literature 121
of an inscription or open the grave, while in treaties they are threats to
ensure that nobody will break the stipulations. the language of the curses
is often figurative and sometimes stereotypical, invoking the power of the
gods to punish every disloyal act.
the main source for curses in Old aramaic literature is the text of the
Sefire treaties (Kai 222–224).40 the treaties begin with the mention of
the two kings, Bar-Gayah and Matiʾel, who are concluding the pact. then
follow seven other sections: a list of gods who are witnesses to the pact;41
a long series of curses against Matiʾel and his offspring should they violate
the treaty; some curses associated with magical rituals; a re-presentation
of the two parties; the real stipulations of the covenant; some very frag-
mentary text of blessings; and the final curses against those who would
efface the words of the treaty.42 the section with the highest literary con-
tent is the list of curses, which has some affinities and parallels with the
curses included in the tell fekheriye inscription (Kai 309). Some scholars
have pointed out some stylistic affinities with Neo-assyrian treaty tablets
of the 1st millennium B.c. as well, and between some curses contained in
the book of Deuteronomy.43
according to D. r. hillers, the Sefire curses show four main conven-
tional schemes: 1. the divine curses, in which the god(s) are asked to bring
evil on the man who violates the treaty (“may hadad pour [over it] every
sort of evil.. .”); 2. the simple malediction, in which destruction is fore-
seen without mentioning god (“for seven years may the locust devour,
and for seven years may the worm eat.. .”)—many scholars join these first
two forms into one regardless of whether there is a mention of a god or
not44; 3. the simile curses, i.e., curses with accompanying magical acts that
involve comparison (“just as this wax is burned by fire, so may arpad be
burned.. .”); 4. the so-called futility curses, with a protasis, which describe
a vital activity and negative apodosis to frustrate the mentioned activity
(“should seven rams cover a ewe, and may she not conceive; should seven
40 cf. fitzmyer 21995.
41 the god list of the Sefire treaties is arranged according to Neo-assyrian conventions:
the list comes straight after the opening section; it mentions first the god ashur, then the
Babylonian-assyrian gods, followed by the gods of the subdued land; it ends with a general
formulation (“all the gods of.. .”).
42 the Zakkur and the Neirab inscriptions also close with a curse against anyone who
tries to efface the stele.
43 cf. hillers 1964; fales 1990; Koch 2008: 52–78.
44 cf. Koch 2008: 62.