Evil Witches, Apotropaic Plants and the New Moon

Two anti-witchcraft incantations from Babylon (BM 35672 and BM 36584) Daniel Schwemer

Summary
This article offers a commented edition of two hitherto unknown anti-witchcraft incantations preserved on rst-millennium cuneiform tablets from Babylon. BM 36584 is a typical anti-witchcraft ritual to be performed in the morning before the Sun-god; it is characterised by the use of purifying plants and gurine magic, both features that have close parallels in other anti-witchcraft rituals including Maql u. The text preserved on BM 35672 belongs to a group of incantations against witchcraft that were recited over plants, stones or other apotropaic substances. The incantation on the present tablet was to be recited over anhull u, a plant that was known to be especially effective against witchcraft.

ama 1. Figurine magic before S s1 BM 36584 (1880-6-17, 311) is a reasonably well-preserved one-column tablet, inscribed in an elegant Babylonian hand. According to the colophon, the text was copied from a tablet from Babylon, and the collection context at the British Museum suggests that the present tablet too comes from Babylon.2 BM 36584 probably dates to the Neo-Babylonian or Persian period, but characteristics of its script, spelling conventions and language indicate that the tablet derives from a Middle Babylonian original and that the text itself reaches back to the Old Babylonian period. The script, on the whole, is Neo-Babylonian, but the writing of ki and di with only one initial Winkelhaken looks Middle-Babylonian. The fact that the scribe used the typical Neo-Babylonian ki with two pronounced initial Winkelhaken in the colophon (rev. 7 ) suggests that he imitated the script of an older original in the body of the text (but note the slight slips in obv. 17 and rev. 3 ) and fully reverted to his own style only in the colophon; the extravagant forms of gim
1 Abbreviations follow AHw and CAD; in addition note CMAwR 1: T. Abusch D. Schwemer, Corpus of Mesopotamian Anti-witchcraft Rituals, vol. 1 (AMD 8/1), Leiden Boston 2011. I would like to thank the colleagues and students at the London Cuneiforum with whom I had the opportunity to read the texts edited here. I am grateful to the Trustees of the British Museum for permission to publish BM 35672 and BM 36584 here. Mark Weeden kindly checked the English of this article. 2 For the 1880-6-17 collection at the British Museum, see J. Reade, in E. Leichty, Catalogue of the Babylonian tablets in the British Museum 6 (Tablets from Sippar 1), London 1986, xxx.
Die Welt des Orients, 41. Jahrgang, S. 177187, ISSN 0043-2547 2011 Vandenhoeck & Ruprecht GmbH & Co. KG, Gttingen

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(obv. 15, 17) and il (obv. 26) may also be owed to the older original from which the scribe was working. The tablet is further characterised by some orthographic features that are unusual for a rst-millennium manuscript: the preposition ina is almost consistently written i-na (ina only in rev. 5 ), ellu pure is written with the logogram sikil (rather than ku ` , see obv. 4, 5, 6), the name of the ilikulla-plant i-li-kul-la (rather than u el-kul-la or u eli-kul-la) and, shows the rare spelling u 3 nally, the ritual instructions use ban u (d m) rather than common ep e su (du `) with reference to the fabrication of gurines (obv. 15, 17). Further archaic features are the use of q u (obv. 3, 13, 26, rev. 3 ) and p (obv. 28). Linguistically, uncontracted na si aku (instead of na sa ku, obv. 7) points to a pre-Middle Babylonian origin of the text. The unusual form as ka (instead .a of as eka, obv. 9) would represent an archaism even in an Old Babylonian text; . ? of course one could argue that a-s . a-i-k [a] is simply a corrupt spelling, but it is difcult to see a motivation for this mistake. The text itself is subdivided into three parts: (a) a prayer to the rising Sun-god, followed by an u sburruda rubric which indicates its use as an antiwitchcraft incantation within the present text (obv. 114); (b) the pertinent ritual instructions (obv. 15rev. 5 ); the ritual instructions include (c) a sec ond prayer addressed to Sama s which was recited during the presentation and symbolic imprisonment of seven gurines representing the witches (obv. 19 rev. 4 ). A catchline refers to another Sama s-prayer, the well-known anti witchcraft incantation B el b el sar sarr Sama s.4 While the ritual as a whole is not known from other sources, both the prayer texts and the ritual proceedings are not without parallels. According to the text of the opening prayer the ritual client greets the rising Sun-god carrying purifying plants on his head and in his hands and mouth (ilikulla-plant on the head, tamarisk wood and palm shoots in his hands and cedar wood in his mouth). This is comparable to a well-known rite during which the victim of witchcraft, standing on basalt, welcomes the Sun-god in the morning holding tarmu s-plant in his mouth and imhur-l m-plant and beer in his hands; this rite s-prayer B is foremost associated with the Sama el b el sar sarr Sama s which 5 is referred to in the catchline of our tablet. The same prayer (and the texts related to it) also describe the Sun-god being welcomed by cool libation water: Sama s ina as eka m e kas ti limhur uka Sama s, when you rise, may cool water . .u
3 As mentioned above, the form of d m with an inserted vertical and only one Winkelhaken is rather unusual; but an analysis of the sign as a ligature of du ` -u s can be safely excluded (cf. the form of du ` in rev. 5 ). 4 Sama s 98; for an edition of this incantation and further references, see CMAwR 1, text 9.2 (since the publication of CMAwR, one new manuscript of this text was identied by the author: BM 40657). 5 See CMAwR 1, p. 128a, comment on text 7.5: 5 10 with the relevant references; for the text of B el b el sar sarr Sama s, see CMAwR 1, text 9.2.

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welcome you (line 10). A similar motif seems to be used in the fragmentary second half of the present text (obv. 912) where bodies of water and liquids typically used for libations are mentioned in connection with the rising of the sun. The ritual instructions are quite brief: seven gurines representing the witches are made of various materials, all of which are attested in numerous anti-witchcraft and other rituals as typical materials for the fabrication of gurines. The number seven represents totality and is attested elsewhere in similar ritual contexts, even though pairs of gurines are more commonly used.6 The incantation text to be recited during the manipulation of the gurines includes a list of the clients enemies (obv. 2021). It is odd that this list b el ikk ya, b el d n ya, b el s ya, b el r d ya, b el lemutt ya names only ve . err enemies, while the ritual instructions prescribe the use of seven gurines; it is also unusual that the list of enemies is not introduced by the pair ka s sa pu warlock and ka s sa ptu witch.7 One is tempted to conclude that the scribe by mistake omitted sa ka s sa p ya u ka s sa pt ya of my warlock and witch between obv. 19a and 20. If so, the number of enemies named in the incantation would originally have corresponded to the number of gurines employed in the ritual; but, obviously, this remains uncertain. The maltreatment and elimination of the enemy gurines seems to be restricted to their symbolic imprisonment. They are locked in like with a fetter (kannu) and trapped like in a bird-snare (huha ru; obv. 1718). The pair kannu and huha ru is known from one other anti-witchcraft ritual: in Si 1 rev. 4 5 //Si738: 3 4 (coll.) the following treatment of the gurines of warlock and witch is prescribed: k ma(gim) kan-ni ta-ka[n-na-an- su -nu-ti], k ma(gim) hu-ha-ri ta-sah-[hap- su -nu-ti] You lock [them in] like with a fet them] a bird-snare. In the corresponding passage of the ter, you tra[p like with pertinent incantation one can probably read: [ka]-an-ni _ak-nun- su ^-[nu]-ti, [ina] hu-ha-ra _as^-hu-up-[ su -nu]-ti I have locked them in with a fetter, I have them trapped in a bird-snare (Si 1 obv. 1213).8 The motif of imprisoning and overwhelming the enemies like a trap reverberates in the nal passage of the Sama s-prayer, where the motif of the witches being covered, held down and forever imprisoned by a mountain is used (rev. 1 2 ). The lines offer a variation of stock phrases that are well known from Maql u V 14957 and the related text CTN 4, 92 + 145 + 147 obv. II 3639.9
6 For the use of various sets of seven gurines representing the witches, see CMAwR 1, texts 8.7.1 and 8.7.2. 7 Cf. the similar lists in CMAwR 1, text 8.3: 1215, Maql u I 7586, II 3950; but, admittedly, warlock and witch are missing in some shorter lists (see CMAwR 1, text 8.4: 2829 and text 10.2: 7 8 ). 8 A full edition of Si 1 and Si 738 will be given in CMAwR 2. 9 Edited in D. Schwemer, Abwehrzauber und Behexung. Studien zum Schadenzauberglauben im alten Mesopotamien (Unter Benutzung von Tzvi Abuschs Kritischem Katalog und Sammlun-

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Like in many other anti-witchcraft texts the day of the new moon is recommended as the suitable time for the performance of the ritual.10 Possibly, this was considered to be a period of time during which the witches had only limited power to respond to the patients counter-attack and defense against his bewitchment. Anti-witchcraft rituals show that witches were thought to perform specic forms of witchcraft before the moon and other astral bodies, especially during their setting.11 Perhaps it was assumed that the witches were deprived of some of their powers during the absence of the moon. But, of course, one must not forget that anti-witchcraft rituals against black astral magic were performed before the same astral bodies, such as the moon, Scorpius or Ursa Major.12 Moreover, the new moon, at the end of each month, coincided with the time of the funerary offerings;13 so one could argue that the time of the new moon was regarded as auspicious for anti-witchcraft rituals rather because it was a time of contact between the upper and the lower world and therefore ideally suited for sending ones witches to the netherworld. Transliteration (copy: gs. 1 and 2) obv. 1 2 3 4 5 6 7 8 9 10 11 12
d sama s(utu) b el (en) e-l a-ti u ` sap-la-a-ti al-si-ka d sama s(utu) si-ma-an-ni al-si-ka d sama s(utu) ana di-ni-ia q u-lam d s er sama s(utu) gi enu(eren) ellu(sikil) i-na

p (ka)-ia b nu(s inig) ellu(sikil) i-na imitt (zag)-i[a] gi s suhu s su(gi simmar.tur) ellu(sikil) i-na sum el (gub) ` -[ia] i^-li-kul-_la^ i-na r gi _ [ ]s e s (sag)-ia na- s[i-a-ku] [. t da(im) sa (?) ki]br (p]i s10 ) n ari(_ d^) [k ]i-lal-le-e as . -s . [a-bat (?)] ? [lim-hu-ru-ka(?) d sama] s(ut]u? ) i-na a-s a-i-k [ a ] . (idigna)] _u d d idiqlat [ ` ^ purattu(buranun)ki a-a-_ab^-[ba t amtu rapa stu] [x x x x x] x billatu(dida) damiqtu(sig5 ) kurunnu(kurun.[nam]) [x x x x x] x el-lu(-)[x (x)]

10 11 12 13

gen im Rahmen des Kooperationsprojektes Corpus of Mesopotamian Anti-witchcraft Rituals), Wiesbaden 2007, 4748; cf. also CMAwR 1, text 7.6.3 rev. iv 12 . For references to the day of the new moon in anti-witchcraft rituals, see Schwemer, Washing, Deling, and Burning: Two Bilingual Anti-witchcraft Incantations, OrNS 78, 2009, 6263; cf. also CMAwR 1, p. 21. See Schwemer, Abwehrzauber und Behexung, 1024. See Schwemer, Abwehrzauber und Behexung, 22226 for an anti-witchcraft ritual performed before the Moon-god; for rituals before other astral bodies, see, e.g., CMAwR 1, text 7.8, 4. and texts 10.13. See B. Alster, Incantation to Utu, ASJ 13, 1991, 58, 76, lines 13738 with commentary on p. 86; cf. also A. Tsukimoto, Untersuchungen zur Totenpege (kispum) im alten Mesopotamien (AOAT 216), Kevealaer Neukirchen-Vluyn 1985, 79.

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13 14 15 16 17 18 19 19a 20 21 22 23 24 25 26 27 28 29 rev. 1 2 3 4 5 6 7 8 9 Translation obv.

_d ^ sama s(_utu^)_ana^ d [i-ni-i a] q u-lam-ma i-na di-ni-ka mi- s[aru-tam lul-lik ]

ka.inim.ma u s11 .bur.ru.[da.kam] k` d.k` d.bi sebet (_7^) s (alam) tabanni(d m) i st en(1) sa . alm t di ( im) i s t e n ( 1) s a l [ s i ]( n g.s[ila .g a]) 11 . i st en(1) sa lip (_ `.udu^) i st en(1) sa i sk uri(duh.lal) ` i st en(1) sa ? ]) kupsi(duh. se.gi s.` ) i st en(1) sa b[ ni](s [inig s er ] i st en(_1^) _ sa ^ [gi eni([er]en) tabann (d m)-ma ki-ma k an! -ni talamm (nigin)- su-n[u-ti] [u ` ? ki-m]a hu-ha-ri talamm (nigin)- su -nu-ti ki-a-am ta-[qab-bi] [d sama s(utu) s alm ] ([ alam].me s ) an-nu- u-tum sa at-ta ti-du-_u^ . a-na-ku la i-du-[u] [ sa b el (en) ik ]-ki-ia b el (en) di-ni-_ia^ b el (en) s . er-ri-[ia] [b el (en) ri-d ]i-ia u b el (en) le-mu-ut-ti-[ia] [ sa ip- s]a bar-ta u ` le-_mu-ut-t u i-pu- sa-an^-[ni] [ sa s alm ] ([ alam].me s ) -ia ib-nu- u p [a? -ni-ia uma s silu(?)] . [m` n-da]-ti-ia [ilq u] [i-ti]-iq eper (sahar) s ep (g` r)II -ia i[ s-bu- su] [ sa r ]u-u-ti il-q u- u s[a [ sa sis-sik-t ]i ib-tu-qu sa [ [x x x x] _u - se ^-p - sa sa x [ [x x x x x x] x x x [ break of approx. 12 lines break of approx. 6 lines [hur ] sa nu([hur]._sag^) dannu(kala) el (_ugu^)-k [u-nu limqut u liktumkun u sad si(?)] [ sad ]u ([kur]-_u^) li-te-e-ku-_nu^- s[i sad u likl akun u si(?)] lumun(_hul^)-ku-nu ki-ma q u-ut-[ri l telli ana sam e] (s ki-ma b ni inig) na-` as-h[i ana a sr su ay it ur ] ina bibli(u4 .na.a) teppu s (du) ` -ma k [i s? -pu pa sr u(?)] be-el be-li sa[r sar-ri d sama s(utu)] ki p (ka) tup-pi x [x x x x] ki gaba-ri b abil [i(ka.dingir.r[a) sat . irma bari(?)] x x an x [x x (x)] x [ reverse breaks

1 O Sama s, lord of the upper and lower world, 2 I call upon you, Sama s, hear me, 3 I call upon you, Sama s, pay heed to my case! 4 O Sama s, [I] ca[rry] pure cedar wood in my mouth,

182 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 rev. 1 2 3 4 5

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pure tamarisk wood in my right hand, pure palm shoot in [my] left hand, ilikulla-plant on my head. I have [taken clay from] both [ba]nks of the river. [Sama ] s, when you rise, [may ] [Tigris] and Euphrates, the ocean, [the wide sea], [ ], good beer mixture, kurunnu-beer (and) pure [ greet ] you. O Sama s, pay heed to [my case], let me [nd justice] through your judgement. [It is] the wording (of the incantation) for undoing witchcraft. Its ritual: You form seven gurines: you form one of clay, one of dough, one of tallow, one of wax, one of sesame pomace, one of ta[marisk wood ], one of cedar [wood]; then you surround them like with fetter(s), [and ] you surround them [lik]e with a trap. You [speak] thus: [O Sama s], these gurines are (representing) whom you know (but) I do not know, [the one who] is furious with me, my accuser, [my] enemy, my [persecut]or and [my] adversary, [who] has performed [sortile]ge, rebellion and evil [against me], [who] has formed [gurin]es representing me, [has imitated my ] fea[tures], [has taken] my [measure]ments, has [gathered a clu]mp of dirt touched by my feet, [who] has taken my spittle, wh[o ], [who] has torn off (threads from) [the fringe] of my (garment), who [ ], has had performed [ ] against me, who [ ], [ ] [ break of approx. 12 lines break of approx. 6 lines [May] the massive [moun]tain [fall] upon y[ou, may the mountain cover you], may [the mountai]n smother you, [may the mountain grip you]. May your evil [steadily rise into the sky] like smoke, like an uprooted tamarisk tree [may it not return to its place]! You perform it at new moon, then the w [itchcraft will be undone ].

6 Lord of lords, king [of kings, Sama s]. 7 According to the wording of a tablet [ ],

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8 9 Notes

a copy from Babyl[on, written and collated ]. [ ] reverse breaks

The incipit Sama s b el el ati u sapl ati als ka Sama s sim anni is so far only attested here. obv. 8: For the use of clay from both banks of the river for the fabrication of gurines, cf. CMAwR 1, text 8.3: 1078, 9.3: 4 5 and CAD K 356. The use of s atu (rather than leq u or kar as . ab . u) in the present context is unusual, but the signs preserved seem to admit no other restoration. Contextually, the whole sentence is oddly isolated. One would it expect to be followed by a description of the fabrication of gurines. But here the following fragmentary lines mention bodies of water and liquids used for libations. It seems therefore not excluded that line 8 referred to fetching water from the river rather than to acquiring clay; but there are no parallels that could support such an assumption. obv. 912: The tentative restoration proposed above is based on a compar ison of the present passage with the phrase Sama s ina as eka m e . kas u ti limh ur u ka Sama s , when you rise, may cool water wel. (see supra). But both the reading at the beginning of come you line 9 and the assumption that a series of libation liquids is to be restored in lines 1112 remain uncertain. For the unusual form ? a-s . a-i-k [a] , see the comments in the introduction to the text. The sign -k [a] at the end of the line does not ll the entire space up to the right margin; since the scribe otherwise seems to make an effort to spread the signs over the whole line, one should, as pointed out to me by C.B.F. Walker, consider a restoration a-s . a-i-_e ^-[ka]. obv. 13: The restoration at the end of the line assumes that the scribe wrote on the edge of the tablet; for the formula, see W.R. Mayer, Untersuchungen zur Formensprache der babylonischen Gebetsbeschw orungen (StP 5), Rome 1976, 22324. obv. 1920: See the discussion in the introduction to the text for the possibility of an emendation < sa ka s sa p ya u ka s sa pt ya> sa b el ikk ya . The sentence beginning in line 19 consists of nominal clauses whose predicates are formed by a free-standing attributive clause ( sa att a t d u an aku l a d u) and by free-standing nominal attributes in the genitive ( sa b el ikk ya etc.); a literal translation would be these gurines are whom you know (but) I do not know, (they are) of my b el ikki, of my . obv. 12:

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Usually, the sequence is ip su b artu u am at lemutti (cf. Schwemer, Abwehrzauber und Behexung, 1089, 208); here we seem to have a slight variation of this formula. obv. 2329: The restorations follow parallels such as Maql u I 13133 and CMAwR 1, texts 8.3: 33, 8.4: 3034, 8.7: 49 51 , 9.1: 1719. The restoration of the second half of line 23 is uncertain. The parallel texts have bunnann ya uma s sil u they imitated my (facial) features in this context (Maql u I 131, cf. I 96, VII 59, 66), but this phrase is excluded by the traces preserved at the break of line 23. It is tentatively assumed that the present text used p an u face instead of bunnann u features, face. rev. 1 2 : For the parallels to these two lines, see the discussion in the introduction to the text. The use of hur sa nu instead of sad u in one of the sentences of this standard passage is attested only here. rev. 9 : The rst two signs could be read _tup-pi^; this should be followed by the name of the scribe, which is difcult to reconcile with the clearly preserved an that immediately follows the rst two signs of the line.

2. The apotropaic power of the anhull u-plant BM 35672 (Sp III 189) is the fragment of a small, landscape-format, almost square tablet inscribed in Late Babylonian script. The colophon reveals the name of the scribe as B el-uballit ., and the collection context at the British Museum suggests that the tablet was found at Babylon or Borsippa.14 The tablet contains the text of only one incantation against witchcraft, as is often the case with tablets of this type.15 The rubric in rev. 6 classies the text as u s11 -bur-ru-da to undo witchcraft and indicates that the incantation was intended to be recited over an anhull u-plant, which then could be used as a medication or as (part of) an amulet. The anhull u-plant is attested in many anti-witchcraft texts and was renowned for being especially effective against witchcraft.16 Three other u sburruda-incantations to be recited over anhull u but are known; two are quite fragmentary, and one is only known by its incipit, they certainly do not duplicate each other or the present text.17 The catchline of the tablet refers to an u sburruda-incantation to be recited over imhur
14 For the Spartali collections at the British Museum, see J. Reade, in E. Leichty, Catalogue of the Babylonian tablets in the British Museum 6 (Tablets from Sippar 1), London 1986, xvxvii. 15 See CMAwR 1, p. 13 with fn. 24. 16 See Schwemer, Abwehrzauber und Behexung, 198. 17 Two u sburruda-incantations beginning with the word anhull u are attested in CMAwR 1, text ull aku anh u apil (ibila) [x (x)] I am the 7.8, 4. (lines 54 55 and 58 60 ); the incipit An anhull u-plant, son of [] is quoted in the catalogue LKA 94 rev. iii 8 .

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l m heals-a-thousand, another apotropaic plant often used in anti-witchcraft prescriptions. An u sburruda-incantation addressed to imhur-l m with a very similar incipit forms part of an extensive collection of incantations of this genre, but probably we are dealing with two different texts which are both addressed to imhur-l m and share a similar opening.18 In the text of the incantation the anhull u-plant speaks in the rst person, a format that is not uncommon for incantations of this type.19 The plant relates how it steps forward on auspicious days to confront its enemies, it boasts how fear and anger overwhelm the witches at its appearence and, nally, it describes how its power annihilates the witch and her evil witchcraft. Transliteration (copy: gs. 3 and 4) obv. 1 2 3 4 5 6 7 8 9 10 rev. 1 2 3 4 5 6 7 8 9 [ en i-na(?) bi]bli(u4 .n]a. am) ` sa iti nisanni(bara.zag.gar) [i-na(?) u4 -h]ul-<g al->le-e sa iti du uzi(s u.numun.na) [i-na(?) seb ti u mi](u4 .7(?)].kam) sa iti ta sr ti(du6 .ku) ` u [x x x (x)] x anhull u(an.hul.la) at-ta-s i ana b abi(ka) . munus [i-mu-ra-a]n-ni-ma ka s sa ptu(u s11 .zu) i-ru-qu p an u(igi.me s)- sa [e-pi s-ti] u mu s-te-pi s-ti is sap-ta- sa . -li-ma [x x (x) t ]a-mu-ri-in-ni-ma munus ka s sa pt (u s11 ._zu^[(-mu)]) [i-ru-q]u p an u(igi.me s)-ki [x x x (x) t]i? e ma ha id da x [x x x x (x)] _ti^ [ probably one line is missing at the end of the obverse [x x x x x] x [x x] [x x x x] x x x [x] [x x x] x as . -bat-k [i] [u -ter ki s-p]i-ki ana m e-he-em-ma tu en [u a-ma-ti-k ]i ana sa ri(im) 6
an.hul.la [ka.inim.ma] u u s11 .bur.ru.da.kam im-hur-li ]m mu-pa- [en u si-ru ka-la-ma - [k ma labir s]u sa -t ir bari (igi.tab) . [tup-pi I ]d +b el (en)-uballit . (tin-it .)

18 The second line of the incantation Att a imhur-l m sammu sa ina mahri as u You, heals-a 1,.7.8, 3.: 17 30 is thousand-plant, are the herb that emerged in former times, in CMAwR mupa s siru kal ama (line 18 ). 19 Cf. the incipit An aku anhull u apil (ibila) [x (x)] in LKA 94 rev. iii 8 ; for other incantations of a this type, cf., e.g., An aku squl alu sammu sa ina qereb t amti as (CMAwR, 1, 7.8, 6.: 14 24 ), .u aku nubattu aha t Marduk An aku is sri ellu sa ina Ulaya as (ibid., 7.8, 4.: 69 78 ) and An . pi .u (cf. ibid., 7.10.1, Summary 5. ad ms. j obv. 917).

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[Incantation: On the day] of the new moon of the month Nisannu, 2 [on the] Evil [Day] of the month Du uzu, 3 [on the seven]th [day ] of the month Ta sr tu, 4 [ ] I, the anhull u-plant, have come out through the gate. me her face became pale, 5 When the witch [saw] 6 [my sorceress] and my enchantress, her lips turned dark. 7 [ ] you have seen me, my witch, 8 your face [has become pa]le, 910 too fragmentary for translation probably one line is missing at the end of the obverse rev. 12 too fragmentary for translation 3 [ ] I have seized y[ou], 4 [I have turned] your [witch]craft into a gust 5 [and yo]ur [words] into wind. Incantation formula. 6 7 8 9 Notes obv. 13: It is [the wording] (of the incantation) to undo witchcraft by means of an anhull u-plant. [Incantation:Heals-a]-thousand-plant that undoes everything. Written and collated [according to] its [original]. [Tablet of] B el-uballit .. There is room for about three or four signs in the break at the beginning of these lines. All three lines name a specic day of a certain month; it seems plausible that all three lines have the same basic structure and specify auspicious days for the use of the anhull u-plant, the days when the plant is deployed, or comes out ofthe gate as the texts guratively puts it. The days specied are the rst new moon of the year in the month Nisannu, the Evil Day of the fourth month, Du uzu, and, if the restoration proposed above is correct, the seventh day of the seventh month, Ta sr tu. For the signicance of the day of the new moon as an auspicious day for performing anti-witchcraft rituals, see the introduction to BM 36584, supra. The uhulgallu, the Evil of the month,20 Day, coincides with the new moon at the end and the funerary offerings at the end of the month Du uzu had a special prominence as the lamentation rites for Dumuzi were

20 See Alster, ASJ 13, 1991, 86 and CMAwR 1, p. 196b.

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obv. 58:

obv. 9:

rev. 45:

held during this period of time.21 The seventh day of the seventh month was a highly signicant day; hemerologies warn against all normal activities on this day, on which purication rites are performed and people rid themselves of illnesses.22 Therefore, it would not be surprising if 7/vii was regarded to be a very tting date for the performance of anti-witchcraft rituals; the present text would be the rst to explicitly state this, but the night of the seventh day as such is mentioned together with the day of the new moon as a day for ghting witchcraft and curse: sa ina bibli ki sp u ina nubatti seb u mi upa s saru mam[a ti](?) (rut tusulphur) which undoes witchcraft on the day of the new moon and cur [ses] on the vigil of the seventh day!.23 For the pale face and the dark lips as the physical expression of rage and fear in females, cf. CMAwR 1, text 7.8, 3.: 21 23 (the witch beholding the imhur-l m-plant) as well as Ere skigals fury in and Ere I stars Descent and Nergal skigal (for the relevant passages, see CMAwR 1, p. 196). Even though almost half of the line is perfectly preserved I am unable to offer a meaningful and conclusive reading of the signs: e-ma may be interpreted as ema or as enclitic -ma attached to a noun or verb; ha-it -t a or h a-it could be interpreted as forms of . . .(also the name of a demon). ha it u or h ayy a t u watchman . . For this formula, cf., e.g., Maql u V 52, VI 29, VIII 59 , 4 R2 59 rev. 13 //, CMAwR 1, text 7.8, 1.: 26 .

21 See M.E. Cohen, The Cultic Calendars of the Ancient Near East, Bethesda (MA) 1993, 31518. 22 For the seventh day of Ta sr tu, see Cohen, Cultic Calendars, 39192 and A. Cavigneaux V. Donbaz, Le mythe du 7.VII. Les jours fatidiques et le Kippour m esopotamiens, OrNS 76, 2007, 293335. 23 See CMAwR 1, text 7.8, 3.: 47 48 ; cf. also Schwemer, OrNS 78, 2009, 6364.

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Figure 1

Evil Witches, Apotropaic Plants and the New Moon

189

Figure 2

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Figure 3

Figure 4

Corrigenda BM 35672 obv. 13: read a instead of BM 35672 rev. 7: add ammu() plant before mu-pa-i-ru