Namerimburrudû or “curse-breaking” incantations, inscribed KA-INIM-MA NAM-ÉRIM-BÚR-RU-DA-KAM, are ancient Mesopotamian spells composed to avert the effects of breaking oaths, namely the curses which result from them. The genre is listed on the Exorcists Manual with the gloss: [māmītu] ana pašāri, “to dissolve a curse.”[1][2] Probably a genre on single clay tablets rather than a defined series, exemplars have been found in the Library of Ashurbanipal and late Babylonian Sippar.
The incantation
In many respects, Namerimburrudû incantations share characteristics with both the Šurpu series and Lipšur litanies. The incantations endeavor to determine whether the subject has intentionally or otherwise sworn falsely and brought upon himself the wrath of his personal god. However, in contrast, the invocation of inanimate objects, such as various boats, road travel, sunrise and sunset, entry and exit of city gates, the street, oven or bellows, may merely be related to their misuse in the delivery of oaths.[3]
The accompanying ritual entails the use of figurines of the demons Silakkum and Barīrītum to carry away the subjects sins: lû paṭrā lû passā, “may it be released, may it be wiped out.” Various deities, natural forces (the four winds, Tigris, Euphrates, Diyala and Zab rivers) and ritual objects (plants, woods, reeds, altars and vessels) are employed to neutralize the curse. There is a litany of sins the gods are asked to forgive, and finally a ritual is described where flour and dates are scattered, beer is poured, and sulfur burned.[3]
References
- ↑ M J Geller (2000). "Incipits and Rubrics". Wisdom, Gods and literature. Eisenbrauns. p. 244.
- ↑ māmītu CAD m 1, p. 194.
- ↑ 3.0 3.1 M. J. Geller (1998). "An Incantation against Curses". In S. M. Maul. Festschrift für Rykle Borger zu seinem 65. Geburtstag am 24. Mai 1994. Brill. pp. 127–140.
The Exorcists Manual (KAR 44) Museum number: VAT 8275 |
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1–3 |
- Here is the complete list of the titles of the works of Magic that have been established for teaching and reference:
- The God Kulla
- Mîs-pî (Washing of the mouth)
- Nišûtu ēní (enthronement of a priest)
- Amāt Apsî (Formulae of the Apsu) †
- Ginutaqū (Touching of the reed) †
- Šuluḫḫē ilī (Ablution rites of the Gods) †
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4–5 |
- Ki’utuku (conjurations by Šamaš)
- Šu’illaku (conjurations by the Lifted Hand)
- Dingir-šà-dib-ba (The Irate Gods)
- Népeš Du’uzu (Conjuratory operations for the month of Du'uzu) †
- Sakkû šarrūti (Royal rituals) †
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6–7 |
- The Sakikkū (SA.GIG) (Diagnostic Handbook)
- Alamdimmû (Physionomy)
- Nigdimdimmû (Behavior)
- Kataduggû (Elocution)
- Mê ellûti (The Pure Waters)
- Utukkū lemnūtu
- Atta mannu (Who Are You?)
- Ḫulbazizi
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11–12 |
- Bīt rimki (Bath house)
- Bīt mēseri (Ritual enclosure)
- Mîs-pî (For washing the mouth)
- Ru’âtu lemnêtu (Evil Sorceries)
- Arrâtu lemnêtu (Evil Maledictions)
- Ušburrudû (To dissolve sorcery)
- Namerimburrudû
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13–14 |
- Ki’utuku (conjurations by Šamaš, of the Gods and Men)
- Ušburrudû
- Namerimburrudû
- Šibiṭ šāri (Blast of wind) †
- The Demoness Lamaštu
- Conjurations against All Evil (Namburbi)
- Maqlû (Combustion)
- Šurpu (Cremation)
- To change bad dreams into good †
- Ša-zi-ga (The Lifting of the Heart)
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15–16 |
- Erîtu rakistu (Pregnant Woman Impeached) †
- Sinništu šupšuqatu (Woman in difficulty) †
- Ṣeḫru nûhu (To calm a baby)
- Muruṣ îni (Eye-ache)
- Muruṣ šinnî (Toothache)
- Būšānu-disease (Frozen mouth)
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17–18 |
- Muruṣ libbi (Stomach ache)
- Muruṣ ḫašî (Lung-disease)
- Šipāt murṣi kalama (Incantation against all sorts of illness)
- Dam appi parâsu (To cut off the nose-bleed)
- Âra parâsu (Vomiting) †
- Nišḫa parâsu (Diarrhea)
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19–20 |
- Šinni ṣīri bulluṭu (To curse a snake-bite)
- Zuqaqīpa bulluṭu (To heal scorpion-bites)
- To heal Samānu (red disease)
- Šēp lemutti (to expel ‘foot of evil’)
- Di’u, šibṭu, mutānu šutuqi (To avert di'u plague and epidemic)
- Niqê šumḫuri (To cause offerings to be received)
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21–22 |
- Namburbi ritual of the city, house, field and canal
- Daily offerings to Nisaba
- U4-dè-ra-ra dib-bé-da (To avert torrential rain) †
- Zu-buru-dabbeda (To avert ʺlocust toothʺ)
- To ...... to the desert †
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23–24 |
- Edin-na dib-bé-da (To pass without danger through the desert)
- gi lú-kúr nu-te-ge26-e-dè (To prevent the arrow of the enemy from touching the client)
- Ki-šú al-dib (To keep his army fighting)
- To purify the stables of the cattle large and small, as well as the horses †
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25–26 |
- Divinations according to falling stars, the flight of birds, the behavior of oxen and cattle, ominous sounds, flour, dice and of all the Gods
- Abnu šikinšu (The Stone which looks like this)
- Šammu šikinšu (The Plant which looks like this)
- Ṭuppī-abnāti (Stone Tablets)
- Ṭuppī-šammī (Plant Tablets)
- Tablets of Necklaces and Pendants †
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27–28 |
- The following are the titles of Esagil-kin-apli's magical works.
- All the prescriptions of the Touching of the Reed, which Ea has authored
- Kikiṭṭu (Ceremonies) and Šerkugû (Sacred Chants)
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29–30 |
- All that exists concerning the Rites against Bewitchment,
- and Rites of the Dissolution of the Evil Omens of Heaven and Earth (Namburbi)
- The Totality of Wisdom †
- The Secret of Magic †
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31–32 |
- The Sealed Book of the Order of Heaven and Earth †
- The Mystery of the Apsu †
- Šipātu aḫātu (Extraordinary Conjurations) †
- Šipir šimmat rimuti u sagalli (Prescriptions against paralysis) †
- Sagallû (Muscle disease)
- SA.GIG
- All the prescriptions against .......
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33–34 |
- Bulṭi miqit šamê (Remedies for the Evil Above)
- Bêl ūri (Evil of the Lord of the Roof)
- Šudingirrakku (Seizure of a God)
- Qât Ištar (Seizure of a Goddess)
- Šugidimmakku (Seizure of a Ghost)
- Alû lemnu
- The Demon Lemmu
- Mukīl rēš lemutti (The Harbinger)
- Šunamerimmakku (Seizure by a broken oath)
- Qât amêlūtu (Seizure by a man)
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35–38 |
The remedies for all similar diseases, completely, All of the symptoms of diseases, The prescriptions relating to the diseases of women. * Until the time when, having become a Master of the entire Art of Magic, you possess the secret. After which you will learn to hear and interpret the commentaries as well as the list of correspondences, and to practice the rituals in both Sumerian and Akkadian. |
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39–40 |
- In This Way Your Sanctuary....
- I Have Wandered In Despair...
- Enuma anu enlil
- Šumma ālu ina melê šakin
- And also to reason and debate in order to reach a consensus
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41–43 |
Upon the one who is vigorous, wise, and penetrating to Great Knowledge, the Two Gods, the Lords (Ea and Marduk), will confer Vast Understanding. Unto this one these Gods will grant a Guardian Angel, whose name will be pronounced unto the Most Distant Times. Copied and collated with a most ancient copy. A tablet belonging to Kisir-dNabu, son of dŠamaš-ibni, magician of the Ešara. |
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† Work not extant |
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