Maqlu Tablet 4 Transliteration/Translation

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Maqlu Tablet IV

Incantation. Cook, cook, burn, burn!
ÉN biš-li biš-li qi-di-e qi-di-e
Meanness and evil, do not come in: go away!
rag-gu u si-e-nu e te-ru-ub at-lak
Who are you, whose son? Who are you, whose daughter?
at-ta man-nu mâr man-ni at-ti man-nu mârat man-ni
You who sit here and command your sorcery, your plots,
šá áš-ba-tu-nu-ma ip-še-ku-nu up-šá-še-ku-nu
5. That you have done against me!
5. te-te-ni-ip-pu-šá-ni ia-a-ši
May Ea the magician undo,
lip-šur dé-a mašmašu
And nullify your sorceries!
lis-bal-kit kiš-pi-ku-nu
Asarluhi, the magician of the gods, son of Ea the wise!
dasari-lú-du10 mašmaš ilimeš mâr dé-a apqallu
I bind you, I tie you up, I give you over,
a-kas-si-ku-nu-ši a-kam-mi-ku-nu-ši a-nam-din-ku-nu-ši
10. To Girra, who burns, incinerates, binds,
10. a-na dgira qa-mi-e qa-li-i ka-si-i
Overpowers and seizes the sorceress!
ka-ši-du šá fkaššapâtimeš
May incinerating Girra strengthen my arms!
dgira qa-mu-ú li-tal-lal i-da-ai
The magic, revolt, malediction, love, hate,
ip-šú bar-tu a-mat limuttim râmu zêru
Injustice, murder, paralysis of the mouth,
dipalâa zitarrutâa kadibbidâ KUŠ.HUNGA
15. Tearing of the insides, glowing of the face and insanity,
15. šabalbalâa su-ud pa-ni u šá-ni-e tè-e-mu
You have done, you have made others do, you have done, may Girra undo!
te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You marked me for a corpse, you have done, may Girra undo!
a-na lúpagri ta-hi-ra-in-ni te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You turned me over to the skulls, you have done, may Girra undo!
a-na gul-gul-la-ti tap-qí-da-in-ni te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You turned me over to a ghost of my family, you have done, may Girra undo!
a-na etim kim-ti-ia tap-qí-da-in-ni te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
20. You turned me over to the ghost of a stranger, you have done, may Girra undo!
20. a-na etim a-hi-i tap-qí-da-in-ni te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You turned me over to a wandering ghost who has no caretaker, you have done, may Girra undo!
a-na etimmi mur-tappi-du šá pa-qí-da la i-šu-u te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You turned me over to a ghost inhabiting ruins, you have done, may Girra undo!
a-na etim har-bi na-du-ti tap-qí-da-in-ni te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You turned me over to the steppes, the open country, the desert, you have done, may Girra undo!
a-na sêri ki-di u na-me-e tap-qí-da-in-ni te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You turned me over to the inner wall and the outer wall, you have done, may Girra undo!
a-na dûri ù sa-me-ti tap-qí-da-in-ni te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
25. You turned me over to the mistress of the steppe and high ground, you have done, may Girra undo!
25. a-na dbe-lit sêri u ba-ma-a-ti tap-qí-da-in-ni te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You turned me over to the bread oven, the stove, the pail of coals and the bellows, you have done, may Girra undo!
a-na utûn la-ab-ti tinûri kinûni KI.UT.BA ù nap-pa-ha-ti tap-qí-da-in-ni te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have given images of me to a corpse, you have done, may Girra undo!
salmânimeš-ia a-na lúpagri tap-qí-da te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have given images of me for a corpse, you have done, may Girra undo!
salmânimeš-ia a-na lúpagri ta-hi-ra te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have laid down images of me next to a corpse, you have done, may Girra undo!
salmânimeš-ia it-ti lúpagri tuš-ni-il-la te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
30. You have put down images of me in a corpse’s lap, you have done, may Girra undo!
30. salmânimeš-ia ina sûn lúpagri tuš-ni-il-la te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have buried images of me in the grave of a corpse, you have done, may Girra undo!
salmânimeš-ia ina qimah lúpagri taq-bi-ra te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have turned images of me over to skulls, you have done, may Girra undo!
salmânimeš-ia a-na gul-gul-la-ti tap-qí-da te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have locked images of me in the wall, you have done, may Girra undo!
salmânimeš-ia ina igâri tap-ha-a te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have put down images of me on the threshold, you have done, may Girra undo!
salmânimeš-ia ina asquppati tuš-ni-il-la te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
35. You have locked images of me in the entrance to the wall, you have done, may Girra undo!
35. salmânimeš-ia ina bi-‘ šá dûri tap-ha-a te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have buried images of me on the bridge so that people stepped over them, you have done, may Girra undo!
salmânimeš-ia ina ti-tur-ri taq-bi-ra-ma um-ma-nu ú-kab-bí-su te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have dug a hole in the basin of the wash-house and buried images of me there, you have done, may Girra undo!
salmânimeš-ia ina bu-ri iqi šá lúašlaki bûra tap-ta-a taq-bi-ra te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have dug a hole in a gardener’s ditch and buried images of me there, you have done, may Girra undo!
salmânimeš-ia ina iqi šá lúlâkuribbi bûra tap-ta-a taq-bi-ra te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
Images of me out of tamarisk, out of cedar, out of tallow,
salmânimeš-ia lu-u šá isbîni lu-u šá iserini lu-u šá lipî
40. Out of wax, out of sesame,
40. lu-u šá iškûri lu-u šá kuspi
Out of asphalt, out of clay, out of dough;
lu-u šá itti lu-u šá titi lu-u šá liši
Images, likenesses of my face and my figure you have modelled,
salmânimeš sir-ri-ia pa-ni-ia u la-ni-ia te-pu-šâ-ma
And given them to a dog, to a pig, to eat,
kalba tu-šá-ki-la šahâ tu-šá-ki-la
To the birds of the sky; have thrown them in the river;
issuru tu-šá-ki-la ana nâri taddâa
45. Images of me to Lamaštu, Anu’s daughter,
45. salmânimeš-ia a-na la-maš-ti mârat da-nim
You have given, you have done, you have made others do, may Girra undo!
tap-qí-da te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
Images of me you have given to Girra, you have done, may Girra undo!
salmânimeš-ia a-na dgira tap-qí-da te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have put down my water next to a corpse, you have done, may Girra undo!
mêmeš-ia it-ti lúpagri tuš-ni-il-la te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have put my water in a corpse’s lap, you have done, may Girra undo!
mêmeš-ia ina sûn lúpagri tuš-ni-il-la te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
50. You have buried my water in a corpse’s grave, you have done, may Girra undo!
50. mêmeš-ia ina qimah l;úpagri taq-bi-ra te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have buried my water in a corpse’s … you have done, may Girra undo!
ina ….. -tim mêmeš-ia taq-bi-ra te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have buried my water in a corpse’s … you have done, may Girra undo!
ina ….. -tim mêmeš-ia taq-bi-ra te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have scooped out my water in … you have done, may Girra undo!
ina ….. -me mêmeš-ia tah-ba-a te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have given my water to Gilgameš, you have done, may Girra undo!
mêmeš-ia ana dgilgameš ta-ad-di-na te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
55. You have picked me for … of the ditch, you have done, may Girra undo!
55. ana …. -li-e ta-hi-ra-in-ni te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have cut the throat before Sin, you have done, may Girra undo!
zikurudâa a-na pa-ni dsin te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have cut the throat before Šulpaea, you have done, may Girra undo!
zikurudâa a-na pa-ni dšul-

pa-è-a te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have cut the throat before the constellations Cygnus and Lacerta, you have done, may Girra undo!
zikurudâa a-na pa-ni MULU4-KA-DU8-A
You have cut the throat…… you have done, may Girra undo!
58a. zikurudâa…………………………… te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have cut the throat…… you have done, may Girra undo!
58b. zikurudâa…………………………… te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have cut the throat…… you have done, may Girra undo!
58c. zikurudâa…………………………… te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have cut the throat…… you have done, may Girra undo!
58d. zikurudâa…………………………… te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur
You have cut the throat…… you have done, may Girra undo!
58e. zikurudâa…………………………… te-pu-šá-ni tu-še-pi-šá-ni dgira lip-šur

(break of about 6 lines)

… …
59. ………….. GAB TIN taš-……..
60. … …
60. …………….meš u uhuli tu-ram-me-ki-in-ni
… …
………………… tap-qi-da……………
… …
……………. -a-ti tu-še-bi-la………..
… …
……………. bîtu tu-šá-áš-qi ai……….
In front of … … and the gate of the house,
ina pân………………….. -zi u bâb bîti ma-………..
65. In front of comrades, companions, and servants of the same,
65. ina pân ib-ri tap-pi u ki-na-at-ti KI.MINA
In front of the father and mother, brother and sister, son and daughter of the same,
ina pân abi u ummi ahi u ahati mâri u mârti KI.MINA
In front of the house and the gate, slave and maid, small and large, of the same,
ina pân bîti u bâbi ardi u amti sih-ri u ra-bi šá bîti KI.MINA
You made me … to whomever looks at me.
elî a-me-ri-ia tu-šam-ri-si-in-ni….
I have bound you, I have tied you up, I have surrendered you,
ak-ta-mi-ku-nu-ši ak-ta-si-ku-nu-ši at-ta-din-ku-nu-ši
70. To Girra who burns, incinerates, binds,
70. ana dgira qa-mi-i qa-li-i ka-si-i
And seizes the sorceresses.
ka-ši-du šá fkaššapâtimeš
May the burning Girra untie your knots,
dgira qa-mu-ú li-pat-tir rik-si-ku-nu
Undo your enchantments, remove your ropes,
li-pa-áš-šir kiš-pi-ku-nu li-na-as si-ir-qi-ku-nu
Upon the order of Marduk, son of Ea the wise,
ina qí-bit dmarduk mâr dé-a apqalli
75. And of Girra the praising, the wise, the son of Anu, the hero! Incantation formula.
75. u dgira a-ri-ru ap-qal mâr da-nim qar-du TU6.ÉN

Incantation. Who are you, sorceress, who committed murder?
ÉN at-ti man-nu fkaššaptu šá zitarrutâa êpušaša
Whether comrade or companion,
lu-u ib-ru lu-u tap-pu-u
Whether brother or friend,
lu-u ahu lu-u it-ba-ru
Whether stranger or fellow-citizen,
lu-u ú-ba-ra lu-u mâr âli
80. Whether known or unknown,
80. lu-u mu-du-u lu-u la mûdû
Whether sorcerer or sorceress,
lu-u lúkaššapu lu-u fkaššaptu
Whether man or woman, whether murderer or murderess,
lu-u zikaru lu-u sinništu lu-ú hab-lu lu-ú ha-bil-ti
Whether kurgarru-priest or sahhiru,
lu-u lúkur-gar-ru-u lu-u sah-hi-ru
Whether one … or a naršindu or a snake-charmer,
lu-u … lu-u nar-šin-du-u lu-u muš-lahhêe
85. Whether an agugilu or a foreigner who happens to be in the country,
85. lu-u a-gu-gi-lu-u lišanu nukur-tum šá ina mâti ibašši
… the weapon … to the land,
…….-tu giškak-ku-šu li-še-bir-ma
… … do not come close! Incantation formula.
………………. -mid-su-nu-te TU6.ÉN

Incantation. My murderess, my sorceress, my enchantress,
ÉN nir-ti-ià fkaššapti-ia5 u ku-šá-pa-ti-ia5
(10 lines missing)
(10 lines missing)
… …
is ……………….
90. … …
90. ma-……………
… …
a-……..-si-šú-nu-ti……
I grab you, … …

a-ta-am-ma-ak-šú-nu-ti ki-……….
I put you in the fire which burns,
a-šak-kan-šú-nu-ti ana pi-i dgira qa-mi-i
Burns, binds, seizes,
qa-li-i ka-si-i ka-ši-du
95. The sorceresses! Incantation formula.
95. šá fkaššapatimeš TU6.ÉN

Incantation. Who is the father of the sun, who his mother,
ÉN šá dšamšiši man-nu abu-šú man-nu ummu-šu
Who his sister and brother his judge,
man-nu a-hat-su-ma šu-ú da-a-a-nu
Of Marduk, Sin … …
šá dmarduk dsin d……………….
The perfect god … …
ilu git-ma-lu…………………
100. Šamaš … …
100. dšamaš ……………………….
And she, the goddess his judge,
ù ši-i diš-tar a-hat-su-ma šu-u da-a-a-nu
I destroy the sorcery,
kiš-pi ú-hal-laq…………..
Witchcraft, revolt, malediction,
ep-šu bar-tum âmat lemut-tim
Upon the order of … Incantation formula.
ú-pa-šar ………………………….TU6.ÉN

105. Incantation. It hexes, and it hexes all the time.
105. ÉN i-pu-šá-ni i-te-ni-ip-pu-šá-ni
The Cuthites, the Elamites,
gu-ti-e-ti e-la-ma-a-ti
The daughters of the Hanigalbatians.
ma-rat ha-ni-gal-bat-a-ti
Six on the land tie knots.
6 ina mâti i-rak-ka-sa-a-ni rik-si
Six are their knots; seven are my loosenings.
6 riksi-ši-na 7 pit-ru-ú-a
110. What they tie by night,
110. šá mûša ip-pu-sa-nim-ma
I untie by day.
šá kal u4-mu a-pa-áš-šar-ši-na-ti
What they tie by day,
šá kal u4-mu ip-pu-šá-nim-ma
I untie by night.
šá mûša a-pa-áš-šar-ši-na-ti
I put them in the fire which burns,
a-šak-kan-ši-na-a-ti ana pi-i dgira qa-mi-i
115. Incinerates, binds and seizes,
115. qa-li-i ka-si-i ka-ši-du
The sorceresses! Incantation formula.
šá fkaššapatimeš TU6.ÉN

Incantation. My danger is a witch, I am released.
ÉN ru-‘ú-a kaš-šá-pat ana-ku pa-ši-ra-ak
The witch is a witch, I am released.
fkaššaptu kas-šá-pat ana-ku pa-ši-ra-ak
The witch is an Elamite, I am released.
fkaššaptu e-la-ma-a-ti ana-ku pa-ši-ra-ak
120. The witch is a Cuthite, I am released.
120. fkaššaptu qu-ta-a-ti ana-ku pa-ši-ra-ak
The witch is a Sutian, I am released.
fkaššaptu su-ta-a-ti ana-ku pa-ši-ra-ak
The witch is a Lullubian, I am released.
fkaššaptu lul-lu-ba-a-ti ana-ku pa-ši-ra-ak
The witch is a Hanigalbatian, I am released.
fkaššaptu ha-bi-gal-ba-at ana-ku pa-ši-ra-ak
The witch is an agugiltu, I am released.
fkaššaptu a-gu-gi-lat ana-ku pa-ši-ra-ak
125. The witch is a naršindatu, I am released.
125. fkaššaptu nar-šin-da-at ana-ku pa-ši-ra-ak
The witch is snake-charmer, I am released.
fkaššaptu mušlahhat ana-ku pa-ši-ra-ak
The witch is a magic priestess, I am released.
fkaššaptu eš-še-ba-a-ti ana-ku pa-ši-ra-ak
The witch is a metal-worker, I am released.
fkaššaptu qur-qur-ra-a-ti ana-ku pa-ši-ra-ak
The witch is a bump on my gate, I am released.
fkaššaptu ši-i râbis bâbi-ia ana-ku pa-ši-ra-ak
130. The witch is a fellow-citizen of mine, I am released!
130. fkaššaptu mârat âli-ia ana-ku pa-ši-ra-ak
I have gathered her images, and I have sent them to the west.
áš-pur a-na e-rib dšamši salmânimeš-si-na il-qu-tu-ú-ni
The figures of the seven and seven witches,
šá 7 u 7 fkaššapâtimeš salmânimeš-ši-na
I have given over to Girra.
ana dgira ap-qid
In a portable oven I have burned them.
ana ú-tu-ni a-lik-ti a-šar-rap-ši-na-ti
135. Gibil, burn my warlock and my witch!
135. dgibil qu-mi lúkaššapi u fkaššapti
Gibil, incinerate my warlock and my witch!
dgibil qu-li lúkaššapi u fkaššapti
Gibil, burn them utterly!
dgibil qu-mi-ši-na-a-ti
Gibil, incinerate them utterly!
dgibil qu-li-ši-na-a-ti
Gibil, seize them!
dgibil kušus-si-na-a-ti
140. Gibil, devour them!
140. dgibil a-ru-uh-ši-na-a-ti
Gibil, take them away!
dgibil šu-ta-bil-si-na-a-ti
May the raging Gibil calm down!
ez-zu dgibil li-ni-ih-ka-na-ši
Gibil, … …
dgibil lu-li-mu li-…-ki-na-ši
The sorcerer and the sorceress, the enchanter and the enchantress,
lúkaššapu u fkaššaptu e-piš u e-piš-tum
145. May they truly … …
145. šu-nu lu-u …………… -kam-ma
But I, I let the water of the flood,
ana-ku mêmeš mîli-ma
come upon them! Incantation formula.
lu-u-ba-‘-ši-na-a-ti TU6.ÉN

Incantation. My enchanter and my enchantress.
ÉN e-piš-tum ù muš-te-piš-tum

Tablet IV of Maqlu.
tuppu IVkam ma-aq-lu-ú

Maqlu Tablet 3 Transliteration/Translation

Greetings! I would like to welcome everyone to the Covenant of Babylon blog page. If this is your first time here, please feel free to review some of our previous articles and share your insights and comments. Stay Blessed. This is the 3nd Tablet of a 9 part series.

Maqlu Tablet III

Incantation. The witch, who goes on the roads,
ÉN fkaššaptu mut-tal-lik-tú šá sûqâtimeš
Who invades the houses,
mu-tir-rib-tum šá bîtâtimeš
Who walks in the alleys,
da-ai-li-tum šá bi-ri-e-ti
Who hunts over the square;
sa-ai-di-tum šá ri-ba-a-ti
5. She turns around, front and back,
5. a-na pani-šá ù arki-šá is-sa-na-ah-hur
She stays standing in the street, and turns her feet,
izzazaz ina sûqi-ma ú-sah-har šêpêII
In the square she blocks the way.
i-na ri-bi-ti ip-ta-ra-as a-lak-tú
She took away the strength of the beautiful man,
šá etli damqi du-us-su i-kim
She took away the fruit of the beautiful girl,
šá ardatu damiqtumtum i-ni-ib-šá it-bal
10. With one look she took away her attractiveness,
10. i-na ni-kil-mi-šá ku-zu-ub-šá il-qi
She saw the man and took away his strength,
etla ip-pa-lis-ma dûta-šu i-kim
She saw the girl and took away her step.
ardata ip-pa-lis-ma i-ni-ib-šá it-bal
The witch saw me, she followed me,
i-mu-ra-an-ni-ma fkaššaptu il-li-ka arki-ia
With her venom she blocked my way,
i-na im-ti-šá ip-ta-ra-as a-lak-tú
15. With her magic she hindered my gait.
15. i-na ru-hi-šá iš-di-hi ip-ru-us
She pushed my body away from my god and my goddess.
ú-šá-as-si ili-ia5 u dištar-ia5 ina zumri-ia5
For the witch I plucked clay from the potter’s wheel,
šá fkaššapti ina kul-la-ti aq-ta-ri-is tîta-šá
I made a figurine of my sorceress.
šá e-piš-ti-ia ab-ta-ni salam-šá
In your body I lay some tallow, the destroyer.
áš-kun i-na lìb-bi-ki lipû ha-bil-ki
20. In your kidney I put some eru-wood, that burns you,
20. ú-sa-an-niš ina kalatimeš-ki e-ra qa-ma-ki
Eru-wood, that burns you, to inhibit your venom!
e-ra qa-ma-ki a-mat-ki lip-ru-us
Above the city, I light up a fire;
e-li âli at-ta-pah i-šá-ti
Underneath the city I throw a potion.
ina šaplan âli at-ta-di lik-ti
Where you go in I light up a fire.
a-na bît ter-ru-ba at-ta-di i-šá-ti
25. When you arise, may Gibil devour you!
25. te-pu-šim-ma dgibil li-kul-ki
When you settle, may Gibil seize you!
tu-še-pi-šim-ma dgibil lik-šu-ud-ki
When you carry, may Gibil kill you!
tak-pu-di-ma dgibil li-duk-ki
When you draw, may Gibil burn you!
tu-šak-pi-di-ma dgibil lik-me-ki
To the land of no return may Gibil, your tormentor, let you go!
har-ra-an la ta-ri li-šá-as-bit-ki dgibil ha-bil-ki
30. May the furious Gibil burn your body! Incantation formula.
30. dgibil ez-zu zumur-ki li-ih-mut TU6.ÉN

Incantation. Two are the daughters of the sky-god Anu,
ÉN 2-ta ši-na mârâtimeš da-nim šá šamêe
Three are the daughters of the sky-god Anu!
3 ši-na mârâtimeš da-nim šá šamêe
They find a rope-ladder and descend from the sky!
tur-ri ul-ta-nim-ma ul-tu šamêe ur-ra-da-ni
When do you rise? Where do you go?
e-ka-a-ma te-ba-ti-na e-ki-a-am tal-la-ka
35. The sorcerer and the sorceress of N., son of N.?
35. a-na e-pi-ši u e-piš-ti šá annanna apil annanna
We went to cast a spell,
ana sahari ni-il-li-ka
We went to gather their branches of fruit,
a-na lu-uq-qu-ti šá hu-sa-bi-ši-na
We went to pick up their refuse,
a-na hu-um-mu-mi šá hu-ma-ma-ti-ši-na
We went in the evening to set fire to the huluppu-vessel!
šá li-la-a-ti hu-lu-pa-qa a-na ša-ra-pi ni-il-li-ka
40. Incantation. Sorceress, murderess,
40. ÉN fkaššaptu nir-ta-ni-tum
Nightmare, naršindatu,
e-li-ni-tum nar-šin-da-tum
Ašiputu, magic priestess,
a-ši-ip-tum eš-še-pu-ti
Snake-charmers, agugiltu,
mušlahhatumtum a-gu-gi-il-tum
Prostitute, hierodule,
fqadištu fnaditu
45. Ištar devotee, zermašitu,
45. dištar-i-tum zêr-ma-ši-tum
Who catches in the night,
ba-ai-r-tum šá mu-ši
Who hunts the whole day,
mu-la-‘-i-tum šá šamêe

Dirties the sky,
sa-ayyu-di-tum šá kal u-mi
Touches the earth,
mu-lap-pit-tum šá irsitimtim
50. Gags the mouths of the gods,
50. ka-mi-tum šá pî ilimeš
Who binds the knees of the goddesses together,
ka-si-tum šá bir-ki dištarâtimeš
Who kills the men,
da-ai-ik-tum šá etlêmeš
Who doesn’t spare the women.
la pa-di-tum šá dsinnišâtimeš
Destructor, evil woman,
šá-ah-hu-ti-tum sab-bu-ri-tu
55. Against your sorcery and witchcraft nobody can fight!
55. šá ana ip-ši-šá u ru-hi-šá la u-šar-ru man-ma
Now they saw you, now they grabbed you,
e-nin-na-ma e-tam-ru-ki is-sab-tu-ki
They changed you, they brought you imbalance,
uš-te-nu-ki uš-ta-bal-ki-tu-ki
They mixed up your magic word,
uš-ta-pi-lu a-mat ip-ši-ki
Ea and Marduk have surrendered you to Girra the hero!
dé-a u dmarduk id-di-nu-ki ana dgira qu-ra-di
60. Girra the hero! May he break your knot,
60. dgira qu-ra-du ri-kis-ki li-ih-pi
And all of your sorcery, may it fall back on you!
ù mimma ma-la te-pu-ši li-šam-hir-ki ka-a-ši

Incantation. I am the light, shining pure river.
ÉN dit el-lu nam-ru qud-du-šu ana-ku
My sorcerer is the wise one of the Apsu.
e-pi-šu-u-a apqallu šá apsî
My sorceresses are the daughters of the sky-god Anu.
e-pi-še-tu-ú-a mârâtimeš da-nim šá šamêe
65. They have cursed me, they have continuously and constantly cursed,
65. e-pu-šu-u-ni e-te-ni-ip-pu-šu-u-ni
They have cursed, they have spared my body nothing;
e-pu-šu-nim-ma ul ip-du-u zu-um-ri
They have continuously cursed, but they could not seize me!
e-te-ni-pu-šu-nim-ma ul i-li-‘-ú sa-ba-ti-ia
I have magic, and I grabbed their mouth.
a-na-ku e-pu-uš-ma ….. pi-šu-nu as-bat
I became shining like the river in my country.
e-te-bi-ib kima dit ina šadi-ia
70. I became pure like the shining one for my court appearance.
70. e-te-lil ki-ma nam-ru ana bît purussî-ia
My warlock and my witch,
šá lúkaššapi-ia5 u fkaššapti-ia5
The river … may they … do them!
dit……….. -ru na-bal-kat-ta-šú-nu lis-ku-nu-ma
May their tricks fall back on them,
kiš-pu-šu-nu elî-šu-nu li-bal-ki-tu-ma
And fall on their head and image!
a-na muh-hi-šu-nu u la-ni-šu-nu lil-li-ku
75. May their face become black as with ashes!
75. ki-ma di-iq-me-en-ni li-is-li-mu pa-ni-šú-nu
May they drip, melt, and dissolve,
li-hu-lu li-zu-bu u lit-ta-at-tu-ku
But I, like the river in my country, be pure! Incantation.
u ana-ku ki-ma dit ina šadî-ia lû ellêkuku ÉN

Incantation. There surrounds me the Sutite, the Elamite chases me!
ÉN la-man-ni su-tu-ú e-la-mu-ú ri-da-an-ni
I am surrounded by flood, furious storm flood!
kat-man-ni a-gu-ú e-du-ú sah-panan-ni
80. The witch is a Sutite whose attack is strong!
80. fkaššaptu su-ta-ta da-a-nu i-bit-su
The nightmare is an Elamite whose hit means death!
e-le-ni-tu e-la-ma-ta li-pit-sa mu-ú-tu
Gibil, companion of Šamaš, come closer!
dgibil tap-pi-e dšamaš i-ziz-za-am-ma
Like the mountain comes to rest through sulphur,
ki-ma šadi ina kibri-dit i-nu-uh-hu
So may the sorceresses and witches, the magic of my witches,
kiš-pi ru-hi-e ru-si-e šá fkaššapti-ia5
85. Of my nightmares, Gibil burn!
85. e-li-ni-ti-ia dgibil liq-mi
May the pure river break her heart!
dit ellu lib-ba-šá li-ih-pi
May the pure water dissolve her spell,
mêmeš ellûtimeš lip-šu-ra kiš-pi-šá
But I pure like the river in my country! Incantation.
u ana-ku ki-ma dit ina šadî-ia lu ellêkuku ÉN

Incantation. Who are you, witch,
ÉN at-ti nam-nu fkaššaptu šá bašûu
90. In whose heart lies the evil word against me,
90. a-mat limuttimtim-ia5 ina lib-bi-šá
On whose tongue the magic against me forms,
ina lišâni-šá ib-ba-nu-ú ru-hu-ú-a
On whose lip the spell against me starts?
ina šap-ti-šá ib-ba-nu-ú ru-su-ú-a
In the step you take stands death.
i-na ki-bi-is tak-bu-us izzazaz mu-ú-tum
Witch, I seize your mouth, I seize your tongue,
fkaššaptu as-bat pi-ki as-bat lišân-ki
95. I seize your seeing eyes,
95. as-bat ênêII-ki na-ti-la-a-ti
I seize your going feet,

as-bat šêpêII-ki al-la-ka-a-ti
I seize your walking knees,
as-bat bir-ki-ki e-bi-ri-e-ti
I seize your leading arms,
as-bat idêII-ki mut-tab-bi-la-a-ti
I tied your arms on your back!
ak-ta-si i-di-ki a-na ar-ki-ki
100. May Sin, the twin-shaped, destroy your body,
100. dsin el-lam-mi-e li-qat-ta-a pagar-ki
Throw you in a ditch of water and fire!
a-na mi-qit mêmeš u išâti lid-di-ki-ma
Witch, like the seal-cylinder warmer,
fkaššaptu ki-ma si-hir kunukki an-ni-e
May your face become burning and yellow!
li-su-du li-ri-qu pa-nu-ú-ki

Incantation. You there, who have bewitched me!
ÉN at-ti e šá te-pu-ši-in-ni
105. You there, who have charmed me!
105. at-ti e šá tu-še-pi-ši-in-ni
You there, who have cursed me!
at-ti e šá tu-kaš-ši-pi-in-ni
You there, who have oppressed me!
at-ti e šá tu-hap-pi-pi-in-ni
You there, who have seized me!
at-ti e šá tu-sab-bi-ti-in-ni
You there, who have squeezed me!
at-ti e šá tu-kan-ni-ki-in-ni
110. You there, who have destroyed me!
110. at-ti e šá tu-ab-bi-ti-in-ni
You there, who have tied me!
at-ti e šá tu-ub-bi-ri-in-ni
You there, who have bound me!
at-ti e šá tu-ka-si-in-ni
You there, who have besmirched me!
at-ti e šá tu-la-‘-in-ni
Who alienated my god and my goddess from me,
tap-ru-si itti-ia ili-ia5 u dištar-ia5
115. Who alienated my male friend, female friend, brother, sister, comrades, companions and servants!
115. tap-ru-si itti-ia še-‘ še-‘-tu ahu ahattu ib-ru tap-pu u ki-na-at-tu
I take flakes of ashes from the oven, soot from the pot,
a-liq-qa-kim-ma ha-ha-a šá utuni um-mi-nu šá diqâri
I mix them with water and I drip it on the head of your evil figurine.
a-mah-ha-ah a-tab-bak ana qaqqad rag-ga-ti šim-ti-ki

Incantation. Who bewitched me, cursed me?
ÉN šá e-pu-šá-ni uš-te-pi-šá-an-ni
Who bewitched me by high water in the river?
i-na mi-li nâri e-pu-šá-an-ni
120. Who bewitched me by low water in the river?
120. i-na mi-ti nari e-pu-šá-an-ni
Who said to the sorceress, “use sorcery!”?
a-na e-piš-ti ip-ši-ma iq-bu-ú
Who said to the inspiress of insanity, “make insane!”?
a-na sa-hir-ti suh-ri-ma iq-bu-ú
This is her barque.
an-ni-tu lu-u maqurru-šá
Like this barque crosses,
kima maqurru an-ni-tu ib-ba-lak-ki-tu
125. So may her spells cross and come back on her head,
125. kis-pu-šá lib-bal-ki-tu-ma ina muh-hi-šá
And her figure! Come!
u la-ni-šá lil-li-ku
May her right be defeated and my right prevail! Incantation.
di-in-šá lis-sa-hi-ip-ma di-e-ni li-šir ÉN

Incantation. Sin has built my barque,
ÉN maqurri-ia5 a-na dsin ú-še-piš
Between her horns stands the potion, as freight;
ina bi-rit qârnemeš-šá na-šat pi-šir-tum
130. Within it the warlock and the witch sit;
130. áš-bu ina lìb-bi-šá lúkaššapu u fkaššaptu
Within it the sorcerer and sorceress sit;
áš-bu ina lìb-bi-šá e-piš u e-piš-tú
Within it the inspirer of insanity and the inspiress of insanity sit.
áš-bu ina lib-bi-šá sa-hi-ru u sa-hir-tú
Let the mooring-rope be cut!
šá maqurri-ši-na lib-ba-ti-iq a-šá-al-šá
Let the moor be let go!
mar-kas-sa-ši-na lip-pa-tir-ma tar-kul-la-šá
135. May it go astray in the middle of the sea!
135. a-na qabal tam-ti liq-qil-pu ….. LU ….
May a strong tide push it out into the ocean!
e-du-u dan-nu a-na tam-tim li-še-si-šú-nu-ti
May powerful waves batter it!
šam-ru-ti a-gu-u e-li-šú-nu li-tel-lu4-u …
May a favourable wind not blow, may they not be found!
šar-šú-nu a-a i-zi-qa-am-ma a-a i-hi-ta-a-ni…
By the order of Nusku and Girra, the gods of their trial! Incantation.
ina qi-bit dnusku u dgirru ilimeš dini-šú-nu ÉN

140. Incantation. Latu of the streets, why do you press me constantly?
140. ÉN LA-tú šá su-qa-ti am-me-ni tug-da-nar-ri-ÉN-ni
Why your messages?
am-me-ni na-áš-pa-tu-ki it-ta-na-lak-a-ni
Witch, inhibited is the word!
fkaššaptu SAG.DUmeš a-ma-ti-ki
Why … …
am-me-ni it-ta-nak-šá-da a-na lu-…
I climb on the roof, I see you!
el-li a-na ú-ri ab-ta-ki a-….
145. I climb down to the ground, and I see you!
145. ú-rad a-na qaq-qa-ri-im-ma ú-sab-bi-tu
On your path I set the stool,
ina kib-si-ki râbisa ú-še-šab
I set the death-spirit of persecution on your path.
etim ri-da-a-ti harran-ki ú-šá-as-bit
I strike your skull, I confuse your mind,
a-mah-ha-as muh-ha-ki ú-šá-an-na tè-en-ki
I bring your insides into disarray so that you forget the flesh,
a-dal-lah lìb-ba-ki ta-maš-ši-i šêrêmeš-ki
150. Sorceress and deep sorceress!
150. e-piš-tum u muš-te-piš-tum
I am the sky; you cannot touch me.
šamûu a-na-ku ul tu-lap-pa-tin-ni
I am the earth, you cannot confuse me.
irsitumtum a-na-ku ul tu-ra-hi-in-ni
I am the point of the thorn, you cannot crush me.
si-hi-il isbal-ti a-na-ku ul tu-kab-ba-si-in-ni
I am the sting of the scorpion, you cannot touch me!
zi-qit aqrabi a-na-ku ul tu-lap-pa-tin-ni
155. I am a peaked mountain; your sorcery, your chanting,
155. šadúu zaq-ru a-na-ku kiš-pi-ki ru-hi-ki
You spell, your evil machinations,
ru-su-ú-ki up-šá-šu-ki limnûtimeš
Do not come close to me, do not approach me. Incantation.
la itehûmeš-ni la i-qar-ri-bu-u-ni ai-ši ÉN

Incantation. Hand, hand,
ÉN rit-tu-ma rit-tu
Powerful hand of man,
rit-tu dan-na-tu šá a-me-lu-ti
160. Which like a lion grabs the man,
160. šá kîma nêši is-ba-tu a-me-lu
Like a slingshot threw the man to the ground,
kima hu-ha-ri is-hu-pu it-lu
Like a net covered the strong one,
kima še-e-ti ú-kat-ti-mu qar-ra-du
Like a snare caught the leader,
kima šu-uš-kal-li a-šá-rid-du i-bar-ru
Like a trap covered the powerful!
kima giš-par-ri ik-tu-mu dan-na
165. So the warlock and the witch, may Girra burn your hand,
165. lúkaššapu u fkaššaptu rit-ta-ku-nu dgira liq-mi
So may Girra devour, may Girra drink, may Girra remove!
dgira li-kul dgira liš-ti dgira liš-ta-bil
May Girra scream against your powerful hand!
dgira lil-sa-a elî dan-na-ti rit-te-ku-nu
Because your hand has performed sorcery, may it burn your body!
šá rit-ta-ku-nu e-pu-šu zu-mur-ku-nu li-ih-mut
May the son of Ea, the magician, destroy your power!
li-is-pu-uh illat-ku-nu mâr dé-a mašmašu
170. May the breath of Girra envelop your face!
170. qut-ri dgira li-ri-ma pa-ni-ku-nu
Like an oven through its defective places,
ki-ma ti-nu-ri ina hi-ta-ti-ku-nu
Like the pots through their soot,
ki-ma di-qa-ri ina lu-hu-um-me-ku-nu
May the furious Girra destroy you!
li-is-pu-uh-ku-nu-ši dgira iz-zu
So your witchcraft, your evil spell, may not come close to me!
ai ithumeš-ni kiš-pi-ku-nu ru-hi-ku-nu lim-nu-ti
175. Climb like the fish in my water,
175. e-til-la-a kima nûnêhi.a ina mêmeš-e-a
Like the pig in my mud,
kîma šahi ina ru-šum-ti-ia
Like the maštakal-plant from the meadow,
kîma šammaštakal ina ú-sal-li
Like the grass on the bank of the canal,
kîma šamsassati ina a-hi a-tap-pi
Like the seed of the ebony tree on the shore!
kîma zêr isuši ina a-hi tam-tim
180. Shining Ištar, who lightens the evening,
180. el-lit dištar mu-nam-me-rat šim-ti
Over to fate I am given,
ú-su-rat balati us-su-ra-ku ana-ku
By the order which the powerful Girra has spoken,
ina qi-bit iq-bu-ú dgira ra-šub-bu
And the burning Girra, son of Anu, the hero!
ù dgira a-ri-ru mâr da-nim qar-du

Incantation. Hand, hand,
ÉN rit-tum-ma rit-tum
185. Powerful hand of man!
185. rit-tum dan-na-tum šá a-me-lu-ti
Witch, because of your slanderous mouth,
fkaššaptu áš-šú pi-i-ki da-ab-bi-bu
Because of your powerful hand,
áš-šú dan-na-ti rit-ta-ki
I brought you the word from the city,
álu a-ma-tum áš-šak-ki
From the house I look for the word for you.
bitu a-ma-tum ú-ba-a-ki
190. Warlock and witch, sorcerer and sorceress,
190. lúkaššapu u fkaššaptu e-piš u e-piš-tú
I lay down your hand, I will throw it in the fire. Incantation.
bi-il rit-ta-ku-nu-ma ana išâti lud-di ÉN

Incantation. Cook, cook, burn, burn!
ÉN biš-li biš-li qi-di-e qi-di-e

Tablet III of Maqlu.
tuppu IIIkam ma-aq-lu-ú

Maqlu Tablet 2 Transliteration/Translation

Greetings! I would like to welcome everyone to the Covenant of Babylon blog page. If this is your first time here, please feel free to review some of our previous articles and share your insights and comments. Stay Blessed. This is the 2nd Tablet of a 9 part series.

Maqlu Tablet II

Incantation. Mighty Nusku, counsellor of the great gods!
ÉN dnusku šur-bu-ú ma-lik ilîmeš rabû-timeš
Overseer of the sacrifices of all Igigi,
pa-qid nindabêmeš šá ka-la digigê
Who founds cities, who reviews the seats of the gods!
mu-kin ma-ha-zi mu-ud-di-šu parakkêmeš
Brilliant day, the promise of which is sublime,
u4-mu nam-ru šá qi-bit-su si-rat
5. Messenger of Anu, who is obedient to the secret of Enlil,
5. sukkal da-nim še-mu-ú pi-ris-ti den-lil
Obedient to Enlil, counsellor of the Igigi,
še-mu-ú den-lil ma-li-ku ša-du-ú digigê
Powerful in the fight, and whose rising is powerful,
gaš-ru ta-ha-zu šá ti-bu-šú dan-nu
Brilliant Nusku, who blinds his enemies to the Earth,
dnusku a-ri-ru mu-šab-riq za-ai-ri
Without you there is no meal in Ekur,
ina ba-li-ka ul iš-šak-kan nap-ta-na ina é-kur
10. Without you, the great gods do not smell incense,
10. ina ba-li-ka ilîmeš rabûtimeš ul is-si-nu qut-rin-nu
Without you, the judge Šamaš does not hold his court.
ina ba-li-ka dšamaš daiânu ul i-da-a-ni di-i-nu
Whoever remembers your name, you save him from difficulty, you spare him from distress.
ha-sis šu-me-ka te-it-tir ina i-dir-ti ta-ga-mil ina pušqi
I, your servant N., son of N., whose god is N., whose goddess is N.,
ana-ku ardu-ka annanna apil annanna šá ilu-šú annanna dištar-šú annannitumtum
I have turned to you, I have sought you out, my hands are raised, and at your feet throw myself;
as-hur-ka eš-e-ka na-šá-a qâtâ-ai šá-pal-ka ak-mis
15. Burn the warlock and the witch,
15. qu-mi kaš-šá-pi ù kaš-šap-ti
Away my warlock and my witch, lose their life fast and swiftly,
šá lúkaššapi-ia5 u fkaššapti-ia5 ár-hiš ha-an-tiš napišta-šú-nu lib-li-ma
Spare my life so I will be indebted, so I can praise your greatness!
ia-a-ši bul-lit-an-ni-ma nar-bi-ka lu-šá-pi dà-li-li-ka lud-lul

Incantation. To dissolve a spell with the help of an image made of tallow.
INIM-INIM-MA ÚH-BÚR-RU-DA sa-lam lipî-KÉ

Incantation. Girra, perfect master; “you are powerful” is the meaning of your name.
ÉN dgira bêlu git-ma-lu gaš-ra-a-ta na-bi šum-ka
20. Nanna, you see everything.
20. dnanna-ra-ta na-bi šùm-ka
You lighten the dark house, eternally renewed light of the countries.
tuš-nam-mar bitatimeš ka-la-ma
You light up everything; I stand in front of you,
tuš-nam-mar gi-im-ra ka-liš ma-ta-a-ti
Because you restore justice.
áš-šu at-ta ta-az-za-zu-ma
Like Sin and Šamaš you make right,
ki-ma dsin ù dšamaš ta-din-nu di-i-nu
25. So restore my right, make my decision!
25. di-e-ni di-ni purussâ-a-a purusus
To your brilliant light I come,
a-na nûri-ka nam-ri az-ziz
To the shining torch, I come,
a-na elle-ti ti-pa-ri-ka az-ziz
Master, I am grabbing the hem of your coat,
bêlu sissiktu-ka as-bat
The hem of your divine coat I am grabbing.
sissikat ilu-ti-ka rabi-ti as-bat
30. She has packed the heart,
30. ………. -si il-ta-si eli-ia
the head, the neck and the face;
is-bat lìb-bi qaqqadi kišâdi-ia5 u muh-hi
She packed my looking eyes,
is-bat ênê-ia5 na-ti-la-a-ti
Packed my going feet,
is-bat sêpê-ia5 al-la-ka-a-ti
Packed my walking knees,
is-bat bir-ki-ia5 ib-bi-ri-e-ti
35. Packed my guiding arms.
35. is-bat idê-ia5 mut-tab-bil-a-ti
Now, in front of your great divinity,
e-nin-na ina ma-har ilu-ti-ka rabîtiti
The crossed copper images,
salmânimeš siparri it-gu-ru-ti
Of my warlock and my witch,
lúkaššapi-ia5 u fkaššapti-ia5
My sorcerer and my sorceress,
e-piš-ia5 u muš-te-piš-ti-ia5
40. My stupefier and my stupefyress,
40. sa-hir-ia5 u sa-hir-ti-ia5
My enchanter and my enchantress,
ra-hi-ia5 u ra-hi-ti-ia5
My lord opponent and my lady opponent,
bêl ik-ki-ia5 u bêlit ik-ki-ia5
My lord enemy and my lady enemy,
bêl sir-ri-ia5 u bêlit sir-ri-ia5
My lord persecutor and my lady persecutor,
bêl ri-di-ia5 u bêlit ri-di-ia5
45. My lord accuser and my lady accuser,
45. bêl di-ni-ia5 u bêlit di-ni-ia5
My lord slanderer and my lady slanderer,
bêl amâti-ia5 u bêlit amâti-ia5
My lord detractor and my lady detractor,
bêl dabâbi-ia5 u bêlit dabâbi-ia5
My lord nemesis and my lady nemesis,
bêl egirri-ia5 u bêlit egirri-ia5
My lord evil-doer and my lady evil-doer;
bêl limuttimtim-ia5 u bêlit limuttimtim-ia5
50. They gave me over to a corpse;
50. ana lúmiti pu-qu-du-in-ni
They subjected me to ridicule,
nam-ra-su kul-lu-mu-in-ni
To the evil Utukku or the evil Alu or the evil Etemmu,
utukku lim-nu lu-u alû lim-nu lu-u etim-mu lim-nu
The evil Gallu or the evil god or the evil Rabisu,
gallû lim-nu lu-u ilu lim-nu lu-u râbisu lim-nu
The Lamaštu or the Labasu or the Ahhazu,
dlamaštu lu-u dlabasu lu-u dahhazu
55. The Lilu or the Lilitu or the Ardat Lili,
55. lúlilu lu-u flilitu lu-u ardat lili
Or fever, the Sibit Šadi disease,
lu-u li-‘-bu si-bit šadi
Or epilepsy, the product of Šulpaea,
lu-u be-en-nu ri-hu-ut dšul-pa-è-a
Or Antašubba or evil god,
lu-u AN-TA-ŠUB-BA lu-u DINGIR-HUL
Or hand of god, or hand of goddess,
lu-u ŠU-DINGIR-RA lu-u ŠU-dIN-NIN-NA
60. Or hand of the Etemmu, or hand of the Utukki
60. lu-u ŠU-GIDIM-MA lu-u ŠU-UDUG
Or hand of the human, or Lamaštu, the young daughter of Anu,
lu-u ŠU-NAM-LÚ-LÍL-LU lu-u la-maš-tu sihirtutú marat da-nim
Or Saghulaza, the record-keeper of debts,
lu-u SAG-HUL-HA-ZA mu-kil rêš li-muttim
Or cooking of the flesh, paralysis, consumption,
lu-u di-kis šêrêmeš šim-ma-tú ri-mu-tú
Or everything bad that does not have a name,
lu mimma lim-nu šá šu-ma la na-bu-u
65. Or everything that does bad things among human beings,
65. lu mimma e-piš li-mut-ti šá a-me-lu-ti
Which holds me prisoner during the night, which chases me during the day,
šá sab-ta-ni-ma mu-ša u ur-ra iredú-nimeš-ni
Which destroys my flesh, which seizes me,
ú-hat-tu-ú šêrêmeš-ia kal u4-mi sab-ta-ni-ma
Which does not let me free for one night!
kal mu-si la ú-maš-šar-an-ni
Now, in front of your divine greatness,
e-nin-na ina ma-har ilu-ti-ka rabîtiti
70. I burn them, I incinerate them completely with pure sulphur.
70. ina kibri-dit ellititi a-qal-li-šú-nu-ti a-šar-rap-šú-nu-ti
Look at me, master, tear them out of my body,
nap-li-sa-an-ni-ma be-lum ú-suh-šú-nu-ti ina zumri-ia5
Dissolve their spell!
pu-šur kiš-pi-šú-nu lim-nu-ti
You, Girra, master who walks on my side:
at-ta dgira be-lum a-li-ki i-di-ia
If you keep me alive, I will praise you, I will adore and serve you!
bul-lit-an-ni-ma nar-bi-ka lu-šá-pi dà-li-li-ka lud-lul

75. Incantation to undo a spell with a copper figure and sulphur.
75. INIM-INIM-MA ÚH-BÚR-RU-DA sa-lam siparri kibri-dit-KÉ

Incantation. Burning Girra, first-born of Anu,
ÉN dgira a-ri-ru bu-kur da-nim
Who leads my hearing and speaks my decision, you are;
da-‘-in di-ni-ia at-me-e pi-ris-ti at-ta-ma
You lighten up the darkness,
ik-li-e-ti tu-uš-nam-mar
You bring order to what is disordered, destroyed;
e-šá-a-ti dal-ha-a-ti tu-uš-te-eš-šir
80. To the great gods you grant a resolution,
80. a-na ilimeš rabûtimeš purussâa ta-nam-din
While for you no god makes any decision.
šá la ka-a-ta ilu ma-am-man purussâa ul i-par-ra-as
It is you who give order and direction;
at-ta-ma na-din ur-ti ù te-e-me
You bind the evil-doer,
e-piš lum-ni at-ta-ma ar-hiš ta-kam-mu
You strike quickly the evil enemy.
lim-nu ai-bu ta-kaš-šad ar-hiš
85. I, N., son of his god, whose god is N., and whose goddess is N.,
85. a-na-ku annanna mar ili-šu šá ilu-šú an-nanna dištar-šu annannitum
With witchcraft I am bewitched: this is why I have come to you!
ina kiš-pi lu-up-pu-ta-ku-ma ma-har-ka az-ziz
In front of god and king I am encircled: that is why I have turned to you!
ina pân ili u šarri na- ..zu-ra-ku-ma du .. ana mah-ri-ka
To whomever sees me, I am an unpleasant sight: this is why I have thrown myself in front of you!
elî a-me-ri-ia mar-sa-ku-ma šá-pal-ka ak-mis
Great Girra, radiant god!
dgira šur-bu-ú ilu el-lu
90. Now, before your great divinity,
90. e-nin-na ina ma-har ilu-ti-ka rabîtiti
I have made two images of the warlock and the witch, in copper, by your hand;
2 salmanimeš lúkaššapi u fkaššapti šá siparri e-pu-uš qa-tuk-ka
Before you I have crossed them, I have given them to you.
ma-har-ka ú-gir-šú-nu-ti-ma ka-a-šá ap-kid-ka
They may die; but may I live!
šu-nu li-mu-tu-ma ana-ku lu-ub-lut

They may detour; but may I go straight!
šu-nu li-ti-ib-bi-ru-ma ana-ku lu-ši-ir
95. They may reach their limit; but may I grow!
95. šu-nu liq-tu-ú-ma ana-ku lu-um-id
They may become weak, but I strong!
šu-nu li-ni-šu-ma ana-ku lu-ud-nin
Powerful Girra, illustrious among the gods,
dgira šar-hu si-ru šá ilimeš
Who seizes the evil and the enemy: seize them while I do not perish,
ka-šid lim-ni u ai-bi kušus-su-nu-ti-ma a-na-ku la ah-hab-bil
That I, your servant, may stay alive, may be safe, may stay standing in front of you!
ana-ku ardu-ka lul-ub-lut lu-uš-lim-ma ma-har-ka lu-uz-ziz
100. You are my god, you are my master!
100. at-ta-ma ili-ia5 at-ta-ma be-li
You are my judge, you are my helper!
at-ta-ma da-ai-ni at-ta-ma ri-su-ú-a
You are my avenger! Incantation formula.
at-ta-ma mu-tir-ru šá gi-mil-li-ia TU6.ÉN

Incantation to undo the spell with a bronze figure.
INIM-INIM-MA ÚH-BÚR-RU-DA sa-lam siparri-KÉ

Incantation. Burning Girra, first-born son of Anu!
ÉN dgira a-ri-ru mar da-nim qar-du
105. You are the sternest among your brothers,
105. iz-zu ahemeš-šú at-ta
You who makes right like Sin and Šamaš.
šá ki-ma dsin u dšamaš ta-da-an-nu di-i-nu
Give me justice, make my decision!
di-i-ni di-ni purussâ-ai purusus
Burn the warlock and the witch!
qu-mi kaš-šá-pi ù kaš-šap-ti
Girra, burn the warlock and the witch!
dgira qu-mu lúkaššapi u fkaššapti
110. Girra, fry the warlock and the witch!
110. dgira qu-li lúkaššapi u fkaššapti
Girra, incinerate them!
dgira qu-mi-šú-nu-ti
Girra, fry them!
dgira qu-li-šú-nu-ti
Girra, get them!
dgira ku-šu-us-su-nu-ti
Girra, devour away!
dgira a-ru-uh-šú-nu-ti
115. Girra, take them away!
115. dgira su-ta-bil-šú-nu-ti
They who inflict the evil witchcraft and malevolent spell,
e-piš kiš-pi lim-nu-ti u ru-hi-e la tabûtimeš
Who thought of me with evil intention:
šá a-na li-mut-ti ik-pu-du-ni ia-a-ši
Let a criminal take their possessions!
dan-nu ma-ak-kur-šu-nu šu-ul-qi
Let a thief steal their property!
šu-bil bu-šá-šu-nu ik-ki-e-ma
120. Let a looter invade their residence!
120. elî ma-na-ha-te-šu-nu hab-ba-ta šur-bi-is
Furious Girra, perfect and all-powerful,
dgira iz-zu git-ma-lu ra-šub-bu
In Ekur where you go back, as fast as possible calm down!
ina é-kur a-šar tal-lak-ti-ka tu-šap-šah-šu-nu-ti a-di sur-riš
By the word of Ea, your procreator, and of Šamaš, I have become radiant;
ina a-mat dé-a ba-ni-ka ù dšamaš an-nam-ru
May the seven Aphkallu of Eridu think of them with evil intention! Incantation formula.
7 apqallê šuut eri-du10 lik-pi-du-šú-nu-ti ana limnuttimtim TU6.ÉN

125. Incantation to undo the spell with an image made of dough.
125. INIM-INIM-MA ÚH-BÚR-RU-DA sa-lam liši-KÉ

Incantation. Powerful Girra, terrible weather!
ÉN dgira gaš-ru u4-mu na-an-du-ru
You lead gods and princes right!
tuš-te-eš-šir ilimeš u ma-al-ki
You lead the trial of the oppressed man and the oppressed woman;
ta-da-a-ni di-ÉN hab-li u ha-bil-ti
Come to my trial! Like Šamaš the hero,
ina di-ni-ia i-ziz-za-am-ma ki-ma dšamaš qu-ra-du
130. Lead my trial, and make my decision.
130. di-i-ni di-ni purussâ-ai purusus
Burn the warlock and the witch!
qu-mi kaš-ša-pi u kaš-šap-ti
Eat my enemies! Devour those who wish evil!
a-kul ai-bi-ia a-ru-uh lim-nu-ti-ia
May they catch your ferocious weather! Incantation formula.
ûm-ka iz-zu lik-šu-us-su-nu-ti TU6.ÉN

Incantation to undo the spell with an image made of bronze.
INIM-INIM-MA ÚH-BÚR-RU-DA sa-lam titi-KÉ

135. Incantation. Majestic Girra, first-born of Anu!
135. ÉN dgira šar-hu bu-kur da-nim
Radiant offspring of the great Šalaš!
i-lit-ti ellitimtim šá-qu-tum dša-la-aš
Majestic, forever becoming, constant word of the gods,
šar-hu id-di-šu-u zik-ri ilimeš ka-ai-nu
Who distributes the offerings to the gods the Igigi,
na-din nin-da-bi-e ana ilimeš digigê
Who gives brilliance to the Anunnaki, the great gods!
šá-kin na-mir-ti a-na da-nun-na-ki ilimeš rabûtimeš
140. Furious Girra, who destroys the conduit,
140. iz-zu dgira muš-har-mit a-pi
Strong Girra, who destroys wood and stone,
dgira al-la-lu-ú mu-ab-bit isemeš u ab-nemeš
Who burns the evil offspring of the warlock and the witch,
qa-mu-ú lim-nu-ti zêr lúkaššapi u fkaš-šapti
Who destroys the wicked offspring of the warlock and the witch!
mu-hal-liq rag-gi zêr lúkaššapi u fkaš-šapti
Today come to my trial furiously,
ina u4-mi an-ni-i ina di-ni-ia i-ziz-za-am-ma
145. You, who makes submission … seize the evil!
145. e-piš bar-ti te-na-na-a ku-šu-ud lim-nu
As these figures drip, melt and dissolve,
kima salmânimeš an-nu-ti i-hu-lu i-zu-bu u it-ta-at-tu-ku
So may the warlock and the witch drip, melt, and dissolve!
lúkaššapu u fkaššaptu li-hu-lu li-zu-bu u lit-ta-at-tu-ku
Incantation to release witchcraft with a figure made of asphalt.
INIM-INIM-MA ÚH-BÚR-RU-DA sa-lam itti-KÉ

Incantation. Keš, Libeš, Kideš!
ÉN ki-e-eš li-bi-iš ki-di-eš
150. Arabbeš Nadreš!
150. a-ra-ab-bi-eš na-ad-ri-eš
Who carries the torch, rides the wind!
nâš ti-pa-a-ri ra-kib šá-a-ri
Lirun Hunti!
li-ru-un hu-un-ti-i
Kasayašu Izannun!
ka-sá-a-šu i-za-an-nun
Rain like Heaven on them!
ki-ma šá-ma-me el-ku-un
155. Like a snake may they come in, go hither!
155. ki-ma siri li-te-ru-ba-ma i-sá-a
May the furious great incantation of Ea the magician,
lik-tum-ku-nu-si siptu iz-zi-tú rabîtutú šá dé-a mašmaši
Fall on you of Ninahaquddu,
ù tu6-kug-ga-e šá dnin-a-ha-qud-du
May they destroy your appearance! Incantation formula.
li-la-ap-pit bu-un-na-an-ni-ku-nu TU6.ÉN

Incantation to undo the spell with a figure of kuspum.
INIM-INIM-MA ÚH-BÚR-RU-DA sa-lam kuspi-KÉ

160. Incantation. They did magic, they did ceaseless magic!
160. ÉN e-pu-šu-ni e-te-ni-ip-pu-šu-ni
They tried to roll me like a ball of wool!
ki-ma ki-i-ti ana ka-pa-li-ia
They tried to clap me to the ground like a bird-clapper!
ki-ma hu-ha-ri ana sa-ha-pi-ia
They tried to destroy me like a chip of rock!
ki-ma ka-a-pi ana a-ba-ti-ia
They tried to cover me like a net!
ki-ma še-e-ti ana ka-ta-me-ia
165. They tried to roll me like a wick!
165. ki-ma pi-til-ti ana pa-ta-li-ia
They tried to climb me like a wall of clay!
ki-ma pi-ti-iq-ti ana na-bal-ku-ti-ia
They tried to fill me with dirty water!
ki-ma mêmeš mu-sa-a-ti a-sur-ra-a ana mal-li-ia
They tried to sweep me out the door like household refuse!
ki-ma šu-šu-rat bîti ana bâbi ana na-sa-ki-ia
But I, by order of Marduk, the master of the holy evening,
ana-ku ina qi-bit dmarduk bêl nu-bat-ti
170. And Asarluhi, the master of magic,
170. u dasari-lú-du10 bêl a-ši-pu-ti
The sorcerer and sorceress,
e-pi-šu u e-piš-ti
Like a ball of wool I roll them!
ki-ma ki-i-ti a-kap-pil-šu-nu-ti
Like a bird-clapper I throw them to the ground!
ki-ma hu-ha-ri a-sa-hap-šu-nu-ti
Like a chip of rock I destroy them!
ki-ma ka-a-pi ab-ba-šu-nu-ti
175. Like a net I cover them!
175. ki-ma še-e-ti a-kat-tam-šu-nu-ti
Like a wick I roll them!
ki-ma pi-til-ti a-pat-til-šu-nu-ti
Like a wall of clay I climb them!
ki-ma pi-ti-iq-ti ab-ba-lak-kit-šu-nu-ti
Like dirty water I fill them!
ki-ma mêmeš mu-sa-a-ti a-sur-ra-a ú-ma-al-la-šú-nu-ti
Like household refuse I sweep them out the door!
ki-ma šu-šu-rat bîti ana bâbi a-na-as-sik-šú-nu-ti
180. May the image of the warlock and the witch become ashes! Incantation.
180. titalliš lil-li-ka salam lúkaššapi u fkaššapti ÉN

Incantation to undo a spell with a figure of asphalt covered with plaster.
INIM-INIM-MA ÚH-BÚR-RU-DA sa-lam ittî šá gassa bullulu-KÉ

Incantation. Who are you, witch, who took the clay from my river?
ÉN at-ti man-nu fkaššaptu šá ina nâri im-lu-‘ tita-ai
Who burned my figures in her dark house?
ina bîti e-ti-i ú-tam-me-ru salmanimeš-ia
Who spilled my water over a grave?
ina qab-rì it-mi-ru mu-ú-a
185. Who gathered sprigs of my fruit trees in the corners?
185. ina tub-qi-na-ti ú-laq-qí-tu hu-sa-bi-e-a
Who cut the seam of my robe in the house of the tanner?
ina bit lúašlaki ib-tu-qu sissikti-ia
Who gathered up the dust of my feet on the threshold?
ina askuppati iš-bu-šu epirhi.a šêpê-ia
I sent to the mouth of the harbour, where tallow was bought for you;
áš-pur ana bâb ka-a-ri i-šá-mu-ú-ni li-pa-a-ki
I sent to the moat, where clay was picked up for you;
áš-pur ana hi-rit ali iq-ri-su-ú-ni ti-i-ta-ki
190. I sent against you a portable furnace,
190. áš-ta-pa-rak-kim-ma a-li-ku ti-nu-ru
The fire already lit,
dgira mu-un-na-ah-zu
The forever becoming Girra, constant light of the gods;
dgira id-di-šu-u nur ilimeš ka-ai-nu
Sin in Ur, Šamaš in Larsa,
dsin ina uruki dšamaš ina larsaki
Nergal together with his people,
dnergal a-di um-ma-na-ti-šú
195. Ištar in Akkad at her house:
195. dištar a-ga-deki a-di ku-um-mi-šá
May they seize the offspring of the warlock and the witch,
a-na la-qa-at zêri lúkaššapi u fkaššapti
However numerous they are,
ma-la ba-šu-ú
May they kill the witch, but I stay alive!
fkaššapta li-du-ku-ma ana-ku lu-ub-lut
Because I did not bewitch her, she bewitched me!
áš-šu la e-pu-šá-áš-šim-ma i-pu-šá
200. Because I did not use sorcery on her, she used sorcery on me!
200. áš-šu la as-hu-ra-áš-šim-ma is-hu-ra
She trusts the spell that she designed,
ši-i tak-lat ana kiš-pi šá kit-pu-du-ú-ti
But I trust my judge Gibil!
ù a-na-ku a-na ez-zu dgibil da-a-a-nu
Girra, burn her! Girra, incinerate her!
dgira qu-mi-ši dgira qu-li-ši
Girra, strike her! Incantation formula.
dgira šu-ta-bil-ši TU6.ÉN

205. Incantation with a clay figure dipped in tallow.
205. INIM-INIM-MA ÚH-BÚR-RU-DA sa-lam titi šá lipâ bullulu-ké

Incantation. Who are you, witch, who visits me continuously?
ÉN at-ti man-nu kaššaptu šá tub-ta-na-in-ni
Who continuously looks for me with evil intentions?
a-na li-mut-ti taš-te-ni-‘-in-ni
Who continuously looks for me with unfavourable intentions?
a-na la ta-ab-ti ta-as-sa-na-ah-hur-in-ni
I do not know your city, I do not know your house, I do not know your name, I do not
know your residence.
al-ki ul i-di bit-ki ul i-di šum-ki ul i-di šu-bat-ki ul i-di
210. May the Šedu visit you,
210. dšêdêmeš li-ba-‘-ki
May the Utukku look for you,
utukkêmeš liš-te-‘-u-ki
May the Etemmu hover around you,
etimmêmeš lis-sah-ru-ú-ki
May a bad epilespy fall upon you!
be-en-nu la ta-a-bu eli-ki lim-qut
So may the evil stool “lift your head,”
rabisêmeš li-mut-ti li-kil-lu rêš-ki
215. May the god … and Šulpaea kill you!
215. d………….u dšul-pa-è-a li-na-ru-ki
May the god … … wash you out!
d…………. en ši ……… -ki li-ip-šit
May furious Gibil, who knows no pity, steal reason from you!
dgibil iz-zu la pa-du-u lìb-bi-ki lí-is-su-uh
May Gula, the great physician, strike your cheek!
dgu-la a-zu-gal-la-tu rabitutu li-it-ki li-im-has
May furious Gibil burn your body!
dgibil iz-zu zu-mur-ki li-ih-mut
220. Pure daughter of the sky-god Anu,
220. ….. ellitumtum mârat da-nim šá šamê
Who is spread in the vessel,
šá ina kar-pat na-an-hu-za-at [isatu]
… of the heart … Gibil the hero …
… libbi …. dgibil qar-du sa-ma-a …
… … which the sky,
……. ….. šá-ma-mi ik-šu-du
… … burn …
…………….. qu-li i kat-ta………
225. Incinerate as fast as possible! Of my warlock and my witch,
225. qu-mi ha-an-tiš šá lúkaššapi-ia5 u fkaššapti-ia5
Uproot their life!
na-piš-ta-šú-nu lib-li-ma
Let me live, so I can praise your greatness;
ia-a-ši bul-lit-an-ni-ma nar-bi-ka lu-šá-pi
So I can adore you!
dà-li-li-ka lud-lul TU6.ÉN

Incantation to undo the spell with a figure of tamarisk or cedar-wood.
INIM-INIM-MA ÚH-BÚR-RU-DA sa-lam isbini salam iserini-KÉ

230. Incantation. The witch, who goes on the roads.
230. ÉN kaššaptu mut-tal-lik-tum šá sûqâ-timeš
Tablet II of Maqlu.
tuppu IIkam ma-aq-lu-ú

Maqlu Tablet 1 Transliteration/Translation

Greetings! I would like to welcome everyone to the Covenant of Babylon blog page. If this is your first time here, please feel free to review some of our previous articles and share your insights and comments. Stay Blessed. This will be a series of 9 tablets of protection against sorcery called the Maqlu Rite.

Maqlu Tablet I

Incantation. I have called upon you, gods of night,
ÉN al-si-ku-nu-ši ilimeš mu-ši-ti
With you I have called upon night, the veiled bride,
it-ti-ku-nu al-si mu-ši-tum kal-la-tum ku-túm-tum
I have called on twilight, midnight, and dawn,
al-si ba-ra-ri-tum qab-li-tum u na-ma-ri-tum
Because a sorceress has bewitched me,
áš-šú fkaššaptu ú-kaš-šip-an-ni
5. A cunning woman has accused me,
5. e-li-ni-tum ub-bi-ra-an-ni
Caused my god and my goddess to be estranged from me;
ili-ia5 ù distar-ia5 ú-šis-su-ú eli-ia5
I have become pathetic to those who see me,
elî a-me-ri-ia5 am-ru-u a-na-ku
I am unable to rest day or night,
im-di-ku la a-la-lu mûša ù ur-ra
And a gag continually filling my mouth,
qu-ú im-ta-na-al-lu-ú pî-ia
10. Has kept food far from my mouth,
10. ú-pu-un-ti pi-ia5 ip-ru-su
Has lessened the water passing through my throat;
mêmeš maš-ti-ti-ia5 ú-ma-u-ú
My praise has become lament, my rejoicing mourning:
e-li-li nu-bu-ú hi-du-ti si-ip-di
Stand by me great gods, give heed to my suit,
i-zi-za-nim-ma ilimeš rabutimeš ši-ma-a da-ba-bi
Judge my case, grant me a decision.
di-ni di-na a-lak-ti lim-da
15. I have formed a figure of my sorcerer and my sorceress,
15. e-pu-uš alam amelkaššapi-ia5 u fkaššapti-ia5
Of my enchanter and my enchantress;
šá e-piš-ia5 u muš-te-piš-ti-ia5
Have laid them in the fire for you to bring me a judgement;
áš-kun ina šap-li-ku-nu-ma a-dib-bu-ub di-ni
Because she did evil against me, false charges she conjured up against me:
áš-šú i-pu-šá lim-ni-e-ti iš-te-‘-a la ba-na-a-ti
May she die, but I live!
ši-i li-mut-ma a-na-ku lu-ub-lut
20. Her bewitchments, her magic, her spells must be undone!
20. kiš-pu-šá ru-hu-šá ru-sú-u-šá lip-pa-áš-ru
The tamarisk, tall at the crown, purifies me!
ibînu lil-lil-an-ni šá qim-ma-tú ša-ru-ú
The date-palm, which catches all the wind, frees me!
igišimmaru lip-šur-an-ni ma-hi-rat ka-lu-ú šáru
The maštakal-plant, which fills the Earth, cleanses me!
šammaštakal li-bi-ban-ni šá iritimtim ma-la-a-ta
The pine-cone, which is full of seeds, frees me!
terînatu lip-šur-an-ni šá še-am ma-la-a-ta
25. In front of you I became light, as light as grass;
25. ina mah-ri-ku-nu e-te-lil ki-ma šamsassati
I am clean and pure, like nard.
e-te-bi-ib az-za-ku ki-ma la-ar-di
The spell of the sorceress is hateful;
tu-ú-šá šá fkaššapti li-mut-te
Let her word come back in her mouth, let her tongue be tied!
tu-ur-rat amât-sa ana pî-šá lišân-šá qa-a-rat
Let the gods of the night overcome her spell!
in elî kiš-pi-šá lim-ha-u-ši ilimeš mu-ši ti
30. Let the three night-watches dissolve her evil spell!
30. 3 maarâtimeš šá mu-ši lip-šu-ru ru-hi-šá lim-nu-ti
Let her mouth be tallow, let her tongue be salt,
pú-šá lu-ú lipû lišân-šá lu-ú âbtu
Which spoke the baneful magic formula, let it disintegrate like tallow!
šá iq-bu-ú amât limuttimtim-ia5 ki-ma lipî lit-ta-tuk
The magic she has done, let it dissolve like salt!
šá i-pu-šú kiš-pi ki-ma âbti liš-har-mi
Her knots are undone, her machinations are destroyed,
qi-is-ru-šá pu-u-u-ru ip-še-tu-šá hul-lu-qú
35. All her words fill the steppe,
35. kal a-ma-tu-šá ma-la-a êra
Upon this command that the gods of the night have given! Incantation formula.
ina qi-bit iq-bu-ú ilimeš mu-ši-tum TU6 ÉN

Incantation. O Netherworld, Netherworld, yes Netherworld!
ÉN irsitumtum irsitumtum irsitumtum-ma
Gilgameš is the master of your curses!
dgilgameš bêl ma-mi-ti-ku-nu
What sorcery you have performed, I know it;
min-mu-ú at-tu-nu te-pu-šá ana-ku i-di
40. What sorcery I have performed, you do not know it.
40. min-mu-ú ana-ku ip-pu-šu at-tu-nu ul ti-da-a
What sorcery my sorceresses practiced is confused, and nobody can undo it, it has no
min-mu-ú fkaššapatimeš-ia5 ip-pu-šá e-ga-a pa-ti-ra pa-šir lâ
unbinder! Incantation formula.
irašši TU6.ÉN

Incantation. My city Zabban! My city Zabban!
ÉN ali-ia5 zab-ban ali-ia5 zab-ban
My city Zabban has two gates:
šá ali-ia5 zab-ban 2-ta abullatimeš-šú
One to its east, the second to its west.
1-it ana sit dšamši šá-ni-tu ana erib dšamši
45. One to its sunrise, one to its sunset.
45. 1-it ana si-it dšamšiši šá-ni-tu ana e-rib dšamšiši
I am lifting toward you the bloom of maštakal-plant;
a-na-ku e-ra ha-as-ba šammaštakal na-šá-ku
To the gods of the sky I bring water.
a-na ilimeš šá šamêe mêmeš a-nam-din
As I do cleanse you,
kîma ana-ku ana ka-a-šú-nu ul-la-lu-ku-nu-ši
So cleanse me! Incantation formula.
at-tu-nu ia-a-ši ul-li-la-in-ni TU6.ÉN

50. Incantation. I have barred the river-crossing, I have barred the harbour,
50. ÉN ak-la ni-bi-ru ak-ta-li ka-a-ru
I held back the magic spells of all countries;
ak-li ip-ši-ši-na šá ka-li-ši-na ma-ta-a-ti
Anu and Antu have sent me.
da-nim u an-tum iš-pu-ru-in-ni
Whom should I send to Belit-seri?
man-nu lu-uš-pur a-na dbe-lit sêri
In the mouth of my warlock and my witch stuff a gag!
ana pî lúkaššapi-ia5 u fkaššapti-ia5 i-di-i hur-gul-li
55. Through the incantation of the sage of the gods, Marduk!
55. i-di-i šipat-su šá apqal ilimeš dmarduk
They should call you, but do not answer them;
lil-sa-ki-ma la tap-pa-li-ši-na-a-ti
They should address you, but do not listen to them.
liq-ba-nik-ki-ma la ta-šim-me-ši-na-a-ti
Should I call you, answer me;
lu-ul-si-ki-ma a-pu-ul-in-ni
Should I address you, listen to me,
lu-qu-ba-ki-ma ši-min-ni ia-a-ti
60. To the order that Anu, Antu and Belet-seri have given! Incantation formula.
60. ina qí-bit iq-bu-u da-nim an-tum u dbe-lit sêri TU6.ÉN

Incantation. I am sent, I go; I am ordered, I speak;
ÉN šap-ra-ku al-lak ‘-ú-ra-ku a-dib-bu-ub
Against my warlock and witch Asarluhi, the master of the art of incantations, has sent me.
a-na li-it lúkaššapi-ia5 u fkaššapti-ia5 dasar-lú-du10 bêl a-ši-pu-ti iš-pur-an-ni
Be aware of what is in the sky! Take notice what is on the Earth!
šá šamê qu-la šá irsitimtim ši-ma-a
Be aware of what is in the river! Take notice of the word of what is on the land!
šá nâri qu-la-ni šá na-ba-li ši-ma-a amât-su
65. Wind that is the carrier of the stick and hammer, strike it!
65. šaru na-zi-qu tur-ru-uk e tal-lik
The image of the stick is broken, strike it!
šá gišhatti u gišmar-te-e tur-ru-uk e tal-lak
Let them stand on the way of the daughter of the great gods,
li-iz-zi-iz har-ra-an mârat ilimeš ra-butimeš
Until I speak the word of my warlock and my witch.
a-di a-mat lúkaššapi-ia5 u fkaššapti-ia5 a-qab-bu-ú
The lamb will free! The sheep will free!
šu’u i-pa-áš-šar immeru i-pa-áš-šar
70. Their word may be loosed, but my word will not be loosed.
70. a-mat-su-nu lip-pa-šir-ma a-ma-ti la ip-pa-áš-šar
The word that I speak, their word cannot impede it!
a-mat a-qab-bu-ú a-mat-su-nu ana pân amâti-ia5 lâ iparrik
Upon the order of Asarluhi, the master of the art of incantations! Incantation formula.
ina qi-bit dasari-lú-du10 bêl a-ši-pu-ti TU6.ÉN

Incantation. O Nusku, these images of my sorcerer,
ÉN dnusku an-nu-tum salmânimeš e-piš-ia5
These images of my sorceress;
an-nu-ti salmânimeš e-piš-ti-ia5
75. These images of my warlock and my witch,
75. salmânimeš lúkaššapi-ia5 u fkaššapti-ia5
These images of my enchanter and my enchantress,
salmânimeš e-piš-ia5 u muš-te-piš-ti-ia5
These images of my stupefier and my stupefyress,
salmânimeš sa-hir-ia5 u sa-hir-ti-ia5
These images of my bewitcher and my bewitchress,
salmânimeš ra-hi-ia5 u ra-hi-ti-ia5
These images of my lord opponent and my lady opponent,
salmânimeš bêl ik-ki-ia5 u bêlit ik-ki-ia5
80. These images of my lord enemy and my lady enemy,
80. salmânimeš bêl sir-ri-ia5 u bêlit sir-ri-ia5
These images of my lord persecutor and my lady persecutor,
salmânimeš bêl ri-di-ia5 u bêlit ri-di-ia5
These images of my lord accuser and my lady accuser,
salmânimeš bêl di-ni-ia5 u bêlit di-ni-ia5
These images of my lord slanderer and my lady slanderer,
salmânimeš bêl amâti-ia5 u bêlit amâti-ia5
These images of my lord detractor and my lady detractor,
salmânimeš bêl daba-bi-ia5 u bêlit daba-bi-ia5
85. These images of my lord nemesis and my lady nemesis,
85. salmânimeš bêl egirri-ia5 u bêlit egirri-ia5
These images of my lord evil-doer and my lady evil-doer,
salmânimeš bêl limutti-ia5 u bêlit limut-ti-ia5
Judge Nusku, you know them, I do not know them,
dnusku da-a-a-nu tidu-šú-nu-ti-ma ana-ku la i-du-šú-nu-ti
Their trick, magic, spell, evil plotting,
šá kiš-pu ru-hu-u ru-su-u up-šá-še-e lim-nu-ti
Sorcery, pressure, evil word, love, hate,
ip-šá bar-tum a-mat li-mut-ti râmu zêru
90. Fact-twisting, murder, paralysis of the mouth,
90. dipalaa zitarrutâa kadibbidâa kúš-hunga
Change of heart, glowing of face, folly,
šabalbalâa su-ud pa-ni ša-ni-e tè-mu
Everything that exists, everything they have drawn to them,
ma-la ibšu-u-ni is-hu-ru-ni u-šá-as-hi-ru-ni
These are they; these are their images,
an-nu-tum šú-nu an-nu-ti salmânimeš-šu-nu
Because they cannot stand for themselves, I lift them toward you.
kima šu-nu la iz-za-az-zu salmânimeš-šu-nu na-šá-ku
95. You, Nusku, judge, who catches the bad and the enemies, catch them before I am destroyed!
95. at-ta dnusku daiânu ka-šid lim-nu u a-a-bi kušus-su-nu-ti-ma ana-ku la ah-hab-bil
Those that made my images, have imitated my shape,
šá salmânimeš-ia5 ib-nu-u bu-un-na-an-ni-ia5 ú-maš-ši-lu4
They attack my face, they tied my neck,
pani-ia5 ú-sab-bi-tú kišâdi-ia5 ú-tar-ri-ru
They hit my breast, they bent my back,
irti-ia5 id-i-bu esemti-ia5 ik-pu-pu
They made my arms weak, they robbed my virility,
a-hi-ia5 un-ni-šu ni-iš lib-bi-ia5 is-ba-tu
100. They made the heart of god angry with me, they weakened my strength,
100. lib-bi ilimeš itti-ia5 ú-za-an-nu-ú emûqi-ia5 un-ni-šu
They shook the strength away from my arms, they bound my knees with paralysis,
li-it a-hi-ia5 iš-pu-ku bir-ki-ia5 ik-su-ú
They filled me with fainting,
man-ga lu-‘-tú ú-mal-lu-in-ni
They let me eat cursed food,
akâlemeš kaš-šá-pu-ti ú-šá-ki-lu-in-ni
They let me drink cursed water,
mêmeš kaš-šá-pu-ti iš-qu-in-ni
105. They washed me with dirty water,
105. rim-ki lu-‘-ti ú-ra-me-ku-in-ni
They smeared me with the juice of bad weeds,
nap-šal-ti šam-me lim-nu-ti ip-šu-šu-in-ni
They mocked me like a dead person,
ana lúmiti i-hi-ru-in-ni
They put my life-essence in the grave,
mêmeš napištimtim-ia5 ina qab-rì uš-ni-lu
They made god, king, master and prince angry with me;
ilu šarru bêlu u rubû it-ti-ia ú-za-an-nu-ú
110. You, O Girra who burns the warlock and witch,
110. at-ta dgira qa-mu-ú lúkaššapu u fkaššaptu
Who kills the bad offspring of warlock and witch,
mu-hal-liq rag-gi zêr lúkaššapi u fkaš-šapti
Who destroys the bad people; that is you!
mu-ab-bit lim-nu-ti at-ta-ma
I have called on you, like Šamaš the judge,
ana-ku al-si-ka ki-ma dšamaš daiânu
Right me, make my decision!
di-i-ni di-ni purussâ-ai purusus
115. Burn the warlock and witch,
115. qu-mu lúkaššapu u fkaššaptu
Eat my enemies, consume the ones who wish me evil!
a-kul ai-bi-ia a-ru-uh lim-nu-ti-ia
May they catch your tempest!
ûm-ka iz-zu lik-šu-šu-nu-ti
May they find their end like sewer water!
ki-ma mêmeš nâdi ina ti-qi liq-tu-ú
May their fingers like those of stonemasons be cut off!
ki-ma ti-rik abnêmeš ubânâtimeš-šú-nu liq-ta-as-si-sú
120. Upon your majestic command, which does not change,
120. ina qi-bi-ti-ka sir-ti šá lâ innakaruru
And your promise, which does not waver! Incantation formula.
ù an-ni-ka ki-nim šá lâ innennuú TU.ÉN

Incantation. Mighty Nusku, offspring of Anu,
ÉN dnusku šur-bu-ú i-lit-ti da-nim
True image of your father, first born of Enlil,
tam-šil abi bu-kur den-lil
Offspring of the Apsu, product of the lord of Heaven and Earth,
tar-bit apsî bi-nu-ut dbêl šamêe irsitim
125. I picked up the torch, I have illuminated you,
125. áš-ši tipâra ú-nam-mir-ka ka-a-šá
The warlock who has cursed me; now curse him with the spell that he used on me!
lúkaššapu ik-šip-an-ni kiš-pi ik-šip-an-ni ki-šip-šú
The witch who has cursed me; now curse her with the spell that she used on me!
fkaššaptu tak-šip-an-ni kiš-pi tak-šip-an-ni ki-šip-ši
The sorcerer who has used sorcery on me; now use sorcery on him with the spell that he used on me!
e-pi-šu i-pu-šá-an-ni ip-šú i-pu-šá-an-ni e-pu-su
The sorceress who has used sorcery on me; now use sorcery on her with the spell that she used on me!
e-piš-tu te-pu-šá-an-ni ip-šú te-pu-šá-an-ni e-pu-si
130. The enchantress who has enchanted me; now enchant her with the spell that she used on me!
130. muš-te-piš-tu te-pu-šá-an-ni ip-šú te-pu-šá-an-ni e-pu-si
Who made these images in my image; who reproduced my shape;
šá salmânimeš ana pi-i salmânimeš-ia5 ib-nu-ú bu-un-na-an-ni-ia5 ú-maš-ši-lu
They took my saliva, they ripped my hair,
ru’ti-ia5 il-qu-ú šârti-ia5 im-lu-su
They cut off the hem of my robe, and took the earth from where my feet fell.
sissikti-ia5 ib-tu-qu e-ti-qu epirhi.a šêpê-ia5 is-bu-su
O Girra, the hero, undo their incantation! Incantation formula.
dgira qar-du šipat-su-nu li-pa-áš-šir TU6.ÉN

135. Incantation. I raise up the torch and burn the figures,
135. ÉN anašiši ti-pa-ru salmânimeš-šú-nu a-qal-lu
Of the Utukku, the Šedu, the Rabisu, the Etemmu,
šá ú-tuk-ku še-e-du ra-bi-su e-tim-mu
The Lamaštu, the Labasu, the Ahhazu,
la-maš-ti la-ba-si ah-ha-zu
The Lilu, the Lilitu, the Ardat Lili,
lúlilu flilitu ardat lili
And any evil that seizes humanity;
ù mimma lim-nu mu-sab-bi-tu a-me-lu-ti
140. Dissolve, melt, drip ever away!
140. hu-la zu-ba u i-ta-at-tu-ka
May your smoke rise ever skyward,
qu-tur-ku-nu li-tel-li šamê
May the sun extinguish your embers!
la-‘-mi-ku-nu li-bal-li dšamši
May the son of Ea, the magus, extinguish your emanations! Incantation formula.
lip-ru-us ha-a-a-ta-ku-nu mâr dé-a maš-mašu TU6.ÉN

Incantation. Mighty Nusku, counsellor of the great gods!
ÉN dnusku šur-bu-ú ma-lik ilimeš rabû-timeš
145. Tablet I of Maqlu.
145. tuppu Ikam ma-aq-lu-ú

Jinn Physics

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Can the jinn be explained in terms of our current knowledge of basic physics? Twenty years ago, in an article called ‘Jinn from a Scientific (?) Viewpoint’, UFO writer Chris Line made a (for some, surprisingly level-headed) case that they can.

His theory is that the jinn are ‘beings which dwell on a parallel level to man, but due to their existing at a different vibratory rate, they are not normally visible to us or detectable by us.’ Despite the fact that jinn are usually invisible, when they materialize, an energy change results – one that scientists can theoretically measure in the electromagnetic spectrum.

Line’s starting point is Islamic tradition, in particular the Qur’an, which contains information of a metaphysical nature, some of which deals with the jinn. As we have seen, the jinn are described as having ‘bodies of essential flame’, ‘smokeless flame’, or ‘smokeless fire’.

Line proposes that jinn’s bodies radiate energy from the infrared part of the spectrum. Angels, meanwhile, are described in the Qur’an as having ‘bodies of light’. Since angels are generally presumed to be invisible to humans, Line suggests that angels’ bodies are made of an invisible energy from the opposite end of the spectrum – that is, the ultraviolet.

Microwave radiation is found just below infrared in the electromagnetic spectrum. Line’s theory suggests that man’s release of microwaves into the Earth’s atmosphere may well disrupt or disturb the bodies of the jinn and/or the medium in which they live.

Islamic tradition maintains that jinn can materialize or vanish at will. According to Line, this suggests one of three things:

1 The jinn are able to control the matter that we call ‘everyday reality’,
2. They possess control over certain aspects of the human psyche and can create in people’s minds the subjective experience of matter; or
3. They can create external and very realistic illusions in the same manner that our technology creates holograms. (This last suggestion may include the first.)

Various researchers on the cutting edge of quantum physics, such as the Australian physicist Paul Davies, and in borderline medicine, such as biologist and human aura scanner Harry Old field, have speculated about the possible existence of some kind of blueprint for physical beings and objects – perhaps an electromagnetic lattice or hologram that in effect instructs each atom or molecule what to do and where to go.

Such speculation arises quite naturally because man’s present scientific knowledge is inadequate to explain the high degree of specialization exhibited by many atoms, molecules and biological cells.

Chris Line hypothesises that the jinn are able to construct and destroy these electromagnetic blueprints. He also proposes that these lattices attract, from the surrounding environment, the minerals, gases and other substances required to make up physical forms. When the blueprint is removed or destroyed, the physical form disintegrates.

In ascribing intelligent behaviour to the jinn, Line believes that these beings function on at least two levels: (1) in a system of electromagnetic energy, and (2) as a finer, psychic energy. The first level might be the equivalent of the concept of the ‘etheric’ in the Western mystery tradition – the lowest level of the human energy field or ‘aura’. The second might be the same as what this same tradition calls ‘astral’ or higher-level energy, he says.

Line says he conducted an investigation of the Earth’s atmosphere and its practical structure, based on the hypothesis that there are various different planes in the unseen world surrounding the Earth and that these planes might be connected with electromagnetic energy.

High-energy radiation from the Sun and beyond, such as cosmic rays, penetrate the Earth’s atmosphere and get absorbed by the planet, to be re-emitted as infrared radiation, thus producing most of the warmth we experience. Reflected downward by clouds and by the ionosphere and ozone layer, the infrared radiation is restricted to the lower part of the atmosphere.

Lower-frequency infrared penetrates deep into the Earth. ‘Consequently,’ Line proposes, ‘if a being had a body of low-frequency infrared, it could live deep down inside the Earth, interpenetrating what we consider to be solid materiality.’

Considering that angels are believed to possess bodies of light – corresponding to the lighter or finer end of the spectrum, the ultraviolet – one may be able to explain the age-old tradition that angels live ‘in the clouds’, that is, up above the ozone layer where ultraviolet prevails.

Line concludes,

The tradition that unseen beings originate from diff erent areas within the etheric (i.e., dense etheric) may be explained by variations in frequency of infrared: i.e., dense etheric around 1012 Hz and finer etheric nearer 1014 Hz, which would seem to imply that there should be a corresponding frequency gradient through the lower part of the atmosphere, the frequency rising with the height above the Earth’s surface.

He concedes that this hypothesis remains unproven.

* * *
Another scientifi c perspective on the nature of jinn is provided by Professor Ibrahim B. Syed, an American Muslim born in India who teaches nuclear medicine at the University of Louisville in Kentucky. Syed, who also heads the Islamic Research Foundation of Louisville, earned his doctorate in radiological sciences from Johns Hopkins University.

Syed points to the incredibly hot temperatures inside stars such as our Sun, where we find the state of matter called plasma – free-moving electrons and ions, or atoms separated from their electrons. Here, Syed suggests, may be where jinn are born. ‘Plasma could be interpreted as the smokeless Fire described in the Quran,’ he says.

Scientists have long speculated about the existence of life forms in stellar plasma. Some have called such life forms ‘plasma beasts’. Syed contends, Plasma beasts can be construed as nothing but the Jinns. Life on Earth is called Chemical life, whereas the life in the Plasma of the Sun is based on Physical life. In the Plasma, the positively charged ions and the freely floating electrons (negative ions) are both acted on by intense magnetic forces present in the sun (star). The Jinns are interpreted to be composed of patterns of magnetic force, together with groups of moving charges in a kind of symbiosis.

Syed postulates a complex existence for the inhabitants of ‘plasma land’, or the jinn, involving both charges and magnetic forces. ‘The positive and negative ions interact and respond to the presence of magnetic forces,’ he says.

The stable structure and movement of the Jinns is influenced by the magnetic forces. In physics we know that the moving charges influence the motion of these electrical charges or ions. This situation is similar to the influence of proteins and nucleic acids in Earth life. Finally these processes result in a favored form. For this to take place supply of free energy is required which is obtained from the fl ow of radiation within the sun. Therefore the Jinn can be construed to use radiant energy in their vital processes.

The notion that jinn may be plasma life forms has also been advanced by writer-researcher Jay Alfred, author of Our Invisible Bodies: Scientific Evidence for Subtle Bodies and other books. Echoing Chris Line’s theory, Alfred says that as plasma creatures, jinn ‘exist at a different “vibratory rate” or “energy level” and, therefore, are not normally visible or detectable by us,’ he says. ‘In other words, they can be said to be living in a parallel world which interpenetrates our own.’

Alfred believes that most jinn have difficulty seeing humans clearly – that people appear to them as ‘blurred images’. Some jinn can see humans more clearly than others and are the equivalent of psychics in their parallel world. Most jinn would probably regard humans as ‘ghosts’ living as we do in a parallel Earth.

As seen previously, Alfred says that it is clear from descriptions in the Qur’an that jinn, like humans, must be organised into different  religions – Muslims, Christians, Jews and others – and have their own mosques, churches and temples. ‘In other words,’ he adds, ‘jinns operate in societies, communities and within political systems and are startlingly similar to humans. Their plasma-based civilization has probably a longer history than ours.’

Plasma life forms would be electromagnetic, employing magnetic fields to form structures and electric fields as ‘agents of transport’ much as water serves as an agent of transport for carbon-based life forms. Alfred asserts that, similar to biological cells in the human body, complex plasma can exist in a liquid-crystal state. ‘Particles in a
liquid-crystal phase are free to move about in much the same way as in a liquid,’ he explains, ‘but as they do so they remain oriented in a certain direction. This feature may make it superior to water in its ability to support life in a higher energy location or universe.’

While the human carbon-based body has a brain composed of billions of neurons and neural networks that can encode vast quantities of information, the jinn’s bioplasma body may possess sophisticated holographic memory systems that employ plasma liquid crystal.

‘If we strip away the folklore and superstitions that have mired the study of the jinns through more than a millennium we will see that there is probably a kernel of truth that can be extracted from the literature to establish jinns as one category of plasma life forms,’ Alfred concludes.

The physics of the jinn phenomenon is a topic not just for fringe science publications. In 2006, The Economist sent a correspondent to Somalia and Afghanistan in search of information on the jinn phenomenon, including its possible scientific basis. Among other things, the reporter found the following:

A Parallel Universe

Islam teaches that jinn resemble men in many ways: they have free will, are mortal, face judgement and fill hell together. Jinn and men marry, have children, eat, play, sleep and husband their own animals. Islamic scholars are in disagreement over whether jinn are physical or insubstantial in their bodies. Some clerics have described jinn as bestial, giant, hideous, hairy, ursine. Supposed yeti sightings in Pakistan’s Chitral are believed by locals to be of jinn. These kinds of jinn can be killed with date or plum stones fired from a sling.

But to more scholarly clerics jinn are little more than an energy, a pulse form of quantum physics perhaps, alive at the margins of sleep or madness, and more often in the whispering of a single unwelcome thought. An extension of this electric description of jinn is that they are not beings at all but thoughts that were in the world before the existence of man. Jinn reflect the sensibilities of those imagining them, just as in Assyrian times they were taken to be the spirits responsible for manias, who melted into the light at dawn.

On the Term and Concept of Jinn

Greetings! I would like to welcome everyone to the Covenant of Babylon blog page. If this is your first time here, please feel free to review some of our previous articles and share your insights and comments. Stay Blessed.

In order to grasp the purport of the term jinn as used in the Qur’an, we must dissociate our minds from the meaning given to it in Arabian folklore, where it early came to denote all manner of ‘demons’ in the most popular sense of this word. This folkloristic image has somewhat obscured the original connotation of the term and its highly
significant – almost self-explanatory – verbal derivation. The root verb is janna, ‘he [or ‘it’] concealed’ or ‘covered with darkness’: cf. 6:76, which speaks of Abraham ‘when the night over shadowed him with its darkness (janna ‘alayhi)’. Since this verb is also used in the intransitive sense (‘he [or ‘it’] was [or ‘became’] concealed’, resp. ‘covered with darkness’), all classical philologists point out that al-jinn signifies ‘intense [or ‘confusing’] darkness’ and, in a more general sense, ‘that which is concealed from [man’s] senses’, i.e., things, beings, or forces which cannot normally be perceived by man but have, nevertheless, an objective reality, whether concrete or abstract, of their own.

In the usage of the Qur’an, which is certainly different from the usage of primitive folklore, the term jinn has several distinct meanings. The most commonly encountered is that of spiritual forces or beings which, precisely because they have no corporeal existence, are beyond the perception of our corporeal senses: a connotation which includes ‘satans’ and ‘satanic forces’ (shayatin) as well as ‘angels’ and ‘angelic forces’, since all of them are ‘concealed from our senses’ (Jawhari, Raghib). In order to make it quite evident that these invisible manifestations are not of a corporeal nature, the Qur’an states parabolically that the jinn were created out of ‘the fire of scorching winds’ (nar as-samum, in 15:27), or out of ‘a confusing flame of fire’ (marij min nar, in 55:15), or simply ‘out of fi re’ (7:12 and 38:76, in these last two instances referring to the Fallen Angel, Iblis). Parallel with this, we have authentic ahadith [recorded traditions] to the effect that the Prophet spoke of the angels as having been ‘created out of light’ (khuliqat min nur: Muslim, on the authority of ‘A’ishah) – light and fire being akin, and likely to manifest themselves within and through one another.

The term jinn is also applied to a wide range of phenomena which, according to most of the classical commentators, indicate certain sentient organisms of so fine a nature and of a physiological composition so different from our own that they are not normally accessible to our sense-perception. We know, of course, very little as to what can and what cannot play the role of a living organism; moreover, our inability to discern and observe such phenomena is by no means a sufficient justification for a denial of their existence. The Qur’an refers often to ‘the realm which is beyond the reach of human perception’ (al-ghayb), while God is frequently spoken of as ‘the Sustainer of all the worlds’ (rabb al-‘alamin): and the use of the plural clearly indicates that side by side with the ‘world’ open to our observation there are other ‘worlds’ as well – and, therefore, other forms of life, different from ours and presumably from one another, and yet subtly interacting and perhaps even permeating one another in a manner beyond our ken.

And if we assume, as we must, that there are living organisms whose biological premises are entirely different from our own, it is only logical to assume that our physical senses can establish contact with them only under very exceptional circumstances: hence the description of them as ‘invisible beings’. Now that occasional, very rare crossing of paths between their life-mode and ours may well give rise to strange – because unexplainable – manifestations, which man’s primitive fantasy has subsequently interpreted as ghosts, demons and other such ‘ supernatural’ apparitions.

Occasionally, the term jinn is used in the Qur’an to denote those elemental forces of nature – including human nature – which are ‘concealed from our senses’ inasmuch as they manifest themselves to us only in their eff ects but not in their intrinsic reality. Instances of this connotation are found, e.g., in 37:158 ff . (and possibly also in 6:100), as
well as in the earliest occurrence of this concept, namely, in 114:6.

Apart from this, it is quite probable that in many instances where the Qur’an refers to jinn in terms usually applied to organisms endowed with reason, this expression either implies a symbolic ‘personification’ of man’s relationship with ‘satanic forces’ (shayatin) – an implication evident, e.g., in 6:112, 7:38, 11:119, 32:13 – or, alternatively, is a
metonym for a person’s preoccupation with what is loosely described as ‘occult powers’, whether real or illusory, as well as for the resulting practices as such, like sorcery, necromancy, astrology, soothsaying, etc.: endeavours to which the Qur’an invariably refers in condemnatory terms (cf. 2:102; also 6:128 and 130, or 72:5–6).

In a few instances (e.g., in 46:29–32 and 72:1–15) the term jinn may conceivably denote beings not invisible in and by themselves but, rather, ‘hitherto unseen beings’.
Finally, references to jinn are sometimes meant to recall certain legends deeply embedded in the consciousness of the people to whom the Qur’an was addressed in the first instance (e.g., in 34:12–14) – the purpose being, in every instance, not the legend as such but the illustration of a moral or spiritual truth.

On the Jinn, or Genii

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The Muslims, in general, believe in three different species of created intelligent beings; namely, Angels, who are created of light; Genii, who are created of fi re; and Men, created of earth. The fi rst species are called ‘Meláïkeh’ (sing. ‘Melek’); the second, ‘Jinn’ or ‘Ginn’ (sing. ‘Jinnee’ or ‘Ginnee’); the third, ‘Ins’ (sing. ‘Insee’). Some hold that the
Devils (Sheytáns) are of a species distinct from Angels and Jinn; but the more prevailing opinion, and that which rests on the highest authority, is that they are rebellious Jinn … .

The species of Jinn is said to have been created some thousands of years before Adam. According to a tradition from the Prophet, this species consists of five orders or classes; namely, Jánn (who are the least powerful of all), Jinn, Sheytáns (or Devils), ‘Efreets, and Márids. The last, it is added, are the most powerful; and the Jánn are transformed Jinn; like as certain apes and swine were transformed men (Kur-án 5:65). It must however, be remarked here, that the terms Jinn and Jánn are generally used
indiscriminately, as names of the whole species (including the other orders above mentioned) whether good or bad; and that the former term is the more common. Also, that ‘Sheytán’ is commonly used to signify any evil Jinnee. An ‘Efreet is a powerful evil Jinnee: a Márid, an evil Jinnee of the most powerful class. The Jinn (but generally speaking, evil ones) are called by the Persians ‘Deevs’; the most powerful evil, ‘Narahs’ (which signifies ‘males’, though they are said to be males and females); the good Jinn, ‘Perees’; though this term more commonly applies to females.

In a tradition from the Prophet, it is said, ‘The Jánn were created of a smokeless fire.’ The word which signifies ‘a smokeless fire’ has been misunderstood by some as meaning ‘the flame of fire’: El-Jóharee (in the Seháh) renders it rightly; and says that of this fire was the Sheytán (Iblees) created. ‘El-Jánn’ is sometimes used as a name for Iblees; as in the following verse of the Kur-án: – ‘And the Jánn [the father of the Jinn, i.e. Iblees] we had created before [i.e. before the creation of Adam] of the fire of the samoom [i.e. of the fire without smoke].’ ‘Jánn’ also signifies ‘a serpent’; as in other passages of the Kur-án; and is used in the same book as synonymous with ‘Jinn’. In the last sense it is generally believed to be used in the tradition quoted in the commencement of this paragraph. There are several apparently contradictory traditions from the Prophet which
are reconciled by what has been above stated: in one, it is said, that Iblees was the father of all the Jánn and Sheytáns; Jánn being here synonymous with Jinn: in another, that Jánn was the father of all the Jinn; here, Jánn being used as the name of Iblees.

‘It is held,’ says El-Kazweenee, that the Jinn are aerial animals, with transparent bodies, which can assume various forms. People diff er in opinion respecting these beings: some consider the Jinn and Sheytáns as unruly men; but these persons are of the Moatezileh [a sect of Muslim freethinkers]: and some hold, that God, whose name be exalted, created the Angels of the light of fi re, and the Jinn of its fl ame [but this is at variance with the general opinion] and the Sheytáns of its smoke [which is also at variance with the common opinion]; and that [all] these kinds of beings are [usually] invisible to men, but that they assume what forms they please, and when their form becomes condensed they are visible.

– This last remark illustrates several descriptions of Jinnees in this work; where the form of the monster is at first undefined, or like an enormous pillar, and then gradually assumes a human shape and less gigantic size. The particular forms of brutes, reptiles, &c., in which the Jinn most frequently appear will be mentioned hereafter.

It is said that God created the Jánn [or Jinn] two thousand years before Adam [or, according to some writers, much earlier]; and that there are believers and infidels and every sect among them, as among men. Some say that a prophet, named Yoosuf, was sent to the Jinn: others, that they had only preachers, or admonishers: others, again, that seventy apostles were sent, before Mohammed, to Jinn and men conjointly.

It is commonly believed that preadamite Jinn were governed by forty (or, according to some, seventy-two) kings, to each of which the Arab writers give the name of Suleymán (or Solomon); and that they derive their appellation from the last of these, who was called Jánn Ibn- Jánn, and who, some say, built the pyramids of Egypt. The following account of the preadamite Jinn is given by El-Kazweenee.

It is related in histories, that a race of Jinn, in ancient times, before the creation of Adam, inhabited the earth and covered it, the land and the sea, and the plains and the mountains; and the favors of God were multiplied upon them, and they had government, and prophecy, and religion, and law; but they transgressed and offended, and opposed their prophets, and made wickedness to abound in the earth; whereupon, God, whose name be exalted, sent against them an army of Angels, who took possession of the earth, and drove away the Jinn to the regions of the islands, and made many of them prisoners; and of those who were made prisoners was ‘Azázeel [afterwards called Iblees, from his despair]; and a slaughter was made among them. At that time, ‘Azázeel was young: he grew up among the Angels [and probably for that reason was called one
of them], and became learned in their knowledge, and assumed the government of them; and his days were prolonged until he became their chief; and thus it continued for a long time, until the aff air between him and Adam happened, as God, whose name be exalted, hath said, ‘When we said unto the Angels, Worship ye Adam, and
[all] worshipped except Iblees, [who] was [one] of the Jinn.’

‘Iblees,’ we are told by another authority, ‘was sent as a governor upon the earth, and judged among the Jinn a thousand years, after which he ascended into heaven, and remained employed in worship until the creation of Adam.’ The name of Iblees was originally, according to some,  ‘Azázeel (as before mentioned; and according to others, El-Hárith: his patronymic is Aboo-Murrah, or Abu-l-Ghimr. It is disputed whether he was of the Angels or of the Jinn. There are three opinions on this point.

1. That he was of the Angels, from a tradition from Ibn-‘Abbás.
2. That he was of the Sheytáns (or evil Jinn); as it is said in the Ku-rán, ‘except Iblees, [who] was [one] of the Jinn’: this was the opinion of El-Hasan El-Basree, and is that commonly held.
3. That he was neither of the Angels nor of the Jinn; but created alone, of fire.

Ibn-‘Abbás founds his opinion on the same text from which El-Hasan El-Basree derives his: ‘When we said unto the Angels, Worship ye Adam, and [all] worshipped except Iblees, [who] was [one] of the Jinn’ (before quoted: which he explains by saying, that the most noble and honourable among the Angels are called ‘the Jinn’, because they are
veiled from the eyes of the other Angels on account of their superiority; and that Iblees was one of these Jinn. He adds, that he had the government of the lowest heaven and of the earth, and was called the Táoos (literally, Peacock) of the Angels; and that there was not a spot in the lowest heaven but he had prostrated himself upon it: but when the Jinn rebelled upon the earth, God sent a troop of Angels who drove them to the islands and mountains; and Iblees being elated with pride, and refusing to prostrate himself before Adam, God transformed him into a Sheytán. – But this reasoning is opposed by other verses, in which Iblees is represented as saying, ‘Thou hast created me of fire, and hast created him [Adam] of earth.’ It is therefore argued, ‘If he were created originally of fi re, how was he created of light? For the Angels were [all] created of light.’

The former verse may be explained by the tradition, that Iblees, having been taken captive, was exalted among the Angels; or perhaps there is an ellipsis after the word ‘Angels’; for it might be inferred that the command given to the Angels was also (and à fortiori) to be obeyed by the Jinn.

According to a tradition, Iblees and all the Sheytáns are distinguished from the other Jinn by a longer existence. ‘The Sheytáns,’ it is  added, ‘are the children of Iblees, and die not but with him: whereas the [other] Jinn die before him’; though they may live many centuries.

But this is not altogether accordant with the popular belief: Iblees and many other evil Jinn are to survive mankind; but they are to die before the general resurrection; as also even the Angels; the last of whom will be the Angel of Death, ‘Azraeel: yet not all the evil Jinn are to live thus long: many of them are killed by shooting stars, hurled at them from heaven; wherefore, the Arabs, when they see a shooting star (shiháb), often exclaim, ‘May God transfi x the enemy of the faith!’

Many also are killed by other Jinn; and some, even by men. The fire of which the Jinnee is created circulates in his veins, in place of blood: therefore, when he receives a mortal wound, this fi re, issuing from his veins, generally consumes him to ashes.

The Jinn, it has been already shown, are peccable. They also eat and drink, and propagate their species, sometimes in conjunction with human beings; in which latter case, the off spring partakes of the nature of both parents. In all these respects they diff er from the Angels. Among the evil Jinn are distinguished the five sons of their chief, Iblees; namely, Teer, who brings about calamities, losses, and injuries; El-Aawar, who encourages debauchery; Sót, who suggests lies, Dásim, who causes hatred between
man and wife; and Zelemboor, who presides over places of traffic.

The most common forms and habitations or places of resort of the Jinn must now be described.
The following traditions from the Prophet are the most to the purpose that I have seen.

• The Jinn are of various shapes; having the forms of serpents, scorpions, lions, wolves, jackals, &c.
• The Jinn are of three kinds; one on the land; one in the sea; and one in the air. The Jinn consist of forty troops; each troop consisting of six hundred thousand.
• The Jinn are of three kinds; one have wings, and fl y; another are snakes, and dogs; and the third move about from place to place like men. – Domestic snakes are asserted to be Jinn on the same authority.

The Prophet ordered his followers to kill serpents and scorpions if they intruded at prayers; but on other occasions, he seems to have required first to admonish them to depart, and then, if they remained, to kill them. The Doctors, however, diff er in opinion whether all kinds of snakes or serpents should be admonished first; or whether any should; for the Prophet, say they, took a covenant of the Jinn [probably after the above-mentioned command], that they should not enter the houses of the faithful: therefore, it is argued, if they enter, they break their covenant, and it becomes lawful to kill them without previous admonishment. Yet it is related that ‘Áïsheh, the Prophet’s wife, having killed a serpent in her chamber, was alarmed by a dream, and, fearing that it might have been a Muslim Jinnee, as it did not enter her chamber when she was undressed, gave in alms, as an expiation, twelve thousand dirhems (about £300), the price of the blood of a Muslim.

The Jinn are said to appear to mankind most commonly in the shapes of serpents, dogs, cats or human beings. In the last case, they are sometimes of the stature of men, and sometimes of a size enormously gigantic. If good, they are generally resplendently handsome: if evil, horribly hideous. They become invisible at pleasure (by a rapid extension or rarefaction of the particles which compose them), or suddenly disappear in the earth or air, or through a solid wall. Many Muslims in the present day profess to have seen and held intercourse with them.

The Zóba’ah, which is a whirlwind that raises the sand or dust in the form of a pillar of prodigious height, often seen sweeping across the deserts or fields, is believed to be caused by the flight of an evil Jinnee. To defend themselves from a Jinnee thus ‘riding in the whirlwind’, the Arabs often exclaim ‘Iron! Iron!’ (Hadeed! Hadeed!), or, ‘Iron! Thou unlucky! (Hadeed! yá mashoom!), as the Jinn are supposed to have a great dread of that metal: or they exclaim, ‘God is most great!’ (Alláhu akbar!), A similar superstition prevails with respect to the water-spout at sea, as the reader may have discovered from the first instance of the description of a Jinnee in the present work, which occasions this note to be here inserted.

It is believed that the chief mode of the Jinn is in the mountains of Káf, which are supposed (as mentioned on a former occasion) to encompass the whole of our earth. But they are also believed to pervade the solid body of our earth, and the firmament; and to choose, as their principal places of resort, or of occasional abode, baths, wells, the latrina, ovens, ruined houses, market-places, the junctures of the roads, the sea, and rivers. The Arabs, therefore, when they pour water, &c., on the ground, or enter a bath, or let down a bucket into a well, or visit the latrina, and on various other occasions, say, ‘Permission!’ or ‘Permission, ye blessed!’ (Destoor! Or, Destoor yá mubarakeen!). –

The evil spirits (or evil Jinn), it is said, had liberty to enter any of the seven heavens till the birth of Jesus, when they were excluded from three of them: on the birth of Mohammed, they were forbidden the other four. They continue, however, to ascend to the confines of the lowest heaven, and there listening to the conversation of the Angels respecting things decreed by God, obtain knowledge of futurity, which they sometimes impart to men, who, by means of talismans, or certain invocations, make them to serve the purposes of magical performances. To this particular subject it will be necessary to revert.

What the Prophet said of Iblees, in the following tradition, applies to the evil Jinn over whom he presides: – His chief abode [among men] is the bath; his chief places of resort are the markets, and the junctures of roads; his food is whatever is killed without the name of God being pronounced over it; his drink, whatever is intoxicating; his muëddin,
the mizmár (a musical pipe; i.e. any musical instrument); his kur-án, poetry; his written character, the marks made in geomancy; his speech, falsehood; his snares are women.

That particular Jinnees presided over particular places, was an opinion of the early Arabs. It is said in the Kur-án, ‘And there were certain men who sought refuge with certain of the Jinn.’ In the commentary of the Jeláleyn, I fi nd the following remark on these words: – ‘When they halted, on their journey, in a place of fear, each man said, “I seek refuge with the lord of this place, from the mischief of his foolish ones!” ’

In illustration of this, I may insert the following tradition, translated from El-Kazweenee: – ‘It is related by a certain narrator of traditions, that he descended into a valley, with his sheep, and a wolf carried off a ewe from among them; and he arose, and raised his voice, and cried, “O inhabitant of the valley!” whereupon he heard a voice saying,
“O wolf, restore to him his sheep!” and the wolf came with the ewe, and left her, and departed.’ – The same opinion is held by the modern Arabs, though probably they do not use such an invocation. – A similar superstition, a relic of ancient Egyptian credulity, still prevails among the people of Cairo. It is believed that each quarter of the city has its peculiar guardian-genius, or Agathodæmon, which has the form of a serpent.

It has already been mentioned that some of the Jinn are Muslims; and others, infidels. The good Jinn acquit themselves of imperative duties of religion; namely, prayers, alms-giving, fasting during the month of Ramadán, and pilgrimage to Mekkeh and Mount ‘Arafát: but in the performance of these duties they are generally invisible to human beings. Of the services and injuries done by Jinn to men, some account must be given.

It has been stated, that, by means of talismans, or certain invocations, men are said to obtain the services of Jinn; and the manner in which the latter are enabled to assist magicians, by imparting to them the knowledge of future events, has been explained. No man ever attained such absolute power over the Jinn as Suleymán Ibn-Dáood (Solomon, the Son of David). This he did by virtue of a most wonderful talisman, which is said to have come down to him from heaven. It was a seal-ring, upon which was engraved ‘the most great name’ of God; and was partly composed of brass, and partly of iron. With the brass he stamped his written commands to the good Jinn; with the iron (for a reason before mentioned), those to the evil Jinn, or Devils. Over both orders, he had unlimited power; as well as over the birds and the winds, and, as is generally said, the wild beasts. His Wezeer, Ásaf the son of Barkhiya, is also said to have been acquainted with ‘the most great name’, by uttering which, the greatest miracles may be performed; even that of raising the dead.

By virtue of this name, engraved in his ring, Suleymán compelled the Jinn to assist in building the Temple of Jerusalem, and in various other works. Many of the evil Jinn he converted to the true faith; and many others of this class, who remained obstinate in infidelity, he confined in prisons. He is said to have been monarch of the whole earth. Hence, perhaps, the name of Suleymán is given to the universal monarch of the preadamite Jinn; unless the story of his own universal dominion originated from confounding him with those kings of the Jinn.

The injuries related to have been inflicted upon human beings by evil Jinn are of various kinds. Jinnees are said to have often carried off beautiful women, whom they have forcibly kept as their wives or concubines. I have mentioned in a former work, that malicious or disturbed Jinnees are asserted often to station themselves on the roofs,
or at the windows, of houses, and to throw down bricks and stones on persons passing by. When they take possession of an uninhabited house, they seldom fail to persecute terribly any person who goes to reside in it. They are also very apt to pilfer provisions, &c. Many learned and devout persons, to secure their property from such depredations, repeat the words ‘In the name of God, the Compassionate, the Merciful!’ on locking the doors of their houses, rooms, or closets, and on covering the bread-basket, or anything containing food. During the month of Ramadán, the evil Jinn are believed to be confined in prison; and therefore, on the last night of that month, with the same view, women sometimes repeat the words above mentioned, and sprinkle salt upon the floors of the apartments of their houses. To complete this sketch of Arabian mythology, an account must be added of several creatures believed to be of inferior orders of the Jinn.

One of these is the Ghool, which is commonly regarded as a kind of Sheytán, or evil Jinnee, that eats men; and is described by some as a Jinnee or an enchanter who assumes various forms. The ghools are said to appear in the forms of various animals, and of human beings, and in many monstrous shapes; to haunt burial-grounds and other sequestered spots; to feed upon dead human bodies; and to kill and devour any human creature who has the misfortune to fall in their way: whence the term ‘Ghool’ is applied to any cannibal. An opinion quoted by a celebrated author, respecting the Ghool, is, that it is a demoniacal animal, which passes a solitary existence in the deserts, resembling both man and brute; that it appears to a person travelling alone in the night and in solitary places, and, being supposed by him to be itself a traveller, lures him out of his way. Another opinions stated by him is this: that, when the Sheytáns attempt to hear words by stealth [from the confines of the lowest heaven], they are struck by shooting stars; and some are burnt; some, falling into the sea, or rather a large river (bahr), become converted into crocodiles; and some, falling upon the land, become Ghools.

The same author adds the following tradition: – ‘The Ghool is any Jinnee that is opposed to travels, assuming various forms and appearances’; and affirms that several of the Companions of the Prophet saw Ghools in their travels; and that ‘Omar, among them, saw a Ghool while on a journey to Syria, before El-Islám, and struck it with his sword. – It appears that ‘Ghool’ is, properly speaking, a name only given to a female demon of the kind above described: the male is called ‘Kutrub’. It is said that these beings, and the Gheddár, or Gharrár, and other similar creatures which will presently be mentioned, are the off spring of Iblees and of a wife whom God created for him of the fi re of the Samoon (which here signifies, as an instance before mentioned, ‘a smokeless fire’); and that they sprang from an egg. The female Ghool, it is added, appears to men in the deserts, in various forms, converses with them, and sometimes prostitutes herself to them.

The Sealáh, or Saaláh, is another demoniacal creature, described by some [or rather, by most authors] as of the Jinn. It is said that it is mostly found in forests; and that when it captures a man, it makes him dance, and plays with him as the cat plays with the mouse. A man of Isfahán asserted that many beings of this kind abounded in his country;
that sometimes the wolf would hunt one of them by night, and devour it, and that, when it had seized it, the Sealáh would cry out, ‘Who will liberate me? I have a hundred deenárs, and he shall receive them!’ but the people knowing that it was the cry of the Sealáh, no one would liberate it; and so the wolf would eat it. – An island in the sea of Es-Seen (or China) is called ‘the Island of the Sealáh’, by Arab geographers, from its being said to be inhabited by the demons so named: they are described as creatures of hideous forms, supposed to be Sheytáns, the off spring of human beings and Jinn, who eat men.

The Ghaddár, or Gharrár (for its name is written differently in two different MSS. In my possession), is another creature of a similar nature, described as being found in the borders of El-Yemen, and sometimes in Tihámeh, and in the upper parts of Egypt. It is said that it entices a man to it, and either tortures him in a manner not to be described, or merely terrifies him, and leaves him.

The Delhán is also a demoniacal being, inhabiting the islands of the seas, having the form of a man, and riding on an ostrich. It eats the flesh of men whom the sea casts on the shore from wrecks. Some say that a Dalhán once attacked a ship in the sea, and desired to take the crew; but they contended with it; whereupon it uttered a cry which caused them to fall upon their faces, and it took them. – In my MS. Of Ibn-El-Wardee, I fi nd the name ‘Dahlán’. He mentions an island called by this name, in the Sea of ‘Omán; and describes its inhabitants as cannibal Sheytáns, like men in form, and riding on birds resembling ostriches.

The Shikk is another demoniacal creature, having the form of half a human being (like a man divided longitudinally); and it is believed that the Nesnás is the off spring of a Shikk and of a human being. The Shikk appears to travellers; and it was a demon of this kind who killed, and was killed by, ‘Alkameh, the son of Safwán, the son of Umeiyeh; of whom it is well known that he was killed by a Jinnee. So says El-Kazweenee.

The Nesnás (above mentioned) is described as resembling half a human being; having half a head, half a body, one arm, and one leg, with which it hops with much agility; as being found in the woods of El-Yemen; and that one was brought alive to El-Mutawekkil: it resembled a man in form, excepting that it had but half a face, which was in its breast, and a tail like that of a sheep. The people of Hadramót, it is added, eat it; and its flesh is sweet. It is only generated in their country. A man who went there asserted that he saw a captured Nesnás, which cried out for mercy, conjuring him by God and by himself. A race of people whose head is in the breast is described as inhabiting an island called Jábeh (supposed to be Java), in the Sea of El-Hind, or India. A kind of Nesnás is also described as inhabiting the Island of Ráïj, in the Sea of Es-Seen, or China, and having wings like those of the bat.

The Hátif is a being that is heard, but not seen; and is often mentioned by Arab writers. It is generally the communicator of some intelligence in the way of advice, or direction, or warning.

Enuma Elish Tablet 1

Posted on July 29, 2012 by etluzini

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Its been a calling from Dingir Nebo in the last month to bring together the fragments of the Enuma Elish and finally complete these important texts. I am here sharing with all my brothers and sisters this great achievement. And with the completed texts will follow a complete version of the Akitu (New Years) Festival. I hope you all find these texts as valuable as I do as they are a big part of the tradition.

Enuma Elish: The 7 Tablets of Creation

Tablet 1

1. When above the heaven was not named,
e-nu-ma e-lish la na-bu-u sha-ma-mu
2. below the earth was not called by name,
shap-lish am-ma-tum shu-ma la zak-rat
3. but Apsu, the primeval, their progenitor,
apsu-um-ma rish-tu-u za-ru-shu-un
4. Mummu and Tiamat, who bore all of them,
mu-um-mu ti-amat mu-al-li-da-at gim-ri-shu-un
5. their waters as one they mingled:
me-shu-nu ish-te-nish i-hi-ku-ma
6. when reeds were not yet matted together, marshes had not yet appeared,
gi-pa-ra la ki-is-su-ru su-sa-a la she-i-u
7. when the gods had not yet been fashioned, not one,
e-nu-ma ilani la shu-pu-u ma-na-ma
8. none was called by name, destinies were not fixed:
shu-ma la zuk-ku-ru shi-ma-ta la shi-i-mu
9. then the gods were created in their midst.
ib-ba-nu-ma ilani ki-rib-shu-un
10. Lahmu and Lahamu were fashioned, were called by name;
ilu lah-mu ilat la-ha-mu ush-ta-pu-u shu-mi iz-zak-ru
11. as they grew they became mighty.
a-di-i ir-bu-u i-shi-hu
12. Anshar and Kishar were created-they were now more than they.
an-shar ilu ki-shar ib-ba-nu-u e-li-shu-nu at-ru
13. Long were the days; years were added thereto:
ur-ri-ku ume us-si-pu shanate
14. Anu, their son, rival of his fathers-
ilu a-nu-um a-pil-shu-nu sha-nin abe-shu
15. Anshar made Anu, his first-born, their equal.
an-shar ilu a-nu-um bu-uk-ra-shu u-mash-shil-ma
16. Then Anu begat Nudimmud in his own image.
u ilu a-nu-um tam-shi-la-shu u-lid ilu nu-dim-mud
17. Nudimmud became master of his fathers;
ilu nu-dim-mud sha abe-shu sha-lit-shu-nu shu-u
18. keen open-eared, thoughtful, mighty in strength,
pal-ka uz-ni ha-sis e-mu-kan pu-uk-ku-ul
19. stronger, by far, than his begetter, his father Anshar:
gu-ush-shur ma-i-dish a-na a-lit abi-shu an-shar
20. he had no equal among the gods, his brothers.
la i-shi sha-nin ina ilani at-he-e-shu
21. So came into being the brothers, the gods.
in-nin-du-ma at-hu-u ilani ni
22. They perturbed Tiamat, they overpowered all of their guards,
e-shu-u ti-amat kishat na-sir-shu-nu ish-tab-bu
23. They troubled the thoughts of Tiamat,
da-al-hu-nim-ma sha ti-amat kar-as-sa
24. With singing in the midst of Anduruna.
i-na shu-i-a-ru shu-du-ru ki-rib an-duru-na
25. Apsu could not diminish their uproar,
la na-shi-ir apsu-u ri-gim-shu-un
26. and Tiamat was distressed by their clamor;
u ti-amat shu-ka-am-mu-ma-at akkil
27. their deeds were obnoxious unto her,
im-tar-sa-am-ma ip-she-ta-shu-un e-li-sha
28. their way was not good, for they had become powerful.
la ta-bat al-kat-su-nu shu-nu-ti i-ta-til-la
29. Then Apsu, the begetter of the great gods,
i-nu-shu apsu za-ri ilani ra-bi-u-tim
30. cried to Mummu, his messenger, saying unto him:
is-si-ma ilu mu-um-mu suk-kal-la-shu i-zak-kar-shu
31. “Mummu, my messenger, who rejoicest my soul,
ilu mu-um-mu suk-kal-li mu-tib-ba ka-bit-ti-ia
32. come, unto Tiamat let us go.”
al-kam-ma si-ri-ish ti-amat i ni-il-lik
33. They went and before Tiamat they sat down.
il-li-ku-ma ku-ud-mi-ish ti-amat sak-pu
34. They consulted on a plan concerning the gods, their sons.
a-ma-ti im-tal-li-ku ash-shum ilani mare-shu-un
35. Apsu opened his mouth, addressing her,
apsu pa-a-shu i-pu-sham-ma izakkar-shi
36. to the shining Tiamat he spoke:
a-na ti-amat el-li-tu-ma i-zak-kar a-ma-tum
37. “Their way annoys me.”
im-ra-as al-kat-su-nu e-li-ia
38. By day I am rested not, by night I sleep not.
ur-ra la shu-up-shu-ha-ak mu-shi la sa-al-la-ku
39. I will destroy them and confound their ways.
lu-ush-hal-lik-ma al-kat-su-nu lu-shap-pi-ih
40. Let tranquillity reign, and let us sleep, even us.
ku-u-lu lish-sha-kin-ma I ni-is-lal ni-i-nu
41. When Tiamat heard this,
Ti-amat an-ni-ta i-na she-me-e-sha
42. She raged crying out to her husband.
i-zu-uz-ma il-ta-si e-li har-mi-sha
43. In pain she raged, she alone.
mar-si-ish ug-gu-gat e-dish-shi-sha
44. She planned evil for herself:
li-mut-ta it-ta-di a-na kar-shi-sha
45. How shall we destroy that which we have made?
mi-na-a ni-i-nu sha ni-ip-pu-sham nu-ush-hal-lak
46. Let their way be made troublesome but let us travel happily.
al-kat-su-nu lu shum-ru-sa-ma i ni-ish-du-ud ta-bish
47. Mummu replied giving counsel to Apsu.
i-pu-ul-ma ilu Mu-um-mu Apsam i-ma-al-lik
48. Wicked and not favorable was the advice of his ‘ Mummu ‘.
rag-gu u la ma-gi-ru mi-lik Mu-um-me-shu
49. Go, thou art able, even upon a gloomy way go,
a-lik li-’-at al-ka-ta e-si-ta
50. Mayest thou have rest by day and by night mayest thou sleep.
ur-rish lu shup-shu-hat mu-shish lu sal-la-at
51. Apsu hearkened unto him and his countenance brightened,
ish-me-shum-ma Apsu im-me-ru pa-nu-ush-shu
52. At the injuries which he planned against the gods his sons.
sha lim-ni-e-ti ik-pu-du a-na ilani ma-ri-e-shu
53. The neck of Mummu he embraced.
ilu Mu-um-mu i-te-dir ki-shad-su
54. He lifted him upon his knees as he kissed him.
ush-ba-am-ma bir-ka-a-shu u-na-sha-ku sha-a-shu
55. Whatsoever they planned in their assembly,
mim-mu-u ik-pu-du pu-uh-ru-ush-shun
56. Unto the gods their first-born they repeated.
a-na ilani bu-uk-ri-shu-nu ush-tan-nu-ni
57. The gods wept as they hastened.
id-mu-nim-ma ilani i-dul-lu
58. Silence reigned and they sat whispering.
ku-lu is-ba-tu sa-ku-um-mi-is us-bu
59. The exceedingly wise, the clever in skill,
shu-tur uz-ni it-pi-sha te-li-’-e Ea,
60. who knoweth all things, perceived their plan.
ilu E-a ha-sis mi-im-ma-ma i-she-’a me-ki-shu-un
61. He devised for himself a curse having power over all things and he made it sure.
ib-shim-ma us-rat ka-li u-kin-shu
62. He made skillfully his pure incantation, surpassing all.
u-nak-kil-shu shu-tu-ru ta-a-shu el-lum
63. He recited it and caused it to be upon the waters.
im-ni-shum-ma ina me u-shab-shi
64. He bewitched him in sleep as he reposed in a cavern.
shit-tam ir-te-hi-shu sa-lil tu-ub-kit-tum
65. Apsu he caused to slumber, bewitching the sleep.
u-sha-as-lil-ma Apsa-am ri-hi shit-tam
66. Of Mummu whose manly parts frightfully he severed,
ilu Mu-um-mu ut-la-tush da-la-bish ku-u-ru
67. He severed his sinews and tore off his crown.
ip-tur rik-si-shu ish-ta-hat a-ga-shu
68. His splendor he took from him, and he was dishonored.
me-lam-me-shu it-ba-la shu-u u-ta-di-ik
69. Then he bound Apsu and slew him.
ik-me-shu-ma Apsa-am i-na-ra-ash-shu
70. Mummu he tied and his skull he crushed.
ilu Mu-um-mu i-ta-sir eli-shu ip-tar-ka
71. He fixed upon Apsu his dwelling.
u-kin-ma eli Apsi shu-bat-su
72. Mummu he seized and strengthened his bands.
ilu Mu-um-mu it-ta-mah u-dan sir-rit-su
73. After he had bound his enemies and had slain them,
ul-tu lim-ni-e-shu ik-mu-u i-sa-a-du
74. And he, Ea, had established his victory over his foes,
ilu E-a ush-ziz-zu ir-nit-ta-shu eli ga-ri-shu
75. And in his chamber he had become composed as one who is soothed,
kir-bish kum-mi-shu shup-shu-hi-ish i-nu-uh-hu
76. He named it Apsu and they determined the holy places.
im-bi-shum-ma Apsam u-ad-du-u esh-ri-e-ti
77. Therein he caused to be founded his secret chamber.
ash-ru-ush-shu ge-pir-ra-shu u-shar-shid-ma
78. Lahmu and Lahamu his wife abode therein in majesty.
ilu Lah-mu ilat La-ha-mu hi-ra-tush ina rab-ba-a-te ush-bu
79. In the shrine of fates, the dwelling of concepts,
ina ki-is-si shimati at-ma-an usurati
80. The wisest of the wise ones, the adviser of the gods, a god, was engendered.
li-’-u li-’-u-ti abkal ilani ilu ush-tar-hi
81. In the midst of the nether sea was born Ashur.
ina ki-rib Apsi ib-ba-ni ilu Ashur
82. In the midst of the pure nether sea was born Ashur.
ina ki-rib elli Apsi ib-ba-ni ilu Ashur
83. Lahmu his father begat him,
ib-ni-shu-ma ilu Lah-mu a-ba-shu
84. Lahamu his mother was his bearer.
ilat La-ha-mu umma-shu har-sha-as-shu
85. He sucked at the breasts of goddesses.
i-ti-nik-ma sir-rit Ishtarati
86. A nurse tended him and filled him with terribleness.
ta-ri-tu it-tar-ru-shu pul-ha-a-ta ush-ma-al-li
87. Enticing was his form, the gaze of his eye was brilliant.
sham-hat nab-nit-su sa-ri-ir ni-shi e-ni-shu
88. Virile became his growth, he was given to procreation from the beginning.
ut-tu-lat si-ta-shu mu-shir ul-tu ul-la
89. Lahmu, the begetter, his father beheld him.
i-mur-shu-ma ilu Lah-mu ba-nu-u abi-shu
90. His heart rejoiced and was glad ; he was filled with joy.
i-rish im-mir lib-ba-shu hi-du-ta im-la
91. He perfected him and double godhead he added unto him.
ush-te-is-bi-shum-ma shu-un-na-at ili us-si-ip-shu
92. He was made exceedingly tall and he surpassed them somewhat.
shu-ush-ku ma-’dish eli-shu-nu a-tar mim-mu-ma
93. Not comprehended were his measurements, and they were skillfully made.
la lam-da-ma nu-uk-ku-la mi-na-tu-shu
94. They were not suited to be understood, and were oppressive to behold.
ha-sa-si-ish la na-ta-a a-ma-rish pa-ash-ka
95. Four were his eyes, four were his ears.
ir-ba ena-shu ir-ba uzna-shu
96. When he moved his lips fire blazed forth.
shap-ta-shu ina shu-ta-bu-li ilu Gibil it-tan-pah
97. Four ears grew large.
ir-bu-’u-ta-am ha-si-sa
98. And the eyes behold all things, even as that one.
u ena ki-ma shu-a-tu i-bar-ra-a gim-ri-e-ti
99. He was lifted up among the gods, surpassing all in form.
ul-lu-u-ma ina ilani shu-tur la-a-an-shu
100. His limbs were made massive, and he was made to excel in height.
mesh-ri-tu-shu shu-ut-tu-ha i-li-tam shu-tur
101. Son of Enki son of Damkina
ma-ri ilu Ea ma-ri ilat Damkina
102. Son, majesty, majesty of the gods!
mari nig-gu-la shilig ina ilu
103. He was clothed in splendor of ten gods, powerful was he exceedingly.
la-bish me-lam-me esh-rit ilani sha-kish it-bur
104. Five fearsome rays were clustered above him.
ia me-lim ash-me pa-har ugu-su
105. Anu created the four winds and gave them birth,
ilu A-num ma share irbitti u-al-lid
106.  He fashioned dust and made the whirlwind carry it;
e-ne sig dal-ha-mun ak im-hul shu tum
107. He made the flood-wave and stirred up Tiamat,
e-ne i-ri a-gi a-ga-am-ma i-dal-lah ilat Ti-amat
108. Tiamat was stirred up, and heaved restlessly day and night.
ilat Ti-amat dalahu bal su-ku-du ud-ma gi-u-na
109. The gods, unable to rest, had to suffer.
ina ilani nu-kus-u gal tag-tag
110. They plotted evil in their hearts, and
su-nu shag nig-a-zig ina-ne-ne lipish-ma
111. They addressed Tiamat their mother, saying,
su-nu gu de ilat Ti-amat ama-ne-ne dug
112. Apsu thy husband they have slain.
Apsa-am har-ma-ki i-na-ru-ma
113. Bitterly she wept and she sat down as one wailing.
mar-si-ish tab-ba-ki-ma ka-li-ish tu-ush-ba
114. He has created the four, fearful winds
e-nu dim ina limma im-hul
115. Until we shall have brought about his revenge, verily not shall we sleep.
a-di nu-te-ru gi-mil-la-shu ul ni-sa-al-lal ni-i-ni
116. And now although they have slain, Apsu thy husband
in-na-nu im-ma-has-su Ap-su-u har-ma-ki
117. And Mummu, who has been bound, now alone sittest thou.
u ilu Mu-um-mu sha ik-ka-mu-u la e-dish ash-ba-a-ti
118. Quickly hasten thou.
ur-ru-hi-ish ta-du-ul-li
119. We will bring about their revenge and let us repose.
nu-ta-ar gi-mil-la-shu-nu i ni-is-lal ni-i-ni
120. Poured out are our bowels, dazed are our eyes.
tab-ku ma-’-ni hu-um-mu-ra e-na-tu-u-ni
121. We will bring about their revenge and let us repose.
nu-ta-ar gi-mil-la-shu-nu i ni-is-lal ni-i-ni
122. set up a battle cry and take vengeance for them.
zig gu-gesh-kiri gi-mil-la-su-nu tir-ri
123. unto the whirlwind annihilate.
a-na za-ki-ku shu-uk-ki-shi
124. Tiamat heard the words of the bright god.
ish-me-ma Ti-amat a-ma-tum i-lu el-lu
125. verily give ye and let us make monsters.
lu ta-ad-di-nu i ni-pu-ush mush-ma-hu
126. disturb the gods in the midst of Anduruna,
shu-tag-tag ilani ki-rib an-duru-na
127. shall draw nigh against the gods
ni il sag shum ina ilani
128. They cursed the day and went forth beside Tiamat.
im-ma az-ru-nim-ma i-du-ush Ti-amat ti-bi-u-ni
129. They raged, they plotted, without resting day and night
iz-zu kap-du la sa-ki-pu mu-sha u im-ma
130. They joined battle, they fumed, they raged.
na-shu-u tam-ha-ri na-zar-bu-bu la-ab-bu
131. They assembled forces making hostility.
ukkin-na shit-ku-nu-ma i-ban-nu-u su-la-a-ti
132. Mother Hubur, the designer of all things,
um-ma hu-bur pa-ti-ka-at ka-la-ma
133. added thereto weapons which are not withstood ; she gave birth to the monsters.
ush-rad-di kak-ku la mah-ru it-ta-lad mush-mahhe
134. Sharp of tooth, they spare not the fang.
zak-tu-ma shin-ni la pa-du-u at-ta-’a
135. With poison like blood she filled their bodies.
im-tu ki-ma da-mu zu-mur-shu-nu ush ma-al-la
136. Gruesome monsters she caused to be clothed with terror.
ushumgalle na-ad-ru-tum pu-ul-ha-a-ti u-shal-bish-ma
137. She caused them to bear dreadfulness, she made them like the gods.
me-lam-me ush-tash-sha-sha-a i-li-ish um-tash-shi-il
138. Whosoever beholds them verily they ban him with terror.
a-mir-shu-nu shar-ba-ba lish-har-mi-mu
139. Their bodies rear up and none restrain their breast.
zu-mur-shu-nu lish-tah-hi-tam-ma la i-ni-’u i-rat-su-nu
140. She established the Viper, the Raging-Serpent, and Lahamu,
ush-ziz ba-ash-mu mushrushshu u ilu La-ha-mu
141. The Great-lion, the Gruesome Hound, the Scorpion-man,
ugallum uridimmu u akrab-amelu girtablili
142. The destructive spirits of wrath, the Fish-man and the Fish-ram,
u-mi da-ap-ru-te kulilu u ku-sa-rik-ku
143. Bearers of weapons that spare not, fearing not the battle.
na-shi kak-ku la pa-du-u la a-di-ru ta-ha-zi
144. Prodigious were her designs, not to be opposed are they.
gap-sha te-ri-tu-sha la mah-ra shi-na-a-ma
145. In all eleven were they and thus she brought them into being.
ap-pu-na-ma ish-ten esh-rit kima shu-a-ti ush-tab-shi
146. Among the gods her first born who formed her assembly,
i-na ilani bu-uk-ri-sha shu-ut ish-ku-nu-shi pu-uh-ri
147. She exalted Kingu ; in their midst she magnified him.
u-sha-ash-ki ilu Kin-gu ina bi-ri-shu-nu sha-a-shu ush-rab-bi-ish
148. As for those who go before the host, as for those who direct the assembly,
a-li-kut mah-ri pa-an um-ma-ni mu-’-ir-ru-tu pu-uh-ri
149. To undertake the bearing of arms, to advance to the attack,
na-ash kakki ti-is-bu-tu te-bu-u a-na-an-ta
150. As to matters of battle, to be mighty in victory,
shu-ut tam-ha-ru ra-ab shik-ka-tu-tu
151. She entrusted to his hand, and she caused him to sit in sack-cloth, saying,
ip-kid-ma ka-tush-shu u-she-shi-ba-ash-shu ina kar-ri
152. I have uttered thy spell ; in the assembly of the gods I have magnified thee.
a-di ta-a-ka ina puhur ilani u-sar-bi-ka
153. The dominion of the gods, all of them, I have put into thy hand.
ma-li-kut ilani gim-ra-at-su-nu ka-tuk-ka ush mal-li
154. Verily thou hast been exalted, O my husband, thou alone.
lu shur-ba-ta-ma ha-’-i-ri e-du-u at-ta
155. May thy names be greater than all of the names of the Anunnaki.
li-ir-tab-bu-u zik-ru-ka eli kali-shu-nu ilu A-nu-uk-ki
156. She gave him the tablets of fate, she caused them to be fastened upon his breast, saying,
id-din-shu-ma dupshimati i-rat-tush u-shat-mi-ih
157. As for thee, thy command is not annulled ; the issue of thy mouth is sure.
ka-ta kibit-ka la in-nin-na-a li-kun si-it pi-ika
158. And now Kingu who had been exalted, who had received Anuship,
e-nin-na ilu Kin-gu shu-ush-ku li-ku-u ilu An-nu-ti
159. Among the gods her sons fixed the destinies, saying,
ina ilani ma-ri-e-shu shi-ma-ta ish-ti-mu
160. Open ye your mouths; verily it shall quench the fire-god.
ip-sha pi-ku-nu ilu Gibil li-ni-ih-ha
161. He who is strong in conflict may humiliate might.
gashru ina kit-mu-ru ma-ag-sha-ru lish-rab-bi-ib
162. Tiamat strengthened her handiwork.
u-kab-bit-ma Ti-a-ma-tum pi-ti-ik-shu

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Enuma Elish Tab…

THE DOCTRINE OF TIAMAT

Tiamat and Apsu were the first two principles, Tiamat being the salt-water ocean, symbolized as darkness and abyssic waters and Apsu as fresh-water. When Apsu mingled his waters with Tiamat her salt-waters overtook them and the first two were born, Lahmu and the goddess Lahamu. From these two came forth Anshar and Kishar, then Anu the great god of the sky.

Mummu, the Vizer of Apsu, is called the first born of the two, Tiamat and Apsu. His name symbolizes ‘making’ or noise relating from mud or primordial chaos. The disruption of the primordial darkness was when the young gods continually bothered the sleep of Apsu and Tiamat. Mummu, the one of action between the two thought to slay them, the earthly, fresh-water principle of Apsu soon agreed. While Tiamat would not agree, Ea, utilizing his skill of magick cast a spell to cause Mummu and Apsu to sleep. Ea took the belt, crown, and Melammu or “Mantle of Radiance”, then killing Apsu. Ea created his great underwater Absu Palace from his slain grandfather, residing in his new found power.

Tiamat was soon enraged from which Ea was afraid. The great abyssic darkness would spread to all, devouring those noisy and disrespectful gods.

We can see a common trait among Tiamat and the 11 chaos monsters; she is a goddess of night and sleep, her realm is thus that of the dream and nightmare. She creates many composite forms there, her power alone there is greatest and undestroyable. If she is slayed in one form, she returns with another.

To fully grasp the initiation of Tiamat’s magick we must look to our subconscious and dreams. The psyche holds the keys to our experience and relation in the physical world. In all of your ritual workings, keep records of your journeys and experiences. This will provide a framework for future initiation and reflection.

The sea and dark waters are the abode of the greatest God of Magick, Ea/Enki. From his shoulders flow the two streams which renew and maintain life itself. It is from the dark waters that all emerges, from the Apkallu who comes forth from the sea to instruct humans to the great Magickal awakenings that Ea brings. Listen to the dark abyss, do not wade in the waters, expecting a result. Walk directly in and fully enter the depths, for you will feel the primordial transformation begin. Remember that Ea too takes the form of the sea-dragon-serpent as well, just as his forebearers. The primal is very much our key to ascension as individuals; we must not attempt to lock the darkness out.

TIAMAT AND KINGU AS CONSTELLATIONS

TIAMAT AND KINGU AS CONSTELLATIONS

A lesser-known record surviving of the depiction of Tiamat and Kingu in the night sky occurs within a Babylonian calendar text from first millennium B.C. The published fragments (for which there are three versions) are in King’s translations from 1902. This omen-record indictates that Tiamat (Elam) and Kingu (Assyria) in the month of Tebetu are to attack Marduk (Babylon).

The text describes a great astro-mythological battle in which the powers assemble in the region of Tebetu (December-January, yet representing here an area in the night sky). Tiamat and Kingu are the same as Tebetu which means the Sea (Tiamat). In the region of the Goat-Fish constellation, Tiamat gathered to bring battle upon Marduk.

Tiamat and Kingu join as one; the Dark Mother takes the general post and makes all decisions. In this manifestation, she is the She-Goat Constellation. Traditionally, Asakku is equated with Kingu in Astrology. Asakku, a great demon who, like the Seven Sebitti/Maskim was born of the union of Anu and Ki and was a great warrior and disease-bringing demon-god.

As Tiamat and Kingu join as one, they become the She-Goat constellation, associated with the Sorceress Constellation. The Gizzanitu, the Angry Goat or ki-iz za-ni-tu and Pussanitu, being the Angry Mouth or pu-u-za-ni-tu are the She-Goat Constellation and Corpse Constellation within the Goat-Fish Constellation. The union of the Mouth Constellation and Star is equivalent to the Corpse Constellation, the associated Goddess being Tiamat. Tiamat is named as “Female-Twin” which is tu-uam–tu as she has two faces, one female and one male (Kingu). This would easily explain why some depictions of Tiamat show her with a serpent-penis. This would be explainable by Kingu and Tiamat joined as one, fighting Marduk.

Interestingly enough, the month name of TEBETU is scribed as tap-pat-tu or tappattu, “Female Friend” which is applied in this calendar text as Kingu. Tiamat is thus one of the original manifestations of the Adversary, a balanced union of two aspects. The records of the Babylonian Priest Berosus supports this dual concept:

“There was a time in which there existed nothing but darkness and an abyss of waters, wherein resided most hideous beings, which were produced on a two-fold principle. There appeared men, some of whom were furnished with two wings, others with four, and with two faces.

They had one body but two heads; the one that of a man, the other of a woman; and likewise in their several organs both male and female. Other human figures were to be seen with the legs and horns of goats; some had horses’ feet; while others united the hind-quarters of a horse with the body of a man, resembling in shape the hippo-centaurs. Bulls likewise were bred there with the heads of men, and dogs with four told bodies, terminated in their extremities with the tails of fishes; horses also with the heads of dogs; men too and other animals, with the heads and bodies of horses and the tails of fishes.” – The Legend of the Creation According to Berosus and Damascius

We see here the waters of chaos from which the primordial beings emerge, the goddess of these chaos-forms “The person who presided over them, was a woman named OMUROCA; which in the Chaldean language is THALATTH; in Greek THALASSA, the sea; but which might equally be interpreted the Moon.” Tiamat, joined with Kingu represents the Goat-Fish Constellation collectively, while as Tiamat she is the She-Goat and Kingu is the Scorpion constellation and also the Corpse Constellation. The adversary of Tiamat is Marduk, being sag.me.gar and the Arrow Star and Bow Constellations are his weapons against the forces of chaos.

Tiamat is the great power which shape-shifts according to her need and desire. We can see this by her form as Ishtar, Kingu in the demon-god Asakku and partly Marduk. As Kingu joined with Tiamat for they in union beget the monsters), becoming one great beast, one head male and the other female gives a clue to the name she bears, tu-am-tu, “the Female Twin”.

As Ishtar of Nineveh is associated with the Upper Parts of  Tiamat in one Assyrian record, Marduk and Ninlil were associated with her lower parts. This presents foundation as why Ishtar was as powerful as both Marduk and Ninlil together and that Tiamat possesses an Adversarial, or dual nature.