Sumerian
// KAR 87 Single inc. Lamaštu Amulet Sumerian
// Metropolitan Museum Single inc. Lamaštu Amulet Sumerian
1984–1985, 4
// MIO 7, 339 Single inc. Lamaštu Amulet Sumerian
// N.A.B.U. 2016/47 Single inc. Lamaštu Amulet Sumerian
De wereld van de bijbel, Single inc. Lamaštu Amulet Sumerian
no. 18
Iraq 54, pl. XIVa Collective Lamaštu Amulet Akkadian
Iraq 54, pl. XIVb Collective Lamaštu Amulet Akkadian
Iraq 54, pl. XIVc Collective Lamaštu Amulet Akkadian
MDP 33, 51 fig. 19/2 Single inc. Lamaštu Amulet Sumerian
RA 26, 10 Single inc. Lamaštu Amulet 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 Text Context Format Language

CUSAS 30, 446 Single inc. Evil Šēdu Single col. Akkadian
Landscape S

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

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 Text Context Format Language

BAM 8, pl. 91 – Udug.ḫul Multi-col. Sum.(//)Akk.
CBS 13905/a Collective Udug.ḫul Multi-col. Sum.(//)Akk.
// Emar 729c Collective Udug.ḫul Single col. Sumerian
Portrait L
CBS 13905/b Collective Udug.ḫul Multi-col. Sum.(//)Akk.
Emar 729a Collective Udug.ḫul Single col. Sumerian
Portrait L
Emar 729b Collective Udug.ḫul Single col. Sumerian
Portrait L
Emar 729d Collective Udug.ḫul Single col. Akkadian
Portrait L
Emar 731 – Udug.ḫul? – Sumerian
Emar 790 – Udug.ḫul – Sumerian
FAOS 12, pl. 5–6a Collective Udug.ḫul Multi-col. Sum.Akk.
// KUB 37, 143 – Udug.ḫul – Sum.(||Akk.)
FAOS 12, pl. 5–6b Collective Udug.ḫul Multi-col. Sum.Akk.
FAOS 12, pl. 5–6c Collective Udug.ḫul Multi-col. Sum.Akk.
FAOS 12, pl. 5–6d Collective Udug.ḫul Multi-col. Sum.Akk.
FAOS 12, pl. 5–6e Collective Udug.ḫul Multi-col. Sum.Akk.
FAOS 12, pl. 5–6f Collective Udug.ḫul Multi-col. Sum.Akk.
FAOS 12, pl. 5–6g Collective Udug.ḫul Multi-col. Sum.Akk.
FAOS 12, pl. 5–6h Collective Udug.ḫul Multi-col. Sum.Akk.
KBo 36, 11+KUB 37, Collective Udug.ḫul Multi-col. Sum.||Akk.
106 r. col.+KUB 37, 100a
rev.+ABoT 2, 255a
KBo 36, 11+KUB 37, Collective Udug.ḫul Multi-col. Sum.||(Akk.)
106 r. col.+KUB 37, 100a
rev.+ABoT 2, 255b
KBo 36, 11+KUB 37, Collective Udug.ḫul Multi-col. Sum.||(Akk.)
106 r. col.+KUB 37, 100a
rev.+ABoT 2, 255c
KBo 36, 11+KUB 37, Collective Udug.ḫul Multi-col. Sum.||(Akk.)
106 r. col.+KUB 37, 100a
rev.+ABoT 2, 255d
KBo 36, 12 – Udug.ḫul- – Sum.–Akk.
related
KBo 36, 29m Therapeutic Various Multi-col. Akkadian
diseases
KUB 4, 16a Collective Udug.ḫul Multi-col. (Sum.)||Akk.
KUB 4, 16b Collective Udug.ḫul Multi-col. (Sum.)||Akk.
KUB 34, 3 – Udug.ḫul- – Sum.(//)Akk.
related?
KUB 34, 4 – Udug.ḫul- – Sum.(//)Akk.
related?

416 Adressed against one utukku-demon, appears to be further unrelated to the traditional Udug.ḫul-
material.
 Thematic Grouping of Individual Incantations 105

Individual Incantation Text Context Format Language

KUB 37, 101(+)102 – Udug.ḫul- Multi-col. Sum.(//)Akk.
related
KUB 37, 111 – Udug.ḫul? Multi-col. Sum.–Akk.
hybrid
KUB 37, 127 – Udug.ḫul? – Sum.–Akk.
Hybrid
OIP 16, 12a Collective Udug.ḫul Multi-col. Sumerian
OIP 16, 12b Collective Udug.ḫul Multi-col. Sumerian
OrNS 83, pl. XXII– Single inc. Udug.ḫul Multi-col. Sum.–Akk.
XXXIV
PBS 1/2, 112 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 Text Context Format Language

Fs. Wilcke, 190f. Single inc. Consecration Single col. Sum.–Akk.
of cult image Portrait L 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 Text Context Format Language

AuOr Suppl. 23, 15a Collective Various Single col. Akkadian
Portrait L
AuOr Suppl. 23, 15b Collective Various Single col. Akkadian
Portrait L

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.

106 Chapter 5: Circulation of Incantations during the Late Bronze Age

Table 113: MB/MA Kultmittelbeschwörungen for Date Palm

Individual Incantation Text Context Format Language

Iraq 42, 43f.(+)KAR 24c Collective Udug.ḫul Multi-col. Sum.//Akk.
Iraq 42, 43f.(+)KAR 24d Collective Udug.ḫul Multi-col. 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 Text Context Format Language

Iraq 42, 43f.(+)KAR 24a Collective Udug.ḫul Multi-col. Sum.//Akk.
// VAT 10785+/a Collective Udug.ḫul Multi-col. 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 Text Context Format Language

KAL 4, 9 Inc.-ritual Namburbi – Akkadian
earthquake
KBo 36, 29d Therapeutic Various Multi-col. Akkadian
diseases
KBo 36, 29j Therapeutic Various Multi-col. Akkadian
diseases
KBo 36, 29k Therapeutic Various Multi-col. Akkadian
diseases

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 Text Context Format Language

KUB 29, 58+59+KUB 37,84d Therapeutic liʾbu-disease Multi-col. Akkadian
// KBo 36, 35+KUB 29, 60b Therapeutic liʾbu-disease Multi-col. 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.
 Thematic Grouping of Individual Incantations 107

Table 117: MB/MA Kultmittelbeschwörungen for Fumigation-Ingredients

Individual Incantation Text Context Format Language

Iraq 42, 43f.(+)KAR 24f Collective Udug.ḫul Multi-col. Sum.//Akk.
// VAT 10785+/b Collective Udug.ḫul Multi-col. 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.ḫul-
series, 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 Text Context Format Language

Iraq 42, 43f.(+)KAR 24e Collective Udug.ḫul Multi-col. Sum.//Akk.

kiškanû-tree
For the relation and position of Iraq 42, 43f.(+)KAR 24b with regard to the later Udug.ḫul-
series, s. p. 215.

Table 119: MB/MA Kultmittelbeschwörungen for kiškanû-tree

Individual Incantation Text Context Format Language

Iraq 42, 43f.(+)KAR 24b Collective Udug.ḫul Multi-col. 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 Text Context Format Language

KBo 36, 29b Therapeutic Various Multi-col. Akkadian
diseases

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 addres-

418 Later parallels are found in BAM 2, 140: 9’–10’//KAL 2, 42(+)43: i 3’–4’, s. Abusch/Schwemer 2011,
67ff.
108 Chapter 5: Circulation of Incantations during the Late Bronze Age

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 Text Context Format Language

KUB 37, 98 – – – 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 Text Context Format Language

ZA 102, 211a Collective King’s safety Single col. Sumerian
at home and Portrait S
on campaign

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 Text Context Format Language

KAR 226e Collective Witchcraft Multi-col. 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).
 Thematic Grouping of Individual Incantations 109

Table 124: MB/MA Kultmittelbeschwörungen for a Thornbush

Individual Incantation Text Context Format Language

KUB 29, 58+59+KUB 37,84h Therapeutic liʾbu-disease Multi-col. Akkadian
KUB 29, 58+59+KUB 37,84i Therapeutic liʾbu-disease Multi-col. Akkadian
KUB 29, 58+59+KUB 37,84j Therapeutic liʾbu-disease Multi-col. 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 Text Context Format Language

LKA 116b Inc.-ritual Namburbi Single col. Sumerian
fungus Portrait L

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 Text Context Format Language

KUB 4, 26(+)HT 13(+)KUB Collective Various – Akkadian
37, 112a

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.
110 Chapter 5: Circulation of Incantations during the Late Bronze Age

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 Text Context Format Language

KBo 36, 29i Therapeutic Various Multi-col. Akkadian
diseases
KUB 37, 72 – – Multi-col. Akkadian
// Studies Sachs, 20 no. 19 Therapeutic – Multi-col. 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 Text Context Format Language

BAM 4, 339b Inc.-ritual Ghosts Single col. Akkadian
Portrait L
BAM 4, 339c Inc.-ritual Ghosts Single col. Akkadian
Portrait L

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 Text Context Format Language

KAR 240 – Witchcraft – 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 Text Context Format Language

KUB 4, 17(+)18a Inc.-ritual – – 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-<a>.
 Thematic Grouping of Individual Incantations 111

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 Text Context Format Language

AuOr Suppl. 23, 26b Therapeutic – – Akkadian
Syria 20, 122 (KTU 1.69) – – – 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 incantation-
prayer 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 Text Context Format Language

AOAT 308, 108a Collective Various Single col. Akkadian
Landscape L
AoF 10, 218f. Single inc. To Ištar Cylinder Akkadian
BAM 4, 339a Inc.-ritual Ghosts Single col. Akkadian
Portrait L
BAM 4, 339d Inc.-ritual Ghosts Single col. Akkadian
Portrait L
BAM 4, 339e Inc.-ritual Ghosts Single col. Akkadian
Portrait L
KUB 37, 36(+)37c Collective Various Multi-col. Akkadian
// KUB 31, 141 – – – Hittite
Syria 20, 124 – – – Akkadian
(KTU 1.67)

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.
112 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 Text Context Format Language

KBo 36, 29a Therapeutic Various Multi-col. Akkadian
diseases

Personal Deity
For a discussion of the position of LKA 26a–d with regard to the later Dingir.šà.dib.ba-
compendium 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 Text Context Format Language

BAM 3, 316a Therapeutic Various Multi-col. Akkadian
diseases
LKA 26a Collective To personal – Akkadian
deity
LKA 26b Collective To personal – Akkadian
deity
LKA 26c Collective To personal – Akkadian
deity
LKA 26d Collective To personal – Akkadian
deity

Ninurta
KAR 297+256(+)127 = Ninurta 4 ( = kak.si.sá) in Mayer (1976, 405), here Ninurta is ad-
dressed 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 Text Context Format Language

KAL 7, 31 Single inc. To Ninurta Single col. Akkadian
Portrait L
KAR 297+256(+)127 Single inc. To Ninurta/ Single col. Akkadian
Sirius Portrait L

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.
 Thematic Grouping of Individual Incantations 113

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 Text Context Format Language

BAM 3, 316b Therapeutic Various Multi-col. Akkadian
diseases
Syria 20, 118 Collective Various Single col. Akkadian
(KTU 1.70)a Portrait L

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 Text Context Format Language

AlT 453(+)453a Single inc. To Šamaš Single col. Sum.–Akk.
Portrait L
ASJ 15, 282–285 Single inc. To Utu Multi-col. Sumerian
// KUB 4, 11 Single inc. To Utu/ Multi-col. Sum.–Akk.
Šamaš
// OrAnt 8, pl. XI/XIII Single inc. To Utu Multi-col. Sumerian
// TCL 16, 79+PBS 12/1,25 Single inc. To Utu Multi-col. Sumerian
BAM 3, 214a Inc.-ritual Witchcraft Multi-col. Akkadian
(//) BAM 4, 334a Inc.-ritual Witchcraft Multi-col. Akkadian

432 Belongs to a group of tablets containing Akkadian incantation written in Ugaritic alphabetic script, s.
Table 188.
114 Chapter 5: Circulation of Incantations during the Late Bronze Age

Individual Incantation Text Context Format Language

BAM 3, 214b Inc.-ritual Witchcraft Multi-col. Akkadian
// BAM 4, 334e Inc.-ritual Witchcraft Multi-col. Akkadian
BAM 4, 334b Inc.-ritual Witchcraft Multi-col. Akkadian
BAM 4, 334d Inc.-ritual Witchcraft Multi-col. Akkadian
KAL 7, 7b – Witchcraft – Akkadian
KAR 246 Single inc. To Šamaš Single col. Akkadian
Portrait L
KAR 275 Therapeutic Witchcraft Multi-col. Akkadian
// KAL 7, 8 Inc.-ritual Witchcraft – Akkadian
// KBo 9, 47 Therapeutic Witchcraft – Akkadian
// KUB 4, 99 Therapeutic Witchcraft – Akkadian
KBo 9, 44a Inc.-ritual To Šamaš Multi-col. Akkadian
KBo 9, 44b Inc.-ritual To Šamaš Multi-col. Akkadian
KBo 9, 44c Inc.-ritual To Šamaš Multi-col. Akkadian
KUB 4, 53 D.-omina šumma nūru – Akkadian
ša rēš marṣi/
To Šamaš
KUB 29, 58+59+ Therapeutic liʾbu-disease Multi-col. Akkadian
KUB 37, 84a
// KUB 29, 58+59+KUB Therapeutic liʾbu-disease Multi-col. Akkadian
37, 84g
// KBo 36, 35+KUB 29, Therapeutic liʾbu-disease Multi-col. Akkadian
60d
KUB 29, 58+59+ Therapeutic liʾbu-disease Multi-col. Akkadian
KUB 37, 84f
// KBo 36, 35+KUB 29, Therapeutic liʾbu-disease Multi-col. Akkadian
60c
KUB 37, 55+KBo 36, 32 Therapeutic Witchcraft Multi-col. Akkadian
(+)HT 75b
KUB 37, 58 Therapeutic Witchcraft – Akkadian
// ZA 106, 52 Therapeutic Witchcraft – Akkadian
KUB 37, 85b Inc.-ritual To Šamaš – Akkadian
KUB 37, 115+KBo 7, 1(+) Collective Various Single col. Sum.–Akk.
KBo 7, 2b Portrait L
LKA 75 Single inc. To Utu/ Single col. Sum.–Akk.
Šamaš Portrait L Hybrid
ZA 91, 244 Single inc. To Utu/ Single col. Sum.–Akk.
Šamaš Portrait L

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 Text Context Format Language

KBo 36, 29c Therapeutic Various Multi-col. Akkadian
diseases
KBo 36, 29l Therapeutic Various Multi-col. Akkadian
diseases
KBo 36, 34 Therapeutic – Multi-col. Akkadian
 Thematic Grouping of Individual Incantations 115

Individual Incantation Text Context Format Language

KUB 4, 26(+)HT 13(+) Collective Various – Akkadian
KUB 37, 112b
KUB 4, 26(+)HT 13(+) Collective Various – Akkadian
KUB 37, 112c
KUB 37, 62 – – – 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 Text Context Format Language

ABoT 1, 43 – – Multi-col. Sumerian
ABoT 2, 258 – – Multi-col. Akkadian
AlT 448a Inc.-ritual – Single col. Akkadian
Portrait L
AlT 448b Inc.-ritual – Single col. Akkadian
Portrait L
AlT 449(+?)450a Inc.-ritual – Single col. Akkadian
Portrait L
AlT 449(+?)450b Inc.-ritual – Single col. Akkadian
Portrait L
AlT 449(+?)450c Inc.-ritual – Single col. Akkadian
Portrait L
AOAT 308, 108b Collective Various Single col. Akkadian
Landscape L
AS 16, 287f.b Collective Various Multi-col. Sumerian
AS 16, 287f.d Collective Various Multi-col. Akkadian
AuOr Suppl. 23, 13 – – – 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 dimītu-
disease”. 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.
116 Chapter 5: Circulation of Incantations during the Late Bronze Age

Individual Incantation Text Context Format Language

AuOr Suppl. 23, 14b Collective Various Single col. Akkadian
Landscape L
AuOr Suppl. 23, 14c Collective Various Single col. Akkadian
Landscape L
AuOr Suppl. 23, 16c Therapeutic Various Multi-col. Akkadian
AuOr Suppl. 23, 23 – – – Akkadian
AuOr Suppl. 23, 27b Therapeutic – – Sumerian
BAM 4, 336 – – – Akkadian
CBS 8857abis – – – Sumerian
CBS 10911 – – – Sumerian
CBS 15080 Single inc. – Single col. Sum.Akk.
Portrait L
CM 31, 241 Inc.-ritual – – Sumerian
Emar 733 – – – Sumerian
Emar 734 – – – Sumerian
Emar 738 – – – Akkadian
Emar 740 Inc.-ritual – – Sumerian
Emar 742 – – – Akkadian
Emar 743 Inc.-ritual – – Akkadian
Emar 744 – – – Sumerian
Emar 753a – – – Sumerian
Emar 753b – – – Akkadian
Emar 757 Inc.-ritual – – Sum.–Akk.
Iraq 38, 62 fig. 3 Single inc. – Amulet Sumerian
KBo 1, 18b Collective Arachnids, Prism Akkadian
snakes and
insects
KBo 1, 18d Collective Arachnids, Prism Akkadian
snakes and
insects
KBo 1, 18f Collective Arachnids, Prism Sumerian
snakes and
insects
KBo 1, 18g Collective Arachnids, Prism Akkadian
snakes and
insects
KBo 13, 37 – – – Akkadian
KBo 14, 51a Collective Various – Sumerian
KBo 36, 17 – – – Sum.–Akk.
KBo 36, 20 – – – Sumerian
KBo 36, 21 – – – Sumerian
KBo 36, 24 – – – Sumerian
KBo 36, 28 – – Multi-col. Akkadian
KBo 36, 29o Therapeutic Various Multi-col. Unident.
diseases
KUB 4, 17(+)18b Inc.-ritual – Multi-col. Akkadian
KUB 4, 20(+)21a Collective Various – Akkadian
KUB 4, 20(+)21b Collective Various – Akkadian
KUB 4, 20(+)21c Collective Various – Akkadian
KUB 4, 20(+)21d Collective Various – Akkadian
KUB 4, 24a Collective Various – Akkadian
KUB 4, 24b Collective Various – Akkadian
KUB 4, 24c Collective Various – Sumerian
KUB 37, 115+KBo 7, 1 Collective Various Single col. Sum.–Akk.
(+)KBo 7, 2a Portrait L
 Division of Unilingual and Bilingual Incantations 117

Individual Incantation Text Context Format Language

KUB 37, 36(+)37a Collective Various Multi-col. Akkadian
KUB 37, 36(+)37b Collective Various Multi-col. Sumerian
KUB 37, 51(+)53(+)99b Therapeutic Witchcraft Multi-col. Akkadian
KUB 37, 85a Inc.-ritual To Šamaš – Akkadian
KUB 37, 85c Inc.-ritual To Šamaš – Akkadian
KUB 37, 90 – – – Akkadian
KUB 37, 92 – – – Akkadian
KUB 37, 95 – – – Sumerian
KUB 37, 96+93a Therapeutic – Multi-col. Akkadian
KUB 37, 96+93b Therapeutic – Multi-col. Akkadian
N 3731 – – – Akkadian
Ugaritica 5, 17c Collective Various Single col. Sumerian
Portrait L

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 Subject Incantation

ABoT 2, 258 –
AlT 448a –
AlT 448b –
AlT 449(+?)450a –
AlT 449(+?)450b –
AlT 449(+?)450c –
AOAT 308, 108a Incantation-prayer to Ištar
AOAT 308, 108b –
AoF 10, 218f. Incantation-prayer to Ištar
AS 16, 287f.a maškadu
AS 16, 287f.c Birth
AS 16, 287f.d A great female evil, Lamaštu?
AuOr Suppl. 23, 14a Fever (išātu)
AuOr Suppl. 23, 14b –
AuOr Suppl. 23, 14c Eye-ache
AuOr Suppl. 23, 15a Kultmittelbeschwörung for a dais
AuOr Suppl. 23, 15b Kultmittelbeschwörung for a dais
AuOr Suppl. 23, 16a All diseases
AuOr Suppl. 23, 16b Bone disease
AuOr Suppl. 23, 16c –
AuOr Suppl. 23, 17 Lamaštu
AuOr Suppl. 23, 18a Lamaštu
AuOr Suppl. 23, 18b Lamaštu
AuOr Suppl. 23, 18c Lamaštu
AuOr Suppl. 23, 18d Lamaštu
AuOr Suppl. 23, 18e Lamaštu
AuOr Suppl. 23, 18f Lamaštu
118 Chapter 5: Circulation of Incantations during the Late Bronze Age

Individual Incantation Subject Incantation

AuOr Suppl. 23, 18g Lamaštu
AuOr Suppl. 23, 20 Birth
AuOr Suppl. 23, 23 –
AuOr Suppl. 23, 25b Vomiting
AuOr Suppl. 23, 25c Diarrhoea
AuOr Suppl. 23, 25e sāmānu
AuOr Suppl. 23, 26a gall
AuOr Suppl. 23, 26b Incantation-prayer to the gods of the night
BAM 2, 141 šimmatu
BAM 3, 214a Incantation-prayer to Šamaš
BAM 3, 214b Incantation-prayer to Šamaš
BAM 3, 316a Incantation-prayer to personal deity
BAM 3, 316b Incantation-prayer to Sîn
BAM 4, 334a Incantation-prayer to Šamaš
BAM 4, 334b Incantation-prayer to Šamaš
BAM 4, 334c Witchcraft
BAM 4, 334d Incantation-prayer to Šamaš
BAM 4, 334e Incantation-prayer to Šamaš
BAM 4, 335 Various diseases
BAM 4, 336 evil eye?
BAM 4, 339a Incantation-prayer to Ištar
BAM 4, 339b Incantation-prayer to Dumuzi
BAM 4, 339c Incantation-prayer to Dumuzi
BAM 4, 339d Incantation-prayer to Ištar
BAM 4, 339e Incantation-prayer to Ištar
BAM 4, 385a Any evil
BAM 4, 385b Ghost
BAM 4, 398 šimmatu
CUSAS 30, 446 evil šēdu
CUSAS 30, 447 Anger
CUSAS 30, 448 To pacify a baby
EA 355 Apotropaic
Emar 729d Udug.ḫul
Emar 735 šimmatu
Emar 737 gastrointestinal disease
Emar 738 –
Emar 742 –
Emar 743 –
Emar 753b –
Ḫulbazizi, pl. 58 (X) Any evil
Iraq 31, pl. V–VIa Birth
Iraq 31, pl. V–VIb Birth
Iraq 54, pl. XIVa Lamaštu
Iraq 54, pl. XIVb Lamaštu
Iraq 54, pl. XIVc Lamaštu
KAL 4, 9 Kultmittelbeschwörung for a figurine
KAL 4, 27a Witchcraft
KAL 4, 27b Witchcraft
KAL 4, 27c Witchcraft
KAL 4, 34 Divine wrath
KAL 7, 7a Witchcraft
KAL 7, 7b Incantation-prayer to Šamaš
KAL 7, 8 Incantation-prayer to Šamaš
KAL 7, 31 Incantation-prayer to Ninurta
 Division of Unilingual and Bilingual Incantations 119

Individual Incantation Subject Incantation

KAR 189 Witchcraft
KAR 226a Witchcraft
KAR 226b Witchcraft
KAR 226c Witchcraft
KAR 226d Witchcraft
KAR 226e Kultmittelbeschwörung for tamarisk, maštakal,
libbi gišimmari
KAR 240 Incantation-prayer to Girra
KAR 246 Incantation-prayer to Šamaš
KAR 275 Incantation-prayer to Šamaš
KAR 297+256(+)127 Incantation-prayer to Ninurta / Sirius
KBo 1, 18a maškadu
KBo 1, 18b –
KBo 1, 18c Snakes
KBo 1, 18d –
KBo 1, 18e Snakes
KBo 1, 18g –
KBo 1, 18h Insect(s)?
KBo 1, 18j Scorpions
KBo 1, 18k Scorpions
KBo 9, 44a Incantation-prayer to Šamaš
KBo 9, 44b Incantation-prayer to Šamaš
KBo 9, 44c Incantation-prayer to Šamaš
KBo 9, 47 Incantation-prayer to Šamaš
KBo 9, 50 Against Ḫayyattu-demon & Rābiṣu-demon
KBo 13, 37 –
KBo 36, 27 Sexual arousal
KBo 36, 28 –
KBo 36, 29a Incantation-prayer to the Kūbū
KBo 36, 29b Kultmittelbeschwörung for a lamp
KBo 36, 29c Incantation-prayer to DN
KBo 36, 29d Kultmittelbeschwörung for a figurine
KBo 36, 29e Ghost
KBo 36, 29f Prophylaxis of the magical expert
KBo 36, 29g Ghost
KBo 36, 29h Ghost
KBo 36, 29i Incantation-prayer to Asalluḫi / Marduk
KBo 36, 29j Kultmittelbeschwörung for a figurine
KBo 36, 29k Kultmittelbeschwörung for a figurine
KBo 36, 29l Incantation-prayer to DN
KBo 36, 29m Utukku-demon
KBo 36, 29n Ḫayyattu-demon & Rābiṣu-demon
KBo 36, 34 Incantation-prayer to DN
KBo 36, 35+KUB 29, 60a Fever (liʾbu-disease)
KBo 36, 35+KUB 29, 60b Kultmittelbeschwörung for flour
KBo 36, 35+KUB 29, 60c Incantation-prayer to Šamaš
KBo 36, 35+KUB 29, 60d Incantation-prayer to Šamaš
KBo 36, 35+KUB 29, 60e Fever (liʾbu-disease)
KBo 40, 104 Ḫayyattu-demon & Rābiṣu-demon
KUB 4, 13a Birth
KUB 4, 13b Birth
KUB 4, 17(+)18a Incantation-prayer to the god of the house
KUB 4, 17(+)18b –
KUB 4, 20(+)21a –
120 Chapter 5: Circulation of Incantations during the Late Bronze Age

Individual Incantation Subject 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 Incantation-prayer to Adad
KUB 4, 26(+)HT 13(+)KUB 37, 112b Incantation-prayer to DN
KUB 4, 53 Incantation-prayer to Šamaš
KUB 4, 99 Incantation-prayer to Šamaš
KUB 29, 58+59+KUB 37, 84a Incantation-prayer to Šamaš
KUB 29, 58+59+KUB 37, 84b Fever (liʾbu-disease)
KUB 29, 58+59+KUB 37, 84c Fever (liʾbu-disease)
KUB 29, 58+59+KUB 37, 84d Kultmittelbeschwörung for flour
KUB 29, 58+59+KUB 37, 84e Fever (liʾbu-disease)
KUB 29, 58+59+KUB 37, 84f Incantation-prayer to Šamaš
KUB 29, 58+59+KUB 37, 84g Incantation-prayer to Šamaš
KUB 29, 58+59+KUB 37, 84h Kultmittelbeschwörung for a thornbush
KUB 29, 58+59+KUB 37, 84i Kultmittelbeschwörung for a thornbush
KUB 29, 58+59+KUB 37, 84j Kultmittelbeschwörung for a thornbush
KUB 29, 58+59+KUB 37, 84k Fever (liʾbu-disease)
KUB 37, 36(+)37a –
KUB 37, 36(+)37c Incantation-prayer to Ištar
KUB 37, 43 Witchcraft
KUB 37, 44(+)45(+)46(+)47(+)49(+?)48 Witchcraft
KUB 37, 51(+)53(+)99a Witchcraft
KUB 37, 51(+)53(+)99b –
KUB 37, 55+KBo 36, 32(+)HT 75a Witchcraft
KUB 37, 55+KBo 36, 32(+)HT 75b Incantation-prayer to Šamaš
KUB 37, 58 Incantation-prayer to Šamaš
KUB 37, 62 Incantation-prayer to DN
KUB 37, 72 Incantation-prayer to Marduk
KUB 37, 85a –
KUB 37, 85b Incantation-prayer to Šamaš
KUB 37, 85c –
KUB 37, 90 –
KUB 37, 92 –
KUB 37, 96+93a –
KUB 37, 96+93b –
KUB 37, 96+93c Ḫayyattu-demon & Rābiṣu-demon
KUB 37, 98 Kultmittelbeschwörung for potter’s clay
LKA 26a Incantation-prayer to personal deity
LKA 26b Incantation-prayer to personal deity
LKA 26c Incantation-prayer to personal deity
LKA 26d Incantation-prayer to personal deity
MC 17, 443ff. Lamaštu
N 3731 –
Priests and Officials, 199f.a kat-ta-ri-túm (ka-ra-ra-tum)
Priests and Officials, 199f.b fever (išātu)
Studies Sachs, 20 no. 19 Incantation-prayer to Marduk?
Sumer 9, 29c Any evil
Sumer 9, 29d Any evil
Syria 20, 115 (KTU 1.73) Enemy
Syria 20, 118 (KTU 1.70)a Incantation-prayer to Sîn
Syria 20, 118 (KTU 1.70)b Enemy
 Division of Unilingual and Bilingual Incantations 121

Individual Incantation Subject Incantation

Syria 20, 122 (KTU 1.69) Incantation-prayer to the Night, the veiled bride
Syria 20, 124 (KTU 1.67) Incantation-prayer to Ištar
UE 8, pl. 35 Any evil
Ugaritica 5, 17a Any evil
Ugaritica 5, 17b Any evil
Ugaritica 5, 17d Dog bite
Ugaritica 5, 17e Depression
Ugaritica 5, 17f Collapse
Ugaritica 5, 17h Fever (išātu)
Ugaritica 5, 17ba Dog bite
Ugaritica 5, 17bb Depression
Ugaritica 5, 19 Eye-ache
Ugaritica 7, pl. I Various diseases
VAT 13226 Sexual desire
ZA 102, 211b Wild animals
ZA 102, 211c Enemy
ZA 106, 52 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 Subject Incantation

ABoT 1, 43 –
AS 16, 287f.b Various demonic powers
ASJ 15, 282–285 Incantation-prayer to Utu
AuOr Suppl. 23, 13 –
AuOr Suppl. 23, 25a Vomiting
AuOr Suppl. 23, 25d maškadu
AuOr Suppl. 23, 27a Eye-ache
AuOr Suppl. 23, 27b –
AuOr Suppl. 23, 69 Lamaštu
AUWE 6, pl. 1 no. 5a–b Lamaštu
BSOAS 78, 600 Lamaštu
CBS 8857abis –

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.
122 Chapter 5: Circulation of Incantations during the Late Bronze Age

Individual Incantation Subject Incantation

CBS 10911 –
CM 31, 241 –
CUSAS 32, 62 Lamaštu
De wereld van de bijbel, no. 18 Lamaštu
Emar 729a Udug.ḫul
Emar 729b Udug.ḫul
Emar 729c Udug.ḫul
Emar 731 Udug.ḫul?
Emar 732 Headache
Emar 733 –
Emar 734 –
Emar 740 –
Emar 744 –
Emar 753a –
Emar 790 Udug.ḫul
Ḫulbazizi, 82f. (W) Any evil
Ḫulbazizi, pl. 57 (V) Any evil
Ḫulbazizi, pl. 57 (Z) Any evil
Ḫulbazizi, pl. 58 (AA) Any evil
Ḫulbazizi, pl. 58 (BB) Any evil
Ḫulbazizi, pl. 59 (Y) Any evil
Iraq 38, 60 fig. 2a Any evil
Iraq 38, 60 fig. 2b Any evil
Iraq 38, 62 fig. 3 –
KAR 85 Lamaštu
KAR 86 Lamaštu
KAR 87 Lamaštu
KAR 91a Veterinary medicine for (royal) horses
KAR 91b Veterinary medicine for (royal) horses
KBo 1, 18f –
KBo 1, 18i Flies
KBo 14, 51a –
KBo 14, 51b Headache
KBo 36, 13 Witchcraft
KBo 36, 15 Witchcraft
KBo 36, 16 Witchcraft
KBo 36, 19a Witchcraft
Kbo 36, 19b Witchcraft
KBo 36, 20 –
KBo 36, 21 –
KBo 36, 24 –
KBo 40, 103 Witchcraft
KUB 4, 24c –
KUB 4, 26(+)HT 13(+)KUB 37, 112c Incantation-prayer to DN
KUB 4, 48 Sexual arousal
KUB 30, 1(+)KUB 37, 109a Witchcraft
KUB 30, 1(+)KUB 37, 109b Witchcraft
KUB 30, 2(+?)3(+?)4 Witchcraft
KUB 37, 36(+)37b –
KUB 37, 95 –
KUB 37, 108+110 Witchcraft
LKA 116a Any evil
LKA 116b Kultmittelbeschwörung for water
MDP 33, 51 fig. 19/2 Lamaštu
 Division of Unilingual and Bilingual Incantations 123

Individual Incantation Subject Incantation

Metropolitan Museum, Notable Acquisitions Lamaštu
1984–1985, 4
MIO 7, 339 Lamaštu
N.A.B.U. 2016/47 Lamaštu
OIP 16, 12a Udug.ḫul
OIP 16, 12b Udug.ḫul
OrAnt 8, pl. XI/XIII Incantation-prayer to Utu
PBS 1/2, 112 Udug.ḫul
Priests and Officials, 199f.c Any evil
RA 26, 10 Lamaštu
Studies Jacobsen, 210 Ardat lilî
Sumer 9, 29a Any evil
Sumer 9, 29b Any evil
TCL 16, 79+PBS 12/1, 25 Incantation-prayer to Utu
Ugaritica 5, 17c –
Ugaritica 5, 17g Any evil
Ugaritica 5, 17i Headache
ZA 102, 211a 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 Subject Incantation

KUB 31, 141 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 Subject Incantation

KBo 36, 29o –

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.
124 Chapter 5: Circulation of Incantations during the Late Bronze Age

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 Subject Incantation

AJSL 35, 141f. Witchcraft
AlT 453(+)453a Incantation-prayer to Šamaš
BAM 8, pl. 91 Udug.ḫul
CBS 13905/a Udug.ḫul
CBS 13905/b Udug.ḫul
CBS 15080 –
Emar 757 –
FAOS 12, pl. 5–6a Udug.ḫul
FAOS 12, pl. 5–6b Udug.ḫul
FAOS 12, pl. 5–6c Udug.ḫul
FAOS 12, pl. 5–6d Udug.ḫul
FAOS 12, pl. 5–6e Udug.ḫul
FAOS 12, pl. 5–6f 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 125

Individual Incantation Subject Incantation

FAOS 12, pl. 5–6g Udug.ḫul
FAOS 12, pl. 5–6h Udug.ḫul
Fs. Wilcke, 190f. Cult image
Iraq 42, 43f.(+)KAR 24a Kultmittelbeschwörung eʾru-wood (Udug.ḫul)
Iraq 42, 43f.(+)KAR 24b Kultmittelbeschwörung kiškanû-tree (Udug.ḫul)
Iraq 42, 43f.(+)KAR 24c Kultmittelbeschwörung date palm (Udug.ḫul)
Iraq 42, 43f.(+)KAR 24d Kultmittelbeschwörung date palm (Udug.ḫul)
Iraq 42, 43f.(+)KAR 24e Kultmittelbeschwörung hair of virgin lamb and
kid (Udug.ḫul)
Iraq 42, 43f.(+)KAR 24f Kultmittelbeschwörung fumigation-ingredients
(Udug.ḫul)
KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a Udug.ḫul
rev.+AboT 2, 255a
KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a Udug.ḫul
rev.+AboT 2, 255b (Akkadian not preserved)
KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a Udug.ḫul
rev.+AboT 2, 255c (Akkadian not preserved)
KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a Udug.ḫul
rev.+AboT 2, 255d (Akkadian not preserved)
Kbo 36, 12 Udug.ḫul-related
Kbo 36, 17 –
KUB 4, 11 Incantation-prayer to Šamaš
KUB 4, 16a (Sumerian not preserved) Udug.ḫul
KUB 4, 16b (Sumerian not preserved) Udug.ḫul
KUB 34, 3 Udug.ḫul-related?
KUB 34, 4 Udug.ḫul-related?
KUB 37, 101(+)102 Udug.ḫul-related
KUB 37, 111 Udug.ḫul-related
KUB 37, 115+KBo 7, 1(+)KBo 7, 2a –
KUB 37, 115+KBo 7, 1(+)KBo 7, 2b Incantation-prayer to Šamaš
KUB 37, 127 Udug.ḫul-related?
KUB 37, 143 (Akkadian not preserved) Udug.ḫul
LKA 75 Incantation-prayer to Šamaš
OrNS 83, pl. XXII–XXXIV Udug.ḫul
PBS 1/2, 115 Againt any evil ( Gattung II: zi-pà)
VAT 10785+10871/a Kultmittelbeschwörung eʾru-wood (Udug.ḫul)
VAT 10785+10871/b Kultmittelbeschwörung fumigation-ingredients
(Udug.ḫul)
YOS 11, 74 sāmānu
ZA 91, 244 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 Sumerian-
Akkadian, 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.
126 Chapter 5: Circulation of Incantations during the Late Bronze Age

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.
 Division of Unilingual and Bilingual Incantations 127

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 Siglum Provenience Subject

FAOS 12, pl. 5–6 Ni 2676+2997+4017+ Nippur Udug.ḫul
4018

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.
128 Chapter 5: Circulation of Incantations during the Late Bronze Age

(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 Siglum Provenience Subject

CDLI no. P269644 CBS 15080 (Babylonia) –

Table 147: MB/MA Bilingual Literary Tablets: Sum.Akk.

Publication Siglum Provenience Subject

BPOA 9, 208 no. 181 N 3498 Nippur Lipit-Ištar F

Table 148: OB Bilingual Literary Tablets: Sum.Akk.

Publication Siglum Provenience Subject

ASJ 19, 265f. BM 78614 Sippar? Hymn to Utu/Šamaš
AUWE 23, 106 VAT 21609 Uruk Hymn to Amurru
AUWE 23, 130 W 16743fs. Uruk Emesal
OrSu 23–24, 178 N 3701 Nippur Hymn Hammurāpi
PBS 1/2, 135 CBS 1596 – Lament
PBS 10/4, 8 CBS 346 – Letter to Šulgi

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.
 Division of Unilingual and Bilingual Incantations 129

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 Siglum Provenience Subject

AlT 453(+)453a ATT/8/33-42 Alalaḫ To Šamaš
Emar 757 Msk 74165g Emar –
KBo 36, 12 827/f Ḫattuša Udug.ḫul?
KBo 36, 17 535/v Ḫattuša –
KUB 37, 115+KBo 7,1 481/e+70/k(+)71/k Ḫattuša Various
(+)KBo 7, 2
ZA 91, 244 HS 1512 Nippur To Šamaš

Table 150: MB/MA Bilingual Literary Tablets: Paired Interlinear

Publication Siglum Provenience Subject

AnOr 52, pl. 15 BM 122652+9874 – An-gin7 dím-ma
AuOr Suppl. 23, 28 RS 26.141 Ugarit Hymn Enki/Ea
BPOA 9, 153 no. 132 CBS 13509 Nippur Šulgi B
BWL, pl. 32 VAT 10610 Aššur Hymn Ninurta
CDLI no. P268983 CBS 13990 Nippur –
CT 58, 70 BM 78164 Sippar? Eršahunga Enki
CUSAS 2, 52 MS 3323 (Babylonia) Proverb
Emar 763 Msk 74101a Emar Ritual?
Emar 764 Msk 7485e Emar Ritual?
Emar 775 Msk 74243 Emar Prayer king
Fs. Szaryńska, 67 Kelsey Museum 89404 – Hymn Inanna/Ištar
JCS 31, 226+?ISET 1, CBS 3558+?Ni 9696 Nippur Lipit-Ištar A
109 (+?)Ni 4557
KAR 9 VAT 9440+10607 Aššur Eršaḫunga Enlil
+11573
KAR 12+AoF 17, VAT 9441+10648 Aššur An-gin7 dím-ma
180f.
KAR 13 VAT 9306 Aššur Lugal-e
KAR 15 VAT 9308 Aššur Hymn Ninisina/
Ninkarrak
KAR 16 VAT 9304 Aššur Hymn Ninisina/
Ninkarrak
KAR 17 VAT 10565 Aššur Lugal-e
KAR 333 VAT 9508 Aššur –

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.
130 Chapter 5: Circulation of Incantations during the Late Bronze Age

Publication Siglum Provenience Subject

KAR 363 VAT 10628 Aššur Lugal-e
KAR 370a–c+KAR VAT 10643a–c+10959 Aššur Lugal-e
251
KAR 375 VAT 8243 Ašsur Hymn Enlil
KUB 4, 23 Bo 4490 Ḫattuša –
KUB 37, 41 855/c Ḫattuša –
Lugale, pl. 64ff. BM 122625+122651 Nineveh Lugal-e
+123380
Ugaritica 5, 164 RS 25.130 Ugarit Ballad of Early
Kings
VS 24, 41 VAT 19236 Babylon Hymn Hammurāpi
VS 24, 72 VAT 17357 Babylon Extract mentioning
Anzû

Table 151: OB Bilingual Literary Tablets: Paired Interlinear

Publication Siglum Provenience Subject

AuOr Suppl. 5, pl. V– CBS 1354 – Farmer’s
VI Instructions
AUWE 23, 113 W 17259 Uruk Literary letter
Nanna
BPOA 9, 143 no. 124 CBS 1684 Nippur Lament Eridu
BWL, pl. 68 UM 29-15-330 – Proverbs
CT 42, 29 BM 17286 – –
CT 58, 28 BM 78666 Sippar Hymn Utu/Šamaš
JCS 26, 174f. CBS 10986 – Hymn Lamasaga/
Baba
MDP 57, 2 Suse 12/11 Susa Prayer(s)
Girra/Šamaš
PBS 1/2, 122 CBS 332 – Inc. Witchcraft
TIM 9, 27 IM 11087, 93 – Riddle
VS 17, 46+49 VAT 1332+ – –
VS 24, 28 VAT 17222 Babylon Hymn Marduk?
VS 24, 29 VAT 17229 Babylon Lament?
VS 24, 33 VAT 19283 Babylon Hymn
VS 24, 36 VAT 17177 Babylon Lament?
VS 24, 39 VAT 17224 Babylon Hymn temple
UET 6/1, 84 U 17222 Ur Iddin-Dagan B
UET 6/2, 388(+)UET – Ur Hymn Nisaba
6/3 “6”
UET 6/2, 389 – Ur Hymn Nisaba
UET 6/3, 918 – Ur Extracts?
 Division of Unilingual and Bilingual Incantations 131

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 Siglum Provenience Subject

OrNS 83, pl. XXXII– KH.13.O.1178 Karkemish Udug.ḫul
XXXIV
PBS 1/2, 115 CBS 13858 Nippur Gattung II (zi-pà)

Table 153: MB/MA Bilingual Literary Tablets with Indentation

Publication Siglum Provenience Subject

BiOr 7, pl. 1(+)AfO LB 1530(+)A 3647 Borsippa? Votive inscription
16, 72 Nebuchadnezzar I
VS 24, 31 VAT 17200 Babylon Eršaḫunga Ningal
VS 24, 75 VAT 17166 Babylon Sargon and Ur-
zababa

Table 154: OB Bilingual Literary Texts: Paired Interlinear with Indentation

Publication Siglum Provenience Subject

CT 42, 17 BM 77220 – Hymn?
Sumer 13, pl. 1 (p. 69) IM 51545 Šaduppum Hymn Inanna/Ištar
(=TIM 9, 20)
Sumer 11, pl. 6 (no. 4) IM 51543 Šaduppum Hymn Inanna/Ištar
(=TIM 9, 21)
TCL 15, 16 AO 5382 – Hymn Inanna/Ištar
UET 6/1, 117 U 7836 Ur 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.
132 Chapter 5: Circulation of Incantations during the Late Bronze Age

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 historical-
literary 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 Siglum Provenience Subject

KUB 4, 11 Bo 1760 Ḫattuša To Utu/Šamaš

Table 156: MB/MA Bilingual Literary Tablets: Separated Interlinear

Publication Siglum Provenience Subject

VS 17, 43 VAT 1514 (Babylonia) Historical

Table 157: OB Bilingual Literary Tablets: Separated Interlinear

Publication Siglum Provenience Subject

Nouvelles Fouilles de AO 4332 Girsu Hymn Enki/Ea?
Telloh, 212a
OBO 278, 371–372 A 2789 Mari Eršaḫunga
OBO 278, 373–374 A 2788 Mari Eršaḫunga
PRAK 2, C1 AO 10621 Kiš Incantation goat
RA 70, 135/137 AUAM 73.3094 – Incantation birth
Sumer 13, pl. 3 (p. 73) IM 51176 Šaduppum Hymn Inanna/Ištar
(=TIM 9, 24)
Sumer 13, pl. 4 (p. 75) IM 51529 Šaduppum Hymn Inanna/Ištar
(=TIM 9, 23)
Sumer 13, pl. 6 (p. 79) IM 51650 – Hymn Inanna/Ištar
TCL 16, 85+Lugale, AO 8186+HE 523 – Lugal-e
pl. LXXVII
UET 6/3, 636 – Ur Dialogue 5
UET 6/3, 580 – Ur Hymn to Nisaba
UET 6/3, 581 – Ur Hymn to Nisaba
VS 2, 89 VAT 1513 – Hymn Nunamnir
VS 10, 179 VAT 1421 – Lament
VS 17, 35 VAT 8345 – 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-ki-
p[u …]; r. 12’. […] ⌈á⌉.daḫ e-mu-ut-ba-lu[m …]. A new edition of the fragment is scheduled by the
present author.
 Division of Unilingual and Bilingual Incantations 133

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 Siglum Provenience Subject

– VAT 10785+10871 Aššur Udug.ḫul
BAM 8, pl. 91 12 N 228 Nippur Udug.ḫul
CDLI no. P268915 CBS 13905 Nippur Udug.ḫul
Iraq 42, 43f.(+)KAR 24 BM 130660(+)VAT 9833 Aššur Udug.ḫul
KUB 34, 3 251/e Ḫattuša Udug.ḫul?
KUB 34, 4 724/b Ḫattuša Udug.ḫul?
YOS 11, 74 MLC 1301 (Assyria) sāmānu

Table 159: MB/MA Bilingual Literary Tablets: Sumerian(//)Akkadian

Publication Siglum Provenience Subject

Fs. Limet, 18 CBS 11945 Nippur Instructions of Ur-Ninurta
KAR 4 VAT 9307 Aššur 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.
134 Chapter 5: Circulation of Incantations during the Late Bronze Age

Table 160: MB/MA Bilingual Tablets with Incantations: Hybrid: Paired Interlinear–
Sumerian(//)Akkadian

Publication Siglum Provenience Subject

Fs. Wilcke, 190f. VAT 10038 Aššur Cult Image
KUB 37, 111 511/i Ḫattuša Udug.ḫul?
KUB 37, 127 172/a Ḫattuša Udug.ḫul?
LKA 75 K 430/i Aššur To Šamaš

Table 161: MB/MA Bilingual Literary Tablets: Hybrid: Paired Interlinear–

Sumerian(//)Akkadian

Publication Siglum Provenience Subject

KAR 14 VAT 9710 Aššur Lugal-e
KAR 18 VAT 8884 Aššur An-gin7 dím-ma

Table 162: OB Bilingual Literary Tablets: Hybrid: Paired Interlinear–

Sumerian(//)Akkadian

Publication Siglum Provenience Subject

BE 31, 53 MIO 668 Nippur –
CT 4, 8a BM 92518 – Incantation
constipation
Fs. Falkenstein, 267f. VAT 8382 – Royal ritual
Sumer 11, pl. 16 (no. 10) IM 53977 Šaduppum Inscription Šulgi
(=TIM 9, 35)

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 Siglum Provenience Subject

AJSL 35, 141f. BM 98587 Nineveh Witchcraft

469 Designated in Table 164 with an asterisk *.

470 Is the only example where the Akkadian column is left out, i.e. Sumerian || phon. Sumerian || Hittite.
471 Originally had four columns, Sumerian || phon. Sumerian || Akkadian || Hittite.
472 Originally had four columns, Sumerian || phon. Sumerian || Akkadian || Hittite.
473 Originally had four columns, Sumerian || phon. Sumerian || Akkadian || Hittite.
474 Each paragraph is here limited by double horizontal ruling. As for a possible Kassite dating, s.
Bartelmus 2016, 180 fn. 690.
475 Contains three columns, i.e. phon. Sumerian | Sumerian | Akkadian, paragraphs are separated by double
horizontal ruling.
476 Trilingual tablet, i.e. Sumerian | Akkadian | Hittite.
477 Three columns, i.e. Sumerian | phon. Sumerian | Akkadian.
478 Very fragmentary, but is presumably a duplicate of Emar 767 (A).
479 Two columns well-preserved, the third Akkadian column is very fragmentary consisted. Sumerian |
phon. Sumerian | Akkadian.
480 Only the column with phonetic Sumerian is preserved, consisted most likely originally out of three
columns, i.e. Sumerian | phon. Sumerian | Akkadian.
481 Only two columns preserved, i.e. phon. Sumerian and Akkadian. Existed originally most likely out of
three columns, Sumerian | phon. Sumerian | Akkadian.
482 Appears to be Akkadian–Hurrian, s. Krebernik 1996.
483 Only Akkadian preserved.
484 Only Akkadian preserved.
485 Note that the division of columns is unequal, i.e. Sumerian (2/3) to the left, Akkadian (1/3) to the right.
486 Appears to have occasional horizontal ruling.
487 Note that the Sumerian column has an additional infralinear phonetic version.
136 Chapter 5: Circulation of Incantations during the Late Bronze Age

Publication Siglum Provenience Subject

KBo 36, 11+KUB 37, 106 r. 523/b+533/b+536/b+640/b+ Ḫattuša Udug.ḫul
col.+KUB 37, 100a rev.+ABoT 2, 226/c+241/c+656/c+1016/c+
255 1048/c+1929/c+357/f+
AnAr 9167
KUB 4, 16 Bo 6345 Ḫattuša Udug.ḫul
KUB 37, 101(+)102 805/f(+)806/f Ḫattuša Udug.ḫul?
KUB 37, 143 537/f Ḫattuša Udug.ḫul

Table 164: MB/MA Bilingual Literary Texts: Parallel Columns (Sum. || Akk.)

Publication Siglum Provenience Subject

AOAT 25, pl. 6 UM 29-13-560(+) Nippur Song of Plowing Oxen
N 3529(+)N 3169
AuOr Suppl. 23, 47 RS 22.341+28.053A Ugarit Enlil & Namzitarra
BE 1/2, 129 Ni 833+10753 Nippur Royal hymn Ammī-
ṣaduqa
Brockmon Tablets, 124 BT 5 Nippur Royal hymn Ammī-
ditāna
BWL, pl. 58–59 VAT 10251 Aššur Proverbs
BWL, pl. 67–68 VAT 10810 Aššur Proverbs
BWL, pl. 71 N 3395 Nippur Proverbs
Emar 767 (A) Msk 74127ac+ Emar Ballad of Early Rulers
Emar 767 (B) Msk 74159j Emar Ballad of Early Rulers
Emar 768 Msk 7498b(+) Emar Wisdom
Emar 769 Msk 74214 Emar Wisdom
Emar 770 Msk 74159c Emar Wisdom
Emar 771–774+592 Msk 742381+ Emar Enlil & Namzitarra
Iraq 38, 93 BM 98496 Aššur Hymn of Tukultī-
Ninurta I
JCS 31, 225 CBS 3832 Nippur Inanna & An
KAR 97 VAT 10176 Aššur Hymn Ningirsu/
Ninurta
KAR 113 VAT 10066 Aššur –
KAR 128+129 VAT 10103+9942 Aššur Hymn of Tukultī-
Ninurta I
KBo 1, 12 VAT 7415 Ḫattuša Hymn Utu/Šamaš
KBo 12, 70+KUB 4, 3 531/t+Bo 425 Ḫattuša Instructions Šūpê-
amēli
KUB 4, 2 Bo 3681 Ḫattuša Message of
Ludingira*
KUB 4, 4 Bo 5113 Ḫattuša Hymn Iškur/Adad*
KUB 4, 5+KBo 12, 73 Bo 503+146/t Ḫattuša Hymn Iškur/Adad*
KUB 4, 8(+)6(+)KBo 12, Bo 486(+)547(+)17/t Ḫattuša Hymn Iškur/Adad*
72
KUB 4, 97 Bo 4209+4710 Ḫattuša Message of
Ludingira*
N.A.B.U. 2012/43(+?)AnOr N 6286(+?)CBS 11153 Nippur An-gin7 dím.ma
52, pl. 14
Ugaritica 5, 165 RS 23.034+ Ugarit Ballad of Early Kings
Ugaritica 5, 166 RS 25.424 Ugarit Ballad of Early Kings
Ugaritica 5, 169 RS 25.421 Ugarit Message of
Ludingira*
UM 29-15-399+ISET 2, pl. UM 29-15-399+ Nippur Lipit-Ištar F
26 Ni 9734
 Division of Unilingual and Bilingual Incantations 137

Publication Siglum Provenience Subject

VS 24, 113 VAT 17353 Babylon Proverbs
ZA 65, 168 CBS 13860 Nippur Hymn Inanna/Ištar
ZA 86, 172 – – –

Table 165: OB Bilingual Literary Texts: Parallel Columns (Sum. || Akk.)

Publication Siglum Provenience Subject

BWL, 274 BE ? Babylon Proverbs
CUSAS 2, 103–122 MS 3279 – Proverbs
CT 21, 40–42 BM 90842 Kiš? Hymn Hammurāpi
Essays Finkelstein, 200 BM 55472+40125 – Hymn Abī-ešuḫ
FM 3, 81f. A 1258+S 160 SN Mari Literary letter to
Zimri-lim
PBS 1/1, 11 Ni 11341 Nippur Hymn on behalf of
Šulgi
PBS 15, 41 CBS 13972 – Inscriptions Sargon &
Rimuš
RA 8, 139 AO 5477 – Inscription Rimuš
RA 60, 5+Fs. Wilcke, 139f. UM 29-15-174+BT 9 ED insults
UET 1, 146 BM 118551 Ur 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 sub-
column 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.
138 Chapter 5: Circulation of Incantations during the Late Bronze Age

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 Siglum Provenience Subject

– BM 134793 – // K 8959
CDLI no. P265337 CBS 10070 Nippur –
CDLI no. P265648 CBS 10433 Nippur Royal hymn?
CDLI no. P269699 CBS 15143 Nippur –
CDLI no. P277944 N 2875+4113 Nippur –
Iraq 63, 158 BM 134820 – –
KBo 36, 14 818/f Ḫattuša –
KBo 36, 21 520/i Ḫattuša Incantation
KBo 36, 24 395/p Ḫattuša Incantation
KBo 36, 26(+?)KUB 36, 74 809/z(+?)Bo 403 Ḫattuša Atramḫasis
KUB 4, 23 Bo 4490 Ḫattuša –
KUB 4, 39 Bo 5590 Ḫattuša Letter of Lugal-ibila
KUB 4, 41 Bo 4547 Ḫattuša Hymn to Nergal?
MSL SS 1, 89 A 29976; 2N-T343 Nippur –
UET 6/3, 916 – Ur –
UET 6/3, 917 – Ur –
WOO 6, 701 BM 121117 – –

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’, ‘wisdom-
literature’ (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 Neo-
Babylonian period.
496 Cooper 1971, 5–7.
 Division of Unilingual and Bilingual Incantations 139

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.
140 Chapter 5: Circulation of Incantations during the Late Bronze Age

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 60 12
Hymns & Prayers 67 24
Laments 5 2
Love Lyrics 5 -
Incantations 184 26
Wisdom Literature 26 17
Literary Letters – –

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
30 27 way into the Mesopotamian curriculum.
25 We have for the Old Babylonian period a
20
20 relatively high number of incantations, 507
but it cannot be proven or validated that
15
10 these incantations belonged to the
10 6 environment of the Old Babylonian
5 3
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
Bilingual Literary Texts the use of incantations in a curricular
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.
142 Chapter 5: Circulation of Incantations during the Late Bronze Age

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 well-
established 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.
 Local Scribal Traditions and Influences 143

Table 168: Tablets Middle Babylonian Ductus–Babylon/Sippar

Publication Text Context Language Provenience

BAM 4, 385 Therapeutic Ghost-induced Akkadian Babylon N13
illnesses
VAT 13226 Single inc. Sexual Desire Akkadian Babylon M5
CM 31, 241 Inc.-ritual – Sumerian Sippar (–)
OrAnt 8, pl. XI/XIII Single inc. To Utu Sumerian Sippar (–)
PBS 1/2, 112 Single inc. Udug.ḫul/ Sumerian Sippar (–)
Gattung III
TCL 16, 79+PBS 12, Single inc. To Utu Sumerian Sippar (–)
25

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
<pí> (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 <ta5>
(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 Text Context Language Provenience

BAM 4, 398 Therapeutic šimmatu Akkadian Tablet Hill
BAM 8, pl. 91 – Udug.ḫul Sum.(//)Akk. Area WB
CDLI no. P263672 – – Sumerian –
(CBS 8857abis)
CDLI no. P266104 – – Sumerian –
(CBS 10911)
CDLI no. P268915 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.
144 Chapter 5: Circulation of Incantations during the Late Bronze Age

Publication Text Context Language Provenience

(CBS 13905)
FAOS 12, pl. 5–6 Collective Udug.ḫul Sum.Akk. –
OIP 16, 12 Collective Udug.ḫul Sumerian –
PBS 1/2, 115 Collective Gattung II Sum.–Akk. –
(zi-pà)
N 3731 – – Akkadian –
ZA 91, 244 Single inc. To Utu/ Sum.–Akk. –
Šamaš
ZA 106, 52 Therapeutic 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-ru-
uš-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-<di>-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.
 Local Scribal Traditions and Influences 145

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 Text Context Language Provenience

ASJ 15, 282–285 Single inc. To Utu Sumerian –
CDLI no. P269644 Single inc. – Sum.Akk. –
(CBS 15080)
CUSAS 30, 446 Single inc. Evil šēdu Akkadian –
CUSAS 30, 447 Single inc. Anger Akkadian –
CUSAS 30, 448 Single inc. Baby Akkadian –
Studies Jacobsen, 210 Single inc. Ardat lilî Sumerian –
MC 17, 443ff. Single inc. Lamaštu Akkadian –

Archaic Features
Examples of OB /št/ against MB /lt are found in tu-uš-tab-ki (CUSAS 30, 448: 6); tu-uš-ta-
dir (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]á-
di-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 <qá> (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 <pí> (BI) in: mu-né-pí-lu (CUSAS
30, 446: 5).

521 For further examples in other contemporary literary genres, s. Hess 2012, 95f.
146 Chapter 5: Circulation of Incantations during the Late Bronze Age

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-nam-
za-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-bu-
qa-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.
 Local Scribal Traditions and Influences 147

Table 171: Tablets Middle Assyrian Ductus–Aššur

Publication Text Context Language Provenience

BAM 2, 141 Therapeutic šimmatu Akkadian –
BAM 3, 214 Inc.-ritual Witchcraft Akkadian Aššur M2
BAM 3, 316 Therapeutic Various Akkadian Aššur N4
ailments
BAM 4, 334 Inc.-ritual Witchcraft Akkadian –
BAM 4, 335 – Various Akkadian –
diseases
BAM 4, 336 – – Akkadian –
BAM 4, 339 Inc.-ritual Ghosts Akkadian Aššur M1
Fs. Wilcke, 190f. Single inc. Cult image Sum.–Akk. Aššur M1
hybrid
Iraq 42, 43f.(+) Collective Udug.ḫul Sum.(//)Akk. Aššur M2
KAR 24
KAL 4, 9 Inc.-ritual Namburbi Akkadian –
earthquake
KAL 4, 27 Collective Witchcraft Akkadian –
KAL 4, 34 Inc.-ritual Wrath deity Akkadian –
KAL 7, 7 – Witchcraft Akkadian –
KAL 7, 8 Inc.-ritual Witchcraft Akkadian –
KAL 7, 31 Single inc. To Ninurta Akkadian –
KAR 91 Inc.-ritual Veterinary Sumerian Aššur M1
medicine for
(royal) horses
KAR 189 Therapeutic Witchcraft Akkadian Aššur M2
KAR 226 Collective Witchcraft Akkadian –
KAR 240 – Witchcraft Akkadian –
KAR 246 Single inc. To Šamaš Akkadian Aššur M1
LKA 26 Collective To personal Akkadian –
deity
LKA 75 Single inc. To Utu/ Sum.–Akk. Aššur M2
Šamaš hybrid
LKA 116 Inc.-ritual Namburbi Sumerian Aššur M1
fungus
VAT 10785+10871 Collective Udug.ḫul Sum.(//)Akk. –

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-ki-
tu-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’); qí-

527 For rare examples outside literary texts in Middle Assyrian, s. de Ridder 2018, § 220. For other contem-
porary examples in literary texts, s. Hess 2012, 95f.
148 Chapter 5: Circulation of Incantations during the Late Bronze Age

⸢šam⸣ (BAM 4, 339: 40’); an-ni-tim (BAM 4, 339: 42’): gít-ma-lum (BAM 4, 339: 46’); [qe]r-
b[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); [be-
l]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’); ḫi-
ṭa-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-ša-
a-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); it-
te-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 <ṭí/e>
(TÍ): ṭé-mi (BAM 3, 214: viii 13’); tu-ḫa-am-mì-ṭí (KAR 226: i 13’); in the use of <ṭu> (GÍN):
[š]a-ša-ṭu (BAM 4, 335: 8’); ḫa-am-ṭu (BAM 4, 335: 13’); ⸢ṭu⸣-ba (LKA 26: 26’); in the <qi>
(KIN): e-mu-qi-ia (KAR 226: i 10’). Additionally, we may note the use of <is5> (IŠ): is5-ḫu-
ra (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-ar-
ša-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 <ta5> (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.
150 Chapter 5: Circulation of Incantations during the Late Bronze Age

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 Text Context Language Provenience

AoF 10, 218f. Single inc. To Ištar Akkadian –

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 Text Context Language Provenience

AS 16, 287f. Collective Various Akk. & Sum. Kidmuri
temple?

Archaic Features
The preservation of /št/ instead of /lt/ can be observed in iš-ta-ma-a (AS 16, 287f.: ii 29); iš-
ta-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); e-
né-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); e-
mur-šu-nu-ma (AS 16, 287f.: iv 16). There is clear use of the Assyrian imperative forms: lab-
bir (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-mur-
šu-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 <qi/e> (KIN): maš-qe-[e] (AS 16, 287f.: ii 23); ⸢il-qe⸣ (AS 16, 287f.: ii
2) and <ṭí/e> (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 D-
stem. 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–.
152 Chapter 5: Circulation of Incantations during the Late Bronze Age

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 Text Context Language Provenience

AJSL 35, 141f. Single inc. Witchcraft Sum.||Akk. Ištar temple?
ZA 102, 211 Collective Protecting the king Akk. & Sum. Ištar temple?
at home and on
campaign

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 Text Context Language Provenience

Iraq 31, pl. V–VI Therapeutic Birth Akkadian –
Studies Sachs, 20 no. 19 Therapeutic – Akkadian –
YOS 11, 74 – sāmānu Sum.(//)Akk. –
 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-nu-
ú (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-ki-
iṭ (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-ḫa-
al (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 Perhaps comparable to ana bu-lu-ṭu DÙ[.A.BI] LÚ.U18meš (AS 16, 287f.: 7–8), s. p. 150.
551 For further examples in contemporary literary texts, s. Hess 2012, 164–166.
552 S. de Ridder 2018, § 234.
553 For further examples in contemporary literary texts, s. Hess 2012, 74.
554 For further examples in contemporary literary texts, s. Hess 2012, 71f.
555 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.
154 Chapter 5: Circulation of Incantations during the Late Bronze Age

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 Text Context Language Provenience

KBo 36, 12 – – Sum.–Akk. Büyükkale B
KBo 36, 13 – – Sumerian Büyükkale K
KBo 36, 15 – – Sumerian Büyükkale M
KBo 36, 16 – – Sumerian Büyükkale D
KBo 36, 19 Inc.-ritual Witchcraft Sumerian Büyükkale M
KBo 36, 21 – – Sumerian Büyükkale D
KBo 40, 103 – – Sumerian Büyükkale A
KBo 40, 104 Therapeutic Various Akkadian Büyükkale A
diseases
KUB 30, 1(+)KUB 37, Collective Witchcraft Sumerian Büyükkale A
109
KUB 30, 2(+?)3(+?)4 – Witchcraft Sumerian Büyükkale A
KUB 37, 44(+)45(+)46 Therapeutic Witchcraft Akkadian Büyükkale A
(+)47(+)49(+?)48
KUB 37, 98 – – Akkadian –
KUB 37, 108+110 – Witchcraft 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.

 Local Scribal Traditions and Influences 155

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 Text Context Language Provenience

KBo 9, 47 Therapeutic Witchcraft Akkadian Büyükkale B
KBo 36, 11+KUB Collective Udug.ḫul Sum.||Akk. Büyükkale A
37, 106 r. col.+KUB
37, 100a rev.+ABoT
2, 255
KBo 36, 28 – – Akkadian Temple I
KBo 36, 29 Therapeutic Various Akkadian Büyükkale A
diseases
KBo 36, 34 Therapeutic – Akkadian Büyükkale A
KUB 4, 16 Collective Udug.ḫul Sum.||Akk. –
KUB 4, 53 D.Omina šumma nūru Akkadian –
ša rēš marṣi/
To Šamaš
KUB 37, 43 Therapeutic Witchcraft Akkadian Büyükkale D
KUB 37, 55+KBo Therapeutic Witchcraft Akkadian Büyükkale A
36, 32(+)HT 75
KUB 37, 62 – – Akkadian Büyükkale A
KUB 37, 72 – – Akkadian Büyükkale A
KUB 37, 95 – – Sumerian Büyükkale A
KUB 37, 96+93 Therapeutic – Akkadian Büyükkale A
KUB 37, 101(+)102 – Udug.ḫul- Sum.||Akk. Büyükkale D
related
156 Chapter 5: Circulation of Incantations during the Late Bronze Age

Publication Text Context Language Provenience

KUB 37, 115+KBo Collective – Sum.–Akk. Büyükkale D
7, 1(+)KBo 7, 2
KUB 37, 143 – 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/.
 Local Scribal Traditions and Influences 157

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 Text Context Language Provenience

KBo 9, 50 Therapeutic Various Akkadian Büyükkale (–)
diseases
KBo 13, 37 – – Akkadian Haus am Hang
KBo 14, 51 – – Sumerian Büyükkale (–)
KBo 36, 27 Therapeutic Impotence Akkadian Büyükkale E
KBo 36, 35+KUB Therapeutic liʾbu-disease Akkadian Büyükkale A
29, 60
KUB 4, 48 Therapeutic Impotence Sumerian –
KUB 4, 13 Therapeutic Birth Akkadian –
KUB 4, 17(+)18 Inc.-ritual – Akkadian –
KUB 4, 99 Therapeutic Witchcraft Akkadian –
KUB 29, 58+59+ Therapeutic liʾbu-disease Akkadian Büyükkale A
KUB 37, 84
KUB 37, 58 Therapeutic Witchcraft Akkadian Büyükkale A
KUB 37, 85 Inc.-ritual To Šamaš Akkadian Büyükkale A
KUB 37, 90 – – Akkadian Büyükkale A
KUB 37, 92 – – Akkadian 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
158 Chapter 5: Circulation of Incantations during the Late Bronze Age

use of <pí> (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-na-
an-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 <bá> (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);
<dá> (TA): ⸢ṣú⸣-ud-dá-ku (KBo 36, 35+KUB 29, 60: ii 1); li-il-dá (KUB 4, 13: 11’); ar-dá-
t[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); <tá> (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); <tù> (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-tù-
uš (KUB 29, 58+59+KUB 37, 84: iv 7); mi-tù (KUB 29, 58+59+KUB 37, 84: iv 6); tù-uk-la-
at (KUB 29, 58+59+KUB 37, 84: iv 13); <dum> (TUM): mur-tap-pí-dum (KUB 29,
58+59+KUB 37, 84: iv 4); <qà> (KA): q[à-as-su] (KUB 4, 13: 4’); <kà> (GA): kà-an-na
(KUB 4, 17(+)18: 13); <gi5> (KI): mu-ut-tág-gi5-šu (KUB 29, 58+59+KUB 37, 84: iv 3); e-
 Local Scribal Traditions and Influences 159

še-gi5 (KUB 29, 58+59+KUB 37, 84: v 9); <gu5> (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 Text Context Language Provenience

ABoT 1, 43 – – Sumerian –
KBo 1, 18 Prism Arachnids, Sum. & Akk. –
snakes and
insects
KBo 9, 44 Inc.-ritual To Šamaš Akkadian Büyükkale A
KBo 36, 17 – – Sum.–Akk. Temple I
KBo 36, 20 – – Sumerian Haus am Hang
KUB 4, 11 Single inc. To Utu/ Sum.–Akk. –
Šamaš
KUB 4, 20(+)21 Collective Various Akkadian –
KUB 4, 24 Collective Various Sum. & Akk. –
KUB 4, 26(+)HT Collective Various Sum. & Akk. –
13(+)KUB 37, 112
KUB 31, 141 – To Ištar Hittite –
KUB 34, 3 – Udug.ḫul- Sum.(//)Akk. Büyükkale A
related
KUB 34, 4 – Udug.ḫul- Sum.(//)Akk. Büyükkale A
related
KUB 37, 36(+)37 Collective Various Sum. & Akk. Büyükkale A
KUB 37, 51(+)53 Therapeutic Witchcraft Akkadian Büyükkale A
(+)99
KUB 37, 111 – Udug.ḫul- Sum.–Akk. Büyükkale D
related hybrid
KUB 37, 127 – Udug.ḫul- Sum.–Akk. Büyükkale A
related hybrid

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-<ma>-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 <pí> (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.
160 Chapter 5: Circulation of Incantations during the Late Bronze Age

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’); a-
na tuk-liš (KUB 34, 3’). 560 An example of an apocopated pronominal suffix is found in: ú-
šar-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: ⸢e-
mi⸣-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 <bá> (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’’); <pá> (BA): pá-
dú-ú (KUB 4, 26(+)HT 13(+)KUB 37, 112: 4’); <tá> (DA): tá-mu-ú (KUB 37, 111: ii 3’); tá-
ma-ta (KUB 37, 111: iii 5’; 6’; 8’); <dá> (TA): dá-li-li-ik-k[a] (KUB 4, 26(+)HT 13(+)KUB
37, 112: 3’’’); <ṭá> (TA): [u]ṭ-ṭá-ap-pí-[ir] (KBo 36, 17: 2’); <tám> (DAM): muš-tám-ḫi-ṣa-
at (KUB 37, 36(+)37: ii 13’); <dú> (TU): id-dú-u (KUB 4, 24: 7); pá-dú-ú (KUB 4, 26(+)HT
13(+)KUB 37, 112: 4’); <tù> (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-<ma>-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’); <ti4> (TE): im-ti4 (KBo 1, 18: A 2’; 3’); <dì> (TI): na-dì (KUB
37, 36(+)37: i 8’); <kà> (GA): e-kà-ma (KUB 37, 36(+)37: ii 17’); <ka4> (QA): ma-al-ka4-ti
(KUB 37, 36(+)37: ii 8’); e-ka4-ma (KUB 37, 36(+)37: ii 18’); <ga5> (QA): ša-ga5-a-pu-ur-
tù (KUB 37, 36(+)37: ii 10’); <qáb> (KAB): *ta-qáb-bi-ma (KBo 9, 44: iv 9’; 12’); <gám>
(KAM): gám-ra-ti (KUB 37, 36(+)37: ii 15’); <gi5> (KI): ⸢gi5⸣-it-ma-lu (KUB 4, 26(+)HT
13(+)KUB 37, 112: 6’); <gu5> (DÚR): mì-it-gu5-ru-ti (KUB 37, 36(+)37: ii 13’); <ku8> (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.

 Local Scribal Traditions and Influences 161

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 Assyro-
Mittanian ductus, s. Table 177.

Table 180: Tablets in Uncertain Ductus–Ḫattuša

Publication Text Context Language Provenience

ABoT 2, 258 – – Akkadian –
KBo 36, 24 – – Sum.||(Akk.)? –

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.
162 Chapter 5: Circulation of Incantations during the Late Bronze Age

Table 181: Tablets in Syrian Ductus–Emar

Publication Text Context Language Provenience

Emar 737 Lexical ur5-ra = ḫubullu Akkadian 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 <dá> (TA): dá-an (Emar
737: v. 13); <tù> (DU): i-ia-tù (Emar 737: l.e. 3); <ka4> (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 Text Context Language Provenience

AOAT 308, 108 Collective – Akkadian –
Emar 729 Collective Udug.ḫul Sum. & Akk. Temple M1
Emar 733 – – Sumerian Temple M1
Emar 734 – – Sumerian Temple M1
Emar 735 Single inc. šimmatu Akkadian Temple M1
Emar 743 Inc.-ritual – Akkadian Temple M1
Emar 757 Inc.-ritual – Sum.–Akk. Temple M1
Priests and Officials, Therapeutic Various Sum. & Akk. –
199f. diseases

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 <pí> (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]i-
l[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 <dì> (TI): ri-dì (Priests and
Officials, 199f.: 3 32); <ṭì> (TI): ṭu-uṭ-ṭì (Emar 735: 12); <ṭi4> (TE): ṭu-uṭ-ṭi4-i (Emar 735:
14). Note the rare use of <qín> (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 <kín> (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 Text Context Language Provenience

Emar 731 – Udug.ḫul? Sumerian Temple M1
Emar 732 – Headache Sumerian Temple M1
Emar 738 – – Akkadian Temple M1
Emar 740 Inc.-ritual – Sumerian Temple M1

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

164 Chapter 5: Circulation of Incantations during the Late Bronze Age

Publication Text Context Language Provenience

Emar 742 – – Akkadian Temple M1
Emar 744 – – Sumerian Temple M1
Emar 753 – – Sum. & Akk. Temple M1
Emar 790 – Udug.ḫul Sumerian Temple M1
Iraq 54, pl. XIV Amulet Lamaštu Akkadian –

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 <pí> (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 <tu18> (GÍN) in Iraq 54, pl. XIV may be influenced by Middle Assyrian
<ṭu> (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 <pá> (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);
<bì> (PI): bì-e-la-ni (Iraq 54, pl. XIV: 29); <dá> (TA): na-dá-a-am (Iraq 54, pl. XIV: 6);
dá-a-ru (Iraq 54, pl. XIV: 15); <dì> (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); <ṭe6>
(TI): ṭe6-me (Iraq 54, pl. XIV: 34); <de4> (TE): de4-ma-a-ti (Iraq 54, pl. XIV: 32); <tù>
(DU): ta-tù-ur-ri (Iraq 54, pl. XIV: 10); <ṭù> (DU): ṭù-ur-⸢ki⸣? (Iraq 54, pl. XIV: 37); <kí>
(GI): bi-kí-i-ti (Iraq 54, pl. XIV: 32); <ḫí> (GAN): ús-ḫí (Iraq 54, pl. XIV: 37); <si20> (ZÍ):
ta-na-ḫa-si20 (Iraq 54, pl. XIV: 13); /š/ against semitic /s/ in <ús> (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-ma-
a~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 Text Context Language Provenience

AuOr Suppl. 23, 16 Therapeutic Various Akkadian Library of
diseases Lamaštu tablets
AuOr Suppl. 23, 18 Collective Lamaštu Akkadian Library of
Lamaštu tablets
AuOr Suppl. 23, 20 – Birth Akkadian Library of
Lamaštu tablets
AuOr Suppl. 23, 25 Therapeutic Various Sum. & Akk. Library of
diseases Lamaštu tablets
AuOr Suppl. 23, 27 Therapeutic – Sumerian 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.
166 Chapter 5: Circulation of Incantations during the Late Bronze Age

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 <ti4> (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.
 Local Scribal Traditions and Influences 167

Table 185: Tablets in Ugaritian Ductus–Ugarit

Publication Text Context Language Provenience

AuOr Suppl. 23, 17 – Lamaštu Akkadian Library of
Lamaštu tablets
Ugaritica 5, 17b Collective Various (Sum.) & Royal palace
Akk.
Ugaritica 5, 19 Single inc. Eye-ache Akkadian House of
Rapʾānu

Archaic Features
Use of <pí> (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-li-
iš (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 <bá> (PA): rab-bá
(Ugaritica 5, 17b: 6’); <pá> (BA): pá-ra-ṣi-i (Ugaritica 5, 17b: 7’); liq-q[a]l-pá (Ugaritica
5, 19: 7); <ṭì> (TI): bu-li-ṭ[ì]-ma (Ugaritica 5, 19: 12); <tù> (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.
168 Chapter 5: Circulation of Incantations during the Late Bronze Age

Table 186: Tablets in Mixed Ductus–Ugarit

Publication Text Context Language Provenience

AuOr Suppl. 23, 14 Collective Various Akkadian House of Urtenu
Ugaritica 5, 17 Collective Various Sum. & Akk. 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 <pí> (BI) found in: né-ra~⸢ap⸣-pí
(Ugaritica 5, 17: 29). The use of the value <pir6> (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 <pì/pè> (BAD): e-pè-iš
(AuOr Suppl. 23, 14: 7); pì-šá-an-ni (AuOr Suppl. 23, 14: 8); <tá> (DA): tá-a-tá-ka-al (AuOr
Suppl. 23, 14: 4); tùk-tá-aš-ši (Ugaritica 5, 17: r. 23’); <ṭá> (TA): e-ṭá-a (Ugaritica 5, 17: r.
10’; 11’); <dì> (TI): ri-dì-ma (Ugaritica 5, 17: r. 26’); <de4> (TE): i-de4 (Ugaritica 5, 17:
16); <dú> (TU): [d]ú-up-pir6 (Ugaritica 5, 17: 1; 12); lip-ḫu-dú (Ugaritica 5, 17: r. 7’); <tù>
(DU): tù-li-ša (AuOr Suppl. 23, 14: 3); e-ṭu-tù (Ugaritica 5, 17: r. 9’); <ṭù> (DU): bu-ṭù-um-
⸢ta⸣ (AuOr Suppl. 23, 14: 6); <qà> (KA): ú-qà-mu-[ú] (Ugaritica 5, 17: 24); ḫi-il-qà
(Ugaritica 5, 17: 43); 575 <gi5> (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 <pir6> (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.
 Local Scribal Traditions and Influences 169

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: i-
ša-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 > dup-
pa-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 Text Context Language Provenience

AuOr Suppl. 23, 13 – – Sumerian Royal palace
AuOr Suppl. 23, 15 Collective – Akkadian House of Urtenu
AuOr Suppl. 23, 23 – – Akkadian House of
Rapʾānu
AuOr Suppl. 23, 26 Therapeutic – Akkadian House of Urtenu
AuOr Suppl. 23, 69 Single inc. Lamaštu Sumerian Graeco-Persian
sarcophagus
Sud-Acropole
Ugaritica 7, pl. I Single inc. Various Akkadian House of Urtenu
diseases

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.
170 Chapter 5: Circulation of Incantations during the Late Bronze Age

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 Text Context Language Provenience

Syria 20, 115 – – Akkadian Vicinity tomb
(KTU 1.73) IV Acropole
Syria 20, 118 Collective Various Akkadian Vicinity tomb
(KTU 1.70) IV Acropole
Syria 20, 122 – – Akkadian Vicinity tomb
(KTU 1.69) IV Acropole
Syria 20, 124 – – Akkadian Vicinity tomb
(KTU 1.67) 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.
 Concluding Remarks 171

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.
172 Chapter 5: Circulation of Incantations during the Late Bronze Age

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, Assyro-
Mittanian, 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 Assyro-
Mittanian script.
 Concluding Remarks 173

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 tra-
ditions, 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 ritual-
setting, 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 magico-
religious 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 trans-
lation 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
174 Chapter 5: Circulation of Incantations during the Late Bronze Age

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 ug-
da-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.
176 Chapter 6: Standardization and Serialization

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.
 Origins of Standardization and Serialization 177

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
178 Chapter 6: Standardization and Serialization

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 devel-
opment. 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

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.
597 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.
598 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.
599 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.
600 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.
 Forerunners to the Ritual-Series and Compendia 179

manuals/sections 601 listing the SAGmeš ÉŠ.GÀR MAŠ.MAŠ-ti “entries of the series/collec-
tions 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 prac-
tical 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 seria-
lization 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.
180 Chapter 6: Standardization and Serialization

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.
 Forerunners to the Ritual-Series and Compendia 181

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 non-
canonical 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’.
182 Chapter 6: Standardization and Serialization

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. Period Publication Siglum Provenience Language

*V OB CT 44, 26 BM 92670 – 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 III-
period, 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.
 Forerunners to the Ritual-Series and Compendia 183

Table 190: Non-Canonical Forerunners to Á.sàg.gig

Period Publication Siglum Provenience Language

Ur III TMH 6, 3 HS 1540 Nippur Sumerian
OB CUSAS 32, 17d MS 3087 – Sumerian
OB Fs. Boehmer, 64 H 66 Tell Haddad Sumerian
OB VS 17, 19 VAT 8532 – 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.
184 Chapter 6: Standardization and Serialization

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 Assyro-
Mittanian 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 rimki-
related 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 <me?>-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 Akkadian-
Sumerian 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 […].
 Forerunners to the Ritual-Series and Compendia 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. Period Publication Siglum Provenience Language

1st House?: MB/MA ZA 91, 244 HS 1512 Nippur Sum.–Akk.
kiʾutu
2nd House: MB/MA KUB 37, 115+/b 481/e+ Ḫattuša Sum.–Akk.
kiʾutu
3rd House: OB ASJ 17, 125f.b CBS 1529 – Sumerian
ki ʾutu
3rd House: MB/MA LKA 75 K 430/i Aššur Sum.–Akk.
kiʾutu hybrid
4th House: MB/MA AlT 453(+)453a ATT/8/33-42 Alalaḫ Sum.–Akk.
kiʾutu
5th House: MB/MA KAR 246 VAT 10039 Aššur Akkadian
šuʾila
6th House: OB ASJ 17, 125f.a CBS 1529 – Sumerian
kiʾutu
6th House: OB Fs. Wilcke, A 7479 – Sumerian
kiʾutu 103/105b

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 rimki-
material 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.
186 Chapter 6: Standardization and Serialization

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 fre-

646 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 North-
western 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.
 Forerunners to the Ritual-Series and Compendia 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 identi-
fication 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. 1921-
947), 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.
188 Chapter 6: Standardization and Serialization

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. Period Publication Siglum Provenience Language

No. 2 Bronze Age BIN 2, 14 YBC 2193 – Sumerian
No. 2 MB/MA Ḫulbazizi, pl. – – Sumerian
57 (V)
No. 2 MB/MA Ḫulbazizi, 140 – – Sumerian
(W)
No. 18 MB/MA Sumer 9, 29d IM 49981 Dūr-Kurigalzu Akkadian
No. 19 MB/MA Ḫulbazizi, pl. – – Akkadian
58 (X)

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?.
 Forerunners to the Ritual-Series and Compendia 189

No. Period Publication Siglum Provenience Language

*No. 20 MB/MA BAM 4, 385a VAT 17580 Babylon Akkadian
No. 21 MB/MA Sumer 9, 29c IM 49981 Dūr-Kurigalzu Akkadian
No. 33 MB/MA Ḫulbazizi, pl. BLMJ seal – Sumerian
59 (Y) 428
No. 38 Bronze Age CdC 2, pl. 10 – – Sumerian
no. 7
No. 38 Bronze Age Fs. Borger, 69 Rosen no. – Sumerian
01259
No. 38 MB/MA Ḫulbazizi, pl. BLMJ seal – Sumerian
59 (Y) 428
No. 38 MB/MA Ḫulbazizi, pl. – – Akkadian
57 (Z)
No. 38 MB/MA Ḫulbazizi, pl. – – Sumerian
58 (AA)
No. 38 MB/MA Ḫulbazizi, pl. – – Sumerian
58 (BB)

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 fore-
runners 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 Non-canonical

Sumer 9, 29b Non-canonical
Sumer 9, 29c Ḫul.ba.zi.zi no. 21
Sumer 9, 29d 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 Publication Siglum Provenience Language

MB/MA KUB 4, 24b Bo 655 Ḫattuša 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.
190 Chapter 6: Standardization and Serialization

Period Publication Siglum Provenience Language

MB/MA Sumer 9, 29a IM 49981 Dūr-Kurigalzu Sumerian
MB/MA Sumer 9, 29b IM 49981 Dūr-Kurigalzu 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 For previous literature, s. Farber 2014, 39–44.

681 Farber 2014, ms. ‘b’ from the Khabaza Collection in Philadelphia.
682 Farber 2014, ms. ‘a’ (=Ni 2675(+)Si 883).
683 Farber 2014, ms. ‘Ψ’ (=SpTU 5, 239).
684 Farber 2014, ms. ‘Ω’ (=K 10984).
685 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).
686 Noteworthy is that the versions of Lamaštu I/a on the amulets mentioned in fn. 685 are all Akkadian as
well.
687 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.
688 šanû aḫat ilāni ša šūqāti, var. ḫayyāṭa? for aḫat on amulet Sumer 28, pl. 3f (IM 67882), s. Farber 2014,
68.
689 (d)šeš an.tur.tur sila úriki.ma, small orthographic variants are found in CUSAS 32, 28c, s. George 2016,
89.
690 Farber 2014, ms. ‘OA1’. OrNS 66, 61 remains the only example of Lamaštu I/c on an amulet.
691 Farber 2014, ms. ‘OB1’.
 Forerunners to the Ritual-Series and Compendia 191

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 incan-
tation, 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. Period Publication Siglum Provenience Language

I/a OB CUSAS 32, 22c MS 3105/1 – Sumerian
I/a OB CUSAS 32, 28c MS 3067 – Sumerian
I/a OB OECT 5, 55 1932-421 Kiš? Sumerian
I/a OB TIM 9, 63b IM 21180x – Sumerian
I/c OA OrNS 66, 61 kt 94/k 821 Kaneš Akkadian
I/c OB YOS 11, 20 YBC 9846 Larsa? Akkadian
I/c MB/MA AuOr Suppl. 23, 18f RS 25.420+ Ugarit Akkadian
I/e MB/MA AuOr Suppl. 23, 18a RS 25.420+ Ugarit Akkadian
II/a MB/MA AuOr Suppl. 23, 18c RS 25.420+ Ugarit Akkadian
II/e Bronze Age MC 17, pl. 65 BM 132520 – Sumerian
II/e Bronze Age MC 17, pl. 90 (94) – – Sumerian
II/e Bronze Age MC 17, pl. 91 (95) – – Sumerian
II/e Bronze Age RA 18, 195 AO 8184 – Sumerian
II/e Bronze Age SAOC 47, pl. 12e–f NBC 8151 – Sumerian
II/e Bronze Age BSOAS 78, 600 – – Sumerian
II/e MB/MA CUSAS 32, 62 MS 1913 (Assyria) Sumerian
II/e MB/MA KAR 85 VA Ass. 990 Aššur Sumerian
II/e MB/MA KAR 86 VA Ass. 991 Aššur Sumerian
II/e MB/MA KAR 87 VA Ass. 998 Aššur 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 Millen-
nium, 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.
192 Chapter 6: Standardization and Serialization

No. Period Publication Siglum Provenience Language

II/e MB/MA Notable Acquisitions MMA 1984.348 – Sumerian
1984-85, 4
II/e MB/MA MIO 7, 339 Bab. 1357 Babylon Sumerian
II/e MB/MA N.A.B.U. 2016/47 BM 128857 (Assyria) Sumerian
II/g MB/MA AuOr Suppl. 23, 18g RS 25.420+ Ugarit Akkadian
II/g MB/MA MC 17, 443ff. BM 120022 *Babylonia 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 Lamaštu I/e

AuOr Suppl. 23, 18b Non-canonical
AuOr Suppl. 23, 18c Lamaštu II/a
AuOr Suppl. 23, 18d Non-canonical
AuOr Suppl. 23, 18e Non-canonical
AuOr Suppl. 23, 18f Lamaštu I/c
AuOr Suppl. 23, 18g 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 non-

701 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/Al-
Rawi 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.
 Forerunners to the Ritual-Series and Compendia 193

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 Publication Siglum Provenience Language

OA BIN 4, 126 NBC 3672 Kaneš Akkadian
OB AMD 1, 286 YBC 8041 – Akkadian
OB BIN 2, 72 YBC 1265 – Akkadian
OB CUSAS 32, 10g MS 3089+3102 – Sumerian
OB CUSAS 32, 22d MS 3105/1 – Sumerian
OB CUSAS 32, 36 MS 2283/1 – Sumerian
OB CUSAS 32, 37a MS 3074 – Sumerian
OB CUSAS 32, 37b MS 3074 – Sumerian
OB Fs. de Meyer, 88ff. CBS 10455 Nippur Akkadian
OB TIM 9, 63a IM 21180x – Sumerian
OB TIM 9, 63c IM 21180x – Akkadian
OB YOS 11, 19 YBC 4601 Larsa? Akkadian
MB/MA AuOr Suppl. 23, 17 RS 25.513 Ugarit Akkadian
MB/MA AuOr Suppl. 23, 18b RS 25.420+ Ugarit Akkadian
MB/MA AuOr Suppl. 23, 18d RS 25.420+ Ugarit Akkadian
MB/MA AuOr Suppl. 23, 18e RS 25.420+ Ugarit Akkadian
MB/MA AuOr Suppl. 23, 69 RS 25.457 Ugarit Sumerian
MB/MA Iraq 54, pl. XIVa M8 Emar? Akkadian
MB/MA Iraq 54, pl. XIVb M8 Emar? Akkadian
MB/MA Iraq 54, pl. XIVc M8 Emar? 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.
194 Chapter 6: Standardization and Serialization

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 Maqlû-
forerunners 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 Kultmittelbe-
schwörung 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 non-
canonical 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 ex-
pected 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 col-
lective (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 195

KAR 226b Non-canonical

KAR 226c Maqlû III/c
KAR 226d Non-canonical
KAR 226e 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 anti-
witchcraft 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 Maqlû V/b

KAL 4, 27b Non-canonical
KAL 4, 27c 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 Maqlû-
series, 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.
196 Chapter 6: Standardization and Serialization

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. Period Publication Siglum Provenience Language

II/b MB/MA KAR 240 VAT 10933 Aššur Akkadian
II/g MB/MA KUB 37, 51(+)53 598/b+ Ḫattuša Akkadian
(+)99a
III/c MB/MA KAR 226c VAT 9531 Aššur Akkadian
V/a Early NA? KAR 269a VAT 11119 Aššur Akkadian
V/b MB/MA KAL 4, 27a VAT 10938 Aššur Akkadian
V/o MB/MA KAL 4, 27c VAT 10938 Aššur Akkadian
VI/j Early NA? KAR 269d VAT 11119 Aššur Akkadian
VII/i Early NA? KAR 269e VAT 11119 Aššur Akkadian

Table 201: Non-Canonical Forerunners to Maqlû

Period Publication Siglum Provenience Language

MB/MA KAL 4, 27b VAT 10938 Aššur Akkadian
MB/MA KAR 226a VAT 9531 Aššur Akkadian
MB/MA KAR 226b VAT 9531 Aššur Akkadian
MB/MA KAR 226d VAT 9531 Aššur Akkadian
MB/MA *KAR 226e VAT 9531 Aššur 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 “Mouth-
opening” 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 Note that Udug.ḫul VII/g was additionally incorporated into the Schramm Compendium  no. 21.
731 For a discussion and overview of evidence, s. Walker/Dick 2001, 8–10; Dick 2003–2005, 583f.
732 Variant ms. ‘d’ (Rm 717+), s. Geller 2000a, 242.
733 Bottero 1985, 68.
734 Walker / Dick 2001, 10.
735 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.
 Forerunners to the Ritual-Series and Compendia 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 alter-

738 S. Walker/Dick 2001, 34–67; 70–82.

739 Walker/Dick 2001, 18.
740 For a further explanation of Hallo’s theory, s. Walker/Dick 2001, 18f.
741 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.
742 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.
743 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.
744 Michalowski 1992, 317.
745 Recent edition and previous literature can be found in Rudik 2015, 417–421.
746 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.
747 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
198 Chapter 6: Standardization and Serialization

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. Period Publication Siglum Provenience Language

III/c MB/MA Fs. Wilcke, 190f. VAT 10038 Aššur Sum.–Akk.
hybrid

Table 203: Non-Canonical Forerunners to Mīs pî

Period Publication Siglum Provenience Language

ED CIRPL Urn. 49 AO 3866 Girsu Sumerian
Ur III ISET 1, 217a Ni 4176 Nippur Sumerian
Ur III ISET 1, 217b Ni 4176 Nippur Sumerian
Ur III ISET 1, 217c Ni 4176 Nippur Sumerian
Ur III PBS 1/2, 123 CBS 8380 Nippur Sumerian
Ur III PBS 13, 35 CBS 8241 Nippur Sumerian
OB CUSAS 32, 5h MS 2789 – Sumerian
OB CUSAS 32, 5m MS 2789 – Sumerian
OB CUSAS 32, 6c MS 3098 – Sumerian
OB CUSAS 32, 6e MS 3098 – Sumerian
OB CUSAS 32, 6f MS 3098 – Sumerian
OB CUSAS 32, 6g MS 3098 – Sumerian
OB CUSAS 32, 6h MS 3098 – Sumerian
OB CUSAS 32, 6p MS 3098 – Sumerian
OB VS 10, 187c VAT 6514 – 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.
 Forerunners to the Ritual-Series and Compendia 199

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, Sultan-
tepe, 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
200 Chapter 6: Standardization and Serialization

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.
 Forerunners to the Ritual-Series and Compendia 201

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.
202 Chapter 6: Standardization and Serialization

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.ḫul-
corpus. 783

774 AMT 97, 1//K 3398+: 8–13; BAM 3, 221//BAM 5, 471: iii 25’–27’, s. Scurlock 2006, 443–446.
775 SpTU 5, 247: v 16–19; DT 186: vi 2–4, s. Wiggermann 1992, 33f.; Von Weiher 1998, 50–57.
776 AMT 86, 1(+)AMT 85, 1: iii 5–13, s. Abusch/Schwemer 2011, 87.
777 Abusch 2016, 143f.
778 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-ri-
túm) 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.
779 Note that we do find here the expected kararatu against the contemporary variant kat-ta-ri-túm from
Emar.
780 AMT 58, 7: i 4–5 (K 9579) AMT 69, 9: 7–8 (K 9164+6056); BAM 4, 354: iii 12–13 (VAT 10783+).
781 Latest edition is presented by Rowe 2014, 48–58.
782 Böck 2007, 63.
783 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. Period Publication Siglum Provenience Language

*IV/a OB CT 42, 32 BM 17305 – Akkadian
*IV/a OB Fs. Stol, 150 LB 1000 Larsa Akkadian
°IV/a–b MB/MA Priests and Officials, – Emar Akkadian
199f.: 97
*IV/f MB/MA BAM 4, 335 VAT 10306 Aššur Akkadian
*IV/i MB/MA BAM 4, 385a VAT 17580 Babylon Akkadian
°V/a OB AfO 24, pl. IIIb: 5 John Rylands – Sumerian
Library, Box
24; E5 and
25
V/d MB/MA Ugaritica 5, 17b RS 17.155 Ugarit Akkadian
VI OB CT 4, 3 Bu 88-5-12,6 – Sumerian
*VI MB/MA KBo 36, 11+a 523/b+ Hattuša Sum.||Akk.
*VII/b OB PBS 1/2, 128a CBS 1532 – Sumerian
*VII/b MB/MA FAOS 12, pl. 5–6d Ni 2676+ Nippur Sum.Akk
VIII/a MB/MA BAM 2, 141 VAT 16448 Aššur Akkadian
VIII/a MB/MA BAM 4, 398 Ni 178 Nippur Akkadian
VIII/a MB/MA Emar 735 Msk 74147b Emar Akkadian
(+)
°VIII/d MB/MA BAM 2, 194 VAT 9587 Aššur Akkadian
VIII/k OB JCS 9, 9 UIOM 1059 – Akkadian
VIII/k OB JCS 9, 10 HTS 2 – Akkadian
VIII/k OB YOS 11, 8 NBC 6321 – Akkadian
VIII/l MB/MA AS 16, 287f.a Rm 376 Kalḫu Akkadian
VIII/o MB/MA BAM 4, 385b VAT 17580 Babylon Akkadian
VIII/q MB/MA Priests and Officials, – Emar Akkadian
199f.a
°VIII/q MB/MA BAM 2, 194 VAT 9587 Aššur Akkadian
VIII/r MB/MA Ugaritica 5, 17g RS 17.155 Ugarit Sumerian
*(IX/b) MB/MA LKA 116a VAT 10036 Aššur Sumerian
*(IX/b) MB/MA Priests and Officials, – Emar Sumerian
199f.c

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.
204 Chapter 6: Standardization and Serialization

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. Period Publication Siglum Provenience Language

*1 MB/MA Iraq 42, 43f.(+)f BM 130660(+) Aššur 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 205

No. Period Publication Siglum Provenience Language

*1 MB/MA VAT 10785+/b VAT 10785+ Aššur Sum.(//)Akk.?
*5 OB PBS 1/2, 128d CBS 1532 – 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 ul-
tu 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 Ilī-
ul-īde refers to the ritual for Šurpu, s. Lambert 1974a, 269.
206 Chapter 6: Standardization and Serialization

‘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 On the ritual aspects of Šurpu, s. Bottéro 1976–1977, 100–116; Farber 2011–2013, 331f.
806 Löhnert 2010, 186f. For a primary edition of the complete text, s. Borger 1973.
807 Similar lines are denoted by George 2016, 72.
808 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 in-
cantation on this tablet is also concerned with the ‘thread’ (gu), which could be another related
incantation or possible forerunner to Šurpu V/i.
809 Classification as Šurpu VIII/h follows the reconstruction of F. Simons.
810 Šurpu X = IX of Reiner 1958, after F. Simons.
811 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 Gudu-
priest.
812 Identified above as a non-canonical forerunner to Mīs pî.
813 Similarities were recognized by Rudik 2015, 393.
814 Identified above as a non-canonical forerunner to Mīs pî.
 Forerunners to the Ritual-Series and Compendia 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.ba-
compendium 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 non-
canonical 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. Period Publication Siglum Provenience Language

V/i OB CUSAS 32, 6t MS 3098 – Sumerian
VIII/h MB/MA KAR 226e VAT 9531 Aššur Akkadian
X/a Ur III ISET 1, 217b Ni 4176 Nippur Sumerian
X/b OB CUSAS 32, 5i MS 2789 – Sumerian
X/b OB MVN 5, 302 Amherst coll. – Sumerian
(v 12’–18’)
X/g Ur III – 5 NT 48 Nippur Sumerian
X/g Ur III ASJ 2, 159f.b AUAM 73.1425 – Sumerian
X/g Ur III ISET 1, 217c Ni 4176 Nippur Sumerian
X/g OB YOS 11, 47 YBC 5634 – 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 S. Reiner 1958, 12.

816 I.e. ÉN ilī ul īde šēretka našâku and ÉN ilī ul īde šēretka dannat.
817 Farber 2003–2005, 330.
818 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.
208 Chapter 6: Standardization and Serialization

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 non-
canonical forerunner.
The earliest non-canonical incantations against the Sag.gig-demon are from the Ur III-
period, 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.gig-
series.
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.
 Forerunners to the Ritual-Series and Compendia 209

Table 207: Canonical Forerunners to Sag.gig

No. Period Publication Siglum Provenience Language

VI/a MB/MA KBo 14, 51b 192/q Ḫattuša Sumerian
VI/a MB/MA Ugaritica 5, 17i RS 17.155 Ugarit Sumerian
*VII/a OB CT 42, 32 832 BM 17305 – Akkadian
*VII/a OB Fs. Stol, 150 LB 1000 Larsa Akkadian
°VII/a–b MB/MA Priests and – Emar Akkadian
Officials, 199f.:97
*VII/f MB/MA BAM 4, 335 VAT 10306 Aššur Akkadian

Table 208: Non-Canonical Forerunners to Sag.gig

Period Publication Siglum Provenience Language

Ur III TMH 6, 1 HS 2438 Nippur Sumerian
Ur III Fs. Hilprecht, 220 Ni 2187 Nippur Sumerian
OB *CT 4, 4a BM 92504 Sippar? Sumerian
OB OIP 16, 11a CBS 6927 Nippur Sumerian
MB/MA Emar 732 Msk 74107ak Emar 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.
210 Chapter 6: Standardization and Serialization

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 Udug.ḫul III/a

FAOS 12, pl. 1–2b Udug.ḫul III/b
FAOS 12, pl. 1–2c Udug.ḫul III/c
FAOS 12, pl. 1–2d Udug.ḫul III/d
FAOS 12, pl. 1–2e Udug.ḫul III/e
FAOS 12, pl. 1–2f Udug.ḫul III/f
FAOS 12, pl. 1–2g Non-canonical
FAOS 12, pl. 1–2h Non-canonical
FAOS 12, pl. 1–2i Non-canonical
FAOS 12, pl. 1–2j Non-canonical
FAOS 12, pl. 1–2k Non-canonical
FAOS 12, pl. 1–2l Udug.ḫul IV/a

The later peripheral incantation collective Emar 729 contains three forerunners (Emar 729a-
c) 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 Udug.ḫul III/g

Emar 729b Udug.ḫul III/e
Emar 729c Udug.ḫul III/a
Emar 729d 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 Udug.ḫul V/e

FAOS 12, pl. 3–4b Udug.ḫul V/f
FAOS 12, pl. 3–4c Udug.ḫul V/g
FAOS 12, pl. 3–4d Non-canonical
FAOS 12, pl. 3–4e Udug.ḫul V/h
FAOS 12, pl. 3–4f 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 Chapter 6: Standardization and Serialization

FAOS 12, pl. 3–4g Udug.ḫul VII/c

FAOS 12, pl. 3–4h Non-canonical
FAOS 12, pl. 3–4i Udug.ḫul VI/i
FAOS 12, pl. 3–4j Udug.ḫul VI/c
FAOS 12, pl. 3–4k 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 Udug.ḫul V/g

OIP 16, 12b 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 Udug.ḫul VIId

PBS 1/2, 128b Udug.ḫul VI/g
PBS 1/2, 128c Non-canonical
PBS 1/2, 128d Udug.ḫul VI/a
PBS 1/2, 128e 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 Udug.ḫul VI/d

KUB 4, 16b 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.
214 Chapter 6: Standardization and Serialization

Table 215: Serialization of Individual Units in FAOS 12, pl. 5–6

FAOS 12, pl. 5–6a Udug.ḫul VII/a

FAOS 12, pl. 5–6b Udug.ḫul VII/b
FAOS 12, pl. 5–6c Udug.ḫul VII/c
FAOS 12, pl. 5–6d Udug.ḫul VII/d
FAOS 12, pl. 5–6e Udug.ḫul VII/e
FAOS 12, pl. 5–6f Udug.ḫul VII/g
FAOS 12, pl. 5–6g Udug.ḫul VIII/a
FAOS 12, pl. 5–6h 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 Udug.ḫul VII/a

PBS 1/2, 127b Udug.ḫul VII/b
PBS 1/2, 127c 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
 Forerunners to the Ritual-Series and Compendia 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 Udug.ḫul XIII–XV/a

Iraq 42, 43f.(+)b Udug.ḫul XIII–XV/b
Iraq 42, 43f.(+)c Udug.ḫul XIII–XV/c
Iraq 42, 43f.(+)d Udug.ḫul XIII–XV/d
Iraq 42, 43f.(+)e Udug.ḫul XIII–XV/f
Iraq 42, 43f.(+)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 Kultmittel-
beschwörungen 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

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.
867 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.
868 Geller 1980, 25.
869 Geller 1980a, 24f.; Rudik 2015, 388–391.
870 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’.
871 Geller 2016, 20.
872 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.
873 Note however the incipit of the non-canonical Udug.ḫul forerunner KBo 36, 11+c, see below.
216 Chapter 6: Standardization and Serialization

Table 218: Canonical Forerunners to Udug.ḫul

No. Period Publication Siglum Provenience Language

*I/b MB/MA LKA 116a VAT 10036 Aššur Sumerian
*I/b MB/MA Priests and – Emar Sumerian
Officials, 199f.c
II/a MB/MA Ugaritica 5, 17a RS 17.155 Ugarit Akkadian
II/b MB/MA KUB 4, 24c Bo 655 Ḫattuša Sumerian
III/a OB FAOS 12, pl. 1–2a Ni 623+ Nippur Sumerian
III/a MB/MA Emar 729c Msk Emar Sumerian
74102a+
III/a MB/MA CBS 13905/a CBS 13905 Nippur Sum.(//)Akk.
III/b OB FAOS 12, pl. 1–2b Ni 623+ Nippur Sumerian
III/b MB/MA CBS 13905/b CBS 13905 Nippur Sum.(//)Akk.
III/c OB FAOS 12, pl. 1–2c Ni 623+ Nippur Sumerian
III/d OB FAOS 12, pl. 1–2d Ni 623+ Nippur Sumerian
III/e OB FAOS 12, pl. 1–2e Ni 623+ Nippur Sumerian
III/e MB/MA Emar 729b Msk Emar Sumerian
74102a+
III/f OB FAOS 12, pl. 1–2f Ni 623+ Nippur Sumerian
III/g MB/MA Emar 729a Msk Emar Sumerian
74102a+
IV/a OB FAOS 12, pl. 1–2l Ni 623+ Nippur Sumerian
IV/a MB/MA Iraq 38, 60 fig. 2a – – Sumerian
IV/c OB CUSAS 32, 11c MS 3091+ – Sumerian
IV/c OB FAOS 12, pl. 15– BM 78185 – Sumerian
16 874
IV/c MB/MA Emar 790 Msk 74232i Emar Sumerian
V/a OB TIM 9, 62 IM 21180 Šaduppum? Sumerian
V/e OB FAOS 12, pl. 3–4a Ni 631 Nippur Sumerian
V/e MB/MA KBo 36, 11+d 523/b+ Ḫattuša Sum.||(Akk.)
V/f OB FAOS 12, pl.3–4b Ni 631 Nippur Sumerian
V/g OB CUSAS 32, 10i MS 3089+ – Sumerian
V/g OB FAOS 12, pl.3–4c Ni 631 Nippur Sumerian
V/g MB/MA OIP 16, 12a CBS 14154 Nippur Sumerian
V/h OB FAOS 12, pl.3–4e Ni 631 Nippur Sumerian
V/h MB/MA OIP 16, 12b CBS 14154 Nippur Sumerian
*VI/a OB PBS 1/2, 128d CBS 1532 – Sumerian
VI/b OB PBS 1/2, 128e CBS 1532 – Sumerian
VI/c OB FAOS 12, pl.3–4j Ni 631 Nippur Sumerian
VI/d MB/MA KUB 4, 16a Bo 6345 Ḫattuša (Sum.)||Akk.
VI/g OB PBS 1/2, 128b CBS 1532 – Sumerian
VI/g MB/MA KUB 4, 16b Bo 6345 Ḫattuša (Sum.)||Akk.
VI/i OB FAOS 12, pl.3–4i Ni 631 Nippur Sumerian
VII/a OB CUSAS 32, 11k MS 3091+ – Sumerian
VII/a OB FAOS 12, pl.3–4k Ni 631 Nippur Sumerian
VII/a OB FAOS 12, pl. 17 BM 92671 Sippar Sumerian
VII/a OB FAOS 12, pl. 18 BM 78375 Sippar Sumerian
VII/a OB PBS 1/2, 127a CBS 591 – Sumerian
VII/a OB FAOS 12, pl. 5–6a Ni 2676+ Nippur Sum.Akk
VII/a OB KUB 37, 143 805/f (+) Ḫattuša Sum.(||Akk.)
VII/b OB Amherst/a? Amherst 68 – Sumerian

874 CT 44, 31 is an earlier, but corrupt copy, s. Geller 1985, 9.

 Forerunners to the Ritual-Series and Compendia 217

No. Period Publication Siglum Provenience Language

VII/b OB FAOS 12, pl.3–4f Ni 631 Nippur Sumerian
VII/b OB PBS 1/2, 127b CBS 591 – Sumerian
VII/b MB/MA FAOS 12, pl. 5–6b Ni 2676+ Nippur Sum.Akk
VII/c OB Amherst/b? Amherst 68 – Sumerian
VII/c OB FAOS 12, pl.3–4g Ni 631 Nippur Sumerian
VII/c MB/MA FAOS 12, pl. 5–6c Ni 2676+ Nippur Sum.Akk
VII/d OB PBS 1/2, 128a CBS 1532 – Sumerian
*VII/d MB/MA FAOS 12, pl. 5–6d Ni 2676+ Nippur Sum.Akk
VII/e MB/MA FAOS 12, pl. 5–6e Ni 2676+ Nippur Sum.Akk
VII/g MB/MA FAOS 12, pl. 5–6f Ni 2676+ Nippur Sum.Akk
VIII/a MB/MA FAOS 12, pl. 5–6g Ni 2676+ Nippur Sum.Akk
X MB/MA OrNS 83, pl. KH.13.O. Karkemish Sum.–Akk.
XXXII–XXXIV 1178
XII/a MB/MA BAM 8, pl. 91 12 N 228 Nippur Sum.(//)Akk.
XIII– MB/MA Iraq 42, 43f.(+)a BM 130660 Aššur Sum.(//)Akk.
XV/a (+)
XIII– MB/MA VAT 10785+/a 875 VAT 10785 Aššur Sum.(//)Akk.?
XV/a +
XIII– OAkk. MDP 14, 91 – Susa Sumerian
XV/b
XIII– MB/MA Iraq 42, 43f.(+)b BM 130660 Aššur Sum.(//)Akk.
XV/b (+)
XIII– MB/MA Iraq 42, 43f.(+)c BM 130660 Aššur Sum.(//)Akk.
XV/c (+)
XIII– MB/MA Iraq 42, 43f.(+)d BM 130660 Aššur Sum.(//)Akk.
XV/d (+)
XIII– MB/MA Iraq 42, 43f.(+)e BM 130660 Aššur Sum.(//)Akk.
XV/f (+)
*XIII– MB/MA Iraq 42, 43f.(+)f BM 130660 Aššur Sum.(//)Akk.
XV/g (+)
*XIII– MB/MA VAT 10785+/b VAT 10785 Aššur Sum.(//)Akk.?
XV/g +

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 Udug-
demon 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
218 Chapter 6: Standardization and Serialization

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 non-
canonical forerunner to Udug.ḫul since it is clearly concerned and connected with other anti-
witchcraft 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.ḫul-
related, 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 non-
canonical 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 fore-
runners. 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.

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.
879 Note Geller’s own edition in Studies Sjöberg 1989, 193–206; Abusch/Schwemer 2016, 112ff.
880 7 dudug ḫul.a.kam, s. fn. 624.
881 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.
882 For their sequence, s. Table 211.
883 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.
884 PBS 1/2, 127 = ms. ‘E’ in Geller 1985.
885 Corrections can be found in Geller 2016, 543f.
886 CUSAS 32, 11e may possibly belong to CUSAS 32, 11d, s. George 2016, 40.
 Forerunners to the Ritual-Series and Compendia 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 non-
canonical 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.
220 Chapter 6: Standardization and Serialization

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 Non-canonical

KBo 36, 11+b Non-canonical
KBo 36, 11+c Non-canonical
KBo 36, 11+d 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.ḫul-
related. 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.ḫul-
related 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 Edited by Geller 1985 as ms. ‘M’, named after fragment KUB 37, 100a.
901 Böck 2007, 233 ms. ‘D’.
902 S. commentary p. 302.
903 S. commentary p. 304.
904 Schwemer 2013, 154 treats both fragments separately as well.
905 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
 Forerunners to the Ritual-Series and Compendia 221

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 Publication Siglum Provenience Language

OB BAM 8, pl. 156–157 UM 29-15-236 Nippur Sumerian
OB *CT 4, 4b BM 92504 Sippar? Sumerian
OB CT 44, 32(+)33t BM 78249(+) – Akkadian
OB CUSAS 32, 9j MS 3088 – Sumerian
OB CUSAS 32, 11a MS 3091+ – Sumerian
OB CUSAS 32, 11e MS 3091+ – Sumerian
OB *CUSAS 32, 14 obv. MS 3105/2 – Sumerian
OB FAOS 12, pl. 1–2g Ni 623+ Nippur Sumerian
OB FAOS 12, pl. 1–2h Ni 623+ Nippur Sumerian
OB FAOS 12, pl. 1–2i Ni 623+ Nippur Sumerian
OB FAOS 12, pl. 1–2j Ni 623+ Nippur Sumerian
OB FAOS 12, pl. 1–2k Ni 623+ Nippur Sumerian
OB FAOS 12, pl. 3–4d Ni 631 Nippur Sumerian
OB FAOS 12, pl. 3–4h Ni 631 Nippur Sumerian
OB FAOS 12, pl. 7–8 Ni 630 Nippur Sum.Akk
OB *FAOS 12, pl. 13–14 914 VAT 1343(+) – Sumerian
OB PBS 1/2, 127c CBS 591 – Sumerian
OB PBS 1/2, 128c CBS 1532 – Sumerian
OB *TCL 16, 63 AO 6725 – 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.
909 S. Geller 2016, 486 ms. ‘BB’.
910 S. Geller 2016, 6 and 38, but expresses his doubts on p. 486.
911 Equal to KUB 37, 111 it contains the hybrid paired interlinear – Sumerian(//)Akkadian bilingual format.
912 KBo 36, 12 = paired interlinear; KUB 34, 3 and 4 = Sumerian(//)Akkadian.
913 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-ku-
us-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 <ù.me.ni. –> 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.
914 Joined by M. Geller in FAOS 12, previous publications are VS 2, 97 and VS 10, 185; 186.
222 Chapter 6: Standardization and Serialization

Period Publication Siglum Provenience Language

OB *VS 24, 46+ (ll. i 1’’– 11’’) 915 VAT 17137+ Babylon Sumerian
OB *YOS 11, 70d YBC 4622 – Sumerian
OB *YOS 11, 70e YBC 4622 – Sumerian
OB YOS 11, 70f YBC 4622 – Sumerian
MB/MA Emar 729d Msk 74102a+ Emar Akkadian
MB/MA Emar 731 Msk 74199q Emar Sumerian
MB/MA FAOS 12, pl. 5–6h Ni 2676+ Nippur Sum.Akk
MB/MA *KBo 36, 11+a 523/b+ Ḫattuša Sum.||Akk.
MB/MA KBo 36, 11+b 523/b+ Ḫattuša Sum.||Akk.
MB/MA KBo 36, 11+c 523/b+ Ḫattuša Sum.||Akk.
MB/MA KBo 36, 12 523/b+ Ḫattuša Sum.–Akk.
MB/MA KUB 34, 3 251/e Ḫattuša Sum.(//)Akk.
MB/MA KUB 34, 4 724/b Ḫattuša Sum.(//)Akk.
MB/MA KUB 37, 101(+)102 805/f(+)806/f Ḫattuša Sum.||Akk.
MB/MA KUB 37, 111 511/i Ḫattuša Sum.–Akk.
hybrid
MB/MA KUB 37, 127 172/a Ḫattuša Sum.–Akk.
Hybrid
MB/MA *PBS 1/2, 112 CBS 590 Sippar 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 Ušburruda-
rituals. 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.
 Forerunners to the Ritual-Series and Compendia 223

Table 221: Non-Canonical Forerunners to Uš11.búr.ru.da

Period Publication Siglum Provenience Language

OB VS 17, 31 VAT 8360 – 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 Publication Siglum Provenience Language

OB YOS 11, 63 NBC 7893 – 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 proto-
Zāqīqu.
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 29-13-
569), 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.
224 Chapter 6: Standardization and Serialization

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. Period Publication Siglum Provenience Language

I§1 OB CT 44, 32(+)33a BM 78249(+) – Sumerian
I§2 OB CT 44, 32(+)33b BM 78249(+) – Sumerian
I§3 OB CT 44, 32(+)33c BM 78249(+) – Sumerian
I§4 OB CT 44, 32(+)33d BM 78249(+) – Sumerian
I§5 OB CT 44, 32(+)33e BM 78249(+) – Sumerian
I § 10 OB CT 44, 32(+)33f BM 78249(+) – Sumerian
I § 11 OB CT 44, 32(+)33g BM 78249(+) – Sumerian
I § 12 OB CT 44, 32(+)33h BM 78249(+) – Sumerian
I § 13 OB CT 44, 32(+)33i BM 78249(+) – Sumerian
I § 14 OB CT 44, 32(+)33j BM 78249(+) – Sumerian
I § 15 OB CT 44, 32(+)33k BM 78249(+) – Sumerian
I § 16 OB CT 44, 32(+)33l BM 78249(+) – Sumerian
I § 19 OB CT 44, 32(+)33m BM 78249(+) – Sumerian
I § 20 OB CT 44, 32(+)33n BM 78249(+) – Sumerian
I § 21 OB CT 44, 32(+)33o BM 78249(+) – Sumerian

926 Additional material was added by Borger 1969b.

927 S. Borger 1969a, 14.
928 These zi-pà formulae are not treated in Table 223 as separate incantations for practical reasons.
929 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.
 Forerunners to the Ritual-Series and Compendia 225

No. Period Publication Siglum Provenience Language

I § 23 OB CT 44, 32(+)33p BM 78249(+) – Sumerian
I § 23 OB YOS 11, 93 BM 78249(+) – Sumerian
I § 24 OB CT 44, 32(+)33q BM 78249(+) – Sumerian
I § 25 OB CT 44, 32(+)33r BM 78249(+) – Sumerian
I § 27 OB CT 44, 32(+)33s BM 78249(+) – Sumerian

Table 224: Non-Canonical Forerunners to Gattung I (Zi-pà Incantations)

Period Publication Siglum Provenience Language

OB CUSAS 32, 15 MS 3095 – 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 namburbi-
catalogue, 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.
226 Chapter 6: Standardization and Serialization

(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 Publication Siglum Provenience Language

OB CUSAS 32, 9h MS 3088 – Sumerian
OB CUSAS 32, 16a MS 3090 – Sumerian
OB CUSAS 32, 16b MS 3090 – Sumerian
OB Fs. Groneberg, 334f.a BM 79022 – Sumerian
OB Fs. Groneberg, 334f.b BM 79022 – Sumerian
OB Fs. Groneberg, 342 BM 79299 – Sumerian
OB VS 24, 45+ xi 4’–7’ VAT 17131+ – Sumerian
OB VS 24, 45+ xii 1’–9’ VAT 17131+ – Sumerian
OB VS 24, 46+ v 1’–8’ VAT 17131+ – Sumerian
OB VS 24, 46+ v 9’’–20’’ VAT 17131+ – Sumerian
OB VS 24, 46+ vi 1’–9’ VAT 17137+ – Sumerian
OB YOS 11, 69a YBC 4594 – Sumerian
OB YOS 11, 69b YBC 4594 – Akkadian
OB YOS 11, 69d YBC 4594 – 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.
 Forerunners to the Ritual-Series and Compendia 227

Period Publication Siglum Provenience Language

OB ZA 92, fig. 1–2a IM 95857 Mēturan Sumerian
(H 103)
OB ZA 92, fig. 1–2b IM 95857 Mēturan Sumerian
(H 103)
OB ZA 92, fig. 1–2c IM 95857 Mēturan Sumerian
(H 103)
OB ZA 92, fig. 1–2d IM 95857 Mēturan Sumerian
(H 103)
OB ZA 92, fig. 1–2e IM 95857 Mēturan Sumerian
(H 103)
OB ZA 92, fig. 3 IM – (H 74) Mēturan Sumerian
OB ZA 92, fig. 4a CBS 3926+3931 Nippur 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 Publication Siglum Provenience Language

OB YOS 11, 92 YBC 9841 Larsa? Akkadian
MB/MA Studies Jacobsen, 210 BM 54716 *Babylonia 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 lilî-
compendium 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.
228 Chapter 6: Standardization and Serialization

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.
 Forerunners to the Ritual-Series and Compendia 229

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.
230 Chapter 6: Standardization and Serialization

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.ba-
compendium, 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.ba-
compendium 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.ba-
compendium 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 Publication Siglum Provenience Language

OB OBO 273, pl. 1–2 H 175+152 Mēturan Sumerian
OB OBO 278, 371–272 A 2789 Mari Sum.–Akk.
OB OBO 278, 373–374 A 2788 Mari Sum.–Akk.
OB CT 44, 14 BM 78198 Sippar Sumerian
OB CT 58, 40 BM 96574 Sippar? Sumerian
OB JCS 8, 86 Copenhagen 10099 – Sumerian
OB TIM 9, 5 IM 43413 Šaduppûm? Sumerian
OB VS 2, 47 VAT 1320 Sippar/Babylon? Sumerian
MB/MA LKA 26a VAT 10420 Aššur Akkadian
MB/MA LKA 26b VAT 10420 Aššur Akkadian
MB/MA LKA 26c VAT 10420 Aššur Akkadian
MB/MA LKA 26d VAT 10420 Aššur 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.
 Forerunners to the Ritual-Series and Compendia 231

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 Publication Siglum Provenience Language

OB Finkel (forthcoming)/a Private collection – Akkadian
OB Finkel (forthcoming)/b Private collection – Akkadian
OB Finkel (forthcoming)/c Private collection – 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 in-
cantations 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.
232 Chapter 6: Standardization and Serialization

Table 229: Forerunners to the ‘Fire’-compendium

Period Publication Siglum Provenience Language

MB/MA AuOr Suppl. 23, 14a RS 94.2178 Ugarit Akkadian
MB/MA Priests and Officials, – Emar Akkadian
199f.b
MB/MA Ugaritica 5, 17h 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 Publication Siglum Provenience Language

OB CUSAS 32, 31e MS 3103 –
OB CUSAS 32, 42 MS 3381 – Sumerian
OB OECT 11, 2 Bod AB 215 – Akkadian
OB YOS 11, 84 YBC 8602 – Sumerian
OB ZA 71, 62b BM 122691 Tell Duweihes Akkadian
MB/MA CUSAS 30, 448 CUNES 52-15-029 (Babylonia) 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’.
 Forerunners to the Ritual-Series and Compendia 233

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.
234 Chapter 6: Standardization and Serialization

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 Recognized as such and re-edited by Kouwenberg/Fincke 2013.

982 Recognized as such and re-edited by Zomer 2013.
983 E.g. BAM 2, 248: iii 54–62.
984 For the ‘weeping’ of the moongod and the epithet ellamê in relation with a possible lunar eclipse, s.
Civil 1974, 334; Stol 1992, 257ff.
985 Edition by Farber 1984, 311–316.
986 Edition by Cohen 1976, 133–140.
987 Edition by van Dijk 1975, 62–65.
988 Edition by van Dijk 1975, 65–69.
989 S. Stol 2000, 64f.
990 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.
991 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.
992 Stol 2000, 65.
993 The same image appears in YOS 11, 86a: 8.
994 S. Finkel 1980.
 Forerunners to the Ritual-Series and Compendia 235

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 Publication Siglum Provenience Language

ED SF 54 (vi 1–viii 4) VAT 12597 Šuruppak Sumerian
ED TSŠ 170 (iv 6–vii 3) – Šuruppak Sumerian
Ur III ASJ 2, 159f.c AUAM 73.1425 – Sumerian
(iii 3–iv 14)
Ur III OrNS 44, 54 UM 29-15-367 Nippur Sumerian
OA CCT 5, 50e BM 113625 Kaneš Akkadian
OA Fs. Larsen, 397/399 kt 90/k 178 Kaneš Akkadian
OA SANER 9, 77 kt 94/k 429 Kaneš Akkadian
OB – BM 115745 – Akkadian
OB AfO 24, pl. IIIa John Rylands Library – Sumerian
24 E 6 (24)
OB CUSAS 32, 26a MS 3387 – Akkadian
OB CUSAS 32, 28a MS 3067 – Akkadian
OB CUSAS 32, 28d MS 3067 – Akkadian
OB JNES 43, 312 E 47.190 – Sumerian
OB RA 70, 135/137 AUAM 73.3094 – Sum.–Akk.
OB YOS 11, 17 YBC 5630 Larsa? Akkadian
OB YOS 11, 85 MLC 1207 – Sumerian
OB YOS 11, 86a YBC 4603 Larsa? Akkadian
OB VS 17, 33 VAT 8381 Larsa? Sumerian
OB VS 17, 34 VAT 8539 Larsa? Akkadian
MB/MA AS 16, 287f.c Rm 376 Kalḫu Akkadian
MB/MA AuOr Suppl. 23, 20 RS 24.436 Ugarit Akkadian
MB/MA Iraq 31, pl. V–VIa – (Assyria) Akkadian
MB/MA Iraq 31, pl. V–VIb – (Assyria) Akkadian
MB/MA KUB 4, 13a Bo 4822 Ḫattuša Akkadian
MB/MA KUB 4, 13b Bo 4822 Ḫattuša 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.
236 Chapter 6: Standardization and Serialization

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 Publication Siglum Provenience Language

OB *CT 4, 3 Bu 88-5-12, 6 – Sumerian
MB/MA *KAR 246 VAT 10039 Aššur 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.ga-
incantations 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.
 Forerunners to the Ritual-Series and Compendia 237

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.ga-
incantations. 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 Publication Siglum Provenience Language

MB/MA *Pl. I–III VAT 13226 Babylon Akkadian
MB/MA KBo 36, 27 61/r Ḫattuša Akkadian
MB/MA KUB 4, 48 Bo 4894 Ḫattuša 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.
238 Chapter 6: Standardization and Serialization

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.ḫul-
forerunner, see above).
The bilingual fragments VS 24, 60 and 62 both contain parallels to Schramm Compen-
dium 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 cultic-
song(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-lu-
ti. 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.
 Forerunners to the Ritual-Series and Compendia 239

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. Period Publication Siglum Provenience Language

*4 OB CT 44, 26 BM 92670 – Sumerian
8 OB CUSAS 32, 11i MS 3091+ – Sumerian
8 OB ZA 83, pl. I–IIIb H 97 (MA) Mēturan Sumerian
8 OB ZA 83, pl. IV–Vb H 197+ (MB) Mēturan Sumerian
8 OB ZA 83, pl. VIb Sb 12353 Susa Sumerian
11 OB CT 4, 4a BM 92504 Sippar? Sumerian
12 OB CUSAS 32, 10a MS 3089+ – Sumerian
12 OB CUSAS 32, 11f–g MS 3091+ – Sumerian
12 OB CUSAS 32, 11h MS 3091+ – Sumerian
12 OB ZA 83, pl. I–IIIe H 97 (MA) Mēturan Sumerian
12 OB ZA 83, pl. IV–Ve H 197+ (MB) Mēturan Sumerian
12 OB ZA 83, 176 N 4109 Nippur Sumerian
13 OB CT 4, 4b BM 92504 Sippar? Sumerian
13 OB CUSAS 32, 14 obv. MS 3105/2 – Sumerian
13 OB FAOS 12, pl. 13–14 VAT 1343(+) – Sumerian
13 OB TCL 16, 63 AO 6725 – Sumerian
13 OB VS 24, 46+ VAT 17137+ Babylon Sumerian
(ll. i 1’’–11’’)
13 OB YOS 11, 70d YBC 4622 – Sumerian
14 OB YOS 11, 70e YBC 4622 – Sumerian
*21 MB/MA FAOS 12, pl. 5–6f Ni 2676+ Nippur 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 zi-

1020 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.
240 Chapter 6: Standardization and Serialization

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.
 Concluding Remarks 241

Table 235: Forerunners to Gattung II (Zi-pà Incantations)

Period Publication Siglum Provenience Language

MB/MA Iraq 38, 60 fig. 2b – – Sumerian
MB/MA PBS 1/2, 115 CBS 13858 Nippur Sum.–Akk.

Table 236: Forerunners to Gattung III (Zi-pà Incantations)

Period Publication Siglum Provenience Language

MB/MA PBS 1/2, 112 CBS 590 Sippar Sumerian

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 bārûtu-
series. Note that the content of tablet VAT 9512 discussed by Heeßel strongly resembles the
standardized series of the First Millennium.
242 Chapter 6: Standardization and Serialization

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 Udug.ḫul II/a

Ugaritica 5, 17b Muššuʾu V/d
Ugaritica 5, 17c –
Ugaritica 5, 17d dogbite
Ugaritica 5, 17e depression
Ugaritica 5, 17f collapse
Ugaritica 5, 17g Muššuʾu VIII/r
Ugaritica 5, 17h fever (išātu)
Ugaritica 5, 17i 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 non-

canonical, 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. ⸢TU6.AN.É.NU⌉.[RU]
| depiction |
2. zi.zi.da nu.⸢e⌉.[da.aš]
3. sag.giš lú.ab.[da.aš]
4. zi ḫa.ra zi nu ḫ[a.ra]
5. zi dnin.urta [ha.ra]
6. TU6.AN.É.NU.[RU]

Translation:

1. INCANTATION:
| depiction |
2. Be off! Don’t […!]
3. …
4. May he conjure you! By a statue? ma[y he conjure you!]
5. By Ninurta [may he conjure you!]
6. 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 245

‹nu(5)›.GAL.da.aš on amulets and cylinder seals against nu.e.de.eš of the later

series.
3: Translation remains impossible, s. Finkel (1976, 198). Note that second form oc-
curs 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.
4–5: 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 i-
ta-am-mu!?-⸢ú⌉ replacing the normal idiom zi -- pà.
246 Chapter 7: Selection of Texts

Ugaritica 5, 17a
Siglum: RS 17.155
Edition: Nougayrol 1968, 29–40; Dietrich 1988, 79–101; Arnaud 2007, 77–88;
Rowe 2014, 48–58; Geller 2016, 59–66
Copy: Nougayrol 1968, 377 no. 17
Photo: Nougayrol 1968, 631; Del Olmo Lete 2014, pl. XII–XIII
Studies: Viano 2016, 163
Collection: Damascus Museum
Provenience: Ugarit
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. [DU8 Ḫ]UL ina IGI abABGAL DINGIR-lì dAMAR.UTU dú-up-pir6 ḪU[L]
2. ina IGI šá dASAL.LÚ.ḪI ina IGI abABGAL DINGIR-lì dAMAR.UTU
mi-ri~i[r-ta-ka]
3. mim-ma ḪUL tu-ú-⸢ka TI⸣.LA dAMAR.UTU TU6-ka SILIM-m[a dASAL.LÚ.ḪI]
4. EN tu-ú-ka TI.⸢LA⸣ dAMAR.[UTU] ⸢ú⸣-šu-gal AN-e KI-t[i (...)]
5. ‹ina›? DINGIR-lì EŠ.ŠA-ti u KI.TA ⸢TU6?-ka?⸣ šá-i-na ⸢NU TUKU⸣ ḪUL.G[ÁL]
6. ⸢SI⸣.IL.LÁ I.KAT.TA GIM.ME.EN ⸢GIM⸣.ME.EN ⸢LÚ!?⸣.UR5.SAG
d
A[SAL.LÚ.ḪI]
7. DÁ.MU.⸢ZI⸣.IG I.RI.DU.KA.⸢AK.KE⸣ NÍG NU.⸢ḪUL⸣ NÍG NU.SI.G[A]
8. ⸢NÍG NU⸣.TI.IL.LA!(MA).AG.GA ŠU NU.TU.⸢GA⸣ ‹TU›.GA
AN.KÌM.KI.IK.K[I]
9. [A.R]A KA.RAB.GUB ⸢ap⸣-tu li-iš-pur bar-du-ú li-še-ṣi
10. [mim-m]a ḪUL mim-ma NU.DU10 šá ina UZU-ka u SA.A-ka GÁL-ú
11. [e]n-qí [mas-s]ù-ú MAŠ.MAŠ DINGIR-lì abABGAL dASAL.LÚ.ḪI ina SU-ka
li-⸢is⸣-sù!?-[uḫ]

Translation:

1. [Go away e]vil in front of the apkallu-priest of the gods, Marduk! Go away evil
2. in front of the one belonging to Asalluḫi! In front of the apkallu-priest of the
gods, Marduk,
3. 2
turn (text: against) [your breast] 3whatever evil! Your incantation is life, (O)
Marduk! Your incantation is health, [(O) Asalluḫi!]
4. (O) lord your incantation is life, (O) Marduk! (O) lion-dragon of heaven (and)
earth [(…)]
5. among the gods, above and below, your incantation has no rival! Ev[il one]
6. depart before me! I am, (yes) I am the man of the hero Asalluḫi,
7. the foremost son of Eridu! Whatever evil, whatever unpleasant,
 Any Evil / Various Diseases 247

8. whatever causing (me) not to live, what is not good for my body, ‹on› the
command of Enki
9. I will make you stand up! May the window send (you) out! May the door-lintel
let (you) go out!
10. Whatever evil, whatever unpleasantness there is in your body and muscles,
11. may, the wise leader, the exorcist of the gods, the apkallu-priest Asalluḫi rip it
out from your body!

Philological Commentary:

1: 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.
2: 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).
5: 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 Chapter 7: Selection of Texts

9: 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.
9–11: 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 “door-
lintel” 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.
10: 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 249

Ugaritica 5, 17b
Siglum: RS 17.155
Edition: Nougayrol 1968, 29–40; Dietrich 1988, 79–101; Arnaud 2007, 77–88;
Böck 2007, 191–196; 209–210; 214–220; Rowe 2014, 48–58
Copy: Nougayrol 1968, 377 no. 17
Photo: Nougayrol 1968, 631; Del Olmo Lete 2014, pl. XII–XIII
Studies: Von Soden 1969, 189–195
Collection: Damascus Museum
Provenience: Ugarit
Notes:
Forerunner to Muššuʾu V/d: ÉN ultu šamê DÌM+AŠ.RU urdū

Obv.

12. [d]ú-up-pir6 ḪUL ina IGI abABGAL DINGIR-lì dAMAR.UTU DU8 ḪUL
13. [ina IG]I šá dASAL.LÚ.ḪI ina IGI ⸢abABGAL⸣ DINGIR-lì dAMAR.UTU
d
AMAR.UTU
14. [ina] qí-bit-ka lúMAŠ.MAŠ ⸢TU6⸣ ŠUB-d[i] ⸢NAM⸣.TIL.LA.Ú.GA
15. [mim]-ma SAK.KI.GA.A ku-uš-⸢šid lúGURUŠ⸣ [SI]G5 šá DINGIR-lì
ú-⸢ma-x-x-(x)⸣
16. ma-ʾ-du si-im-mu MUmeš-šú-nu ⸢ul⸣ i-de4 it-ta n[a-al?-ši?]
17. ⸢it-tal⸣-ku-ni KI MURU9 MANni-nu-ú-ni GIN7 ⸢ŠÈG?⸣
18. [ina] ⸢A⸣.ŠÀ A.GÀR ⸢GIN7⸣ MURU9 DIRI EDIN ina qí-bi-it ⸢é⸣-[a]
19. [EN TU]6 ⸢{x}⸣ az-za-zi-ni ina qí-bi šá KI.MIN GU7 […]
20. [ki K]I.⸢MIN⸣ ib-nu-šú-nu-ti ki ú-rab-⸢bi-šú-nu⸣-[ti (...)]
21. [ki nam-r]i-re MI.IR.ME.RI-šú-nu-ti TA AN-[e ur-du-ni]
22. [a-š]ú?-ú? sà-ma-nu a-mur-ri-⸢qa⸣-nu aḫ-ḫa-[…]
23. [um-m]u li-i-bu al-mu al-la-mu di-i-[ú …]
24. [DUMUme]š KIN-ri šá re-eš da-nim ú-qà-mu-[ú …]
25. [ne?]-mì-it da-nim a-lu-ú sa-ḫi-pu ⸢su⸣ […]
26. [a]-lu-⸢ú⸣ ḪUL ⸢KU⸣.RA.AŠ.TI.IM-mu um-mu […]
27. [nap]-la-aš-ta ú-tuk-ku ši-i-qú ša-aš-⸢ša⸣-a-⸢ṭù⸣ [dDÌM.ME]
28. [d]DÌM.ME.MA.LAGAB aḫ-ḫa-zu ḫa-ia-⸢at⸣-ta LÍL.L[Á munusLÍ]L.LÁ
29. ⸢lu⸣-ú munusSIKIL.LÍL.LÁ né-ra~⸢ap⸣-pí ḫa-ma-aṣ-⸢ṣe⸣-ti
30. gal9-lu-ú GAL šá ina URU⸢ki⸣ ša-qu-ú Éḫi.a e-ta-na-ru-ba
31. ú-ra-ti it-ta-na-bal-ki-ta lúGURUŠ SIG5 munusKI.SIKIL SIG5
32. ina ‹É›.SÍR il-ta-na-ʾ-ú il-ta-⸢nam⸣-mu-ú it-ta-⸢na⸣-as-ḫa-ru
33. IGImar-šú-nu-ti-ma dASAL.LÚ.ḪI ina a-bi-ši i-za-kar! (KIR) a-bi 1-en ba-ni
LÚmeš
34. ša-al-um-ma-ta ka-lu-ú SU-šú al-ki DUMU dASAL.LÚ.ḪI
35. ina TU6 gišŠINIG u úIN.NU.UŠ pu-šur SU-šú tu-ú-ka šá TI.⸢LA⸣
36. qí-šá-ma SAK.KI.GA.A ZA.KI.GA.A MUR.KI.GA.A LI.BIŠ.KI.GA.A
37. NÍG.NAM.MA.AK.KE NÍG.ḪUL.DÍM.MA.NAM.LÚ.U19.LU.KE4
A.GA.ḪU.LA.A
38. a-a iṭ-ḫa-šum-ma na-aš-pan!(KAB)-ti tum4-me-šú-nu-ti GIN7 zu-u-ti
250 Chapter 7: Selection of Texts

39. na-kap-ti na-at-bi-ka-ni GIN7 mu-pà-⸢ṭa⸣

40. nap-pa-ši na-aš-li-la-ni GIN7 gi5-i-su-u-ti nap-šá-ti ṣa!(KA)-a-ni
41. ⸢GIN7⸣-ma IM ina ṣu-bur-ri GIN7 MURU9 DIRI EDIN ina kiš-pí MAŠ.MAŠ
DINGIR-lì
42. ⸢d⸣AMAR.UTU «u» NIM.NIM-ma na-an-sí-iḫ GIN7 MURU9 DIRI EDIN
43. [x] ⸢x x x x x x x x⸣ ri BA.BAD dup-pa-ar ḫi-il-qà at-lak
44. […]-tu-nu dup-pu-ra-tu-nu ku-uš-šu-da-tu-nu
45. [ZI.AN.NA ḪÉ.PÀ! Z]I.KI.IA ḪÉ.PÀ! ÉN!

Translation:

12. Be gone evil, before the apkallu-priest of the gods, Marduk! Depart evil,
13. before the one belonging to Asalluḫi, before the apkallu-priest of the gods,
Marduk! Marduk
14. [on] your command the exorcist-priest casts an incantation of life and death!
15. Send any head-ache away! (Concerning) the beautiful young man (of) the
gods, …
16. Numerous are the diseases, I don’t know their names! With dew?
17. they have come; with a fog they drizzled down; like dew?
18. on the field(s) (and) meadow(s), like a fog gliding down over the steppe. On the
command of Ea,
19. [lord of the incantation], they are present?; On the command of ditto (= Ea) they
devour […]!
20. When ditto (= Ea) had created them, when? he had raised them,
21. [when?] he covered them with a (terrifying) brilliance, [(then) they descended]
from heaven:
22. The ašû-disease, the samānu-disease, amurriqānu-disease, aḫḫāzu-disease,
23. the ummu-disease, the liʾbu-disease, the almu-disease, the allamu-disease, the
diʾu-disease,
24. the messengers who are in service of Anu […]
25. [st]aff? of Anu, the alû-demon, the overwhelming one, […]
26. the evil alû-demon, the kuraštu?-disease, the ummu-disease, […]
27. the naplaštu-demon, the utukku-demon, the šīqu-disease, the šaššaṭu-disease,
[lamaštu],
28. labāṣu!(text: aḫhāzu), aḫhāzu, the ḫayyattu-demon, the lilû-demon, the lilītu-
demon,
29. verily the ardat lilî-demon, striking of the nose-disease, the ḫimiṭ-ṣēti-disease,
30. the great gallû-demon, who are high/exalted!? in the city, who keep entering the
houses,
31. 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
32. on the street.
33. Asalluḫi sees them (i.e. demons/diseases) and speaks to his father: “My father,
one unique beautiful of men,
34. his body is imprisoned by a (terrifying) radiance!” “Come, (my) son Asalluḫi!
 Any Evil / Various Diseases 251

35. With an incantation, tamarisk and the soap-plant, release his body! Bestow upon
him your incantation of life!
36. Head-ache, tooth-ache, lung-ache, belly-ache,
37. sorcery, whatever evil of men, (all kinds of) evil doings,
38. they should not come near him (i.e. the patient)! Conjure them by complete
destruction?!” Like sweat
39. from the brow(s), drip away! Like mucus
40. through the nasal passages, slither out! Like a belch (from) the throat, go out!
41. Like wind from the anus! Like a fog floats over the steppe! Through the sorcery
of the exorcist-priest of the gods,
42. Marduk, slither away and be expelled! Like a fog floats over the steppe!
43. […] Leave! Be gone! Get lost! Go away!
44. You (pl.) are […]! You (pl.) are expelled! You (pl.) are chased away!
45. [May you be conjured by heaven. May you be conjured by earth!
INCANTATION.

Philological Commentary:

12–21: 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.
15: 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 NW-
semitic 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.
19: 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.
21: Later parallels of Muššuʾu V/d read ú-šal-mi-šú-nu-ti (BM 46276+) and ú-šar-me-
šú-nu-ti (K 8487). Dietrich (1988, 98) proposes namrirrī i(/u?)mermerī-šunūti
interpreting a preterite of √mrmrī, a denominative form of namrirrū (awe-
inspiring 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”.
28: 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 Chapter 7: Selection of Texts

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.
30: 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 gallû-
demon 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”.
40: 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 253

UE 8, pl. 35
Siglum: BM 122553
Edition: Gadd 1965, 95; Limet 1971, 111f.
Copy: –
Photo: Woolley 1965, pl. 35 (U. 12688); Porada 1981–1982, 61 (fig. r)
Studies: –
Collection: British Museum, London
Provenience: Ur
Notes:

| depiction |
1. […] du lem-nu-u
2. s[a-ni]-ni e-šír-ma
3. ⸢gap-šu gal-lé-e⸣ kit-mu-ru re-di-i
4. i-na qí-bit dUTU DINGIR-ia
5. ⸢x x x⸣ lem-ni sa-ni-ni lí-qal-lil
6. lí-is-sa-pí-iḫ gal-lé-e
7. lí-iṣ-ṣa-bit re-di-i

Translation:

1. The evil […]

2. My slanderer is prospering.
3. The overwhelming one, my Gallû-demon, the one accumulated (against me), the
one that follows me,
4. on the command of Šamaš, my deity,
5. let , [….]of evil, my slanderer be discredited!
6. Let my Gallû-demon be routed
7. 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.
254 Chapter 7: Selection of Texts

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. MUNUS munusLA.‹RA›.AḪ-tu šap-šu-qa-at Ù.TUmeš-da

34. Ù.TUmeš šap-šu-qa-at še-er-ra ku-na-at
35. še-er-ra ku-na-at ana qa-tu-ú ZI-te ŠU.RA gišSAG.KUL
36. sa-ni-iq! KÁ ana ti-nu-qí ka!(LA)-lu-ú pi-it ARḪUŠ!(SILA4)-mu
37. ba-ni-tu ú-bu-ḫa-at BAmeš mu-ú-te
38. ki-i gišGIGIR ú-bu-ḫa-at BAmeš ta-ḫa-zi
39. ki-i gišAPIN ú-bu-ḫa-at BAmeš gišTIRmeš
40. ki-i UR.SAG mu-ut-taḫ-iṣ ina ÚŠmeš-šá ṣa-la-at
41. ú/šam-ṭa-a IGImeš-šá ul ta-da-⸢gal⸣ ka-at-ma šap-ta-šá
42. ul ta-pa-te ši-mat mu-te u ši-ma-te!(TA) ša-pa-a IGImeš-šá
43. ú-ia GÙ-ša ik-ta-na-at!-tam ul ŠE.GA-a
44. GEŠTUmeš-šá ul sa-qa-at uzuGABA-sa sà-pu-ḫu ku-lu-lu-šá
45. pu-ṣu-ni ul pa-ṣu-na-at bu-ul-ta ul ti-šu
46. GUB-za-am-ma DUG4.GAmeš-ia!?(SI) re-ma-nu-ú dAMAR.UTU
47. an-nu-ú te-šu-ú la-a-ma-ku-ma ku-ul-da-a-ni
48. še-li kak-ka ša-ti bu-nu-ut DINGIRmeš
49. bu-nu-ut LÚ.U19.LU lu-ú-ṣa-ma li-mur AN.BAR7
50. ÉN!(IGI).É.NU.RU ši-ip-tu ša mu-ul-tap-ši-iq-te

Translation:

33. The woman in childbirth gives birth with great difficulty.

34. She gives birth with great difficulty; she is attached to the baby.
35. She is attached to the baby; the bolt is locked to make an end to life.
36. The gate is fastened against the suckling infant; the opening of the womb is
blocked.
37. The mother is covered in the dust of death.
38. Like a chariot, she is covered in the dust of battle.
 Birth 255

39. Like a plough, she is covered in the dust of the woods.

40. Like a fighting warrior, she lies in her own blood.
41. Her eyes are darkened, she cannot see; her lips are closed,
42. she cannot open (them); (with) the sign(s) of death and demise? her eyes are
clouded.
43. The woe of her mouth keeps covering her.
44. Her ears cannot hear, her breast is not restrained, her headband is loosened,
45. she wears no veils, she has no dignity.
46. -Stand by and listen to my utterance, (O) merciful Marduk:
47. “This is chaos, I am surrounded, reach for me!”-
48. Let that what is sealed come up, a creation of the gods,
49. a creation of mankind. Let him come out, let him see the (light of) (mid)day!
50. INCANTATION. An incantation for a woman in childbirth.

Philological Commentary:

35: 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”.
41: 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.
42: 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 ši-
mat 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.
43: 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).
44: 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).
46: 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
256 Chapter 7: Selection of Texts

d
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!”.
47: 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.
 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
Studies: Von Soden 1969, 189–195; Viano 2016, 16
Collection: Damascus Museum
Provenience: Ugarit
Notes:
The following parallels exist:
// MB/MA Ugaritica 5, 17ba RS 15.152 ll. 1’–9’
~ OB Fs. Pope, 87 AUAM 73.2416 ll. 1–11

Rev.

(broken)

1’. […] ⸢x x⸣
2’. […] ⸢x⸣ […] ⸢x⸣ […]
3’. [...d]⸢ASAL⸣.[LÚ].⸢ḪI DUMU?.E?.RI?.DU?⸣.GA DUMU.MUNUS da-nim
4’. [… SI.LA.A].E.LU.UL.LU.RA.DA.KE.KÉŠ.DA
5’. […] rab-ba MUŠ NIG ú-še-el-la
6’. [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
7’. ina ÚŠmeš na-aš-ki-ša DÙ-uš NU-šú lip-ḫu-dú-ma IMIN ra-ma-ni-i
8’. UR.GI7 ar-ra-bu BA.ÚŠ-ma ZA BA.TIL ÉN

Translation:

1’. […]
2’. […]
3’. […] Asalluḫi, son of Eridu, the daughter of Anu,
4’. […] he who attaches himself to the man on the street.
5’. [On the street?…] he makes appear the aggressive? […], the snake (and) the bitch!
6’. Between? Gutium and Parašu may he (i.e. Asalluḫi?) expel the dog from the man?.
7’. Create from the blood of his!(text: her) bite its statue and (corrupted)!
8’. The intruded dog will die and the man will live! INCANTATION
258 Chapter 7: Selection of Texts

Philological Commentary:

3’: 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.
6’: 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-ši-
im 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.
7’: 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 šu-
ri-ma ka-al-ba-am a-na ṣí-bi-it-ti-im. ṣibittu ‘captivity’ has been misunderstood
as ‘seven’, hence the writing IMIN.
8’: 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 li-
ib-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.
 Fever 259

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 – ll. 27–35
~ MB/MA Ugaritica 5, 17h RS 17.155 ll. r. 20’–27’

Obv.

1. ÉN.Ì.NU.RU IZImeš me-ḫu-ú IZImeš qáb-⸢el iṣbat⸣!(IZI) ṭur-ra iš-tu U[GU]

2. GU7 qiš-šá-ta rap-aš-ta GU7-a-la~ma-ab-ba-ra ik-su GURUŠ!(PA) ina
E.ŠEmeš-šu
3. ik-su ar-da-ta ina tù-li-ša ik-su GU4⸢meš⸣ ù ÁBḫi.a ik-su UDUḫi.a
4. ù tar-ba-ṣí tá-a-tá-ka-al UZUmeš.GU10 am-mi-⸢nim⸣ ti-ka-as-su-us-ma
5. GIŠ.BI-ma e ta-kal-la eṣ-ṣé-em-ta la-a ta-kal UZUmeš na-aš-ba ù gi-⸢de⸣
6. na-aš-bu-ti e-li-ma ḪUR?.SAG? KUR el-lu-ti4 a-kal AL.LA.AN ù
bu-ṭù-um-⸢ta?⸣
7. i-na in-be in-ba DU10.GA a-na e-pè-iš me-e-ka-⸢li⸣ ri!(IR)-di-im-ma
a-kal
8. el-le-ta ka-ma-na ki-i-ma Ameš pì-šá-an-⸢ni⸣ ina ⸢EGIR⸣-šu la ⸢GUR⸣meš
9. IZImeš a-ia i-tur a-na aš-ri-šu ki gišzi-ni ki i-na ⸢GIŠIMMAR-šu⸣
10. la GUR IZImeš a-ia i-tur a-na aš-ri-šu TU6.ÉN.É.NU.RU

Translation:

1. INCANTATION: Fire of a violent storm! Fire of battle! It grasped the rope from
above!
2. It devoured the forests, it devoured the reed-thicket, it paralyzed the young man
among his brothers,
3. it paralyzed the young girl between his! (text: her) breasts, it paralyzed the oxen
and the cows, it paralyzed the sheep
4. and the animal stall. –“You have eaten my flesh!”- Why are you gnawing on
5. his bones? ? May you not eat bones! You should not eat rotten flesh and rotten
sinews!
6. (So) go up into the pure mountains! Eat the acorns and the terebinth,
260 Chapter 7: Selection of Texts

7. the best fruit among fruit to prepare a meal! (So) go down (into the reed-thickets)
and eat
8. the pure? cumin! Like water from the gutter that does not return,
9. so may the išātu-fever not return to its place! Like a rib of palm-frond does not
return to its date palm,
10. so may the išātu-fever not return to its place! INCANTATION.

Philological Commentary:

2: 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.
3: 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.
4–5: 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.
5–6: 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.
6: 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.
8: 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: Msk 731030
Edition: Arnaud 1987, no. 737; Collins 1999, 158–160
Copy: Arnaud 1985, 109
Photo: –
Studies: 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
Collection: National Museum Aleppo
Provenience: Emar
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’’. lìb-bu-ú dá-an lìb-bu ⌈qar-ra⌉-ad
2’’. ša lìb-bi dan-nim GÍD.D[A enāšu]
3’’. pur-ši-⌈it⌉ da-mi i+na-a[š-ši]
4’’. ša-am-ka-an i+na ṣe-r[i]
5’’. lìb-bu-šu i-ka4-sí-⌈šu?⌉
6’’. iš-ši e-na-šu ⌈ú-ul⌉ u[m?-mu-šu]
7’’. ú-ul a-ḫa-⌈ta-šu⌉ ma-an-nu
8’’. li-iš-pur a+na DUMU.⌈MUNUSmeš da⌉-[ni]
9’’. ša ka-⌈an-nu-šu⌉-nu K[Ù?.GI?]
10’’. ša ka-ar-pa-⌈tu⌉-šu-nu [uqnû ellu (?)]

l.e.
1. li-ši-a-ni líl-ša-ba-ni me-e ⌈A⌉.‹A›.BA ⌈ra?-pa?⌉-[aš?]-ti
2. šum-ma ša-ru a-na šu-bur-ri šum-ma da-mu a!(ZA)-⌈na⌉ aš? ⌈x⌉-[(x)]
3. ši-ip-tu ú-ul i-ia-tù ši-pa-at dda-mu
4. u dgu-la NIN TI ÉN!(PA+AN) TI [DUM]U.MUNUS a-ni tar a e
5. TU.E.NE.NU.RA
262 Chapter 7: Selection of Texts

Translation:

13. The libbu is strong, the libbu is heroic,

14. Of the strong libbu, [its eyes] are yellow!!
15. It (i.e. the libbu) carries a bowl of blood.
16. O Šakkan in the steppe,
17. his (i.e. the patient) libbu is paralyzing him!
18. He (i.e. the patient) lifted his eyes, nor his [mother],
19. nor his sisters is there. Whom
20. should I (text: he) send to the daughters of Anu
21. whose (vessel-)stands are [gold],
22. whose vessels are of [pure lapis lazuli]?

l.e.

1. May they lift (them) up, may they draw water from the wide sea!
2. When it is flatus, (let it depart) from the anus; when it is blood (let it depart)
from the […]!
3. The incantation is not mine; it is the incantation of Damu!
4. and Gula, the mistress of life. (It is) an incantation of life, the daughter of Anu …
5. INCANTATION.

Philological Commentary:

13–14: 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.
15: Arnaud (1987, 345) suggests reading: i-na-š[u] ‘his eyes’. Veldhuis, ibid. reads i-
na-⌈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”.
16: 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-šú-
m[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 263

18–19: 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).
21–22: Restorations after Farber (1990, 310). Note the incorrect use of pronominal
suffixes.
l.e. 1: 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).
l.e. 2: Note the phrase in a similar context GIN7 IM ina šuburri GIN7 ge-šu-ti ina na-piš-
ti li-ṣa-a “May it come out like flatus from the anus, like a belch from the throat!”
BAM 6, 574: iii 22.
l.e. 4: Arnaud (1987, 345) reads ù dgu-la DAM TI.PA.AN.TI [DU]MU.MUNUS TAR-
a-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.
264 Chapter 7: Selection of Texts

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. sag.gig kur.ta […]

2. sag.gig ú.gi[g …]
3. tu.ra nu.du10.ga […]
4. é.kù.an.na.t[a …]
5. ká!(UB).gal.kur.ra […]
6. ú.nir.gál […]
7. kur ḪU ⌈x⌉ […]
8. ⌈a?.šà? x⌉ […]
9. ⌈nir?⌉ […]

(broken)

Translation:

1. Headache from the ‘Netherworld’ […]

2. Headache, the il[l(-making)] plant […]
3. An illness not improving […]
4. from the ‘Pure House of Heaven’ […]
5. In/to the entrance of the ‘Netherworld’ […]
6. The fine plant […]
7. …
8 . On the field? […]
9. …

(broken)
 Headache 265

Philological Commentary:

1: 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.
5: 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.).
266 Chapter 7: Selection of Texts

Ugaritica 5, 17i
Siglum: RS 17.155
Edition: Nougayrol 1968, 29–40; Arnaud 2007, 77–88; Rowe 2014,
48–58
Copy: Nougayrol 1968, no. 17
Photo: Nougayrol 1968, 631–633; Del Olmo Lete 2014, pl. XII–XIII
Studies: Viano 2016, 164f.
Collection: Damascus Museum
Provenience: Ugarit
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’. sag.ki.dib ḫur.sag.gá ‹gu›.ú.ru.ud.dá ne.zu aš.gàr aš.[ru]
29’. lu.ug.gin7 mu.un.du.du lu.ú.ti.kir8 lu.ú.tu.ku.ra […]
30’. lu.ú.ba.ni mu.ud.dá.ša.a a.lim si.la.si.si an.nu ⌈x⌉ […]
31’. mu.šak.ki mu.šag.gá mu.šak.ki li.ra.àm ‹u4› ‹nu›.ku.ku ‹gi6› nu.ku.ku [dasal.lú.ḫi]
32’. ‹i›.gi.muš.šu a.ia.an.ni.gi.re.a.ab.ba.sig5.ga ku mu.n[a.de]
33’. a.ia.ku sag.ki.dib ḫur.sag.gá.gá a.ra.me.ek.mu.aš.šu [(…)]
34’. in.ki dumu.munus.a.ni dasal.lú.ḫi mu.un.na.na.íb.ge.g[e …]
35’. tu.mu.ga a.na.an na.i.zu an ga.ra.bi.ta.aḫ.⌈ḫe⌉ [(…)]
36’. d
asal.lú.ḫi ki.min ni.ga.e.za i.ga.an.zu ú.⌈za⌉.[e in].⌈ga⌉.[zu]
37’. ka.in.zu in.ki dumu.munus.a.ni dasal.lú.ḫi útar-⌈muš⌉ […]
38’. ú
im-ḫur-li-im.bi.ta úim-ḫur-aš-na úlàl.bi.[ta? …]
39’. ú
ḫar.ḫar úkur.kur numun šakir.ra li.ur-ma ka.an.n[a …]
40’. í[d.lu?.u]r.gu5 pí.ši.kala.ga làlmeš ú.me.na.sig7.sig7 […]
41’. […] ⌈x⌉ ú.me.na.⌈ḫé⌉.ḫé giz.za.na sag.ga.si.[da (…)]
42’. [… s]a?.gá.gú.bi ti.iš.bur sag.ki.bi ú.me.[…]
43’. [… k]e.ed.dá šu.un.ni a.ša.l[i?...]
44’. […] ⌈x⌉.ke za.si.⌈qa⌉ za.al.za.li.b[i …]
45’. […] ⌈zi ki⌉.[i]a ḫé.pàd!(‹igi›.ru) ÉN

Translation:

28’. The sagkidibbû-disease which, like the mountain(s) cannot be thrown down, the
di’u-disease (and) the šuruppû-disease
29’. which, like a tempest envelops, towards the man without (his) god […]
30’. … on the straight street …
31’. 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]
32’. observed him. He entered the temple of Enki his father (and) he says:
33’. “My father, (it is) the sagkidibbû-disease of the mountains!” Twice he said it.
 Headache 267

34’. Enki answers his son! (text: daughter) Asalluḫi:

35’. “My son, what do you not know? What can I add for you?
36’. Asalluḫi, ditto (= what do you not know? What can I add for you?). What I
know,you
37’. know!” Enki (then says to) his son! (text: daughter) Asalluḫi: “ (Take) the tarmuš-
plant […]
38’. together with the imḫurlim-plant, the imḫurašna-plant [together with] the honey-
plant […]
39’. the ḫašû-plant, the atā’išu-plant, the seed of the šakirû-plant, …
40’. Whisk strong sulphur? (and) sweet syrup […]
41’. Mix […]; Together with oil ?on the right brow […]
42’. […] together? on the left brow; this/his brow(s) […]
43’. […] you will bind? his hand.” –(O) Asar[alimnunna]
44’. [first son of the Abzu], you have the (power) to provide good fortune!–
45’. [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 under-
stood as muš.sag.kal = ṣar-ṣa-ru.
‹u4› ‹nu›.ku.ku <gi6> 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.
268 Chapter 7: Selection of Texts

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 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
// NB MC 17, pl. 59 BM 43550 ll. i 1’–3’
// NA Sumer 17, pl. 17 – ll. r. 1’–5’
// NA Dragons, Monsters and Private Collection ll. r. 1–10
Fabulous Beasts, no. 49

1
A r.1. É!.NU.RU!
B.r.1. ÉN!(AN+ŠÚ)
C.r.1 ÉN!(BAR/MAŠ+AN)‹É›.NU.‹RU›

2
A r.2. d
dìm.me
B.r.2. d
dim8.me
C.r.2. d
dim10.me

3
B.r.3 dumu an.na
C.r.3 dumu an.‹na›

4
A r.3–4 mu!.pà!.dex dingir.‹e›.né
B.r.4–5 mu pà.da dingir.e.ne
C.r.4–5 ‹m›u.pà!.dè dingir ga‹l›.ga‹l›.«me»
 Lamaštu 269

5
A.r.5. nir.gál! nin!.‹e›.‹ne›.‹ke4›
B.r.6. nir.gál nin.e!(nir).‹ne›.‹ke4›

6
B.r.7. á!.sàg! na‹m›.lu.u.ke4!?

7
A.r.6. an.na ḫé.‹pàd›
B.r.8. an ki hé.‹pàd›
C.r.6. ‹z›i an hé.pàd!(me)

8
A.r.7. (triangles)

Translation:

1. INCANTATION:
2. Lamaštu,
3. daughter of An,
4. who was named by the great gods,
5. the authorative one (among) the ladies,
6. the asakku-demon of mankind,
7. Be conjured by Heaven (and Earth)!

Philological Commentary:

1: 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.
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.
5: 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).
7: Note for (C) that the same abbreviation of the sign ZI is also found on N.A.B.U.
2016/47 (BM 128857).
270 Chapter 7: Selection of Texts

7.8 Maškadu
AS 16, 287f.a
Siglum: Rm 376
Edition: Lambert 1965, 283–288; Collins 1999, 255f.; Böck 2007, 261–265; 290–
293; 304f.; 311–313
Copy: Lambert 1965, 287f.
Photo: CDLI no. P282433
Studies: –
Collection: British Museum, London
Provenience: Kalḫu
Notes:
Forerunner to Muššuʾu VIII/l: ÉN šû šumšu
The following parallels exist outside the later series:
~ NA BAM 2, 124 VAT 8772+15549 ll. ii 10–28
~ NA BAM 2, 127 VAT 11224+11705 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, pl. 5–14 K 2453+ ll. iii 37–38
~ NA OECT 6, pl. 23 K 3209 ll. 4’–8’

ii
1. [šu-ʾ-ú šum-šu maš-ka-du] ki-ni-⌈iš⌉ ki MUL AN-e ⌈ú⌉-[ri-da-am-ma mi-ši-il]
2. [im?]-⌈te? šá? MUŠ il-qe⌉ mi-ši-il im-te šá GÍR.TAB il-qe ⌈x⌉ [...]
3. [i]ṣ-ṣa-bat MÚRU GIŠ.KUN!? ⌈giš⌉-šá iṣ-ṣa-bat uzuSAmeš šu-te-er
im-ta!(TU4?) a-⌈x-x⌉ […]
4. qa-ta-an GIN7 šar-te ul i-⌈na⌉-ad ina pa-ag-⌈ri⌉ iṣ-ṣa-ab-ta ⌈x⌉ […]
5. DÙ.A.BI pa-ag-ri ni ip sud pi ir ka-lu ⌈uz⌉uSAmeš iṣ-ṣa-a[b-ta ...]
6. GIN7 gišGIŠIMMAR ù mi-ši-il giš⌈LI⌉ ME.⌈DÍM?⌉meš uzuSA[meš (...)]
7. u uzura-pal-te TU6 dé-a iš-ru-uk-šu-⌈ma⌉ ana bu-lu-ṭu DÙ[.A.BI]
8. LÚ.U19.LUmeš iš-ru-uk-šu-ma NU ŠUB-di NU pa za ta šap-l[i!?-iš?]
9. e-li-iš li-li ur gi ni lab-bir šal-bir giš la ki ⌈x⌉ […]
10. ŠUB-di TU6 ana ra-ma-ni-ia u su-um-ri-ia lu-ur-⌈ḫi ku x⌉ […]
11. lu-bi-il-ka pa-ag-ri TU6.ÉN!(IGI+AN).⌈É⌉.N[U.RÙ]

Translation:

1. [Šû is its name, Maškadu is its] true [name]; Like a star from the heavens, it
descended.
2. It received [half] the poison of the snake; it received half the poison of the
scorpion […]
3. It has seized the hips, loin(s) (and) the hipbone(s), it has seized the tendons. It is
engorged with poison, […]
 Maškadu 271

4. It is thin like a hair; he (i.e. the patient) cannot recognize (it) on (his) body. They
(f.) are seized […]
5. The entire body … all the tendons they (f.) are seized […]
6. like a date palm and the half of a juniper, the limbs, the ten[dons (…)]
7. and the loins. Ea has granted the incantation; in order to heal all
8. mankind, he has granted it. You will not cast it … be[low?]
9. Let it come up above! … Prolong (his life)! Let (him) live to an old age! … […]
10. May I cast an incantation for myself and may I inseminate my body! […]
11. May I carry you, my body, away! INCANTATION.

Philological Commentary:

1: 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.
3: 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?
4: 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”.
6: giš
⌈LI⌉ ME.⌈DÍM?⌉meš is based on collation by photo, pace the copy of Lambert
(1965, 287f.).
272 Chapter 7: Selection of Texts

8–9: 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!”.
11: 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.
 Maškadu 273

KBo 1, 18a
Siglum: VAT 7425
Edition: Collins 1999, 256–258
Copy: Figulla/Weidner 1916, no. 18
Photo: hethiter.net/: PhotArch BoFN01270, BoFN01271, BoFN01272,
BoFN01406b
Studies: –
Collection: Vorderasiatisches Museum, Berlin
Provenience: Ḫattuša
Notes: Found on a 4-sided prism

Side A

(broken)

1’. ⌈x x x x x⌉ […]
2’. ba-ma-⌈at⌉ im-ti4 š[a MUŠ il-qé]
3’. ba-ma-at im-ti4 š[a GÍR.TAB il-qé]
4’. iṣ-bat ki-im-ṣa ù k[i-ṣal-la]
5’. iṣ-bat qa-ab-li ù [ra-pa-aš-ta]
6’. a-nu-um-ma a-na d⌈É-a⌉ [qí-bi-ma]
7’. li-id-di-iš-šu ši-p[a-at ba-la-ṭi]
8’. an-ḫu li-id-⌈di⌉-{x}-[ka (…)]
9’. pa-aš-ḫu li-iš!(IL)-š[i-ka (…)]
10’. ši-pa-at nu? […]

Translation:

1’. […]
2’. [It took] half of the poison of [a snake];
3’. [It took] half of the poison of [a scorpion];
4’. It seized the shin and [ankle-bone];
5’. It seized the loins and the lower back;
6’. Now, [speak] to Ea!
7’. May he cast upon him (i.e. the client) an incantation of [life]!
8’. May the weary one cast [you, i.e. the disease] down […]
9’. May the soothed one take [you, i.e. the disease] up […]
10’. INCANTATION (of) […]
274 Chapter 7: Selection of Texts

Philological Commentary:

2’–3’: Note the usage of bamtu(m) instead of mišlu(m).

7’: Note li-id-di-iš-šu instead of liddâššu(m).
8’–9’: 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).
 Scorpions 275

7.9 Scorpions
KBo 1, 18j
Siglum: VAT 7425
Edition: –
Copy: Figulla/Weidner 1916, no. 18
Photo: hethiter.net/: PhotArch BoFN01270, BoFN01271, BoFN01272,
BoFN01406b
Studies: Ford 2001, 204
Collection: Vorderasiatisches Museum, Berlin
Provenience: Ḫattuša
Notes: Found on a 4-sided prism.

Side D

14’. ⸢É?⸣.NI.IN.NU.ÚR.RU ÁŠ.GI.GAL.LA GUB.BA

15’. ‹d›
GÌR-qa-an SAG ù ka-bi-tù d‹NIN›.EDIN!
16’. er-te ši-ik-ka-ta-am-ma
17’. ar-ku-ús pu-⸢ur⸣-ra qa-an-ni-šu a-na pa-ti-e!(A)
18’. si-ib-ba-as-sú a-na tu-ur-ri-i
19’. ú-ul ad-di-in-šu dŠÚ.ḪAL dBÁḪAR
20’. ša GÍR!.TAB ṣa-ba-tim

Translation:

14’. INCANTATION: He (i.e. the scorpion) who stands ready (to attack) in the great
reed hut!
15’. (O) foremost Sumuqan and important Bēlet-ṣēri!
16’. I drive in (him) a peg
17’. and I bind its purru! To open its pincers
18’. to curl its tail
19’. I do not allow it! (By) DN1 (and) DN2!
20’. (INCANTATION) to seize a scorpion.

Philological Commentary:

14’: 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”.
17’: pūru (purru) “a shallow bowl or platter”, denoting here possibly the prosoma
(cephalothorax) or mesosoma of the scorpion.
19’: For the deities written dŠÚ.ḪAL dBÁḪAR, s. Zomer (forthcoming/a).
276 Chapter 7: Selection of Texts

KBo 1, 18k
Siglum: VAT 7425
Edition: –
Copy: Figulla/Weidner 1916, no. 18
Photo: hethiter.net/: PhotArch BoFN01270, BoFN01271, BoFN01272,
BoFN01406b
Studies: –
Collection: Vorderasiatisches Museum, Berlin
Provenience: Ḫattuša
Notes: Found on a 4-sided prism

Side D

21’. aṣ-bat-ka ki-ma šar-ri-qí

22’. a-na ba-ab šar-ri-qí dŠÚ.ḪAL dBÁḪAR
23’. an-nu-tu4 ša pa-ša-ar ⸢GÍR!⸣.TAB

Translation:

21’. I seize you like a thief!

22’. In the gate of thieves! (By) DN1 (and) DN2!
23’. 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”.
 Sexual Desire 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. [É]N.É.NU.RU
2. ⸢pa⸣-ši-ru pa-ši-ru
3. pa-ši-ru mi-šá-ru
4. nap-ši-ri-im-ma ki-ma UDU.NÍTA
5. a-ku-⸢li šam-mi i⸣-na bur-ki-ia
6. [i-n]a up-ni!-ia ši-ti-i me-e ṣ[ú]-⸢ḫur⸣-ti
7. ⸢ki⸣-ma ⸢sa⸣-a-si lu-ku-na ki!-na-ti-⸢im⸣
8. ki-ma zi-iq-ti lu-ta-pí-iṣ i-na K[Á]-⸢bi?-ki⸣
9. lu mút-túr ki-ma ŠE.SA.A
10. tu-šam-⸢li⸣-in-ni ki-ma še-⸢eḫ⸣-ti
11. na4
AN.NA ⸢x⸣-ia na4BABBAR.DILI EME!-ni

Low. Edge

12. [i]-na SUHUŠ pir-ti-ia na4MUŠ

13. a-na-ku mi-ik-ku ša ši-in-na-sú
14. la i-ba-áš-šu-ú i-na KUR

Rev.

15. a-na di-ni-ki ù ⸢ki⸣-di!-ni-ki

16. na-da-nu-ma a-nam-din-ki
17. DÙ.DÙ.BI na4AN.NA na4BABBAR.DILI
18. na4
MUŠ na4mi-ik-ka
19. na4
⸢it⸣-ta-mir
20. i-na GÚ-ka GAR-an na4AN.NA na4it-ta-mir
21. IGI-ka ŠÉŠ-aš a-šar MUNUS.BI 1 ša KÁ-ša
278 Chapter 7: Selection of Texts

22. uš-ša-bu ṭi-da ta-ka-ri-iṣ

23. ZA.NA GÌŠ DÙ-ma!(ŠU) 3-šu ŠED-nu
24. ⸢a⸣-na UGU-šá ta-na-ṣar-ma MUNUS GEN.NA

Translation:

Obv.

1. INCANTATION:
---
2. Releaser! Releaser!
3. Releaser! Justice!
4. Relent (f.) towards me like a sheep!
5. Eat (f.) the grass from my lap!
6. From my cupped hands drink (f.) the waters of youth!
7. Like the sāsu-stone may I be verily firm!
8. Like a pointy (stick) let me thrust incessantly in your gate!
9. Let it be increased like roasted barley!
10. You intoxicated me like an incense-burner!
11. Tin is of my […], pappardilû is my tongue!

Low. Edge

12. At the root of my hair is the snake-stone!

13. I am the mekku of which no equal
14. exists in the country!

Rev.

15. To your legal case and your protection

16. I will verily deliver you!
---
17. ITS RITUAL: tin, pappardilû,
18. snake-stone, mekku-glass (and)
19. ittamir-stone.
20. You place around your neck tin (and) ittamir-stone.
21. You will anoint your face. There where (of) that woman one of her gate
22. sits (i.e. her gatekeeper), you will pinch off clay (and)
23. make a gamepiece of a penis and recite (the incantation) three times.
24. 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!”

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.
6: ṣuhurtu previously unattested is to be taken as a PuRuST-form, i.e. abstract noun
of the adjective ṣehru.
7: 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).
11: The traces may suggest a reading na4AN.NA ⸢pi?⸣-ia “Tin is of my mouth”.
13–14: 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.
23: 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).
280 Chapter 7: Selection of Texts

7.11 Šimmatu
BAM 4, 398
Siglum: Ni 178
Edition: Langdon 1914, 67–75; Böck 2007, 261–281; 299–301; 308f.; Scurlock
2014, 561–566
Copy: Langdon 1914, pl. 47–48 no. 56; Köcher 1971, no. 398
Photo: –
Studies: –
Collection: Arkeoloji Müzerleri, Istanbul
Provenience: Nippur
Notes:
Forerunner to Muššuʾu VIII/a: ÉN šimmatu šimmatu
The following parallels exist outside the later series:
~ 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–VII BM 40177 ll. 8–15

Rev.
4’. [É]N.É.NU.R[U]
5’. [ši-i]m-ma-tu4 ši-im-ma-tu4
6’. [ši-im]-ma-tu4 šim-mat GÍR.TAB
7’. [ta]-az-qú-ti zu-qá-qí-pa-ni-iš
8’. [tam-ḫ]a-ṣi ina qar-ni-ki tu-šìr-di-i ina si-im-ba-ti-ki
9’. [GURUŠ] ina su-un KI.SIKIL tu-še-li-i
10’. [KI.SIKIL] ina su-un GURUŠ tu-še-li-i
11’. ⸢ṣi-i-im⸣ šim-ma-tu4 ki-ma ši-iz-bi ina tu-li-e
12’. ki-ma zu-ʾu-ti ina ša-ḫa-ti
13’. ki-ma me-e ša-te-e ina na-kap-ti
14’. ki-ma ši-na-a-ti ina bi-ri-it pu-ri-di
15’. ṣi-i-im šim-ma-tu4 ki-ma ši-iz-bi tu-li-e ir-ti-ša
16’. ki-ma ú-pa-ṭi ina na-ḫi-ri ù ḫa-si-si
17’. am-mi-ni šim-ma-tu4 GURUŠ u KI.SIKIL ta-kas-sà-si
18’. ki-ma ina ši-in-ni pu-u la i-bit-tu4
19’. šim-ma-tu4 ia-i-bit ina SU GURUŠ u KI.SIKIL
20’. ši-ip-tu4 ul ia-at-tu-un
21’. ši-pat dé-a ù dASAL.LÚ.ḪI ši-pat maš-maš DINGIRmeš dAMAR.UTU
22’. šu-nu id-du-ú-ma a-na-ku ú-ša-an-ni TU6.ÉN.É.NU.RU
23’. KA.INIM.MA šim-ma-tu4.KAM
 Šimmatu 281

Translation:

4’. INCANTATION:
5’. šimmatu (paralysis), šimmatu (paralysis)!
6’. šimmatu (paralysis), šimmatu (paralysis) by a scorpion!
7’. You stung like a scorpion!
8’. You charged with your horns! You sprayed (poison) with your tail!
9’. You drove [the young man] from the lap of the young woman!
10’. You drove [the young woman] from the lap of the young man!
11’. Come out, šimmatu (paralysis)! Like milk from the breast(s)!
12’. Like sweat from the armpit(s)!
13’. Like perspiration? from the temples!
14’. Like urine from between the legs!
15’. Come out, šimmatu (paralysis)! Like milk from the breast(s) of her chest!
16’. Like mucus from the nostrils and ears!
17’. Why šimmatu (paralysis), do you paralyze the young man and woman?
18’. Like chaff does not remain between the teeth,
19’. (so) shall šimmatu (paralysis) not remain in the body of the young man and
woman!
20’. The incantation is not mine;
21’. It is the incantation of Ea and Asalluḫi; It is the incantation of the exorcist-priest
of the gods, Marduk!
22’. They have cast it (i.e. the incantation) and I repeated it. INCANTATION.
---
23’. 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).
282 Chapter 7: Selection of Texts

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. [š]im-ma-tu4 šim-ma-tu4 šim-ma-a[t UZUmeš... šim-ma-at S]Ameš

2. šim-ma-at MUŠ šim-ma!(ŠU)-at GÍR.[TAB šim-ma-at mu-t]i
3. ša ta-ba-ni ina zu-ri ta-ʾ[a-al-di i-na ši-ri-š]u
4. tu-ṣa-bi-ti bur-ki-šu tu-š[am?-ri-ṣi kin-ṣi-šú]
5. tu-uš-ši UZUmeš-šú tu-⸢ṣar-ra⸣-p[í SAmeš-šu tu-ab-b]i-ti
6. bu-un-na-an-né-šu tu-na-ak-ki-r[i zi-mi-šu tu-šam-l]i-šu pu-luḫ-ḫa
7. ra-i-ba u te-ri-ta tu-[ša]r-ši-šu ḫ[a!-at-ta pi-ri-it]-ta
8. a-ša-a ri-ša-ta u ši[m-m]a!-at UZ[Umeš tal-tak-ni-i]š-šú
9. am-mi-ni rab!-ṣa!(A)-ti-ma t[a-k]a-li UZUmeš [ta-kaṣ-ṣa-ṣ]i uzuGÌR.PAD.DU-šú
10. ta-ṣi i-ta-ṣi!-ú [i-ma-a]t-ki ša t[u-zaq-qi-ti kul-b]a-ba-ni-iš
11. ša tu-na-as-sà-ḫi!(KUR) zu-m[u-ur-šu ša t]u-na-ak-k[i-ri zi-mi-š]u!?
12. ša tu-uṭ-ṭì ši-kin p[a-ni-šu ša ta-na]-šá-ki [ṣi-ra]-ni-iš
13. ša tu-qá-da-di-šu u […]-šu
14. u tu-uṭ-ṭi4-i ši-kin ⸢pa-ni⸣-šu [… dé]-⸢a?⸣ ABGAL
15. am-mi-ni GURUŠ u KI.SIKIL tu-ṣa-b[i-ti tu-da-ab-bi-bi ši-i-ba]
16. 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
17. ⸢ta⸣-am-ḫa-ṣi!(AT) ina SI-ki tu-ša-a[r!?-di ina zi-ib-ba-ti-ki]
18. 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
19. li-[ḫ]u-uz-ki šim-ma-tu4 i? […] ⸢x⸣ di
20. li-ku-⸢x⸣-ki dnin-gíri-ma be-[le-et/let ÉN …] ⸢x x x x x⸣ ri
21. ta-ṣ[i-i š]im-ma-tu4 ⸢ki-ma šá⸣-[a-r]i ina šu-bar-ri
22. ki-ma [x x] ⸢x x⸣ […]
23. ki-ma [… ta-ṣ]i-i šim-ma-t[u4]
24. lim-ḫur-ki […] i-lu-ti lim-ḫur-ki gi[šNAM.TAR …]
25. [limḫurki ... ba?-a]l?-ti ú!(AL)-šal-li
 Šimmatu 283

26. [limḫurki …] diš8-tár u kur ⸢x x⸣ […]

27. [limḫur(ū)ki …] ⸢x⸣ PIŠ10 ÍDm[eš ...]
28. […] ⸢x x x⸣ […]

(broken)

29’. […] ⸢x x⸣ […]

30’. ⸢x x x⸣ [... l]i?-is-‹suḫ›-ki
31’. MUNUS ⸢x (x)⸣ […] ⸢d?⸣a-nim
32’. at-⸢la⸣-[ki …]
33’. ki-ma ⸢x⸣ […] ⸢x x⸣-ki
34’. e ta-[…] ⸢x⸣ im gam-me-ri-šu-ma
35’. an-ḫu li-[id-di-ki] pa-aš-ḫu li-iš-ši-ki {x x x}
36’. ÉN!.É!.N[E!.NU.R]U

Translation:

1. šimmatu (paralysis), šimmatu (paralysis), šimmatu (paralysis) [of the flesh …

šimmatu (paralysis)] of the m]uscles!
2. šimmatu (paralysis) by a snake, šimmatu (paralysis) by a scorpion, [šimmatu
(paralysis) of death]!
3. (You) who was created in the body, you [were born in his fles]h!
4. You seized his knees, you [made his shins suffer],
5. You confused his flesh, you burned! [his muscles, you destroy]ed
6. his facial features, you changed his facial expressions, you filled him with fear,
7. raʾību-disease and the tirratu-affliction, you made him suffer p[anic and terr]or!
8. The ašû-disease, the rišûtu-disease and [the šimmatu (paralysis) of the fl]esh you
imposed on him!
9. Why are you lurking around and do you eat his flesh, [gnawing] on his bone(s)?
10. Go out! (and with you) your poison will go away! (text: they will go away)! You
who stung like ants!
11. You who tear out his body! You who changed his facial expressions!
12. You who darken the setting of his face! You who bite like a snake!
13. You who make him prostrate and [you who …] him
14. and you darkened the setting of his face, [O šimmatu (paralysis), son of E]a, the
apkallu-priest!
15. Why did you seize the young man and woman? (Why) did you pester the old
man?
16. (Why) did you let the youngster wander around? (Why) did you bite like a
snake? (Why) did you sting like a scorpion?
17. (Why) did you strike with your horns? (Why) did you let poison flow!? from your
tail?
18. (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?
19. May […] grasp you, šimmatu (paralysis)! […]
20. May Ningirima, lady of [the incantation …] you! […]
284 Chapter 7: Selection of Texts

21. Go out, šimmatu (paralysis)! Like flatulence from the anus.

22. Like […]
23. Like […], go out šimmatu (paralysis)!
24. May [the tamarisk?] the divine [flesh?] oppose you! May the mandragora? […]
oppose you!
25. [May the alfalfa-grass?, the thornbu]sh? of the meadows [oppose you]!
26. [May the chaste tree?, the beloved of ?] Ištar and … [oppose you]!
27. [May] the river-bank(s) … [oppose you]!
28. […]

(broken)

29’. […]
30’. […] may he rip you out? !
31’. […] of Anu.
32’. Go awa[y …]!
33’. Like […] (to) your […]!
34’. May you not […] (in order to?) annihilate him?(!)
35’. 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: Restoration tu-ša-a[r!?-di ina zi-ib-ba-ti-ki] follows later parallels and Muššuʾu
VIII/a.
20: 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).
34’: 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.
35’: 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’.
 Snakes 285

7.12 Snakes
KBo 1, 18c
Siglum: VAT 7425
Edition: –
Copy: Figulla/Weidner 1916, no. 18
Photo: hethiter.net/: PhotArch BoFN01270, BoFN01271, BoFN01272,
BoFN01406b
Studies: –
Collection: Vorderasiatisches Museum, Berlin
Provenience: Hattuša
Notes: Found on a 4-sided prism

Side A

19’. UR.MAḪ ki-⸢ma⸣ […]

20’. aṣ-ṣe-er lú⸢x x⸣ […]
21’. ši-pa-at ša MUŠ […]

Translation:

19’. A lion like […]

20’. towards the […]
21’. INCANTATION against […] snake

Philological Commentary:

20’: aṣ-ṣe-er for ana ṣēr.

21’: Note the incorrect use of the construct state šipat instead of the expected šiptu(m).
286 Chapter 7: Selection of Texts

KBo 1, 18e

Siglum: VAT 7425

Edition: –
Copy: Figulla/Weidner 1916, no. 18
Photo: hethiter.net/: PhotArch BoFN01270, BoFN01271, BoFN01272,
BoFN01406b
Studies: –
Collection: Vorderasiatisches Museum, Berlin
Provenience: Hattuša
Notes: Found on a 4-sided prism

Side A

25’. i-lu GÌR-ka ḪÉ.⸢x⸣.[…]

26’. MUŠ KA.ZU lu-b[a?- …]
27’. d
NAMMA ḪU.MU.UN.⸢x⸣ […]
28’. ša ṣa-[ba-tim…]

Translation:

25’. (O) deity, your foot, may […]

26’. (O) snake, your mouth may […]
27’. Namma may [...]
28’. (Spell) to catch [ a (...) snake?]
Philological Commentary:

25’: 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?
26’: 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. níg gar.ra níg gar.ra níg.bi ⸢ki⸣ gar.⸢ra.è⸣.dè

2. šà.gu10 den.‹ki› sír.ra [(níg gar.ra) níg gar.r]a níg.bi ki.gar.ra.è.dè
3. mu7!(EME).mu7!(EME) eriduki.[ga.ke4] mu.tu.ud.da m[e.en]
4. eriduki ku6.a.ra.šè ⸢mu.un.na.re.en?⸣ gá.e lú.tu.ra.šè
5. mu.un.na.an.[te.k]i den.ki lu[gal] abzu.ke4 in.na.an.ga ḫa.a
6. 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
7. d
nin.gíri.ma [n]in mu7.mu7.ke4 ⸢á⸣.zi.da ḫé.en.gub
8. d
namma nin ‹a›.gub.ba á.gùb.bé ḫé.e[n.gub (...)] ⸢x⸣ gig!.bi! sag.gig ga.me.duḫ
9. mu.un.na.an.te.k[i É]N.É.NE.NU.RU

Translation:

1. He who soothes everything, he who appeases everything (with his incantation)!

2. Enki who brightens my heart! [He who soothes everything,] he who appeases
everything (with his incantation)!
3. I [am] the incantation-priest born [in] Eridu!
4. [I am the one spawned] from Eridu and Ku’ar! 5When 4I 5approach 4the patient
5. May Enki, the ki[ng] of the Apsû, protect me!
6. May the standard of the priesthood of Eridu be present before me (and) behind
me!
7. May Ningirima, lady of incantations, be present on the right!
8. May Namma, lady of the agubbû-vessel, be [present] on the left! … This
disease, the headache, I will expel it
9. when I approach him (i.e. the patient)! INCANTATION
288 Chapter 7: Selection of Texts

Philological Commentary:

1: 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.
2: 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.
3: 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).
5: 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.
6: 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.
8: ‹a›.gub.ba for a.gúb.ba of the later series.
8–9 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. gá.e lú.dnamma me.en ⸢gá⸣.e lú.dnanše me.en

11. šim.‹mú› lú ti.la kalam.ma me.en maš.maš gal.la e.ri.a DU.DU me.en
12. ka!.pirig! ka luḫ.ḫa e.re.e.du. ⸢ga⸣ me.en
13. lú.tu.ra nam.t[a]r mu.un.dab.bé á.sàg! ugu!.na an.ta.šub.ba!(UB)
14. lú.tu.ra.šè ti.ke.ta.mu.dex(NI) sa l[ú].tu.ra.šè z[u].zu.ta.dex(NI)
15. nam.šub.ba e.ri.du.ga šu.bu.dà.mu.dex(NI)
16. ⸢te⸣ lú.tu.⸢ra⸣.šè ra.ra.dà.mu.dex(NI) ⸢ugu⸣ lú.⸢tu⸣.ra.⸢šè⸣ […] ⸢x mu⸣.dex(NI)
17. lú.tu.ra ḫu!(AN).luḫ.ḫa.mu.dex(NI)
18. udug ḫul a.lá ḫul gedim ḫ[ul g]al5.lá ḫul dingir ḫul maškim ḫul
19. d
dìm.ma.me ddìm.ma.me.a ‹d›dì[m].ma.me.lagab lú.líl.lá guruš.líl.lá
20. ki.sikil.líl.lá ki.sikil.⸢ú⸣.dam.gàr nam.tar ḫul.gál
21. á.sàg!(ÁŠ) níg.gig tu.ra nu.du10.ga níg!(A).ak níg.ḫul.dím.ma
22. uš11 ḫul uš11.zu uš11.ra eme ḫul.gál bar.šè ḫé.en.da.gub
23. zi an!.na ḫé.pà zi!(ḪÉ) ki.a ḫé.pà ÉN.É.NE.NU.RU

Translation:

10. I am the man of Namma, I am the man of Nanše!

11. I am the incantation-priest, the man who heals the land! I am the chief
incantation-priest who goes around in the city!
12. I am the exorcist of Eridu whose mouth is cleansed!
13. (Concerning) the patient whom the Namtar-demon has seized, upon whom the
asakku-disease is the ‘falling sickness’,
14. when I approach the patient, when I inspect the flesh (text: sinews) of the patient,
15. when I cast the incantation of Eridu,
16. when I slap the cheek of the patient, when I [speak out loud] over the patient,
17. when I frighten the patient,
18. may the evil utukku-demon, the evil alû-demon, the evil eṭemmu, the evil gallû-
demon, the evil god, (and) the evil rābiṣu-demon,
19. lamaštu, labāṣu, (and) the aḫḫāzu-demons, the lilû-demon, the eṭel lilî-demon,
20. the lilītu-demon, the ardat lilî-demon, the evil Namtar-demon,
290 Chapter 7: Selection of Texts

21. the evil asakku-disease, an illness-not-improving, evil sorceries,

22. evil spell(s), magic, sorcery, (and) the evil tongue stand aside!
23. By Heaven you are conjured! By Earth you are conjured! INCANTATION.

Philological Commentary:

14–17: 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/?
14ff.: 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.
19: 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.
20: ki.sikil.⸢ú⸣.dam.gàr is a phonetic rendering of ki.sikil.ud.da.kar.ra.
22: 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. nam.tar líl.lá an.na mu.un.nig[ín] ⸢á⸣.sàg!(ÁŠ) gig.ga!(TA) mu!(NA).un.ú.DU.DU

25. u[du]g ḫul.gál.la sila mu.un.dab.bé ⸢d⸣ […] ḫul.gál!(LI) lú.gin7 mu.un.dul.dul!
26. [lú].u19.lu pap.ḫal.la mu.un.zi.re.eš [lú.u19.l]u.bi ba!.an!.du.gaz
27. sú.gìr.gin.na.bi nu.zu ki tu.ra b[a.nú gá].⸢e⸣ lú.‹d›EN.ZU me.en
28. gá.e lú.den.ki.ga me.en gá.e l[ú.ddam.gal.nun.na me.en]
29. gá.e lú ìr.zu d‹nin›.šubur.ra m[e.en]
30. gá.e lú.[d]namma me.en gá.e ⸢lú.d⸣[… me.en]
31. udug ḫul […]
32. gá.e tu.[ra.šè mu.un.na].⸢an⸣.tèg ⸢x x⸣ na an […]
33. udug! ḫul a.[lá ḫul gedim ḫu]l gal5.lá ḫul dingir ḫul […]
34. eme!(KA) ḫul.gá[l.lá bar.šè ḫe.em.t]a.gub zi an.na ḫé.p[à zi.ki.a]
35. ḫé.pà [ÉN.É.NE.N]U.RU

Translation:

24. The Namtar-demon who goes around in heaven as a ghost, the asakku who won-
ders around as a disease,
25. the evil utukku-demon who seizes the street, the evil […] who envelops like a
tempest,
26. they have troubled the distraught man (i.e. patient), they have struck that man!
27. They observed his whole body, they nestled in a diseased place. I am the man of
Sîn!
28. I am the man of Enki! I am the m[an of Damkina!]
29. I am the man, your servant, of Ninšubur!
30. I am the man of Namma! I am the man of [DN]!
31. The evil utukku-demon […]
32. I […]
33. The evil utukku-demon, the [evil] a[lû-demon, the evi]l [eṭemmu], the evil gallû-
demon, the evil god, […]
292 Chapter 7: Selection of Texts

34. the evil tongue [may] stand [aside]! By Heaven you are c[onjured! By Earth
35. you are conjured! [INCANT]ATION

Philological Commentary:
24: Emar 729c differs from the later series. Udug.ḫul III 2 á.sàg mir.gin7 ki.a
mu.un.d[u7].⸢a⸣.
25: 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’.
32–35: 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 293

Emar 729d
Siglum: Msk 74102a+74107ai+74114l(+)74102o (previously Emar 730: join EZ)
Edition: Arnaud 1987, 337–340
Copy: Arnaud 1985, 247–249; 254; 276; 285
Photo: –
Studies: Rutz 2013, 265; Geller 2016, 90; Viano 2016, 158
Collection: National Museum Aleppo
Provenience: Emar
Notes: 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 erroneous-
ly states that the incantation “is not entirely bilingual”.

36. d
⸢NIN⸣.UR[TA …]
37. zu ú […]
38. zu ú […]
39. nam ⸢x⸣ […] ⸢x⸣ […]
40. šu […] ⸢gál!?⸣ le HAL.ḪA! še […]
41. [SAG].GIG ⸢ŠU.GIG⸣ ŠÀ.GIG LIPIŠ.GI[G …]
42. [NÍG.Ḫ]UL.DÍM.MA ŠU.BAL.BAL.LA DINGIR Ḫ[UL
Ḫ]U?.MA.RA.⸢AB.ZI.GA⸣
43. šu ú ku da an ni ḪÉ.MA.BÚR.RE
44. d
EN.KI.A DÙ.A ABGAL DINGIR-lì dAMAR.UTU ši-ip-ta i-din
45. d
NIN.GÍRI!.MA a-ši-pu NUN!.GAL PIRIG.GAL tar ma ugu!?
46. PIRIG!.GAL.NUN.NA PIRIG.GAL.AB.ZU! ša UR.SAG dAMAR.UTU šu-ú
47. ⸢x x⸣ nu e!? ta ta ḫa ma? ša dé-a u dASAL.LÚ.ḪI! šu-ú
48. N[AM.TA]G.A-e pu-ṭú-ur a-na EGIR-ka ši-pát dé-a
49. [r]u-at dé-a ru-ú-ti dé-a e-li-iš a-a e-li-ma
50. [ša]p-li-iš li-i[ṣ-ṣi] GIG-su ÉN.É.NE!.NU.RU

Translation:

36. Ninurt[a …]
37. […]
38. […]
39. […]
40. […] divination? […]
41. [May] headache, toothache, bellyache, heartach[e, …]
42. [e]vil rites, that what changes, [the evil] god, [may] they depart from you!
43. … may it be released!
44. Ea, the apkallu-priest of the gods, who created it; Marduk casted the spell.
45. Ningirima, the āšipu-priest, the great prince, the great lion …
46. piriggalnungal, piriggalabzu, the one who belongs to the hero Marduk is he!
47. … the one who belongs to Ea and Asalluḫi is he!
294 Chapter 7: Selection of Texts

48. Release (him) of (his) sin! Behind you is the incantation of Ea,
49. spittle of Ea, spittle of Ea! It should not go (out) above,
50. 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’. […] ⸢x x⸣ [… || …]
2’. d
asal.l[ú.ḫi igi im.ma.an.sum || …]
3’. á.sàg [gi]g[.ga … || …]
4’. a.a.ni d+en.[ki.ra … || …]
5’. inim.⸢zu⸣ mu.u[n?. … || …]
6’. inim.z[u i]b? [… || …]
7’. dumu!?.mun[us] la [… || …]
8’. nam.⸢igi!⸣(še).[ḫú]l!.ḫúl!.[… || …]
9’. nam.⸢gal⸣.gal ⸢x⸣ [… || …]
10’. lú.⸢lipiš⸣.a g[ig? || …]
11’. lú ⸢šag4⸣.dab.ba [… || …] ⸢x⸣ […]
12’. lú [š]ag4 ba.an.š[i.íb.dùg].ge || li-⸢ba-šu⸣ [...]
13’. nam.érim.⸢e⸣ […].a || ma-mi-ta DINGIR a-na aš-ri-⸢ša⸣ [ú-ta-ar]
14’. dingir.r[e].ne šu d[ù. ...].eš || ti-ri-iṣ ú-ba! (QA)-ni ša DINGIR ma-⸢la⸣ i-[…]
15’. nun.lugal!(ME).e.n[e ...].eš || a-na ru-bi-e ša-ra-ni ú-ka-ni-[iš]
296 Chapter 7: Selection of Texts

16’. 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]
17’. ki.a [b]a.te k[i ...].ge!(ri) || a-na KI iṭ-ḫé-ma KI ⸢ana⸣ pá!-ti-šú[-nu ú-ṭi-ib]
18’. 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-[…]
41’ d
asal.lú.ḫi […] ba.⸢an⸣.[…|| …]
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’. Sum: […]

Akk: […]
2’. Sum: Asall[uhi looked at him]
Akk: […]
3’. Sum: The il[l-making] Asakku-demon […]
Akk: […]
4’. Sum: [To] his father Enki […]
Akk: […]
5’. Sum: Your instruction […]
Akk: […]
 Udug.ḫul & Udug.ḫul-related 297

6’. Sum: Your instruction […]

Akk: […]
7’. Sum: daughter […]
Akk: […]
8’. Sum: a rejoiceful (fate), […]
Akk: […]
9’. Sum: a great (fate), […]
Akk: […]
10’. Sum: the person who suffers in his innards […]
Akk: […]
11’. Sum: the person who is angry […]
Akk: […]
12’. Sum: the person who is cheerful […]
Akk: His heart […]
13’ Sum: who […] the oath […]
Akk: He [turns back] the (malevolent) divine oath to its origin.
14’. Sum: The gods [act(ed) at his] ‘pointing’ (i.e. bidding).
Akk: (At) ‘the pointing’ (i.e. his bidding) of the god as much as [there is?],
15’. Sum: Princes (and) kings [submit(ted) to him].
Akk: he subjugated it? to (both) princes (and) kings.
16’. Sum: He approaches heaven, [(and) he rejoices heaven unto its outer borders].
Akk: He approached heaven and [he made] the heavens [joyful] unto its outer
rims.
17’. Sum: He approaches earth, [(and) he rejoices earth unto its outer borders].
Akk: He approached earth and he made the earth joyful unto its outer rims.
18’. Sum: In front of him there is fear, [at his rear] there is fright.
Akk: In front of him (and) at his rear fears are gathered.
19’ Sum: [He destroys?] those [who] look at him. [The ordained š-ritual of the
gods,]
Akk: Before those who look at him, he is bowed down (i.e. compassionate?).
The [divinely] ordained š-ritual,
20’. Sum: the work of pure exorcism is [in his hand]
Akk: the work of pure exorcism, which is in [his] hand,
21’. Sum: The life of living creatures is [at his side],
Akk: The life of living beings … which is at [his side],
22’. Sum: The compassionate one, the merciful one, who is decorated [with lapis
lazuli].
A kk: […] the merciful one, adorned with lapis lazuli.
23’. Sum: When he [stands] like a good looking statue,
Akk: May he stand (as) a fine statue with (good looking) features!
24’. Sum: for him who calls his name, he turns it (i.e. the oath) back [to its place].
Akk: May he return it (i.e. the oath) to its place of origin for him who calls his
name!
25’. Sum: The oath [(…) to the man who cursed it]!
Akk: May he return the (malevolent) oath to its place (of origin)!
26’. Sum: [He will] push the oat[h back to that man!]
298 Chapter 7: Selection of Texts

Akk: May he hurl (back) the (malevolent) oath to that man (i.e. the inflictor)!
27’. Sum: [He will] push magic [(and) sorcery back to that man!
Akk: Magic (and) sorcery … are touching the man (i.e. the afflicted patient);
28’. Sum: Sickness […] which cause(s) illness,
Akk: Sickness (and) depression which […] the illness;
29’. Sum: he will set it off […] to a hostile region!
Akk: Let it (i.e. the illness) stand outside, at the side of the man (i.e. the
inflictor)!
30’. Sum: The oath […]
Akk: The affliction of the oath which […]
31’. Sum: He will […] to the side! Like a b[at] it will fly [away!]
Akk: Let it go away over the boundaries! [Let it fly away like] a bat!
32’. Sum: [Like] an onager he […]
Akk: Like an onager […]
33’. Sum: The rišûtu-disease […]
Akk: The rišûtu-disease of [his] body […]
34’. Sum: [His] features […]
Akk: [His] features […]
35’. Sum: [His] lim[bs] he will restore for him.
Akk: [His] limbs […]
36’. Sum: (His) muscles he will relax for him.
Akk: [His] muscles […]
37’. Sum: [His] hangin[g] shoulders he will support.
Akk: His sides […]
38’. Sum: Behind him […]
Akk: Behind [him …]
39’. Sum: To spread (his) arms […]
Akk: [His] limbs […]
40’. Sum: His mouth […] he will op[en]
Akk: […]
41’. Sum: Asalluḫi has [casted the incantation].
Akk: […]
42’. Sum: May no one [dispel] the incantation(s) of the Apsû [of Eridu]!
Akk: […]
Subscript: INCANTATION against Udug.ḫul

Philological Commentary:

3’: 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).
5’ff.: Enki/Ea remains the referred to or acting deity.
7’: 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 phenom-
enon known from the contemporary incantation collective Ugaritica 5, 17 from
Ugarit.
 Udug.ḫul & Udug.ḫul-related 299

14’: 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.
300 Chapter 7: Selection of Texts

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’. udug ḫul RAB? [(x)] a an.na ⸢x⸣ [… || …]

44’. a.lá ḫul diškur.gin7 m[i? …|| …]
45’. ḫuš.a.aš gù m[u.u]n.na.an.[… || …]
46’. gedim ḫul lú im.gin7 gìri.sag.gá.[… || …]
47’. ugu nam.lú.[u19].lu.ta [… || …]
48’. gal5.la ḫul lú ⸢x⸣ [g]in7 šul ⸢x x x⸣ [… || …]
49’. nam.lú.u19.lu [… || …]
50’. dingir ḫul ⸢sískur⸣ nu.⸢mu!⸣.un.zu.a RI8 nam.lú.⸢u19⸣.[lu … || …]
51’. [x].GIŠ.gin7 ⸢x⸣ NE TUR [… || …]

Rev.

1. [… N]E?.gin7 […] ⸢x⸣ [… || …]

2. ⸢x x x (x)⸣ NE.gin7 ⸢x⸣ TUM? NAG? [… || …]
3. su.ni.šè [(…)] ⸢x⸣ nam.lú.u19.lu RI ⸢x⸣ / ?ID ⸢x⸣ [… || …]
4. imin.bi.e.ne gal5.lá ḫul sískur nu.mu.un.zu.a [… || …]
5. ka.ba.a.ni nu.silim.ma [… || …]
6. d+
en.líl.lá usu.e.ne ⸢x x x⸣ [… || …]
7. d+
en.ki galga.maḫ é.engur.ta ḫ[a … || …]
8. dingir ḫuš ús.sa.ne.ne ⸢x x⸣ [x x] ⸢x⸣ [… || …]
9. ḫa.ba.ni.in.gaz [… || …]
10. igi.a.ni.šè [… || …]
11. šul dingir nu.tuku ḫa.ba.an.tèg [… || …]
 Udug.ḫul & Udug.ḫul-related 301

12. ki.kúr.šè ḫa.⸢ba⸣.ra.ab.[… || …]

13. d
asal.lú.ḫi [… || …]
14. gen.na dumu.gu10 [… || …]
15. a.bi sikil.⸢la x⸣ [… || …]
16. lú.u19.lu ⸢x⸣ [x (x)] a.ni ⸢x⸣ [… || …]
17. a.ga.n[i.šè níg.na g]i.izi.lá ⸢x⸣ [… || …]
18. tu6.d[u11 inim d+e]n?.ki!.ga.[… || …]
19. du11.ga d+en.⸢ki⸣ d+en.líl.le [… || …]
20. šu nam.⸢tar⸣.ga.a.ni ḫé n[e? … || …]
21. en.na u4 ti.la šà.zu tab nu.ši.bi[l … || …]
22. lú.u19.lu.bi ka.tar.zu ka.an.s[i.il.le || …]
23. gá lú.mu7.mu7 [… || …]
24. ka.tar.zu [ka.an.si.il.le || …]

Translation:

Obv.

43’. The evil utukku-demon … in heaven […]

44’. The evil alû-demon like the stormgod […]
45’. To the furious one [… said? …]
46’. The evil ghost destroys the man like a tempest […]
47’. Against mankind […]
48’. The evil gallû-demon (towards) the man like […], the young man […]
49’. Mankind […]
50’. The evil god who knows no offerings … mankin[d …]
51’. […] like […]

Rev.

1. […] like […]

2. […] like […]
3. to his body [(…)] mankind […]
4. The seven-of-them, the evil gallû-demon(s), who know(s) no offerings,
5. from this mouth of his (i.e. of the client), which is not healthy
6. [may] Enlil […] their force […]
7. m[ay] Enki the foremost advisor from the house of the underground waters […]
8. The furious god, his followers […]
9. May they? slaughter them? […]
10. To his front (i.e. the patient) […]
11. May he approach the young man without a god (i.e. the patient) […]
12. May […] to another place!
13. Asalluḫi […]
14. “Go my son […]
15. That pure liquid […]
16. [On that] man (i.e. the patient) […]
302 Chapter 7: Selection of Texts

17. Behind him [censer (and) t]orch […]

18. [Through] the incant[ation, the word] of Enki […]
19. On the command of Enki, Enlil […]
20. May the ‘Hand of Fate’ upon him […]
21. As long as you live, the disease will not burn your heart! […]
22. May that man (i.e. the patient) [sing] your praises!
23. (and) I the incantation-priest [your servant will]
24. (also) [sing] your praises!

Philological Commentary:

43’: 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.
 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. lú ḫul lú.bi [lú ḫul || …]

26. lú ḫul lú.bi [lú ḫul || LÚ Ḫ]UL!? […]
27. si.dàra.maš tu.ra.a.ni.ta tèg.gi.ta.⸢a?⸣ [… |]| ⸢SI⸣ a-[…]
28. šu.ne.[ne.a] šu.na ba.an.gar.re.e[š … || …]
29. gìri.ne.n[e].⸢a⸣ gìri.na ba.an.gar.re[.eš … || …]
30. ki.sì. g[a? x x (x)].ni.na.⸢a⸣ ki.šè ḫa.ba.an.ku4.ru.[… || …]
31. sag.ki [x x (x).r]a? ta.na.⸢ta⸣ [… || …]
32. é d+e[n. x x (x)] ⸢x⸣ ta ta.na.ta [… || …]
33. igi.bar.r[a? (x x x)] igi gul.gul.la.ta [|| …]
34. DU [x x x (x)].ma.ra.SAG7 || […]
35. šul [(x x x) i]gi.bi.⸢šè⸣ du8 ta.bi.šè || […]
36. na ⸢AD/ZÍ⸣ [(x)] ⸢ka⸣.bi.⸢šè⸣ du8 ta.bi.šè || […]
37. na ⸢AD/ZÍ⸣ [(x) sag?].gá.a.b[é.šè?] zi.ga || […]

Translation:

25. The evil person, that person [(is) an evil person!]

26. The evil person, that person [(is) an evil person!]
27. When I/you approach the patient (with) a staghorn […]
28. (Just as) [they] placed their hand(s) on his hand […]
29. (Just as) [they] placed their feet on his foot […]
30. a funerary offering? […] …
31. rites/forehead […] from his side […]
32. The house of [DN …] from his side […]
33. He observed [(…)] with great eyes
304 Chapter 7: Selection of Texts

34. … […] …
35. The young man [(…)] to that eye, be gone to that side!
36. … […] to that mouth, be gone to that side!
37. … to that [head?], depart!

Philological Commentary:

25–26: Incipit is identical to Udug.ḫul XVI/f.

28–29: 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).
31–32: Viano’s (2016, 151) interpretation of ta.na.ta as a rendering of da.ni.ta is followed
here.
33: Compare with Sag.gig III 10 si gul.gul.la.ta // ana qar-nu ra-ba-a-[tú].
35–36: ta.bi.šè corresponds with ll. 32’–33’, to be understood as a phonetic rendering of
da.bi.šè.
 Udug.ḫul & Udug.ḫul-related 305

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. níg.⸢è⸣ níg.è níg.nam.mu ús.bé [|| …]
39. ki.a d[í]m.bé ú an.na.ke4 [|| …]
40. za.lim.⸢bé [níg?] an.gin7 šu nu.te.gá [|| …]
41. ḫur.sa[g.gi]n7 gul.gul.l[e || …]
42. sa7.alan.[…] zi.⸢ir.zi⸣.[ir … || …]
43. níg.gi[g … || …]
44. níg.gi[g … || …]
45. níg.⸢ní⸣.[… || …]
(broken)

Translation:

38. The Ḫayyattu-demon, the Ḫayyattu-demon, who pursues anything,

39. who is created in the Netherworld, but (is) the plant of Heaven!
40. Like Heaven, [nothing] can confront [its] appearance!
41. Like destroying a mountain
42. (is) to demolish [its] features!
43. Illnes[s …]
44. Illnes[s …]
45. [On your] own […]
(broken)
306 Chapter 7: Selection of Texts

Philological Commentary:

38: 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.
39: 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.
40: za.lim appears to be a phonetic rendering of sa7.alan, s. Geller (1985, 108).
43–44: 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
Notes: Listed in CTH 805.2 and the Hethitherportal as KUB 37,
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’. […] || ⸢x⸣ […]
2’. […] íl.lá || pab […]
3’. […] íl.lá || i-na […]
4’. […].ḫul maškim.ḫul || ú-⸢tùk⸣-[ku(m) …]
5’. […] ddìm.ma.⸢lagab⸣ || la-maš-[tu …]
6’. [… ki.sikil.ud.da].kar5.ra || li-l[u-ú …]
7’. [… tu.r]a nu.du10.ga || na[m-tar-ru …]
8’. [… níg.ḫu]l.dím.ma || […]
9’. [… a.ḫa.an].tum4 šú.uš.ru |[| …]
10’. [… b]ar giš.ra |[| …]
11’. […] ḫul |[| …]
12’. […] uš.ra |[| …]
13’. […] ⸢x⸣ ta |[| …]
14’. […] ⸢ta?⸣ [|| …]
15’. […] ⸢x⸣ [|| …]

(broken)
308 Chapter 7: Selection of Texts

Translation:

1’–3’. (fragmentary)

4’. [The evil] utukku-demon, […], the evil […], the evil rābiṣu-demon,
5’. lamaštu, [labāṣu], aḫḫāzu,
6’. lil[û, lilītu, ardat] lilî,
7’. [the evil] na[mtarru-demon, ill-making asakku-disease, an illn]ess-not-improving,
8’. [magic, evi]l rites,
9’. [he di’u-disease, the šuruppû-disease, stiff]ness, weakness,
10’. [… the e]ʾēlu-disease,
11’. [the evil man, the evil face, the evil mouth,] the evil [tongue],
12’. […] witchcraft,
13’–15’. (fragmentary)

Philological Commentary:
4’: 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.
6’: ki.sikil.ud.da.kar5.ra instead of ki.sikil.ud.da.kar.ra.
9’: 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).
10’: bar giš.ra is equated in Bīt rimki, s. Borger (1967, 7: 61) with ʾi-i-lu. The entry e-
ʾe-lu MIN (= murṣu) is found in the list Malku IV 61, s. Hrůša (2010, 382).
12’: Note the rendering of uš.ra for uš11.ri.a.
 Udug.ḫul & Udug.ḫul-related 309

KUB 37, 111

Siglum: 511/i
Edition: Viano 2016, 275–278
Copy: Köcher 1953, no. 111
Photo: –
Studies: Schramm 1998, 315
Collection: Anadolu Medeniyetleri Müzesi, Ankara
Provenience: ঩DWWXãD
Notes: 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’. >««««««««পpPHHQ«««««««««at-ta]
2’. >««««««««পpPHHQ«««««««««ᄨat-taᄩ
3’. >««««««««পpPHHQ«««««««««@ at-ta
4’. >««««««««পpPHHQ«««««««««a]t-ta
5’. >««««««««পpPHHQ«««««««««at-t]a

(broken)
ii

(broken)

1’. >««««««««পpPHHQ……..] ᄨ[ša x xᄩ>…]

[…………………………………….at]-ta
2’. […].ᄨzi teᄩ.li hé.me.en
[lu-ú …]-ᄨzi-izᄩ ik-tù-PDLQD‫܈‬X-u-mi i-mu-t[ù at-ta]
3’. [lú zi.i]g.ᄨpaᄩ *$07$L]LãXEEDপpPHHQ
lu-ú tá-mu-u ša i-na i-ša-ti na-du-ú at-[ta]
4’. O~]LLJSD*$07$পXXODDপpPHHQ
lu-ú ša ma-me-WLL‫ܒ‬-bu-ma i-mu-tù at-[ta]
5’. O~tGWLELLGWDপpPHHQlu-ú ša ÍD L‫ܒ‬-bu-u [at-ta]
6’. 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
7’. lú má.a.ab.ba.ke4 ab!.ba! 0$ D~]DDJJDপpPHHQ
310 Chapter 7: Selection of Texts

lu-ú ša i-na gišMÁ qé-reb A.AB.BA L‫ܒ‬-bu-u [at-ta]

8’. O~DGGDQXWXNXDপpPHHQlu-ú ša A.BA la-a i-šu-[u at-ta]
9’. O~DPDQXWXNXDপpPHHQ// lu-ú ša AMA NU TUKU [at-ta]
10’. [l]ú nin9 QXWXNXDপpPHHQ // lu-ú ša NIN9-ti NU TUKU at-[ta]
11’. >O~LELODQXWXNXDপ@pP>HHQ] ᄨlu-ú ša IBILAᄩ NU ᄨTUKUᄩ [at-ta]

(broken)

Rev.
iii
(broken)
1’. […] ᄨxᄩ […] ᄨxᄩ […]
2’. [l]ú.ba nam.ba.te.ᄨge26.dèᄩ // a-n[a? DPƝOLãnjҴDWLOƗWH‫ܒ‬H‫ېې‬e]
3’. [n]a.an.gub.ba na.an.tu.u[š.š]a.a // la-a [ta-az-za-az la-a tu-šab]
4’. 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]
5’. 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]
6’. ]L>D@QQDHULLEEDপDEDUDDQG>XXQ@
ni-ìš ᄨšaᄩ-me-e tá-ma-ta lu-ú DU-[ak]
7’. ]LNLDHULLEEDপDEDUDDQG>XXQ@
ni-ìš er-‫܈‬H-ta tá-ma-ta lu-ú GI[N-ak]
8’. 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 […]
9’. [a.z]a?.a[g]? za.ag.pa Ϝdingir?ᄩ.dingir gal.gal.ᄨeᄩ>QHVDJGXOELপpSj@
[asakku] ma-me-ti šá DINGIRmeš [GALmeš utammika]
10’. […] 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 311

2’. [whether] you are [the one who ….] is poor? and died of thirst!
3’. whether you are an accursed one who was thrown into the fire!
4’. whether you are the one who sunk because of a (broken) oath and died!
5’. whether you are the one who drowned in a river!
6’. whether you are the one who sunk with his boat and died!
7’. whether you are the one who sunk with his boat in the middle of the sea!
8’. whether you are the one who has no father!
9’. whether you are the one who has no mother!
10’. whether you are the one who has no sister!
11’. whether you are the one who has no heir!

(broken)

iii
1’. […]
2’. To this man do not come closer!
3’. Do not stand (with him)! Do not sit (with him)!
4’. Do not come back! Do not turn around! Verily go away!
5’, (By) an oath of the great gods you are conjured! Verily go away!
6’. (By) an oath of Heaven you are conjured! Verily go away!
7’. (By) an oath of Earth you are conjured! Verily go away!
8’. (By) an oath of the deity of Heaven and Earth you are conjured! […]
9’. (O) Asakku [I made you swear] an oath of the great gods!
10’. […]

Philological Commentary:

ii 3’–4’: Note zi.ig.pa as phonetic rendering of sag.ba.

ii 5’: íd.ti is possible a phonetic rendering of íd.da; bi.id.ta seems to be corrupt.
ii 10’: Pace the reading DAM of CAD A2 463 and Viano (2016, 277).
iii 5’–7’: Note both e.ri.ba and e.ri.ib.ba as a phonetic rendering of i.ri.pà.
iii 9’: [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.
312 Chapter 7: Selection of Texts

KUB 37, 127

Siglum: 172/a
Edition: –
Copy: Köcher 1953, no. 127
Photo: hethiter.net/: PhotArch N11668; BoFN02669a; Phb08158
Studies:
Collection: Anadolu Medeniyetleri Müzesi, Ankara
Provenience: ঩DWWXãD
Notes: 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’. […] ᄨxᄩ […]

2’. […].ᄨxᄩJXEEDপ>pPHHQ«@
3’. […].ᄨxᄩJXEEDপpP>HHQ«@
4’. […]-ti-ia ᄨtaᄩ […]
5’. […] lu-ú ša […]
6’. [… i-zu]-ᄨuzᄩ-zu uš-b[u …]
7’. >«পpP@HHQWXXXã>«@
8’. […] ᄨxᄩ ku5.ku5 ti ki d[u …]
9’. […] ᄨxᄩ i-na pa-ti(-)[…]
10’. […].ᄨxᄩ ãXEEDপpPHH>Q«@
11’. […] ᄨxᄩ pa ᄨna xᄩ […]
(broken)

Translation:

(too fragmentary)
 Incantation-Prayers: Ištar 313

7.14 Incantation-Prayers: Ištar

AoF 10, 218f.
Siglum: VA 5920
Edition: Freydank 1983, 217–222
Copy: Freydank 1983, 219
Photo: Freydank 1983, 218
Studies: Deller/Postgate 1985, 72; Richter 2012, 394
Collection: Vorderasiatisches Museum, Berlin
Provenience: Aššur
Notes: Found on a geometrical cylinder

1. […-t]u4? MUNUS.LUGAL AN ù KI NIN KUR-ᄨtì?ᄩ

2. [… ši-re]-e-en-ni DUMU ši-re-e-en-ni
3. […] ᄨxᄩ ki ba-la-‫ܒ‬DãX-ur-ki
4. […] ᄨgiᄩ-im-li-šu ù bu-ul-li-‫ܒ‬u-šu
5. [… ši-re]-e-en-ni DUMU ši-re-e-en-ni
6. […] ù dINANNA LUGALkur{x} ku-un-zu-X‫ې‬-‫ې‬p
7. [… ši-re]-e-en-ni-ma {x}
8. […] ᄨxᄩ-ti-ia a-na ba-la-D‫ܒ‬NtQ-‫܈‬L-ia
9. […] ᄨMUmeš-ia ut-tu-riᄩ
10. […] ᄨx xϝ

(approxamitely 7–8 lines missing)

18’. […] ᄨxϝ […] ᄨx i?-šeϝ-em-me

Translation:

1. […] queen of Heaven and Earth, lady of the land(s)!

2. [… So-]and-so, son of So-and-so
3. […] bestow life!
4. […] spare him and restore his live!
5. […So-]and-so, son of So-and-so
6. […] and Ištar, king of the land Kunzuপপe
7. [… as follows will speak So]-and-so:
8. […] my […] to heal my lower leg
9. [… in order to] make my years numerous
10. […]
…
18’. […] he/she will listen? !
314 Chapter 7: Selection of Texts

Philological Commentary:

1: Freydank (1983, 220) tentatively suggests restoring […(?) dINANNA a-šu-ri-

t]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).
2;5;7: 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 equative-
adverbial. Richter (2012, 394) in his Hurrian glossary has a separate entry for AoF
10, 218f. and simply translates following the Akkadian counterpart
“irgendjemand”.
6: 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: VAT 10039
Edition: Ebeling 1918, 40–43; Mullo Weir 1936, 581–594; Laessøe 1955, 57–65
Copy: Ebeling 1920-1923, no. 246
Photo: –
Studies: Kunstmann 1931, 79f.; Seux 1976, 405–409; Mayer 1976, 415f. (Šamaš
44); Maul 2003, 186f.
Collection: Vorderasiatisches Museum, Berlin
Provenience: Aššur
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. [ÉN] dUTU DI.KU5 ṣi-ru la-iṭ ‹KI› ⸢DAGAL⌉-t[im]

2. [EN p]i-tu-ú ‹uz-ni› na-ram d+EN.LÍL
3. […] ⸢x ša⌉ qí-bit-su NU KÚR-rù
4. [… man-m]a NU BAL-ú
5. [EN at-ta-ma šur-b]a-at a-mat-ka
6. [… ul i]m-mi-eš
7. [… ul iš-š]a-na-an
8. [… qí]-bit-ka ṣi-rat
9. [… šu-tu]-rat a-mat-ka
10. EN gít-ma-⸢lum⌉ [ša e-mu-qa] ra-áš-bu
11. DI.KU5 e-mu-q[a-(an?) ṣi-r]a-a-ti
12. ta-ṣa-an-da GÌRmeš-k[a ša šit-m]u-ra a-la-kam
13. d
UTU i-na È-ka Ameš ⸢ka⌉-[ṣ]u-tu lim-ḫu-[ru]-ka
14. DINGIRmeš šá ma-a-ti ⸢lik⌉-ru-bu-ka
15. EN a-di sur-riš nu-ḫa-am-ma ⸢ni-ḫi⌉-iš i-ziz-za-am-ma
16. di-ni di-in EŠ.BAR-a-a KU5-us
17. šu-tam-ṣa-am-ma ana SIG5-tim ri-⸢ta⌉-da-[an]-⸢ni⌉
18. áš-šú GIG mar-ṣa-ku DINGIR at-ta ⸢ZU⌉-[ú]
19. DINGIR man-ma NU ZU-ú ana-ku NU ZU-[ú]
20. ŠU.NAM.ÉRIM-ku ša DIB-ni-ma UŠ.MEŠ-[ni]
21. SAG.ḪUL.ḪA.ZA-ku ša mu-ša u ur-ra G[UB]
22. lu ma-mit AD-ia lu ma-mit AM[A-ia]
23. lu ma-mit ŠEŠ-ia lu ma-mit N[IN-ia]
316 Chapter 7: Selection of Texts

Edge

24. lu ma-mit kim-ti-ia u ni-šú-ti-ia ⸢u⌉ [sa-la-ti-ia]

25. [lu m]a-mit ZU-ú u NU ZU-⸢ú⌉
26. [lu ma-mit] ḫab-li u ḫa-bíl-t[i]
27. [lu ma-mi]t kip-pe-e u ki-ṣal-l[i]

Rev.

1. lu ma-mit ⸢dar⌉-ka-ti u te-ni-q[í]

2. lu ma-mit DINGIR u MU DINGIR [MU]
3. lu ma-mit dŠakkan u ú-ma-m[i ...]
4. lu [ma-mit gišDÌḪ] u gišÚ.G[ÍR]
5. [lu ma-mit] ⸢Ú⌉meš i-na ⸢EDIN⌉ ZI!(RI)-[ḫu]
6. [lu ma-mit TE] ú-ma-mi ⸢ma⌉-ḫa-ṣ[u]
7. [lu ma-mit ta-m]i?-⸢e!⌉ (IA) u le-[qé]-⸢e⌉
8. [lu ma-mit x] ⸢x x⌉ u a za [x (x)] ⸢x⌉
9. [lu ma-mit GI ina GIŠ].⸢GI⌉ [ḫa]-ṣa-pi IM ‹KASKAL›.⸢GÍD⌉ BAD-si i-na SU-ia
10. [GIN7] ⸢qut⌉-ri li-⸢tel⌉-li ⸢AN⌉-e
11. [GIN7 I]M.DUGUD li-[ni]-ʾa [A.G]ÀR-šu
12. [GIN7 giš]ŠINIG ⸢ZI⌉-ḫi ana K[I]-šú ⸢x⌉ […]
13. [gišŠINIG] ⸢li-líl-an-ni?⌉ úIN.NU.UŠ ⸢BÚR⌉-[an-ni]
14. [… li]t-bu-uk
15. [… lid]-⸢di-na⌉ mé-lam-ma-ša-ma
16. […] ⸢x⌉ KI lim-ḫu-ru-nin-ni
17. […]-ú KI-ia
18. […] ⸢lim-ḫu-ru⌉-nin-ni TU6.ÉN
19. [KA.INIM.MA NAM].ÉRIM.BÚR.RU.DA.KÁM
20. [… ṣalam māmīt DÙ]-uš ŠÀ-šá ⸢tu-ḪAL⌉.ḪAL
21. […] ⸢gi?⌉ [x (x) l]i?-DIRmeš LÚ GIG i-na IGI dUTU
22. [DUG.BUR].ZI ⸢GAL⌉ i-na ŠU-šú ÍL-ma
23. […] ⸢bi?-ni⌉ ŠÀ-šá i-pát-taḫ 3-šú Ameš
24. […]-⸢ša⌉ UGU-šá ú-rak
25. [… i]-qá-[bi ….]-⸢x⌉-ṣi ta-di-ra-ti-ia
26. […]-di-ia u ta-ni-ḫi-ia ana UGU-ki ú-rak

Translation:

Obv.

1. [INCANTATION]: Šamaš, exalted judge, who keeps the wide ‹earth› in check,
2. [the lord], intelligent one, the beloved one of Enlil,
3. [the exalted judge] whose command cannot be altered,
4. [whose approval no god] can change!
5. [You are the lord], supreme is your word!
6. [Your command is not] forgotten!
 Incantation-Prayers: Šamaš 317

7. [Your supplication is un]rivalled!

8. [Like Anu, your father,] your command is exalted!
9. [Among the gods, your brothers], your word is [supr]eme!
10. The perfect lord, [whose strength] is terrifying!
11. (O) judge of supreme power(s)!
12. You tie up your mules, which are straining to go!
13. Šamaš, when you rise, may they receive you with cool water.
14. May the gods of the land greet you with their blessings.
15. O lord, quickly relent towards me, gently stand by me!
16. Judge my judgment, decide my decision!
17. Provide me with sufficient help and lead me away to the good (things)
18. Regarding the disease I am suffering, you (my) god know about it!
19. No other god knows about it! I don’t know about it!
20. The hand of the ‘oath’, which has seized me and followed me,
21. the mukīl rēš lemutti–demon, who stands by me day and night,
22. whether it be the ‘oath’of my father, or the ‘oath’ of my mother,
23. or the ‘oath’ of my brother, or the ‘oath’of my sister,
24. or the ‘oath’ of my family or my relatives or [my clan],
25. or the ‘oath’ which is known or which is not known,
26. or the ‘oath’ of a wronged man or a wronged woman,
27. or the ‘oath’ of the skipping rope or the anklebone,

Rev.

1. or the ‘oath’of descendants or sucklings,

2. or the ‘oath’ (incurred) by a god or (incurred) [mentioning] the name of a god,
3. or the ‘oath’of Šakkan or the beasts,
4. or the ‘oath’of the thorns or thistles,
5. [or the ‘oath’] of the uprooted plants in the open country,
6. [or the ‘oath’] of hitting the cheek of an animal,
7. [or the ‘oath’of swearing an oath] or receiving one,
8. [or the ‘oath’of …]
9. [or the ‘oath’ of] cutting off [reed] in the reed thickets, may the wind remove it a
double-mile
away from my body!
10. [Like] smoke, may it go up and away towards heaven!
11. [Like] a fog, may it go back to the field (where it came from)!
12. [Like] an uprooted tamarisk [may it not return] to its (former) place!
13. May the [tamarisk] purify me, may the maštakal-plant absolve me!
14. […] may it pour […] out.
15. […] may it (the ‘Netherworld’) bestow me with its splendor!
16. […] may the ‘Netherworld’ receive it (i.e. the sin) from me!
17. […] my place!
18. […] may they receive from me: INCANTATION.
---
19. [INCANTATION: (concerning) Nam]erimburruda
318 Chapter 7: Selection of Texts

---
20. [ITS RITUAL: you will make a figurine of the ‘oath’], its inside you will open,
21. […] may? they dissolve! The sick man in front of Šamaš
22. will lift a large [pur]sītu-bowl in his hand,
23. its innards you will pierce [with a dagger of] tamarisk, 24 he will smear 23water
24. […] on it 233 times,
25. […] he will speak […] “My depression,
26. 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-pu-
uk “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 319

KBo 9, 44a
Siglum: 221/n
Edition: –
Copy: Otten 1957, no. 44
Photo: hethiter.net/: PhotArch BoFN14269, BoFN14270
Studies: Mayer 1976, 147
Collection: Anadolu Medeniyetleri Müzesi, Ankara
Provenience: Ḫattuša
Notes: –

(ritual instructions)

14’. be-lum ra-⸢bu⌉ [...]

15’. iš-te-ka […]
16’. TÚG.SÍG.A-ka […]
17’. ki-ma a-na ⸢is?⌉ […]
18’. ⸢na-pi-iš⌉-ta […]
19’. [… t]a a-na i-[…]

(ritual instructions)

Translation:

14’. “Great lord [...]

15’. I have sought you out [...]
16’. Your hem [I seize ....]
17’. Like for [...]
18’. life [...]
19’. [...] for [...]”

Philological Commentary:

15’. iš-te-ka must be a rendering of eštêka, s. Mayer (1976, 147).

320 Chapter 7: Selection of Texts

KBo 9, 44b
Siglum: 221/n
Edition: –
Copy: Otten 1957, no. 44
Photo: hethiter.net/: PhotArch BoFN14269, BoFN14270
Studies: –
Collection: Anadolu Medeniyetleri Müzesi, Ankara
Provenience: Ḫattuša
Notes: –

(ritual instructions)

6’. ⸢d⌉UTU ša-am-mu ša-⸢am⌉-ma-⸢ka?⌉

7’. ⸢a-ša⌉-ar a-al-la-ku
8’. ⸢x⌉ [x] bu ul-lu-ti a-al-la-⸢ak⌉

(ritual instructions)

Translation:

6’. “(O) Šamaš (this) plant is your plant!

7’. The place where? I will go,
8’. (to) the distant? [...] I will go!”

Philological Commentary:

6’: This line is also found among presciptions against sore feet AMT 75, 1: ii 26.
8’: Another possible reading would be ⸢x x⌉ bu-ul-lu-ṭì a-al-la-⸢ak⌉.
 Incantation-Prayers: Šamaš 321

KBo 9, 44c
Siglum: 221/n
Edition: –
Copy: Otten 1957, no. 44
Photo: hethiter.net/: PhotArch BoFN14269, BoFN14270
Studies: –
Collection: Anadolu Medeniyetleri Müzesi, Ankara
Provenience: Ḫattuša
Notes: –

(ritual instructions)

13’. ši-im-⸢ta⌉ a-na er-ṣe-ti

14’. at-ta [i?]-di-in

(ritual instructions)
Translation:

13’. “A destiny for the (inhabited) earth

14’. 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”.
322 Chapter 7: Selection of Texts

KUB 37, 85a

Siglum: 163/b
Edition: –
Copy: Köcher 1953, no. 85
Photo: hethiter.net/: PhotArch N11385, N11386, N11387, N13637m,
BoFN03251b, BoFN03252_1a, BoFN03252_2a
Studies: –
Collection: Anadolu Medeniyetleri Müzesi, Ankara
Provenience: Ḫattuša
Notes: 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’. [x] ⸢ši⌉ ⸢x x x x x⌉ [...]

2’. lip-ta-še-ru i-na ⸢x⌉ [...]
3’. ù ídBURANUN.ME ⸢x⌉ [...]
4’. lu-um-ni [...]
---

Translation:

8’. “(O) Šamaš at your judgement, at your word [...]

9’. When you bow?, the Tigris and Euphrates [...]
10’. [...]
11’. [...]
12’. [...]
13’. [...]

(broken)
 Incantation-Prayers: Šamaš 323

Rev.

(broken)

1’. [...]
2’. May they be loosened! When [you bow?, the Tigris]
3’. and Euphrates [...]
4’. My misery [...]”
Philological Commentary:
r.2’: CAD K 285a mistakenly emends lip(!)-ta-še-ru, presumably for lik!(LUL)-ta-še-ru.
r.4’: After collation by photo (BoFN03252_1a) read UM pace ŠID of Köcher’s copy.
324 Chapter 7: Selection of Texts

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 contin-
uation. 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’. […].⸢e⌉ lu.u.gal lu.u.gal za.e […]
5’. [… .g]al za.e lu.u.gal ab.zu.ta […]
6’. […] gu.la kur.gal.ta.a.e […]
7’. [… g]u.la kur.gal.ta.a.e […]
8’. […].me.ta.a.e na.an.na tu.u.ka […]
9’. […] ⸢x x x⌉ [(x)] ⸢ur⌉.sag lu.u.gal.ta.[…]
10’. [… lu.(u).g]al za.e.[…]
11’. […] ⸢za⌉.e la.ra.aḫ ke.eš.t[u …]
12’. [… lu? ].⸢u⌉.tu.ra šu.ḫu.ul ⸢x⌉ […]
13’. […] ⸢x⌉ gal ga.aš.⸢ši⌉ […]
14’. […] ⸢x⌉ lu.u.gal.ta.[…]
15’. [… z]a.e àm […]
16’. […] ⸢x x x⌉ […]

(broken)
 Incantation-Prayers: Unknown DN 325

KUB 4, 26 (fragment B)

(broken)

1’. [… g]u.la ⸢x⌉ […]

2’. [… ku]r.gal.da.a.i […]
3’. [… T]UM ke.eš.tu.ud.ku? […]
4’. […] ⸢x⌉ nam.ti.la lu.u.ga[l …]
5’. […] ⸢x⌉ za.e nam.ti.‹la› lu.[u.gal …]
6’. […].kar šu.kar.kar […]
7’. […] me ti.en.qa.re.ni […]
8’. […].le.e.ni lu.u.gal ⸢x⌉ […]
9’. […] za.e na.an.na lu.u.gal […]
10’. […] za.e ti.en.kar lu.u.ga[l …]
11’. […].na ti.en.kar an.ta.⸢x⌉ […]
12’. [… ki.i]š.tu.ug nam.ti.la za.⸢e⌉ […]
13’. [… ul.l]a.al ki.iš.tu.ug […]
14’. […] ni.te.a ul.la.al ki.i[š.tu.ug …]
15’. […].⸢en⌉ ki.iš.[tu.ug …]

KUB 37, 112

(broken)

1’. nam.ti.la za.e.me.en […]

2’. ⸢zalág⌉ ga.aš.ši ti.in.kar […]
3’. lu.gal.ta.e lu.u.gal […]
4’. d
nin.zu šu.te zu […]
5’. [(x) ] ⸢x⌉.la?.zu ti.en.[kar …]
6’. [… 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.
326 Chapter 7: Selection of Texts

7.17 Miscellaneous
AS 16, 287f.b
Siglum: Rm 376
Edition: Lambert 1965, 283–288
Copy: Lambert 1965, 287
Photo: CDLI no. P282433
Studies: –
Collection: British Museum, London
Provenience: Kalḫu
Notes:

ii

12. ÉN!(IGI+AN).É.⸢NU⌉.RÙ nin.kal e.re.ša.ni ⸢x⌉ […]

13. nin.⸢kal⌉ e.re.ša.ni ki.min ⸢ka⌉.ma.ad.ru ⸢ḫe⌉.mé.en ka.ma.ad ḫe.mé.[en (…)]
14. ḫu.ul.gi.im a.zi.da nu.gu.pa ḫu.ul.gi.im ⸢á⌉.[gùb.bu …]
15. a.zi.da.a.ni a.zi.da á.gú.⸢x (x)⌉ GÁ? ki.min zi.na ḫe.ba zi.a.n[a …]
16. TU6.ÉN!(IGI+AN).É.NU.RÙ (directly followed by ritual instructions)

Translation:

12. INCANTATION: ‘The Great Lady’ is his queen! […‘The Great Lady’]
13. is his queen! ditto (=‘The Great Lady’is his queen!?). Be you a Kamadru! Be you
a Kamad! [(…)]
14. Like evil does not stand on the right side, like evil [does not stand on the left]
side […]
15. at his right side! right and left? ditto (= ?) By Heaven be conjured! By Heaven
[…]
16. INCANTATION.

Philological Commentary:

12–13: 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.
13: 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 327

14: 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 <á> (ID) rather <a>.
15: 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.
328 Chapter 7: Selection of Texts

AS 16, 287f.d
Siglum: Rm 376
Edition: Lambert 1965, 283–288
Copy: Lambert 1965, 287
Photo: CDLI no. P282433
Studies: –
Collection: British Museum, London
Provenience: Kalḫu
Notes: 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. […] ⸢x⌉ dingir […]

2. […] ⸢ta?⌉ za ⸢x⌉ […]
3. […] ⸢x⌉ ne ur ⸢x x⌉ […]
4. ⸢si? x⌉ […] ⸢x⌉ da-ba-ab-šu-nu i[d …]
5. né-ma-⸢la-šu-nu⌉ mi-lak-šu-nu is-ḫu-m[a …]
6. ik-pu-ud ú-né-kis si-im-ta u zi [...]
7. ba-ni ÚNU ba-ka-a ša-nu-du-ú dingir u be ⸢nu? x⌉ […]
8. a-na ku-ri im-ta-ḫa-aḫ-šu GIN7 KÙ.BABBAR ul ⸢ú⌉-[…]
9. za-ra-te i-sa-pan la-ka-te um-ma-na-at ⸢LUGAL⌉ […]
10. ba-ri-a LUGAL dan-na ru-be-e u ru-⸢ug⌉-be-šu ši ⸢x⌉ […]
11. ta-ḫa-zi u né-pe-še-šu im-qu-ut ana DAL.BA.NA-šu-⸢nu⌉ […]
12. i-di ḫa-ta uš-qa-mi-mu ba-ʾi-rumeš ba-ʾi-irmeš ⸢x⌉ […]
13. ú-⸢ša⌉-aḫ-ri-ib im-ḫa-aṣ UGU-šu-nu di-na mu-t[a? …]
14. lú
DAM.GÀRmeš na-šu-ú ki-si mu-ta-gi-šu-ú a-lik ar-ḫ[i …]
15. ḫa-al-qa!(PA)-a a-lak-ta-šu e-zi-ib-šu lúMÁ.LAH5 ú-[…]
16. ⸢ša i⌉-du-ú qé-reb A.AB.BA e-mur-šu-nu-ma e-na tu si ⸢x⌉ […]
17. sa-⸢ak-lu⌉ sa-ak-lu si-ka-nu-šu-nu ú-ter-šu-nu ana ni-ṭí-li UR.[MAḪmeš]
18. ša-⸢gi⌉-mu-temeš [l]u-bil šal-pu-tú ina UGU-šu-nu ú-ter-šu-nu ana ⸢x⌉ […]
19. ŠÁḪ ⸢la še⌉-ba-a a-ki-lu ka-la-ma ka ni ik ru bar ⸢ka⌉-mu-⸢ú⌉ […]
20. ana KURmeš gišTIRmeš gišAMBARmeš giški-ra-temeš gi ba i di i [...]
21. DINGIRmeš GALmeš dXXX u dU.GUR e-ṭí-ru-tu dé-a EN TU6 d[ASAL.LÚ.ḪI]
22. EN né-me-qi d⸢gu-la⌉ a-su-gal-la-at DINGIRmeš GAL[meš …]
23. i-ta-ap-ṣu i+na pa-ni AN-e AN-e ša da-nim e na ⸢x⌉ [...]
24. NU ba-ni-ta us-ḫa-ši a-na KÁ.KUR.RA igi ur ku li ši t[a!? ...]
25. d
BE li-ṭí-rù-si dIŠKUR lu-ka-ši-si dé-a EN né-m[e-qi …]
26. li-sú-uḫ dAMAR.UTU ap-kal DINGIRmeš lu-še-bi-ir-ši [ídḫu-bur]
27. i-zi-za-ni-ma DINGIRmeš ra-bu-tu dXXX u dU.GUR e-ṭí-⸢ru⌉-[tu ...]
28. ana ka ⸢x x⌉ ([x]) ku na a-na-ku a-na an-na-na DUMU an-na-na am-nu [...]
29. ⸢x x⌉ [x x] ⸢x⌉-me-ta šu-uk-na iš-ta-šá a-na ma-gal lu-ki-[...]
30. [...] ⸢x x⌉ ši kid lu-ur-ši qu-ur-di DINGIRmeš u d[...]
 Miscellaneous 329

31. [...] ⸢x DINGIR⌉.MAḪ u dgu-la ba-li-ṭa-ni [...]

32. [...] ⸢a-na⌉ e-né-te ŠID-nu TU6.[ÉN!(IGI+AN).É.NU.RÙ]

Translation:

1–3. (…)
4. […] their speech […]
5. their profit, their minds became disturbed […]
6. She schemed, she made a breach, ornament/sign and […]
7. It is favorable/build. The (both) upper cheeks are crying.
The šanadû-disease … […]
8. She has softened it (into a liquid) in a kiln, like silver it did not […]
9. She leveled the tents; the weakened troops of the king […]
10. are hungry. The strong king, the princes and his living quarters […]
11. battle and his siege works, she attacked between them […]
12. She casted panic. The b-soldiers became silent, the b-soldiers […]
13. she laid to waste, she smashed their skulls. Judgment (and) death […]
14. The merchants carrying (their) moneybags, the traveler who walks the ro[ads …]
15. are lost.? He has forsaken his course. The sailor […]
16. those who know the center of the sea, she saw them and the eyes? […]
17. Stuck are they, stuck are their rudders! -I restored them back to (their) sight.
18. Let me bring the roaring lions.- Destruction is upon them. -I restored them back
to […].
19. The insatiable pig, which eats everything, … outside? […]
20. To the mountains, (to) the woods, (to) the reed-beds, (to) the gardens … […]
21. The great gods Sin and Nergal, the saviors, Ea, lord of the incantation(s),
Asalluḫi
22. lord of wisdom, Gula, the chief physician of the great gods […].
23. have thrown (her) out of heaven, the heaven of Anu,
24. expel (plural) her, the not good one, to the entrance of Netherworld … […]
25. May Enlil drive her off! May Adad drive her away! May Ea, lord of [wisdom …]
26. expel (her)! May Marduk, apkallu of the gods, let her cross [the river of the
Netherworld]!
27. (O) great gods, Sîn and Nergal, the saviours, […] stand by me!
28. to […] am I; for So-and-So, son of So-and-So I recite […]
29. […] place (plural) with her! May I exceedingly […]
30. […] May I to obtain! The heroism of the gods and [goddesses …]
31. […] Dingirmaḫ and Gula restore my health! […]
32. […] recite to the entu-priestess! INCANTATION.
330 Chapter 7: Selection of Texts

Philological Commentary:

6: 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.
7: 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.
17–18: 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.
23: This line has previously been read by Lambert as i-ta-ap-rík (ittaprik) and as i ta-
ap-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 <rík> I would like to suggest the
common value <ṣu> 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-qá-
ar-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”.
26: Restoration here after Lambert (1965, 286), one cannot exclude the possibility of
restoring [ídu-la-a-a] for the Ulâ river.
32: Uncertain. Another possibility would be the feminine form of ēnû “substitute”.
 Miscellaneous 331

BAM 4, 336
Siglum: VAT 11076
Edition: –
Copy: Köcher 1971, no. 336
Photo: CDLI no. P281833
Studies: Zomer 2015, 109
Collection: Vorderasiatisches Museum, Berlin
Provenience: Aššur
Notes: 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’. [ša l]ú ⸢x⌉ […]

2’. [ša] lú⸢SIPA⌉? […]
3’. [š]a lúNAGAR […]
4’. ša lúÀR.ÀR […]
5’. ÉN ul ia-a-[…]
6’. ÉN dda-mu […]
7’. d
gu-la li-ba-liṭ [...]
8’. DUMU ap!(UM)-kal-lí NÍG.BA lim-[ḫur…]
9’. 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.
332 Chapter 7: Selection of Texts

KBo 1, 18b
Siglum: VAT 7425
Edition: –
Copy: Figulla/Weidner 1916, no. 18
Photo: hethiter.net/: PhotArch BoFN01270, BoFN01271, BoFN01272,
BoFN01406b
Studies: –
Collection: Vorderasiatisches Museum, Berlin
Provenience: Hattuša
Notes: Found on a 4-sided prism

Side A
11’. d
EN.KI BA.GEN GU.LA [...]
12’. KALAG dEN.KI BA.GEN ⸢x⌉ […]
13’. lú
KIN.GI4.A ⸢d⌉{x} […]
14’. LÚ dMÙŠ ḪÉ.A.ME.EN ⸢x⌉ […]
15’. lú
⸢TU⌉.‹RA›.NI NU.⸢UM⌉.{x}.[…]
16’. š[i]-pa-at ú-ul i-ia-a-[ti …]
17’. ù dASAL.LÚ.ḪI […]
18’. ši-pa-at ša d[…]

Translation:

11’, Enki went, the great […]

12’. The strong Enki went […]
13’. The messenger of D[N am I!]
14’. The man of Inanna am I! […]
15’. The patient will not […]
16’. The incantation is not min[e, it is the incantation of Ea]
17’. and Asalluhi […]
18’. 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 333

KBo 14, 51a

Siglum: 192/q
Edition: Viano 2016, 236f.
Copy: Güterbock 1963, no. 51
Photo: hethiter.net/: PhotArch Phb00132d
Studies: –
Collection: Anadolu Medeniyetleri Müzesi, Ankara
Provenience: Hattuša
Notes: –

(broken)

1’. [x (x)] ⸢NU? MU? x⌉ GÁ? […]

2’. [si]l5?.lá igi.gu10.ta […]
3’. [si]l5?.lá an.ta UŠ […]
4’. [g]á.e lúmu7.mu7 sánga!?(MIR).[…]

Translation:

(broken)

1’. […]
2’. [Go] away from before me! […]
3’. [Go] away from above […]
4’. 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),
334 Chapter 7: Selection of Texts

KBo 36, 24
Siglum: 395/p
Edition: –
Copy: Wilhelm 1991, no. 24
Photo: hethiter.net/: PhotArch Phb00132d
Studies: –
Collection: Anadolu Medeniyetleri Müzesi, Ankara
Provenience: Hattuša
Notes: Small fragment, belongs to a tablet with parallel columns most likely a
bilingual.
(broken)

1’. […] ⸢bi⌉.ri.a

2’. […] ⸢x⌉ bi.ri.a
3’. [… s]i.il.lá
4’. [… s]i.il.lá
5’. [… s]i.il.lá

Translation:

1’–2’. (too fragmentary)

3’. [… g]o away!
4’. [… g]o away!
5’. [… g]o away!
 Miscellaneous 335

KUB 4, 20(+)21c
Siglum: Bo 1279+9148(+)9125
Edition: –
Copy: Weidner 1922, no. 20 and 21
Photo: hethiter.net/: PhotArch B1845, N13043, N02859, BoFN00101e
Studies: –
Collection: Arkeoloji Müzerleri, Istanbul
Provenience: Hattuša
Notes: Tentatively understood to protect crops against evil dust winds

8’. IMmeš lem-nu-ti SAḪAR im-ḫul-li […]

9’. da-a-am ḫa-ab-li lu-ú ⸢x⌉ […]
10’. um-ma-ni ša-ga-aš-ta […]
11’. giš
uṣ-ṣú-ur-ti DINGIR-lim ⸢x⌉ […]
12’. giš
KIRI6 mi-šir9-ti ana ša[r …]

Translation:

8’. The evil winds, evil dust winds […]

9’. the blood of a wronged person whether/verily […]
10’. (of) the troops, slaughter […]
11’. (By) the drawing of the deity […]!
12’. (My) garden, my crop [not?] to the wi[nd? …]
336 Chapter 7: Selection of Texts

KUB 4, 24a
Siglum: Bo 655
Edition: –
Copy: Weidner 1922, no. 24
Photo: hethiter.net/: PhotArch N03851, N03852, N12482, etc
Studies: –
Collection: Arkeoloji Müzerleri, Istanbul
Provenience: Hattuša
Notes: –

1. ÉN É.NU.RU ⸢ud⌉ […]

2. ki-i pa-al-ta ⸢x x⌉ […]
3. i-ki-ni-im dASAL.[LÚ].ḪI PAP.ḪAL.L[A …]
4. KÌD.KÌD.BI ŠU.ŠAR GIŠIMMAR qá-ta-at-t[a? …]
5. [t]a-kaṣ-ṣa-ar e-em ki-iṣ-ri [...]

Translation:

1. INCANTATION: […]
2. When … the axe […]
3. with the just Asalluḫi, the distraught [man? …]
4. ITS RITUAL: palm fiber, fine date palm, […]
5. you will tie. (Over) every knot […]

Philological Commentary:

2: Note pālta for pāšta.

3: Note i-ki-ni-im here possibly for ina kīnim. LÚ.U18.LU PAP.ḪAL.LA is a com-
mon expression within incantations to denote the troubled client.
4: The feminine adjective qatatta from qatnu (qatantu) may belong to GIŠIMMAR
or to a following noun.
 Miscellaneous 337

KUB 4, 24b
Siglum: Bo 655
Edition: –
Copy: Weidner 1922, no. 24
Photo: hethiter.net/: PhotArch N03851, N03852, N12482, etc
Studies: –
Collection: Arkeoloji Müzerleri, Istanbul
Provenience: Hattuša
Notes: 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 dupli-
cate 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.

6. [ÉN.É.N]U.RU a-ḫu-uz pa-ag-ri […]

7. […] dé-a id-dú-u ⸢x⌉ […]
8. […] ⸢x⌉ ta e-nu-ma ⸢x⌉ […]
9. […] ⸢x⌉ im-ta-li-ik […]
10. […] ⸢x⌉ a-na lìb-bi […]
11. […] ⸢x⌉-ti ku ú še […]
12. […] ⸢x⌉ ši-pát […]
13. […] ⸢it?⌉-ti ⸢x⌉ […]

Edge

14. [... š/t]a? ÉN [...]

15. […] ⸢x⌉ tu MIN ⸢e?⌉ […]
16. […] ⸢x⌉ […]

Translation:

(too fragmentary for translation)

338 Chapter 7: Selection of Texts

N 3731
Siglum: N 3731
Edition: –
Copy: –
Photo: CDLI no. 278739
Studies: –
Collection: University of Pennsylvania Museum, Philadelphia
Provenience: Nippur
Notes: –

4’. [ÉN].⸢É⌉.NU.RU pi id di ir dur […]

5’. [… i-n]a? ša-me-e ù er-ṣe-tim [(…)]
6’. [… pi i]d? di ir dur bi [(…)]
7’. [É]N.É.NU.[RU (…)]

Translation:

4’. [IN]CANTATION: (unintelligible)

5’. [… i]n heaven and earth [(…)]
6’. […] (unintelligible) [(…)]
7’. [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: – mus. no.: AnAr 6994(+)6997
photo: – exc. no.: –
edition: – provenience: Ḫattuša
subscript: – language: Sumerian
remarks: – dating: 14th–13th cent.
classification: – ductus: Hittite

2 ABoT 2, 258
copy: Akdoğan, ABoT 2, no. 258 mus. no.: AnAr 10873
photo: hethiter.net/: PhotArch AnAr10873 exc. no.: –
edition: Akdoğan, DBH 32, p. 130 provenience: Ḫattuša
subscript: KA.INIM.MA ši-pa-at si […] language: Akkadian
remarks: – dating: 14th–13th cent.
classification: – ductus: –

3 AJSL 35, 141f.

copy: Meek, in AJSL 35, pp. 141f. mus. no.: BM 98587
photo: Abusch/Schwemer, AMD 8/2, pl. 25 exc. no.: Th 1905-4-9, 94
edition: CDLI no. P237587 provenience: Nineveh
subscript: Abusch/Schwemer, AMD 8/2, language: Sum. || Akk.
pp. 146–150 dating: –
remarks: – ductus: Middle Babylonian
classification: Against witchcraft

4 AlT 448a
copy: Wiseman, The Alalakh Tablets, mus. no.: –
no. 448 exc. no.: ATT/8/33-42
photo: hethiter.net/: Alalah-Archiv provenience: Alalaḫ
AlTqxxiix57, AlTqxxiix59 etc. language: Akkadian?
edition: – dating: 15th cent.
subscript: – ductus: –
remarks: –
classification: –

5 AlT 448b
copy: Wiseman, The Alalakh Tablets, mus. no.: –
no. 448 exc. no.: ATT/8/33-42
photo: hethiter.net/: Alalah-Archiv provenience: Alalaḫ
340 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

AlTqxxiix57, AlTqxxiix59 etc. language: Akkadian?

edition: – dating: 15th cent.
subscript: – ductus: –
remarks: –
classification: –

6 AlT 449(+?)450a
copy: Wiseman, The Alalakh Tablets, mus. no.: –
no. 449(+?)450 exc. no.: ATT/8/33-42
photo: hethiter.net/: Alalah-Archiv provenience: Alalaḫ
AlTqxxx15, AlTqxxx17, etc. language: Akkadian
edition: Farber, in JNES 49, pp. 309f. dating: 15th cent.
subscript: – ductus: –
remarks: –
classification: –

7 AlT 449(+?)450b
copy: Wiseman, The Alalakh Tablets, mus. no.: –
no. 449(+?)450 exc. no.: ATT/8/33-42
photo: hethiter.net/: Alalah-Archiv provenience: Alalaḫ
AlTqxxx15, AlTqxxx17, etc. language: Akkadian?
edition: – dating: 15th cent.
subscript: – ductus: –
remarks: –
classification: –

8 AlT 449(+?)450c
copy: Wiseman, The Alalakh Tablets, mus. no.: –
no. 449(+?)450 exc. no.: ATT/8/33-42
photo: hethiter.net/: Alalah-Archiv provenience: Alalaḫ
AlTqxxx15, AlTqxxx17, etc. language: Akkadian
edition: – dating: 15th cent.
subscript: – ductus: –
remarks: –
classification: –

9 AlT 453(+)453a
copy: Wiseman, The Alalakh Tablets, mus. no.: –
no. no. 453(+)453a exc. no.: ATT/8/33-42
photo: hethiter.net/: Alalah-Archiv provenience: Alalaḫ
AlTqxxix67, AlTqxxix69, etc. language: Sum.–Akk.
edition: Cooper, in ZA 61, p. 5 fn. 22 (partial) dating: 15th cent.
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 mus. no.: –
photo: – exc. no.: –
edition: Zgoll, AOAT 308, pp. 107–114 provenience: Emar?
subscript: – language: Akkadian
remarks: Mayer, UFBG, p. 390 Ištar 10 dating: –
// NB SpTU 3, 76 W 23274 ll. 1–42
// NA BMS 39 K 8930 ll. 6–18
// NA OrNS 59, 486 K 11951 ll. 1’–11’
// NA Geers copy Si. 59 ll. –
 № 10–15 341

classification: Incantation-prayer to Ištar ductus: Hittite

11 AOAT 308, 108b

copy: Wilcke, in AOAT 308, p. 108 mus. no.: –
photo: – exc. no.: –
edition: Zgoll, AOAT 308, pp. 107–114 provenience: Emar?
subscript: – language: Akkadian
remarks: – dating: 14th–13th cent.
classification: – ductus: Syro-Hittite

12 AoF 10, 218f.

copy: Freydank, in AoF 10, p. 219 mus. no.: VA 5920
photo: Freydank, in AoF 10, p. 218 exc. no.: Aššur 18191
edition: Freydank, in AoF 10, pp. 217–222 provenience: Aššur
subscript: – language: Akkadian
remarks: – dating: 15th–14th cent.
classification: Incantation-prayer to Ištar ductus: Nuzi?

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. mus. no.: Rm 376
photo: CDLI no. P282433 exc. no.: –
edition: Lambert, in AS 16, pp. 283–288 provenience: Kalḫu
subscript: – language: Sumerian
remarks: – dating: –
classification: Against various demonic powers ductus: Middle Assyrian

15 AS 16, 287f.c
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
Röllig, in OrNS 54, pp. 260–273 language: Akkadian
Veldhuis, A Cow of Sîn, pp. 10f. dating: –
subscript: – ductus: Middle Assyrian
remarks: (≈) Munus la.ra.aḫ-compendium
~ MB/MA AuOr Suppl. 23, 20 RS 24.436 ll. 1’–10’
~ MB/MA Iraq 31, pl. V–VIb – ll. 51–62
~ 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
342 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

classification: For a woman in labor (Cow of Sîn)

16 AS 16, 287f.d
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
subscript: – language: Akkadian
remarks: Against a great female evil dating: –
classification: – ductus: Middle Assyrian

17 ASJ 15, 282–285

copy: mus. no.: CBS 1686+1533
photo: Alster, in ASJ 15, pp. 282–285 exc. no.: –
CDLI no. P258867 provenience: –
edition: Alster, in ASJ 13, pp. 27–91 language: Sumerian
subscript: – dating: –
remarks: – ductus: Middle Babylonian
// OB OrAnt 8, pl. II–VIII CBS 563 ll. i 1–iv 53
// OB CUSAS 32, 47 MS 2816 ll. 1–4
// MB/MA KUB 4, 11 Bo 1760 ll. 1’–r. 13’
// MB/MA OrAnt 8, pl. XI/XIII CBS 587+353 ll. i 1–iv 33
// MB/MA TCL 16, 79+ AO 7738+ ll. i 1–iv 43
// NB PBS 1/2, 118 CBS 589 ll. 1–24
classification: Incantation-prayer to Utu

18 AuOr Suppl. 23, 13

copy: Arnaud, AuOr Suppl. 23, no. 13 mus. no.: –
photo: – exc. no.: RS 16.416bis
edition: Arnaud, AuOr Suppl. 23, p. 55 provenience: Ugarit
subscript: – language: Sumerian
remarks: – dating: 13th cent.
classification: – ductus: –

19 AuOr Suppl. 23, 14a

copy: Arnaud, AuOr Suppl. 23, no. 14 mus. no.: DO 6587
photo: – exc. no.: RS 94.2178
edition: Arnaud, AuOr Suppl. 23, pp. 55–58 provenience: Ugarit
Rowe, in SANER 4, pp. 59–61 language: Akkadian
subscript: – dating: 12th cent.
remarks: (≈) ‘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
classification: Against fever (išātu)

20 AuOr Suppl. 23, 14b

copy: Arnaud, AuOr Suppl. 23, no. 14 mus. no.: DO 6587
photo: – exc. no.: RS 94.2178
edition: Arnaud, AuOr Suppl. 23, pp. 55–58 provenience: Ugarit
Rowe, in SANER 4, pp. 59–61 language: Akkadian
subscript: – dating: 12th cent.
remarks: – ductus: Mixed
classification: –

21 AuOr Suppl. 23, 14c

copy: Arnaud, AuOr Suppl. 23, no. 14 mus. no.: DO 6587
photo: – exc. no.: RS 94.2178
 № 21–27 343

edition: Arnaud, AuOr Suppl. 23, pp. 55–58 provenience: Ugarit

Rowe, in SANER 4, pp. 59–61 language: Akkadian
subscript: – dating: 12th cent.
remarks: – ductus: Mixed
classification: Against eye-ache

22 AuOr Suppl. 23, 15a

copy: Arnaud, AuOr Suppl. 23, no. 15 mus. no.: –
photo: – exc. no.: RS 94.2964
edition: Arnaud, AuOr Suppl. 23, pp. 58f. provenience: Ugarit
subscript: BÁRA.⸢MAḪ⌉ language: Akkadian
remarks: – dating: 12th cent.
classification: Kultmittelbeschwörung for a throne ductus: –

23 AuOr Suppl. 23, 15b

copy: Arnaud, AuOr Suppl. 23, no. 15 mus. no.: –
photo: – exc. no.: RS 94.2964
edition: Arnaud, AuOr Suppl. 23, pp. 58f. provenience: Ugarit
subscript: BÁRA.⸢MAḪ⌉ language: Akkadian
remarks: – dating: 12th cent.
classification: Kultmittelbeschwörung for a throne ductus: –

24 AuOr Suppl. 23, 16a

copy: Arnaud, AuOr Suppl. 23, no. 16 mus. no.: DO 6711
photo: Del Olmo Lete, SANER 4, pl. XXI exc. no.: RS 25.422
edition: Arnaud, AuOr Suppl. 23, pp. 60–62 provenience: Ugarit
Rowe, in SANER 4, pp. 74–77 language: Akkadian
subscript: [KA.INIM.MA] GIG.DÙ.A.BI.KÁM dating: 13th–12th cent.
remarks: – ductus: Middle Babylonian
classification: Against all diseases

25 AuOr Suppl. 23, 16b

copy: Arnaud, AuOr Suppl. 23, no. 16 mus. no.: DO 6711
photo: Del Olmo Lete, SANER 4, pl. XXI exc. no.: RS 25.422
edition: Arnaud, AuOr Suppl. 23, pp. 60–62 provenience: Ugarit
Rowe, in SANER 4, pp. 74–77 language: Akkadian
subscript: KA.INIM.MA GÌR.PAD.D[U ...] dating: 13th–12th cent.
remarks: – ductus: Middle Babylonian
classification: Against bone disease

26 AuOr Suppl. 23, 16c

copy: Arnaud, AuOr Suppl. 23, no. 16 mus. no.: DO 6711
photo: Del Olmo Lete, SANER 4, pl. XXI exc. no.: RS 25.422
edition: Arnaud, AuOr Suppl. 23, pp. 60–62 provenience: Ugarit
Rowe, in SANER 4, pp. 74–77 language: Akkadian
subscript: – dating: 13th–12th cent.
remarks: – ductus: Middle Babylonian
classification: –

27 AuOr Suppl. 23, 17

copy: Arnaud, AuOr Suppl. 23, no. 17 mus. no.: DO 6758
Farber, MC 17, pl. 69 exc. no.: RS 25.513
photo: Del Olmo Lete, SANER 4, pl. XXIII provenience: Ugarit
edition: Nougayrol, in Ugaritica 6, p. 403 language: Akkadian
Arnaud, AuOr Suppl. 23, pp. 62f. dating: 13th–12th cent.
Rowe, in SANER 4, pp. 74–77 ductus: Ugaritian
344 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

Farber, MC 17, pp. 263, 288f., 322

subscript: –
remarks: Non-canonical Lamaštu
classification: Against Lamaštu

28 AuOr Suppl. 23, 18a

copy: 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 AuOr Suppl. 23, 18b

copy: 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: Non-canonical Lamaštu
classification: Against Lamaštu

30 AuOr Suppl. 23, 18c

copy: 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/a: ÉN anamdi šipta lazzu milikki
classification: Against Lamaštu

31 AuOr Suppl. 23, 18d

copy: 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
 № 31–35 345

Farber, MC 17, pp. 83–86, 160f., 212f.

subscript: –
remarks: Non-canonical Lamaštu
classification: Against Lamaštu

32 AuOr Suppl. 23, 18e

copy: 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: Non-canonical Lamaštu
classification: Against Lamaštu

33 AuOr Suppl. 23, 18f

copy: 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 AuOr Suppl. 23, 18g

copy: 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 mus. no.: DO 6726
photo: Del Olmo Lete, SANER 4, pl. XXII exc. no.: RS 25.436
edition: Arnaud, AuOr Suppl. 23, pp. 75–77 provenience: Ugarit
Rowe, in SANER 4, pp. 77f. language: Akkadian
subscript: – dating: 13th–12th cent.
346 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

remarks: (≈) Munus la.ra.aḫ-compendium ductus: Middle Babylonian

~ MB/MA AS 16, 287f.c Rm 376 ll. ii 1–11
~ MB/MA Iraq 31, pl. V–VIb – ll. 51–62
~ 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 (Cow of Sîn)

36 AuOr Suppl. 23, 23

copy: Arnaud, AuOr Suppl. 23, no. 23 mus. no.: –
photo: – exc. no.: RS 20.161+20.171A
edition: Arnaud, AuOr Suppl. 23, p. 89 provenience: Ugarit
subscript: – language: Akkadian
remarks: – dating: 13th–12th cent.
classification: – ductus: Middle Babylonian?

37 AuOr Suppl. 23, 25a

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 pa-ra-a ana KU5-[si] ductus: Middle Babylonian
remarks: –
classification: Against vomiting

38 AuOr Suppl. 23, 25b

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: Akkadian
Rowe, in SANER 4, pp. 63–68 dating: 13th–12th cent.
subscript: KA.INIM.MA pa-ra-a a-na KU5-si ductus: Middle Babylonian
remarks: –
classification: Against vomiting

39 AuOr Suppl. 23, 25c

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: language:
Arnaud, AuOr Suppl. 23, pp. 90–96 Akkadian
Rowe, in SANER 4, pp. 63–68 dating: 13th–12th cent.
ductus: Middle Babylonian
subscript: KA.INIM.MA ŠÀ.SUR KU5.RU.DA.KAM
remarks: –
classification: Against diarrhoea

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’
 № 40–46 347

// NA BAM 5, 474 K 10419 ll. 1’–4’

classification: Against maškadu

41 AuOr Suppl. 23, 25e

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: Akkadian
Rowe, in SANER 4, pp. 63–68 dating: 13th–12th cent.
subscript: [KA.INIM.M]A SA.MA.NÁ […] ductus: Middle Babylonian
remarks: // NA CM 10, fig. 8 K 2042+ ll. 4’–17’
// NA KAR 181 VAT 8886 ll. r. 6–18
// NA KAR 330 VAT 11545 ll. 1’–11’
classification: Against sāmānu

42 AuOr Suppl. 23, 26a

copy: Arnaud, AuOr Suppl. 23, no. 26 mus. no.: –
photo: – exc. no.: RS 94.2067
edition: Arnaud, AuOr Suppl. 23, pp. 96–98 provenience: Ugarit
Rowe, in SANER 4, pp. 73f. language: Akkadian
subscript: KA.INIM.MA BE ZA ZÉ GIG dating: 12th cent.
remarks: – ductus: –
classification: Against gall

43 AuOr Suppl. 23, 26b

copy: Arnaud, AuOr Suppl. 23, no. 26 mus. no.: –
photo: – exc. no.: RS 94.2067
edition: Arnaud, AuOr Suppl. 23, pp. 96–98 provenience: Ugarit
Rowe, in SANER 4, pp. 73f. language: Akkadian
subscript: – dating: 12th cent.
remarks: – ductus: –
classification: Incantation-prayer to the gods of the night

44 AuOr Suppl. 23, 27a

copy: Arnaud, AuOr Suppl. 23, no. 27 mus. no.: DO 6708
photo: Del Olmo Lete, SANER 4, pl. XVIII exc. no.: RS 25.418
edition: Arnaud, AuOr Suppl. 23, pp. 98f. provenience: Ugarit
Rowe, in SANER 4, pp. 71f. language: Sumerian
subscript: [KA.INIM].MA [igi.g]i[g.g]a.k[am] dating: 13th–12th cent.
remarks: – ductus: Middle Babylonian
classification: Against eye-ache

45 AuOr Suppl. 23, 27b

copy: Arnaud, AuOr Suppl. 23, no. 27 mus. no.: DO 6708
photo: Del Olmo Lete, SANER 4, pl. XVIII exc. no.: RS 25.418
edition: Arnaud, AuOr Suppl. 23, pp. 98f. provenience: Ugarit
Rowe, in SANER 4, pp. 71f. language: Sumerian
subscript: – dating: 13th–12th cent.
remarks: – ductus: Middle Babylonian
classification: –

46 AuOr Suppl. 23, 69

copy: Arnaud, AuOr Suppl. 23, no. 69 mus. no.: DO 6748
photo: – exc. no.: RS 25.457
edition: Nougayrol, Ugaritica 6, p. 404 provenience: Ugarit
Arnaud, AuOr Suppl. 23, p. 207 language: Sumerian
348 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

Farber, MC 17, pp. 273, 301, 331 dating: –

subscript: – ductus: –
remarks: Non-canonical Lamaštu
// NA STT 144 Su 51/30 ll. 1–4
classification: Against Lamaštu

47 AUWE 6, pl. 1 no. 5a–b

copy: – mus. no.: IM 25725
photo: Becker, AUWE 6, pl. 1 no. 5a–b exc. no.: W. 5874
edition: – provenience: Uruk
subscript: – language: Sumerian
remarks: Pseudo-inscription dating:
classification: Against Lamaštu ductus: Imitation (archaic)

48 BAM 2, 141
copy: Köcher, BAM 2, no. 141 mus. no.: VAT 16448
photo: CDLI no. P285237 exc. no.: Ass. 14669
edition: Böck, BPOA 3, pp. 261–279, provenience: Aššur
299–301, 308f. language: Akkadian
subscript: – dating: 13th–11th cent.
ductus: Middle Assyrian
remarks: ≈ 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
classification: Against šimmatu

49 BAM 3, 214a
copy: Köcher, BAM 3, no. 214 mus. no.: A 13+393
photo: ph. K. 241/42, 430/31 exc. no.: Ass. 3067
edition: Abusch/Schwemer, AMD 8/1, provenience: Aššur
pp. 246–255 language: Akkadian
subscript: – dating: 13th–11th cent.
remarks: Mayer, UFBG, p. 418 Šamaš 69 ductus: Middle Assyrian
(//) MA BAM 4, 334a VAT 10094+ ll. iv 1’–4’
(//) NA AMD 8/1, pl. 51 K 3196+ ll. 1’–4’
classification: Incantation-prayer to Šamaš

50 BAM 3, 214b
copy: Köcher, BAM 3, no. 214 mus. no.: A 13+393
photo: ph. K. 241/42, 430/31 exc. no.: Ass. 3067
edition: Abusch/Schwemer, AMD 8/1, provenience: Aššur
pp. 246–255 language: Akkadian
subscript: – dating: 13th–11th cent.
remarks: Mayer, UFBG, p. 419 Šamaš 70 ductus: Middle Assyrian
// MB/MA BAM 4, 334e VAT 10094+ ll. v 20’–26’
// NA KAL 2, 23 VAT 13611 ll. r. 24’(catchline)
// NA – K 2481 ll. ? (incipit)
// NA – BM 128037 ll. ? (incipit)
classification: Incantation-prayer to Šamaš

51 BAM 3, 316a
copy: Köcher, BAM 3, no. 316 mus. no.: VAT 13608+13759
photo: CDLI no. P281823 exc. no.: Ass 17722b
edition: Mayer, Untersuchungen, p. 160 fn. 53 provenience: Aššur
 № 51–56 349

Jaques, OBO 273, p. 281 language: Akkadian

subscript: – dating: 11th–10th cent.
ductus: Middle Assyrian
remarks: // NA KAL 4, 35 VAT 14183 ll. iv 14–15
// NA STT 95+295 51/93 ll. ii 91–92
classification: Incantation-prayer to the personal deity

52 BAM 3, 316b
copy: Köcher, BAM 3, no. 316 mus. no.: VAT 13608+13759
photo: CDLI no. P281823 exc. no.: Ass 17722b
edition: Lambert, in JNES 33, p. 295 provenience: Aššur
subscript: – language: Akkadian
remarks: Mayer, UFBG, p. 408 Sîn 6 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
classification: Incantation-prayer to Šîn

53 BAM 4, 334a
copy: Köcher, BAM 4, no. 334 mus. no.: VAT 10094+10989
Schwemer, KAL 2, no. 22 exc. no.: –
photo: CDLI no. P281828 provenience: Aššur
edition: Schwemer, KAL 2, pp. 58–60 language: Akkadian
Abusch/Schwemer, AMD 8/1, dating: 13th–11th cent.
pp. 246–255 ductus: Middle Assyrian
subscript: –
remarks: (//) MB/MA BAM 3, 214a A 13+393 ll. ii 10–16
(//) NA AMD 8/1, pl. 51 K 3196+3344 ll. 1’–4’
classification: Incantation-prayer to Šamaš

54 BAM 4, 334b
copy: Köcher, BAM 4, no. 334 mus. no.: VAT 10094+10989
Schwemer, KAL 2, no. 22 exc. no.: –
photo: CDLI no. P281828 provenience: Aššur
edition: Schwemer, KAL 2, pp. 58–60 language: Akkadian
Abusch/Schwemer, AMD 8/1, dating: 13th–11th cent.
pp. 246–255 ductus: Middle Assyrian
subscript: –
remarks: // NA AMD 8/1, pl. 51 K 3196+ ll. 7’–r. 10’
// NA KAL 2, 23 VAT 13611 ll. r. 1’–11’
classification: Incantation-prayer to Šamaš

55 BAM 4, 334c
copy: Köcher, BAM 4, no. 334 mus. no.: VAT 10094+10989
Schwemer, KAL 2, no. 22 exc. no.: –
photo: CDLI no. P281828 provenience: Aššur
edition: Schwemer, KAL 2, pp. 58–60 language: Akkadian
Abusch/Schwemer, AMD 8/1, dating: 13th–11th cent.
pp. 246–255 ductus: Middle Assyrian
subscript: –
remarks: // NA KAL 2, 23 VAT 13611 ll. r. 15’–17’
classification: Incantation-prayer to Šamaš

56 BAM 4, 334d
copy: Köcher, BAM 4, no. 334 mus. no.: VAT 10094+10989
350 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

Schwemer, KAL 2, no. 22 exc. no.: –

photo: CDLI no. P281828 provenience: Aššur
edition: Schwemer, KAL 2, pp. 58–60 language: Akkadian
Abusch/Schwemer, AMD 8/1, dating: 13th–11th cent.
pp. 246–255 ductus: Middle Assyrian
subscript: –
remarks: // NA KAL 2, 23 VAT 13611 ll. r. 21’–23’
classification: Incantation-prayer to Šamaš

57 BAM 4, 334e
copy: Köcher, BAM 4, no. 334 mus. no.: VAT 10094+10989
Schwemer, KAL 2, no. 22 exc. no.: –
photo: CDLI no. P281828 provenience: Aššur
edition: Schwemer, KAL 2, pp. 58–60 language: Akkadian
Abusch/Schwemer, AMD 8/1, dating: 13th–11th cent.
pp. 246–255 ductus: Middle Assyrian
subscript: –
remarks: Mayer, UFBG, p. 419 Šamaš 70
// MB/MA BAM 3, 214b A 13+393 ll. viii 2’–14’
// NA KAL 2, 23 VAT 13611 ll. r. 24’(catchline)
// NA – K 2481 ll. ? (incipit)
// NA – BM 128037 ll. ? (incipit)
classification: Incantation-prayer to Šamaš

58 BAM 4, 335
copy: 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 mus. no.: VAT 11076
photo: CDLI no. P281833 exc. no.: –
edition: – provenience: Aššur
subscript: ⸢KA. INIM.MA⌉ […] language: Akkadian
dating: 13th–11th cent.
remarks: – ductus: Middle Assyrian
classification: –

60 BAM 4, 339a
copy: 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’
 № 60–64 351

classification: Incantation-prayer to Ištar

61 BAM 4, 339b
copy: 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 BAM 4, 339c
copy: 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 BAM 4, 339d
copy: 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 BAM 4, 339e
copy: 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’
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 mus. no.: –
photo: – exc. no.: 12 N 228
edition: Geller, BAM 8, pp. 399–433 provenience: Nippur
subscript: – language: Sum.(//)Akk.
 № 68–72 353

– dating: –
– ductus: Middle Babylonian
remarks: ≈ 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
classification: Udug.ḫul

69 BSOAS 78, 600

copy: – mus. no.: –
photo: http://www.cmaa-museum.org exc. no.: –
edition: Panayatov, BSOAS 78, p. 600 provenience: –
subscript: – language: Sumerian
dating: –
ductus: Archaic
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 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 CUSAS 32, no. 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
// 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 Collectionll. ll. r. 1–10
// NB MC 17, pl. 59 BM 43550 ll. i 1’–3’
classification: Against Lamaštu

70 CBS 8857abis
copy: – mus. no.: CBS 8857abis
photo: CDLI no. P263672 exc. no.: –
edition: – provenience: Nippur
subscript: – language: Sumerian
remarks: – dating: –
classification: – ductus: Middle Babylonian

71 CBS 10911
copy: – mus. no.: CBS 10911
photo: CDLI no. P266104 exc. no.: –
edition: – provenience: Nippur
subscript: – language: Sumerian
remarks: – dating: –
classification: – ductus: Middle Babylonian

72 CBS 13905/a
copy: – mus. no.: CBS 13905
photo: CDLI no. P268915 exc. no.: –
edition: Geller, BAM 8, pp. 90–95 provenience: Nippur
subscript: – language: Sum.(//)Akk.
dating: –
ductus: Middle Babylonian
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 ll. i 1’–12’
// MB/MA Emar 729c Msk 74102a+ ll. 24–35
// NB UET 6/2, 391 – ll. 1–7
// NB UET 6/2, 392 – ll. 1–6
classification: Udug.ḫul

73 CBS 13905/b
copy: – mus. no.: CBS 13905
photo: CDLI no. P268915 exc. no.: –
edition: Geller, BAM 8, pp. 89–132 provenience: Nippur
subscript: – language: Sum.(//)Akk.
dating: –
ductus: Middle Babylonian
remarks: ≈ 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’
classification: Udug.ḫul

74 CBS 15080
copy: – mus. no.: CBS 15080
photo: CDLI no. P269644 exc. no.: –
edition: – provenience: (Babylonia)
subscript: – language: Sum.Akk.
remarks: – dating: –
classification: – ductus: Middle Babylonian

75 CM 31, 241
copy: CM 31, 241 mus. no.: BM 54692
photo: – exc. no.: 82-5-22, 1016
edition: Lambert, in CM 31, pp. 237–241 provenience: Sippar
subscript: – language: Sumerian
dating: –
ductus: Middle Babylonian
remarks: // NA CM 31, 241 K 9041 ll. 1–8
classification: –

76 CUSAS 30, 446

copy: – mus. no.: CUNES 52-13-114
photo: – exc. no.: –
edition: Van Soldt, CUSAS 30, p. 522 provenience: (Babylonia)
subscript: – language: Akkadian
remarks: – dating: –
classification: Against evil Šēdu ductus: Middle Babylonian

77 CUSAS 30, 447

copy: – mus. no.: CUNES 52-13-117
photo: – exc. no.: –
edition: Van Soldt, CUSAS 30, p. 523 provenience: (Babylonia)
subscript: – language: Akkadian
remarks: – dating: –
classification: Against anger ductus: Middle Babylonian

78 CUSAS 30, 448

copy: Van Soldt, CUSAS 30, p. 525 mus. no.: CUNES 52-15-29
photo: – exc. no.: –
edition: Van Soldt, CUSAS 30, p. 524f. provenience: (Babylonia)
 № 78–81 355

language: Akkadian
dating: –
ductus: Middle Babylonian
subscript: KA.INIM.MA LÚ.TUR ḪUN.GÁ.KAM
remarks: (≈) Lú.tur.hun.gá-compendium
// NA LKA 9 A 37 ll. r. 16’–20’
classification: To pacify a baby

79 CUSAS 32, 62
copy: – mus. no.: MS 1913
photo: CDLI no. P250590 exc. no.: –
edition: George, CUSAS 32, p. 91 provenience: (Assyria)
subscript: – language: Sumerian
dating: –
ductus: Archaic
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 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 KAR 85 VA Ass. 990 ll. r. 1–6
// MB/MA BSOAS 78, 600 – ll. 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’
classification: Against Lamaštu

80 De Wereld van de Bijbel, no. 18

copy: Beek, Wereld van de Bijbel, no. 18 mus. no.: Liagre Böhl no.–
Wiggermann, in CM 14, p. 221 fig. 1 exc. no.: –
photo: – provenience: –
edition: Pseudo-inscription language: Sumerian
subscript: – dating: –
remarks: – ductus: Imitation (archaic)
classification: Against Lamaštu

81 EA 355
copy: Sayce, in Tell el-Amarna, pl. XXXII; mus. no.: 1893.1-41(416)
IX exc. no.: –
Izre’el, Amarna Scholarly Tablets, provenience: Akhetaten
pl. XVIII language: Akkadian
photo: Artzi, in Studies Artzi, pl. III dating: 14th cent.
Izre’el, Amarna Scholarly Tablets, ductus: –
pl. XVII
edition: Knudtzon, Die El-Armarna Tafeln,
p. 963
Finkel, Ḫulbazizi, pp. 304–306
Artzi, in Studies Artzi, pp. 146–48
356 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

Izre’el, Amarna Scholarly Tablets,

pp. 41f.
subscript: –
remarks: –
classification: Apotropaic spell

82 Emar 729a
copy: Arnaud, Emar 6/1, pp. 247–249; 254; mus. no.: –
276; 285 exc. no.: Msk 74102a+74107ai+74114l(+)
photo: – 74102o (previously Emar 730)
edition: Arnaud, Emar 6/4, no. 729 provenience: Emar
Geller, BAM 8, pp. 125–128 language: Sumerian
subscript: – dating: 14th–12th cent.
ductus: Syro-Hittite
remarks: ≈ 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’
classification: Udug.ḫul

83 Emar 729b
copy: Arnaud, Emar 6/1, pp. 247–249; 254; mus. no.: –
276; 285 exc. no.: Msk 74102a+74107ai+74114l(+)
photo: – 74102o (previously Emar 730)
edition: Arnaud, Emar 6/4, no. 729 provenience: Emar
Geller, BAM 8, pp. 125–128 language: Sumerian
subscript: – dating: 14th–12th cent.
ductus: Syro-Hittite
remarks: ≈ 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’
classification: Udug.ḫul

84 Emar 729c
copy: Arnaud, Emar 6/1, pp. 247–249; 254; mus. no.: –
276; 285 exc. no.: Msk 74102a+74107ai+74114l(+)
photo: – 74102o (previously Emar 730)
edition: Arnaud, Emar 6/4, no. 729 provenience: Emar
Geller, BAM 8, pp. 90–95 language: Sumerian
subscript: – dating: 14th–12th cent.
ductus: Syro-Hittite
remarks: ≈ 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
classification: Udug.ḫul

85 Emar 729d
copy: Arnaud, Emar 6/1, pp. 247–249; 254; mus. no.: –
276; 285 exc. no.: Msk 74102a+74107ai+74114l(+)
photo: – 74102o (previously Emar 730)
edition: Arnaud, Emar 6/4, no. 729 provenience: Emar
subscript: – language: Akkadian
remarks: Non-canonical Udug.ḫul dating: 14th–12th cent.
classification: Udug.ḫul ductus: Syro-Hittite
 № 86–91 357

86 Emar 731
copy: Arnaud, Emar 6/2, p. 495 mus. no.: –
photo: – exc. no.: Msk 74199q
edition: Arnaud, Emar 6/4, no. 731 provenience: Emar
subscript: – language: Sumerian
remarks: Non-canonical Udug.ḫul? dating: 14th–12th cent.
classification: Udug.ḫul? ductus: –

87 Emar 732
copy: Arnaud, Emar 6/1, p. 276 mus. no.: –
photo: – exc. no.: Msk 74107ak
edition: Arnaud, Emar 6/4, no. 732 provenience: Emar
subscript: – language: Sumerian
remarks: Non-canonical Sag.gig dating: 14th–12th cent.
classification: Against headache ductus: –

88 Emar 733
copy: Arnaud, Emar 6/2, pp. 526 mus. no.: –
photo: – exc. no.: Msk 74228a
edition: Arnaud, Emar 6/4, no. 733 pp. 341f. provenience: Emar
subscript: – language: Sumerian
remarks: – dating: 14th–12th cent.
classification: – ductus: Syro-Hittite

89 Emar 734
copy: Arnaud, Emar 6/2, pp. 440 mus. no.: –
photo: – exc. no.: Msk 74173e
edition: Arnaud, Emar 6/4, no. 734 provenience: Emar
subscript: – language: Sumerian
remarks: – dating: 14th–12th cent.
classification: – ductus: 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 mus. no.: –
photo: – exc. no.: Msk 731030
edition: Arnaud, Emar 6/4, no.737 provenience: Emar
Farber, in JNES 49, p. 310 fn. 52 language: Akkadian
Collins, Natural Illness, pp. 158–160 dating: 14th–12th cent.
subscript: – ductus: Syrian
358 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

remarks: ~ NA BAM 6, 574 K 191+ ll. iv 17–22

~ NA BAM 6, 535+573 K 6511+ ll. 1’–4+i’ 1’–7’
classification: Against gastrointestinal disease

92 Emar 738
copy: Arnaud, Emar 6/1, p. 318 mus. no.: –
photo: – exc. no.: Msk 74124f
edition: Arnaud, Emar 6/4, no.738 provenience: Emar
subscript: – language: Akkadian
remarks: – dating: 14th–12th cent.
classification: – ductus: –

93 Emar 740
copy: Arnaud, Emar 6/2, p. 457 mus. no.: –
photo: – exc. no.: Msk 74183aa
edition: Arnaud, Emar 6/4, no.740 provenience: Emar
subscript: – language: Sumerian
remarks: – dating: 14th–12th cent.
classification: – ductus: –

94 Emar 742
copy: Arnaud, Emar 6/1, p. 316 mus. no.: –
photo: – exc. no.: Msk 74123aa
edition: Arnaud, Emar 6/4, no.740 provenience: Emar
subscript: – language: Akkadian
remarks: – dating: 14th–12th cent.
classification: – ductus: –

95 Emar 743
copy: Arnaud, Emar 6/1, p. 307 mus. no.: –
photo: – exc. no.: Msk 74122t
edition: Arnaud, Emar 6/4, no.743 provenience: Emar
subscript: – language: Akkadian
remarks: – dating: 14th–12th cent.
classification: – ductus: Syro-Hittite

96 Emar 744
copy: Arnaud, Emar 6/1, p. 273 mus. no.:
photo: – exc. no.: Msk 74107t
edition: Arnaud, Emar 6/4, no.744 provenience: Emar
subscript: KA.INIM.MA […] language: Sumerian
remarks: – dating: 14th–12th cent.
classification: – ductus: –

97 Emar 753a
copy: Arnaud, Emar 6/1, p. 342 mus. no.: –
photo: – exc. no.: Msk 74135b
edition: Arnaud, Emar 6/4, no.753 provenience: Emar
subscript: – language: Sumerian
remarks: – dating: 14th–12th cent.
classification: – ductus: –

98 Emar 753b
copy: Arnaud, Emar 6/1, p. 342 mus. no.: –
photo: – exc. no.: Msk 74165g
 № 98–102 359

edition: Arnaud, Emar 6/4, no.753 provenience: Emar

subscript: – language: Akkadian
remarks: – dating: 14th–12th cent.
classification: – ductus: –

99 Emar 757
copy: Arnaud, Emar 6/2, p. 419 mus. no.: –
photo: – exc. no.: Msk 74165g
edition: Arnaud, Emar 6/4, no.757 provenience: Emar
subscript: – language: Sum.–Akk.
remarks: – dating: 14th–12th cent.
classification: – ductus: Syro-Hittite

100 Emar 790

copy: Arnaud, Emar 6/2, p. 539 mus. no.: –
photo: – exc. no.: Msk 74232i
edition: Arnaud, Emar 6/4, no.790 provenience: Emar
subscript: – language: Sumerian
dating: 14th–12th cent.
ductus: –
remarks: ≈ 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
classification: Udug.ḫul

101 FAOS 12, pl. 5–6a

copy: 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 FAOS 12, pl. 5–6b

copy: 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
360 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

103 FAOS 12, pl. 5–6c

copy: 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 FAOS 12, pl. 5–6d

copy: 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 FAOS 12, pl. 5–6e

copy: 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. 279 dating: –
subscript: – ductus: Middle Babylonian
remarks: ≈ Udug.ḫul VII/e: ÉN udug hul a.lá hul lú.ra ba.gub.ba
classification: Udug.ḫul

106 FAOS 12, pl. 5–6f

copy: 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 FAOS 12, pl. 5–6g

copy: 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
 № 108–112 361

108 FAOS 12, pl. 5–6h

copy: 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.
subscript: – dating: –
remarks: Non-canonical Udug.ḫul ductus: Middle Babylonian
classification: Udug.ḫul

109 Fs. Wilcke, 190f.

copy: Maul, Fs. Wilcke, pp. 190f. mus. no.: VAT 10038
photo: Walker/Dick, SAALT 1, CD-rom exc. no.: Ass. 22790b
(only reverse!) provenience: Aššur
edition: Walker/Dick, SAALT 1, pp. 156–188 language: Sum.–Akk hybrid
Maul, in Fs. Wilcke, p. 181–194 dating: 12th–11th cent.
subscript: – ductus: Middle Assyrian
remarks: ≈ Mīs pî III/c: ÉN u4 dingir dím.ma alam sikil.la šu du7.a
classification: Kultmittelbeschwörung for a cult image

110 Ḫulbazizi, 82f. (W)

copy: – mus. no.: –
photo: – exc. no.: –
edition: Finkel, Ḫulbazizi, p. 140 provenience: –
subscript: – language: Sumerian
dating: –
ductus: Archaic
remarks: ≈ Ḫul.ba.zi.zi no. 2: ÉN sil7.lá lú.érim.ma tu.lu lú.hul.gál
// Bronze Age BIN 2, 14 YBC 2193 ll. r. 1–7
// MB/MA Ḫulbazizi, pl. 57 (V) – ll. 1–7
// NA ?
Ḫulbazizi, pl. 45 (I) – ll. r. 1’–7’
classification: Against evil (general)

111 Ḫulbazizi, pl. 57 (V)

copy: Finkel, Ḫulbazizi, pl. 57 (V) mus. no.: –
photo: Porada, CNAS, no. 581 exc. no.: –
edition: Finkel, Ḫulbazizi, pp. 82f. provenience: –
subscript: – language: Sumerian
dating: –
ductus: Archaic
remarks: ≈ Ḫul.ba.zi.zi no. 2: ÉN sil7.lá lú.érim.ma tu.lu lú.hul.gál
// Bronze Age BIN 2, 14 YBC 2193 ll. r. 1–7
// MB/MA Ḫulbazizi, pp. 82f. (W) – ll. 1–6
// NA? Ḫulbazizi, pl. 45 (I) – ll. r. 1’–7’
classification: Against evil (general)

112 Ḫulbazizi, pl. 57 (Z)

copy: Finkel, Ḫulbazizi, pl. 57 (Z) mus. no.: –
photo: Ménant, Glyptique I, p. 196 exc. no.: –
edition: Finkel, Ḫulbazizi, pp. 112f., 199 provenience: –
subscript: – language: Sumerian
dating: –
ductus: Archaic
remarks: ≈ 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 – ll. r. 1–4
// MB/MA Ḫulbazizi, pl. 58 (AA) – ll. 1–4
// MB/MA Ḫulbazizi, pl. 58 (BB) – ll. 1–4
// MB/MA Ḫulbazizi, pl. 59 (Y) – ll. 2–3
362 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

// 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
classification: Against evil (general)

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) mus. no.: –
photo: Porada, CNAS, no. 583 exc. no.: –
edition: Limet, sceaux cassites, p. 112 provenience: –
Finkel, Ḫulbazizi, pp. 112f. language: Sumerian
subscript: – dating: –
ductus: Archaic
remarks: ≈ 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 – ll. r. 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. 59 (Y) – ll. 2–3
// 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
classification: Against evil (general)

115 Ḫulbazizi, pl. 58 (BB)

copy: Finkel, Ḫulbazizi, pl. 58 (BB) mus. no.: –
photo: Porada, CNAS, no. 587 exc. no.: –
edition: Limet, Sceaux cassites, p. 112 provenience: –
Finkel, Ḫulbazizi, pp. 112f. language: Sumerian
subscript: – dating: –
ductus: Archaic
remarks: ≈ 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 – 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 (X) A 602 ll. 1–6
// MB/MA Ḫulbazizi, pl. 59 (Y) – ll. 2–3
// 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
 № 115–119 363

// NA Ḫulbazizi, pl. 56 (T) Ash. 1921-947 ll. 1–2

// NA Choix, no. 27 BM 89904 ll. r. 3–6
classification: Against evil (general)

116 Ḫulbazizi, pl. 59 (Y)

copy: Finkel, Ḫulbazizi, pl. 59 (Y) mus. no.: BLMJ Seal 428
photo: Westenholz, Dragons, Monsters and exc. no.: –
Fabulous Beasts, p. 58 no. 12 provenience: –
edition: Ḫulbazizi, pp. 110f.,112f. language: Sumerian
subscript: – dating: –
ductus: Archaic
remarks: ≈ 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 ll. 4–5

classification: Against evil (general)

117 Iraq 31, pl. V–VIa

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)
Scurlock, WAW 36, pp. 605–608, 617f. language: Akkadian
subscript: ši-ip-tu ša mu-ul-tap-ši-iq-te dating: 11th cent.
remarks: (≈) Munus la.ra.aḫ-compendium ductus: Middle Assyrian
classification: For a woman in labor

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 mus. no.: –
photo: – exc. no.: –
edition: Lambert, in Iraq 38, p. 58 provenience: –
Geller, BAM 8, p. 134 (partial) language: Sumerian
364 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

subscript: – dating: –
ductus: Archaic
remarks: ≈ 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+ ll. vii 42–viii 27
classification: Against evil (general)

120 Iraq 38, 60 fig. 2b

copy: Lambert, in Iraq 38, p. 60 fig. 2 mus. no.: –
photo: – exc. no.: –
edition: Lambert, in Iraq 38, p. 60 provenience: –
subscript: – language: Sumerian
dating: –
ductus: Archaic
remarks: ≈ Gattung II
// MB/MA PBS 1/2, 115 CBS 13858 ll. i 1’–ii 23’’
classification: Against any evil

121 Iraq 38, 62 fig. 3

copy: Lambert, in Iraq 38, p. 62 fig. 3 mus. no.: –
photo: – exc. no.: –
edition: Lambert, in Iraq 38, p. 62 provenience: –
subscript: – language: Sumerian
remarks: – dating: –
classification: Against evil (general) ductus: Archaic

122 Iraq 42, 43f.(+)KAR 24a

copy: 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 Iraq 42, 43f.(+)KAR 24b

copy: 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
 № 124–127 365

124 Iraq 42, 43f.(+)KAR 24c

copy: 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 Iraq 42, 43f.(+)KAR 24d

copy: 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 Iraq 42, 43f.(+)KAR 24e

copy: 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 Iraq 42, 43f.(+)KAR 24f

copy: 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
366 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

128 Iraq 54, pl. XIVa

copy: Farber, MC 17, 447f. mus. no.: M8
photo: Dalley / Teissier, in Iraq 54, pl. XIV exc. no.: –
Farber, MC 17, pl. 84–89 provenience: Emar
edition: Farber, MC 17, pp. 264f., 290–293, language: Akkadian
323–327 dating: –
subscript: – ductus: –
remarks: Non-canonical Lamaštu
classification: Against Lamaštu

129 Iraq 54, pl. XIVb

copy: Farber, MC 17, 447f. mus. no.: M8
photo: Dalley / Teissier, in Iraq 54, pl. XIV exc. no.: –
Farber, MC 17, pl. 84–89 provenience: Emar
edition: Farber, MC 17, pp. 264f., 290–293, language: Akkadian
323–327 dating: –
subscript: – ductus: –
remarks: Non-canonical Lamaštu
classification: Against Lamaštu

130 Iraq 54, pl. XIVc

copy: Farber, MC 17, 447f. mus. no.: M8
photo: Dalley / Teissier, in Iraq 54, pl. XIV exc. no.: –
Farber, MC 17, pl. 84–89 provenience: Emar
edition: Farber, MC 17, pp. 264f., 290–293, language: Akkadian
323–327 dating: –
subscript: – ductus: –
remarks: Non-canonical Lamaštu
classification: Against Lamaštu

131 KAL 4, 9
copy: Maul/Strauß, KAL 4, no. 9 mus. no.: VAT 10562
photo: – exc. no.: –
edition: Maul/Strauß, KAL 4, pp. 37f. provenience: Aššur
subscript: – language: Akkadian
remarks: – dating: 13th–11th cent.
classification: Kultmittelbeschwörung for a figurine ductus: Middle Assyrian

132 KAL 4, 27a

copy: Maul/Strauß, KAL 4, no. 27 mus. no.: VAT 10938
photo: – exc. no.: –
edition: Maul/Strauß, KAL 4, pp. 62f. provenience: Aššur
subscript: – language: Akkadian
dating: 13th–11th cent.
ductus: Middle Assyrian
remarks: ≈ Maqlû V/b: ÉN mannu pâ iptil uṭṭeta ukaṣṣir
classification: Against witchcraft

133 KAL 4, 27b

copy: Maul/Strauß, KAL 4, no. 27 mus. no.: VAT 10938
photo: – exc. no.: –
edition: Maul/Strauß, KAL 4, pp. 62f. provenience: Aššur
subscript: – language: Akkadian
dating: 13th–11th cent.
ductus: Middle Assyrian
remarks: Non-canonical Maqlû
 № 133–138 367

classification: Against witchcraft

134 KAL 4, 27c

copy: Maul/Strauß, KAL 4, no. 27 mus. no.: VAT 10938
photo: – exc. no.: –
edition: Maul/Strauß, KAL 4, pp. 62f. provenience: Aššur
subscript: – language: Akkadian
dating: 13th–11th cent.
ductus: Middle Assyrian
remarks: ≈ Maqlû V/o: ÉN isâ isâ
# Bīt rimki
classification: Against witchcraft

135 KAL 4, 34
copy: Maul/Strauß, KAL 4, no. 34 mus. no.: VAT 10797
photo: – exc. no.: –
edition: Maul/Strauß, KAL 4, pp. 79–81 provenience: Aššur
subscript: ana ki-mil-ti DINGIR u diš8-tár language: Akkadian
D[U8-ri] dating: 13th–11th cent.
remarks: – ductus: Middle Assyrian
classification: Against divine wrath

136 KAL 7, 7a
copy: Meinhold, KAL 7, no.7 mus. no.: VAT 11567
photo: – exc. no.: –
edition: Meinhold, KAL 7, pp. 29f. provenience: Aššur
subscript: – language: Akkadian
remarks: – dating: –
classification: Against witchcraft ductus: Middle Assyrian

137 KAL 7, 7b
copy: Meinhold, KAL 7, no.7 mus. no.: VAT 11567
photo: – exc. no.: –
edition: Abusch/Schwemer, AMD 8/1, provenience: Aššur
pp. 293–305 language: Akkadian
Meinhold, KAL 7, pp. 29f. dating: –
subscript: – ductus: Middle Assyrian
remarks: Mayer, UFBG, p. 417 Šamaš 52
// NA AMD 8/1, pl. 68–74 K 431+ ll. 7’–5’’
// NA AMD 8/1, pl. 73 K 10245 ll. 1’–16’
// NA KAL 2, 8 VAT 8276 ll. 12–r. 14
(//)NB/LB AMD 8/1, pl. 75–76 BM 78240 ll. 1–27
classification: Incantation-prayer to Šamaš

138 KAL 7, 8
copy: Meinhold, KAL 7, no.8 mus. no.: VAT 12153
photo: – exc. no.: –
edition: Abusch/Schwemer, AMD 8/1, provenience: Aššur
pp. 46–52 language: Akkadian
Meinhold, KAL 7, p. 30 dating: 13th–11th cent.
subscript: – ductus: Middle Assyrian
remarks: // MB/MA KAR 275 VAT 11603 ll. ii? 3’–4’
// MB/MA KBo 9, 47 212/n ll. 16’–18’
// MB/MA KUB 4, 99 Bo 5206 ll. 10’–11’
// NA BAM 3, 317 VAT 13786 ll. r. 6–8
// NA KAL 2, 43(+) 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 mus. no.: VAT 10438
photo: – exc. no.: –
edition: Meinhold, KAL 7, pp. 79f. provenience: Aššur
subscript: – language: Akkadian
remarks: – dating: –
classification: Incantation-prayer to Ninurta ductus: Middle Assyrian

140 KAR 85
copy: Ebeling, KAR, no. 85 mus. no.: VA Ass. 990
photo: Ph. Ass. S 4296 exc. no.: Ass. 15156
edition: Frank, in MAOG 14/2, p. 6 provenience: Aššur
subscript: – language: Sumerian
dating: 13th cent.
ductus: Archaic
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 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’
classification: Against Lamaštu

141 KAR 86
copy: Ebeling, KAR, no. 86 mus. no.: VA Ass. 991
photo: Ph. Ass. S 4296 exc. no.: Ass. 15033
edition: Frank, in MAOG 14/2, 7 provenience: Aššur
subscript: – language: Sumerian
dating: 13th cent.
ductus: Archaic
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 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
 № 141–144 369

// 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’
classification: Against Lamaštu

142 KAR 87
copy: Ebeling, KAR, no. 87 mus. no.: VA Ass. 998
photo: Ph. Ass. S 4296 exc. no.: Ass. 15019
edition: Frank, in MAOG 14/2, 8 provenience: Aššur
subscript: – language: Sumerian
dating: 13th cent.
ductus: Archaic
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 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’
classification: Against Lamaštu

143 KAR 91a

copy: Ebeling, KAR, no. 91 mus. no.: VAT 10035
Maul, in ZA 103, pp. 32f. exc. no.: Ass. 22790a
photo: – provenience: Aššur
edition: Maul, in ZA 103, pp. 16–37 language: Sumerian
subscript: KA.INIM.⸢MA⌉ [é].tùr anše.kur.ra dating: 12th–11th cent.
sikil.e.da.kám ductus: Middle Assyrian
remarks: // NA IVR2, 18 no. 6 Sm 1708 ll. 1’–r. 21
// NA CTN 4, 101 ND 4405/47 ll. 1’–17’
classification: Veterinary medicine for (royal) horses

144 KAR 91b

copy: Ebeling, KAR, no. 91 mus. no.: VAT 10035
Maul, in ZA 103, pp. 32f. exc. no.: Ass. 22790a
photo: – provenience: Aššur
edition: Maul, in ZA 103, pp. 16–37 language: Sumerian
subscript: KA.INIM.MA é.tùr anše.kur.ra dating: 12th–11th cent.
sikil.e.da.kám ductus: Middle Assyrian
remarks: // NA ZA 103, 36 fig. 7–8 VAT 11019 ll. r. 1’–3’
370 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

classification: Veterinary medicine for (royal) horses

145 KAR 189

copy: Ebeling, KAR, no. 189 mus. no.: VAT 10088
Köcher, BAM 3, no. 208 exc. no.: –
Schwemer, KAL 2, p. 134 (collations) provenience: Aššur
photo: CDLI no. P281819 language: Akkadian
edition: Schwemer, KAL 2, pp. 108–110 dating: 13th–11th cent.
Abusch/Schwemer, AMD 8/1, ductus: Middle Assyrian
pp. 83–98
subscript: –
remarks: // NA AMT 86, 1(+)AMT 85, 1 Sm 385+757(+) ll. v 13–14
// NA AMT 85, 1(+) K 6586(+) ll. ii? 3’–4’
classification: Against witchcraft

146 KAR 226a

copy: Ebeling, KAR, no. 226 mus. no.: VAT 9531
Schwemer, in KAL 4, no. 31 exc. no.: Ass. 9068
photo: – provenience: Aššur
edition: Abusch, Babylonian Witchcraft, p. 78 language: Akkadian
Schwemer, in KAL 4, pp. 73–76 dating: 13th–11th cent.
subscript: – ductus: Middle Assyrian
remarks: Non-canonical Maqlû
classification: Against witchcraft

147 KAR 226b

copy: Ebeling, KAR, no. 226 mus. no.: VAT 9531
Schwemer, in KAL 4, no. 31 exc. no.: Ass. 9068
photo: – provenience: Aššur
edition: Abusch, Babylonian Witchcraft, p. 78 language: Akkadian
Schwemer, Abwehrzauber, pp. 107f. dating: 13th–11th cent.
Schwemer, in KAL 4, pp. 73–76 ductus: Middle Assyrian
subscript: KA.INIM.MA q[a? …]
remarks: Non-canonical Maqlû
classification: Against witchcraft

148 KAR 226c

copy: Ebeling, KAR, no. 226 mus. no.: VAT 9531
Schwemer, in KAL 4, no. 31 exc. no.: Ass. 9068
photo: – provenience: Aššur
edition: Abusch, Babylonian Witchcraft, p. 79 language: Akkadian
Schwemer, in KAL 4, pp. 73–76 dating: 13th–11th cent.
subscript: – ductus: Middle Assyrian
remarks: ≈ Maqlû III/c: ÉN kaššāptu nērtānītu
classification: Against witchcraft

149 KAR 226d

copy: Ebeling, KAR, no. 226 mus. no.: VAT 9531
Schwemer, in KAL 4, no. 31 exc. no.: Ass. 9068
photo: – provenience: Aššur
edition: Abusch, Babylonian Witchcraft, p. 80 language: Akkadian
Schwemer, in KAL 4, pp. 73–76 dating: 13th–11th cent.
subscript: KA.INIM.MA ⸢x⌉ [… gišGI]ŠIMMAR ductus: Middle Assyrian
remarks: Non-canonical Maqlû
classification: Against witchcraft
 № 150–154 371

150 KAR 226e

copy: Ebeling, KAR, no. 226 mus. no.: VAT 9531
Schwemer, in KAL 4, no. 31 exc. no.: Ass. 9068
photo: – provenience: Aššur
edition: Abusch, Babylonian Witchcraft, language: Akkadian
pp. 10–12 dating: 13th–11th cent.
Schwemer, in KAL 4, pp. 73–76 ductus: Middle Assyrian
Abusch/Schwemer, AMD 8/2,
pp. 157–166
subscript: –
remarks: ≈ Šurpu VIII/h: ÉN aktabsakka šaddākka bīna
Non-canonical Maqlû
classification: Against witchcraft

151 KAR 240

copy: Ebeling, KAR, no. 240 mus. no.: VAT 10933
Schwemer, in KAL 4, no. 25 exc. no.: –
photo: – provenience: Aššur
edition: Schwemer, in KAL 4, pp. 57f. language: Akkadian
subscript: – dating: 13th–11th cent.
remarks: Mayer, UFBG, p. 385 Girra 1 ductus: Middle Assyrian
≈ Maqlû II/b: ÉN girra bēlu gitmālu gašrāta nabi šumka
classification: Incantation-prayer to Girra

152 KAR 246

copy: Ebeling, KAR, no. 246 mus. no.: VAT 10039
photo: – exc. no.: Ass. 22790d
edition: Ebeling, in MVAG 23/1, pp. 40–43 provenience: Aššur
Mullo Weir, in JRAS 68, pp. 581–594 language: Akkadian
Laessøe, Studies, pp. 57–65 dating: 12th–11th cent.
ductus: Middle Assyrian
subscript: [KA.INIM.MA NAM].ÉRIM.BÚR.RU.DA.KÁM
remarks: (≈) Nam.érim.búr.ru.da-compendium
≈ Bīt rimki V: ÉN Šamaš dayyān šamê u erṣeti lā’it erṣeti rapašti
classification: Incantation-prayer to Šamaš

153 KAR 275

copy: Ebeling, KAR, no. 275 mus. no.: VAT 11603
photo: – exc. no.: –
edition: Schwemer, KAL 2, no. 45 pp. 106 provenience: Aššur
Abusch/Schwemer, AMD 8/1, language: Akkadian
pp. 46–52 dating: 13th–11th cent.
subscript: – ductus: Middle Assyrian
remarks: // MB/MA KBo 9, 47 212/n ll. 16’–18’
// MB/MA KUB 4, 99 Bo 5206 ll. 10’–11’
// MB/MA KAL 7, 8 VAT 12153 ll. 6’–7’
// NA BAM 3, 317 VAT 13786 ll. r. 6–8
// NA KAL 2, 43(+) VAT 14051(+) ll. ii? 5’–7’
classification: Incantation-prayer to Šamaš

154 KAR 297+256(+)127

copy: Ebeling, KAR, no. 127; 256; 297 mus. no.: VAT 10778+10784+11127(+)10930
photo: – exc. no.: –
edition: Mayer, in OrNS 59, pp. 469–474 provenience: Aššur
Abusch/Schwemer, AMD 8/2, language: Akkadian
pp. 378–384 dating: 13th–11th cent.
subscript: [KA.I]NIM.MA ⸢x⌉ […] ductus: 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 BM 134774 ll. 1–20
// NA AOAT 34, 81 BM 122646 ll. 1’–r. 3
// NA BAM 5, 461 82-3-23, 3+ ll. iii 1’–3’
// NA BAM 5, 462 K 13235+ ll. 1’
// NA BMS 56 K 2810 ll. 1’–11’
// NB PBS 1/2, 110 CBS 1693 ll. 1–13
classification: Incantation-prayer to Ninurta/Sirius

155 KBo 1, 18a

copy: Figulla/Weidner, KBo 1, no. 18 mus. no.: VAT 7425
photo: hethiter.net/: PhotArch BoFN01270, exc. no.: –
BoFN01271, BoFN01272, etc. provenience: Ḫattuša
edition: Collins, Natural Illnesses, pp. 255f. language: Akkadian
subscript: ši-pa-at nu […] dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: Against maškadu

156 KBo 1, 18b

copy: Figulla/Weidner, KBo 1, no. 18 mus. no.: VAT 7425
photo: hethiter.net/: PhotArch BoFN01270, exc. no.: –
BoFN01271, BoFN01272, etc. provenience: Ḫattuša
edition: – language: Akkadian
subscript: ši-pa-at ša d[…] dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: –

157 KBo 1, 18c

copy: Figulla/Weidner, KBo 1, no. 18 mus. no.: VAT 7425
photo: hethiter.net/: PhotArch BoFN01270, exc. no.: –
BoFN01271, BoFN01272, etc. provenience: Ḫattuša
edition: – language: Akkadian
subscript: ši-pa-at ša MUŠ […] dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: Against snakes

158 KBo 1, 18d

copy: Figulla/Weidner, KBo 1, no. 18 mus. no.: VAT 7425
photo: hethiter.net/: PhotArch BoFN01270, exc. no.: –
BoFN01271, BoFN01272, etc. provenience: Ḫattuša
edition: – language: Akkadian
subscript: ša […] dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: –

159 KBo 1, 18e

copy: Figulla/Weidner, KBo 1, no. 18 mus. no.: VAT 7425
photo: hethiter.net/: PhotArch BoFN01270, exc. no.: –
BoFN01271, BoFN01272, etc. provenience: Ḫattuša
edition: – language: Akkadian
subscript: ša ṣa-b[a?-tim ...] dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: Against snakes

160 KBo 1, 18f

copy: Figulla/Weidner, KBo 1, no. 18 mus. no.: VAT 7425
photo: hethiter.net/: PhotArch BoFN01270, exc. no.: –
 № 160–166 373

BoFN01271, BoFN01272, etc. provenience: Ḫattuša

edition: – language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: –

161 KBo 1, 18g

copy: Figulla/Weidner, KBo 1, no. 18 mus. no.: VAT 7425
photo: hethiter.net/: PhotArch BoFN01270, exc. no.: –
BoFN01271, BoFN01272, etc. provenience: Ḫattuša
edition: – language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: –

162 KBo 1, 18h

copy: Figulla/Weidner, KBo 1, no. 18 mus. no.: VAT 7425
photo: hethiter.net/: PhotArch BoFN01270, exc. no.: –
BoFN01271, BoFN01272, etc. provenience: Ḫattuša
edition: – language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: Against insect(s)?

163 KBo 1, 18i

copy: Figulla/Weidner, KBo 1, no. 18 mus. no.: VAT 7425
photo: hethiter.net/: PhotArch BoFN01270, exc. no.: –
BoFN01271, BoFN01272, etc. provenience: Ḫattuša
edition: – language: Akkadian
subscript: ši-pa-at zu-ub-bi dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: Against flies

164 KBo 1, 18j

copy: Figulla/Weidner, KBo 1, no. 18 mus. no.: VAT 7425
photo: hethiter.net/: PhotArch BoFN01270, exc. no.: –
BoFN01271, BoFN01272, etc. provenience: Ḫattuša
edition: – language: Akkadian
subscript: ša GÍR!?.TAB ṣa-ba-tim? dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: Against a scorpion

165 KBo 1, 18k

copy: Figulla/Weidner, KBo 1, no. 18 mus. no.: VAT 7425
photo: hethiter.net/: PhotArch BoFN01270, exc. no.: –
BoFN01271, BoFN01272, etc. provenience: Ḫattuša
edition: – language: Akkadian
subscript: an-nu-tu4 ša pa-ša-ar ⸢GÍR?⌉.TAB dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: Against a scorpion

166 KBo 9, 44a

copy: Otten, KBo 9, no. 44 mus. no.: –
photo: hethiter.net/: PhotArch BoFN14269, exc. no.: 221/n
BoFN14270 provenience: Ḫattuša
edition: – language: Akkadian
374 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

subscript: – dating: 14th–13th cent.

remarks: – ductus: Hittite
classification: Incantation-prayer to Šamaš

167 KBo 9, 44b

copy: Otten, KBo 9, no. 44 mus. no.: –
photo: hethiter.net/: PhotArch BoFN14269, exc. no.: 221/n
BoFN14270 provenience: Ḫattuša
edition: – language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: Incantation-prayer to Šamaš

168 KBo 9, 44c

copy: Otten, KBo 9, no. 44 mus. no.: –
photo: hethiter.net/: PhotArch BoFN14269, exc. no.: 221/n
BoFN14270 provenience: Ḫattuša
edition: – language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: Incantation-prayer to Šamaš

169 KBo 9, 47
copy: Otten, KBo 9, no. 47 mus. no.: –
photo: hethiter.net/: PhotArch BoFN14249, exc. no.: 212/n
BF00621 provenience: Ḫattuša
edition: Abusch/Schwemer, AMD 8/1, language: Akkadian
pp. 46–52 dating: 14th cent.
subscript: – ductus: Assyro-Mittanian
remarks: // MB/MA KAL 7, 8 VAT 12153 ll. 6’–7’
// MB/MA KAR 275 VAT 11603 ll. ii? 3’–4’
// MB/MA KUB 4, 99 Bo 5206 ll. 10’–11’
// NA BAM 3, 317 VAT 13786 ll. r. 6–8
// NA KAL 2, 43(+) VAT 14051(+) ll. ii? 5’–7’
classification: Incantation-prayer to Šamaš

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 mus. no.: –
photo: hethiter.net/: PhotArch B0669h, exc. no.: 702/u
B0694a provenience: Ḫattuša
edition: – language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Non-Hittite
 № 171–176 375

classification: –

172 KBo 14, 51a

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: –
classification: –

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 KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255a
copy: 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 KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255b
copy: 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 KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255c
copy: 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: Non-canonical Udug.ḫul ductus: Assyro-Mittanian

classification: Udug.ḫul

177 KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 100a rev.+ABoT 2, 255d
copy: 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 mus. no.: –
photo: hethiter.net/: PhotArch N09885, exc. no.: 827/f
BoFN06185a, Phb08476, Phb08477 provenience: Ḫattuša
edition: – language: Sum.–Akk.
subscript: – dating: 14th–13th cent.
remarks: Non-canonical Udug.ḫul? ductus: Middle Babylonian
classification: Udug.ḫul-related

179 KBo 36, 13

copy: Wilhelm, KBo 36, no. 13 mus. no.: –
photo: hethiter.net/: PhotArch Phb00224e, exc. no.: 134/p
Phb08584, Phb08585 provenience: Ḫattuša
edition: Abusch/Schwemer, AMD 8/2, language: Sumerian
pp. 112–134 dating: 14th–13th cent.
subscript: – ductus: Middle Babylonian
remarks: –
classification: Against witchcraft

180 KBo 36, 15

copy: Wilhelm, KBo 36, no. 15 mus. no.: –
photo: hethiter.net/: PhotArch B0959d, exc. no.: 1232/v
B1032b provenience: Ḫattuša
edition: Abusch/Schwemer, AMD 8/2, language: Sumerian
pp. 112–134 dating: 14th–13th cent.
subscript: – ductus: Middle Babylonian
remarks: –
classification: Against witchcraft

181 KBo 36, 16

copy: Wilhelm, KBo 36, no. 16 mus. no.: –
photo: hethiter.net/: PhotArch B1253b exc. no.: 813/w
edition: Abusch/Schwemer, AMD 8/2, provenience: Ḫattuša
pp. 112–134 language: Sumerian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Middle Babylonian
classification: Against witchcraft
 № 182–188 377

182 KBo 36, 17

copy: Wilhelm, KBo 36, no. 17 mus. no.: –
photo: hethiter.net/: PhotArch B0978c exc. no.: 535/v
edition: – provenience: Ḫattuša
subscript: – language: Sum.–Akk.
remarks: – dating: 14th–13th cent.
classification: – ductus: Hittite

183 KBo 36, 19a

copy: Wilhelm, KBo 36, no. 19 mus. no.: –
photo: hethiter.net/: PhotArch B1136e exc. no.: 179/w
edition: Abusch/Schwemer, AMD 8/2, provenience: Ḫattuša
pp. 112–134 language: Sumerian
subscript: […] pa-ša-a-ri dating: 14th–13th cent.
remarks: – ductus: Middle Babylonian
classification: Against witchcraft

184 KBo 36, 19b

copy: Wilhelm, KBo 36, no. 19 mus. no.: –
photo: hethiter.net/: PhotArch B1136e exc. no.: 179/w
edition: Abusch/Schwemer, AMD 8/2, provenience: Ḫattuša
pp. 112–134 language: Sumerian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Middle Babylonian
classification: Against witchcraft

185 KBo 36, 20

copy: Wilhelm, KBo 36, no. 20 mus. no.: –
photo: hethiter.net/: PhotArch B0422g exc. no.: 314/t
edition: – provenience: Ḫattuša
subscript: – language: Sumerian
remarks: – dating: 14th–13th cent.
classification: – ductus: Hittite

186 KBo 36, 21

copy: Wilhelm, KBo 36, no. 21 mus. no.: –
photo: hethiter.net/: PhotArch N10282, exc. no.: 520/i
N10283 provenience: Ḫattuša
edition: – language: Sumerian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Middle Babylonian
classification: –

187 KBo 36, 24

copy: Wilhelm, KBo 36, no. 24 mus. no.: –
photo: hethiter.net/: PhotArch Phb00324g exc. no.: 395/p
edition: – provenience: Ḫattuša
subscript: – language: Sumerian
remarks: – dating: 14th–13th cent.
classification: – ductus: –

188 KBo 36, 27

copy: Wilhelm, KBo 36, no. 27 mus. no.: –
photo: hethiter.net/: PhotArch B0227a, exc. no.: 61/r
B0228a, B0241c, etc. provenience: Ḫattuša
edition: Schwemer, in ZA 94, pp. 59–79 language: Akkadian
Wasserman, LAOS 4, pp. 239–241 dating: 14th–13th cent.
378 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

subscript: – ductus: Non-Hittite

remarks: (≈) Šà.zi.ga
classification: Against impotence

189 KBo 36, 28

copy: Wilhelm, KBo 36, no. 28 mus. no.: –
photo: hethiter.net/: PhotArch B1307d, exc. no.: 663/z
B1325d provenience: Ḫattuša
edition: – language: Akkadian
subscript: – dating: 14th cent.
remarks: – ductus: Assyro-Mittanian
classification: –

190 KBo 36, 29a

copy: Wilhelm, KBo 36, no. 29 mus. no.: –
photo: hethiter.net/: PhotArch N09543, exc. no.: 285/a+73/b+743/c(+)1017/c(+)1039/c
N09544, N09545, etc. +2533/c+2555/c+399/d+510/d+166/e
edition: Schwemer, THeth 23, pp. 87, 101, +34/k+97/q
111f. provenience: Ḫattuša
subscript: – language: Akkadian
remarks: – dating: 14th cent.
classification: Incantation-prayer to the Kūbū ductus: Assyro-Mittanian

191 KBo 36, 29b

copy: Wilhelm, KBo 36, no. 29 mus. no.: –
photo: hethiter.net/: PhotArch N09543, exc. no.: 285/a+73/b+743/c(+)1017/c(+)1039/c
N09544, N09545, etc. +2533/c+2555/c+399/d+510/d+166/e
edition: Schwemer, THeth 23, pp. 88, 101, +34/k+97/q
115 provenience: Ḫattuša
subscript: – language: Akkadian
remarks: – dating: 14th cent.
classification: Kultmittelbeschwörung for a lamp ductus: Assyro-Mittanian

192 KBo 36, 29c

copy: Wilhelm, KBo 36, no. 29 mus. no.: –
photo: hethiter.net/: PhotArch N09543, exc. no.: 285/a+73/b+743/c(+)1017/c(+)1039/c
N09544, N09545, etc. +2533/c+2555/c+399/d+510/d+166/e
edition: Schwemer, THeth 23, pp. 89, 102, +34/k+97/q
116f. provenience: Ḫattuša
subscript: – language: Akkadian
remarks: – dating: 14th cent.
classification: Incantation-prayer to DN ductus: Assyro-Mittanian

193 KBo 36, 29d

copy: Wilhelm, KBo 36, no. 29 mus. no.: –
photo: hethiter.net/: PhotArch N09543, exc. no.: 285/a+73/b+743/c(+)1017/c(+)1039/c
N09544, N09545, etc. +2533/c+2555/c+399/d+510/d+166/e
edition: Schwemer, THeth 23, pp. 92, 103, +34/k+97/q
123 provenience: Ḫattuša
Farber, in ZA 91, pp. 253–263 language: Akkadian
Scurlock, AMD 3, no. 220 pp. 515–520 dating: 14th cent.
subscript: – ductus: Assyro-Mittanian
remarks: –
classification: Kultmittelbeschwörung for a figurine
 № 194–198 379

194 KBo 36, 29e

copy: Wilhelm, KBo 36, no. 29 mus. no.: –
photo: hethiter.net/: PhotArch N09543, exc. no.: 285/a+73/b+743/c(+)1017/c(+)1039/c
N09544, N09545, etc. +2533/c+2555/c+399/d+510/d+166/e
edition: Schwemer, THeth 23, pp. 93, 104, +34/k+97/q
123 provenience: Ḫattuša
Farber, in ZA 91, pp. 253–263 language: Akkadian
Scurlock, AMD 3, no. 220 pp. 515–520 dating: 14th cent.
subscript: – ductus: Assyro-Mittanian
remarks: –
classification: Against eṭemmu

195 KBo 36, 29f

copy: Wilhelm, KBo 36, no. 29 mus. no.: –
photo: hethiter.net/: PhotArch N09543, exc. no.: 285/a+73/b+743/c(+)1017/c(+)1039/c
N09544, N09545, etc. +2533/c+2555/c+399/d+510/d+166/e
edition: Schwemer, THeth 23, pp. 93, 104, +34/k+97/q
124f. provenience: Ḫattuša
Farber, in ZA 91, pp. 253–263 language: Akkadian
Scurlock, AMD 3, no. 220 pp. 515–520 dating: 14th cent.
subscript: – ductus: Assyro-Mittanian
remarks: –
classification: Prophylaxis magical expert

196 KBo 36, 29g

copy: Wilhelm, KBo 36, no. 29 mus. no.: –
photo: hethiter.net/: PhotArch N09543, exc. no.: 285/a+73/b+743/c(+)1017/c(+)1039/c
N09544, N09545, etc. +2533/c+2555/c+399/d+510/d+166/e
edition: Schwemer, THeth 23, pp. 93, 104, +34/k+97/q
125 provenience: Ḫattuša
Farber, in ZA 91, pp. 253–263 language: Akkadian
Scurlock, AMD 3, no. 220 pp. 515–520 dating: 14th cent.
subscript: – ductus: Assyro-Mittanian
remarks: –
classification: Against eṭemmu

197 KBo 36, 29h

copy: Wilhelm, KBo 36, no. 29 mus. no.: –
photo: hethiter.net/: PhotArch N09543, exc. no.: 285/a+73/b+743/c(+)1017/c(+)1039/c
N09544, N09545, etc. +2533/c+2555/c+399/d+510/d+166/e
edition: Schwemer, THeth 23, pp. 94, 104, +34/k+97/q
subscript: – provenience: Ḫattuša
remarks: – language: Akkadian
classification: Against eṭemmu dating: 14th cent.
ductus: Assyro-Mittanian

198 KBo 36, 29i

copy: Wilhelm, KBo 36, no. 29 mus. no.: –
photo: hethiter.net/: PhotArch N09543, exc. no.: 285/a+73/b+743/c(+)1017/c(+)1039/c
N09544, N09545, etc. +2533/c+2555/c+399/d+510/d+166/e
edition: Schwemer, THeth 23, pp. 93, 104, +34/k+97/q
125 provenience: Ḫattuša
subscript: – language: Akkadian
remarks: – dating: 14th cent.
ductus: Assyro-Mittanian
classification: Incantation-prayer to Asalluḫi / Marduk
380 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

199 KBo 36, 29j

copy: Wilhelm, KBo 36, no. 29 mus. no.: –
photo: hethiter.net/: PhotArch N09543, exc. no.: 285/a+73/b+743/c(+)1017/c(+)1039/c
N09544, N09545, etc. +2533/c+2555/c+399/d+510/d+166/e
edition: Schwemer, THeth 23, pp. 94, 106, +34/k+97/q
subscript: – provenience: Ḫattuša
remarks: – language: Akkadian
classification: Kultmittelbeschwörung for a figurine dating: 14th cent.
ductus: Assyro-Mittanian

200 KBo 36, 29k

copy: Wilhelm, KBo 36, no. 29 mus. no.: –
photo: hethiter.net/: PhotArch N09543, exc. no.: 285/a+73/b+743/c(+)1017/c(+)1039/c
N09544, N09545, etc. +2533/c+2555/c+399/d+510/d+166/e
edition: Schwemer, THeth 23, pp. 96f., 106, +34/k+97/q
127 provenience: Ḫattuša
subscript: – language: Akkadian
remarks: – dating: 14th cent.
classification: Kultmittelbeschwörung for a figurine ductus: Assyro-Mittanian

201 KBo 36, 29l

copy: Wilhelm, KBo 36, no. 29 mus. no.: –
photo: hethiter.net/: PhotArch N09543, exc. no.: 285/a+73/b+743/c(+)1017/c(+)1039/c
N09544, N09545, etc. +2533/c+2555/c+399/d+510/d+166/e
edition: Schwemer, THeth 23, pp. 97f., 106, +34/k+97/q
127f. provenience: Ḫattuša
subscript: – language: Akkadian
remarks: – dating: 14th cent.
classification: Incantation-prayer to DN ductus: Assyro-Mittanian

202 KBo 36, 29m

copy: Wilhelm, KBo 36, no. 29 mus. no.: –
photo: hethiter.net/: PhotArch N09543, exc. no.: 285/a+73/b+743/c(+)1017/c(+)1039/c
N09544, N09545, etc. +2533/c+2555/c+399/d+510/d+166/e
edition: Schwemer, THeth 23, pp. 98, 107, +34/k+97/q
128 provenience: Ḫattuša
subscript: – language: Akkadian
remarks: – dating: 14th cent.
classification: Against the Utukku-demon ductus: Assyro-Mittanian

203 KBo 36, 29n

copy: Wilhelm, KBo 36, no. 29 mus. no.: –
photo: hethiter.net/: PhotArch N09543, exc. no.: 285/a+73/b+743/c(+)1017/c(+)1039/c
N09544, N09545, etc. +2533/c+2555/c+399/d+510/d+166/e
edition: Schwemer, THeth 23, pp. 98f., 107, +34/k+97/q
128–30 provenience: Ḫattuša
subscript: – language: Akkadian
dating: 14th cent.
ductus: Assyro-Mittanian
remarks: // 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’
classification: Against the Ḫayyattu-demon & Rābiṣu-demon
 № 204–209 381

204 KBo 36, 29o

copy: Wilhelm, KBo 36, no. 29 mus. no.: –
photo: hethiter.net/: PhotArch N09543, exc. no.: 285/a+73/b+743/c(+)1017/c(+)1039/c
N09544, N09545, etc. +2533/c+2555/c+399/d+510/d+166/e
edition: Schwemer, THeth 23, pp. 99f., 107, +34/k+97/q
131 provenience: Ḫattuša
subscript: – language: unidentified
remarks: – dating: 14th cent.
classification: – ductus: Assyro-Mittanian

205 KBo 36, 34

copy: Wilhelm, KBo 36, no. 34 mus. no.: –
photo: hethiter.net/: PhotArch N09592, exc. no.: 321/a+829/c+841/c+254/e
N09593, N09594, etc. provenience: Ḫattuša
edition: – language: Akkadian
subscript: – dating: 14th cent.
remarks: Schwemer 2013, 155: possibly ductus: Assyro-Mittanian
belongs to KBo 36, 29 or KBo 40, 104
classification: Incantation-prayer to DN

206 KBo 36, 35+KUB 29, 60a

copy: Ehelolf, KUB 29, no. 60 mus. no.: –
Wilhelm, KBo 36, no. 35 exc. no.: 1377/c+184/w
photo: hethiter.net/: PhotArch B1123d, provenience: Ḫattuša
BoFN07531a, etc. language: Akkadian
edition: Meier, in ZA 45, pp. 195–215 dating: 14th–13th cent.
subscript: – ductus: Non-Hittite
remarks: // MB/MA KUB 29, 58+59+KUB 37, 84c 167/c+ ll. ii 16–18
classification: Against fever (liʾbu-disease)

207 KBo 36, 35+KUB 29, 60b

copy: Ehelolf, KUB 29, no. 60 mus. no.: –
Wilhelm, KBo 36, no. 35 exc. no.: 1377/c+184/w
photo: hethiter.net/: PhotArch B1123d, provenience: Ḫattuša
BoFN07531a, etc. language: Akkadian
edition: Meier, in ZA 45, pp. 195–215 dating: 14th–13th cent.
subscript: – ductus: Non-Hittite
remarks: // MB/MA KUB 29, 58+59+KUB 37, 84d 167/c+ ll. ii 26–33
classification: Kultmittelbeschwörung for flour

208 KBo 36, 35+KUB 29, 60c

copy: Ehelolf, KUB 29, no. 60 mus. no.: –
Wilhelm, KBo 36, no. 35 exc. no.: 1377/c+184/w
photo: hethiter.net/: PhotArch B1123d, provenience: Ḫattuša
BoFN07531a, etc. language: Akkadian
edition: Meier, in ZA 45, pp. 195–215 dating: 14th–13th cent.
subscript: – ductus: Non-Hittite
remarks: // MB/MA KUB 29, 58+59+KUB 37, 84f 167/c+ ll. iii 27–28
classification: Incantation-prayer to Šamaš

209 KBo 36, 35+KUB 29, 60d

copy: Ehelolf, KUB 29, no. 60 mus. no.: –
Wilhelm, KBo 36, no. 35 exc. no.: 1377/c+184/w
photo: hethiter.net/: PhotArch B1123d, provenience: Ḫattuša
BoFN07531a, etc. language: Akkadian
edition: Meier, in ZA 45, pp. 195–215 dating: 14th–13th cent.
subscript: – ductus: Non-Hittite
382 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

remarks: // MB/MA KUB 29, 58+59+KUB 37, 84a 167/c+ ll. i 31–ii 8
// MB/MA KUB 29, 58+59+KUB 37, 84g 167/c+ ll. iii 29–iv 14
classification: Incantation-prayer to Šamaš

210 KBo 36, 35+KUB 29, 60e

copy: Ehelolf, KUB 29, no. 60 mus. no.: –
Wilhelm, KBo 36, no. 35 exc. no.: 1377/c+184/w
photo: hethiter.net/: PhotArch B1123d, provenience: Ḫattuša
BoFN07531a, etc. language: Akkadian
edition: Meier, in ZA 45, pp. 195–215 dating: 14th–13th cent.
subscript: – ductus: Non-Hittite
remarks: // MB/MA KUB 29, 58+59+KUB 37, 84k 167/c+ ll. v 9–11
classification: Against fever (liʾbu-disease)

211 KBo 40, 103

copy: Otten/Rüster, KBo 40, no. 103 mus. no.: –
photo: hethiter.net/: PhotArch N05867, exc. no.: 345/c+473/c
N05870, N05871, etc. provenience: Ḫattuša
edition: Abusch/Schwemer, AMD 8/2, language: Sumerian
pp. 112–134 dating: 14th–13th cent.
subscript: – ductus: Middle Babylonian
remarks: –
classification: Against witchcraft

212 KBo 40, 104

copy: Otten/Rüster, KBo 40, no. 104 mus. no.: –
photo: hethiter.net/: PhotArch N06244, exc. no.: 1469/c
N06245, N06246, etc. provenience: Ḫattuša
edition: Lorenz, in N.A.B.U. 2012/65 pp. 89–91 language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Middle Babylonian
// MB/MA KBo 9, 50 36/o ll. 7’–16’
// MB/MA KBo 36, 29n 285/a+ ll. iv 13’–19’
// MB/MA KUB 37, 96+93c 1469/c ll. 5’–9’
classification: Against the Ḫayyattu-demon & Rābiṣu-demon

213 KUB 4, 11
copy: Weidner, KUB 4, no. 11 mus. no.: Bo 1760
photo: hethiter.net/: PhotArch N03848, exc. no.: –
N03849, N12467 provenience: Ḫattuša
edition: Richter, Untersuchungen (1.), p. 297 language: Sum.–Akk.
Richter, Untersuchungen (2.), p. 348 dating: 14th–13th cent.
Schwemer, in N.A.B.U. 2007/3 pp. 2f. ductus: Hittite
Klinger, in AoF 37, pp. 329–331
subscript: –
remarks: // OB OrAnt 8, pl. II–VIII CBS 563 ll. i 1–iv 53
// OB CUSAS 32, 47 MS 2816 ll. 1–4
// MB/MA ASJ 15, 282–285 CBS 1686+ ll. i 1–iv 39’
// MB/MA OrAnt 8, pl. XI/XIII CBS 587+ i 1–iv 33
// MB/MA TCL 16, 79+ AO 7738+ ll. i 1–iv 43
// NB PBS 1/2, 118 CBS 589 ll. 1–24
classification: Incantation-prayer to Utu/Šamaš

214 KUB 4, 13a

copy: Weidner, KUB 4, no. 13 mus. no.: Bo 4822
photo: hethiter.net/: PhotArch N05373, exc. no.: –
 № 214–219 383

BoFN00106a, provenience: Ḫattuša

edition: Veldhuis, Cow of Sîn, pp. 12f., 65 language: Akkadian
Röllig, in OrNS 54, pp. 260–273 dating: 14th–13th cent.
subscript: KA.INIM.MA ÉN mu-šap-ši-⸢iq⌉-[ti ...]ductus: Non-Hittite
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 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
classification: For a woman in labor (Cow of Sîn)

215 KUB 4, 13b

copy: Weidner, KUB 4, no. 13 mus. no.: Bo 4822
photo: hethiter.net/: PhotArch N05373, exc. no.: –
BoFN00106a, provenience: Ḫattuša
edition: Veldhuis, Cow of Sîn, pp. 12f., 65 language: Akkadian
Zomer, in N.A.B.U. 2013/27, pp. 45f. dating: 14th–13th cent.
subscript: – ductus: Non-Hittite
remarks: (≈) Munus la.ra.aḫ-compendium
// OB VS 17, 34 VAT 8539 ll. 1–20
~ OA CCT 5, 50e BM 113625 ll. 1’–14’
~ OA Fs. Larsen, 397, p. 399 kt 90/k 178 ll. 1–23
~ NA BAM 3, 248 VAT 8869 ll. i 36–50
classification: For a woman in labor

216 KUB 4, 16a

copy: Weidner, KUB 4, no. 16 mus. no.: Bo 6345
photo: hethiter.net/: PhotArch N02468, exc. no.: –
N02469, BoFN00043c, etc. provenience: Ḫattuša
edition: Fincke, in N.A.B.U. 2009/41, pp. 53f. language: (Sum.)||Akk.
subscript: – dating: 14th cent.
remarks: ≈ Udug.ḫul VI/d: (unknown) ductus: Assyro-Mittanian
classification: Udug.ḫul

217 KUB 4, 16b

copy: Weidner, KUB 4, no. 16 mus. no.: Bo 6345
photo: hethiter.net/: PhotArch N02468, exc. no.: –
N02469, BoFN00043c, etc. provenience: Ḫattuša
edition: Fincke, in N.A.B.U. 2009/41, pp. 53f. language: (Sum.)||Akk.
subscript: – dating: 14th cent.
ductus: Assyro-Mittanian
remarks: ≈ Udug.ḫul VI/g: ÉN udug ḫul.gál gedim dalla edin.na
// OB PBS 1/2, 128b CBS 1532 ll. iii! 8’–21’
classification: Udug.ḫul

218 KUB 4, 17(+)18a

copy: Weidner, KUB 4, no. 17 and 18 mus. no.: Bo 5029(+)6508
photo: hethiter.net/: PhotArch N03459, exc. no.: –
N02329, BoFN00098c, BoFN00094d provenience: Ḫattuša
edition: Schwemer, THeth 23, pp. 147–149 language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Non-Hittite
classification: Incantation-prayer for the god of the house

219 KUB 4, 17(+)18b

copy: Weidner, KUB 4, no. 17 and 18 mus. no.: Bo 5029(+)6508
384 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

photo: hethiter.net/: PhotArch N03459, exc. no.: –

N02329, BoFN00098c, BoFN00094d provenience: Ḫattuša
edition: Schwemer, THeth 23, pp. 147–149 language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Non-Hittite
classification: –

220 KUB 4, 20(+)21a

copy: Weidner, KUB 4, no. 20 and 21 mus. no.: Bo 1279+9148(+)9125
photo: hethiter.net/: PhotArch B1845, exc. no.: –
N13043, N02859, BoFN00101e provenience: Ḫattuša
edition: – language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: –

221 KUB 4, 20(+)21b

copy: Weidner, KUB 4, no. 20 and 21 mus. no.: Bo 1279+9148(+)9125
photo: hethiter.net/: PhotArch B1845, exc. no.: –
N13043, N02859, BoFN00101e provenience: Ḫattuša
edition: – language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: –

222 KUB 4, 20(+)21c

copy: Weidner, KUB 4, no. 20 and 21 mus. no.: Bo 1279+9148(+)9125
photo: hethiter.net/: PhotArch B1845, exc. no.: –
N13043, N02859, BoFN00101e provenience: Ḫattuša
edition: – language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: –

223 KUB 4, 20(+)21d

copy: Weidner, KUB 4, no. 20 and 21 mus. no.: Bo 1279+9148(+)9125
photo: hethiter.net/: PhotArch B1845, exc. no.: –
N13043, N02859, BoFN00101e provenience: Ḫattuša
edition: – language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: –

224 KUB 4, 24a

copy: Weidner, KUB 4, no. 24 mus. no.: Bo 655
photo: hethiter.net/: PhotArch N03851, exc. no.: –
N03852, N12482, etc. provenience: Ḫattuša
edition: – language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: –

225 KUB 4, 24b

copy: Weidner, KUB 4, no. 24 mus. no.: Bo 655
photo: hethiter.net/: PhotArch N03851, exc. no.: –
N03852, N12482, etc. provenience: Ḫattuša
 № 225–230 385

edition: – language: Akkadian

subscript: – dating: 14th–13th cent.
remarks: Non-canonical Ḫul.ba.zi.zi ductus: Hittite
classification: –

226 KUB 4, 24c

copy: Weidner, KUB 4, no. 24 mus. no.: Bo 655
photo: hethiter.net/: PhotArch N03851, exc. no.: –
N03852, N12482, etc. provenience: Ḫattuša
edition: – language: Sumerian
subscript: – dating: 14th–13th cent.
ductus: Hittite
remarks: ≈ Udug.ḫul II/b: ÉN Ea šipta imannu Ningirima tâ inamdi
classification: –

227 KUB 4, 26(+)HT 13(+)KUB 37, 112a

copy: King, HT, no. 13 mus. no.: Bo 2747(+)BM 108605(+)
Weidner, KUB 4, no. 26 108627(+)108656(+)Bo 4314
Köcher, KUB 37, no. 112 exc. no.: –
photo: hethiter.net/: PhotArch N01931, provenience: Ḫattuša
BoFN00082a, BoFN00082c, etc. language: Akkadian
edition: Schwemer, Wettergottgestalten, dating: 14th–13th cent.
pp. 671–674 ductus: Hittite
subscript: –
remarks: Mayer, UFBG, p. 378 Adad Ia
// NA LKA 53 K 517/8d ll. 1–22
// NA BMS 20(+)49 K 10406(+)DT 65 ll. 21’–r. 19
classification: Incantation-prayer to Adad

228 KUB 4, 26(+)HT 13(+)KUB 37, 112b

copy: King, HT, no. 13 mus. no.: Bo 2747(+)BM 108605(+)
Weidner, KUB 4, no. 26 108627(+)108656(+)Bo 4314
Köcher, KUB 37, no. 112 exc. no.: –
photo: hethiter.net/: PhotArch N01931, provenience: Ḫattuša
BoFN00082a, BoFN00082c, etc. language: Akkadian
edition: Schwemer, Wettergottgestalten, dating: 14th–13th cent.
pp. 672 fn. 5554 ductus: Hittite
Klinger, in AoF 37, p. 336
subscript: –
remarks: –
classification: Incantation-prayer to DN

229 KUB 4, 26(+)HT 13(+)KUB 37, 112c

copy: King, HT, no. 13 mus. no.: Bo 2747(+)BM 108605(+)
Weidner, KUB 4, no. 26 108627(+)108656(+)Bo 4314
Köcher, KUB 37, no. 112 exc. no.: –
photo: hethiter.net/: PhotArch N01931, provenience: Ḫattuša
BoFN00082a, BoFN00082c, etc. language: Sumerian
edition: Schwemer, Wettergottgestalten, dating: 14th–13th cent.
pp. 672 fn. 5554 ductus: Hittite
Klinger, in AoF 37, p. 336
subscript: –
remarks: –
classification: Incantation-prayer to DN

230 KUB 4, 48
copy: Weidner, KUB 4, no. 48 mus. no.: Bo 4894
386 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

photo: hethiter.net/: PhotArch BoFN10244b exc. no.: –

edition: Biggs, TCS 2, pp. 54–60 provenience: Ḫattuša
subscript: – language: Sumerian
remarks: (≈) Šà.zi.ga dating: 14th–13th cent.
classification: For sexual arousal ductus: Non-Hittite

231 KUB 4, 53
copy: Weidner, KUB 4, no. 53 mus. no.: Bo 1284
photo: hethiter.net/: PhotArch N01573, exc. no.: –
N01596, BoFN00064b, BoFN00065b provenience: Ḫattuša
edition: Rutz, in JAOS 132, pp. 171–188 language: Akkadian
subscript: – dating: 14th cent.
remarks: – ductus: Assyro-Mittanian
classification: Incantation-prayer to Šamaš

232 KUB 4, 99
copy: Weidner, KUB 4, no. 99 mus. no.: Bo 5206
photo: hethiter.net/: PhotArch N02309, exc. no.: –
N02438, BoFN00096a provenience: Ḫattuša
edition: Abusch/Schwemer, AMD 8/1, language: Akkadian
pp. 46–52 dating: 14th–13th cent.
subscript: – ductus: Non-Hittite
remarks: // MB/MA KAR 275 VAT 11603 ll. ii? 3’–4’
// MB/MA KBo 9, 47 212/n ll. 16’–18’
// MB/MA KAL 7, 8 VAT 12153 ll. 6’–7’
// NA BAM 3, 317 VAT 13786 ll. r. 6–8
// NA KAL 2, 43(+) VAT 14051(+) ll. ii? 5’–7’
classification: Incantation-prayer to Šamaš

233 KUB 29, 58+59+KUB 37, 84a

copy: 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 KUB 29, 58+59+KUB 37, 84g 167/c+ ll. iii 29–iv 14
// MB/MA KBo 36, 35+KUB 29, 60d 1377/c+ ll. iii 6–21
classification: Incantation-prayer to Šamaš

234 KUB 29, 58+59+KUB 37, 84b

copy: 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: –
classification: Against fever (liʾbu-disease)

235 KUB 29, 58+59+KUB 37, 84c

copy: 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.
 № 235–241 387

subscript: – ductus: Non-Hittite

remarks: // MB/MA KBo 36, 35+KUB 29, 60a 1377/c+ ll. ii 1–2
classification: Against fever (liʾbu-disease)

236 KUB 29, 58+59+KUB 37, 84d

copy: 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 KUB 29, 58+59+KUB 37, 84e

copy: 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: –
classification: Against fever (liʾbu-disease)

238 KUB 29, 58+59+KUB 37, 84f

copy: 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 KUB 29, 58+59+KUB 37, 84g

copy: 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 KUB 29, 58+59+KUB 37, 84a 339/c+ ll. i 31–ii 8
// MB/MA KBo 36, 35+KUB 29, 60d 1377/c+ ll. iii 6–21
classification: Incantation-prayer to Šamaš

240 KUB 29, 58+59+KUB 37, 84h

copy: 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: –
classification: Kultmittelbeschwörung for a thornbush

241 KUB 29, 58+59+KUB 37, 84i

copy: Ehelolf, KUB 29, no. 58 and 59 mus. no.: –
388 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

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: –
classification: Kultmittelbeschwörung for a thornbush

242 KUB 29, 58+59+KUB 37, 84j

copy: 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: –
classification: Kultmittelbeschwörung for a thornbush

243 KUB 29, 58+59+KUB 37, 84k

copy: 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 KUB 30, 1(+)KUB 37, 109a

copy: 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 KUB 30, 1(+)KUB 37, 109b

copy: 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
Abusch/Schwemer, AMD 8/2, dating: 14th–13th cent.
pp. 112–134 ductus: Middle Babylonian
subscript: –
remarks: –
classification: Against witchcraft
 № 246–251 389

246 KUB 30, 2(+?)3(+?)4

copy: Ehelolf, KUB 30, no. 2, 3 and 4 mus. no.:
photo: hethiter.net/: PhotArch BoFN08436, exc. no.: 2245/c(+?)2525/c(+?)2488/c
N12762, BoFN08589b, etc. provenience: Ḫattuša
edition: Abusch/Schwemer, AMD 8/2, language: Sumerian
pp. 112–134 dating: 14th–13th cent.
subscript: – ductus: Middle Babylonian
remarks: Related or possibly joining to KUB 30, 1(+)
classification: Against witchcraft

247 KUB 31, 141

copy: Sturm/Otten, KUB 31, no. 141 mus. no.: Bo 4845
photo: hethiter.net/: PhotArch N12003, exc. no.: –
N12004, BoFN10376b, etc. provenience: Ḫattuša
edition: Reiner/Güterbock, in JCS 21, language: Hittite
pp. 255–266 dating: 14th-13th cent.
subscript: – ductus: Hittite
remarks: Mayer, UFBG, p. 389 Ištar 2
// MB/MA KUB 37, 36(+)37c 151/b+77/c(+) ll. ii 5’– r. 6’’
// NA AOAT 34, 78 K 3417 ll. 1’–16’
// NA CTN 4, 182 ND 4405/46 ll. 1’–16’
// NA OrNS 59, 487 K 17519(+) ll. 1–7(+)1’–7’
// NB? OrNS 59, 488 BM 34318 ll. 1’–6’
// NB STC 2, pl. 75ff. BM 26187 ll. 1–113
~ NA AOAT 34, 79 K 6800 ll. 4’–12’
classification: Incantation-prayer to Ištar

248 KUB 34, 3

copy: Ehelolf, KUB 34, no. 3 mus. no.: –
photo: hethiter.net/: PhotArch BoFN05302a exc. no.: 251/e
edition: Viano, Sumerian Literature, 249f. provenience: Ḫattuša
subscript: – language: Sum.(//)Akk.
remarks: Non-canonical Udug.ḫul? dating: 14th–13th cent.
classification: Udug.ḫul-related? ductus: Hittite

249 KUB 34, 4

copy: Ehelolf, KUB 34, no. 4 mus. no.: –
photo: hethiter.net/: PhotArch N13491q, exc. no.: 724/b
BoFN03625a provenience: Ḫattuša
edition: – language: Sum.(//)Akk.
subscript: – dating: 14th–13th cent.
remarks: Non-canonical Udug.ḫul? ductus: Hittite
classification: Udug.ḫul-related?

250 KUB 37, 36(+)37a

copy: Köcher, KUB 37, no. 36 and 37 mus. no.: –
photo: hethiter.net/: PhotArch N13650c, exc. no.: 151/b+77/c(+)772/b
BoFN03211c, BoFN03658a, etc. provenience: Ḫattuša
edition: Reiner / Güterbock, in JCS 21, p. 256 language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: –

251 KUB 37, 36(+)37b

copy: Köcher, KUB 37, no. 36 and 37 mus. no.: –
photo: hethiter.net/: PhotArch N13650c, exc. no.: 151/b+77/c(+)772/b
BoFN03211c, BoFN03658a, etc. provenience: Ḫattuša
390 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

edition: Reiner / Güterbock, in JCS 21, p. 256 language: Sumerian

subscript: – dating: 14th–13th cent.
remarks: – ductus: Hittite
classification: –

252 KUB 37, 36(+)37c

copy: Köcher, KUB 37, no. 36 and 37 mus. no.: –
photo: hethiter.net/: PhotArch N13650c, exc. no.: 151/b+77/c(+)772/b
BoFN03211c, BoFN03658a, etc. provenience: Ḫattuša
edition: Reiner / Güterbock, in JCS 21, language: Akkadian
pp. 255–266 dating: 14th–13th cent.
Zgoll, AOAT 308, pp. 55–59 ductus: Hittite
subscript: [KA.INIM.]MA […]
remarks: Mayer, UFBG, p. 389 Ištar 2
// MB/MA KUB 31, 141 Bo 4845 ll. 1–12 (Hittite)
// NA AOAT 34, 78 K 3417 ll. 1’–16’
// NA CTN 4, 182 ND 4405/46 ll. 1’–16’
// NA OrNS 59, 487 K 17519(+) ll. 1–7(+)1’–7’
// NB? OrNS 59, 488 BM 34318 ll. 1’–6’
// NB STC 2, pl. 75ff. BM 26187 ll. 1–113
~ NA AOAT 34, 79 K 6800 ll. 4’–12’
classification: Incantation-prayer to Ištar

253 KUB 37, 43

copy: Köcher, KUB 37, no. 43 mus. no.: –
photo: hethiter.net/: PhotArch BoFN07222, exc. no.: 231/g
BoFN07223, BF006622, BF00623 provenience: Ḫattuša
edition: Schwemer, Abwehrzauber, pp. 115f. language: Akkadian
Abusch/Schwemer, AMD 8/1, dating: 14th cent.
pp. 27–39 ductus: Assyro-Mittanian
subscript: –
remarks: –
classification: Against witchcraft

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.: 614/b+157/c+1433/c(+)409/c+669/c
BoFN07422a, BF00651(= KUB 37, 48) (+)350/c(+)173/c+200/c(+)216/c(+?)
edition: Abusch/Schwemer, AMD 8/1, 1317/c
pp. 27–39 provenience: Ḫattuša
subscript: – language: Akkadian
remarks: Incantation is found on KUB 37, 48 dating: 14th–13th cent.
classification: Against witchcraft ductus: Middle Babylonian

255 KUB 37, 51(+)53(+)99a

copy: Köcher, KUB 37, no. 51, 53 and 99 mus. no.: –
photo: hethiter.net/: PhotArch N07505, exc. no.: 598/b+2787/c+478/c
N07506, BoFN08883b, BF00650 provenience: Ḫattuša
edition: Schwemer, THeth 23, p. 143 language: Akkadian
Abusch/Schwemer, AMD 8/1, dating: 14th–13th cent.
pp. 40–42 ductus: Hittite
subscript: –
remarks: ≈ Maqlû II/g: ÉN kēš libiš kedeš
classification: Against witchcraft
 № 256–260 391

256 KUB 37, 51(+)53(+)99b

copy: Köcher, KUB 37, no. 51, 53 and 99 mus. no.: –
photo: hethiter.net/: PhotArch N07505, exc. no.: 598/b+2787/c+478/c
N07506, BoFN08883b, BF00650 provenience: Ḫattuša
edition: Abusch/Schwemer, AMD 8/1, language: Akkadian
pp. 40–42 dating: 14th–13th cent.
subscript: – ductus: Hittite
remarks: –
classification: –

257 KUB 37, 55+KBo 36, 32(+)HT 75a

copy: Köcher, KUB 37, no. 55 mus. no.: (+) BM 108557
Wilhelm, KBo 36, no. 32 exc. no.: 373/b+423/c+450/c+468/c+
King, HT, no. 75 472/c+2693/c+323/c
photo: hethiter.net/: PhotArch BoFN03379a, provenience: Ḫattuša
BoFN03380a, BoFN03780, etc. language: Akkadian
Rutz, in ZA 106, p. 46 dating: 14th cent.
edition: Abusch/Schwemer, AMD 8/1, ductus: Assyro-Mittanian
pp. 83–98
Rutz, in ZA 106, pp. 47–51
subscript: –
remarks: // NA BAM 2, 140 VAT 14427 ll. r. 14
// NA CTN 4, 124 ND 4405/23 ll. i 10’–12’
classification: Against witchcraft

258 KUB 37, 55+KBo 36, 32(+)HT 75b

copy: Köcher, KUB 37, no. 55 mus. no.: (+) BM 108557
Wilhelm, KBo 36, no. 32 exc. no.: 373/b+423/c+450/c+468/c+
King, HT, no. 75 472/c+2693/c+323/c
photo: hethiter.net/: PhotArch BoFN03379a, provenience: Ḫattuša
BoFN03380a, BoFN03780, etc. language: Akkadian
Rutz, in ZA 106, p. 46 dating: 14th cent.
edition: Abusch/Schwemer, AMD 8/1, ductus: Assyro-Mittanian
pp. 83–98
Rutz, in ZA 106, pp. 47–51
subscript: –
remarks: // NA BAM 2, 140 VAT 14427 ll. r. 6–9
// NA KAL 2, 43(+)44 VAT 14051(+) ll. i? 15’
classification: Incantation-prayer to Šamaš

259 KUB 37, 58

copy: Köcher, KUB 37, no. 58 mus. no.: –
photo: hethiter.net/: PhotArch BoFN03455a, exc. no.: 415/b
BoFN03456a, BF00633, BF00634 provenience: Ḫattuša
edition: Abusch/Schwemer, AMD 8/2, language: Akkadian
pp. 356–368 dating: 13th cent.
Rutz, in ZA 106, pp. 54–60 ductus: Non-Hittite
subscript: [… zikurudû pa]-ši-ir
remarks: // MB/MA ZA 106, 52 CBS 11059 ll. 4’–5’
// NA BAM 5, 461 82-3-23+ ll. ii 28–34
classification: Incantation-prayer to Šamaš

260 KUB 37, 62

copy: Köcher, KUB 37, no. 62 mus. no.: –
photo: hethiter.net/: PhotArch BoFN03547a exc. no.: 676/b
edition: Schwemer, THeth 23, p. 133 provenience: Ḫattuša
subscript: – language: Akkadian
392 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

dating: 14th cent.

ductus: Assyro-Mittanian
remarks: Schwemer 2013, 155: possibly belongs to KBo 36, 29 or KBo 40, 104
classification: Incantation-prayer to DN

261 KUB 37, 72

copy: Köcher, KUB 37, no. 72 mus. no.: –
photo: hethiter.net/: PhotArch BoFN02618a, exc. no.: 38/a
BoFN02619b, BF00630, BF00631 provenience: Ḫattuša
edition: Schwemer, THeth 23, pp. 136f. language: Akkadian
subscript: – dating: 14th cent.
ductus: Assyro-Mittanian
remarks: // MB/MA Studies Sachs, 20 no. 19 YBC 7145 ll. 4’–12’
classification: Incantation-prayer to Marduk

262 KUB 37, 85a

copy: Köcher, KUB 37, no. 85 mus. no.: –
photo: hethiter.net/: PhotArch N11385, exc. no.: 103/b
N11386, N11387, etc. provenience: Ḫattuša
edition: – language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Non-Hittite
classification: –

263 KUB 37, 85b

copy: Köcher, KUB 37, no. 85 mus. no.: –
photo: hethiter.net/: PhotArch N11385, exc. no.: 103/b
N11386, N11387, etc. provenience: Ḫattuša
edition: – language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: might be related to KUB 4, 20(+)21 ductus: Non-Hittite
classification: Incantation-prayer to Šamaš

264 KUB 37, 85c

copy: Köcher, KUB 37, no. 85 mus. no.: –
photo: hethiter.net/: PhotArch N11385, exc. no.: 103/b
N11386, N11387, etc. provenience: Ḫattuša
edition: – language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Non-Hittite
classification: –

265 KUB 37, 90

copy: Köcher, KUB 37, no. 90 mus. no.: –
photo: hethiter.net/: PhotArch N13538/a exc. no.: 559/c
BoFN04818a, BF00647 provenience: Ḫattuša
edition: Schwemer, THeth 23, p. 142 language: Akkadian
subscript: – dating: 14th–13th cent.
remarks: – ductus: Non-Hittite
classification: –

266 KUB 37, 92

copy: Köcher, KUB 37, no. 92 mus. no.: –
photo: hethiter.net/: BoFN04419b exc. no.: 526/d
edition: – provenience: Ḫattuša
subscript: – language: Akkadian
remarks: – dating: 14th–13th cent.
 № 266–271 393

classification: – ductus: Non-Hittite

267 KUB 37, 95

copy: Köcher, KUB 37, no. 95 mus. no.: –
photo: hethiter.net/: PhotArch N12683, exc. no.: 194/c
N12684, N12685, etc. provenience: Ḫattuša
edition: – language: Sumerian
subscript: – dating: 14th cent.
remarks: – ductus: Assyro-Mittanian
classification: –

268 KUB 37, 96+93a

copy: Köcher, KUB 37, no. 93 and 96 mus. no.: –
photo: hethiter.net/: PhotArch BoFN03347c, exc. no.: 424/c+374/b
BoFN04626b, BoFN04743a, etc. provenience: Ḫattuša
edition: Schwemer, THeth 23, pp. 140–142 language: Akkadian
subscript: – dating: 14th cent.
remarks: – ductus: Assyro-Mittanian
classification: –

269 KUB 37, 96+93b

copy: Köcher, KUB 37, no. 93 and 96 mus. no.: –
photo: hethiter.net/: PhotArch BoFN03347c, exc. no.: 424/c+374/b
BoFN04626b, BoFN04743a, etc. provenience: Ḫattuša
edition: Schwemer, THeth 23, pp. 140–142 language: Akkadian
subscript: – dating: 14th cent.
remarks: – ductus: Assyro-Mittanian
classification: –

270 KUB 37, 96+93c

copy: Köcher, KUB 37, no. 93 and 96 mus. no.: –
photo: hethiter.net/: PhotArch BoFN03347c, exc. no.: 424/c+374/b
BoFN04626b, BoFN04743a, etc. provenience: Ḫattuša
edition: Schwemer, THeth 23, pp. 98f., 107, language: Akkadian
129f. dating: 14th cent.
Scurlock, AMD 3, no. 221 pp. 521–523 ductus: Assyro-Mittanian
subscript: –
remarks: // MB/MA KBo 40, 104 1469/c ll. 1’–4’
// MB/MA KBo 9, 50 36/o ll. 7’–16’
// MB/MA KBo 36, 29n 285/a+ ll. iv 13’–19’
classification: Against Ḫayyattu-demon & Rābiṣu-demon

271 KUB 37, 98

copy: Köcher, KUB 37, no. 98 mus. no.: Bo 9195
photo: hethiter.net/: PhotArch BoFN12918a exc. no.: –
edition: Farber, Beschwörungrituale, p. 208 provenience: Ḫattuša
Schwemer, THeth 23, pp. 145f. language: Akkadian
subscript: – dating: 14th–13th cent.
ductus: Middle Babylonian
remarks: ~ NA KAR 134 VAT 9962 ll. r. 15–19
~ NA KAR 227 VAT 8910 ll. i 13–22
~ NA LKA 89+90 VAT 13656+ ll. i 11’–19
~ NA CM 1, fig. 2–5 K 2986B+ ll. 151–157
classification: Kultmittelbeschwörung potter’s clay
394 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

272 KUB 37, 101(+)102

copy: Köcher, KUB 37, no. 101, 102 mus. no.: –
photo: hethiter.net/: PhotArch N07011, exc. no.: 805/f(+)806/f
N07012, N12686 etc. provenience: Ḫattuša
edition: – language: Sum.||Akk.
subscript: – dating: 14th cent.
remarks: Non-canonical Udug.ḫul ductus: Assyro-Mittanian
classification: Udug.ḫul related

273 KUB 37, 108+110

copy: Köcher, KUB 37, no. 108, 110 mus. no.: –
photo: hethiter.net/: PhotArch N12734, exc. no.: 230/c+232/c
N12764, BoFN04578a, etc. provenience: Ḫattuša
edition: Abusch/Schwemer, AMD 8/2, language: Sumerian
pp. 112–134 dating: 14th–13th cent.
subscript: – ductus: Middle Babylonian
remarks: –
classification: Against witchcraft

274 KUB 37, 111

copy: Köcher, KUB 37, no. 111 mus. no.: –
photo: – exc. no.: 511/i
edition: Viano, Sumerian Literature, provenience: Ḫattuša
pp. 275–278 language: Sum.–Akk. hybrid
subscript: – dating: 14th–13th cent.
remarks: Non-canonical Udug.ḫul ductus: Hittite
classification: Udug.ḫul related

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

copy: Köcher, KUB 37, no. 115 mus. no.: –
Otten, KBo 7, no. 1, 2 exc. no.: 481/e+70/k(+)71/k
photo: hethiter.net/: PhotArch B0575a, provenience: Ḫattuša
B0581e, B0583a, etc. language: Sum.–Akk.
edition: Cooper, in ZA 62, pp. 62–81 dating: 14th cent.
subscript: – ductus: Assyro-Mittanian
remarks: –
classification: –

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

copy: Köcher, KUB 37, no. 115 mus. no.: –
Otten, KBo 7, no. 1, 2 exc. no.: 481/e+70/k(+)71/k
photo: hethiter.net/: PhotArch B0575a, provenience: Ḫattuša
B0581e, B0583a, etc. language: Sum.–Akk.
edition: Cooper, in ZA 62, pp. 66–81 dating: 14th cent.
subscript: – ductus: Assyro-Mittanian
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 mus. no.: –
photo: hethiter.net/: PhotArch N11668, exc. no.: 172/a
BoFN02669a, Phb08158 provenience: Ḫattuša
edition: – language: Sum.–Akk. hybrid
subscript: – dating: 14th–13th cent.
remarks: Belongs possibly to KUB 37, 111 ductus: Hittite
classification: –
 № 278–281 395

278 KUB 37, 143

copy: Köcher, KUB 37, no. 143 mus. no.: –
photo: hethiter.net/: PhotArch BoFN06035b exc. no.: 537/f
edition: Geller, FAOS 12, pp. 60–63, 126f. provenience: Ḫattuša
Geller, BAM 8, pp. 252–255 language: Sum.||(Akk.)
subscript: – dating: 14th cent.
ductus: Assyro-Mittanian
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 FAOS 12, pl. 5–6a Ni 2676+ ll. i 1’–12’
// NB PBS 1/2, 116 CBS 4507 ll. 45–48
classification: Udug.ḫul

279 LKA 26a

copy: 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 LKA 26b

copy: 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 LKA 26c

copy: 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 mannu īde ilī šubatka
396 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

// NA JNES 33, fig. 1–2 K 143 ll. r. 3–16

// NA JNES 33, fig. 4–5, 8 K 3177+ ll. i 8’–17’
// NA LKA 27+KAR 244+JNES 33, fig. 3 VAT 10771+ ll. ii 16’–iii 3
// NA PBS 1/1, 14 Kh2 1514 ll. r. 12–21
classification: Incantation-prayer personal deity

282 LKA 26d

copy: 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: Ebeling, LKA, no. 75 mus. no.: K 430/i
photo: ph. Ass. 566/67 exc. no.: Ass. 4532
edition: Borger, in JCS 21, pp. 1–17 provenience: Aššur
subscript: – language: Sum.–Akk. hybrid
dating: 13th–11th cent.
ductus: Middle Assyrian
remarks: ≈ 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
classification: Incantation-prayer to Šamaš

284 LKA 116a

copy: Ebeling, LKA, no. 116 (only rev.) mus. no.: VAT 10036
photo: ph. Ass. S6809 exc. no.: Ass. 22790f
edition: Maul, Zukunftbewältigung, provenience: Aššur
pp. 354–366 language: Sumerian
subscript: – dating: 12th–11th cent.
ductus: Middle Assyrian
remarks: ≈ 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
classification: Against evil (general)

285 LKA 116b

copy: Ebeling, LKA, no. 116 (only rev.) mus. no.: VAT 10036
photo: ph. Ass. S6809 exc. no.: Ass. 22790f
edition: Ebeling, in RA 48, pp. 138–141, provenience: Aššur
Caplice, in OrNS 40, pp. 140–147 language: Sumerian
 № 285–288 397

Maul, Zukunftbewältigung, dating: 12th–11th cent.

pp. 354–366 ductus: Middle Assyrian
subscript: –
remarks: // NB OrNS 40, pl. III–IV K 157+2788 ll. 49’–51’
// NA KAR 20 VAT 9305 ll. i 11’–13’
classification: Kultmittelbeschwörung for water

286 MC 17, 443ff.

copy: Farber, MC 17, pp. 443ff. mus. no.: BM 120022
photo: – exc. no.: –
edition: Farber, MC 17, pp. 120–125, 180f., provenience: (Babylonia)
245–251 language: Akkadian
subscript: – dating: –
ductus: Middle Babylonian
remarks: ≈ 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’
classification: Against Lamaštu

287 MDP 33, 51 fig. 19/2

copy: – mus. no.: –
photo: Mecquenem/Michalon, MDP 33, p. 51 exc. no.: –
fig. 19/2 provenience: Dūr-Untaš
edition: Pseudo-inscription language: Sumerian
subscript: – dating: –
remarks: – ductus: Imitation (archaic)
classification: Against Lamaštu

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
remarks: ≈ Lamaštu II/e: ÉN dìm.me dumu an.na mu pà.da dingir.re.e.ne.ke4
d

// 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
398 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

289 MIO 7, 339

copy: Klengel, in MIO 7, p. 339 Abb. 1a–b mus. no.: –
photo: exc. no.: Bab. 1357
edition: Klengel, in MIO 7, p. 340 provenience: Babylon
subscript: – language: Sumerian
dating: –
ductus: Archaic
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 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 Metropolitan 1984-85, 4 MMA 1984.348 ll. r. 1–11
// 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

290 N.A.B.U. 2016/47

copy: 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 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 Metropolitan 1984-85, 4 MMA 1984.348 ll. r. 1–11
// MB/MA MIO 7, 339 Bab. 1357 ll. r. 2–3
// 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
 № 291–295 399

291 N 3731
copy: – mus. no.: N 3731
photo: CDLI no. P278739 exc. no.: –
edition: – provenience: Nippur
subscript: – language: Akkadian
remarks: – dating: –
classification: – ductus: Middle Babylonian

292 OIP 16, 12a

copy: Chiera, OIP 16, no. 12 mus. no.: CBS 14154
photo: CDLI no. P269139 exc. no.: –
edition: Zomer, N.A.B.U. 2017/77, pp. 137ff. provenience: Nippur
subscript: KA.⸢INIM⌉.[MA …] language: Sumerian
dating: –
ductus: Middle Babylonian
remarks: ≈ Udug.ḫul V/g: ÉN imin.na.meš imin.na.meš
classification: Udug.ḫul

293 OIP 16, 12b

copy: Chiera, OIP 16, no. 12 mus. no.: CBS 14154
photo: CDLI no. P269139 exc. no.: –
edition: Zomer, N.A.B.U. 2017/77, pp. 137ff. provenience: Nippur
subscript: – language: Sumerian
dating: –
ductus: Middle Babylonian
remarks: ≈ Udug.ḫul V/h: ÉN ki.sikil é.gal edin.na.ta udug.ḫul mu.un.da.ru.uš
classification: Udug.ḫul

294 OrAnt 8, pl. XI/XIII

copy: – mus. no.: CBS 587+353
photo: Castellino, in OrAnt 8, pl. XI; XIII exc. no.: –
Alster, in ASJ 15, pp. 276–279 provenience: Sippar
CDLI no. P257799 language: Sumerian
edition: Castellino, in OrAnt 8, pp. 3–57 dating: –
Alster, in ASJ 13, pp. 27–91 ductus: Middle Babylonian
subscript: –
remarks: // OB OrAnt 8, pl. II–VIII CBS 563 ll i 1–iv 53
// OB CUSAS 32, 47 MS 2816 ll. 1–4
// MB/MA ASJ 15, 282–285 CBS 1686+ ll. i 1–iv 39’
// MB/MA KUB 4, 11 Bo 1760 ll. 1’–r. 13
// MB/MA TCL 16, 79+ AO 7738+ ll. i 1–iv 43
// NB PBS 1/2, 118 CBS 589 ll. 1–24
classification: Incantation-prayer to Utu

295 OrNS 83, pl. XXII–XXXIV

copy: mus. no.: –
photo: Marchesi, in OrNS 83, exc. no.: KH.13.O.1178
pl. XXXII–XXXIV provenience: Karkemish
edition: Marchesi, in OrNS 83, pp. 333–340 language: Sum.–Akk.
dating: 11th–9th cent.
subscript: – ductus: Late Middle Assyrian
remarks: ≈ 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’
classification: Udug.ḫul
400 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

296 PBS 1/2, 112

copy: Lutz, PBS 1/2, no. 112 mus. no.: CBS 590
photo: CDLI no. P258044 exc. no.: –
edition: Lutz, PBS 1/2, pp. 43–48 provenience: Sippar
Ebeling, ArOr 21, pp. 395–403 language: Sumerian
subscript: KA.INIM.MA udug.ḫul.a.kam dating: –
remarks: Non-canonical Udug.ḫul ductus: Middle Babylonian
≈ Gattung III
classification: Udug.ḫul / zi-pà

297 PBS 1/2, 115

copy: Lutz, PBS 1/2, no. 115 mus. no.: CBS 13858
photo: CDLI no. P268872 exc. no.: –
edition: Lutz, PBS 1/2, pp. 26–29 provenience: Nippur
Ebeling, ArOr 21, pp. 379–395 language: Sum.–Akk.
subscript: – dating: –
remarks: ≈ Gattung II ductus: Middle Babylonian
// MB/MA Iraq 38, 60 fig. 2b – ll. B 1–6
classification: Zi-pà

298 Priests and Officials, 199f.a

copy: 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 Priests and Officials, 199f.b

copy: 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.
Scurlock, WAW 36, pp. 417–421, 427 ductus: Syro-Hittite
subscript: –
remarks: (≈) ‘Fire’-compendium
~ MB/MA AuOr Suppl. 23, 14a RS 94.2178 ll. 1–10
~ MB/MA Ugaritica 5, 17h RS 17.155 ll. r. 20’–27’
classification: Against fever (išātu)

300 Priests and Officials, 199f.c

copy: Tsukimoto, in Priests and Officials, mus. no.: –
pp. 199f. exc. no.: –
photo: – provenience: Emar
edition: Tsukimoto, in Priests and Officials, language: Sumerian
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. 433, 436, 461
 № 300–304 401

subscript: –
remarks: ≈ Udug.ḫul I/b // Muššuʾu IX/(b): ÉN me.šè ba.da.ri
~ MB/MA LKA 116a VAT 10036 ll. 7–10
~ 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’
~ LB SpTU 3, 83 W 23276 ll. 15–16
classification: Against evil (general)

301 RA 26, 10
copy: Scheil, in RA 26, p. 10 no. 5 mus. no.: –
photo: – exc. no.:
edition: Pseudo-inscription provenience: Susa
subscript: language: Sumerian
remarks: – dating: –
classification: Against Lamaštu ductus: Imitation (archaic)

302 Studies Jacobsen, 210

copy: Lambert, in Studies Jacobsen, p. 205 mus. no.: BM 54716 (82-5-22, 1044)
photo: – exc. no.: –
edition: Lambert, in Studies Jacobsen, provenience: (Babylonia)
pp. 203–210 language: Sumerian
subscript: – dating: –
remarks: – ductus: Middle Babylonian
classification: Against Ardat lilî

303 Studies Sachs, 20 no. 19

copy: Beckman/Foster, in Studies Sachs, mus. no.: YBC 7145
p. 20 no. 19 exc. no.: –
photo: provenience: (Assyria)
edition: – language: Akkadian
subscript: – dating: –
ductus: Middle Assyrian
remarks: // MB/MA KUB 37, 72 38/a ll. 1’–9’
classification: Incantation-prayer to Marduk

304 Sumer 9, 29a

copy: Gurney, in Sumer 9, no. 29 mus. no.: IM 49981
photo: exc. no.: –
edition: – provenience: Dūr-Kurigalzu
subscript: – language: Sumerian
dating: –
remarks: 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
classification: Against evil (general)
402 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

305 Sumer 9, 29b

copy: Gurney, in Sumer 9, no. 29 mus. no.: IM 49981
photo: exc. no.: –
edition: Finkel, Ḫulbazizi, p. 25 provenience: Dūr-Kurigalzu
subscript: – language: Sumerian
remarks: Non-canonical Ḫul.ba.zi.zi dating: –
classification: Against evil (general) ductus: Middle Babylonian

306 Sumer 9, 29c

copy: Gurney, in Sumer 9, no. 29 mus. no.: IM 49981
photo: exc. no.: –
edition: Finkel, Hulbazizi, pp. 96f., 164f. provenience: Dūr-Kurigalzu
subscript: – language: Akkadian
dating: –
ductus: Middle Babylonian
remarks: ≈ Ḫul.ba.zi.zi no. 21: ÉN en.na.da.a sil7.lá.da.a
classification: Against evil (general)

307 Sumer 9, 29d

copy: Gurney, in Sumer 9, no. 29 mus. no.: IM 49981
photo: exc. no.: –
edition: Finkel, Ḫulbazizi, pp. 92f., 159–162 provenience: Dūr-Kurigalzu
subscript: – language: Akkadian
dating: –
ductus: Middle Babylonian
remarks: ≈ 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
classification: Against evil (general)

308 Syria 20, 115 (KTU 1.73)

copy: Virollaud, in Syria 20, p. 115 mus. no.: M 3421 (= A 2806)
photo: Herdner, CTA, pl. LXXVIII exc. no.: RS 5.303bis
edition: Van Soldt, AOAT 40, pp. 298f. provenience: Ugarit
language:
Prechel, in Fs. Wilcke, pp. 225–228 Akkadian
subscript: – dating: –
ductus: Ugaritic alphabetic
remarks: // 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’
classification: Against an enemy

309 Syria 20, 118 (KTU 1.70)a

copy: Virollaud, in Syria 20, p.118 mus. no.: M 3345 (= A 2727)
photo: Herdner, CTA, pl. LXXVII exc. no.: RS 5.156+
edition: Van Soldt, AOAT 40, p. 297 provenience: Ugarit
subscript: – language: Akkadian
remarks: – dating: –
classification: Incantation-prayer to Sîn ductus: Ugaritic alphabetic
 № 310–315 403

310 Syria 20, 118 (KTU 1.70)b

copy: Virollaud, in Syria 20, p.118 mus. no.: M 3345 (= A 2727)
photo: Herdner, CTA, pl. LXXVII exc. no.: RS 5.156+
edition: Van Soldt, AOAT 40, p. 297 provenience: Ugarit
Prechel, in Fs. Wilcke, pp. 225–228language: Akkadian
subscript: – dating: –
ductus: Ugaritic alphabetic
remarks: // 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’
classification: Against an enemy

311 Syria 20, 122 (KTU 1.69)

copy: Virollaud, in Syria 20, p.122 mus. no.: AO 17.294
photo: Herdner, CTA, pl. LXXVIII exc. no.: RS 5.213
edition: Van Soldt, AOAT 40, p. 298 provenience: Ugarit
subscript: – language: Akkadian
remarks: – dating: –
classification: Incantation-prayer to the Night, ductus: Ugaritic alphabetic
the veiled bride

312 Syria 20, 124 (KTU 1.67)

copy: Virollaud, in Syria 20, p.124 mus. no.: AO 17.295
photo: Herdner, CTA, pl. LXXVIII exc. no.: RS 5.199
edition: Van Soldt, AOAT 40, pp. 297f. provenience: Ugarit
subscript: – language: Akkadian
remarks: – dating: –
classification: Incantation-prayer Ištar ductus: Ugaritic alphabetic

313 TCL 16, 79+PBS 12/1, 25

copy: Genouillac, TCL 16, no. 79 mus. no.: AO 7738+CBS 1521
Langdon, PBS 12/1, no. 25 exc. no.: –
photo: CDLI no. P258855 provenience: Sippar
edition: Castellino, in OrAnt 8, pp. 3–57 language: Sumerian
Alster, in ASJ 13, pp. 27–91 dating: –
subscript: – ductus: Middle Babylonian
remarks: // OB OrAnt 8, pl. II–VIII CBS 563 ll i 1–iv 53
// OB CUSAS 32, 47 MS 2816 ll. 1–4
// MB/MA ASJ 15, 282–285 CBS 1686+ ll. i 1–iv 39’
// MB/MA KUB 4, 11 Bo 1760 ll. 1’–r. 13
// MB/MA TCL 16, 79+ AO 7738+ ll. i 1–iv 43
// NB PBS 1/2, 118 CBS 589 ll. 1–24
classification: Incantation-prayer to Utu

314 UE 8, pl. 35
copy: – mus. no.: BM 122553
photo: Woolley, UE 8, pl. 35 exc. no.: U. 12688
Porada, in AfO 28, p. 61 (fig. r) provenience: Ur
edition: Gadd, in UE 8, p. 95 language: Akkadian
Limet, Sceaux cassites, pp. 111f. dating: 14th cent.
subscript: – ductus: Archaic
remarks: –
classification: Against evil (general)

315 Ugaritica 5, 17a

copy: 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
404 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

Del Olmo Lete, SANER 4, pl. XII–XIII language: Akkadian

edition: 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
subscript: –
remarks: ≈ 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
classification: Against evil (general)

316 Ugaritica 5, 17b

copy: 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.
Dietrich, in SEL 5, pp. 79–101 ductus: Mixed 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 Ugaritica 5, 17c

copy: 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: Sumerian
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: –
classification: –

318 Ugaritica 5, 17d

copy: 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 Ugaritica 5, 17e

copy: 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
 № 319–323 405

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, 17bb RS 15.152 ll. 10’–12’
classification: Against depression

320 Ugaritica 5, 17f

copy: 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: –
classification: Against collapse (miqittu)

321 Ugaritica 5, 17g

copy: 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: Sumerian
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: ≈ Muššuʾu VIII/r: ÉN ki.ta ḫé.en.da.an.búr.ré
classification: Against evil (general)

322 Ugaritica 5, 17h

copy: 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 Ugaritica 5, 17i

copy: 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: Sumerian
edition: Nougayrol, in Ugaritica 5, pp. 29–40 dating: 14th–13th cent.
Arnaud, AuOr Suppl. 23, pp. 77–88 ductus: Mixed ductus
Arnaud, AuOr Suppl. 23, pp. 77–88
406 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

Rowe, in SANER 4, pp. 48–58

subscript: –
remarks: ≈ 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’
classification: Against headache

324 Ugaritica 5, 17ba

copy: Nougayrol, in Ugaritica 5, no. 17b mus. no.: DO 4014
Arnaud, AuOr Suppl. 23, no. 21/2 exc. no.: RS 15.152
photo: Del Olmo Lete, SANER 4, pl. XIV provenience: Ugarit
edition: Nougayrol, in Ugaritica 5, pp. 29–40 language: Akkadian
Arnaud, AuOr Suppl. 23, pp. 77–88 dating: 13th cent.
Rowe, in SANER 4, p. 58 ductus: Ugaritian
subscript: –
remarks: // MB/MA Ugaritica 5, 17d RS 17.155 ll. r. 1’–8’
~ OB Fs. Pope, 87 AUAM 73.2416 ll. 1–11
classification: Against dog bite

325 Ugaritica 5, 17bb

copy: Nougayrol, in Ugaritica 5, no. 17b mus. no.: DO 4014
Arnaud, AuOr Suppl. 23, no. 21/2 exc. no.: RS 15.152
photo: Del Olmo Lete, SANER 4, pl. XIV provenience: Ugarit
edition: Nougayrol, in Ugaritica 5, pp. 29–40 language: Akkadian
Arnaud, AuOr Suppl. 23, pp. 77–88 dating: 13th cent.
Rowe, in SANER 4, p. 58 ductus: Ugaritian
subscript: –
remarks: // MB/MA Ugaritica 5, 17e RS 17.155 ll. r. 9’–11’
classification: Against depression

326 Ugaritica 5, 19
copy: Nougayrol, in Ugaritica 5, no. 19 mus. no.: DO 5375
photo: Del Olmo Lete, SANER 4, pl. XV exc. no.: RS 20.006
edition: Nougayrol, in Ugaritica 5, pp. 64f. provenience: Ugarit
Collins, Natural Illnesses, pp. 200–203 language: Akkadian
Fincke, Augenleiden, pp. 70, 93 fn. 717,dating: 13th–12th cent.
167, 203, 302 ductus: Ugaritian
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 mus. no.: M 854
photo: Schaeffer, in Ugaritica 7, pl. I exc. no.: RS 34.021
Del Olmo Lete, SANER 4, pl. XXIII provenience: Ugarit
edition: Lackenbacher, in RSO 7, p. 89 no. 45 language: Akkadian
Arnaud, AuOr Suppl. 23, pp. 73–75 dating: 12th cent.
Rowe, in SANER 4, pp. 61–63 ductus: –
subscript: –
remarks: –
classification: Against various diseases

328 VAT 10785+10871/a

copy: – mus. no.: VAT 10785+10871
photo: – exc. no.: –
edition: Geller, BAM 8, pp. 439–442, 452 provenience: Aššur
subscript: – language: Sum.(//)Akk.?
 № 328–333 407

dating: –
ductus: Middle Assyrian
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 Iraq 42, 43f.(+)KAR 24a BM 130660(+) ll. i 1– ii 94
// NB AOAT 275, 239 BM 36333 ll. 1’–6’
classification: Udug.ḫul: Kultmittelbeschwörung eʾru-wood

329 VAT 10785+10871/b

copy: – mus. no.: VAT 10785+10871
photo: – exc. no.: –
edition: Geller, BAM 8, pp. 486–489 provenience: Aššur
subscript: – language: Sum.(//)Akk.?
dating: –
ductus: Middle Assyrian
remarks: ≈ 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’’
classification: Udug.ḫul: Udug.ḫul: Kultmittelbeschwörung fumigation-ingredients

330 VAT 13226

copy: Pl. I–III mus. no.: VAT 13226
photo: Pl. I–III exc. no.: –
edition: – provenience: Babylon
subscript: – language: Akkadian
remarks: (≈) Šà.zi.ga dating: 12th cent.
classification: Sexual desire ductus: Middle Babylonian

331 YOS 11, 74

copy: Van Dijk et al., YOS 11, no. 74 mus. no.: MLC 1301
photo: – exc. no.: –
edition: Beck, Sāmānu, pp. 21f. provenience: (Assyria)
subscript: KA.INIM.MA ana sa-ma-ni […] language: Sum.(//)Akk.
remarks: – dating: –
classification: Against Sāmānu ductus: Middle Assyrian

332 ZA 91, 244

copy: Krebernik, in ZA 91, p. 244 mus. no.: HS 1512
photo: Krebernik, in ZA 91, pl. I exc. no.: –
edition: Krebernik, in ZA 91, pp. 238–252 provenience: Nippur
language: Sum.–Akk.
dating: –
ductus: Middle Babylonian
subscript: ⸢KA⌉.INIM.MA ki. utu kéš gar.ra.kam
d giš

remarks: ≈ Bīt rimki I?: ÉN dutu lugal di.ku5 an.ki.a

classification: Incantation-prayer to Šamas

333 ZA 102, 211a

copy: Schwemer, in ZA 102, p. 211 mus. no.: BM 98561
photo: – exc. no.: Th 1905–4–9, 67
edition: Schwemer, in ZA 102, pp. 209–218 provenience: Nineveh
language: Sumerian
dating: –
ductus: Middle Babylonian
subscript: KA.INIM.MA lú.kúr lú.érim lugal.ra nu.te.ge26.da.kam
remarks: –
classification: Kultmittelbeschwörung addressing reed
408 Chapter 8: Catalogue of Middle Babylonian/Middle Assyrian Incantations

334 ZA 102, 211b

copy: Schwemer, in ZA 102, p. 211 mus. no.: BM 98561
photo: – exc. no.: Th 1905–4–9, 67
edition: Schwemer, in ZA 102, pp. 209–218 provenience: Nineveh
subscript: – language: Akkadian
remarks: – dating: –
classification: Against wild animals ductus: Middle Babylonian

335 ZA 102, 211c

copy: Schwemer, in ZA 102, p. 211 mus. no.: BM 98561
photo: – exc. no.: Th 1905–4–9, 67
edition: Schwemer, in ZA 102, pp. 209–218provenience: Nineveh
subscript: – language: Akkadian
– dating: –
ductus: Middle Babylonian
subscript: KA.INIM.MA LÚ.KÚR.⸢ŠÈ?⌉ E[DIN?.NA? DI]B?.BÉ.DA.KAM
remarks: –
classification: Against an enemy

336 ZA 106, 52
copy: – mus. no.: CBS 11059
photo: Rutz, in ZA 106, p. 52 exc. no.: –
CDLI no. P266233 provenience: Nippur
edition: Rutz, in ZA 106, pp. 54–60 language: Akkadian
subscript: – dating: 14th–13th cent.
ductus: Middle Babylonian
remarks: // MB/MA KUB 37, 58 415/b ll. 7–9
// NA BAM 5, 461 82-3-23+ ll. ii 31–33
classification: Incantation-prayer to Šamaš
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Indices

I. Texts
The Corpus
ABoT 1, 43 12, 17, 52, 115, 121, 159, 339 AuOr Suppl. 23, 14 8, 16, 57, 164 fn. 567, 167–
ABoT 2, 258 12, 17, 31, 32, 35, 52, 115, 117, 169
161, 339 AuOr Suppl. 23, 14a 28, 30, 31, 77, 89 fn.
AJSL 35, 141f. 6, 17, 41, 65 fn. 219, 85 fn. 390, 91, 117, 231f., 259f., 342, 400,
369, 100, 124, 134, 135, 152, 339 405
AlT 448 9, 14, 53, 54 AuOr Suppl. 23, 14b 31, 115, 117, 342
AlT 448a 28, 30, 115, 117, 339 AuOr Suppl. 23, 14c 31, 116, 117, 342
AlT 448b 29, 64, 115, 117, 339 AuOr Suppl. 23, 15 8, 14, 57, 105, 169
AlT 449(+?)450 9, 14, 29, 54 AuOr Suppl. 23, 15a 28, 30, 31, 32, 33,
AlT 449(+?)450a 115, 117, 340 105, 117, 343
AlT 449(+?)450b 29, 115, 117, 340 AuOr Suppl. 23, 15b 28, 30, 31, 32, 33,
AlT 449(+?)450c 115, 117, 340 105, 117, 343
AlT 453(+)453a 6 fn. 23, 53 fn. 167, 124, 129, AuOr Suppl. 23, 16 10 fn. 36, 17, 57 fn. 184,
184 fn. 641–642, 185, 247, 340 165
AOAT 308, 108 7, 16, 55, 73 fn. 291, 77 fn. AuOr Suppl. 23, 16a 31, 33, 64 fn. 217, 73
314, 162 fn. 564, 163f. fn. 291, 117, 343
AOAT 308, 108a 111, 117, 340 AuOr Suppl. 23, 16b 29, 32, 33, 89, 90,
AOAT 308, 108b 115, 117, 341 117, 343
AoF 10, 218f. 6, 24f., 40, 73 fn. 291, 79, 85 fn. AuOr Suppl. 23, 16c 29, 116, 117, 343
368, 111, 117, 150, 171, 172, 313f., 341 AuOr Suppl. 23, 17 12, 18, 57, 103, 117, 166
AS 16, 287f. 7 fn. 26–27, 17, 41f., 150f., 152, fn. 572, 167, 192 fn. 705, 193, 343
171 AuOr Suppl. 23, 18 7, 8, 17, 36, 57, 81 fn. 335,
AS 16, 287f.a 28, 31, 94, 117, 201, 203, 165 fn. 569, 165f., 172, 192, 241
270–272, 341 AuOr Suppl. 23, 18a 103, 117, 190, 191,
AS 16, 287f.b 28, 29, 31, 32, 115, 121 fn. 192, 260, 344
436, 326f., 341 AuOr Suppl. 23, 18b 31, 75 fn. 311, 103,
AS 16, 287f.c 28, 29, 89 fn. 389, 117, 233, 117, 192, 193, 344
235, 341, 346, 363, 383 AuOr Suppl. 23, 18c 29, 65 fn. 219, 103,
AS 16, 287f.d 28, 31, 65 fn. 219–220, 73 117, 190, 191, 192, 344
fn. 291, 75 fn. 307, 103, 115, 117, AuOr Suppl. 23, 18d 61 fn. 203, 103, 117,
265, 328–330, 342 192, 193, 344
ASJ 15, 282–285 6, 17, 38 fn. 106, 43 fn. 129, AuOr Suppl. 23, 18e 31, 66 fn. 225, 73 fn.
113, 121, 145, 342, 382, 399, 403 295, 75 fn. 311, 103, 117, 192, 193,
AuOr Suppl. 23, 13 12, 18, 28, 30, 55, 115, 345
121, 169, 342
434 Indices

AuOr Suppl. 23, 18f 29, 31, 103, 117, 190, BAM 4, 334a 88 fn. 386, 113, 118, 348,
191, 192, 345 349
AuOr Suppl. 23, 18g 29, 89 fn. 389, 103, BAM 4, 334b 113, 114, 118, 349
117, 191 fn. 700, 192, 345, 397 BAM 4, 334c 77 fn. 315, 101, 118, 349
AuOr Suppl. 23, 20 12, 18, 57, 89 fn. 389, 107, BAM 4, 334d 77 fn. 317, 113, 114, 118,
165, 233, 235, 341, 345, 363, 383 349
AuOr Suppl. 23, 23 12, 18, 56, 79, 116, 118, BAM 4, 334e 88 fn. 386, 113, 114, 118,
169, 346 348, 350
AuOr Suppl. 23, 25 10 fn. 36, 14, 57, 165, 166, BAM 4, 335 12, 17, 41, 95, 118, 147, 148, 200
172 fn. 761, 203, 209, 350
AuOr Suppl. 23, 25a 32, 33, 94, 95, 121, BAM 4, 336 12 fn. 44, 18, 32, 41, 61 fn. 203,
346 64 fn. 217, 115, 116, 118, 147, 331, 350
AuOr Suppl. 23, 25b 29, 30, 32, 33, 94, 95 BAM 4, 339 9 fn. 33, 14, 39, 74, 102, 147f., 149
fn. 399, 118, 346 BAM 4, 339a 29, 111, 118, 350
AuOr Suppl. 23, 25c 29, 31, 32, 33, 90, BAM 4, 339b 29, 110, 118, 351
91, 118, 346 BAM 4, 339c 29, 73 fn. 291; 296, 110, 118,
AuOr Suppl. 23, 25d 29, 31, 32, 33, 73 fn. 351
294, 77, 93, 94, 121, 346 BAM 4, 339d 111, 118, 351
AuOr Suppl. 23, 25e 33, 94, 118, 347 BAM 4, 339e 73 fn. 291, 111, 118, 351
AuOr Suppl. 23, 26 10 fn. 36, 18, 57, 111, 169 BAM 4, 385 10, 17, 42, 102, 142, 143, 188 fn.
AuOr Suppl. 23, 26a 28, 30, 33, 92, 118, 676
347 BAM 4, 385a 29, 95, 102, 118, 188, 189,
AuOr Suppl. 23, 26b 111, 118, 347 200, 203, 352
AuOr Suppl. 23, 27 10 fn. 36, 18, 57, 165 BAM 4, 385b 29, 102, 118, 201, 203, 352
AuOr Suppl. 23, 27a 29, 32, 33, 91, 121, BAM 4, 398 10 fn. 36, 17, 29, 31, 33, 43, 44,
347 61 fn. 203, 89 fn. 389, 94, 118, 143,
AuOr Suppl. 23, 27b 116, 121, 347 144, 145, 201, 203, 280f., 282, 348,
AuOr Suppl. 23, 69 6, 24, 29, 31, 57, 58 fn. 352, 357
188, 78, 80 fn. 332, 81 fn. 335, 103, BAM 8, pl. 91 12, 17, 44, 104, 124, 128, 133,
121, 169, 192 fn. 706, 193, 347 143, 144, 145, 211 fn. 843, 214, 214f.
AUWE 6, pl. 1 no. 5a–b 6, 22, 25, 26, 44, 45, fn. 866, 217, 242, 352
58 fn. 188, 80 fn. 332, 121, 142, 348 BSOAS 78, 600 6, 22, 25 fn. 69, 29, 38 fn.
106, 46, 88 fn. 383, 103, 121, 191, 353,
BAM 2, 141 10, 18, 40, 89 fn. 389, 94, 118, 355, 368, 369, 397, 398
147, 201, 203, 280, 282, 348, 352, 357
BAM 3, 214 9 fn. 31, 10 fn. 35, 17, 36, 37, 39, CBS 8857abis 12, 19, 44, 92, 116, 121, 143,
63 fn. 213, 147, 148 353
BAM 3, 214a 77 fn. 317, 88 fn. 386, 113, CBS 10911 12, 19, 43 fn. 130, 44, 116, 121,
118, 348, 349 143, 353
BAM 3, 214b 77 fn. 317, 88 fn. 386, 113, CBS 13905 8, 17, 30, 35, 44, 128, 133, 144,
114, 118, 348, 350 145, 211 fn. 843, 216, 242 fn. 1027, 291.
BAM 3, 316 10, 17, 40 fn. 116, 147, 148 CBS 13905/a 104, 124, 216, 353
BAM 3, 316a 112, 118, 348 CBS 13905/b 104, 124, 216, 354
BAM 3, 316b 29, 113, 118, 349 CBS 15080 6, 14, 29, 38 fn. 106, 46, 97, 115
BAM 4, 334 9, 17, 40, 147, 148, 200 fn. 761 fn. 434, 116, 124, 128, 145, 354
 Texts 435

CM 31, 241 6 fn. 22, 9, 19, 31, 43, 116, 121, Emar 743 9, 19, 55, 116, 118, 162, 358
143, 354 Emar 744 13, 19, 55, 116, 122, 164, 358
CUSAS 30, 446 6, 16, 38 fn. 106, 46, 77, 79, Emar 753 13, 19, 55, 164
103, 118, 145, 146, 354 Emar 753a 33, 116, 122, 358
CUSAS 30, 447 6, 16, 38 fn. 106, 46, 79, 99, Emar 753b 116, 118, 358
118, 145, 146, 354 Emar 757 9, 19, 55, 116, 124, 129, 140 fn.
CUSAS 30, 448 6 fn. 23, 16 fn. 37, 30, 31, 32, 506, 162, 163 fn. 565, 359
33, 38 fn. 106, 46, 79, 99, 118, 145, Emar 790 13, 19, 55, 104, 122, 164, 211, 216,
146, 232 fn. 970, 354 359
CUSAS 32, 62 6, 20 fn. 54, 22, 25, 38 fn. 106,
45, 103, 122, 142, 146, 191, 355, 368, FAOS 12, pl. 5–6 7, 8, 17, 44, 126 fn. 447,
369, 397, 398, 399 127, 142 fn. 513, 143, 144f., 213, 214,
218, 218 fn. 897, 242
De wereld van de bijbel, no. 18 6, 22, 25, 26, FAOS 12, pl. 5–6a 89 fn. 389, 104, 124,
38 fn. 106, 46, 80 fn. 332, 103, 122, 213, 214, 216, 359, 395
142, 355 FAOS 12, pl. 5–6b 104, 124, 214, 217, 359
FAOS 12, pl. 5–6c 30, 104, 124, 214, 217,
EA 355 7, 23 fn. 61, 24, 27, 37, 58, 59, 80 fn. 360
332, 81f., 95, 118, 355 FAOS 12, pl. 5–6d 30, 104, 124, 203, 214,
Emar 729 7, 8 fn. 29, 14, 28, 54, 95 fn. 400, 217, 360
162, 163, 210f., 216, 219, 242, 252 FAOS 12, pl. 5–6e 30, 64 fn. 218, 104,
Emar 729a 28, 30, 64 fn. 218, 104, 122, 124, 213 fn. 861, 214, 217, 360
210 fn. 842, 211, 216, 287f., 356 FAOS 12, pl. 5–6f 30, 104, 124, 195, 213
Emar 729b 28, 30, 64 fn. 218, 104, 122, fn. 861, 214, 217, 238, 239, 360
210 fn. 842, 211, 216, 269, 289f., FAOS 12, pl. 5–6g 30, 33, 64 fn. 218, 104,
356 124, 213, 214, 217, 360
Emar 729c 8 fn. 29, 28, 30, 64 fn. 218, 89 FAOS 12, pl. 5–6h 30, 104, 124, 213, 214,
fn. 389, 95 fn. 400, 104, 122, 210 219, 222, 361
fn. 842, 211, 216, 291f., 354, 356 Fs. Wilcke, 190f. 6 fn. 23, 14, 39, 74, 105,
Emar 729d 30, 65 fn. 219, 104, 118, 211, 125, 133, 134, 147, 148, 149, 198, 361
219, 222, 293f., 356
Emar 731 12, 19, 54, 104, 122, 163, 219 fn. Ḫulbazizi, 82f. (W) 6, 24, 30, 80 fn. 332, 88
899, 222, 357 fn. 384, 95, 122, 361
Emar 732 12, 19, 54, 93, 122, 163, 208, 209, Ḫulbazizi, pl. 57 (V) 6, 24, 27, 30, 31, 38 fn.
264f., 357 106, 46, 64 fn. 218, 72, 80 fn. 332, 88
Emar 733 12, 19, 54, 116, 122, 162, 357 fn. 384, 95, 122, 142, 187 fn. 662; 666,
Emar 734 12, 19, 54, 116, 122, 162, 357 188, 333, 361
Emar 735 6 fn. 22, 14, 28, 30, 32, 54, 89 fn. Ḫulbazizi, pl. 57 (Z) 6, 24, 30, 38 fn. 106, 46,
389, 90, 94, 118, 162, 163, 201, 203, 80 fn. 332, 88 fn. 384, 95, 122, 142, 187
274, 280, 282–284, 348, 352, 357 fn. 662, 189, 361, 362, 363
Emar 737 12, 17, 28 fn. 84, 41, 54, 61 fn. 203, Ḫulbazizi, pl. 58 (X) 6, 24, 27, 29, 34, 38 fn.
83, 92, 118, 161, 162, 261–263, 357 106, 46, 76, 80 fn. 332, 81 fn. 334, 95,
Emar 738 12, 19, 54, 116, 118, 163, 358 118, 142, 187 fn. 334, 188, 362, 363
Emar 740 9, 19, 54, 116, 122, 163, 358
Emar 742 12, 19, 54, 116, 118, 164, 358
436 Indices

Ḫulbazizi, pl. 58 (AA) 6, 24, 27, 38 fn. 106, Iraq 54, pl. XIVb 28, 21, 73 fn. 291, 75,
46, 76, 80 fn. 332, 88 fn. 389, 95, 122, 77, 79 fn. 324, 103, 118, 193, 366
142, 187 fn. 662, 189, 361, 362, 363 Iraq 54, pl. XIVc 28, 31, 65, 103, 118, 193,
Ḫulbazizi, pl. 58 (BB) 6, 24, 38 fn. 106, 46, 80 366
fn. 332, 95, 122, 142, 187 fn. 662, 189,
361, 362, 363 KAL 4, 9 9, 19, 41, 106, 118, 147, 204, 366
Ḫulbazizi, pl. 59 (Y) 6, 24, 27, 28, 31, 38 fn. KAL 4, 27 8, 19, 41 fn. 118, 147, 148, 149, 195,
106, 46, 72, 80 fn. 332, 88 fn. 384, 95, 241
122, 142, 187 fn. 662–664, 189, 244f., KAL 4, 27a 77 fn. 315, 100, 101, 118, 195,
361, 362, 363 196, 366
KAL 4, 27b 100, 101, 118, 195, 196, 366
Iraq 31, Pl. V–VI 10, 14, 28, 36, 45, 152, 153, KAL 4, 27c 77 fn. 315, 100, 101, 118, 195,
171, 234 196, 367
Iraq 31, Pl. V–VIa 30, 34, 76, 89, 118, KAL 4, 34 9, 19, 29, 32, 33, 41, 101, 102, 118,
200 fn. 765, 234 fn. 991 147, 148, 149 fn. 542, 235, 367
Iraq 31, Pl. V–VIb 30, 89 fn. 389, 118, KAL 7, 7 13, 19, 41, 147, 148, 149
200 fn. 765, 233, 234 fn. 991 KAL 7, 7a 101, 118, 367
Iraq 38, 60 fig. 2 8, 21 fn. 57, 23, 25 fn. 69, 38 KAL 7, 7b 114, 118, 367
fn. 106, 46, 80 fn. 332, 240 KAL 7, 8 9, 19, 41, 89 fn. 389, 114, 118, 147,
Iraq 38, 60 fig. 2a 30, 95, 122, 211, 216, 367, 371, 374, 386
363 KAL 7, 31 6, 14, 26 fn. 74, 41, 112, 118, 147,
Iraq 38, 60 fig. 2b 95, 122, 241, 364, 400 149, 368
Iraq 38, 62 fig. 3 6, 23, 25 fn. 69, 46, 80 fn. KAR 85 6, 22, 25, 30, 40, 76, 79, 80 fn. 332,
332, 116, 122, 364 81, 88 fn. 383, 103, 122, 146, 191,
Iraq 42, 43f.(+)KAR 24 7, 8, 37, 39 fn. 113, 64 268f., 290, 353, 355, 368, 369, 397, 398
fn. 216, 86, 133, 147, 148, 149, 202, KAR 86 6, 22, 25, 26 fn. 74, 28, 29, 40 fn. 115,
214f. fn. 866, 215, 202, 211 fn. 843 78, 80 fn. 332, 88 fn. 383, 103, 122,
Iraq 42, 43f.(+)KAR 24a 29, 33, 88 fn. 146, 191, 268f., 353, 355, 368, 369,
386, 106, 125, 215, 217, 364, 407 397, 398
Iraq 42, 43f.(+)KAR 24b 29, 107, 125, KAR 87 7, 22, 25, 26 fn. 74, 28, 30, 40, 79, 80
215, 364, 217 fn. 332, 88 fn. 383, 103, 122, 146, 191,
Iraq 42, 43f.(+)KAR 24c 33, 105, 106, 268f., 353, 355, 368, 369, 397, 398
125, 202, 215, 217, 365 KAR 91 9 fn. 33, 15, 36, 38 fn. 111, 39, 63 fn.
Iraq 42, 43f.(+)KAR 24d 29, 105, 106, 213, 74, 86, 96 fn. 402, 147
125, 202, 215, 217, 365 KAR 91a 33, 96, 122, 369
Iraq 42, 43f.(+)KAR 24e 107, 125, 215, KAR 91b 29, 32, 33, 96, 122, 369
217, 365 KAR 189 10, 17, 39 fn. 113, 62, 77 fn. 315,
Iraq 42, 43f.(+)KAR 24f 88 fn. 386, 106, 100 fn. 411, 101, 118, 147, 370
107, 125, 202, 204, 215, 217, 365, KAR 226 7 fn. 26, 8, 17, 41 fn. 118, 147, 148,
407 149, 194 fn. 715; 719
Iraq 54, pl. XIV 8, 21 fn. 55, 22, 26, 55, 69, 73, KAR 226a 31, 100, 101, 118, 194, 196, 370
75, 78, 79, 80 fn. 332, 83, 163, 164f., KAR 226b 33, 100, 101, 119, 194, 196, 370
173, 193 KAR 226c 29, 65, 100, 101, 119, 194, 196,
Iraq 54, pl. XIVa 28, 31, 75, 77, 79 fn. 370
324, 103, 118, 193, 366
 Texts 437

KAR 226d 33, 100, 101, 119, 195, 196, 137, 155, 156, 168 fn. 574, 212,
370 213, 219, 220 fn. 905, 242, 307
KAR 226e 29, 75 fn. 311, 77, 100, 108, 119, KBo 36, 11+KUB 37, 106 r. col.+KUB 37,
194, 195, 196, 206, 207, 241, 371 100a rev.+ABoT 2, 255a 32, 33, 104, 125,
KAR 240 13, 19, 41, 77 fn. 317, 110, 119, 147, 200, 203, 220, 222, 248, 295–299,
148, 149, 194, 196, 371 375
KAR 246 6 fn. 22, 7, 15, 31, 33, 39, 74, 113, KBo 36, 11+KUB 37, 106 r. col.+KUB 37,
114, 119, 147, 148, 149, 185, 207, 236, 100a rev.+ABoT 2, 255b 64 fn. 218, 104,
315–318, 371 125, 220, 222, 300–302, 375
KAR 275 10, 17, 41, 77 fn. 317, 89 fn. 389, KBo 36, 11+KUB 37, 106 r. col.+KUB 37,
113, 114, 119, 367, 371, 374, 386 100a rev.+ABoT 2, 255c 104, 125, 216 fn.
KAR 297+256(+)127 6 fn. 22, 7, 15, 32, 33, 873, 220, 222, 303f., 375
41, 112, 119, 147, 371 KBo 36, 11+KUB 37, 106 r. col.+KUB 37,
KBo 1, 18 8, 24 fn. 64, 28, 30, 34, 35, 36, 37, 100a rev.+ABoT 2, 255d 104, 125, 212,
52, 61 fn. 203, 64 fn. 218, 68 fn. 251, 69 216, 220, 305f., 376
fn. 254, 83, 84, 98, 159f., 160, 161 fn. 561 KBo 36, 12 13, 19, 48, 104, 125, 129, 154, 221
KBo 1, 18a 35, 93, 94, 119, 201 fn. 772, fn. 912–913, 222, 376
273f., 284, 372 KBo 36, 13 13, 17, 50, 101, 122, 154, 222 fn.
KBo 1, 18b 34, 116, 119, 332, 372 918, 376
KBo 1, 18c 34, 99, 119, 285, 372 KBo 36, 15 13, 17, 50, 101, 122, 154, 222 fn.
KBo 1, 18d 34, 116, 119, 372 918, 376
KBo 1, 18e 34, 99, 119, 286, 372 KBo 36, 16 13, 19, 49, 100, 101, 122, 154, 222
KBo 1, 18f 116, 122, 372 fn. 918, 376
KBo 1, 18g 116, 119, 373 KBo 36, 17 13, 19, 51, 52, 116, 125, 129, 159,
KBo 1, 18h 98, 119, 373 160, 377
KBo 1, 18i 35, 97, 122, 373 KBo 36, 19 9, 17, 50, 100, 154, 222 fn. 918
KBo 1, 18j 34, 98, 119, 275, 373 KBo 36, 19a 35, 101, 122, 377
KBo 1, 18k 34, 98, 119, 276, 373 KBo 36, 19b 28, 30, 101, 122, 377
KBo 9, 44 9, 17, 37, 47, 84, 159 fn. 559, 160 KBo 36, 20 13, 19, 51, 116, 122, 159, 377
KBo 9, 44a 113, 114, 119, 319, 372 KBo 36, 21 13, 19, 49, 116, 122, 137, 138, 154,
KBo 9, 44b 113, 114, 119, 320, 374 377
KBo 9, 44c 113, 114, 119, 321, 374 KBo 36, 24 13, 19, 52, 116, 122, 137, 138,
KBo 9, 47 11, 19, 48, 77 fn. 317, 89 fn. 389, 161, 334, 377
114, 119, 155, 367, 371, 374, 386 KBo 36, 27 11, 15, 31, 50, 77, 93, 119, 123 fn.
KBo 9, 50 9 fn. 31, 11, 19, 52, 65 fn. 232, 88 438, 157, 158, 236, 237, 377
fn. 387, 102, 119, 157, 374, 380, 382, KBo 36, 28 12 fn. 43, 13, 17, 32, 51, 52, 64 fn.
393 218, 116, 119, 155, 378
KBo 13, 37 13, 19, 51, 116, 119, 157, 374 KBo 36, 29 9 fn. 31, 10 fn. 36, 11, 17, 36, 37,
KBo 14, 51 8, 19, 52, 157, 208 fn. 823 47, 102, 156 fn. 558, 157, 381, 392
KBo 14, 51a 64 fn. 218, 116, 122, 208 fn. KBo 36, 29a 77 fn. 314, 112, 119, 378
823, 333, 375 KBo 36, 29b 64 fn. 217, 107, 119, 378
KBo 14, 51b 30, 89 fn. 390, 93, 122, 208 KBo 36, 29c 114, 119, 378
fn. 823, 266, 267, 375, 406 KBo 36, 29d 73 fn. 291, 102, 106, 119,
KBo 36, 11+KUB 37, 106 r. col.+KUB 37, 378
100a rev.+ABoT 2, 255 8, 17, 47, 136, KBo 36, 29e 102, 119, 379
438 Indices

KBo 36, 29f 63, 95, 119, 379 KUB 4, 20(+)21a 116, 119, 384
KBo 36, 29g 73 fn. 291, 102, 119, 379 KUB 4, 20(+)21b 116, 119, 384
KBo 36, 29h 31, 102, 119, 379 KUB 4, 20(+)21c 116, 119, 384
KBo 36, 29i 109, 110, 119, 379 KUB 4, 20(+)21d 116, 120, 335, 384
KBo 36, 29j 73 fn. 292, 102, 106, 119, 380 KUB 4, 24 7 fn. 26–27, 8, 19, 52, 159, 160
KBo 36, 29k 102, 106, 119, 380 KUB 4, 24a 30, 32, 116, 120, 336, 384
KBo 36, 29l 114, 119, 380 KUB 4, 24b 30, 115, 116, 120, 189, 337,
KBo 36, 29m 104, 119, 380 384
KBo 36, 29n 88 fn. 387, 102, 119 374, KUB 4, 24c 30, 116, 122, 210, 216, 267,
380, 382, 393 385
KBo 36, 29o 32, 116, 123 fn. 438, 381 KUB 4, 26(+)HT 13(+) 8, 19, 52, 159, 160,
KBo 36, 34 11, 17, 47, 114, 119, 155, 157, 381 KUB 37, 112 324
KBo 36, 35+KUB 29, 60 11, 17, 48, 157, 158 KUB 4, 26(+)HT 13(+) 109, 120, 385
KBo 36, 35+KUB 29, 60a 88 fn. 387, 92, KUB 37, 112a
119, 381, 387 KUB 4, 26(+)HT 13(+) 115, 120, 385
KBo 36, 35+KUB 29, 60b 88 fn. 387, 106, KUB 37, 112b
119, 381, 387 KUB 4, 26(+)HT 13(+) 115, 122, 324,
KBo 36, 35+KUB 29, 60c 88 fn. 387, 114, KUB 37, 112c 385
119, 381, 387 KUB 4, 48 11, 18, 31, 36, 37, 52, 93, 122, 157,
KBo 36, 35+KUB 29, 60d 73 fn. 292, 88 236 fn. 1004, 237 fn. 1008, 385
fn. 387, 113, 114, 119, 381, 385, 387 KUB 4, 53 11, 19, 36, 37, 52, 83, 84, 114, 120,
KBo 36, 35+KUB 29, 60e 88 fn. 387, 92, 155, 386
108, 119, 382, 388 KUB 4, 99 11, 19, 52, 77 fn. 317, 89 fn. 839,
KBo 40, 103 13, 19, 48, 101, 122, 154, 222 fn. 114, 120, 157, 367, 371, 374, 386
918, 382 KUB 29, 58+59+KUB 37, 84 10 fn. 34, 11, 18,
KBo 40, 104 9 fn. 31, 11, 19, 48, 88 fn. 387, 102, 48, 60 fn. 192, 65, 77, 157, 158, 159
119, 154, 374, 380, 381, 382, 392, 393 KUB 29, 58+59+KUB 37, 84a 73 fn. 292,
KUB 4, 11 6 fn. 23, 7, 17, 52, 86 fn. 646, 113, 88 fn. 387, 113, 114, 120, 382, 386,
125, 131, 132, 159, 160, 342, 382, 399, 387
403 KUB 29, 58+59+KUB 37, 84b 77 fn. 318,
KUB 4, 13 7 fn. 26, 11, 19, 52, 157, 158 92, 120, 386
KUB 4, 13a 35, 89 fn. 389, 119, 233, 235, KUB 29, 58+59+KUB 37, 84c 73 fn. 291,
341, 346, 363, 382 88 fn. 387, 92, 120, 381, 386
KUB 4, 13b 30, 31, 89, 119, 233, 234, 235, KUB 29, 58+59+KUB 37, 84d 75, 77 fn.
383 319, 88 fn. 387, 106, 120, 381, 387
KUB 4, 16 7, 8, 17, 52, 136, 155, 212, 213, KUB 29, 58+59+KUB 37, 84e 92, 120, 387
242 fn. 1028 KUB 29, 58+59+KUB 37, 84f 88 fn. 387,
KUB 4, 16a 104, 125, 212, 216, 383 114, 120, 381, 387
KUB 4, 16b 104, 125, 212, 216, 383 KUB 29, 58+59+KUB 37, 84g 73 fn. 292,
KUB 4, 17(+)18 9, 17, 36, 52, 64 fn. 215, 65, 88 fn. 387, 113, 114, 120, 382, 387
110, 157, 158 KUB 29, 58+59+KUB 37, 84h 73 fn. 292,
KUB 4, 17(+)18a 73 fn. 293, 110, 119, 204 108, 109. 120, 387
fn. 790, 383 KUB 29, 58+59+KUB 37, 84i 73 fn. 291,
KUB 4, 17(+)18b 116, 119, 383 74 fn. 298, 91 fn. 395, 108, 109,
KUB 4, 20(+)21 8, 19, 52, 159, 160, 322, 392 120, 387
 Texts 439

KUB 29, 58+59+KUB 37, 84j 108, 109, KUB 37, 62 13, 19, 48, 68 fn. 218, 115, 120,
120, 388 155, 156, 391
KUB 29, 58+59+KUB 37, 84k 88 fn. 387, KUB 37, 72 13, 18, 31, 48, 89 fn. 389, 109,
92, 108, 120, 382, 388 110, 120, 155, 156, 392, 401
KUB 30, 1(+)KUB 37, 109 8, 18, 36, 48, 100, KUB 37, 85 9, 19, 48, 157, 158
154, 195 fn. 723, 222 fn. 918, 389 KUB 37, 85a 77 fn. 314, 117, 120, 322f.,
KUB 30, 1(+)KUB 37, 109a 28, 30, 100, 392
101, 122, 388 KUB 37, 85b 114, 120, 392
KUB 30, 1(+)KUB 37, 109b 100, 101, 122, KUB 37, 85c 117, 120, 392
388 KUB 37, 90 13, 20, 48, 117, 120, 157, 392
KUB 30, 2(+?)3(+?)4 13, 18, 48, 100, 101, 122, KUB 37, 95 13, 20, 48, 117, 122, 155, 393
154, 222 fn. 918, 389 KUB 37, 96+93 11, 18, 48, 155
KUB 31, 141 13, 15, 52, 68 fn. 252, 99 fn. KUB 37, 96+93a 117, 120, 393
387, 89, 111, 123, 124 fn. 439, 159, KUB 37, 96+93b 117, 120, 393
389, 390 KUB 37, 96+93c 88 fn. 387, 102, 120,
KUB 34, 3 13, 19, 48, 104, 125, 133, 159, 160, 374, 380, 382, 393
221 fn. 912–913, 222, 389 KUB 37, 98 13, 20, 52, 64 fn. 217, 107, 108,
KUB 34, 4 13, 19, 48, 104, 125, 133, 159, 221 120, 154, 155, 393
fn. 913, 222, 384 KUB 37, 101(+)102 13, 17, 18, 49 fn. 144,
KUB 37, 36(+)37 8, 18, 48, 77 fn. 314, 159, 160, 105, 125, 134 fn. 465, 136, 155, 213 fn.
161 860, 220 fn. 905, 222, 307f., 394
KUB 37, 36(+)37a 116, 120, 389 KUB 37, 108+110 13, 18, 28, 30, 48, 100, 101,
KUB 37, 36(+)37b 116,1 22, 389 122, 154, 222 fn. 918, 394
KUB 37, 36(+)37c 18f. fn. 252, 30, 33, 88 KUB 37, 111 13, 18, 49, 73 fn. 294, 105, 125,
fn. 387, 89, 111, 120, 123, 124 fn. 133, 134, 159 fn. 559, 160, 220, 221 fn.
439, 389, 390 911, 222, 309–311, 312, 394
KUB 37, 43 11, 18, 49, 62, 77 fn. 315, 100 fn. KUB 37, 115+KBo 7, 1(+) 8, 15, 49, 129,
411, 101, 120, 155, 156, 390 KBo 7, 2 156, 157, 184
KUB 37, 44(+)45(+)46(+) 11, 18, 48, 61 fn. KUB 37, 115+KBo 7, 1(+) 74 fn. 299,
47(+)49(+?)48 203, 100 fn. 411, 101, 120, KBo 7, 2a 116, 125, 207, 394
154, 155, 390 KUB 37, 115+KBo 7, 1(+) 113, 114,
KUB 37, 51(+)53(+)99 11, 18, 48, 159 KBo 7, 2b 125, 184, 185, 318, 394
KUB 37, 51(+)53(+)99a 29, 100, 101, 120, KUB 37, 127 13, 20, 48, 105, 125, 134, 159,
195, 196, 390 221, 222, 309, 312, 394
KUB 37, 51(+)53(+)99b 30, 117, 120, 391 KUB 37, 143 13, 20, 49 fn. 144, 89 fn. 389,
KUB 37, 55+KBo 36, 32(+)HT 75 11, 18, 48, 104, 134 fn. 405, 125, 136, 156, 213,
77 fn. 317, 100 fn. 411, 101, 107, 155, 216, 220 fn. 905, 307, 359, 395
156
KUB 37, 55+KBo 36, 32(+) 120, 391 LKA 26 8, 20, 62, 64 fn. 216, 112, 120, 147,
HT 75a 148, 149, 230
KUB 37, 55+KBo 36, 32(+) 113, 114, LKA 26a 62, 112, 120, 230, 395
HT 75b 120, 391 LKA 26b 29, 62, 112, 120, 230, 395
KUB 37, 58 11, 19, 35, 48, 89 fn. 389, 113, LKA 26c 62, 112, 120, 230, 395
114, 120, 157, 158, 391, 408 LKA 26d 62, 112, 120, 230, 395
440 Indices

LKA 75 6 fn. 23, 7, 15, 39, 64 fn. 218, 74 fn. Priests and Officials, 199f. 10, 11, 15, 36, 55,
306, 113, 114 , 125, 133, 134, 147, 148, 64 fn. 214, 69, 72 fn. 286, 162 fn. 564,
149, 184, 185, 396 163, 200, 209 fn. 837
LKA 116 9 fn. 33, 15, 36, 37, 38 fn. 111, 39, Priests and Officials, 199f.a 29, 93, 120,
74, 86, 147, 202, 204, 209 fn. 837 202 fn. 778, 203, 400
LKA 116a 95, 89 fn. 839, 122, 203, 209, Priests and Officials, 199f.b 89 fn. 390,
216, 396, 401, 91, 120, 231, 232, 259, 260, 342,
LKA 116b 29, 109, 122, 396 400, 405
Priests and Officials, 199f.c 29, 89 fn.
MC 17, 443ff. 7, 15, 30, 46, 65 fn. 219, 73 fn. 389, 95, 96, 123, 202, 203, 209,
291, 75 fn. 311, 89 fn. 383, 103, 120, 216, 396, 400
145, 146, 191 fn. 700, 192, 345, 397
MDP 33, 51 fig. 19/2 7, 22, 25, 26, 59, 78, 80 RA 26, 10 7, 22, 25, 26, 59, 78, 80 fn. 332,
fn. 332, 103, 122, 397 103, 123, 401
Metropolitan Museum, Notable 7, 22, 25,
Acquisitions 1984–1985, 4 30, 38 fn. 106, Studies Jacobsen, 210 7, 15, 30, 46, 101, 123,
46, 80 fn. 332, 103, 122, 142, 353, 145, 227, 240 fn. 1022, 401
355, 368, 369, 397, 398 Studies Sachs, 20 no. 19 11, 20, 29, 38 fn. 106,
MIO 7, 339 7, 22, 25, 42, 43, 81, 83 fn. 332, 45, 89 fn. 389, 110, 120, 152, 392, 401
88 fn. 383, 103, 123, 142, 191, 192, Sumer 9, 29 8, 20, 42, 81 fn. 335, 95, 189, 241
353, 355, 368, 369, 397, 398 Sumer 9, 29a 60 fn. 200, 95, 96, 123, 189,
190, 401
N.A.B.U. 2016/47 7, 22, 25, 26 fn. 74, 28, 29, Sumer 9, 29b 64 fn. 218, 95, 96, 123, 189,
38 fn. 106, 45, 88 fn. 383, 103, 123, 190, 401
146, 191, 192, 269, 353, 355, 368, 369, Sumer 9, 29c 95, 96, 120, 188 fn. 667,
397, 398 189, 333, 402
N 3731 12, 19, 30, 44, 117, 120, 144, 338, 399. Sumer 9, 29d 31, 88 fn. 667, 95, 96, 120,
188 fn. 667, 189, 402
OIP 16, 12 8, 18, 30, 33, 44, 144, 212, 242 fn. Syria 20, 115 (KTU 1.73) 13, 15, 58, 89 fn.
1027 388, 100, 120, 170, 402, 403
OIP 16, 12a 105, 123, 212, 216, 399 Syria 20, 118 (KTU 1.70) 8, 15, 58, 170
OIP 16, 12b 105, 123, 212, 216, 399 Syria 20, 118 (KTU 1.70)a 113, 120, 402
OrAnt 8, pl. XI/XIII 6 fn. 23, 7, 18, 37, 43 fn. Syria 20, 118 (KTU 1.70)b 89 fn. 388, 100,
129, 113, 123, 143, 342, 382, 399 120, 402
OrNS 83, pl. XXII–XXXIV 7, 18, 33, 35, 36, Syria 20, 122 (KTU 1.69) 13, 20, 58, 111, 120,
37, 53, 84, 105, 125, 131, 214, 217, 241, 170, 403
399 Syria 20, 124 (KTU 1.67) 13, 20, 58, 111, 120,
170, 403
PBS 1/2, 112 7, 18, 34, 43 fn. 129, 105, 123,
143, 219 fn. 898, 222, 239, 240, 241, TCL 16, 79+PBS 12/1, 25 6 fn. 23, 7, 18, 43 fn.
400 129, 113, 123, 143, 342, 382, 399, 403
PBS 1/2, 115 13, 18, 44, 95, 125, 131, 144,
145, 240, 241, 364, 400 UE 8, pl. 35 7, 24, 45, 76, 77, 78, 80 fn. 332,
96, 121, 142, 253, 403
 Texts 441

Ugaritica 5, 17 8, 15, 56, 62, 167, 168, 169, Ugaritica 7, pl. I 6 fn. 23, 14 fn. 46, 7, 15, 57,
242, 247, 298 96, 121, 169, 200 fn. 762, 406
Ugaritica 5, 17a 65 fn. 219, 76, 96, 121,
200, 210, 216, 242, 246–248, 403 VAT 10785+10871 7, 20, 40, 133, 147, 148,
Ugaritica 5, 17b 29, 65 fn. 219, 95, 96, 149, 215, 217 fn. 875, 242 fn. 1027.
121, 200, 203, 242, 247, 249–252, VAT 10785+10871/a 88 fn. 386, 106,
258, 290, 404 125, 217, 364, 406
Ugaritica 5, 17c 117, 123, 242, 404 VAT 10785+10871/b 106, 107, 125, 202,
Ugaritica 5, 17d 29, 89 fn. 388, 97, 121, 204, 217, 365, 407
242, 257f., 404 VAT 13226 6 fn. 22, 10 fn. 47, 16, 30, 32, 42,
Ugaritica 5, 17e 29, 90, 121, 242, 404, 406 75, 76, 77, 78, 79, 93, 121, 142, 143,
Ugaritica 5, 17f 31, 77, 90, 121, 242, 405 236, 237, 277–279, 407
Ugaritica 5, 17g 29, 95, 96, 123, 202, 203,
242, 405 YOS 11, 74 13, 18, 30, 33, 38 fn. 106, 45, 82
Ugaritica 5, 17h 29, 89 fn. 390, 91, 121, fn. 344, 94, 125, 133, 152, 407
231, 232, 242, 259, 260, 342, 400,
405 ZA 91, 244 6 fn. 23, 7, 15, 33, 35, 44, 82, 113,
Ugaritica 5, 17i 29, 74 fn. 300, 89 fn. 390, 114, 125, 129 fn. 455, 143, 144, 145,
93, 123, 208, 242, 266f., 292, 325, 184 fn. 642, 185, 318, 407
375, 405 ZA 102, 211 7 fn. 26. 8, 14 fn. 46, 15, 35, 41
Ugaritica 5, 17b 8, 20, 55, 56, 166, 167, 242 fn. 119, 75, 85 fn. 369, 152, 182
fn. 1029. ZA 102, 211a 30, 32, 33, 108, 123, 407
Ugaritica 5, 17ba 89 fn. 388, 97, 121, 257, ZA 102, 211b 30, 99, 121, 407
404, 406 ZA 102, 211c 30, 32, 33, 100 fn. 408, 121,
Ugaritica 5, 17bb 89 fn. 388, 90, 121, 406 408
Ugaritica 5, 19 6 fn. 23, 7, 16 fn. 48, 30, 56, ZA 106, 52 11, 20, 44, 89 fn. 389, 113, 114,
61 fn. 203, 64 fn. 217, 79, 91, 121, 161 121, 144, 391, 408
fn. 561, 166, 167, 262, 331, 406

Besides of the Corpus

5 NT 48 206, 207 AMD 1, 247 98
80-7-19, 319 190 fn. 687 AMD 1, 286 192, 193
AMD 8/1, pl. 51: 1’–4’ 348, 349
A 663 201 fn. 772 AMD 8/1, pl. 51: 7’–r. 10’ 349
AASOR 8, 50 fig. 1a–b 22 AMD 8/1, pl. 68–74: 7’–5’’ 367
Adad-nīrārī epic 84f. fn. 361 AMD 8/1, pl. 73: 1’–16’ 367
AfO 4, 92 22 AMD 8/1, pl. 75–76: 1–27 367
AfO 10, no. 50: 9 66 fn. 233 AMT 10, 1: iii 5 64 fn. 217
AfO 24, pl. IIb 222 fn. 918, 388 AMT 45, 5: r. 9 64 fn. 217
AfO 24, pl. IIIa 233, 235 AMT 52, 1: 10–14 263, 263
AfO 24, pl. IIIb: 5 200, 203 AMT 52, 1: 12–13 263
AfO 24, pl. IIIb: 19 233 fn. 979 AMT 58, 7: i 4–5 202 fn. 780
AfO 24, pl. IIIb: 23 197 fn. 743 AMT 67, 1: iii 4–29 341, 346, 363, 383
Alamdimmû 61, 71, 177 AMT 69, 9: 7–8 93, 202 fn. 780
AMD 1, 246 fig. 9 21 fn. 57 AMT 75, 1: ii 26 320
442 Indices

AMT 81, 5+AMT 27, 4 228 fn. 948 BaF 21, no. 267: 6 67 fn. 240
AMT 85, 1(K 6586)(+): ii? 3’–4’ 370 BAM 1, 11 85 fn. 371
AMT 86, 1(+)AMT 85, 1: iii 5–13 102 fn. 412, BAM 2, 124 63 fn. 12
202 BAM 2, 124: ii 10–28 201 fn. 771, 270,
AMT 86, 1(+)AMT 85, 1: v 13–14 370 341
AMT 93, 3: 11 64 fn. 217 BAM 2, 124: iv 9 63 fn. 12
AMT 97, 1: 4–7 188 fn. 672, 352 BAM 2, 124: iv 17 271
AMT 97, 1: 8–13 102 fn. 413, 201 fn. 774, 352 BAM 2, 127 63 fn. 212
An = Anu II 155 28 fn. 82 BAM 2, 127: 8 63 fn. 212
An = Anu ša amēli 133 28 fn. 82 BAM 2, 127: 9–13 201 fn. 771, 270, 271,
AnOr 52, pl. 15 129 341
AOAT 34, 70: 1–20 372 BAM 2, 128: iv 1’–24’ 201 fn. 771
AOAT 34, 78: 1’–16’ 389, 390 BAM 2, 140: 9’–10’ 107 fn. 418
AOAT 34, 79: 4’–12’ 389, 900 BAM 2, 140: r. 6–9 391
AOAT 34, 81: 1’–r. 3 372 BAM 2, 140: r. 14 391
AOAT 25, pl. 6 136, 139 fn. 502 BAM 2, 182: 14’–16’ 201 fn. 771, 270, 341
AOAT 275, 239: 1’–6’ 215 fn. 872, 364, 407 BAM 2, 182: 15’ 271
AOAT 275, 624: 6’–8’ 210 fn. 839, 287, 356 BAM 2, 194 203
AOAT 275, 663 12 fn. 42 BAM 2, 194: 3’; 9’ 201 fn. 769, 202
AOAT 275, 664 12 fn. 42 BAM 3, 215 198f. fn. 751
Ardat lilî /Etel ilî 227 fn. 941 BAM 3, 317: r. 6–8 367, 371, 374, 381
ArOr 18/3, pl. X–XI: r. 1–6 268, 353, 355, BAM 3, 221: iii 22’–24’ 188 fn. 672, 352
368, 369, 397, 398 BAM 3, 221: iii 25’–29’ 102 fn. 413, 201 fn.
ArOr 18/3, pl. XIV no. 26 362, 363 774, 352
Á.sàg.gig 61, 181 fn. 614, 182, fn. 618, 181–183 BAM 3, 248: i 26–59 383
Á.sàg.gig V 181, 238 BAM 3, 248: ii 44 255
ASJ 2, 159f.b 206, 207 BAM 3, 248: ii 46 256
ASJ 2, 159f.c 233 fn. 979, 234, 235 BAM 3, 248: iii 10–35 341, 346, 363, 383
ASJ 17, 125f.a 183, 185 BAM 4, 401 90 fn. 392
ASJ 17, 125f.b 184, 185, 396 BAM 4, 401: 13 90
ASJ 19, 265f. 128 BAM 4, 354: iii 12–13 93, 202 fn. 780, 400
Ass. 12129 22 BAM 5, 461: ii 28–34 391
AuOr 15, 53 127 fn. 450 BAM 5, 461: ii 31–33 408
AuOr Suppl. 5, pl. V–VI 130 BAM 5, 461: iii 1’–3’ 371
AuOr Suppl. 23, 28 129 BAM 5, 462: 1’ 372
AuOr Suppl. 23, 47 136, 139 fn. 502 BAM 5, 471: iii 23’–24’ 188 fn.672
AUWE 23, 106 128 BAM 5, 471: iii 25’–27’ 102 fn. 413, 201 fn.
AUWE 23, 113 129, 130 774, 352
AUWE 23, 130 127, 128 BAM 5, 473: iii 6’–21’ 346
BAM 5, 475: i 4 188 fn. 672, 352
Babilili-ritual (CTH 718) 4 fn. 20, 111, 170, BAM 5, 489+508: iv 18–25
173, 186 fn. 652 BAM 5, 508: i 15’’–21’’ 289 fn. 677, 401
Babylonian Theodicy 71 BAM 5, 508: iv 11’–17’ 209f. fn. 837, 396,
BaF 21, no. 60: 16 67 fn. 240 401
BaF 21, no. 100: 9 67 fn. 240 BAM 6, 520: ii 12’–18’ 189 fn. 677
 Texts 443

BAM 6, 535+573: 1’–4’+ i’ 1’–7’ 261, 262, Beschwörungsrituale, 351

358 pl. 15–16: iv 8–25
BAM 6, 574: iv 17–22 261, 262, 263, 358 BIN 2, 14 22, 187 fn. 661; 666, 188, 361
BAM 8, pl. 5: r. 1–4 210 fn. 838, 246, 404 BIN 2, 72 192, 193
BAM 8, pl. 9–10 247 BIN 4, 126 192, 193
BAM 8, pl. 12 247 BIN 4, 126: 10–13 330
BAM 8, pl. 16: 6’–9’ 211 fn. 843 BiOr 7, pl. I(+)AfO 16, 72 131 fn. 459
BAM 8, pl. 18–19 247 Bīt mēseri 61, 183, 238, 199 fn. 751
BAM 8, pl. 22: 7–12 211 fn. 847, 359 Bīt rimki 61, 74, 113, 183 fn. 626; 629, 184 fn.
BAM 8, pl. 22: 13–19 212 fn. 852, 305, 376 641, 186 fn. 648; 651, 183–186, 197 fn.
BAM 8, pl. 27(BM 36676): 1–10 210 fn. 839, 797, 205 fn. 801; 804, 209, 220 fn. 906,
287, 356 228 fn. 952, 230, 238, 307, 308
BAM 8, pl. 27 (BM 37621): 1’–13’ 210 fn. Bīt rimki I 184, 185, 407
839, 287, 356 Bīt rimki II 184, 185, 394
BAM 8, pl. 28: 17’–20’ 210 fn. 840, 289, 356 Bīt rimki III 184, 185, 396
BAM 8, pl. 57: 16–21 213 fn. 861 Bīt rimki IV 53 fn. 167, 184, 185, 340
BAM 8, pl. 82: 3’–7’ 214 fn. 865, 399 Bīt rimki V 74 fn. 305, 185, 207, 236, 315,
BAM 8, pl. 110: 8–10 214f. fn. 866, 353 318, 371
BAM 8, pl. 121: 1–5 215 fn. 870, 364 Bīt rimki V 63 318
BAM 8, pl. 123: 19–24 365 Bīt rimki VI 183, 185
BAM 8, pl. 156–157 217, 221 Bīt rimki ritual tablet 183 fn. 626, 185 fn. 645,
BAM 8, pl. 160: 9’–13’ 214 fn. 865, 399 201, 206, 220, 228, 230, 236 fn. 1001,
BBR 26 (+ K 10131) 183 fn. 627, 185 295, 367, 375
BBR 26 (+ K 10131): v 78 228 BM 40183+ 72 fn. 285
BBR 27 72 fn. 280 BM 47755 188 fn. 675
BE 1/2, 129 135, 136, 139 fn. 502 BM 58696+65520 124 fn. 440
BE 14, 4 228 BM 67111 127 fn. 450
BE 31, 53 133, 134 BM 103395 20 fn. 53
BE 31, 58+AMT 88, : r. 11’ 188 fn. 674, 352 BM 115745 234 fn. 990, 235
Beschwörungsrituale, 351 BM 128037 348, 350
pl. 7–14: i 33–ii 12’’ BM 134780: 6–7 80 fn. 330
Beschwörungsrituale, 350 BM 134793 137, 138
pl. 7–14: ii 1’–19’ Bmisch. no. 15 190 fn. 685
Beschwörungsrituale, 351 BMS 20(+)49: 21’–r. 19 385
pl. 7–14: iii 2–13 BMS 39 340
Beschwörungsrituale, 351 BMS 56: 1’–11’ 372
pl. 7–14: iii 19–iv 10 BPOA 3, pl. XI 201, fn. 767, 280, 282,
Beschwörungsrituale, 351 (K 5920): 3’–8’ 348, 352, 357
pl. 7–14: iv 20–24 BPOA 3, pl. XIX 188 fn. 674, 352
Beschwörungsrituale, 351 (K 7098+): 13’–14’
pl. 15–16: ii 1’–8’ BPOA 3, pl. XIX 188 fn. 675, 352
Beschwörungsrituale, 350 (BM 47913): r. 3’–4’
pl. 15–16: ii 10’–iii 1 BPOA 3, pl. XLV 201 fn. 767, 280, 282,
Beschwörungsrituale, 351 (K 10770): 1’–13’ 348, 352, 357
pl. 15–16: iii 3–9 BPOA 3, pl. XXXVI–VII 201 fn. 767, 280,
444 Indices

(BM 40177): 8–15 282, 348, 352, 357 CT 42, 29 130

BPOA 3, pl. XLIV 282, 357 CT 42, 32 200, 202, 209 fn. 832
(K 9587+): iii 1’–13’ CT 44, 14 229, 230
BPOA 9, 143 no. 124 130 CT 44, 25 182 fn. 617
BPOA 9, 153 no. 132 129, 139 fn. 502 CT 44, 26 181 fn. 616, 182, 238, 239
BPOA 9, 208 no. 181 128, 139 fn. 502 CT 44, 32(+)33 217 fn. 877, 221, 224, 240
BRM 4, 20: 8 279 CT 44, 32(+)33a 224
Brockmon Tablets, 124 135, 136 CT 44, 32(+)33b 224
BWL, 119: 7f. 299 CT 44, 32(+)33c 224
BWL, 274 135, 137 CT 44, 32(+)33d 224
BWL, pl. 32 129 CT 44, 32(+)33e 224
BWL, pl. 58–59 135, 136 CT 44, 32(+)33f 224
BWL, pl. 67–68 134, 136 CT 44, 32(+)33g 224
BWL, pl. 71 135, 136 CT 44, 32(+)33h 224
CT 44, 32(+)33i 224
Catalogue of Texts and Authors 70, 71 CT 44, 32(+)33j 224
CBS 10070 137, 138 CT 44, 32(+)33k 224
CBS 10433 137, 138 CT 44, 32(+)33l 224
CBS 11933 218, 388 CT 44, 32(+)33m 224
CBS 13990 129 CT 44, 32(+)33n 224
CBS 15143 137, 138 CT 44, 32(+)33o 224
CBS 15203 127 fn. 450 CT 44, 32(+)33p 224
CCT 5, 50e 233, 234, 235, 383 CT 44, 32(+)33q 224
CdC 1, pl. 28 187 fn. 663, 362 CT 44, 32(+)33r 225
CdC 2, pl. 10 no. 7 22, 187, 189, 361, 362, CT 44, 32(+)33s 225
363 CT 44, 32(+)33t 217, 221, 224
Choix, no. 27 187 fn. 663, 362, 363 CT 44, 34 222 fn. 918
Codex Ḫammurapi §§215–220 60 fn. 196 CT 51, 106 220f. fn. 918
Coronation Ritual 20 fn. 53 CT 51, 142 217
CIRPL Urn. 49 197, 198, 206 CT 58, 28 128, 130
CM 1, fig. 2–5: 151–157 108, 393 CT 58, 40 230
CM 10, fig. 8: 4’–17’ 94, 347 CT 58, 70 129
CM 31, 241 (K 9041): 1–8 354 CT 58, 79 222 fn. 918
CTH 372–374 68f. fn. 252 CTN 4, 101: 1’–17’ 369
CT 4, 3 200, 203, 220, 236, 295, 299, 375 CTN 4, 124: i 10’–12’ 391
CT 4, 4a 208, 209, 238, 239 CTN 4, 182: 1’–16’ 389, 390
CT 4, 4b 219, 221, 238, 239 CUSAS 2, 29 126 fn. 444
CT 4, 8a 124 fn. 440, 134, 176 fn. 592 CUSAS 2, 52 129
CT 16, 4: 157f. 333 CUSAS 2, 103–122 135, 137
CT 17, 20: 52f. 266, 267 CUSAS 10, 19 98
CT 17, 23: 192 267 CUSAS 10, 19: 6–7 276
CT 21, 40–42 135, 137 CUSAS 30, 131: 14 67 fn. 241
CT 22, 1 230 CUSAS 30, 207: 12 67 fn. 241
CT 23, 5–14: iii 37–38 341 CUSAS 30, 223: 10 67 fn. 241
CT 42, 17 131 CUSAS 30, 275: 10 67 fn. 241
 Texts 445

CUSAS 30, 351: 9 67 fn. 241 CUSAS 32, 22d 191 fn. 693, 192 fn. 702, 193
CUSAS 30, 384: 5 67 fn. 241 CUSAS 32, 23a 89, 90
CUSAS 32, 1b 98 CUSAS 32, 24a 98
CUSAS 32, 5f 109 CUSAS 32, 26a 234, 235
CUSAS 32, 5g 197 CUSAS 32, 27b 89, 90
CUSAS 32, 5h 197 fn. 742, 198 CUSAS 32, 27c 98
CUSAS 32, 5i 206, 207 CUSAS 32, 28a 234, 235
CUSAS 32, 5m 198 CUSAS 32, 28c 190 fn. 689, 191
CUSAS 32, 6 16 fn. 50, 197 fn. 747 CUSAS 32, 28d 235
CUSAS 32, 6c 109, 197, 198 CUSAS 32, 29a–c 97
CUSAS 32, 6e 109, 197, 198 CUSAS 32, 30c–d 98
CUSAS 32, 6f 109, 198 CUSAS 32, 30f 89
CUSAS 32, 6g 109, 198 CUSAS 32, 31e 232
CUSAS 32, 6h 197, 198 CUSAS 32, 36 192, 193
CUSAS 32, 6i 109 CUSAS 32, 37a 192, 193
CUSAS 32, 6p 197 fn. 742, 198 CUSAS 32, 37b 192, 193
CUSAS 32, 6t 206, 207 CUSAS 32, 41: 17–18 73 fn. 190
CUSAS 32, 7f 97 CUSAS 32, 42 232
CUSAS 32, 8a 97 CUSAS 32, 47 113, 186 fn. 646, 342, 382, 399,
CUSAS 32, 8b 73 fn. 291, 97 403
CUSAS 32, 9e–f 109 CUSAS 32, 49 98
CUSAS 32, 9h 225, 226 CUSAS 32, 50a 98
CUSAS 32, 9j 218, 221 CUSAS 32, 51: 3 258
CUSAS 32, 10a 238, 239 CUSAS 32, 67 81 fn. 334, 187 fn. 666
CUSAS 32, 10g 192 fn. 702, 193, 191 fn. 693 CUSAS 32, 69 188 fn. 668
CUSAS 32, 10i 212, 216 CUSAS 32, 70 188 fn. 668
CUSAS 32, 11a 218, 221
CUSAS 32, 11c 211, 216, 359 Das wieder erstehende Babylon, 22
CUSAS 32, 11d 218 fn. 886 263 Abb. 19r
CUSAS 32, 11e 218 fn. 886, 221 Das wieder erstehende Babylon, 22
CUSAS 32, 11f–g 238, 239 263 Abb. 19l
CUSAS 32, 11h 238, 239 Dialogue Between Two Scribes 175 fn. 584
CUSAS 32, 11i 239, 239 Dingir.šà.dib.ba 3, 112, 183, 185, 206, 207,
CUSAS 32, 11k 213, 216, 359, 395 228 fn. 947; 950, 228–230, 395, 396
CUSAS 32, 12d: iii 25’ 265 Diseases in Antiquity, 195 fig. 1 22
CUSAS 32, 12g 219 fn. 896 Dragons, Monsters and 20 fn. 54, 21 fn.
CUSAS 32, 14 obv. 219, 221, 238, 239 Fabulous Beasts, no. 49 55, 191 fn. 692, 268,
CUSAS 32, 15 224, 225 353, 355, 363, 368, 369, 397, 398
CUSAS 32, 16a 225, 226 Dream-Book, s. Zāqīqu
CUSAS 32, 16b 225, 226 Dream Compendium 223
CUSAS 32, 17d 182, 183 DT 186: vi 2–4 102 fn. 413, 202 fn. 775
CUSAS 32, 19a 98
CUSAS 32, 19d 98 Ea VII 86 326
CUSAS 32, 21a 222 fn. 918, 388 É.gal.ku4.ra 230f. fn. 959; fn. 961
CUSAS 32, 22c 190, 191 Emar 735C 175 fn. 584
446 Indices

Emar 763 129 FAOS 12, pl. 3–4j 211

Emar 764 129 FAOS 12, pl. 3–4k 211, 213, 359, 395
Emar 767 (A) 135 fn. 478, 136 FAOS 12, pl. 7–8 127, 142, 218, 221
Emar 767 (B) 135, 136 FAOS 12, pl. 13–14 211, 219 fn. 891, 221,
Emar 768 135, 136, 139 fn. 502 238, 239
Emar 769 135, 136, 139 fn. 502 FAOS 12, pl. 17 213 fn. 859, 216, 359, 395
Emar 770 135, 136, 139 fn. 502 FAOS 12, pl. 18 213, 216, 359, 395
Emar 771–774+592 135, 136, 139 fn. 502 FM 3, 81f. 135, 137
Emar 775 128, 129 Fs. Boehmer, 64 182, 183
Enūma Anu Enlil 71 fn. 272, 175 fn. 585 Fs. Borger, 69 22, 187 fn. 661, 189, 362, 363
Essays Finkelstein, 200 135, 137 Fs. De Meyer, 88ff. 192, 193
Exorcist’s Manual 61, 70, 71, 75, 90, 91, 95, Fs. Falkenstein, 267f. 133, 134
96 fn. 402, 98 fn. 406, 100, 177 fn. 593, Fs. Groneberg, 334f. 226
178, 182 fn. 618, 179 fn. 602–3, 181, Fs. Groneberg, 334f.a 226
183, 186, 190, 194, 196, 199, 204, 207, Fs. Groneberg, 334f.b 226
209, 222, 223, 225, 227, 228 fn. 951, Fs. Groneberg, 342 226
231, 232, 233, 236, 237 fn. 1011 Fs. Hilprecht, 220 208, 209
Fs. Larsen, 397/399 233, 234, 235
FAOS 12, pl. 1–2 219, 218, 241, 289, 291 Fs. Limet, 18 133
FAOS 12, pl. 1–2a 210, 216, 218, 354, 356 Fs. Pope, 87 62 fn. 208, 97, 169, 257, 258,
FAOS 12, pl. 1–2b 210, 216, 218, 354 404, 406
FAOS 12, pl. 1–2c 210, 211 fn. 843, 216, Fs. Pope, 87: 1 258
218 Fs. Pope, 87: 2 258
FAOS 12, pl. 1–2d 210, 216, 218 Fs. Pope, 87: 6 258
FAOS 12, pl. 1–2e 210 fn. 841, 216, 218, Fs. Röllig, 115ff. 190 fn. 685
356 Fs. Stol, 150 61 fn. 203, 200, 203, 209
FAOS 12, pl. 1–2f 210, 216, 218 Fs. Szaryńska, 67 129, 139 fn. 502
FAOS 12, pl. 1–2g 210, 218, 221 Fs. Wilcke, 103/105 183
FAOS 12, pl. 1–2h 210, 218, 221 Fs. Wilcke, 103–105b 183, 184 fn. 636,
FAOS 12, pl. 1–2i 210, 218 fn. 881, 221 185
FAOS 12, pl. 1–2j 210, 218, 221
FAOS 12, pl. 1–2k 210, 218, 221 Gattung I 4 fn. 16, 209 fn. 835, 217 fn. 877,
FAOS 12, pl. 1–2l 210, 211, 216, 364 223 fn. 924, 223–225, 239 fn. 1021, 240
FAOS 12, pl. 3–4 211, 213, 218 fn. 883, 241, fn. 1024
305, 306 Gattung I § 1 224
FAOS 12, pl. 3–4a 211, 216, 376 Gattung I § 2 224
FAOS 12, pl. 3–4b 211 Gattung I § 3 224
FAOS 12, pl. 3–4c 211, 218 fn. 883 Gattung I § 4 224
FAOS 12, pl. 3–4d 211, 212 fn. 852, 218 Gattung I § 5 224
fn. 883, 221 Gattung I § 10 224
FAOS 12, pl. 3–4e 211 Gattung I § 11 224
FAOS 12, pl. 3–4f 211, 859 Gattung I § 12 224
FAOS 12, pl. 3–4g 211, 360 Gattung I § 13 224
FAOS 12, pl. 3–4h 211, 218 fn. 883, 221 Gattung I § 14 224
FAOS 12, pl. 3–4i 211, 213, 218 fn. 883 Gattung I § 15 224
 Texts 447

Gattung I § 16 224 Ḫulbazizi, pl. 44 (E) 188 fn. 668, 402

Gattung I § 19 224 Ḫulbazizi, pl. 45 (I) 187 fn. 666, 361
Gattung I § 20 224 Ḫulbazizi, pl. 52 (II) 21 fn. 55, 22, 187 fn.
Gattung I § 21 224 663, 362, 363
Gattung I § 23 224 Ḫulbazizi, pl. 53 190 fn. 685
Gattung I § 24 224 Ḫulbazizi, pl. 54 190 fn. 685
Gattung I § 25 225 Ḫulbazizi, pl. 56 (T) 187 fn. 663, 362, 363
Gattung I § 27 225
Gattung II 13, 18, 44, 95, 125, 131, 144, 209 IBoT 1, 34 86 fn. 379
fn. 835, 219, 220f. fn. 908, 223, 227 fn. Idu II 183 260
945, 239 fn. 1021, 239–241, 240 fn. Ilī-ul-īde 62, 112, 181 fn. 609, 205 fn. 804,
1022; fn. 1023, 364, 400 206, 207, 228 fn. 951, 229
Gattung III 18, 143, 209 fn. 835, 219, 223, Ilī-ul-īde no. 1 199 fn. 751
239–241, 400 Iraq 7, fig. 5 no. 38 188 fn. 668, 402
Iraq 12, 197 73, 188 fn. 668, 402
Ḫul.ba.zi.zi 3, 4 fn. 16, 21 fn. 55, 23, 42, 58 Iraq 14, pl. 22 81 fn. 334, 187 fn. 665, 362
fn. 187, 64 fn. 218, 72 fn. 284, 81 fn. Iraq 38, 93 135, 136, 139 fn. 502
335, 95, 115, 186–190, 187 fn. 657; fn. Iraq 42, 50: 1–12 215 fn. 872, 365
663, 188 fn. 676, 199, 223, 241, 244, Iraq 63, 158 137, 138
385, 401, 402 ISET 1, 217 197
Ḫul.ba.zi.zi no. 2 21 fn. 55, 81 fn. 334, ISET 1, 217a 197, 198
187, 188, 361 ISET 1, 217b 197 fn. 743, 198, 206, 207
Ḫul.ba.zi.zi no. 17 187 fn. 657 ISET 1, 217c 197 fn. 743, 198, 206, 207
Ḫul.ba.zi.zi no. 18 188, 189 IVR2, 18 no. 6: 1’–r. 21 369
Ḫul.ba.zi.zi no. 19 81 fn. 334, 187, 188,
362 JANER 9, 126f.b 223 fn. 923
Ḫul.ba.zi.zi no. 20 188 fn. 675, 189, 200, JAOS 88, 131 71 fn. 274
352 JCS 8, 86 229, 230
Ḫul.ba.zi.zi no. 21 188, 189, 402 JCS 9, 9 201, 203
Ḫul.ba.zi.zi no. 30 189, 337 JCS 9, 10 201, 203
Ḫul.ba.zi.zi no. 33 187, 189, 244, 363 JCS 26, 174f. 128, 130
Ḫul.ba.zi.zi no. 38 21 fn. 55, 187 fn. 663– JCS 31, 218f. 217
664, 189, 244, 362, 363 JCS 31, 225 135, 136
Ḫul.ba.zi.zi no. 48 21 fn. 55 JCS 31, 226+?ISET 1, 109 129, 139 fn. 502
Ḫul.ba.zi.zi no. 60 187 fn. 657 JEOL 5, pl. 38b 22
Ḫul.ba.zi.zi no. 62 21 fn. 55 JNES 33, fig. 1–2: 1’–21’ 395
Ḫul.ba.zi.zi no. 64 204 fn. 795 JNES 33, fig. 1–2: 22’–r. 2 395
Ḫul.ba.zi.zi no. 65 21 fn. 55 JNES 33, fig. 1–2: r. 3–16 396
Ḫulbazizi, pl. 25–26: r. 3–7 188 fn. 671, 402 JNES 33, fig. 3 (CBS 514): 1’–9’ 396
Ḫulbazizi, pl. 27: ii 9’–19’ 401 JNES 33, fig. 3 (Rm 414): 3’–8’ 396
Ḫulbazizi, pl. 36 (g) 188 fn. 669, 402 JNES 33, fig. 3 (Sm 925): 15’ 396
Ḫulbazizi, pl. 42 (B) 188 fn. 668, 402 JNES 33, fig. 4–5, 8: i 4’–7’ 396
Ḫulbazizi, pl. 42 (F) 188 fn. 668, 402 JNES 33, fig. 4–5, 8: i 8’–17’ 396
Ḫulbazizi, pl. 43 (HH) 188 fn. 668, 402 JNES 33, fig. 4–5, 8: ii 1’–23’ 396
Ḫulbazizi, pl. 44 (D) 188 fn. 668, 402 JNES 33, fig. 6–7, 9: 12’–45’ 396
448 Indices

JNES 33, fig. 7 (BE 15474v+h): 1–5 396 KAL 5, 36 86 fn. 372
JNES 43, 312 234, 235 KAL 5, 47 86 fn. 372
KAL 5, 48 86 fn. 372
K 2389+10664 100 fn. 408, 108 KAL 5, 49 86 fn. 372
K 2359: 4–7 188 fn. 672, 352 KAL 5, 50 85 fn. 371
K 2481 348, 350 KAL 5, 64 85 fn. 371
K 3179+ 220 fn. 908 KAL 5, 65 86 fn. 372
K 3398+6015+16803+ 102 fn. 423, 188 KAL 5, 83 85 fn. 371
7186+14166 fn. 672, 201 fn. 774, 352 KAL 5, 85 86 fn. 372
K 3628+: 9–12 80 fn. 330, 188 fn. 671, 402 KAL 5, 86 85 fn. 371
K 3996+4089+9281 199 KAL 5, 87 86 fn. 372
K 6018+8598+BMS 24+ 349 KAL 5, 89 86 fn. 372
25+14704: 8–13 KAL 5, 90 86 fn. 372
K 6018+8598+BMS 24+ 349 KAL 5, 91 86 fn. 372
25+14704: r. 7–15 KAL 5, 92 86 fn. 372
K 6329: ii 9’–17’ 189 fn. 677, 401 KAL 5, 93 86 fn. 371
K 8183: 8–12 349 KAR 4 133 fn. 463
K 8959 137, 138 KAR 9 129, 139 fn. 502
K 10883 236, fn. 1005 KAR 12+AoF 17, 180f. 129
K 15234 205 KAR 13 129
KADP 1 94 KAR 14 133, 134
KAJ 110: 25 66 fn. 230 KAR 15 129
KAJ 204 186 KAR 16 129
KAJ 205 186 KAR 17 129
KAJ 235: 6 66 fn. 226 KAR 18 133, 134
KAL 2, 8: 12–r. 14 367 KAR 19 85 fn. 371
KAL 2, 23: r. 1’–11’ 349 KAR 20: i 11’–13’ 109 fn. 420, 397
KAL 2, 23: r. 15’–17’ 349 KAR 20: ii 2’–8’ 210 fn. 837, 396, 401
KAL 2, 23: r. 21’–23’ 350 KAR 37(+?)282 75 fn. 312
KAL 2, 23: r. 24’ 348, 350 KAR 39+45+JNES 33, fig. 10: ii 1’–5’ 396
KAL 2, 36+VAT 13628: i 21’–45’ 350 KAR 57(+): i 1’–ii 9’ 351
KAL 2, 43(+)44: i? 15’ 391 KAR 57(+): ii 11’–25’ 350
KAL 2, 43(+)44: ii? 5’–7’ 367, 371, 374, 386 KAR 57(+): iii 9–23 351
KAL 4, 30 195 KAR 57(+): iv 8’–12’ 351
KAL 4, 35: iv 14–15 112, 349 KAR 66: 23 256
KAL 5, 2 86 fn. 372 KAR 70: r. 25–27 279
KAL 5, 3 86 fn. 372 KAR 76: 14–19 188 fn. 670, 402
KAL 5, 8 86 fn. 372 KAR 76: r. 25–28 187 fn. 665, 362
KAL 5, 9 86 fn. 372 KAR 90 205 fn. 804, 207, 228 fn. 948; fn. 952,
KAL 5, 18 86 fn. 371 229
KAL 5, 22 86 fn. 372 KAR 97 135, 136
KAL 5, 23 86 fn. 372 KAR 113 135, 136
KAL 5, 24 86 fn. 372 KAR 120 75 fn. 312
KAL 5, 28 85 fn. 371 KAR 128+129 135, 136
KAL 5, 29 86 fn. 372 KAR 134: r. 15–19 108, 393
 Texts 449

KAR 139 1 fn. 5, 40 fn. 116 KBo 45, 193 4 fn. 20, 69 fn. 253, 110 fn. 424,
KAR 145 85 fn. 371 111, 113
KAR 158: vii 43’–44’ 279 KBo 47, 41 87 fn. 380
KAR 177 177 KUB 2, 2+ 126 fn. 446
KAR 178 86 fn. 375 KUB 3, 71 67, 69
KAR 181: r. 6–18 94, 347 KUB 3, 80 86 fn. 379
KAR 227: i 13–22 108, 393 KUB 4, 2 135, 136
KAR 269 195 fn. 725 KUB 4, 4 135, 136
KAR 269a 196 KUB 4, 5+KBo 12, 73 135, 136
KAR 269b 196 KUB 4, 8(+)6(+)KBo 12, 72 135, 136
KAR 269c 196 KUB 4, 23 100 fn. 410, 130, 137, 138
KAR 269d 196 KUB 4, 27 87 fn. 380
KAR 269e 196 KUB 4, 39 137, 138
KAR 297a: iii 12–13 93 KUB 4, 41 137, 138
KAR 330: 1’–11’ 94, 347 KUB 4, 47 4 fn. 20, 69 fn. 253, 110 fn. 424,
KAR 333 129 111, 113
KAR 363 129, 130 KUB 4, 49 94
KAR 370a–c+KAR 251 130 KUB 4, 52 87 fn. 380
KAR 375 129, 130 KUB 4, 54 87 fn. 380
KAR 447 s. KAL 5, 50 KUB 4, 97 135, 136
KAR 450 s. KAL 5, 28 KUB 4, 98 87 fn. 380
KAR 451 s. KAL 5, 18 KUB 29, 11+KBo 36, 48 127 fn. 448
KAR 452 s. KAL 5, 64 KUB 37, 7(+)3(+)2(+)5(+) 87 fn. 380, 91
KAR 454 s. KAL 5, 86 6(+)4(+)8
Kataduggû 61 KUB 37, 9 87 fn. 380
KAV 7 85 fn. 371 KUB 37, 10 87 fn. 380
KAV 179 86 fn. 371 KUB 37, 11 87 fn. 380
KAV 218 127 fn. 448 KUB 37, 14+12(+)15 87 fn. 380
KBo 1, 2 86 fn. 379 KUB 37, 21 87 fn. 380
KBo 1, 10+KUB 3, 72 68 KUB 37, 23 87 fn. 380, 91
KBo 1, 12 134, 136 KUB 37, 24 87 fn. 380
KBo 8, 1 87 fn. 380, 91 KUB 37, 25 87 fn. 380
KBo 8, 2 87 fn. 380, 91 KUB 37, 27 87 fn. 380
KBo 8, 4 87 fn. 380 KUB 37, 29 87 fn. 380
KBo 12, 70+KUB 4, 3 134, 136 KUB 37, 32 87 fn. 380
KBo 15, 9: iii 12; 15 67 fn. 243 KUB 37, 33 87 fn. 380
KBo 21, 20 4 fn. 20, 69 fn. 253, 114, 173f., KUB 37, 41 130
193 fn. 709 KUB 37, 50 87 fn. 380
KBo 28, 30 67 KUB 37, 52 87 fn. 380
KBo 28, 65 86 fn. 379 KUB 37, 54 87 fn. 380
KBo 28, 66 86 fn. 379 KUB 37, 57 87 fn. 380
KBo 36, 14 137, 138 KUB 37, 65 87 fn. 380
KBo 36, 26(+?)KUB 36, 74 137 fn. 490, 138 KUB 37, 66 87 fn. 380, 193 fn. 708
KBo 36, 37 87 fn. 380 KUB 37, 74 87 fn. 380
KBo 36, 63 87 fn. 380 KUB 37, 81 87 fn. 380, 237
450 Indices

KUB 37, 86 87 fn. 380 Lú.tur.ḫun.gá 99, 232 fn. 966

KUB 37, 91 87 fn. 380
KUB 37, 94 87 fn. 380 Malku IV 61 308
KUB 37, 97 87 fn. 380 Malku IV 104ff. 253
KUB 37, 107 87 fn. 380 Maqlû 4, 61, 100, 108, 110, 111 fn. 426, 183,
KUB 37, 137 87 fn. 380 185 fn. 645, 193–196, 193 fn. 710–711,
194 fn. 719; fn. 721, 195 fn. 725, fn.
Lamaštu 4, 61, 190–193 727–728, 205, 206, 222 fn. 918241,
Lamaštu I 10 80 fn. 330 366, 370, 371
Lamaštu I 111–112 330 Maqlû I 19 62 fn. 208
Lamaštu I/a 21 fn. 55, 190 fn. 686 Maqlû II 94–95 62 fn. 208
Lamaštu I/b 190 fn. 685 Maqlû II/b 194, 196, 371
Lamaštu I/c 190 fn. 690, 192, 345 Maqlû II/g 195, 196, 390
Lamaštu I/e 88, 190, 192, 344 Maqlû III 62 65
Lamaštu II 48 26 fn. 70 Maqlû III/c 194, 196, 370
Lamaštu II/a 190, 192, 344 Maqlû V/a 196
Lamaštu II/b 21 fn. 55 Maqlû V/b 195, 196, 366
Lamaštu II/c 190 fn. 685 Maqlû V/j 185
Lamaštu II/e 20f., 21 fn. 55, 81 fn. 335, Maqlû V/k 102, fn. 413, 202
88, 191, 192 fn. 702, 268, 269, 353, Maqlû V/o 185, 195, 196, 367
355, 368, 369, 397, 398 Maqlû VI 86 65
Lamaštu II/f 21 fn. 55 Maqlû VI/j 196
Lamaštu II/g 191, 192, 345, 397 Maqlû VII/c 199 fn. 751
Lamaštu III 106 26 fn. 70 Maqlû VII/I 196
Lamaštu ritual tablet 199 fn. 751 Maqlû ritual tablet 194 fn. 721, 199 fn. 751
Lipšur-litanies 205 fn. 798 MAOG 1/2, 43–52 85 fn. 371
LKA 9: r. 16’–20’ 99, 232, 355 MAOG 1/2, 53–56 85 fn. 371
LKA 25 1.S.: ii 3–10 349 MARV 1, 5: 2 66 fn. 234
LKA 27+KAR 244+ 395 MARV 1, 51: r. 4’ 66 fn. 231
JNES 33, fig. 3: ii 1’–15’ MARV 1, 42 66 fn. 235
LKA 27+KAR 244+ 396 MARV 2, 17+: 36; r. 56 66 fn. 232; fn. 234
JNES 33, fig. 3: ii 16’–iii 3 MARV 2, 28 66 fn. 235
LKA 27+KAR 244+ 395 MC 8, pl. 8: ii 37’–42’ 210 fn. 837, 396, 401
JNES 33, fig. 3: iii 4–6 MC 8, pl. 10 (BM 50958): a 3’–11’ 210 fn.
LKA 53: 1–22 385 837, 396, 401
LKA 69: r. 2’ 351 MC 8, pl. 10 (BM 17311): ii 6’–13’ 210 fn.
LKA 69: r. 12’–14’ 351 837, 396, 401
LKA 82 209 fn. 833 MC 8, pl. 10 (K 9329+): b 5’–8’ 210 fn. 837,
LKA 89+90: i 11’–19’ 108, 393 396, 401
LKA 91 205 fn. 804, 206, 228 MC 8, pl. 10 (Sm. 1802): ii 2’–3’ 210 fn. 837,
LKA 128 75 fn. 312 396, 401
LKA 145: 10–15; r. 1 189 fn. 677, 401 MC 16, pl. 7: 1’–8’ 210 fn. 838, 246, 404
LTBA 1, 75 85 fn. 371 MC 16, pl. 8 (BM 37969): 1’–6’ 215 fn. 870,
Ludlul bēl nēmeqi 75 364
Lugale, pl. 64ff. 130
 Texts 451

MC 17, pl. 58 (K 156+): iii 59–68 268, 353, Muššuʾu IV/f 200 fn. 761, 203, 350
355, 368, 369, 397, 398 Muššuʾu IV/i 188 fn. 676, 200, 203,
MC 17, pl. 58 (K 2725+): ii 13–20 268, 353, 352
355, 368, 369, 397, 398 Muššuʾu V/a 200, 203
MC 17, pl. 59: i 1’–3’ 268, 353, 355 , 368, 369, Muššuʾu V/d 203, 242, 249, 251, 252, 404
397, 398 Muššuʾu VI 185 fn. 644, 200, 201, 203,
MC 17, pl. 65 191, 353, 355, 368, 369, 397, 220, 236, 295, 299, 375
398 Muššuʾu VII/b 203, 360
MC 17, pl. 82 190 fn. 685 Muššuʾu VII/d 201
MC 17, pl. 90 (94) 191, 353, 355, 368, 369, Muššuʾu VIII/a 201, 203, 280, 282, 284,
397, 398 348, 352, 357
MC 17, pl. 91 (95) 191, 353, 355, 368, 369, Muššuʾu VIII/d 201, 203
397, 398 Muššuʾu VIII/k 201, 203
MDP 14, 47: 1’–11’ 396 Muššuʾu VIII/l 201, 203, 270, 341
MDP 14, 91 215, 217, 364 Muššuʾu VIII/m 201
MDP 57, 2 128, 130 Muššuʾu VIII/o 102 fn. 413, 201, 203, 352
Middle Assyrian Laws § 47 66 Muššuʾu VIII/q 202, 203, 400
MIO 7, 342 23 Muššuʾu VIII/r 202, 203, 242, 405
MIO 7, 348 23, 42, 43, 142 Muššuʾu IX 202
MIO 7, 353 23 Muššuʾu IX/b 202, 203, 396, 401
MIO 7, 354 Abb. 13a–b 23 Muššuʾu ritual tablet 198f. fn. 750, 202 fn.
MIO 7, pl. IV 5b 190 fn. 685 783, 229 fn. 954, 204, 215
Mīs pî 4, 61, 105, 109 fn. 422, 183, 196–198, Muššuʾu rit. no. 1 199 fn. 751
206 fn. 812; fn. 814, 207 fn. 822 Muššuʾu rit. no. 2 199 fn. 751
Mīs pî III 198 Muššuʾu rit. no. 3 199 fn. 751
Mīs pî III/c 74 fn. 304, 198, 361 Muššuʾu rit. no. 4 199 fn. 751
Mīs pî IV 198 Muššuʾu rit. no. 5 199 fn. 751
MSL 8/2, 9: 43 267 Muššuʾu rit. no. 6 199 fn. 751
MSL 8/2, 13: 84 258 Muššuʾu rit. no. 7 199 fn. 751
MSL 11, 14: 36 258 Muššuʾu rit. no. 8 199 fn. 751
MSL 14, 353ff. 85 fn. 371 Muššuʾu rit. no. 9 199 fn. 751
MSL SS 1, 89 137, 138 Muššuʾu rit. no. 10 199 fn. 751
Munus la.ra.aḫ 89, 233–235, 341, 346, 363, Muššuʾu rit. no. 11 199 fn. 751
383 Muššuʾu rit. no. 12 199 fn. 751
MUSJ 45, 252 190 fn. 685 Muššuʾu rit. no. 13 199 fn. 751
Muššuʾu 4, 61, 93, 94, 95, 105, 106, 107, 181 Muššuʾu rit. no. 14 199 fn. 751
fn. 609, 183, 185 fn. 644, 188, 198–203, Muššuʾu rit. no. 15 199 fn. 751
198 fn. 750, 199 fn. 755, 200 fn. 761– Muššuʾu rit. no. 16 199 fn. 751
762, 204, 207 fn. 822, 209, 215, 229, Muššuʾu rit. no. 17 199 fn. 751
242, 271, 295 Muššuʾu rit. no. 18 199 fn. 751
Muššuʾu II/b 218 fn. 881 Muššuʾu rit. no. 19 199 fn. 751, 202, 215
Muššuʾu IV 181, 208 fn. 872, 365
Muššuʾu IV/a 200 fn. 761, 202f., 208 Muššuʾu rit. no. 20 199 fn. 751, 202, 215
fn. 825 fn. 872, 365
Muššuʾu IV/b 200, 203, 208 fn. 825 Muššuʾu rit. no. 21 199 fn. 751, 215 fn. 872
452 Indices

Muššuʾu rit. no. 22 199 fn. 751, 215 fn. OrNS 40, pl. III–IV: 49’–51’ 109 fn. 420, 397
872, 365 OrNS 44, 54 233 fn. 974, 234, 235
Muššuʾu rit. no. 23 199 fn. 751, 202, 204 OrNS 59, 486 340
fn. 797, 215 fn. 872 OrNS 59, 487: 1–7(+)1’–7’ 389, 390
Muššuʾu rit. no. 24 199 fn. 751, 215 fn. 872 OrNS 59, 488: 1’–6’ 389, 390
Muššuʾu rit. no. 25 199 fn. 751, 202, 204 OrNS 66, 61 21 fn. 56, 190 fn. 690, 345
fn. 797, 212 fn. 854 OrSu 23–24, 178 127, 128
Muššuʾu rit. no. 26 199 fn. 751 Palais royal d’Ugarit III, pl. CVI 126 fn. 444
Muššuʾu rit. no. 27 199 fn. 751 PBS 1/1, 11 135, 137
Muššuʾu rit. no. 28 199 fn. 751 PBS 1/1, 13 183 fn. 627, 205
Muššuʾu rit. no. 29 199 fn. 751 PBS 1/1, 14: 23–39 395
Muššuʾu rit. no. 30 199 fn. 751 PBS 1/1, 14: r. 8–11 395
Muššuʾu rit. no. 31 199 fn. 751 PBS 1/1, 14: r. 12–21 396
MVN 5, 302: v 12’–18’ 206, 207 PBS 1/1, 15 183 fn. 627, 185
PBS 1/1, 15: 2 184
N 2875+4113 138 PBS 1/2, 110: 1–13 372
N.A.B.U 2012/43(+?)AnOr 52, pl. 14 135, 136 PBS 1/2, 116: 45–48 213 fn. 860, 359, 395
Nam.búr.bi 203f. PBS 1/2, 116: 49–53 214 fn. 862, 360
Nam.érim.búr.ru.da 185, 199, 200, 207, 235f., PBS 1/2, 118 342, 382, 399
236 fn. 999, 315, 318, 371 PBS 1/2, 122 124 fn. 440, 222 fn. 918, 129,
Nouvelles Fouilles de Telloh, 212a 132 130
NTA A.295: 6 66 fn. 226 PBS 1/2, 123 197, 198
NTA A.1724: 6 66 fn. 227 PBS 1/2, 127 214, 218 fn. 884, 241
NTA A.2601: 7 66 fn. 226 PBS 1/2, 127a 213, 214, 216. 218, 359,
NTA A.2614: 7 66 fn. 226 395
NTA A.2617: 7 66 fn. 227, 85 fn. 364 PBS 1/2, 127b 214, 217, 218, 359
NTA A.3184: 6 66 fn. 226 PBS 1/2, 127c 214, 218, 221
NTA A.3188: 3; 6 66 fn. 226 PBS 1/2, 128 212, 241
PBS 1/2, 128a 201, 203, 217, 360
OBO 273, pl. 1–2 230 PBS 1/2, 128b 212, 216, 383
OBO 278, 371–372 132, 230 PBS 1/2, 128c 212, 218, 221
OBO 278, 373–374 132, 230 PBS 1/2, 128d 202, 204, 212, 216
OECT 5, 55 190 fn. 687, 191, 192 fn. 703, 234 PBS 1/2, 128e 212, 216
fn. 990 PBS 1/2, 135 127, 128
OECT 6, 23: 4’–8’ 201 fn. 771, 341 PBS 2/2, 121: 7; 18 67 fn. 238
OECT 6, 23: 12’ 63 fn. 212 PBS 10/4, 8 127, 128
OECT 6, 26 209 PBS 10/4, 12 72
OECT 11, 2 232 PBS 13, 35 197, 198
OECT 11, 34 220f. fn. 908 PBS 15, 41 135, 137
OIP 16, 11a 209 Peiser Urkunden no. 92 126
OrAnt 8, pl. II–VIII 16 fn. 50, 37, 43 fn. 129, PIHANS 65, 296 24 fn. 65, 176 fn. 591
342, 382, 399, 403 PRAK 2, C1 124 fn. 440, 132
OrNS 40, pl. III–IV: 2’–5’ 210 fn. 837, 396, Proverbs of Ancient Sumer 2, pl. 117 126 fn.
401 444
OrNS 40, pl. III–IV: 34’–39’ 109 fn. 421
 Texts 453

Qutāru 106, 204 fn. 793; fn. 796, 202 fn. 783, Schramm Compendium 4, 181, 209, 229 fn.
209, 215 955, 237–239, 239 fn. 1020
Qutāru no. 1 199 fn. 751, 202 fn. 783, Schramm Compendium no. 4 181, 238
203, 215 fn. 872, 365, 407 Schramm Compendium no. 8 238
Qutāru no. 3 199 fn. 751, 202 fn. 783, 215 Schramm Compendium no. 11 208, 238
fn. 872 Schramm Compendium no. 12 238
Qutāru no. 5 199 fn. 751, 202 fn. 783, Schramm Compendium no. 13 219, 238
205, 212 fn. 854 Schramm Compendium no. 14 219, 238
Schramm Compendium no. 21 195 fn.
RA 8, 139 135, 137 730, 213 fn. 861, 238
RA 18, 195 23, 191, 353, 355, 368, 369, 397, SF 54: vi 1–viii 4 233 fn. 978, 235
398 Si. 59 340
RA 18, 198 190 fn. 685 SLTN 49 73 fn. 290
RA 36, 3 124 fn. 440, 126 fn. 443 SMEA 30, 225ff. no. 27 64 fn. 214, 69 fn. 256
RA 36, 4 124 fn. 440, 126 fn. 443 Song of Redemption 126 fn. 446
RA 60, 5+Fs. Wilcke, 139f. 135, 137 SpTU 1, 12 100
RA 65, 119 227 fn. 943 SpTU 1, 12: 5’–16’ 402, 403
RA 70, 135/137 124 fn. 440, 132, 234, 235 SpTU 2, 2: 148 267
RA 88, 161 201 fn. 770 SpTU 2, 2: 149–150 267
Rm 612 223 SpTU 2, 2: 151 267
SpTU 2, 2: 153 267
Sakikkû 61, 70, 71, 74, 177 fn. 593 SpTU 2, 2: 163–164 267
List of Kings and Scholars 70, 71, 72 SpTU 2, 5 109 fn. 421, 138 fn. 495
SAA 10, 247 222 SpTU 2, 12 183 fn. 627, 205 fn. 804
SAA 10, 255 222 SpTU 2, 12: iii 41ff. 205 fn. 801
SAA 11, 156: 8–10 175 fn. 584 SpTU 2, 12: iii 44 228
SAOC 47, pl. 12a–b 191 fn. 692 SpTU 2, 18 203
SAOC 47, pl. 12e–f 191, 353, 355, 368, 369, SpTU 3, 76 340
397, 398 SpTU 3, 82 187 fn. 656
Sag.gig 93, 199, 207–209, 207 fn. 819–822, SpTU 3, 83: 15–16 210 fn. 837, 396, 401
208 fn. 823, 237 fn. 1010, 238, 242, SpTU 5, 231 178 fn. 600
267, 357 SpTU 5, 247: v 16–19 102 fn. 413, 202 fn. 775
Sag.gig I/a 208, 264, 265 STC 2, pl. 75ff. 380, 390
Sag.gig II 218 fn. 881 STT 95+295: ii 91–92 112, 349
Sag.gig III 207 fn. 822 STT 136 198
Sag.gig III 10 304 STT 136: iv 6 271
Sag.gig V 208 STT 136: v 10 271
Sag.gig VI 208 fn. 823 STT 144: 1–4 81 fn. 335, 193 fn. 707, 348
Sag.gig VI/a 208, 242, 266, 267, 375, 405 STT 214–218 187 fn. 656
Sag.gig VII 181, 200, 208 STT 275: i 24–27 352
Sag.gig VII/a 200, 208 fn. 825 STT 300: 21 279
Sag.gig VII/b 208 fn. 825 Studies Lambert, 229 209, 229 fn. 955
Sag.gig VII/f 200, 350 Studies Lambert, 237 229 fn. 955
Sag.gig VII/i 188 fn. 676, 200, 352 Studies Sjöberg, 204–205 222 fn. 918, 388
Saner 9, 77 233, 235 Sumer 9, 28 127 fn. 448
454 Indices

Sumer 11, pl. 6 s. TIM 9, 21 Testament of Ḫattušili I 126 fn. 446

Sumer 11, pl. 16 s. TIM 9, 35 The Slaying of Labbu 80 fn. 330
Sumer 13, pl. 1 s. TIM 9, 20 TIM 9, 5 229, 230
Sumer 13, pl. 3 s. TIM 9, 24 TIM 9, 6 126 fn. 444
Sumer 13, pl. 4 s. TIM 9, 23 TIM 9, 20 131
Sumer 13, pl. 6 132 TIM 9, 21 131
Sumer 17, pl. 17 191 fn. 692, 268. 353, 355, TIM 9, 23 132
368, 369, 397, 398 TIM 9, 24 132
Sumer 28, pl. 3f 190 fn. 685; fn. 688 TIM 9, 27 128, 130
Synchronistic Chronicle 85 fn. 363 TIM 9, 29 109 fn. 421, 138 fn. 495
Šà.zi.ga 4, 93, 236f., 279, 378, 386, 407 TIM 9, 35 134
Šēp lemutti 102 fn. 413, 199 fn. 751, 201f. TIM 9, 56: 1’–14’ 295, 375
Šumma ālu 11 TIM 9, 62 211, 216
Šumma amēlu aḫ(i) imittišu 188 fn. 674 TIM 9, 63a 192 fn. 703, 193
Šumma amēlu šerʾan kišādišu 188 fn. 672 TIM 9, 63b 190, 191
Šumma qāt etemmi ina zumur amēli 188 fn. 672 TIM 9, 63c 192, 193
Šurpu 4, 61, 108, 183, 194, 205–207, 209, TIM 9, 72 99
228, 238, 181 fn. 609, 194 fn. 715; fn. TM.75.G.1722: iii 2–v 1 217 fn. 876
721, 197 fn. 743, 205 fn. 798; fn. 801; TM.75.G.2459: viii 1–ix 3 217 fn. 876
803–5 TMH 6, 1 208, 209
Šurpu I 205 fn. 800 TMH 6, 2 182 fn. 621
Šurpu I/a 199 fn. 751, 228 fn. 953 TMH 6, 3 182, 183
Šurpu II 205 fn. 800 TMH 6, 18a–c 182 fn. 620
Šurpu III 205 fn. 800, 207, 318 Travels and Research in Chaldea, 236 23
Šurpu IV 205 fn. 800 TSŠ 170: iv 6–vii 3 233 fn. 973; fn. 978, 235
Šurpu V 205 fn. 800 Tukultī-Ninurta epic 84 fn. 361
Šurpu VI/i 206 fn. 808, 207
Šurpu VI 205 fn. 800 Udug.ḫul 4, 7, 8, 12, 13, 14, 17, 18, 19, 20, 37,
Šurpu VII 205 fn. 800 39, 40, 43, 44, 48, 49, 52, 53, 54, 55, 61,
Šurpu VII 71–72 65 fn. 219 63 fn.212, 87 fn. 380, 89 fn. 389, 95,
Šurpu VIII 205 fn. 800 101, 104 fn. 416, 104f., 105, 106, 107,
Šurpu VIII/h 194, 195, 206 fn. 809, 207, 118, 122, 123, 124, 125, 127, 131, 133,
371 134, 136, 138 fn. 493, 142, 143, 144,
Šurpu IX 205 fn. 800 147, 155, 156, 159, 162, 163, 164, 181,
Šurpu X 205 fn. 800, 206 fn. 810 183, 195, 199, 201, 202, 204 fn. 795,
Šurpu X/a 207 209 fn. 833; fn. 835–836, 209–222, 229
Šurpu X/b 206, 207 fn. 955, 238, 239 fn. 1020, 240 fn. 1024,
Šurpu X/c 206 241, 242, 243, 251, 287–312, 333, 361,
Šurpu X/g 206, 207 375, 376, 389, 394, 400
Šurpu ritual tablet 205 fn. 804, 206, 228 Udug.ḫul I 209, 217 fn. 877, 224 fn. 930
Udug.ḫul I/b 209, 216, 396, 401
TCL 15, 16 131 Udug.ḫul I/e 1 99 fn. 751
TCL 15, 18: i 4’ 245 Udug.ḫul II 209
TCL 16, 63 219 fn. 891, 221, 238, 239 Udug.ḫul II 2 247
TCL 16, 85+Lugale, pl.77 132 Udug.ḫul II 16 248
 Texts 455

Udug.ḫul II 24–27 210 Udug.ḫul V/g 211, 212, 216, 218 fn.
Udug.ḫul II 39 210 883, 242 fn. 1027, 399
Udug.ḫul II 30 267 Udug.ḫul V/h 211, 212, 216, 242 fn.
Udug.ḫul II/a 200, 210, 216, 242, 246, 1027, 399
251, 404 Udug.ḫul VI 212, 213, 217, 218, 242 fn.
Udug.ḫul II/b 210, 216, 385 1028
Udug.ḫul III 210, 211, 219, 293 Udug.ḫul VI/a 199 fn. 751, 202, 204
Udug.ḫul III 2 292 fn. 797, 212 fn. 854, 215, 216
Udug.ḫul III 3 292 Udug.ḫul VI/b 212, 216
Udug.ḫul III 131–132 290 Udug.ḫul VI/c 211, 216
Udug.ḫul III 133 290 Udug.ḫul VI/d 212, 216, 383
Udug.ḫul III 134 290 Udug.ḫul VI/g 212, 216, 383
Udug.ḫul III 135 290 Udug.ḫul VI/i 211, 213, 216, 218 fn.
Udug.ḫul III 136 290 883
Udug.ḫul III 137 290 Udug.ḫul VII 127, 213 fn. 857, 218, 219,
Udug.ḫul III 138–143 220 fn. 905, 307 242
Udug.ḫul III 145 290 Udug.ḫul VII 39 302
Udug.ḫul III 155–162 63 fn. 212 Udug.ḫul VII 54 311
Udug.ḫul III 165 288 Udug.ḫul VII 80–85 302
Udug.ḫul III 166 288 Udug.ḫul VII/a 211, 213 fn. 859–860,
Udug.ḫul III 167 288 214, 216, 218, 220, 307, 359, 395
Udug:ḫul III 177 288 Udug.ḫul VII/b 201, 211, 213 fn. 857,
Udug.ḫul III 196–197 302 214, 216f., 218, 359
Udug.ḫul III/a 210, 211 fn. 843, 216, Udug.ḫul VII/c 211, 213 fn. 857, 214,
218, 291, 354, 356 217, 360
Udug.ḫul III/b 210, 211 fn. 843, 216, Udug.ḫul VII/d 212, 213 fn. 859, 214,
218, 354 217, 360
Udug.ḫul III/c 210, 211 fn. 843, 216, Udug.ḫul VII/e 214, 217, 360
218 Udug.ḫul VII/g 195, 213 fn. 861, 214,
Udug.ḫul III/d 210, 216, 218 217, 238
Udug.ḫul III/e 210, 216, 218, 289, 356 Udug.ḫul VIII 127, 214 fn. 862, 219
Udug.ḫul III/f 210, 216, 218 Udug.ḫul VIII/a 213, 214, 217, 242,
Udug.ḫul III/g 211, 216, 287, 356 360
Udug.ḫul IV 211, 220 Udug.ḫul IX 214 fn. 864
Udug.ḫul IV 181’–182’ 304 Udug.ḫul X 214, 217, 241, 399
Udug.ḫul IV/a 210, 211, 216, 240, 364 Udug.ḫul X/a 52, 84, 140
Udug.ḫul IV/c 211 fn. 847, 216, 359 Udug.ḫul XI 214, 241
Udug.ḫul V 211, 212, 213, 218, 219 fn. Udug.ḫul XI/a 214
891 Udug.ḫul XII 214f. fn. 866, 242
Udug.ḫul V 41 311 Udug.ḫul XII 98 221 fn. 913
Udug.ḫul V 107–109 63 fn. 212 Udug.ḫul XII/a 214, 215 fn. 866, 217,
Udug.ḫul V/a 211, 216 353
Udug.ḫul V/e 211, 212 fn. 852, 216, Udug.ḫul XII/b 214
220, 305, 376 Udug.ḫul XIII–XIV 86, 202 fn. 783, 215
Udug.ḫul V/f 211, 216 fn. 867, 221, 240, 241
456 Indices

Udug.ḫul XIII–XV/a 215 fn. 872, 217, Ugaritica 5, 166 135, 136
364, 406 Ugaritica 5, 169 135, 136
Udug.ḫul XIII–XV/b 215, 217, 364, UM 29-13-569 206 fn. 808, 223 fn. 923
407 UM 29-13-717 237
Udug.ḫul XIII–XV/c 199 fn. 751, 202, UM 29-13-771 12, 84 fn. 355
215 fn. 872, 217, 365 UM 29-15-399+ISET 2, pl. 26 135, 136, 139
Udug.ḫul XIII–XV/d 199 fn. 872, fn. 502
202, 215 fn. 872, 217, 365 Uš11.búr.ru.da 183, 222f. fn. 917
Udug.ḫul XIII–XV/e 199 fn. 751, 215 UVB 21, pl. 12i 23, 78, 80
fn. 872
Udug.ḫul XIII–XV/f 199 fn. 751, 215 VAT 9774 39 fn. 114
fn. 872, 217, 365 VAT 9883 39 fn. 114
Udug.ḫul XIII–XV/f2 199 fn. 751 VS 2, 47 229, 230
Udug.ḫul XIII–XV/g 202, 204 fn. VS 2, 89 132
797, 215 fn. 872, 217, 365 VS 2, 97 221 fn. 914
Udug.ḫul XIII–XV/h 199 fn. 751, 215 VS 10, 179 132
fn. 872 VS 10, 185 221 fn. 914
Udug.ḫul XVI 215, 224, 240 fn. 1025 VS 10, 186 221 fn. 914
Udug.ḫul XVI/a 211 fn. 844 VS 10, 187b 109
Udug.ḫul XVI/f 220, 304 VS 10, 187c 109, 197, 198
UET 1, 146 135, 137 VS 10, 192: 12 333
UET 6/1, 84 130 VS 17, 10 176
UET 6/1, 117 131 VS 17, 10: 51–53 275
UET 6/2, 149 222 fn. 918 VS 17, 14 109
UET 6/2, 380 126 fn. 444 VS 17, 19 182, 183
UET 6/2, 381 126 fn. 444 VS 17, 27 89
UET 6/2, 385 126 fn. 444 VS 17, 28 223 fn. 923
UET 6/2, 386 126 fn. 444 VS 17, 31 222, 223
UET 6/2, 388(+)UET 6/3 “6” 128, 130 VS 17, 33 73, 233, 234, 235
UET 6/2, 389 128, 130 VS 17, 34 233, 234, 235, 383
UET 6/2, 391: 1–7 210 fn. 841, 291. 354, 356 VS 17, 35 132
UET 6/2, 392: 1–6 210 fn. 841, 291, 354, 356 VS 17, 43 132 fn. 460
UET 6/2, 393: 9–12 295, 375 VS 17, 46+49 128, 130
UET 6/2, 399 99 VS 17, 86 126 fn. 443
UET 6/2, 406 12 fn. 42 VS 24, 25 127 fn. 450
UET 6/2, 407 205 fn. 803 VS 24, 28 128, 130
UET 6/3, 580 132 VS 24, 29 129, 130
UET 6/3, 581 132 VS 24, 31 131
UET 6/3, 636 132 VS 24, 33 130
UET 6/3, 916 137, 138 VS 24, 36 129, 130
UET 6/3, 917 137, 138 VS 24, 39 130
UET 6/3, 918 128, 130 VS 24, 41 130
UF 42, 574f. 127 fn. 450 VS 24, 45+52+61 182, 208, 218, 226 fn. 939
Ugaritica 5, 164 128, 130 VS 24, 45+52+61: xi 4’–7’ 226
Ugaritica 5, 165 135, 136 VS 24, 45+52+61: xii 1’–9’ 226
 Texts 457

VS 24, 46+47(+)48+51(+)50 219 fn. 891, YOS 11, 69b 226

221f. fn. 915, 226 YOS 11, 69c 201 fn. 772, 226
VS 24, 46+47(+)48+ 219, 221, 239 YOS 11, 70d 219 fn. 888; fn. 891, 222, 238,
51(+)50: i 1’’–11’’ 239
VS 24, 46+47(+)48+ 226 YOS 11, 70e 219 fn. 888, 222, 238, 239
51(+)50: v 1’–8’ YOS 11, 70f 219 fn. 888; fn. 896, 222
VS 24, 46+47(+)48+ 226 fn. 940 YOS 11, 76a 89
51(+)50: v 9’’–20’’ YOS 11, 76b 89, 90
VS 24, 46+47(+)48+ 226 fn. 940 YOS 11, 78 208
51(+)50: vi 1’–9’ YOS 11, 84 232 fn. 967
VS 24, 52: r.? i 1’–9’ 206 fn. 808 YOS 11, 85 233 fn. 979, 234, 235
VS 24, 72 130 YOS 11, 86a 234 fn. 990; 993, 235
VS 24, 75 131, 139 fn. 502 YOS 11, 92 227
VS 24, 86 126 YOS 11, 93 224
VS 24, 113 135, 137
ZA 36, 4 232 fn. 967
WOO 6, 701 138 ZA 65, 168 135, 137, 139 fn. 502
ZA 71, 62b 232
YOS 11, 4: 17–18 62 fn. 208 ZA 75, 194 99
YOS 11, 6a–b 97 ZA 83, pl. I–IIIb 238, 239
YOS 11, 7 291 fn. 770 ZA 83, pl. I–IIIc 222 fn. 918
YOS 11, 8 201, 203 ZA 83, pl. I–IIIe 238, 239
YOS 11, 11 263 ZA 83, pl. IV–Vc 222 fn. 918
YOS 11, 12: 6–7; 13–14 73 fn. 292 ZA 83, pl. IV–Ve 238, 239
YOS 11, 13: 7; 9–10 73 fn. 292 ZA 83, pl. VIb 239
YOS 11, 14 201 fn. 772 ZA 83, 176 217f. fn. 878, 238, 239
YOS 11, 15 222 fn. 918 ZA 86, 172 135, 137
YOS 11, 17 235 ZA 92, fig. 1–2a 226
YOS 11, 19 192, 193 ZA 92, fig. 1–2b 227
YOS 11, 20 190, 191, 345 ZA 92, fig. 1–2c 227
YOS 11, 29 222 fn. 918 ZA 92, fig. 1–2d 227
YOS 11, 35 124 fn. 440 ZA 92, fig. 1–2e 227
YOS 11, 42 186 ZA 92, fig. 3 225, 227
YOS 11, 43 73 fn. 290 ZA 92, fig. 4a 225, 227
YOS 11, 44 109 ZA 92, fig. 4b 225, 231
YOS 11, 47 206, 207 ZA 94, 240 127 fn. 448
YOS 11, 50a 105 ZA 103, 36 fig. 7–8: r. 1’–3’ 369
YOS 11, 63 223 Zāqīqu 223 fn. 920; fn. 922
YOS 11, 66: 22–28 326 Zì.sur.ra 4, 207
YOS 11, 67 124 fn. 440 Zì.sur.ra I/a 199 fn. 751
YOS 11, 69: 20’ 176 fn. 592 Zú buru5 dab.bé.da 4, 225–227
YOS 11, 69a 226
458 Indices

II. Personal and Divine Names (Selection)

Adad-apla-iddina 67, 70 fn. 268, 71 fn. 276, G/Kizaya 66 fn. 228
73, 177 Giziya 86 fn. 250
Adad-nīrārī I 85 fn. 361 Gula 61 fn. 203, 63 fn. 213, 64 fn. 217, 262,
Adad-zēra-iqīša 40, 76 263, 329, 330, 331
Agi-Teššub 37 fn. 99, 84 Gula-ilī 42
Ammataya 68 fn. 251, 69 fn. 254, 84
‘Ammiṯtamru II 55, 56 Ḫattušili III 49, 67, 68
‘Ammurapi 56 Ḫuzālu 67 fn. 238
Asalluḫi 60 fn. 200, 61 fn. 203, 64, 76, 77 fn.
313, 90 fn. 391, 109, 110, 119, 168, Ilī-padâ 66
177, 207, 242, 246, 247, 250, 257, 258, Iqīš-Bābu 66 fn. 226
266, 267, 281, 288, 293, 298, 301, 329, Ištar 6, 13, 15, 24, 25, 40, 41, 52, 61 fn. 203,
336, 379 67 fn. 241–241, 68 fn. 252, 85, 88 fn.
Aššur-bēl-kala 2, 39 387, 89, 102, 109, 111, 117, 118, 120,
Aššur-nādin-aḫḫē 38 121, 123, 124 fn. 439, 127 fn. 450, 129,
Aššur-nīrārī 2 131, 132, 137, 139 fn. 502, 150, 152,
Aššur-rēšī-išši 82 fn. 346 159, 188, 229, 279, 284, 313f., 340,
Aššur-uballiṭ I 40, 85 341, 350, 351, 352, 389, 390, 403

Bābu-aḫa-iddina 75 fn. 312 Kadašman-Enlil II 67

Bulālu 75 fn. 312 Kamad 326
Burnaburiaš II 85 Kamad.me 326
Kamad.ru 326
Damu 61 fn. 203, 65 fn. 219, 262, 331 Karaḫardaš 85
Daughters of Anu 262, 263 Kaštiliaš IV 85
Kidin-Gula 82 fn. 346
Ea 60 fn. 200, 61 fn. 203, 71 fn. 272, 72 fn. Kidin-Marduk 66 fn. 230
284, 77 129, 132, 138 fn. 495, 177, 205 Kurigalzu II 45 fn. 133, 85
fn. 802, 228, 229, 247, 250, 258, 271,
273, 281, 293, 294, 298, 299, 302, 329, Labeʾtu 66
332, 362, 385 Lamaštu 6, 7, 8, 12, 15, 17, 18, 20 fn. 51; fn.
Enki 60 fn. 200, 61 fn. 203, 64, 72 fn. 284, 54, 21 fn. 55–56, 22, 24, 25, 26 fn. 73–
129, 132, 207, 247, 266, 267, 287, 288, 74, 28, 36, 40, 43, 44, 45, 46, 55, 57, 58
291, 296, 298, 301, 302, 324, 332 fn. 188, 59, 65, 69, 75 fn. 311, 78, 79 fn.
Enlil-nādin-aḫi 42 324, 80 fn. 330, 81 fn. 335, 87 fn. 657;
Ereškigal 326 fn. 663; fn. 666, 88 fn. 383, 89 fn. 389,
Eriba-Adad I 40 101, 103, 115, 117, 118, 120, 121, 122,
Esagil-kīn-apli 70f. fn. 269, 71 fn. 272; fn. 123, 145, 164, 165, 167, 169, 173, 190
276, 72, 74, 176 fn. 588, 177 fn. 593, fn. 685, 191, 192 fn. 701; fn. 703, 193 fn.
179 fn. 602 709, 193 fn. 709, 250, 252, 260, 268f.,
Esarhaddon 222
 Personal and Divine Names (Selection) 459

289, 308, 326, 328, 330, 344, 345, 348, Ningirsu 136, 279, 284
353, 355, 366, 368, 369, 397, 398, 401 Ninkarrak 61 fn. 203, 129
Lannî 37, 84 Ninurta 6, 7, 14, 15, 41, 64 fn. 218, 72 fn. 284,
Lulāyu 66 109, 112 fn. 431, 118, 119, 129, 136,
147, 189, 219, 245, 368, 372
Madi-Dagan 69 fn. 256, 64 fn. 214, 84 Ninurta-nāṣir 72
Maḫḫi-ḫīṭa(ya) 37 Niqmaddu II 56
Marduk 60 fn. 200, 61 fn. 203, 63 fn. 213, 64,
71 fn. 274, 77, 89 fn. 389, 109, 110, Ramses II 67
119, 120, 130, 177, 205 fn. 802, 207, Reminni 66 fn. 228
228, 229, 242, 246, 247, 248, 250, 251, Rēš-Marduk 66 fn. 226
255, 281, 288, 293, 298, 329, 379, 392, Rībātu 38, 63 fn. 213
401, 404 Rībi-Dagan 83 fn. 352, 84, 175 fn. 584
Marduk-apla-iddina II 70 fn. 268
Marduk-ērissu 66 fn. 226 Saggil-kīnam-ubbib 71 fn. 273; fn. 276
Marduk-išmanni 63 fn. 213 Sala 66 fn. 228
Marduk-kabit-aḫḫēšu 37, 64 fn. 216, 86 Sîn-gāmil 73 fn. 290
Marduk-nādin-aḫḫē 66 fn. 227, 85 fn. 364 Sîn-lēqi-unninni 71f. fn. 277
Marduk-šākin-šumī 222 Sîn-nāṣir 67, 73
Meli-Šipak 42 Sîn-šuma-iqīša 66 fn. 234
Muwatalli II 68 Sîn-uballiṭ 42, 76, 79
Sumuqan 275
Nabû-apla-iddina 197 Šadda’ittu 66 fn. 228
Nabû-dūr-ilišu 75 fn. 312 Šakkan 262, 263, 316, 317
Nabû-šākin-šumāte 66 fn. 231 Šamaš-niqi 23 fn. 61, 27, 81
Nabû-šumu-libūr 2 Shalmaneser I 40
Nabû-zēra-iddina 75 fn. 312 Šubši-mešrê-Šakkan 75 fn. 308
Naḫiš-šalmu 82 fn. 346 Šuppiluliuma I 86 fn. 379
Namma 286, 287, 289, 291 Šuppiluliuma II 51 fn. 157
Nanše 90, 289, 356
Nazi-bugaš 85 Tiglath-Pileser I 38, 39, 85
Nazi-marrutaš 177 Tukultī-Ninurta I 39, 40, 84, 85, 136 139 fn. 502
Nebuchadnezzar I 71 fn. 276, 131 Ṭāb-ilī 66 fn. 226; fn. 223
Ningal 131
Ningirima 61 fn. 203, 283, 284, 287, 293, 385 Urtenu 56, 57, 83, 168, 169
460 Indices

III. Words Discussed (Selection)

a.ḫa.an.tum3/4 308 mīšāru 279
apkallu 69 fn. 257, 72 mušaru (išaru) 279
appāru 165, 260
annanna (NENNI) 73 fn. 290; fn. 283, 150, 314 nāmurtu 66
āšipu 60f. fn. 193, 64, 66, 67 fn. 243, 165 napāsu 330
lú
A.TU5 64 nēpešu/nēpušu 9 fn. 31, 66, 182 fn. 618
nešbû 260
bar giš.ra 308
bārû 61, 70 pāltu (pāštu) 336
parû 318
dimītu 115 fn. 434 pāširu 237, 279
DÌM.MA.ME.LAGAB 290 PIRIG.GAL.AB.ZU 293f.
DÌM.ME.MA.LAGAB 251, 290 PIRIG.GAL.NUN.GAL 293f.
dùb -- bad 299 pūru (purru) 275

eʾiltu 156 fn. 558 qatnu (qatantu) 336

giddagiddû 262 sanninu 253

gìri -- dab(5) 292 sil5/sil6/sil7/silx 333
sila -- dab(5) 292
ḫáš -- bad 299 suḫurtu 279
šannudû (šanadu) 330
iškāru (ÉŠ.GÀR) 175 fn. 583; fn. 585, 179, šangû 64
230 šarriqu 276
širēnni 314
ká.gal.kur.ra 265 šu – dù 299
kamūnu 260 šu -- sàg/síg 299
kararatu, kat-ta-ri-túm 202 fn. 778–779
kunukku (na4KIŠIB) 80 tēliltu 66, 182 fn. 618
kīnūtu; *kīnûtu 271
kūdanu (GÌR) 318 ummânu 70, 71, 75
mašmaššu 60, 70
mekku 279 zi -- e 245
mekkû 279
 Grammatical, Literary and Other Terms (Selection) 461

IV. Grammatical, Literary and Other Terms (Selection)

Abracadabra 123 fn. 438 224, 229 fn. 955, 238, 240 fn. 1025,
Amarna Letters 2, 67 241, 348, 350
Amulets 20–23, 25, 26, 78, 69, 80f., 83 fn. 347, Chariot of the Sun god 318
88 142, 173, 187 Compendium 179 fn. 604
Apocopated pronominal suffix 148 fn. 528, Cow-of-Sîn motif 4, 63, 89, 233 fn. 975–977,
158, 160 234 fn. 991
Araḫḫi ramānī 63 fn. 212 Crasis 149, 166 fn. 571, 167
Archaic Features 143, 144, 145, 146, 147, 150, Cylinders 24f. fn. 65, 73, 81, 82
152, 154, 155, 156, 157, 159, 161, 162, Cylinder Seals 21, 23f., 25, 27, 29, 45 fn. 134,
163, 164, 165, 167, 168, 173 46 fn. 136, 58 fn. 187, 73, 76, 77, 78, 80
Mimation fn. 330; fn. 332, 81 fn. 333–335, 83 fn.
Classic mimation 143, 144, 145, 148, 347, 88, 95, 142, 173, 187, 188, 244,
152, 154, 160 245
Orthographic mimation 144, 145, 147,
152, 154, 157, 160, 162, 163, Diagnostic Omina 11, 71, 83
164, 165, 168 DN1 restore (his) health, so that 64 fn. 217
Plene-writing I/voc-verbs 154, 156, 160 the expert may receive (his) fee!
Plene-writing I/w-verbs 165
Pronominal suffixes assimilated 143, 156 Epenthetic vowels 143, 157
to dental with /Z/-sign 159 Evil eye 115, 118, 219
/št/ 144, 145, 146, 147, 150, 152, 156, Exile from heaven 330
157, 159, 164, 168
/w/ instead of /m/ 152, 156, 165 Forerunners 180 fn. 605; fn. 608
Assyro-Mittanian ductus 68 fn. 250, 78 fn. Canonical 180
380, 84, 86 fn. 376, 134, 154, 155, 172 Non-canonical 180
fn. 581, 184, 213, 220, 374, 375, 376,
378, 379, 380, 381, 383, 386, 390, 391, Glossenkeile 128, 129 fn. 455, 133 fn. 461–
392, 393, 394, 395 463, 137 fn. 489, 138, 171

Beschwörungsgebet 1 Hippiatry 39, 96 fn. 401

Bilinguals 124–142 Historiola 63 fn. 211, 271
Interlinear (Sum.–Akk.) 128–132 Hurrian loanwords 150, 155, 157
Paired Interlinear 128–130
with indentation 131 I am the incantation priest of DN! 64
Separated Interlinear 131f. I am the man of DN! 64
Sumerian(//)Akkadian 132f. I am the messenger of DN! 64
Hybrid: Paired Interlinear– 133f. Imitation script s. pseudo-inscriptions
Sumerian(//)Akkadian Incantation collective 7f., 14 fn. 46, 16, 56, 64
Parallel Columns (Sum.||Akk.) 134–137 fn. 216, 81 fn. 335, 82, 123, 124 fn. 439,
176, 182, 188, 189, 194 fn. 721, 195,
Canonization 175f., 242 202, 208, 210, 211, 212, 213, 215, 218,
Catchline 30, 35 fn. 89, 176, 182, 184, 198, 219, 224, 230, 231, 241, 242 fn. 1027
203, 205 fn. 804, 209, 214 fn. 864, 221,
462 Indices

Incantation-prayer 1 fn. 3, 4, 11, 16 fn. 50, 24, /gg/ > /ng/ 149
53 fn. 167, 68f. fn. 252, 69 fn. 253, 74, i+a > â 146, 155, 156, 158
77, 89, 92, 109–115, 117, 118, 119, 120, /m/ > /n/ before dentals 149, 156, 168
121, 122, 123, 124 fn. 439, 125, 138 fn. /w/ > /m/ 144, 146, 149 fn. 537, 152, 155,
495, 170, 173, 183, 184, 185, 186 fn. 156 fn. 558, 158, 163, 166, 168
646, 225, 313–325 Mumbo-Jumbo 123 fn. 438

Kultmittelbeschwörung 2 fn. 7, 16 fn. 50, 64 fn. Orthography 69, 84, 100, 121 fn. 436, 143 fn.
217, 74, 75, 77, 105–109, 117, 118, 119, 515, 148, 151, 161 fn. 562, 221 fn. 913,
120, 122, 123, 125, 194, 202 fn. 783, 206 290
fn. 811, 215 Archaic 143, 144, 145, 147, 152, 159, 164,
168
Lingua Franca 2, 82 Middle Assyrian 148, 151, 164
Locative-adverbial -ū(m) 148 fn. 529, 149, Middle Babylonian 143, 144, 146, 149, 152
150, 153 Peripheral 158, 159, 160, 161, 162, 163,
164, 166, 167, 168
Marduk-Ea dialogue 2 fn. 6, 60f. fn. 200, 221
fn. 913, 302 Peripheral Akkadian Features 158, 160, 162,
May PN1 die, may PN2 live! 62 163, 164, 166, 167, 168
Middle Assyrian Features 148, 151, 153, 156, /a/ > /i/ 169
158, 160, 162, 163, 164, 166, 167, 168 /a/ > /u/ 169
Absence of Babylonian vowel 151, 153, /–ānanni/ instead of /–āninni/ 169
harmony 158, 164, 168 Errors of gender polarity 158, 164, 168,
Assyrian imperative 151, 163 169
Assyrian PāS 153 Erroneous use of the 34 fn. 87, 35, 160,
Assyrian PiRS/PuRS 151 construct state 167, 285, 332
Assyrian precative 151, 153, 158, 167 Erroneous use of imperatives 169
Assyrian pronominal suffixes 151 Erroneous use of prepositions 160, 162,
Assyrian vowel harmony 153, 164 276, 299
/ai/ > ē 148, 151, 153, 162, 164 /i/e/ > /a/ 169
e-coloring I/voc-verbs 148, 151 /u/ > /a/ 157, 166, 169, 260
–i(m) > –e 164 ti– (3.sg.f.) 164 fn. 566, 169
III/voc-verbs without 148, 151, 162 –ūna (3pl.m.) 167
contraction Phonetic Sumerian 100, 115, 121 fn. 436, 123
/m/ > /n/ caused by labial 153 fn. 438, 126 fn. 444, 135 fn. 480; fn.
/šē–/prefix in Š-stem 158, 160, 166, 168 487, 221 fn. 913, 237 fn. 1008, 247,
of I/w-verbs 251, 288, 290, 299, 302, 304, 306, 311,
(u)wa– > u– 148, 151 fn. 549 324, 325
Middle Babylonian Features 143, 144, 146, Prisms 14, 24 fn. 62, 83
149, 151, 152, 155, 156, 158, 163, 166, Private magical texts 26, 73, 75, 77, 78, 80,
168 81, 82, 88
/a/ > /e/ before /i/ 146 fn. 524, 151 fn. 548 Pseudo-Inscriptions 26 fn. 71; fn. 73–74, 82
/bb/ > /mb/ 144, 149 fn. 335
/dd/ > /md/ 146, 155, 158, 166
/dd/ > /nd/ 158
 Grammatical, Literary and Other Terms (Selection) 463

Rubrics 6 fn. 22, 7, 9, 10, 27–32, 28 fn. 82, Standardization 71, 72, 171 fn. 580, 175f.,
113, 115 fn. 434, 192, 232 fn. 968, 263 177–179, 178 fn. 598, 180, 187, 195 fn.
725, 242f.
Sandhi 151, 161, 166, 169, 247, 260 Stock-incantations 180f., 181 fn. 609, 183,
Scapegoat 182 fn. 618; fn. 620 202, 205
Serialization 176–178, 203, 141 Subscripts 32–35, 94, 215, 218, 219, 232 fn. 967
of individual textual units 176, 179, 189,
192, 194, 195, 210, 211, 212, 214, Tabula ansata 20, 75, 78 fn. 322, 80, 163, 193
215, 220, 241, 242 fn. 1027–1028 Terminative-adverbial -iš 144 fn. 518, 146,
of tablets 176, 241, 242 148 fn. 529, 150, 153, 155, 156, 160,
Serie 7, 61, 171, 175 fn. 584, 128f. 163, 166, 167
Shared Middle Babylonian / 149, 151, 153, Therapeutic Texts 10, 77, 188, 199, 201 fn. 770
Middle Assyrian Features 155, 156, 158, Triangle-square-stripe inscriptions 21 fn. 55,
160, 163, 166, 167, 168 25, 26, 81
Pronominal suffixes assimilated 149 fn.
to dental with /S/-sign 541, 161 Weihungstyp 2 fn. 6
/št/ > /lt/ 146 fn. 522, 149, 151, 153,
155, 158, 160, 166, 167, 168 Zi-pà 4, 7, 13, 25, 43, 44, 95, 125, 131, 144,
Single Incantation Texts 6, 16, 32, 79 218 fn. 883, 219, 220, 221, 223 fn. 924,
šiptu(m) ul yattu(n) šipat DN1 u DN2 34 fn. 87, 224 fn. 928, 227 fn. 945, 239, 304, 40
61 fn. 203
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, Euphrat und Tigris

and Arabs in Babylonia and im Alten Orient
Palestine in the First 2018. XXII, 676 Seiten, 19 Abb., 35 Tabellen, gb
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ISBN 978-3-447-10928-4
Millennium B.C. E-Book: ISBN 978-3-447-19702-1 je € 98,– (D)

S
2013. VIII, 336 pages, 34 ill., 10 tables, pb prechen wir über die Geschichte und Kultur des Alten
170x240 mm
ISBN 978-3-447-06544-3 € 59,– (D)
Orient, verwenden wir häufig die Begriffe Mesopotamien
und Zweistromland – das Land zwischen Euphrat und
Tigris. Diese beiden Flüsse waren prägend für die Zivilisationen,
4: Nathan Wasserman die sich an ihren Ufern entwickelten. Bisher existiert jedoch
keine Studie, die sich der Frage widmet, wie die beiden Flüsse
Akkadian Love Literature zur Zeit des Alten Orient wahrgenommen wurden und wie sie
das Leben der Menschen prägten.
of the Third and Second Theresa Blaschke zieht zur Beantwortung dieser Frage Keil-
schrifttexte, die die beiden Flüsse namentlich nennen, aus allen
Millennium BCE Textgattungen und Zeitperioden der altorientalischen Geschichte
2016. 289 pages, 29 ill., 9 tables, pb
zur Analyse heran. Da der Verlauf der beiden Flüsse zur Zeit des
170x240 mm
ISBN 978-3-447-10726-6 Alten Orient umstritten ist, ist eine detaillierte Auseinanderset-
E-Book: ISBN 978-3-447-19569-0 each € 52,– (D) zung 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
5: Angelika Berlejung, Aren M. Maeir, Andreas Schüle (Eds.) Studie den Themenbereichen der Herkunft und Schreibung der
Flussnamen, der Überquerung der Flüsse und ihrer Wahrneh-
Wandering Arameans: mung als Grenzen, der Nutzung der Flüsse als Verkehrswege,
Arameans Outside Syria der Beschreibung der Flüsse als Wasserlieferanten und Über-
flussbringer sowie rituellen Aspekten und der Frage der Vergött-
Textual and Archaeological Perspectives lichung der Flüsse. Auf diese Weise gibt Blaschke erstmals einen
2017. X, 298 pages, 1 diagram, 11 ill., 2 schemes, 10 tables, pb umfassenden natur- und kulturgeschichtlichen Überblick über
170x240 mm Euphrat und Tigris im Alten Orient und das Leben an ihren Ufern.
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Leipziger Altorientalistische Studien
Herausgegeben von Michael P. Streck

7: Michael P. Streck 8: Jacob Jan de Ridder

Supplement to the Descriptive Grammar

Akkadian Dictionaries of Middle Assyrian
Vol. 1: B, P 2018. XXVII, 628 pages, hc
170x240 mm
with the collaboration of Nadezda Rudik ISBN 978-3-447-10979-6 Ca. € 98,– (D)
In Vorbereitung / In Preparation

T
2018. XLVI, 99 pages, pb
170x240 mm he Middle Assyrian period (ca. 1500–1000 BCE) is char-
ISBN 978-3-447-10978-9 Ca. € 29,80 (D) acterized by the transformation of the former city state of
In Vorbereitung / In Preparation Ashur into an expansive empire. Over the last couple of

T
he Akkadian (Babylonian-Assyrian) lexicon is currently decennia, the text corpus has grown considerably due to many
accessible via two reference dictionaries, Wolfram von archaeological excavations of archives in Syria.
Soden’s Akkadisches Handwörterbuch (1958–1981) and This grammatical description of Middle Assyrian seeks to
The Assyrian Dictionary of the University of Chicago (1956– improve our knowledge of the language of these texts. It takes
2010). However, due to a large number of new cuneiform texts into account recently published texts, including the archives from
published during the last decades, both dictionaries are out- Tell Aš-Šēḫ Ḥamad, Tell Ḫuwīra, Tell Ṣabī Abyaḍ and Tell Ṭābān.
dated in part, especially in their earlier volumes. The result serves as a long overdue supplementation to Mayer’s
The Supplement to the Akkadian Dictionaries (SAD), funded by Untersuchungen zur Grammatik des Mittelassyrischen (1971).
the Deutsche Forschungsgemeinschaft, is meant to update both The monograph consists of an introduction to the corpus and
dictionaries. Without any claim to be comprehensive, SAD eval- its historical context, followed by discussions on orthography,
uates a strictly defined text corpus and a limited amount of sec- phonology, morphology and syntax. Non-Assyrian influences
ondary literature. SAD pays particular attention to new words, on orthography and grammar are also subject of discussion. In
new verbal stems, and references which expand the distribu- addition, comparisons are made between the different stages of
tion of a word or help to define its meaning, form or etymology. the Assyrian language in order to put Middle Assyrian into con-
SAD volume B, P contains 591 lemmata, among them 127 new text of its intermediate stage between Old Assyrian (ca. 1900–
words. The introduction presents a concise history of Akkadian 1700) and Neo-Assyrian (ca. 1000–600). Thus, the monograph
lexicography and describes SAD in detail. is aimed at Assyriologists as well as Semitists.