Division threeWith the coming of morning the patient washes himself repeatedly; this is the primary
rite in this division. Subsequently, representations of the witch in an edible form are
thrown to dogs, protective amulets are then prepared, and concluding rites are
performed.
The patient welcomes the day and repeatedly washes himself over representations
(frequently of flour) of the witch; this washing serves the dual purposes of cleansing
the patient of evil and causing the witchcraft to return to and seize the witch (reversion),
as we learn in the three incantations VII 153 – 160 , 161 – 169 , and 170 – 177 :
Dawn has broken; doors are now open;
The traveler has passed through the gate;
[The messenger] has taken to the road.
Ha! witch: you labored in vain to (lit. you shall not) bewitch me!
Ha! enchantress: you tried for nought to (lit. you shall not)
enchant me!
For I am (now) cleansed by the rising sun;
May [the sorceries] that you performed or had performed (against me
during the night)
Turn back and seize you yourself!
It is morning, yea, morning.
This is (the morning) of my warlock and witch;
They arose, playing their n’iuinstrument like musicians.
At my door stands Pa ̄lil;
At the head of my bed stands Lugaledina,
I am sending against you the one at my door, Pa ̄lil (and)
The one at the head of my bed, Lugaledina.
Over one whole mile your speech (extends), over the whole road your
word (extends) –
I turn back your witchcraft and your spells, they will seize you
yourself!
At dawn my hands are washed.
May a propitious beginning begin (the new day) for me,
May happiness and good health ever accompany me,
Whatever I seek may I attain,
May the dream I dreamt be made favorable for me,
May anything evil, anything untoward,
The spells of warlock and witch,
Not approach me, not touch me.
By the command of Ea, Sˇamasˇ, Marduk, and the princess Be ̄let-ilı ̄.In conclusion, I should emphasize that the study of Mesopotamian witchcraft beliefs
and rituals is more than just an exposition of esoterica. It is important not least
because the relevant texts address physical, psychological, existential, and social
difficulties that not infrequently formed the center of concern of Mesopotamian life;
— Tzvi Abusch —