Babylonian and Assyrian Literature Part 54

[Footnote 9: Hea, the G.o.d of the waters, was the father of Merodach, the sun-G.o.d.]

[Footnote 10: "Eridu," the "Rata" of Ptolemy, was near the junction of the Euphrates and Tigris, on the Arabian side of the river. It was one of the oldest cities of Chaldea.]

REVERSE

35 Those seven in the earth were born, 36 those seven in the earth grew up.

37 The forces of the deep for war[1] have drawn near.

38 Go, my son Merodach!

39 (for) the laurel, the baleful tree that breaks in pieces the incubi, 40 the name whereof Hea remembers in his heart.

41 In the mighty enclosure, the girdle of Eridu which is to be praised, 42 to roof and foundation may the fire ascend and to (work) evil may those seven never draw near.

43 Like a broad scimitar in a broad place bid (thine) hand rest; and 44 In circling fire by night and by day[2] on the (sick) man's head may it abide.

45 At night mingle the potion and at dawn in his hand let him raise (it).

46 In the night a precept[3] in a holy book,[4] in bed, on the sick man's head let them place.[5]

47 The hero (Merodach) unto his warriors sends: 48 Let the Fire-G.o.d seize on the incubus.

49 Those baleful seven may he remove and their bodies may he bind.

50 During the day the sickness (caused by) the incubus (let him) overcome.

51 May the Fire-G.o.d bring back the mighty powers to their foundations.

52 May Nin-ci-gal [6] the wife of (Hea) establish before her the _bile_ (of the man).

53 Burn up the sickness[7] ...

54 May Nin-akha-kuddu [8] seize upon his body and abide upon his head, 55 according to the word of Nin-akha-kuddu, 56 (in) the enclosure of Eridu.

57 (In) the mighty girdle of the deep and of Eridu may she remember his return (to health).

58 In (her) great watch may she keep (away) the incubus supreme among the G.o.ds (that is) upon his head, and in the night may she watch him.

59 (By) night and day to the prospering hands of the Sun-G.o.d may she intrust him.

_Conclusion_.

60 (In) Eridu a dark pine grew, in a holy place it was planted.

61 Its (crown) was white crystal which toward the deep spread.

62 The ... [9] of Hea (was) its pasturage in Eridu, a ca.n.a.l full (of waters).

63 Its seat (was) the (central) place of this earth.[10]

64 Its shrine (was) the couch of mother Zic.u.m. [11]

65 The ...[12] of its holy house like a forest spread its shade; there (was) none who within entered not.

66 (It was the seat) of the mighty the mother, begetter of Anu.[13]

67 Within it (also was) Tammuz.[14]

(Of the two next and last lines only the last word, "the universe,"

remains.)

[Footnote 1: Literally, "warlike expedition."]

[Footnote 2: In the Accadian, "day (and) night."]

[Footnote 3: "Masal" (mashal), as in Hebrew, "a proverb."]

[Footnote 4: Literally, "tablet."]

[Footnote 5: It is evident that the poem was to be used as a charm in case of sickness. Compare the phylacteries of the Jews.]

[Transcriber's Note: The following footnote (6) is illegible in many places. Illegible areas are marked with a '*'.]

[Footnote 6: "Nin-ci-gal" ("the Lady of the Empty Country") was Queen of *s, and identified with Gula, or *, "chaos" ["bohu"] of Gen-*, *, "the Lady of the House of Death."]

[Footnote 7: In the Accadian, "the sick head (and) sick heart." Then follows a lacuna.]

[Footnote 8: Apparently another name of Nin-ci-gal.]

[Footnote 9: Lacuna.]

[Footnote 10: Compare the Greek idea of Delphi as the central [Greek: omphalos] or "navel" of the earth.]

[Footnote 1: Zic.u.m, or Zigara, was the primeval G.o.ddess, "the mother of Anu and the G.o.ds."]

[Footnote 2: Lacuna.]

[Footnote 3: That is, of Zic.u.m.]

[Footnote 4: Tammuz, called "Du-zi" ("the [only] son") in Accadian, was a form of the sun-G.o.d. His death through the darkness of winter caused Istar to descend into Hades in search of him.]

CHARM FOR AVERTING THE SEVEN EVIL SPIRITS

For the sake of completeness a charm for averting the attack of the seven evil spirits or storm-clouds may be added here, though the larger part of it has already been translated by Mr. Fox Talbot in "Records of the Past,"

Vol. Ill, p. 143. It forms part of the great collection of magical _formulae_, and is lithographed in the "Cuneiform Inscriptions of Western Asia," Vol. IV, pl. 2, col. v, lines 30-60.

1 Seven (are) they, seven (are) they!

2 In the channel of the deep seven (are) they!

3 (In) the radiance of heaven seven (are) they!

4 In the channel of the deep in a palace grew they up.

5 Male they (are) not, female they (are) not.[1]

6 (In) the midst of the deep (are) their paths.

7 Wife they have not, son they have not.

8 Order (and) kindness know they not.

9 Prayer (and) supplication hear they not.

10 The _cavern_ in the mountain they enter.

11 Unto Hea (are) they hostile.

12 The throne-bearers of the G.o.ds (are) they.

13 Disturbing the _lily_ in the torrents are they set.

14 Baleful (are) they, baleful (are) they.

15 Seven (are) they, seven (are) they, seven twice again (are) they.

16 May the spirits of heaven remember, may the spirits of earth remember.

[Footnote 1: The Accadian text, "Female they are not, male they are not."

This order is in accordance with the position held by the woman in Accad; in the Accadian Table of Laws, for instance, translated in "Records of the Past," vol. iii. p. 23, the denial of the father by the son is punished very leniently in comparison with the denial of the mother.]