“Bīt mēseri”的意思、由来-开放百科全书

Bīt mēseri, inscribed bit me-se-ri^meš and meaning “House of Confinement” or “Detention,” is an ancient Mesopotamian ritual incantation text complete on four cuneiform tablets^[1] for the protection of the house against invading evil. The earliest extant copies are neo-Assyrian, from the library of Ashurbanipal, where, according to its ritual tablet, it was to be conducted regularly in the months of Tašrītu and Araḫsamna,^[2] but there is also a late Babylonian (4th or 3rd century BC) rescension recovered from the house of a priest in Uruk^[3]{{rp|107}} and copied by Anu-ikṣur, kalû, or incantation priest, son of Šamaš-iddin, descendant of Šangû-Ninurta.^[4] It is one of the works cited in the Exorcists Manual as forming part of the curriculum of the āšipu, or exorcist.

The text

In contrast to the incantation šēp lemutti ina bīt amēli parāsu, “to block the foot of evil into a man’s house,” which provides the ritual to be performed to protect a house from demonic attack, bīt mēseri prescribes the activities to be performed when someone has already become ill, which was assumed to be under demonic assault.^[3]{{rp|129}} The first tablet is extant in fragmentary form and probably included the incipits to the incantations on the other three tablets. Offerings are made to Ea, Šamaš and Marduk and there is a purification of “all the statues of wood and [clay] that you have made.”^[5]

The second tablet includes an instruction for the āšipu conducting the ritual – to impersonate the god Marduk: šiptu šipat Marduk āšipu ṣalam Marduk, "The incantation is the incantation of Marduk, the āšipu is the very image of Marduk."^[6] It describes the events (deaths, confusion and unhappiness) which have befallen the house and led to the selection of this ritual and then provides a lengthy list of figures and incantations. The text describes in detail how figurines should be formed and paintings drawn of the apkallus, "sages," and the invocation to make them incarnate. They are arranged in the sick person’s room, close to his bed:

To the seven figures of the consecrates cornel; they stand in the gate of the bedroom nearest the sick man at the head of the bed.

To the seven figures of apkallus or tamarisk, kneeling, that stand at the foot of the bed.^[3]{{rp|131}}}}

It concludes with a lengthy prayer to the god Nusku, who is entreated to "expel the Demon, overcome Evil, and Šulak, the nightly wanderer, whose touch is death."^[7]

The third tablet of the series is perhaps why the incantation series is considered significant as it includes the earliest extant list of the apkallus. These come in three forms – ūmu-, fish- and bird-apkallus, where the former may mean light and/or day and seem to be of human descent. In contrast to the other extant lists, there are eleven of these primordial beings, in two distinct groups, seven antediluvian and four postdiluvian:

The pure purādu-fishes, the purādu-fishes from the sea, the seven of them, the seven apkallus, born in the river, who control the plans of heaven and earth.

The fourth, Lu-Nanna, two-thirds apkallu, who expelled a dragon from É-Ninkiagnunna, the Ištar temple of Šulgi;

The four apkallus, of human descent, whom the Lord Ea has endowed with broad understanding.^[8]|bīt mēseri III 1’-29’}}

At the end of the third tablet, the statues are discarded in the river and the drawings erased from the walls. The fourth tablet is fragmentary.

References

1. ^{{ cite book | title = Annuaire 1974/75 | chapter = Rapports sur les Conféreences de l’année Scolaire 1973–1974 | author = Jean Bottéro | publisher = Ecole pratique des hautes etudes | year = 1975 | page = 98 }}
2. ^{{ cite book | title = Letters from Assyrian Scholars to the Kings Esarhaddon and Assurbanipal, Part II: Commentary and Appendices | author = Simo Parpola | publisher = Eisenbrauns | year = 2007 | page = 203 }}
3. ^¹²{{ cite book | title = Primeval History: Babylonian, Biblical, and Enochic: An Intertextual Reading | author = Helge Kvanvig | publisher = Brill | year = 2011 | pages = 107–158 }}
4. ^{{ cite book | title = Mathematics in Ancient Iraq | author = Eleanor Robson | publisher = Princeton University Press | year = 2008 | page = 235 }}
5. ^{{ cite book | title = Mesopotamian Protective Spirits: The Ritual Texts | author = F. A. M. Wiggermann | publisher = Styx Publications | year = 1992 | pages = 107-113 }}
6. ^āšipu CAD š II, p. 431.
7. ^{{ cite book | title = Die Welt Der Götterbilder | chapter = Some Demons of Time and their Functions in Mesopotamian Iconography | author = F. A. M. Wiggermann | editor = Brigitte Groneberg, Hermann Spieckermann | publisher = Walter de Gruyter | year = 2007 | pages = 108 }}
8. ^{{ cite book | title = I Studied Inscriptions from Before the Flood: Ancient Near Eastern, Literary, and Linguistic Approaches to Genesis 1-11 | chapter = The Incantation Series Bīt Mēseri and Enoch’s Ascension to Heaven | author = Rykle Borger | editor = Richard S. Hess, David Toshio Tsumura | publisher = Eisenbrauns | year = 1994 | pages = 230–231 }}