Ardat-lilî
Ardat-lilî (
Name
In addition to the standard form ardat-lilî, the variant wardat-lilîm appears in
Ardat-lilî was also known under the Sumerian version of her name, kisikillilla or kisikillillaenna.[1] However, Markham J. Geller notes that in bilingual incantations kisikillilla corresponds to a different demon, lilītu, while the Sumerian translation of ardat-lilî used in them kisikil-uddakarra, "maiden who the storm demon chose".[6] However, this convention is not followed in an Old Babylonian lexical list, where kisikil uddakarra is given as the Sumerian name of a different demon, pāšittum.[7][a] Despite phonetic similarities, the theonym Kilili is not related to kisikillila.[10][b]
Character
While demons were typically less well defined than
The lil demons were believed to be the ghosts of young people who died sexually unfulfilled.[4] Incantations focused on ardat-lilî accordingly describe her as a being who has never had sex, never got married and as a result had no family.[19] A single incantation additionally states that while still alive, ardat-lilî was unable to partake in a festival (isinnu) alongside other girls, which according to Julia Krul is most likely an allusion to a specific unidentified event which was focused on young women, as opposed to a general reference to religious celebrations.[20]
Ardat-lilî was believed to typically target young men, acting as a demonic seductress.[21] Her role can be compared to that of a succubus.[22] In a number of cases, exorcism formulas prescribe a mock marriage as a solution to problems caused by her.[23]
No evidence exists for any association between ardat-lilî and children.[24]
Attestations
Incantations
Incantations dealing with ardat-lilî were already known in the
Ardat-lilî is also mentioned in incantations from the series
Ardat-lilî appears alongside
References to ardat-lilî have also been identified in medical incantations.
Other genres of texts
An
Under her Sumerian name kisikillila, ardat-lilî appears in the composition Gilgamesh, Enkidu and the Netherworld.[5][21] It belonged to the curriculum of Old Babylonian scribal schools, and as a result is well documented in the archeological record, with seventy four copies recovered as of 2014.[38] Kisikillila is described in it as one of the three beings Gilgamesh has to drive away from the ḫalub tree planted by Inanna.[39] While part of the narrative was later translated into Akkadian and incorporated into the Epic of Gilgamesh, the section dealing with the ḫalub tree was not, possibly due to thematically overlapping with the myth of the cedar forest.[40]
Disputed or disproved examples
In the past identification of the figure depicted on the
While it has been suggested that a passage in the Old Babylonian hymn to Ishtar preserved on the tablet AO 6035 might refer to the eponymous deity as the mistress of ardat-lilî or another similarly named demon, Michael P. Streck and Nathan Wasserman conclude that the word līlu, "evening", is meant instead.[45]
Notes
- ^ This name is commonly translated as "exterminator" or "obliterating one" due to being most likely derived from the Akkadian verb pašāṭum, "to erase".[8] In another lexical list its Sumerian equivalent is KA-im-ma.[9]
- ^ While the being designated by this name could be regarded as a demon, she belonged to the category of demonic animals, possibly representing a demonized owl.[11]
References
- ^ a b Wiggermann 2011, p. 320.
- ^ Farber 1989, p. 14.
- ^ a b Verderame 2013, p. 125.
- ^ a b c Wiggermann 2011, p. 311.
- ^ a b Farber 1987, p. 23.
- ^ Geller 1988, pp. 7–8.
- ^ Wagensonner 2020, p. 54.
- ^ Wagensonner 2020, p. 55.
- ^ Wagensonner 2020, p. 57.
- ^ Wiggermann 2007, p. 112.
- ^ Wiggermann 2011, p. 315.
- ^ Wiggermann 2011, p. 307.
- ^ a b c Schwemer 2020, p. 141.
- ^ Verderame 2013, p. 124.
- ^ Wiggermann 2011, pp. 311–312.
- ^ a b Wiggermann 2011, p. 312.
- ^ Schmidtchen 2021, p. 143.
- ^ Schmidtchen 2021, pp. 148–149.
- ^ Geller 1988, pp. 14–15.
- ^ Krul 2018, p. 231.
- ^ a b c Gadotti 2014, p. 256.
- ^ Schmidtchen 2021, p. 266.
- ^ Geller 2015, p. 165.
- ^ a b c Farber 1987, p. 24.
- ^ Geller 1988, p. 7.
- ^ Geller 2015, p. 11.
- ^ Geller 2015, p. 5.
- ^ Geller 2015, p. 229.
- ^ Geller 2015, p. 214.
- ^ Geller 2015, p. 215.
- ^ Schwemer 2020, p. 150.
- ^ Schwemer 2020, p. 153.
- ^ Schwemer 2020, p. 142.
- ^ Schmidtchen 2021, p. 144.
- ^ Schmidtchen 2021, p. 148.
- ^ Steinert 2018, pp. 267–268.
- ^ Wee 2016, p. 208.
- ^ Gadotti 2014, p. 1.
- ^ Gadotti 2014, p. 40.
- ^ Gadotti 2014, p. 2.
- ^ Wiggermann 2007, p. 113.
- ^ Wiggermann 2011, p. 308.
- ^ Wiggermann 2011, p. 309.
- ^ Wiggermann 2011, pp. 309–310.
- ^ Streck & Wasserman 2018, p. 32.
Bibliography
- Farber, Walter (1987), "Lilû, Lilītu, Ardat-lilî A. Philologisch", Reallexikon der Assyriologie (in German), vol. 7, retrieved 2024-02-08
- Farber, Walter (1989). "(W)ardat-lilî(m)". Zeitschrift für Assyriologie und vorderasiatische Archäologie (in German). 79 (2): 14–35. ISSN 1613-1150.
- Gadotti, Alhena (2014). Gilgamesh, Enkidu, and the Netherworld and the Sumerian Gilgamesh Cycle. De Gruyter. ISBN 978-1-61451-708-5.
- Geller, Markham J. (1988). "New Duplicates to SBTU II". Archiv für Orientforschung. 35. Archiv für Orientforschung (AfO)/Institut für Orientalistik: 1–23. JSTOR 41661648. Retrieved 2024-02-07.
- Geller, Markham J. (2015). Healing Magic and Evil Demons. Canonical Udug-hul Incantations. Die babylonisch-assyrische Medizin in Texten und Untersuchungen. De Gruyter. ISBN 978-1-61451-309-4.
- Krul, Julia (2018). The Revival of the Anu Cult and the Nocturnal Fire Ceremony at Late Babylonian Uruk. Brill. ISBN 9789004364936.
- Schmidtchen, Eric (2021). Mesopotamische Diagnostik: Untersuchungen zu Rekonstruktion, Terminologie und Systematik des babylonisch-assyrischen Diagnosehandbuches und eine Neubearbeitung der Tafeln 3–14. Die babylonisch-assyrische Medizin in Texten und Untersuchungen (in German). Vol. 13. De Gruyter. ISBN 978-3-11-071528-6.
- Schwemer, Daniel (2020). "Any Evil, a Stalking Ghost, and the Bull-Headed Demon". Zeitschrift für Assyriologie und vorderasiatische Archäologie. 110 (2): 141–160. ISSN 1613-1150.
- Steinert, Ulrike (2018). "The Assur Medical Catalogue (AMC)". Assyrian and Babylonian Scholarly Text Catalogues. De Gruyter. ISBN 978-1-5015-0491-4.
- Streck, Michael P.; Wasserman, Nathan (2018). "The Man is Like a Woman, the Maiden is a Young Man: A new edition of Ištar-Louvre (Tab. I-II)". Orientalia. 87 (1). GBPress - Gregorian Biblical Press: 1–38. JSTOR 45158730. Retrieved 2024-02-07.
- Verderame, Lorenzo (2013). ""Their Divinity is Different, Their Nature is Distinct!" Nature, Origin, and Features of Demons in Akkadian Literature". Archiv für Religionsgeschichte. 14 (1). ISSN 1868-8888.
- Wagensonner, Klaus (2020). "From Demons to a Slippery Slope: MLC 1948, a new list of Sumerian terms and their equivalents". Journal of Near Eastern Studies. 79 (1). University of Chicago Press: 51–64. ISSN 0022-2968.
- Wee, John Z. (2016). "Virtual Moons over Babylonia: The Calendar Text System, Its Micro-Zodiac of 13, and the Making of Medical Zodiology". In Steele, John M. (ed.). The Circulation of Astronomical Knowledge in the Ancient World. Brill. pp. 139–229. ISBN 978-90-04-31563-1.
- Wiggermann, Frans (2007). "Some Demons of Time and their Functions in Mesopotamian Iconography". In Groneberg, Brigitte; Spieckermann, Hermann (eds.). Die Welt der Götterbilder. Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft. Vol. 376. Berlin, New York: Walter de Gruyter. pp. 102–116. ISSN 0934-2575.
- Wiggermann, Frans A. M. (2011). "The Mesopotamian Pandemonium. A Provisional Census". Studi e materiali di storia delle religioni. 77 (2): 298–322.