DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.57036#0059
46
Bannlösung (nam-erim-bür-ru-da)
suppositories also found use.310 This notwithstanding. the
efficacy of the individual components of such remedies remains
obscure.311 The fact that the addition of beer yeast is stipulated
in one prescription for the preparation of an enema of the second
type312 may indicate that bowel activities should be induced
once more with the aid of this ingredient. Following the repeated
administering of such an enema. the invalid was cured with
fumigations.313 compresses. poultices of herbs and pastes314.
medicinal baths315. salves316. and healing draughts to be ingested
on an empty stomach.317
In addition. universal eures were employed which were
intended to treat not only the corporeal Symptoms of a ban. but
also simultaneously a host of further ailments and even. not
infrequently. “all and any illness”.318
9. Prophylactic Measures
At the conclusion of their therapies. the healers also possessed
measures to protect prophylactically against a renewed infection
by the ban. In addition to a thorough purification of the house
of the afflicted319 and the strict observance of hemerological
precepts.320 an amulet consisting of three stones strung on a cord
was placed around the patient’s neck. Lapis lazuli. turquois2
(UGU.AS.GI.GI). and gold beads over which an incantation was
previously to be uttered321 were all to ensure that “a ban no longer
approaches a human" in future.322 Other necklaces with up to
22 different beads from stones. minerals. mussels. and metals
should assist “against the ban'323 or contribute to the “dispelling
of a ban'.324 Furthermore. necklaces are also described which
likewise promised to defend against the assault of ban and
sorcery. Doubtless the healers also undertook precautionary
measures in order to protect themselves from infection by the
310 See Text no. 78. 70-75. 76-77. 78-81 and also BAM 95. 19-20 and 21-22.
311 Indications that medicaments named in the cuneiform prescriptions are
also regarded as potent from the perspective of present-day medicine
have been compiled by M. Haussperger in Gs. Calmeyer. 343-346 and in
WdO 32. 33-73.
312 See Text no. 76-77. 12.
313 SeeTextno. 79, 17-19’.
314 See Text no. 70-72. 32-44: Text no. 76-77. 15-16; Text no. 79. 1-4’.
5’—10’, 11-16’; Text no. 80. l’-15’, 16 -22’. 23 -28’, 29 -30’, 31 ’-41 ’.
See. inaddition. AMT 15/3. 16-17.18-20;BAM87.14-21.22. 23-24 and.
furthermore. BAM 584. col. II. 25’-27’ (here?). Moreover. 18 mein wraps
against a ban (NAM.[R]I (!)]) are described in BAM 315.
315 See Text no. 76-77. 17-18 (narmaktu)'. Text no. 79. 13’ (rahästi),
20’ (rahäsib), 67’-68’ (ramäku). Cf., moreover. Text no. 78. 40—41 (here?).
316 SeeTextno. 76-77. 19-20; Textno. 79. 21-22’, 23’. 29’. 64’-65’. A salve
is described in BAM 199 which should function against both ban and ghost
alike.
317 See Text no. 76-77. 21-24; Text no. 78. 42-44; Text no. 79. 24’ (emetic).
26 -27’, 29’. 36 -42’ (laxative). 45 -47’ (emetic). 71-72’, 73 -76’; Text
no. 80. 4O’-41’. See. furthermore. BAM 1. 17 (to drink on ihn bubbuliy.
BAM 59. 13-20 and duplicates (see CMAwR 1. 216f); BAM 191. 8-17
and // BAM 192. 8-18 (against witchcraft and ban, connected with the
incantation EN madü sammüy, cf. BAM 197. 22-25 (here?; against
witchcraft and ban).
318 See here Texts nos. 73-75 and also Text no. 78. 18-32 and 45-53.
319 See Text no. 79. 59’-63’.
320 See fn. 134 with the corresponding attestations.
321 A. Schuster-Brandis. Steine als Schutz-und Heilmittel. 255 and 261. Text
no. 6. col. IV. 31-35.
322 A. Schuster-Brandis. ibid.. 100. Kette 49.
323 A. Schuster-Brandis. ibid.. 98. Kette 44.
ban illness. While it is attested that they generally sought to
shield themselves against illness and other evil by means of
a salve applied to the entire body prior to a house call.325 any
intimation as to this is currently lacking within the texts on the
dispelling of a ban.326
325 A. Schuster-Brandis. ibid.. 101-102. Kette 50-51.
326 See S. M. Maul. ZA 108. 175-191.
324 A. Schuster-Brandis. ibid.. 99-100. Kette 45-48.
Bannlösung (nam-erim-bür-ru-da)
suppositories also found use.310 This notwithstanding. the
efficacy of the individual components of such remedies remains
obscure.311 The fact that the addition of beer yeast is stipulated
in one prescription for the preparation of an enema of the second
type312 may indicate that bowel activities should be induced
once more with the aid of this ingredient. Following the repeated
administering of such an enema. the invalid was cured with
fumigations.313 compresses. poultices of herbs and pastes314.
medicinal baths315. salves316. and healing draughts to be ingested
on an empty stomach.317
In addition. universal eures were employed which were
intended to treat not only the corporeal Symptoms of a ban. but
also simultaneously a host of further ailments and even. not
infrequently. “all and any illness”.318
9. Prophylactic Measures
At the conclusion of their therapies. the healers also possessed
measures to protect prophylactically against a renewed infection
by the ban. In addition to a thorough purification of the house
of the afflicted319 and the strict observance of hemerological
precepts.320 an amulet consisting of three stones strung on a cord
was placed around the patient’s neck. Lapis lazuli. turquois2
(UGU.AS.GI.GI). and gold beads over which an incantation was
previously to be uttered321 were all to ensure that “a ban no longer
approaches a human" in future.322 Other necklaces with up to
22 different beads from stones. minerals. mussels. and metals
should assist “against the ban'323 or contribute to the “dispelling
of a ban'.324 Furthermore. necklaces are also described which
likewise promised to defend against the assault of ban and
sorcery. Doubtless the healers also undertook precautionary
measures in order to protect themselves from infection by the
310 See Text no. 78. 70-75. 76-77. 78-81 and also BAM 95. 19-20 and 21-22.
311 Indications that medicaments named in the cuneiform prescriptions are
also regarded as potent from the perspective of present-day medicine
have been compiled by M. Haussperger in Gs. Calmeyer. 343-346 and in
WdO 32. 33-73.
312 See Text no. 76-77. 12.
313 SeeTextno. 79, 17-19’.
314 See Text no. 70-72. 32-44: Text no. 76-77. 15-16; Text no. 79. 1-4’.
5’—10’, 11-16’; Text no. 80. l’-15’, 16 -22’. 23 -28’, 29 -30’, 31 ’-41 ’.
See. inaddition. AMT 15/3. 16-17.18-20;BAM87.14-21.22. 23-24 and.
furthermore. BAM 584. col. II. 25’-27’ (here?). Moreover. 18 mein wraps
against a ban (NAM.[R]I (!)]) are described in BAM 315.
315 See Text no. 76-77. 17-18 (narmaktu)'. Text no. 79. 13’ (rahästi),
20’ (rahäsib), 67’-68’ (ramäku). Cf., moreover. Text no. 78. 40—41 (here?).
316 SeeTextno. 76-77. 19-20; Textno. 79. 21-22’, 23’. 29’. 64’-65’. A salve
is described in BAM 199 which should function against both ban and ghost
alike.
317 See Text no. 76-77. 21-24; Text no. 78. 42-44; Text no. 79. 24’ (emetic).
26 -27’, 29’. 36 -42’ (laxative). 45 -47’ (emetic). 71-72’, 73 -76’; Text
no. 80. 4O’-41’. See. furthermore. BAM 1. 17 (to drink on ihn bubbuliy.
BAM 59. 13-20 and duplicates (see CMAwR 1. 216f); BAM 191. 8-17
and // BAM 192. 8-18 (against witchcraft and ban, connected with the
incantation EN madü sammüy, cf. BAM 197. 22-25 (here?; against
witchcraft and ban).
318 See here Texts nos. 73-75 and also Text no. 78. 18-32 and 45-53.
319 See Text no. 79. 59’-63’.
320 See fn. 134 with the corresponding attestations.
321 A. Schuster-Brandis. Steine als Schutz-und Heilmittel. 255 and 261. Text
no. 6. col. IV. 31-35.
322 A. Schuster-Brandis. ibid.. 100. Kette 49.
323 A. Schuster-Brandis. ibid.. 98. Kette 44.
ban illness. While it is attested that they generally sought to
shield themselves against illness and other evil by means of
a salve applied to the entire body prior to a house call.325 any
intimation as to this is currently lacking within the texts on the
dispelling of a ban.326
325 A. Schuster-Brandis. ibid.. 101-102. Kette 50-51.
326 See S. M. Maul. ZA 108. 175-191.
324 A. Schuster-Brandis. ibid.. 99-100. Kette 45-48.