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 Lamastu

Lamastu
An Edition of the Canonical Series
of Lamastu Incantations and Rituals
and Related Texts from the
Second and First Millennia B.C.

Walter Farber
Farber
Eisenbrauns
POB 275
Winona Lake, IN 46590
www.eisenbrauns.com
Lamaštu
 General Editor
Jerrold S. Cooper, Johns Hopkins University

Editorial Board
Walter Farber, University of Chicago Jack Sasson, Vanderbilt University
Piotr Michalowski, University of Michigan Piotr Steinkeller, Harvard University
Simo Parpola, University of Helsinki Marten Stol, Free University of Amsterdam
Karen Radner, University College, London Irene Winter, Harvard University

1. The Lamentation over the Destruction of Sumer and Ur, by Piotr Michalowski
2. Schlaf, Kindchen, Schlaf! Mesopotamische Baby-Beschwörungen und -Rituale, by Walter Farber
3. Adoption in Old Babylonian Nippur and the Archive of Mannum-mešu-liṣṣur, by Elizabeth C. Stone and
David I. Owen
4. Third-Millennium Legal and Administrative Texts in the Iraq Museum, Baghdad, by Piotr Steinkeller and J. N. Postgate
5. House Most High: The Temples of Ancient Mesopotamia, by A. R. George
6. Textes culinaires Mésopotamiens / Mesopotamian Culinary Texts, by Jean Bottéro
7. Legends of the Kings of Akkade: The Texts, by Joan Goodnick Westenholz
8. Mesopotamian Cosmic Geography, by Wayne Horowitz
9. The Writing on the Wall: Studies in the Architectural Context of Late Assyrian Palace Reliefs, by John M. Russell
10. Adapa and the South Wind: Language Has the Power of Life and Death, by Shlomo Izre’el
11. Time at Emar: The Cultic Calendar and the Rituals from the Diviner’s Archive, by Daniel E. Fleming
12. Letters to the King of Mari: A New Translation, with Historical Introduction, Notes, and Commentary,
by Wolfgang Heimpel
13. Babylonian Oracle Questions, by W. G. Lambert
14. Royal Statuary of Early Dynastic Mesopotamia , by Gianni Marchesi and Nicolò Marchetti
15. The Correspondence of the Kings of Ur: An Epistolary History of an Ancient Mesopotamian Kingdom, by Piotr Michalowski
16. Babylonian Creation Myths, by W. G. Lambert
17. Lamaštu: An Edition of the Canonical Series of Lamaštu Incantations and Rituals and Related Texts from the Second and
First Millennia b.c., by Walter Farber
18. The Lamentation over the Destruction of Ur, by Nili Samet
19. The babilili-Ritual from Hattusa (CTH 718), by Gary M. Beckman
 Lamaštu
An Edition of the Canonical Series of Lamaštu Incantations
and Rituals and Related Texts from the
Second and First Millennia b.c.

Walter Farber

Winona Lake, Indiana

E i s e n b r au n s
2014
 © Copyright 2014 Eisenbrauns

All rights reserved.

Printed in the United States of America.

www.eisenbrauns.com

Library of Congress Cataloging-in-Publication Data

Farber, Walter, 1947–
Lamaštu : an edition of the canonical series of Lamaštu incantations and rituals and related texts from the
second and first millennia b.c. / Walter Farber.
    pages cm. — (Mesopotamian Civilizations ; 17)
Includes bibliographical references and index.
ISBN 978-1-57506-258-7 (hardback : alk. paper)
1. Lamashtu (Assyro-Babylonian deity) I. Title.
BL1605.L36F37 2014
299′.21—dc23
2014000566

The paper used in this publication meets the minimum requirements of the American National Standard for Information Sci-
ences—Permanence of Paper for Printed Library Materials, ANSI Z39.48-1984. ♾™
Cherchez la femme!

For Gertrud
 Contents

Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xi

Lamaštu, Daughter of Anu: A Sketch . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .   1

The Lamaštu Texts: Ancient History . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .   7

Lamaštu Texts in the Third and Second Millennia b.c. . . . . . . . . . . . . . . . . . .   7
Early Sumerian Lamaštu Incantations . . . . . . . . . . . . . . . . . . . . . . . . .   7
Akkadian Lamaštu Texts from the Old Assyrian and Old Babylonian Periods . . . .   8
Lamaštu Texts from the Middle Babylonian Period . . . . . . . . . . . . . . . . . .   9
Lamaštu Texts in the First Millennium b.c. . . . . . . . . . . . . . . . . . . . . . . . . 16
The Canonical Lamaštu Series . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16
An Early Canonical Version in the 13th Century? . . . . . . . . . . . . . . . . . . . . 16
Different Recensions in the First Millennium . . . . . . . . . . . . . . . . . . . . . . 17
The ṭuppu Recension (Assur and Babylonia) . . . . . . . . . . . . . . . . . . . . . 17
The pirsu Recension (Nineveh and Sultantepe) . . . . . . . . . . . . . . . . . . . 20
“Ni/Si” and Possible Other Recensions . . . . . . . . . . . . . . . . . . . . . . . . 22
The Colophons of Tablets belonging to the “Lam.” Series . . . . . . . . . . . . . . . . 25
Excerpt Texts and Adaptations of Passages from the Canonical Lam. Series . . . . . . 26
Canonical Incantations Used in Other Ritual Contexts . . . . . . . . . . . . . . . 26
School Tablets Containing Excerpts from the Lamaštu Series . . . . . . . . . . . . 27
Excerpts and Adaptations from “Lam. III” . . . . . . . . . . . . . . . . . . . . . . 29
Lamaštu Amulets . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29
Other Standard Babylonian Lamaštu Incantations and Rituals . . . . . . . . . . . . 34
Non-Canonical Lamaštu Incantations in a Variety of Ritual Settings . . . . . . . . . . 34
“ND”: Another SB Connection to the Middle Babylonian Compendium “Ug” . . . 34
“SKS”: Assyrian Influence in Uruk? . . . . . . . . . . . . . . . . . . . . . . . . . 35
“RA”: A Multi-Use Lamaštu Incantation . . . . . . . . . . . . . . . . . . . . . . 35
“STT 144,” “STT 145,” and “FsB”: More Non-Canonical Lamaštu Texts
from NA Libraries . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37
Non-Canonical Rituals With Ties to the Lamaštu Corpus . . . . . . . . . . . . . . 37
Unidentified Fragments . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38

vii
viii Contents

The Lamaštu Texts: Recent History . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39

The Beginnings in the 19th Century: Lamaštu Amulets . . . . . . . . . . . . . . . . . 39
The First Texts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40
From Myhrman to Geers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40
Franz Köcher: Dissertation (1948) and CAD manuscript (1974) . . . . . . . . . . . . . 42
New Discoveries Since 1977 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43
Manuscript Sources . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45
Part I: The Canonical Lamaštu Series (“Lam. I–III”) . . . . . . . . . . . . . . . . . . . 45
Duplicate Texts to the Series . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45
Exemplars of the pirsu Recension . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45
Exemplars of the ṭuppu Recension . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45
Exemplar of the “Ni/Si” Recension . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45
Exemplars of Doubtful Affiliation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45
Parallel Texts Used in the Reconstruction of the Canonical Series . . . . . . . . . . 47
Parallels Excerpted from the Canonical Text . . . . . . . . . . . . . . . . . . . . . . . 47
Independent Parallels . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48
Part II: Lamaštu Incantations and Rituals That Are Not Part of the
Standard Babylonian Series . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50
Non-Canonical Old Assyrian and Old Babylonian Lamaštu Incantations . . . . . . . . 50
Middle Babylonian Lamaštu Texts from Peripheral Areas
Not Directly Related to the Series . . . . . . . . . . . . . . . . . . . . . . . . 51
Other Standard Babylonian Lamaštu Incantations and Rituals . . . . . . . . . . . . . 51
Non-Canonical Lamaštu Incantations in Various Ritual Contexts . . . . . . . . . 51
Non-Canonical Rituals against Lamaštu Not Containing
Specific Lamaštu Incantations . . . . . . . . . . . . . . . . . . . . . . . . . . 52
A Neo-Assyrian Memorandum . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52
Part III: Three Unidentified Standard Babylonian Fragments
with Possible Connections to the Lamaštu Corpus . . . . . . . . . . . . . . . . 52
Table I. Previous Publications . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53
Table II. List of Museum and Excavation Numbers . . . . . . . . . . . . . . . . . . . . 57
Table III. Concordance between “Lam. I–II” and “Lam. III”
(Rituals and Incipits) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64
Table IV: Index to Separate Transliterations, Transcriptions, and Translations
of Parallels and Related Texts . . . . . . . . . . . . . . . . . . . . . . . . . . . 66
The Texts: Edition . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67
Part I: The Canonical Lamaštu Series (“Lam. I–III”) . . . . . . . . . . . . . . . . . . . 67
Transliteration in Score Format . . . . . . . . . . . . . . . . . . . . . . . . . . . . 67
Lam. I (= 1. pirsu) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68
Lam. II (= 2. pirsu) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95
Lam. III (= 3. pirsu) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129
 Contents ix

Transcription and Translation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143

Lam. I (= 1. pirsu) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 144
Lam. II (= 2. pirsu) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 164
Lam. III (= 3. pirsu) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 186
Line Commentary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 196
Lam. I (= 1. pirsu) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 196
Lam. II (= 2. pirsu) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 224
Lam. III (= 3. pirsu) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 253
Part II: Lamaštu Incantations and Rituals That Are Not Part
of the Standard Babylonian Series . . . . . . . . . . . . . . . . . . . . . . . . . 259
Transliteration . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 259
Individual Old Assyrian and Old Babylonian Lamaštu Incantations . . . . . . . . . . . 259
“OA2” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 259
“OB2”–“OB6” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 260
Middle Babylonian Lamaštu Texts from Peripheral Areas
Not Directly Related to the Series . . . . . . . . . . . . . . . . . . . . . . . . 262
“Ug” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 262
“RS” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 263
“Bo” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 263
“Emar” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 263
Non-Canonical Standard Babylonian Lamaštu Incantations
in Various Ritual Contexts . . . . . . . . . . . . . . . . . . . . . . . . . . . . 266
“ND” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 266
“FsB” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 267
“RA” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 268
“SKS” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 271
“STT 144” and “145” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 273
Non-Canonical Standard Babylonian Rituals against Lamaštu Not Containing
Specific Lamaštu Incantations . . . . . . . . . . . . . . . . . . . . . . . . . . 275
“RC” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 275
“FsL” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 276
“K 888” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 276
“SpTU” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 277
“BM 33399” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 277
A Neo-Assyrian Memorandum: “Assur Memo” . . . . . . . . . . . . . . . . . . . . . . 278
Transcription and Translation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 280
Individual Old Assyrian and Old Babylonian Lamaštu Incantations . . . . . . . . . . . 280
Middle Babylonian Lamaštu Texts from Peripheral Areas
Not Directly Related to the Series . . . . . . . . . . . . . . . . . . . . . . . . 286
x Contents

Non-Canonical Standard Babylonian Lamaštu Incantations

in Various Ritual Contexts . . . . . . . . . . . . . . . . . . . . . . . . . . . . 294
Non-Canonical Standard Babylonian Rituals Against Lamaštu Not Containing
Specific Lamaštu Incantations . . . . . . . . . . . . . . . . . . . . . . . . . . 304
A Neo-Assyrian Memorandum . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 310
Commentary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 314
Individual Old Assyrian and Old Babylonian Lamaštu Incantations . . . . . . . . . . . 314
Middle Babylonian Lamaštu Texts from Peripheral Areas
Not Directly Related to the Series . . . . . . . . . . . . . . . . . . . . . . . . 321
Non-Canonical Standard Babylonian Lamaštu Incantations
in Various Ritual Contexts . . . . . . . . . . . . . . . . . . . . . . . . . . . . 327
Non-Canonical Standard Babylonian Rituals against Lamaštu
Not Containing Specific Lamaštu Incantations . . . . . . . . . . . . . . . . . 333
A Neo-Assyrian Memorandum . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 337
Part III: Three Unidentified Standard Babylonian Fragments
with Possible Connections to the Lamaštu Corpus . . . . . . . . . . . . . . . . 339
Transliteration . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 339
Transcription and Translation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 340
Commentary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 342
Glossary to the Lamaštu Texts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 343
Akkadian Word Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 343
Gods’ and Demons’ Names . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 361
Non-Divine Names . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 363
Localities . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 363
Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 364

Indices . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 377
General Index, Realia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 377
Sumerian Words and Logograms Discussed . . . . . . . . . . . . . . . . . . . . . . . . 378
Non-“Lam.” Texts Discussed . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 379
Plates . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 381
Hand Copies . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 381
Photographs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 459
 Preface

This book is the final result of one of those projects that get started by their authors when they
are still young, full of energy, and confident of being able to finish several major tasks in a few years
time—but then find out that it takes the best part of their scholarly lives to finally bring to end even
one of them.
In this particular case, the project can be traced back to the fall of 1969, when my teacher Wolf-
gang Röllig mentioned the Lamaštu corpus among other topics he thought I might want to look at
while searching for a viable dissertation project. It soon became clear, however, that Franz Köcher
was still officially working on these texts, and a new edition was thus not a suitable choice for a dis-
sertation. But my interest in Lamaštu had been aroused, and in the years after 1970, I spent much of
my “free” time reading these captivating incantations and rituals and collecting the pictorial material
related to them. I also found time in London to collate all the published and unpublished Kuyunjik
fragments I knew of, which resulted in a good number of joins not yet recognized by Köcher and their
assignment to a definable set of exemplars. The plan to publish my results in a short article that was
not to interfere with Köcher’s work, however, never came to fruition. Instead, some of my findings
found their way into Rykle Borger’s Handbuch der Keilschriftliteratur. It must have been from there
that Köcher heard about my interest in the corpus and, taking me by surprise, eventually ceded all his
prior rights to me and asked me to take over and publish the full text edition, which he felt he would
no longer have the time and energy to finish.
Köcher’s offer brought new hope to the Assyriological community. As an example, Wolfram von
Soden congratulated me, adding that now, for the first time in years, he believed that he would still
live to see the much-needed new edition of the Lamaštu texts. I am deeply sorry that I disappointed
him and many other colleagues who had hoped for a speedy publication. New finds in the British
Museum, paired with my move to the New World, slowed down the work considerably, and the nag-
ging devil of perfectionism did his destructive work as well. Finally, more than 44 years after my first
encounter with the demon and the texts, 36 years after Köcher’s offer, and 34 years after my reloca-
tion to Chicago, the deed is done, and the book is being published.
Needless to say, such a long period of gestation makes it quite difficult to remember everybody
who over more than four decades helped me to reconstruct and understand these texts. I enjoyed
enormous help from institutions and individuals, from friends and colleagues, and from generations
of students with whom I had the pleasure to read the Lamaštu texts over the years. The help came in
the form of new identifications of texts and artifacts, permissions to study and publish these materi-
als, individual improvements of my readings, bibliographical information, or simply by giving me the
encouragement to continue my work or to go back to it after some lengthy breaks.

xi
xii Preface

Corporate acknowledgments go to the Studienstiftung des Deutschen Volkes, which helped fi-
nance several of my earlier stays at the British Museum; the Deutsche Forschungsgemeinschaft, for
two stipends allowing me to copy many of the texts in London in 1976 and 1979; the American
Philosophical Society, which in 1981 enabled me to work again in London, Istanbul, and Berlin;
the National Endowment for the Humanities, for financial help and a travel grant to London during
a sabbatical in 1994; and the Oriental Institute, for a special travel grant to Damascus in 1995. My
thanks go to the following museums and collections and their respective staff for granting me per-
mission to publish materials from their holdings and in most cases also for accommodating my work
there: The British Museum, London, the Trustees represented by E. Sollberger†, C. B. F. Walker, and
I. L. Finkel; the Vorderasiatische Museum zu Berlin, represented by L. Jakob-Rost, E. Klengel-Brandt,
and J. Marzahn; the Museum of the Ancient Orient, Istanbul, represented by V. Donbaz; the Babylo-
nian Section of the University Museum, Philadelphia, represented by Å. Sjöberg, H. Behrens†, and
S. Tinney; The National Museum, Damascus, represented by S. Muhesen; the Iraq Museum, Baghdad,
represented by D. George Youkhanna†; the Yale Babylonian Collection, New Haven, represented by
W. W. Hallo and U. Kasten; the collection of the Altorientalische Seminar Tübingen, represented
by K. Volk; the Rosicrucian Museum in San Jose, CA; the collection of S. Moussaieff, London; and
a private collection whose owner prefers to remain anonymous. I also want to thank the Mission de
Ras Shamra, represented by M. Yon, and the Assur-Projekt of the Deutsche Forschungsgemeinschaft,
represented by J. Renger and S. Maul, for permission to publish texts under their tutelage.
My deepest thanks go to individuals who informed me about new text identifications, often
combined with the cession of their own earlier publication rights. F. Köcher†’s generous offer, which
made the whole project possible, has already been mentioned. Foremost among the other friends to
be given credit here is I. L. Finkel, whose contributions are almost countless. For identifications, pho-
tos, or further information about individual texts and amulets, I am also indebted to (in alphabetical
order) A. Berk, R. D. Biggs, J. Black†, E. Bleibtreu, R. Borger†, P. Calmeyer†, D. Collon, S. Dalley,
M. Gallery-Kovacs, M. Geller, J. Goodnick Westenholz†, O. Gurney†, N. Heeßel, C. Hess, W. G.
Lambert†, W. Meinhold, W. Röllig, S. Tinney, A. Tsukimoto, E. von Weiher, and D. Wiseman†.
I will not even try to compile a complete list of all those colleagues who, over more than four
decades, have discussed individual passages, phrases, or amulets with me, helping me to understand
not only single words or lines but often also the major context of the incantations and rituals. The
following few names (again in alphabetical order) of colleagues not yet mentioned above stand for
all the unnamed others, to whom I want to cumulatively apologize for their omission: T. Abusch,
M. Civil, K. Deller†, B. Foster, T. Frymer-Kensky†, E. Götting, S. Holloway, W. R. Mayer, E. Reiner†,
M. Stol, F. A. M. Wiggermann, A. Winitzer, and I. Winter. Last, but by no means least, I want to
thank all my students who read through parts or all of the Lamaštu corpus with me at one time or
another. Again, the few names whose contributions I specifically recall stand for many others whose
questions or answers in class also furthered my own understanding of the texts: S. Cole, T. Collins,
S. Endy, J. Lauinger, A. Dix, and P. Gauthier.
Jerry Cooper and Jim Eisenbraun had suggested years ago that I should consider writing my
“Lamaštu” in English and aim to have it published in the series “Mesopotamian Civilizations.” I am
very grateful for this offer and especially to Jerry for accepting the manuscript when it was finally
finished. But the written versions of this book go back to the “good old days” of manual typewrit-
 Preface xiii

ers, pass through the period of IBM Selectric and similar tools, and then show several stages of the
development of word-processing technologies. The old fonts alone would have made it a nightmare
for me to transpose and reformat the manuscript into Unicode, had it not been for the invaluable
help of Jim Eisenbraun, who decided to act as my personal editor and then tended to every detail and
accommodated every formatting wish I came up with. Before we reached that stage, I had already
received invaluable help from Andrew Dix, who read through the whole manuscript several times,
editing my English and at the same time correcting innumerable factual or philological mistakes and
inconsistencies. His help in proofreading was also of great value, and the final quality of the printed
product is largely due to the efforts of Jim and Andrew.
To all of those whose contributions I may have forgotten to mention (and I am sure there will be
many), I again give my collective heartfelt thanks.
The scholarly environment in which this work grew and finally came to fruition was provided
by the Altorientalische Seminar of the Eberhard-Karls-Universität Tübingen, the Institut für As-
syriologie und Hethitologie of the Ludwig-Maximilians-Universität München, and by the Oriental
Institute at The University of Chicago. All my teachers and colleagues past and present at these great
institutions deserve my sincere thanks for the time I was able to spend and to work in them. But the
main constant during all these sometimes-difficult times was the love and support of my wife Gertrud,
my spiritus rector, and my favorite Lamaštu at many a Fasching party. To her, this book is gratefully
dedicated.
Lam. amulet no. 58 obv., from Nimrud. Drawing by A. Alizadeh (from Farber
1987a: 87). Elaborate scene of Lamaštu on an equid, in a boat, holding snakes,
with Pazuzu peeking over the top.
 Lamaštu, Daughter of Anu:
A Sketch

Lamaštu is one of the most important Mesopotamian demons, playing a dominant role in the
magico-religious and magico-medical beliefs and practices of ancient Mesopotamia for nearly two
millennia. Yet, she has never been the subject of a scholarly monograph dedicated to the textual
and visual evidence about her, her activities, and the measures the ancient magical specialists took
to counter her. 1 The volume at hand also falls short of this description, since it covers only one part
of the material: it is an edition of the textual record only, which is, however, collected here as com-
pletely as seems possible today. My strong desire to see at least this text edition finally in print, a proj-
ect that has been considered overdue for decades by many colleagues, prompted me some years ago
to abandon my earlier plans for an overarching monograph about Lamaštu, and to concentrate on
the presentation of the philological record. The task to put all the details now known about Lamaštu
from the written sources together, combine them with old and new data from the pictorial record,
connect them into a picture that can stand up to the methodological rigor of other disciplines like
Comparative Religion, Art History, or History of Literature, and thus produce the much desired real
monograph on Lamaštu, was more than I felt I could still accomplish. I do not know whether I should
blame my partial mental burnout on Lamaštu herself, who might have taken revenge after I already
had misrepresented her persona in many different publications. The task now has to be taken over by
some younger colleague with a fresh outlook on the material, not obscured by a much too long period
of exposure to Lamaštu’s demonic aura.
Most of Lamaštu’s features and misdeeds have been at least briefly described elsewhere. By far
the most complete dossier covering her background, her evil personality (including some redeem-
ing aspects), and her place in the demonology of ancient Mesopotamia and its surrounding areas, as
well as the written and pictorial records pertaining to her, has been compiled by Frans Wiggermann
in his essay “Lamaštu, Daughter of Anu. A Profile” (= Wiggermann 2000). Much shorter, but at
the same time less interpretive and therefore also occasionally less speculative, is my own resumé of
the magico-medical, literary, and art-historical aspects of the corpus dealing with her, in the Real-
lexikon der Assyriologie und vorderasiatischen Archäologie under the simple heading “Lamaštu” (= Far-
ber 1983). A long overdue study of the Lamaštu amulets was recently made by Eva Götting in her
M.A. thesis (= Götting 2009); unfortunately, only an excerpt that contains a rough typology of the
amulets, describes the spread of these artifacts outside of Mesopotamia and to the Mediterranean

1. A splendid example of such a monograph is the book on Pazuzu, Heeßel 2002.

1
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