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Esagil-kin-apli

January 01, 1970

Esagil-kin-apli, was the ummânū, or chief scholar, of Babylonian king Adad-apla-iddina, 1067–1046 BCE, as he appears on the Uruk List of Sages and Scholars (165 BCE)[i 1] listed beside him and is best known for his Diagnostic Handbook, Sakikkū (SA.GIG), a medical treatise which uses symptoms to ascertain etiology, frequently supernatural, and prognosis, which became the received text during the first millennium.

He was a “prominent citizen of Borsippa” from a learned family as he was referred to as the “son” of Assalluḫi-mansum, the apkallu, or sage, of Hammurabi’s time, c. 1792–1750 BCE.

Works edit

The Exorcists Manual edit

The Exorcists Manual, also known as KAR 44,[i 2] is sometimes described as a vademecum or handbook and is a compendium of the works all those aspiring to master the āšipūtu or craft of exorcism, should be cognizant. These include exorcism rituals, royal rituals, medical knowledge, incantations and omen series.[1] It begins, "Incipits of the Series belonging to the art of exorcism (mašmaššūtu), established (kunnu) for instruction (izhu) and testing (tāmartu), all to be read out."[2] It is actually composed of two manuals, the first concerning kakugallūtu, “exorcism corpus,” and išippūtu, “esoteric knowledge,” and the second of which begins on the reverse line 4 stating that what follows on lines 5 to 20 is the manual of the exorcist according to the scholar Esagil-kin-apli and then goes on to list works such as the great omen series of astrological (Enūma Anu Enlil) and terrestrial (Šumma Ālu) portents.[3]

The Esagil-kīn-apli catalogue edit

Subtitled the niṣirti E[zida], “secret of Ezida,” this is extant in a Neo-Assyrian and a Neo-Babylonian copy.[i 3] It provides a biographical introduction and then Esagil-kīn-apli provides an explanation for the new edition of the diagnostic compendium SA.GIG (Sakikkû) and the physiognomic series Alamdimmû, which he describes “(Regarding) the twin series, their arrangement is one.” Although the Catalogue of Texts and Authors credits the authorship of the two works to the god Ea, it is this catalogue together with the codicil on the Sakikkû which suggest otherwise. The catalogue opens with an index of sorts, providing incipits for each of the tablets together with the number of their lines.[4]

Alamdimmû edit

Šumma alamdimmû, “if the form,” contains physiognomic omens on twenty-seven tablets. In his catalogue, Esagil-kin-apli describes the work as: “... (concerning) external form and appearance (and how they imply) the fate of the man that Ea and Assaluḫi/Marduk (?) ordained in heaven.” The term alamdimmû, “form” or “figure,” comes from the Sumerian alam.dímu. Following the first twelve tablets of the Šumma alamdimmû proper, the work is subdivided into sections beginning with Šumma nigdimdimmû, “if the appearance” or “shape,” on two tablets, whose extant copies are too fragmentary to interpret.[5]

The section named Šumma kataduggû, “if the utterance,” on one tablet describes the consequences of utterances and habitual conduct and shares characteristics with omens from the Šumma ālu, “if a city,” terrestrial omen series. The section beginning Šumma sinništu qaqqada rabât, “if a woman’s head is large,” on two tablets provides omens based on the appearance of a woman. The Šumma liptu section, “if a spot” or “mole,” was probably complete on nine tablets, eight devoted to the location of blemishes on males and one on females. The final tablet, Šumma šer’ān pūt imittišu ittenebbi, “if the vein on the right side of his forehead throbs,” concerns itself with involuntary movements.[6]

The Sakikkū (SA.GIG) edit

In the colophons of the two extant catalogues of diagnostic and physiognomic omens, the origin of the Sakikkū, “symptoms,” (Sumerian: SA.GIG: “diseased veins/muscles”) is given. Esagil-kīn-apli relates that he assembled the diagnostic omens to produce the received text for the first millennium during the reign of Adad-apla-iddina. He says of these omens, “that since long ago had not been organized into a new edition but was tangled like threads and had no master edition.”[nb 1] The primary purpose of the diagnosis was to identify the divine sender of the disease, as this was perceived to be a message from a deity. He applies a logical set of axioms and assumptions, including the need to inspect the symptoms of a patient in order to come up with a diagnosis, and arranges the more than 3,000 entries systematically from head to foot, left (inauspicious) to right (auspicious), and in the color sequence red/brown, yellow/green, black or white, and two shades of uncertain hue on 40 tablets as this is the number of the god Ea who gave man diagnostic knowledge.

It is divided into six chapters of unequal length and starts with a two-tablet section beginning “when the exorcist goes to the house of a sick person,”[nb 2] which provides the omens that one might encounter on the way such as a multi-colored pig (patient has dropsy).[7] The second chapter, “when you approach the sick man,” is arranged a capite ad calcem, “inspection from the head to the feet,” and was attributed to the authorship of the deity Ea. It was complete in twelve tablets, the first seven of which are devoted to the head. The third chapter on infectious diseases, “if he is sick for one day and…” includes the course of the disease.[8]

The fourth chapter exclusively deals with neurological syndromes including epilepsy, seizures, strokes, ghosts and gods and contains the few magical prescriptions contained within the work. The catalogue names the five tablets[nb 3] of this chapter, “if miqtu (a “fall”) falls upon him and…,” “if a man’s face has been struck by palsy,” “if the hand of a spirit turns him into an an.ta.šub.ba (sudden seizure “fallen from heaven”),” “if Lugal.ùr.ra is born with him,” and “if he is ill and opens his mouth all the time.”[9] The fifth chapter, consisting of five tablets, possibly treats with specific diseases such as those evidenced by skin lesions and fever. The 33rd tablet is dedicated to giving the name to a disease based upon its nature. The sixth and final chapter, also consisting of five tablets on the woman and infants, “if a fertile woman is pregnant,” concerns gynecology, in which the gender and fortune of the unborn child are diagnosed by the symptoms encountered during the course of the pregnancy, such as the change in shape and color of the nipples.[8]

Inscriptions edit

  1. ^ W 20030,7 the Seleucid List of Sages and Scholars, obverse line 16, recovered from Anu’s Bīt Rēš temple during the 1959/60 excavation.
  2. ^ KAR 44 at CDLI (ref. P369026) rev 5-20.
  3. ^ From Nimrud, ND 4358 + 4366, and from Babylon, BM 41237 + 46607 + 47163.

Notes edit

  1. ^ ša ul-tu ul-la zarâ(sur.[gibil]) [la] ṣab.tu4 ù kīma(gim) qê.gumeš parkū/egrū.(gib)[meš-ma gabarâ(gaba.ri)] là īšû(tuku).
  2. ^ enūma anta bīt marsi āšipu illku…
  3. ^ Tablets XXVI (BM 47753 from Babylon), XXVII (SU51/92+ from Sultantepe), XXVIII, XXIX and XXX although the latter is not extant.

References edit

  1. ^ Dale Launderville (2011). Celibacy in the Ancient World. The Liturgical Press. p. 408.
  2. ^ Markham J. Geller (2010). Ancient Babylonian Medicine: Theory and Practice. Wiley-Blackwell. p. 137.
  3. ^ A. R. George (2003). The Babylonian Gilgamesh epic: introduction, critical edition and cuneiform Texts, Volume 1. Oxford University Press. p. 30.
  4. ^ M J Geller (2000). "Incipits and Rubrics". Wisdom, Gods and literature. Eisenbrauns. pp. 226, 242–254.
  5. ^ Francesca Rochberg (2004). The heavenly writing: divination, horoscopy, and astronomy in Mesopotamian Culture. Cambridge University Press. pp. 87–88.
  6. ^ M Popovic (2007). Reading the Human Body. Brill. pp. 72–85.
  7. ^ Irving L. Finkel (1988). "Adad-apla-iddina, Esagil-kin-apli, and the series SA.GIG". In Erle Leichty; Maria Dej Ellis (eds.). A Scientific Humanist: Studies in Memory of Abraham Sachs. Philadelphia: University Museum. pp. 143–59.
  8. ^ a b Heeβel, N. P. (2004). "Diagnosis, divination and disease: Towards an understanding of the rationale behind the Babylonian Diagnostic Handbook.". In Horstmanshoff, H. F. J.; Stol, M.; Van Tilburg, C. (eds.). Magic and rationality in Ancient Near Eastern and Graeco-Roman medicine. Brill. pp. 97–116.
  9. ^ Marten Stol (1993). Epilepsy in Babylonia. Styx Pub. pp. 55–56.

January 01, 1970
esagil, apli, ummânū, chief, scholar, babylonian, king, adad, apla, iddina, 1067, 1046, appears, uruk, list, sages, scholars, listed, beside, best, known, diagnostic, handbook, sakikkū, medical, treatise, which, uses, symptoms, ascertain, etiology, frequently,. Esagil kin apli was the ummanu or chief scholar of Babylonian king Adad apla iddina 1067 1046 BCE as he appears on the Uruk List of Sages and Scholars 165 BCE i 1 listed beside him and is best known for his Diagnostic Handbook Sakikku SA GIG a medical treatise which uses symptoms to ascertain etiology frequently supernatural and prognosis which became the received text during the first millennium He was a prominent citizen of Borsippa from a learned family as he was referred to as the son of Assalluḫi mansum the apkallu or sage of Hammurabi s time c 1792 1750 BCE Contents 1 Works 1 1 The Exorcists Manual 1 2 The Esagil kin apli catalogue 1 3 Alamdimmu 1 4 The Sakikku SA GIG 2 Inscriptions 3 Notes 4 ReferencesWorks editThe Exorcists Manual edit The Exorcists Manual also known as KAR 44 i 2 is sometimes described as a vademecum or handbook and is a compendium of the works all those aspiring to master the asiputu or craft of exorcism should be cognizant These include exorcism rituals royal rituals medical knowledge incantations and omen series 1 It begins Incipits of the Series belonging to the art of exorcism masmassutu established kunnu for instruction izhu and testing tamartu all to be read out 2 It is actually composed of two manuals the first concerning kakugallutu exorcism corpus and isipputu esoteric knowledge and the second of which begins on the reverse line 4 stating that what follows on lines 5 to 20 is the manual of the exorcist according to the scholar Esagil kin apli and then goes on to list works such as the great omen series of astrological Enuma Anu Enlil and terrestrial Summa Alu portents 3 The Esagil kin apli catalogue edit Subtitled the niṣirti E zida secret of Ezida this is extant in a Neo Assyrian and a Neo Babylonian copy i 3 It provides a biographical introduction and then Esagil kin apli provides an explanation for the new edition of the diagnostic compendium SA GIG Sakikku and the physiognomic series Alamdimmu which he describes Regarding the twin series their arrangement is one Although the Catalogue of Texts and Authors credits the authorship of the two works to the god Ea it is this catalogue together with the codicil on the Sakikku which suggest otherwise The catalogue opens with an index of sorts providing incipits for each of the tablets together with the number of their lines 4 Alamdimmu edit Summa alamdimmu if the form contains physiognomic omens on twenty seven tablets In his catalogue Esagil kin apli describes the work as concerning external form and appearance and how they imply the fate of the man that Ea and Assaluḫi Marduk ordained in heaven The term alamdimmu form or figure comes from the Sumerian alam dimu Following the first twelve tablets of the Summa alamdimmu proper the work is subdivided into sections beginning with Summa nigdimdimmu if the appearance or shape on two tablets whose extant copies are too fragmentary to interpret 5 The section named Summa kataduggu if the utterance on one tablet describes the consequences of utterances and habitual conduct and shares characteristics with omens from the Summa alu if a city terrestrial omen series The section beginning Summa sinnistu qaqqada rabat if a woman s head is large on two tablets provides omens based on the appearance of a woman The Summa liptu section if a spot or mole was probably complete on nine tablets eight devoted to the location of blemishes on males and one on females The final tablet Summa ser an put imittisu ittenebbi if the vein on the right side of his forehead throbs concerns itself with involuntary movements 6 The Sakikku SA GIG edit In the colophons of the two extant catalogues of diagnostic and physiognomic omens the origin of the Sakikku symptoms Sumerian SA GIG diseased veins muscles is given Esagil kin apli relates that he assembled the diagnostic omens to produce the received text for the first millennium during the reign of Adad apla iddina He says of these omens that since long ago had not been organized into a new edition but was tangled like threads and had no master edition nb 1 The primary purpose of the diagnosis was to identify the divine sender of the disease as this was perceived to be a message from a deity He applies a logical set of axioms and assumptions including the need to inspect the symptoms of a patient in order to come up with a diagnosis and arranges the more than 3 000 entries systematically from head to foot left inauspicious to right auspicious and in the color sequence red brown yellow green black or white and two shades of uncertain hue on 40 tablets as this is the number of the god Ea who gave man diagnostic knowledge It is divided into six chapters of unequal length and starts with a two tablet section beginning when the exorcist goes to the house of a sick person nb 2 which provides the omens that one might encounter on the way such as a multi colored pig patient has dropsy 7 The second chapter when you approach the sick man is arranged a capite ad calcem inspection from the head to the feet and was attributed to the authorship of the deity Ea It was complete in twelve tablets the first seven of which are devoted to the head The third chapter on infectious diseases if he is sick for one day and includes the course of the disease 8 The fourth chapter exclusively deals with neurological syndromes including epilepsy seizures strokes ghosts and gods and contains the few magical prescriptions contained within the work The catalogue names the five tablets nb 3 of this chapter if miqtu a fall falls upon him and if a man s face has been struck by palsy if the hand of a spirit turns him into an an ta sub ba sudden seizure fallen from heaven if Lugal ur ra is born with him and if he is ill and opens his mouth all the time 9 The fifth chapter consisting of five tablets possibly treats with specific diseases such as those evidenced by skin lesions and fever The 33rd tablet is dedicated to giving the name to a disease based upon its nature The sixth and final chapter also consisting of five tablets on the woman and infants if a fertile woman is pregnant concerns gynecology in which the gender and fortune of the unborn child are diagnosed by the symptoms encountered during the course of the pregnancy such as the change in shape and color of the nipples 8 Inscriptions edit W 20030 7 the Seleucid List of Sages and Scholars obverse line 16 recovered from Anu s Bit Res temple during the 1959 60 excavation KAR 44 at CDLI ref P369026 rev 5 20 From Nimrud ND 4358 4366 and from Babylon BM 41237 46607 47163 Notes edit sa ul tu ul la zara sur gibil la ṣab tu4 u kima gim qe gumes parku egru gib mes ma gabara gaba ri la isu tuku enuma anta bit marsi asipu illku Tablets XXVI BM 47753 from Babylon XXVII SU51 92 from Sultantepe XXVIII XXIX and XXX although the latter is not extant References edit Dale Launderville 2011 Celibacy in the Ancient World The Liturgical Press p 408 Markham J Geller 2010 Ancient Babylonian Medicine Theory and Practice Wiley Blackwell p 137 A R George 2003 The Babylonian Gilgamesh epic introduction critical edition and cuneiform Texts Volume 1 Oxford University Press p 30 M J Geller 2000 Incipits and Rubrics Wisdom Gods and literature Eisenbrauns pp 226 242 254 Francesca Rochberg 2004 The heavenly writing divination horoscopy and astronomy in Mesopotamian Culture Cambridge University Press pp 87 88 M Popovic 2007 Reading the Human Body Brill pp 72 85 Irving L Finkel 1988 Adad apla iddina Esagil kin apli and the series SA GIG In Erle Leichty Maria Dej Ellis eds A Scientific Humanist Studies in Memory of Abraham Sachs Philadelphia University Museum pp 143 59 a b Heebel N P 2004 Diagnosis divination and disease Towards an understanding of the rationale behind the Babylonian Diagnostic Handbook In Horstmanshoff H F J Stol M Van Tilburg C eds Magic and rationality in Ancient Near Eastern and Graeco Roman medicine Brill pp 97 116 Marten Stol 1993 Epilepsy in Babylonia Styx Pub pp 55 56 Retrieved from https en wikipedia org w index php title Esagil kin apli amp oldid 1223552748 Alamdimmu, wikipedia, wiki, book, books, library,

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