CCP 2.2.1.A.b - Marduk’s Address, Muššuʾu, and Udughul A

Catalogue information
John Rylands Library, University of Manchester
JRL 1053
Aššur(Aššur, House of the Exorcist)
Iraq 62 48
Lambert Folio 45 [copy]

Geller, 2016M. J. Geller, Healing Magic and Evil Demons. Healing Magic and Evil Demons. De Gruyter, 2016.: 393

MagicUdughul, Marduk’s addressMarduk’s address


Base text: 
Marduk’s Address, Muššuʾu, and Udughul
Commentary no: 
Tablet information
Complete tablet
17 lines
3,0 × 6,2 × 1,7 cm
7th cent (Assurbanipal libraries and other Assyrian cities)

al-Rawi, 2000F. N. H. al-Rawi, Cuneiform Inscriptions in the Collections of the John Rylands Library, University of Manchester, Iraq, vol. 62, pp. 21-63, 2000.: 48

Frahm, 2011E. Frahm, Babylonian and Assyrian Text Commentaries. Origins of Interpretation. Ugarit-Verlag, 2011.: 32, 123-26, 269

Gabbay, 2016U. Gabbay, The Exegetical Terminology of Akkadian Commentaries. Brill, 2016.: 53 (2, 12, 13), 29–30 (11–15)

Geller, 2016bM. J. Geller, Appeasing the Ghost of W. G. Lambert, N.A.B.U. Nouvelles Assyriologiques Brèves et Utilitaires, vol. 2016/80, 2016.
[On the colophon]

Lambert, 1999aW. G. Lambert, Marduk's Address to the Demons, in Mesopotamian Magic. Textual, Historical, and Interpretative Perspectives, T. Abusch and van der Toorn, K. , Eds. Styx, 1999, pp. 291-296.
[In addition to the published Assur commentary, there is also a small oblong tablet from the very same scribe commenting on two lines from this text, part of a quite different K commentary, and a section from a Late Babylonian commentary expounding every line, but entirely differently from the other commentaries.]
: 291

Frahm & Jiménez & Frazer, 06/2016 (Collations)
Frahm & Jiménez & Frazer, 06/2016 (Translation)
Frahm & Jiménez & Frazer, 06/2016 (Introduction)
May, 07/2016 (Correction [introduction])
Jiménez, 08/2016 (Commentary markup)
By Eckart Frahm & Enrique Jiménez & Mary Frazer | Make a correction or suggestion
How to cite
Frahm, E. & Jiménez, E. & Frazer, M., 2016, “Commentary on Marduk’s Address, Muššuʾu, and Udughul (CCP 2.2.1.A.b),” Cuneiform Commentaries Project (E. Frahm, E. Jiménez, M. Frazer, and K. Wagensonner), 2013–2024; accessed May 24, 2024, at DOI: 10079/bcc2g3s
© Cuneiform Commentaries Project (Citation Guidelines)

This small landscape-oriented tablet from Assur contains commentarial notes on two lines of the incantation Marduk’s Address to the Demons, a line of an incantation so far attested only in Muššu’u, and a line of Udugḫul III. This tablet contains the first known commentary on an incantation from Muššuʾu. The explanatory lines on Udugḫul III are identical with those of LKA 82 ll. 2-7 (CCP 2.2.2),1 whose format is very similar to the present tablet, and which may stem from the calamus of the same scholar.

According to the colophon, the tablet is a “questioning” (maš’altu) of Kiṣir-Nabû, who can be identified with the well-attested Kiṣir-Nabû who lived in Aššur in the late seventh century BCE (son of Šamaš-ibni, son of Nabû-bēssunu, son of Baba-šumu-ibni). As a stand-alone designation of a commentary, the term maš’altu is unusual, but see, for instance a catalog tablet from Aššur, which refers to maš-al-a-te šá sa.gig.2


The present edition has benefited from the use of an unpublished copy by W. G. Lambert, and from discussion with Mark Geller. It has been collated with the help of the CDLI photo.


Powered by Oracc
(Base textCommentaryQuotations from other texts)


Iraq 62, 048 JRL 1053


ana-ku dasar--ḫi šá ina ra-ma-ni-šú u ana-[ku]

(1) “I am Asalluḫi, he who was created by himself I am” (= Marduk’s Address l. 47). (To be interpreted) as follows: he is called Anšar (on account of) the month Ulūlu (VI).


    ma-a ina UGU ú-lu-lu an-šár qa-bi1


ana-ku dasar--ḫi šá a-šar šil-la-te! la i-qab-bu-u ana-[ku]2

(3) “I am Asalluḫi, he who is not mentioned at the place of blasphemy (šillatu) I am” (= Marduk’s Address l. 45). On account of the tablet (kamme) that Marduk has created, the scholar does not pierce it ( isallit) nor puncture it. (To be interpreted) as follows: Marduk is the binder (kāmû) of his parents and brothers.


    ina ŠÀ kam-me šá dMES -šú UM.ME.A la i-sal-lit3


    la i-tak-kip ma-a dAMAR.UTU ka-mu-u AD-MEŠ-šú ŠEŠ-MEŠ-šú4


    ina lìb-bi ÉN dup-pir lem-nu

(6) From: “Incantation: Be released, evil!” (= Marduk’s Address).


ki-bi gur₄-gur₄* ki-bi* ì*-gal-gal

(7) (Sumerian) kibi gurgur kibi igalgal, (Akkadian) “with it (sc. ‘death’) they are fat, with it they are big” (= Muššuʾu VI 5). It is said ... bound.


    it*-ti*-šú* i-kab*-bi-ru* KI-šú i-ra-bu-u

lower edge

    x x x (x) x x x rak-su qa-bi5


    ina lìb-bi ÉN úš ḫul-ŋál

(10) From: “Incantation: Evil Death!” (= Muššuʾu VI).


a-na É ina e-re-bi-ia dUTU ina IGI-ia d30 ina EGIR-ia6

(11) “When I enter the house, Šamaš is in front of me and Sîn is behind me” (Udugḫul III 142 und 144). (To be interpreted) as follows: When my face is directed towards the rising sun, the following (applies): Šamaš is in front of me, Sîn is behind me.


    ma-a šum-ma ina d!UTU!.È! pa-ni-ia šak!-nu7


    ma-a dUTU ina IGI-ia d30 ina ár-ki-ia


dIŠKUR ina im-ni-ia dMAŠ ina GÙB-ia

(14) “Nergal is to my right, Ninurta is to my left” (Udugḫul III 146 und 148). In my mouth ...


    ina KA-ia ḫa-riš


    ina ŠÀ ÉN pu-ṭur lem-[nu]

(16) From: “Incantation: Be released, evil!” (= Marduk’s Address).


maš-al-ti mki-ṣir-dPA

(17) “Questioning” of Kiṣir-Nabû.

1For some discussion on this explanation, see Frahm GMTR 5 pp. 355-359.

2On the interpretation of this difficult line, see Frahm GMTR 5 pp. 94.

3The reading UM.ME.A stems from Mark Geller.

4The explanation is triggered by the phonetic similarity between salātu and šillatu. Both salātu and takāpu have a approximate meaning “to pierce”; they both are equated in lexical lists with Sumerian dar (see CAD S 94b and T 68b). A second explanation is then appended, motivated by the similarity between kamme and kāmû.

5M.J. Geller suggests reading the beginning as ina a-ki-tu₄.

6The explanation contained in lines 11-16 of the present text appears also in LKA 82 o 3-7 (CCP 2.2.2).

7The reading šak-nu at the end stems from Mark Geller.

Photos by Klaus Wagensonner