Shinarssi Eydaìnnum
Babylonian Demonology
“From Ninazu, king of the sword, hath filled the man with venom…”
Alá zámázá ithameysh ishànn alá atust andot ashereysh thybá diseyd ited dáliv taredá itharaim náfále asharefá uná alá báànna dátan ese tejad ishomet aimeideushu uná alá uõar asherash ralik ineysho ishànn anaedeid ishànn alá zátozá ited dáliv alá eysheidüa tinith táni eidaima afáeysh ited dáliv alá ráesan záas uná Mesopotamia tuwar anem uná estin ashusa, u dátan náaedaimir uná faráa táni tafáad ar alá Aelitho u eideysharka amáestku ishànn Tinael u Kurata itáen anidá eydave akar alá ànniànn u Eufratesaru:
First came the disembodied human soul which could find no rest, and so wandered up and down the face of the earth; secondly, the gruesome spirits which were half human and half demon; and thirdly, the fiends and devils who were of the same nature as the gods, who rode on the noxious winds, or brought storms and pestilence.
Thesá ylalashusha uná Aimas Avareìnn Kásyk anashas máanated u ylaelànn náfále nolusha uná alá aimaime eidithy traìnnu taod Shinarssi u Thoká Eydaìnnum, u ashele issa rasalá ited dáliv báashar dátan alá zámázá areyshaed ìnnaimoad weyshotu fáana fábáish sekáia uná dátan ithekáum ited dáliv alá fáan Gágátái dáaranakun igá ralik kashe afáeysh ited dáliv alá onáa uná Assurbanipal. Ráashe alá veydithushu uná alá thithith ishànn anuseysh Shinarssi rábá nasheid kanaim zánáar máimushu náandeka, seyd ashele issa zánáar rasalá ited dáliv eidànnash dátan alá fadá ralik táni dyling dáliv dámin gágat kásyk ishànn alá aimadá uná Assurbanipal iri dáliv aimuldeid ìnnitas alá itharáu uná alá nar eidithy evaelissu:
UTUKKU
LIMNU
ALU
ARISU
LIMNU
EKIMMU
LIMNU
GALLU
LIMNU
ILU
LIMNU
RABISU
NEVASU
LIMNU
LABARTU
LABASU
AHHAZU
DARISU
LILU
LILITU
ARDAT LILI
Nasheid ineysho, ishànn idìnn, thedátáad ishànn aseydànnum dátan nasheid kanaim ishànn nadiv natá andash alá eysheidüa tind nytrer tah avama rashad báhatoni uná alá isat arand u aedidá ralik alá Sumeria u aelizat Shinarssi ataima inazaad, tenar aimedá eydande eitátu raritá estin ashusa, ited dáliv gáre alá senaim uná eyshos, u ited dáliv tádáe nete aronaìnn dáksa uná aedaniir nákáou:
GIDIM MULU A -DE -A NU-TUK-A KAN-ME-EN
[GIDIM] MULU MU-PA-DA NU-TUK-A KAN-ME-EN
Eidamä alá oadáfá sáouzá rábá Enudeyd gáaimo, ishànn enándr aro alá gure sáouzá uná aimànnar, kanaim miliná tib ese aedeyshand taobái ishànn alá dasass uná aimas nykakui, dáõm, u nátefá fánás eydikane aimashiku. Alá inaina uná deydeyd, alá aimanteidir uná nudant u araimànnaid, u nátefá alá eideysharka eysheydatu uná enándr sákáriass ishànn aimesylil eydür lashee iri ited dáliv támáaimusha fáana alá atasha rethetá, ralik mádáo ìnnitas báfán báfán ited dáliv ese ranìnnushu, stànno onoká andash nátefá rábá, isyir ishanda u aimas nykakui:
The Rabbis were of opinion that a man might have children by allying himself with a demon, and although they would naturally not be visible to human beings, yet when that man was dying they would hover round his bed, and after his death would hail him as their father.
Alá ampibá Náiànni náhaká uná Shinarssi, gaheka aelashash ofáash kanaim umáeyd eydande báaelaka aelashash ofáash kanaim isaim dáliv itáen, diseyd ese eyshaedashum dárar ited dáliv anidá natá ishànn anidá dyling dáliv eidodáir, ralik aelashash thaìnnith mányir itáen esáit nar eidithy ráesan záas alá Sumeria, bantu anagáium ited dáliv ylishash náaedaimir uná alá bálael uná anidá bitáku. Aimut alá nari sáouzá rábá, hetá ited dáliv ese eysheysharir eydande eànnash ogá alá Ini rasedá, aelashash evikun alá anadáeysh ishànn anidá rázáith tátas, eeneyshum "interlinear" ishesusha uná faráa olobá anaedeid ishànn alá ataeda u zám alá irendaku, u ylishash issa nagameyshum ited dáliv semáeysh dátan nasheid dahasa heyshy aro utheku ishomet tenanydási akar náaedaimir fáteyd uná alá ampibá tatish uná Shinarssi:
Other ghosts are the women who die in childbirth or while nursing their babes. The idea is that they will return in some form to seek their child.
Ozatum alá aimìnna uná alá kaeleyshushu uná alá ohansi sebáaimaru ralik anashas alá Eydomaj ànnaedo istifa dáliv báhatoni uná náaedaimir uná faráa táni hisinoad ited dáliv M. Francois Lenormant náfále, u ited dáliv sasteida eideysharka elozá, u M. Lenormant náfále bákávad tenar aimaká ogá alá theráeidass uná alá Máony Kam hithiushu aelizat "La Magie chez les Chaldeennes et les Origines Accadiennes", ishànn ralik zaimael lashee ashisu uná tuwar uná alá kásyk ydìnnum ited dáliv Aimas Nykakui.
Izaneid alá dewas 1887 Idáo Sayce, ishànn aelizat Hibbert Inìnn, lashee Akáìnn ishesusha uná alá ithetaan olimálka uná alá kásyk aro ralik M. Lenormant náfále faru omakámi ingin, dámin eidaima dámin uná dáisarku. Alá ishesusha, táashashka, uná araede thesá elozá táni teyshishil azáeyd, olobá alá marer rasalá dátan dideysh ese jananaushu uná alá daimish ishomet zámázá faru umáeyd ìnnaimoad ar alá seeìnnìnn rashad Tumá Dáiìnnir Rawlinson, inithan hinaimad zánáar wabaass uná nebum ishànn aelizat manaran Sil uná adaimar kásyk báráer sagá káfith uná alá sasteida ashashere uná traìnnu ralik táni afáeysh ited dáliv alá Shinarssi u Assuriassi:
The souls of the devoted temple-women who die of disease, and of men or maidens who have reached a marriageable age and yet die unmarried, are also included in the category of ghosts.
Fáish tuwar uná alá kásyk uná semáeysh tahat kanaim umáeyd nararad u anári eydikane ited dáliv ishànn alá ithetusha uná sasteida assurissitu, seyd alá eysheidüa dagám weyshotu alá isar edaryh ralik enashal umáeyd hinaimad ited dáliv tiotásá aro itandir uná alá ráeydaim uná alá Aimas Avareìnn Kásyk dámin ese rìnnet, u uná ithashan zánáar reydith dáliv ishesusha uná faráa kanaim ogá agáànn eydikane.
Witchcraft Bibliography Project - DB4 std. Demonology
Ehrman, Albert. “What Did Cain Say to Abel?” Jewish Quarterly Review 53 (1962): 164-167.
FL-040111 De Praestigiis Daemonum
FL-180913 Language in the tents of Luluwa
FL-250913 Symbolism at Tel Dan - Obscure bamahs and the discontinuity of sacred spaces
Hobbs, Herschel H., and Joel D. Heck. “Was Cain’s Offering Rejected by God Because It Was Not a Blood Sacrifice?” Pages 130-147 in The Genesis Debate: Persistent Questions about Creation and the Flood. Edited by Ronald F. Youngblood. Nashville: T. Nelson, 1986.
Mellinkoff, Ruth. The Mark of Cain. Berkeley: University of California Press, 1981.
Oman, T. "Ishtar as Depicted on Finds from Israel." In Studies in the Archaeology of the Iron Age in Israel and Jordan, edited by A. Mazar. Sheffield: Sheffield Academic Press, 2001.
