Takpirtu
Takpirtu or Takpertu, inscribed tak-pir-tú and as a gloss to the term šu-gur-gur-meš, and literally meaning “wiping,” from kupurru,[1] “to wipe, rub,” or more generally ““to perform a wiping rite,” were Mesopotamian purification rituals whose oldest attestations go back to the Old Babylonian period. It was an integral part of the Bīt rimki and Bīt salā’ mê rituals and may have been a cleansing rite in its own right as it is listed separately in the Exorcists Manual, perhaps in the form of tak-pir-tú nussētiq, burnt offerings.[2]
The ritual
Its earliest appearance seems to have been at Mari. Middle Babylonian attestation comes in the form of two references to the supply of grain or flour for the ceremony in temple administrative tablets from Kassite Nippur.[3]
In later neo-Assyrian and neo-Babylonian periods it was used for the spiritual cleansing of a field or a building, especially in the temple of the moon god Sîn in Uruk, but also in the context of a person, such as a sick person or the king, a type of cleansing ceremony was accompanied by a liḫšu, whispered prayer, “By the life of Anu and Enlil they are conjured,”[4] or conjuration, "butting evil." Dough was wiped over the thigh of the subject, a scapegoat was sacrificed or carcass of a sheep was used to purify the cella of the temple,[5] which was afterwards cast into the river along with the zisurrû, “magic circle of flour,” and garakku-brazier, a black and white cord.[6]
References
- ↑ The D-stem of kapāru, CAD K p. 179.
- ↑ takpirtu, CAD t, p. 85.
- ↑ L. Sassmannshausen (2001). Betträge zur verwaltung und Gesellschaft Babyloniens in der Kassitenzeit. Philipp von Zabern. p. 170.
- ↑ David Brown, Marc Linssen (1997). "BM 134701=1965-10-14,1 And The Hellenistic Period Eclipse Ritual From Uruk". Revue d'Assyriologie et d'archéologie orientale. 91 (2): 151. JSTOR 23281910.
- ↑ Angelika Berlejung (1998). "Washing the mouth". In K. van der Toorn. The Image and the Book Iconic Cults, Aniconism, and the Rise of Book Religion in Israel and the Ancient Near East. Peeters. p. 63.
- ↑ M. J. H. Linssen (2003). The Cults of Uruk and Babylon: The Temple Ritual Texts as Evidence for Hellenistic Cult Practice. Brill Academic Publishers. pp. 148–149.
|
---|
|
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) †
|
---|
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) †
|
---|
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
|
---|
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)
|
---|
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)
|
---|
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)
|
---|
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)
|
---|
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 †
|
---|
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 †
|
---|
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 †
|
---|
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)
|
---|
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 †
|
---|
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 .......
|
---|
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)
|
---|
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. |
---|
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
|
---|
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. |
---|
|
|
† Work not extant |