Pazuzu is depicted as a combination of diverse animal and human parts. Iconography Īccording to Eckart Frahm's study of the Demon, the appearance of Pazuzu has remained fairly uniform throughout his history. "I ascended a mighty mountain that shook, and the (evil) winds I encountered there were heading West One by one I broke their wings." In another text he is perceived as more malicious, as the narrator addresses him as "Agony of Mankind", "Suffering of Mankind", "Disease of Mankind", and chants telling the demon to not enter the home. I was enraged (in violent motion) against the strong mountains and ascended them." Īnother text also narrated by him describes Pazuzu encountering other lilû demons in his travels, and breaking their wings, therefore preventing them from inflicting harm. "I am Pazuzu, son of Ḫanbu, king of the evil lilû-demons. In the bilingual ( Sumerian and Akkadian) version of the Compendia, he identifies himself: Similarly a ritual incantation against Lamastu from the Late Babylonian Period instructs making a Pazuzu necklace and hanging it around the afflicted persons neck. Relating to the representations of Pazuzu, text inscriptions on the backs of representations or on tablets would invoke or otherwise mention Pazuzu.Ī ritual text from Assyria prescribes a Pazuzu head as a way to banish sickness. Given the number of artifacts uncovered, it can probably be inferred that Pazuzu enjoyed great popularity, and based upon the uniformity of the heads, amulets and statues, it has even been speculated that such representations of the demon/god were mass-produced. with the demon’s apotropaic power directed, not at the amulet’s owner, but at the owner’s supernatural enemies īronze pendant featuring a suspension loop, incorporated to ensure that the demon's gaze is always directed outwards i.e. One of this type of amulet that was found inside a home in the Neo-Assyrian town of Dur-Katlimmu was lying on the floor of the main reception room and was thought to have been hung on the wall facing the entryway. Larger amulets made from stone could be hung on the wall to protect the room or an entrance. Some are rectangular, showing Pazuzu in either standing or crouching pose (see gallery images below). Ritual texts from Uruk state that a woman could be given a bronze necklace or amulet of Pazuzu in order to protect her from miscarrying via the interference of Lamashtu. Some of these heads have been found in graves. Occasionally the heads would be attached to cylinder seals or worn as brooches as well. These heads often feature holes or loops at the top, allowing them to be worn on necklaces by pregnant women in order to protect the baby from evil forces. Large numbers of Pazuzu Heads have been discovered, made from a variety of materials, chiefly terracotta, but also bronze, iron, gold, glass, and bone. Spells, Incantations, and special artifacts were used to gain the favor and protection of the demon, such artifacts being placed in and around the home, or worn on the person to achieve the desired effect. His role in ritual and magic is documented on inscriptions on the backs of his statues, or in ritual texts. His inhuman and grotesque form can be inferred to have been used to frighten away unwanted guests, as well as prevent his wind-demon subjects from entering the home and wreaking havoc. There is a well documented use of Pazuzu in Mesopotamian white magic. Firstly as a demon of the home, as a domestic spirit, and secondly as the wandering wind demon, traversing the mountains, where he presents as a more wild character. He has many a connection to other wind deities, namely Lamashtu and the Lilû demons, other protective demons, as well as the foreign Egyptian dwarf deity Bes. He is invoked in ritual and representations of him are used as defense charms. In particular he was protective of pregnant women and mothers, whom he could defend from the machinations of the demoness Lamashtu, his rival. In ancient Mesopotamian religion, Pazuzu ( Akkadian: □□□□□, romanized: pà.zu.zu also called Fazuzu or Pazuza) was a personification of the southwestern wind, and held kingship over the lilu wind demons.Īs an apotropaic entity, he was considered as both a destructive and dangerous wind, but also as a repellant to other demons, one who would safeguard the home from their influence.
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