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Template:Mesopotamian myth In ancient Mesopotamian religion, Pazuzu (Template:Langx)<ref>Template:Cite journal</ref> is a demonic deity who was well known to the Babylonians and Assyrians throughout the first millennium BCE.Template:Sfn He is shown with "a rather canine face with abnormally bulging eyes, a scaly body, a snake-headed penis, the talons of a bird and usually wings".Template:Sfn He was believed to be the son of the god Hanbi.Template:Sfn
He was usually regarded as evil,Template:Sfn but he could also sometimes be a beneficent entity who protected against winds bearing pestilenceTemplate:Sfn and he was thought to be able to force Lamashtu back to the underworld.Template:Sfn Amulets bearing his image were positioned in dwellings to protect infants from LamashtuTemplate:Sfn and pregnant women frequently wore amulets with his head on them as protection from her.Template:Sfn
As an apotropaic entity, he is considered as both a personification of a destructive and dangerous wind, but also as a repellant to other demons, one who safeguards the home from their influence. In particular he protects pregnant women and mothers, whom he could defend from the machinations of the demoness Lamashtu, his rival. He is invoked in ritual and representations of him are used as defence charms.
FunctionEdit
Pazuzu has two chief aspects: firstly as a domestic spiritTemplate:Sfn wherein he is frequently portrayed as benevolent, and secondly as the wandering wind demonTemplate:Sfn traversing the mountains wherein he presents a wilder character.
Pazuzu as domestic protector deityEdit
There is a well documented use of Pazuzu in Mesopotamian white magic.Template:Sfn His inhuman and grotesque form can be inferred toTemplate:Vague have been used to frighten away unwanted guests, as well as prevent his wind-demon subjects from entering the home and wreaking havoc.Template:Sfn His role in magic and ritual is documented within inscriptions on the backs of his statues, or in ritual texts.Template:Sfn Spells, incantations, and special artifacts were used to gain the favour and protection of the demon,Template:Sfn such as artifacts being placed in and around the home or worn on the person to achieve the desired effect.
Protective objectsEdit
Large numbers of Pazuzu heads have been discovered, made from a variety of materials; chiefly terracotta, but also bronze, iron, gold, glass, and bone.Template:Sfn 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.Template:Sfn Occasionally, the heads would be attached to cylinder seals or worn as brooches as well.Template:Sfn Some of these heads have been found in graves.Template:Sfn
Carved amulets are common. 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.Template:Sfn Some are rectangular and depict Pazuzu either standing or crouching.Template:Sfn Larger amulets made from stone could be hung on the wall to protect the room or an entrance.Template:Sfn 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 roomTemplate:Sfn and was thought to have been hung on the wall facing the entryway.Template:Sfn
- British Museum Bronze head Pazuzu B 27072013.jpg
A bronze Pazuzu head, including a loop to be strung onto a necklace and worn as a protective charm.
- Pazuzu jaspe rouge AO 26056.jpg
A red jasper carving of a squatting Pazuzu, the crouching posture suggesting his connection to the West Wind.Template:Sfn
- Mesopotamian pendant with the head of Pazuzu.jpg
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Given the number of artifacts uncovered, it can be inferred that Pazuzu enjoyed great popularity,Template:Sfn and the uniformity of the heads, amulets, and statues demonstrates that representations of the demon-god were mass-produced.Template:Sfn
Ritual textsEdit
Relating to the representations of Pazuzu, text inscriptions on the backs of representations or on tablets would invoke or otherwise mention Pazuzu.
A ritual text from Assyria prescribes a Pazuzu head as a way to banish sickness.Template:Sfn Similarly, a ritual incantation against Lamastu from the Late Babylonian Period directs the reader to make a Pazuzu necklace and hang it around the afflicted person's neck.Template:Sfn
In the bilingual (Sumerian and Akkadian) version of the Compendia, Pazuzu identifies himself:
"I am Pazuzu, son of Ḫanbu, king of the evil lilû-demons. I was enraged (in violent motion) against the strong mountains and ascended them."Template:Sfn
Another 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 ascended a mighty mountain that shook, and the (evil) winds I encountered there were heading West; One by one I broke their wings."Template:Sfn In another text he is perceived as more malicious, as the narrator addresses him as "Agony of Mankind",Template:Sfn "Suffering of Mankind",Template:Sfn "Disease of Mankind",Template:Sfn and chants telling the demon to not enter the home.Template:Sfn
IconographyEdit
According to Eckart Frahm's study, the appearance of Pazuzu has remained fairly uniform throughout his history.Template:Sfn Pazuzu is depicted as a combination of diverse animal and human parts. His body is of canine form, though scaled not furred,Template:Sfn with birds' talons for feet, two pairs of wings, a scorpion's tail and a serpentine penis.Template:Sfn He holds his right hand up and his left hand down. His face is striking, with gazelle horns,Template:Sfn human ears, a doglike muzzle, bulging eyes, and wrinkles on the cheeks.Template:Sfn
Demonic relationshipsEdit
Parents and siblingsEdit
His father is Hanpu, "The staggering one" or "The perverted one".Template:Sfn
Wind demonsEdit
Lilû (wind) demons are the class to which Pazuzu and his subjects belong.Template:Sfn
There is a connection to the earlier Babylonian personifications of The Four Winds.Template:Sfn These beings, as depicted on several cylinder seals, have wings, and each represents a different wind direction; South, East, West, and North.Template:Sfn Franz Wiggermann calls attention to the crooked positioning of the masculine West WindTemplate:Sfn in seals, as similar to posture in Pazuzu's iconography.Template:Sfn More connections appear in later seals, as this same bent-over figure takes on talons and a scorpion's tail.Template:Sfn The main difference in their depictions is the head, thus Wiggerman concludes that it is Pazuzu's body and not his head that denotes him as a wind demon.Template:Sfn Another scholar, Scott Noegel, asserts that Pazuzu's possession of four wings links to the term kippatu, meaning "circle, loop, circumference, and totality",Template:Sfn suggesting his control over all cardinal directions of wind inherited from his predecessors.Template:Sfn
LamastuEdit
The baby-snatching Lamastu was attested as both a subject ofTemplate:Sfn and an antagonist of Pazuzu. It is theorized that Pazuzu could have been created specifically as a counter to her. Initially she existed as an independent demoness, with no distinct connection to other demons.Template:Sfn Then in the Late Bronze Age she took on the lilû demon classification, thus Pazuzu was introduced as a way to chase her from the home and back into the underworld.Template:Sfn It does also seem to be that Pazuzu's first appearances and Lamastu's reassigning as a lilû both originate from the same time and place, the Middle Assyrian Empire, but this could be a coincidence.Template:Sfn
On one Lamastu amulet, a scene shows Pazuzu chasing the demoness away from her victim,Template:Sfn while another displays him destroying it.<ref>Template:Cite book</ref>
On a Neo-Assyrian bronze plaque, Pazuzu's head is perched above the top of the plaque, and a smaller version of him in the scene is chasing Lamastu away down a river.Template:Sfn Other protective spirits also appear in the plaque, including apkallu and other animal-headed demons, there to protect the person who is lying down on a bed.Template:Sfn
BesEdit
Some scholars believe that Egyptian demon Bes is a counterpart of Pazuzu.Template:SfnTemplate:Sfn Both are known to be protector demonsTemplate:Sfn in the home.Template:Sfn They have iconographic links: both having lion parts,Template:Sfn wings, a distinctly long phallus, and similar facial features.Template:Sfn There are noted similarities between the positioning of the two on protective amulets as well.Template:Sfn Another close connection is their association with the protection of pregnant women and mothers.Template:SfnTemplate:Sfn
There is evidence that the two were in each other's cultural spheres. A possible Pazuzu figure was found in Egypt,Template:Sfn as well as Bes amulets uncovered in sites in Iran.Template:Sfn In a seventh century era fort in Nimrud, five Pazuzu heads were found near a Bes amulet.Template:Sfn
One theory posits a connection in their names - that Bes, like Pazuzu, could have been derived from the king name BaziTemplate:Sfn - although Pazuzu's name has not yet been proven to have originated from Bazi,Template:Sfn nor, it is speculated, has Bes's name been proven to be of foreign origin.Template:Sfn
Other protective demonsEdit
On some amulets, Pazuzu appears alongside Ugallu and Lulal, protective deities who were thought to solely benefit mankindTemplate:Sfn thus their presences here may be apotropaic, or deployed to minimise Pazuzu's maleficent aspect.Template:Sfn Their common positioning on the back of the amulet out of sight of the viewer could suggest the latter.Template:Sfn They have also been present on the back of half-relief Pazuzu heads,Template:Sfn again out of sight.Template:Sfn
In Mesopotamian religionEdit
Pazuzu is the god of the southwestern wind and is associated with the plague.<ref name=":0" /> Pazuzu was invoked in apotropaic amulets, which combat the powers of his rival,<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> the malicious goddess Lamashtu, who was believed to cause harm to mother and child during childbirth. He would protect humans against any variety of misfortune or plague.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
HistoryEdit
According to Wiggermann, the Pazuzu figure suddenly appeared in the Early Iron Age.Template:SfnTemplate:Sfn His first visual depictions are not attested until the 8th century BCTemplate:Sfn with the first finds being in the tombs of Nimrud,Template:Sfn and his first appearances in texts trace to the 7th century BC.Template:Sfn The majority of his representations were found in the 7th and 6th centuries BCE, with the most recent finds dating back to the time of the Seleucid Empire.Template:Sfn
NameEdit
One speculation for the origin of the name of Pazuzu connects to Bazi, as named in the Tell Leilan version of the Sumerian King List, who was a king of Mari.Template:Sfn The name is followed by that of the succeeding king, Zizi. Bazi's name is preceded by Anbu, his father, who was suspected to have inspired the god Anbu, which later conflated into Hanbu,Template:Sfn Pazuzu's father. The theory goes that, given the connection between Anbu and Hanbu, it could be that the name Pazuzu is a construction of the following kings names: Ba-zi-Zi-zi.Template:Sfn
Like Pazuzu, Humbaba was used as a protector deity, with depictions of his frightening head being used to ward off evil.Template:Sfn It could therefore be speculated that the Pazuzu heads replaced those of Humbaba.Template:Sfn Humbaba fell from favour in the Late Bronze Age,Template:Sfn shortly before Pazuzu emerged, although the two do not share any great iconographic connection,Template:Sfn making it unlikely that Pazuzu could have evolved from the earlier deity.
Another speculation is that rather than Bes and Pazuzu having a common origin point, Pazuzu was an offshoot of Bes.Template:Sfn
In popular cultureEdit
Pazuzu is most famous in western popular culture due to the 1971 novel The Exorcist and its 1973 film adaptation The Exorcist. In both instances, Pazuzu is the evil spirit that possesses the young girl Regan MacNeil.<ref>Template:Cite bookTemplate:Cite book</ref>
See alsoEdit
ReferencesEdit
BibliographyEdit
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