Ancient Mesopotamian Demons | Middle East And North Africa

MESOPOTAMIAN DEMONS

demon Pazuzu

Ira Spar of the Metropolitan Museum of Art wrote: “Demons were viewed as being either good or evil. Evil demons were thought to be agents of the gods sent to carry out divine orders, often as punishment for sins. They could attack at any moment by bringing disease, destitution, or death. Lamastu-demons were associated with the death of newborn babies; gala-demons could enter one's dreams. Demons could include the angry ghosts of the dead or spirits associated with storms. [Source: Spar, Ira. Metropolitan Museum of Art, April 2009, metmuseum.org \^/]

“Some gods played a beneficent role to protect against demonic scourges. A deity depicted with the body of a lion and the head and arms of a bearded man was thought to ward off the attacks of lion-demons. Pazuzu, a demonic-looking god with a canine face and scaly body, possessing talons and wings, could bring evil, but could also act as a protector against evil winds or attacks by lamastu-demons. Rituals and magic were used to ward off both present and future demonic attacks and counter misfortune. Demons were also represented as hybrid human-animal creatures, some with birdlike characteristics. \^/

“Although the gods were said to be immortal, some slain in divine combat had to reside in the underworld along with demons. The "Land of No Return" was to be found beneath the earth and under the abzu, the freshwater ocean. There the spirits of the dead (gidim) dwelt in complete darkness with nothing to eat but dust and no water to drink.This underworld was ruled by Eresh-kigal, its queen, and her husband Nergal, together with their household of laborers and administrators. \^/

Mesopotamian World of Malevolent Spirits

The whole world was imagined to be filled with malevolent spirits ever on the watch to attack and torment mankind. The water that was drunk, the food that was eaten, might contain a demon, whom it would be necessary to exorcise. The diseases that afflict our bodies, the maladies that prey upon our spirits, were all due to the spirits of evil, and could be removed only by the proper incantations and charms. Madness and epilepsy were more especially the direct effect of demoniac possession. [Source: “Babylonians And Assyrians: Life And Customs”, Rev. A. H. Sayce, Professor of Assyriology at Oxford, 1900]

The magician alone knew how to cure them; and the priest taught that his knowledge had first been communicated to him by the god Ea through his interpreter, Marduk. Books were written containing the needful formulæ and ritual for counteracting the malevolence of the evil spirits and for healing the sick. Pure or “holy” water and the number seven were regarded as endowed with mysterious power in the performance of these magical rites; thus magical threads were ordered to be bound seven times round the limbs of the sick man, with phylacteries attached to them on which were inscribed “sentences from a holy book.”

It was at night-time that the spirits of evil were more especially active. It was then that vampires escaped from the bodies of the dead or from the realm of Hades to suck the blood of the living, and that the nightmare lay upon the breast of its victim and sought to strangle him. At the head of these demons of the night was Lilat, the wife of Lil, “the ghost;” from the Babylonians she was borrowed by the Jews, and appears in the book of Isaiah under the name of Lilith. The demons were served by a priesthood of their own. These were the wizards and witches, and the sorcerers and sorceresses, with whom were associated the public prostitutes, who plied their calling under the shadow of night. It was then that they lay in ambush for the unwary passenger, for whom they mixed deadly philters which poisoned the blood.

Types of Demons in Mesopotamia

Morris Jastrow said: “The evil spirits, supposed to cause sickness and other ills, were of various kinds, and each class appears to have had its special function. Some clearly represent the shades of the departed, who return to earth to plague the living; others are personifications of certain diseases. The existence of special demons for consumption (or wasting disease), fever, ague, and headache forms a curious parallel to specialisation in the practice of modem medicine. There was even a “gynecological” demon, known as Labartu, whose special function it was to attack women in childbirth, and steal the offspring.[Source: Morris Jastrow, Lectures more than ten years after publishing his book “Aspects of Religious Belief and Practice in Babylonia and Assyria” 1911 ]

“Other demons appear to have been associated chiefly with the terrors of the storm, or with the night, while some seem to have been of a general character or, if they had a special function, it has not as yet been discovered. Their general dwelling place was in the nether world—the domain of Nergal, the god of pestilence and death. The names given to these demons, such as “pestilence,” the “seizer,” the “one lying in wait,” “destroyer,” “storm,” illustrate the uncompromisingly forbidding and gloomy views held of them, which is even further emphasised by the terrifying shapes given to them—leopards, dragons, serpents, etc.

“Not confined solely to the nether world, their presence was also seen in the angry clouds that rolled across the heavens, their voice was heard in the storms that swept over the land. They come up from their habitation and conceal themselves in dark holes and unsuspected crannies, ready to pounce upon their victims unawares. In short, like the modern “germs” of which they are the remote prototypes, they are universal and everywhere.

Ghosts in Mesopotamia

According to the Encyclopedia of Occultism and Parapsychology: Among the spirits who were the enemies of humans the ghosts of the dead were most dangerous, especially the ghosts of those who had not been properly buried. These homeless spirits — the grave was the home of the dead — wandered the streets searching for food and drink, or haunting houses. They often injured humans seriously. [Source: Encyclopedia of Occultism and Parapsychology, Encyclopedia.com]

The ghosts had a scary appearance. When they appeared before children, they frightened them to death. They delayed travelers and mocked those who were in sorrow. The screech-owl was a mother who had died giving birth, and wailed her grief nightly in solitary places. Occasionally she appeared in some terrible form and killed travellers.

Adam's first wife Lilith was a demon who had once been beautiful and was in the habit of deceiving lovers, working evil on them. A hag, Labartu, haunted mountains and marshes and children had to be charmed against her attacks. She also had a human history.

Another belief prevalent in Babylonia was that the spirits of the dead could be conjured from their graves to make revelations. In the Gilgamesh epic, the hero visits the tomb of his old friend and fellow warrior Ea-Bani. The ghost rises like a "weird gust" of wind and answers the various questions with great sadness. Babylonian vision of the future life was colored by profound gloom and pessimism. It was even the fate of the ghosts of the most fortunate and ceremonially buried dead to live in darkness, amid dust. The ghost of Ea-Bani said to Gilgamesh: "Were I to inform thee the law of the underworld which I have experienced, Thou wouldst sit down and shed tears all day long.' Gilgamesh lamented: "The sorrow of the underworld hath taken hold upon thee."

Priests who performed magical ceremonies had to be clothed in magical garments. They received inspiration from their clothing. the gods derived power from the skins of animals in a similar way, with which they were associated from the earliest time. Thus Ea was clad in the skin of the fish — probably the fish totem of the Ea tribe.

The dead were not admitted to the heavens of the gods. When a favored human being, like Utnapishtim, the Babylonian Noah, joined the company of the gods, he was assigned an island paradise where Gilgamesh visited him. He lived there with his wife. Gilgamesh was not permitted to land, and conversed with his immortal ancestor while sitting in his boat. The deities secured immortality by eating the "food of life" and drinking the "water of life."

Textual References to Mesopotamian Demons

demon Humbada

One ancient Mesopotamian texts describes how demons like to operate in groups of seven:
“Destructive storms and evil winds are they,
A storm of evil, presaging the baneful storm,
A storm of evil, forerunner of the baneful storm.
Mighty children, mighty sons are they,
Messengers of Namtar are they,
Throne-bearers of Ereshkigal.
The flood driving through the land are they.
Seven gods of the wide heavens,
Seven gods of the broad earth,
Seven robber gods are they.
Seven gods of universal sway,
Seven evil gods,
Seven evil demons,
Seven evil and violent demons,
Seven in heaven, seven on earth. [Source: Morris Jastrow, Lectures more than ten years after publishing his book “Aspects of Religious Belief and Practice in Babylonia and Assyria” 1911 ]

One incantation describes them as: “Neither male nor female are they.
Destructive whirlwinds they,
Having neither wife nor offspring.
Compassion and mercy they do not know.
Prayer and supplication they do not hear.
Horses reared in the mountains, Hostile to Ea.
Throne-bearers of the gods are they.
Standing on the highway, befouling the street.
Evil are they, evil are they,
Seven they are, seven they are, Twice seven they are.

On their ability to penetrate everywhere: “The high enclosures, the broad enclosures like a flood they pass through.
From house to house they dash along.
No door can shut them out,
No bolt can turn them back.
Through the door, like a snake, they glide,
Through the hinge, like the wind, they storm.
Tearing the wife from the embrace of the man,
Snatching the child from the knees of a man,
Driving the freedman from his family home.

Seven Demons of Mesopotamia

“The Devils and Evil Spirits of Babylonia” come from the sixteenth tablet of a series called the "Evil Demon Series," of which we have an Assyrian with a parallel Sumerian text, implying it was a very ancient legend. It goes: “Raging storms, evil gods are they, Ruthless demons, who in heaven's vault were created, are they, Workers of evil are they, They lift up the head to evil, every day to evil Destruction to work. Of these seven the first is the South wind...The second is a dragon, whose mouth is opened... That none can measure. The third is a grim leopard, which carries off the young ... The fourth is a terrible Shibbu ... The fifth is a furious Wolf, who knoweth not to flee. The sixth is a rampant ... which marches against god and king. The seventh is a storm, an evil wind, which takes vengeance. [Source: “Devils and Evil Spirits of Babylonia”, The seven demons or devil hostile to god. Evil Demon Series, translated by R.C. Thompson London 1903, piney.com]

demon Lamashtu

“Seven are they, messengers to King Anu are they, From city to city darkness work they, A hurricane, which mightily hunts in the heavens, are they Thick clouds, that bring darkness in heaven, are they, Gusts of wind rising, which cast gloom over the bright day, are they, With the Imkhullu (1) the evil wind, forcing their way, are they, The overflowing of Adad mighty destroyers, are they, At the right of Adad stalking, are they, In the height of heaven, like lightning flashing, are they, To wreak destruction forward go they , In the broad heaven, the home of Anu, the King, evilly do they arise, and none to oppose. [(1) The Imkhullu (Imhullu) appears also in the Babylonian Creation Epic "The Enuma Elish"]

"Imhullu the atrocious wind, the tempest, the whirlwind, the hurricane, the wind of four and the wind of seven, the tumid wind, worst of all". When Enlil heard these tidings, a plan in his heart he pondered, With Ea, exalted Massu of the gods, he took counsel. Sin, Shamash, and Ishtar, whom he had set to order the vault of heaven, With Anu he divided the lordship of the whole heaven, To these three gods, his offspring Day and night, without ceasing, he ordained to stand,

“When the seven evil gods stormed the vault of heaven, Before the gleaming Sin, they set themselves angrily, The mighty Shamash, Adad the warrior, they brought on their side, Ishtar, with Anu the King, moved into a shining dwelling, exercising dominion over the heavens, ANU Son of the first pair of gods, Anshar and Kishar. Consort was Antu (Anatum) later replaced by Ishtar He was the son of Anshar and Kishar.

“Day and night he was dark (Sin), in the dwelling of his dominion he sat not down, The evil gods, the messengers of Anu, the King, are they, Raising their evil heads, in the night shaking themselves, are they, Evil searching out, are they, From the heaven, like a wind, over the land rush they. Enlil saw the darkening of the hero Sin in heaven, The lord spoke to his minister Nusku, O My minister Nusku, my message unto the ocean bring, The tidings of my son Sin, who in heaven has been sadly darkened, Unto Ea, in the ocean, announce it."

“Nusku exalted the word of his lord, To Ea, in the ocean, he went quickly, To the prince, the exalted Massu the lord Nudimmud. Nusku, the word of his lord there announced Ea in the ocean heard that word, He bit his lip and filled his mouth with wailing; Ea called his son Marduk, and gave him the message: "Go, my son Marduk, Son of a prince, the gleaming Sin has been sadly darkened in heaven, His darkening is seen in the heavens, The seven evil gods, death-dealing, fearless are they, The seven evil gods, like a flood, rush on, the land they fall upon, do they, Against the land, like a storm, they rise, do they, Before the gleaming Sin, they set themselves angrily; The mighty Shamash, Adad the warrior, they brought on their side."

Description of the Seven Demons and the Charm Used Against Them

The description of the seven demons in “The Devils and Evil Spirits of Babylonia” reads: I: Destructive storms and evil winds are they, A storm of evil, presaging the baneful storm, A storm of evil, forerunner of the baneful storm. Mighty children, mighty sons are they, Messengers of Namtar are they, Throne-bearers of Ereshkigal. The flood driving through the land are they. Seven gods of the wide heavens, Seven gods of the broad earth, Seven robber-gods are they. Seven gods of universal sway, Seven evil gods, Seven evil demons, Seven evil and violent demons, Seven in heaven, seven on earth.[Source: “Devils and Evil Spirits of Babylonia”, The seven demons or devil hostile to god. Evil Demon Series, translated by R.C. Thompson London 1903, piney.com]

demon Pazuzu

“II: Neither male nor female are they. Destructive whirlwinds they, Having neither wife nor offspring. Compassion and mercy they do not know. Prayer and supplication they do not hear. Horses reared in the mountains, Hostile to Ea. Throne-bearers of the gods are they. Standing on the highway, befouling the street. Evil are they, evil are they, Seven they are, seven they are, Twice seven they are.

“III: The high enclosures, the broad enclosures like a flood they pass through. From house to house they dash along. No door can shut them out, No bolt can turn them back. Through the door, like a snake, they glide, Through the hinge, like the wind, they storm. Tearing the wife from the embrace of the man, Snatching the child from the knees of a man, Driving the freedman from his family home.

“Charm Against the Seven Evil Spirits: Seven are they, seven are they! In the channel of the deep seven are they! In the radiance of heaven seven are they! In the channel of the deep in a palace grew they up. Male they are not, female they are not. In the midst of the deep are their paths. Wife they have not, son they have not. Order and kindness know they not. Prayer and supplication hear they not. The cavern in the mountain they enter. Unto Ea are they hostile. The throne-bearers of the gods are they. Disturbing the lily in the torrents are they set. Baleful are they, baleful are they. Seven are they, seven are they, seven twice again are they. May the spirits of heaven remember, may the spirits of earth remember.”

Destroying the Serpent Gutium

Poem of Utu-hejal — Destroying the Serpent Gutium — Enemy of the Gods reads: “Enlil , the king of all the lands, entrusted Utu-hejal, the mighty man, the king of Unug, the king of the four quarters, the king whose orders cannot be countermanded, with wiping out the name of Gutium, the fanged snake of the mountains, who acted with violence against the gods, who carried off the kingship of Sumer to foreign lands, who filled Sumer with wickedness, who took away spouses from the married and took away children from parents, who made wickedness and violence normal in the Land. [Source: Babylonia Index, piney.com]

“He went to his lady, Inana, and prayed to her: "My lady, lioness in the battle, who butts the foreign lands, Enlil has entrusted me with bringing back the kingship to Sumer. May you be my help!" The enemy troops established themselves everywhere. Tirigan, the king of Gutium ...... the mouths of the channels . Nobody came out of his city to face him; he already occupied both part of the Tigris. In the south, in Sumer, he blocked the water from the fields, in the uplands he closed off the roads. Because of him the grass grew high on the highways of the land.

Lamashtu

“But the king, endowed with power by Enlil, chosen by Inana with her heart — Utu-hejal, the mighty man, came out from Unug to face him and set up camp at the temple of Ickur. He addressed a speech to the citizens of his city: "Enlil has given Gutium to me and my lady Inana will be my help! Dumu-zid-ama-ucumgal-ana has declared "It is a matter for me!" and assigned Gilgamec, the son of Nin-sun to me as a constable!" The citizens of Unug and Kulaba rejoiced and followed him with one accord. He lined up his élite troops.

“After departing from the temple of Ickur, on the fourth day he set up camp in Najsu on the Surungal canal, and on the fifth day he set up camp at the shrine at Ili-tappê. He captured Ur-Nin-azu and Nabi-Enlil, generals of Tirigan sent as envoys to Sumer, and put them in handcuffs. After departing from the shrine atIli-tappê, on the sixth day he set up camp at Karkara. He went to Ickur and prayed to him: "O Ickur, Enlil has provided me with weapons, may you be my help!" In the middle of that night, ...... he departed and above Adab he went to the rising Utu and prayed to him: "O Utu, Enlil has given Gutium to me, may you be my help!" He laid a trap there behind the Gutian. Utu-hejal, the mighty man, defeated their generals.

“Then Tirigan the king of Gutium ran away alone on foot. He thought himself safe in Dabrum, where he fled to save his life; but since the people of Dabrum knew that Utu-hejal was a king endowed with power by Enlil, they did not let Tirigan go, and an envoy of Utu-hejal arrested Tirigan together with his wife and children in Dabrum. He put handcuffs and a blindfold on him. Before Utu, Utu-hejal made him lie at his feet and placed his foot on his neck. He made Gutium, the fanged snake of the mountains drink again from the crevices , he ......, he ...... and he ...... boat. He brought back the kingship of Sumer.”

Image Sources: Wikimedia Commons

Text Sources: Internet Ancient History Sourcebook: Mesopotamia sourcebooks.fordham.edu , National Geographic, Smithsonian magazine, especially Merle Severy, National Geographic, May 1991 and Marion Steinmann, Smithsonian, December 1988, New York Times, Washington Post, Los Angeles Times, Discover magazine, Times of London, Natural History magazine, Archaeology magazine, The New Yorker, BBC, Encyclopædia Britannica, Metropolitan Museum of Art, Time, Newsweek, Wikipedia, Reuters, Associated Press, The Guardian, AFP, Lonely Planet Guides, “World Religions” edited by Geoffrey Parrinder (Facts on File Publications, New York); “History of Warfare” by John Keegan (Vintage Books); “History of Art” by H.W. Janson Prentice Hall, Englewood Cliffs, N.J.), Compton’s Encyclopedia and various books and other publications.

Last updated June 2024