[{"@context":"http:\/\/schema.org\/","@type":"BlogPosting","@id":"https:\/\/wiki.edu.vn\/en\/wiki24\/2014\/09\/18\/zisurru-wikipedia\/#BlogPosting","mainEntityOfPage":"https:\/\/wiki.edu.vn\/en\/wiki24\/2014\/09\/18\/zisurru-wikipedia\/","headline":"Zisurr\u00fb &#8211; Wikipedia","name":"Zisurr\u00fb &#8211; Wikipedia","description":"From Wikipedia, the free encyclopedia Ancient Mesopotamian protection ritual Zisurr\u00fb, meaning \u201cmagic circle drawn with flour,\u201d[1] and inscribed Z\u00cc-SUR-RA-a, was","datePublished":"2014-09-18","dateModified":"2014-09-18","author":{"@type":"Person","@id":"https:\/\/wiki.edu.vn\/en\/wiki24\/author\/lordneo\/#Person","name":"lordneo","url":"https:\/\/wiki.edu.vn\/en\/wiki24\/author\/lordneo\/","image":{"@type":"ImageObject","@id":"https:\/\/secure.gravatar.com\/avatar\/c9645c498c9701c88b89b8537773dd7c?s=96&d=mm&r=g","url":"https:\/\/secure.gravatar.com\/avatar\/c9645c498c9701c88b89b8537773dd7c?s=96&d=mm&r=g","height":96,"width":96}},"publisher":{"@type":"Organization","name":"Enzyklop\u00e4die","logo":{"@type":"ImageObject","@id":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","url":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","width":600,"height":60}},"image":{"@type":"ImageObject","@id":"https:\/\/en.wikipedia.org\/wiki\/Special:CentralAutoLogin\/start?type=1x1","url":"https:\/\/en.wikipedia.org\/wiki\/Special:CentralAutoLogin\/start?type=1x1","height":"1","width":"1"},"url":"https:\/\/wiki.edu.vn\/en\/wiki24\/2014\/09\/18\/zisurru-wikipedia\/","wordCount":4445,"articleBody":"From Wikipedia, the free encyclopediaAncient Mesopotamian protection ritualZisurr\u00fb, meaning \u201cmagic circle drawn with flour,\u201d[1] and inscribed Z\u00cc-SUR-RA-a, was an ancient Mesopotamian means of delineating, purifying and protecting from evil by the enclosing of a ritual space in a circle of flour. It involved ritual drawings with a variety of powdered cereals to counter different threats and is accompanied by the gloss: SAG.BA SAG.BA, Akkadian: m\u0101m\u012bt m\u0101m\u012bt, the curse from a broken oath, in The Exorcists Manual, where it refers to a specific ritual on two tablets the first of which is extant.[2]The ritual[edit]The zisurr\u00fb, a word ultimately derived from Sumerian, was used as a defensive measure and drawn on the ground around prophylactic figurines as part of a Babylonian ritual to thwart evil spirits, around a patient&#8217;s bed to protect against ghosts or demons in much the same manner in which bowls thwart demons and curses, or as a component of another elaborate ritual.[3] It was a component in the Ritual and Incantation-Prayer against Ghost-Induced Illness: \u0160ama\u0161,[4] and also the M\u00ees-p\u00ee ritual.[5] In the ritual tablet of the Maql\u00fb incantation series, it instructs \u201cThereafter, you encircle the bed with flour-paste and recite the incantation sag.ba sag.ba and the incantation  tummu b\u012btu (\u201cAdjured is the house\u201d).\u201d[6] It occurs in a namburbi performed when preparing to dig a new well and appended to tablet seventeen of the \u0160umma \u0101lu series.[7] It is incorporated into the Kettledrum rituals, where the circle of flour surrounds the bull whose hide is to form the drum skin.[8] The encipit \u00e9n sag.ba sag.ba also appears in the Mu\u0161\u0161u\u2019u ritual tablet,[2]:\u200a233\u200a line thirty-eight.[9]The circle is rationalized in commentaries as representing certain protective deities, LUGAL.GIR.RA and Meslamtae\u2019a according to one.[10] In other rituals a circle might be painted in whitewash or dark wash on either side of a doorway for apotropaic purposes. The choice of flour was crucial to the purpose of the ritual, with \u0161emu\u0161-flour reserved (n\u00ed\u011d-gig) for repelling ghosts, wheat-flour for rituals invoking personal gods and \u0161enu\u1e2ba-barley to encircle beds, presumably to counter disease-carrying demons.[11]In the ritual against broken oaths, a catalogue from A\u0161\u0161ur gives the incipits of the two tablets as \u00e9n (abbreviation for \u00e9n \u00e9-nu-ru) sag-ba sag-ba and \u00e9n sag-ba min sil7-l\u00e1-d\u00e8.[2]:\u200a231\u200a The colophon line of the first of these tablets, which has been recovered, reads KA-INIM-ma Z\u00cc-\u0160UR-ra NIG-\u1e2aUL-G\u00c1L B\u00daR.RU.DA-kam. The text describes measures to repel, thwart or imprison demons, such as trapping them in a covered fermentation vat.[12]Primary publications[edit]G. Barton, H. C. Rawlinson (1875). The Cuneiform Inscriptions of Western Asia; Vol. IV: A Selection from the Miscellaneous Inscriptions of Assyria et Bd. R. E. Bowler.{{cite book}}:  CS1 maint: multiple names: authors list (link) pl. 16 no. 1R. Campbell Thompson (1903). Cuneiform Texts from Babylonian Tablets, &#038;c. in the British Museum, Part 17. pl. 34\u201336, line-art.R. Campbell Thompson (1904). &#8220;The tablet of the Ban; tablet &#8220;V&#8221;&#8220;. The devils and evil spirits of Babylonia, vol II. Luzac and co. pp.\u00a0118\u2013125. transliteration, translation.H. Zimmern (1914). &#8220;Die Beschw\u00f6rung &#8220;Bann, Bann&#8221; (sag-ba sag-ba)&#8221;. Zeitschrift f\u00fcr Assyriologie und Vorderasiatische Arch\u00e4ologie. 28: 75\u201380. doi:10.1515\/zava.1914.28.1.75. S2CID\u00a0162276306.Gerhard Meier (1936\u20131937). &#8220;Keilschrifttexte nach Kopien von T. G. Pinches. Aus dem Nachlass ver\u00f6ffentlicht und bearbeitet&#8221;. Archiv f\u00fcr Orientforschung. 11: 365\u2013367. JSTOR\u00a041634968. transliteration, translationW. H. Ph. R\u00f6mer (1989). &#8220;Eine Beschw\u00f6rung gegen den &#8216;Bann&#8217;&#8220;.  In H. Behrens; D. Loding; M. T. Roth (eds.). DUMU-E2-DUB-BA: Studies in Honor of \u00c5ke W. Sj\u00f6berg. pp.\u00a0465\u2013479.W. Schramm (2001). Bann, Bann! Eine sumerisch-akkadische Beschw\u00f6rungsserie. Gottingen: Seminar fur Keilschriftforschung. pp.\u00a020\u201372. text: A1.References[edit]^ zisurr\u00fb CAD Z, p. 137\u2013138.^ a b c M. J. Geller (2000). &#8220;Incipits and rubrics&#8221;.  In A. R. George; Irving Finkel (eds.). Wisdom, Gods and Literature: Studies in Assyriology in Honour of W.G. Lambert. Eisenbrauns. p.\u00a0233.^ Charles G. H\u00e4berl (2009). &#8220;The Production and Reception of a Mandaic Incantation&#8221;. Afroasiatic Studies in Memory of Robert Hetzron: Proceedings of the 35th Annual Meeting of the North American Conference on Afroasiatic Linguistics. Cambridge Scholars. p.\u00a0133.^ Duane Smith (2011). &#8220;A Ritual and Incantation-Prayer against Ghost-Induced Illness: Shamash&#8221;.  In Alan Lenzi (ed.). Reading Akkadian Prayers and Hymns. Society of Biblical Literature. pp.\u00a0197\u2013215.^ Jean Bott\u00e9ro (1975). Annuaire 1974\/1975. \u00c9cole Pratique des Hautes \u00c9tudes, IVe Section, Sciences historiques et philolgiques. pp.\u00a099\u2013100.^ Tzvi Abusch (2002). Mesopotamian Witchcraft: Towards a History and Understanding of Babylonian Witchcraft Beliefs and Literature. Styx Publications. pp.\u00a0102, 168.^ A. R. George &#038; Junko Taniguchi (2010). &#8220;The Dogs of Ninkilim, part two: Babylonian rituals to counter field pests&#8221;. Iraq. LXXII: 135.^ Beatrice L. Goff (Jan\u2013Jun 1956). &#8220;The R\u00f4le of Amulets in Mesopotamian Ritual Texts&#8221;. Journal of the Warburg and Courtauld Institutes. 19 (1): 8. doi:10.2307\/750239. JSTOR\u00a0750239. S2CID\u00a0192278844.^ Barbara B\u00f6ck (January 2003). &#8220;When You Perform the Ritual of &#8216;Rubbing'&#8221;: On Medicine and Magic in Ancient Mesopotamia&#8221;. Journal of Near Eastern Studies. 62 (1): 656\u2013661. JSTOR\u00a0375913.^ C. Leonard Woolley (Oct 1926). &#8220;Babylonian Prophylactic Figures&#8221;. Journal of the Royal Asiatic Society of Great Britain and Ireland (4): 706. JSTOR\u00a025221062.^ M. J. Geller (1990). &#8220;Taboo in Mesopotamia: A Review Article&#8221;. Journal of Cuneiform Studies. 42 (1): 108. doi:10.2307\/1359877. JSTOR\u00a01359877. S2CID\u00a0163326320.^ Stefan M. Maul (1992). &#8220;Der Kneipenbesuch als Heilverfahren&#8221;.  In D. Charpin; F. Joann\u00e8s (eds.). La circulation des biens, des personnes et des id\u00e9es dans le Proche-Orient ancient: Actes de la XXXVIIIe Rencontre Assyriologique Internationale (Paris, 8-10 juillet 1991). Paris. pp.\u00a0393\u2013394.1\u20133Here is the complete list of the titles of the works of Magic that have been established for teaching and reference:The God KullaM\u00ees-p\u00ee (Washing of the mouth)Ni\u0161\u00fbtu \u0113n\u00ed (enthronement of a priest)Am\u0101t Aps\u00ee (Formulae of the Apsu) \u2020Ginutaq\u016b (Touching of the reed) \u2020\u0160ulu\u1e2b\u1e2b\u0113 il\u012b (Ablution rites of the Gods) \u20204\u20135Ki\u2019utuku (conjurations by \u0160ama\u0161)\u0160u\u2019illaku (conjurations by the Lifted Hand)Dingir-\u0161\u00e0-dib-ba (The Irate Gods)N\u00e9pe\u0161 Du\u2019uzu (Conjuratory operations for the month of Du&#8217;uzu) \u2020Sakk\u00fb \u0161arr\u016bti (Royal rituals) \u202025\u201326Divinations according to falling stars, the flight of birds, the behavior of oxen and cattle, ominous sounds, flour, dice and of all the GodsAbnu \u0161ikin\u0161u (The Stone which looks like this)\u0160ammu \u0161ikin\u0161u (The Plant which looks like this)\u1e6cupp\u012b-abn\u0101ti (Stone Tablets)\u1e6cupp\u012b-\u0161amm\u012b (Plant Tablets)Tablets of Necklaces and Pendants \u202027\u201328The following are the titles of Esagil-kin-apli&#8217;s magical works.All the prescriptions of the Touching of the Reed, which Ea has authoredKiki\u1e6d\u1e6du (Ceremonies) and \u0160erkug\u00fb (Sacred Chants)29\u201330All 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 \u2020The Secret of Magic \u202031\u201332The Sealed Book of the Order of Heaven and Earth \u2020The Mystery of the Apsu \u2020\u0160ip\u0101tu a\u1e2b\u0101tu (Extraordinary Conjurations) \u2020\u0160ipir \u0161immat rimuti u sagalli (Prescriptions against paralysis) \u2020Sagall\u00fb (Muscle disease)SA.GIGAll the prescriptions against &#8230;&#8230;.33\u201334Bul\u1e6di miqit \u0161am\u00ea (Remedies for the Evil Above)B\u00eal \u016bri (Evil of the Lord of the Roof)\u0160udingirrakku (Seizure of a God)Q\u00e2t I\u0161tar (Seizure of a Goddess)\u0160ugidimmakku (Seizure of a Ghost)Al\u00fb lemnuThe Demon LemmuMuk\u012bl r\u0113\u0161 lemutti (The Harbinger)\u0160unamerimmakku (Seizure by a broken oath)Q\u00e2t am\u00eal\u016btu (Seizure by a man)35\u201338The 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\u201340In This Way Your Sanctuary&#8230;.I Have Wandered In Despair&#8230;Enuma Anu Enlil\u0160umma \u0101lu ina mel\u00ea \u0161akinAnd also to reason and debate in order to reach a consensus41\u201343Upon 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 d\u0160ama\u0161-ibni, magician of the E\u0161ara.\u2020 Work not extant  "},{"@context":"http:\/\/schema.org\/","@type":"BreadcrumbList","itemListElement":[{"@type":"ListItem","position":1,"item":{"@id":"https:\/\/wiki.edu.vn\/en\/wiki24\/#breadcrumbitem","name":"Enzyklop\u00e4die"}},{"@type":"ListItem","position":2,"item":{"@id":"https:\/\/wiki.edu.vn\/en\/wiki24\/2014\/09\/18\/zisurru-wikipedia\/#breadcrumbitem","name":"Zisurr\u00fb &#8211; Wikipedia"}}]}]