By Gregorio del Olmo Lete
Ugaritic literary and formality reports have frequently overlooked or perhaps overlooked the Akkadian fabric from an analogous information, that are used as a body of reference for the Ugaritic texts. the purpose of this paintings is to provide a complete research of the consonantal (Ugaritic) in addition to the syllabic (Akkadian) incantation and anti-witchcraft texts from Ras Shamra as a unified corpus. those texts, facing imminent hazards (mainly snakebites) and witchcraft assaults, are put within the context of historic close to jap magic literature. A dialogue of common issues, together with magic and faith, the Ugaritic gods of magic, and the definition of incantation, is via a brand new collation and translation of the Akkadian texts, in addition to new photographic fabric for either sequence. the main target of this e-book is the shut interpreting of the consonantal texts within the context of the a lot greater and higher analyzed corpus of Akkadian magic literature.
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Additional info for Incantations and Anti-Witchcraft Texts from Ugarit
2964 presents a badly effaced surface; following the collation of two sets of photographs, it has not been possible to decipher the words that would help identify this damaged text as an incantation. 171, face A;9 only few signs are preserved, partly effaced (face B is inscribed with a version of the Babylonian Flood story). 511A, another small fragment,10 contains a ritual in which no reference, however implicit, is made of a magic spell. 416bis, Nougayrol’s reading of the first signs as e-ni-nu-r[u led him to identify the text as a “conjuration sumérienne, type: é n .
Wtbủ 5. mt! km zbln. ʕl. rỉšh 10. lản. 13 Šaˁtiqatu, be victorious! Šaˁtiqatu went away, in the house of Kirta she entered, weeping she went and entered, sobbing she penetrated inside. From the town she drove away Môtu from the city she put to flight the enemy. With a bar she struck, opening thus the illness out of his head. And again and again she washed him clean of sweat, his appetite for eating she opened, his longing for feeding. Môtu, then, was shattered, Šaˁtiqatu, then, was victorious. The text presents a kind of blend of incantation formulae, the application of a remedy and a description of recovery, while the procedure recalls the malleus maleficarum of the Middle Ages.
X[ ] ? ], she is a she-wolf, the daughter [of Anu! 4 [ h]er cheek [is as yellow as] kalû-clay [ ] 5 [ ] she ente[rs] a house [ ] 6 [ re]turn? and [ ] 7 [ she enters] the locked [house ] 8 … (break) ] Notes to text: 1. The orthography suggests a reading amurrât rather than [n]amurrat, as proposed by Nougayrol, J. (1969:403) and Arnaud, A. (2007:62); note the same variant in YOS 11 20:2. For the variant namurrat > amurrât, cf. Lamashtu’s epithet “Sutaean” or also “robber” (ḫabbātat). 3. Because ezzat (as read by Nougayrol and Arnaud) is not the Babylonian normative form, a restoration gaṣṣat, raḫḫiṣat, na(m)giṣṣat or šakṣat, four other known epithets of Lamashtu, seems preferable; the trace of a vertical wedge before ZA, however, would discard the former two, and the fact that na(m)giṣṣu is only attested in 1cs (na[m]giṣṣāku) would rather favour the latter.