Mesopotamia

 Dur-Kurigalzu, modern ʿAqarqūf, fortified city and royal residence of the later Kassite kings, located near Babylon in southern Mesopotamia (now in Iraq). This city was founded either by Kurigalzu I (c. 1400–c. 1375 BC) or by Kurigalzu II (c. 1332–08). Between AD 1943 and 1945, Iraqi excavations unearthed a monumental ziggurat, three temples, and a palace with painted wall decorations and an ambulatory with square pillars. The temples, dedicated to Sumerian deities, housed numerous objects of value, including a life-sized statue of Kurigalzu II.

 

A Groom and Horses from Western Assyria.

This scene is part of a large alabaster bas-relief which shows a tributary procession from Western Assyria (probably in modern-day Syria or Turkey). Here, we can see a groom leading two horses. From Khorsabad (ancient Dur-Sharrukin), in modern-day Iraq. Neo-Assyrian period, 710-705 BCE. (The British Museum, London).

Limestone lion's head; carved; the recessed eye-sockets, wrinkled nose and whiskers were originally inlaid but no trace of these survive; incised with a cuneiform inscription.

Originally part of the decoration of the temple of Shamash (known as the Ebabbar or 'Shining Temple') at Sippar in southern Iraq. This was one of the most important traditional and prestigious religious centres in Mesopotamia. Rulers sent offerings to Shamash and there are records of numerous kings restoring and rebuilding the temple. This head, which was originally inlaid, bears a worn inscription naming the Assyrian king Esarhaddon (680-669 BC) and his father Sennacherib. It is not clear whether this is a Babylonian or an Assyrian piece. Esarhaddon was responsible for restoring the capital city of Babylon following its destruction by Sennacherib in 689 BC.

Cultures/periods -Neo-Assyrian. Date - 882BC (circa). Excavated/Findspot: Shamash Temple. Material - white limestone.Inscription language: Akkadian. Inscription script: cuneiform. Inscription note: States that it was presented by Sennacherib to his son Esarhaddon.

Chaldean magic was the precursor of European mediaeval magic as apart from popular sorcery and witchcraft is instanced not only by the similarity between the systems but by the introduction into mediaeval magic of the names of Babylonian and Assyrian gods and magicians. Again and again is Babylon appealed to even more frequently than Egypt, and we meet constantly with the names of Beelzebub, Ishtar (as Astarte), Baal, and Moloch, whilst the names of demons, obviously of Babylonian origin, are encountered in almost every work on the subject. Frequent allusions are also made to the ‘wise men’ and necromancers of Babylon, and to the ‘ star-gazers ’ of Chaldea. The conclusion is irresistible that ceremonial magic, as practiced in the Middle Ages, owed much to that of Babylon.

Chaldean magic is much more complete than that which we possess concerning the magic of ancient Egypt. Hundreds of spells, incantations, and omen-inscriptions have been recovered, and these not only enlighten us regarding the class of priests who practised magic, but they tell us of the several varieties of demons, ghosts, and evil spirits ; they minutely describe the Babylonian witch and wizard, and they picture for us many magical ceremonies, besides informing us of the names of scores of plants and flowers possessing magical properties, of magical substances, jewels, amulets, and the like. Also, they speak of sortilege or the divination of the future, of the drawing of magical circles, of the exorcism of evil spirits, and the casting out of demons.”

The ancient Mesopotamians did indeed use ceremonial magic as a means of making contact with the spirit world and for purposes of cultivation.