Doença, sofrimento e ação divina em Ludlul bēl nēmeqi: o topos do Justo sofredor na antiga Mesopotâmia
Palavras-chave:
Literatura acádica, tradição sapiencial, castigo divino, justiça divina, daimōnes mesopotâmicos, enfermidades
Resumo
São conhecidos, desde os finais do III milénio a.C., alguns textos sapienciais mesopotâmicos que se centram no topos do Justo Sofredor, como o famoso poema babilónico Ludlul bēl nēmeqi. Estas composições relatam, de modo geral, a história de um indivíduo que vê o seu destino sucumbir pelo acumular de infortúnios, e, por isso, apela aos deuses, implorando pela resti- tuição da sua felicidade e bem-estar. Nesta conjuntura, e embora nem sempre explicitamente mencionada, a manifestação da doença como uma das múltiplas desgraças que recaem sobre o sofredor, assume-se como uma característica incontornável nestas narrativas.
Nesse sentido, e tendo em consideração que, de acordo com o pensamento religioso mesopo- tâmico, qualquer acontecimento desfavorável era encarado como um sinal de abandono e/ou de castigo divino, este tipo de narrativa pressupõe a existência de um sofredor que clama ser inocente no seu comportamento. Assim, ao confessar uma inconsciência/desconhecimento da ofensa cometida que provocou uma resposta tão implacável por parte dos deuses, este indi- víduo torna-se um exemplo máximo da extensão dos caprichos e da injustiça divina sobre os assuntos e destinos da Humanidade.
O presente artigo propõe explorar esta complexa relação entre doença, sofrimento humano e justiça divina, em Ludlul bēl nēmeqi, com referências comparativas a outros textos mesopotâmi- cos para contextualizar este tema. Através da análise dos motivos e das implicações teológicas presentes em Ludlul bēl nēmeqi, este artigo procurará determinar em que medida a noção de um sofredor inocente encontra expressão na literatura e, em última análise, no quadro mental destas populações da antiga Mesopotâmia.
Referências
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Annus, Amar & Alan Lenzi. (2010). Ludlul Bēl Nēmeqi: The Standard Babylonian Poem of the Righteous Sufferer. Helsinki: Neo-Assyrian Text Corpus Project.
Artemov, Nikita. (2003). The Elusive beyond: Some Notes on the Netherworld Geography in Sumerian Tradition. In C. Mittelmayer & S. Ecklin (Eds.), Altorientalische Studien zu Ehren von Pascal Attinger: mu-ni u4 ul-li2-a-aš ĝa2-ĝa2-de3 (pp. 1-30). Vandenhoeck & Ruprecht Göttingen: Academic Press Fribourg.
Bácskay, András. (2009). Illness or Symptom? Some Remarks on the Terminology of Mesopo- tamian Medical Texts. Acta Antiqua, 46, 1-2, 17-23.
Beaulieu, Paul-Alain. (2007). The Social and Intellectual Setting of Babylonian Wisdom Lite- rature. In R. J. Clifford (Ed.), Wisdom literature in Mesopotamia and Israel, Society of Biblical Literature symposium series (pp.3-19). Leiden; Boston: Society of Biblical Literature.
Biggs, R. (1995). Medicine, Surgery, and Public Health in Ancient Mesopotamia. In Jack M. Sas- son (Ed.), Civilizations of the Ancient Near East (pp. 1-19). New York: Charles Scribner’s Sons.
Binsbergen, Wim van & F. A. M. Wiggermann. (1999). Magic in History: A theoretical perspec- tive, and its application to Ancient Mesopotamia. In T. Abusch & K. V. D. Toorn (Eds.), Mesopotamian magic: Textual, historical, and intepretative perspectives, Ancient Magic and Divination (pp. 3-34). Groningen: Styx.
Black, Jeremy A. & Anthony Green, & Tessa Rickards. (1992). Gods, Demons, and Symbols of Ancient Mesopotamia: An Illustrated Dictionary. Oxford: Oxford University Press.
Böck, Barbara. (2003). When You Perform the Ritual of 'Rubbing': On Medicine and Magic in Ancient Mesopotamia. Journal of Near Eastern Studies 62/1, 1-16.
Böck, Barbara. (2005). Review of Pazuzu. Archäologische und philologische Studien zu einem
altorientalischen Dämon. Archiv Für Orientforschung, 51, 355-358.
Böck, Barbara. (2013). The Healing Goddess Gula: Towards an Understanding of Ancient Babylonian
Medicine. Leiden: Brill.
Bottéro, Jean. (1995). Mesopotamia: Writing, Reasoning, and the Gods. Chicago: University of
Chicago Press.
Bottéro, Jean. (2004). Au commencement étaient les dieux. Paris, France: Hachette Littératures.
Bricker, Daniel P. (2000). Innocent Suffering in Mesopotamia. Tyndale Bulletin 51(2),193-214. Brown, David. (2006). Astral Divination in the Context of Mesopotamian Divination, Medicine, Religion, Magic, Society, and Scholarship. East Asian Science, Technology, and Medicine, 25, 69-126.
Caramelo, Francisco. (2002). A linguagem profética na mesopotâmia: Mari e Assíria. Cascais: Patrimonia Historica.
Clarke, Benjamin. (2010). Misery Loves Company: A Comparative Analysis of Theodicy Literature
in Ancient Mesopotamia and Israel. Intermountain West Journal of Religious Studies 2(1),77-92.
Cryer, Frederick H. (1994). Between the Rivers – and Elsewhere. In Divination in Ancient Israel and Its Near Eastern Environment: A Socio-historical Investigation (pp. 124-215. Sheffield: Sheffield Academic Press.
Dalley, Stephanie. (1998). Myths from Mesopotamia: Creation, the Flood, Gilgamesh, and Others.
Oxford: Oxford University Press.
Foster, Benjamin Read. (1996). Before The Muses: An Anthology of Akkadian Literature. Vol. 2
Bethesda, Maryland: CDL Press.
Foster, Benjamin Read. (2007). Akkadian Literature of the Late Period. Münster: Ugarit-Verlag. Geller, Markham J. (1985). Forerunners to Udug-Ḫul. Sumerian Exorcistic Incantations. Stuttgart: Franz Steiner Verlag.
Geller, Markham J. (2007). Evil Demons: Canonical Utukkū Lemnūtu Incantations. Helsinki: Neo-
-Assyrian Text Corpus Project.
Geller, Markham J. (2010). Ancient Babylonian Medicine: Theory and Practice. London: John Wiley & Sons.
Geller, Markham J. (2018). The Exorcist’s Manual (KAR 44). In Ulrike Steinert (Ed.), Assyrian and Babylonian Scholarly Text Catalogues. Die babylonisch-assyrische Medizin in Texten und Untersuchungen (pp. 292-312). Boston; Berlin: DeGruyter.
Hätinen, A. (2022). Righteous Sufferer (Ludlul bēl nēmeqi). Translated by Benjamin R. Foster.
electronic Babylonian Library. https://doi.org/10.5282/ebl/l/2/2.
Heeßel, N. P. (2002). Pazuzu archäologische und philologische Studien zu einem altorientalischen
Dämon. Leiden: Brill-Styx.
Heeßel, N. P. (2004). Diagnosis, Divination and Disease: Towards an Understanding of the Ratio- nale behind the Babylonian Diagnostic Handbook. Studies in Ancient Medicine 27,97-116.
Heeßel, N. P. (2011). Evil against Evil. The Demon Pazuzu. Studi e Materiali Di Storia Delle Reli-
gioni 77(2), 357-68.
Heeßel, N. P. (2018). Identifying Divine Agency: The Hands of the Gods in Context. In G. van
Buylaere (Ed.), Sources of Evil, Studies in Mesopotamian Exorcistic Lore, Ancient Magic and
Divination (pp.135-149). Leiden; Boston: Brill.
Jiménez Sánchez, Enrique. (2013). La imagen de los vientos en la literatura babilónica (Doctoral
dissertation). Universidad Complutense de Madrid, Madrid.
Katz, Dina. (2003). The Image of the Netherworld in the Sumerian Sources. Bethesda: CDL Press.
Konstantopoulos, Gina V. (2015). They Are Seven: Demons and Monsters in the Mesopotamian Textual and Artistic Tradition (Doctoral dissertation). The University of Michigan, Michigan.
Krüger, Thomas. (2018). Morality and Religion in Three Babylonian Poems of Pious Sufferers. In T. M. Oshima & S. Kohlhaas (Eds.), Teaching Morality in Antiquity: Wisdom Texts, Oral Traditions, and Images (pp. 182-88). Tübingen: Mohr Siebeck.
Lambert, Wilfred G. (1996). Babylonian Wisdom Literature. Winona Lake: Eisenbrauns.
Le Ban, Genevieve. (2020). “(Let) the Witch Be a Sorceress”: An Examination into the Notions of
‘Witchcraft’ and ‘Sorcery’ in the Old Babylonian Period (Master’s thesis). Macquarie University, Sydney.
Lenzi, Alan. (2008). The Uruk List of Kings and Sages and Late Mesopotamian Scholarship.
Journal of Ancient Near Eastern Religions 8(2), 137-69.
Linssen, Marc J. H. (2004). The Cults of Uruk and Babylon: The Temple Ritual Texts As Evidence for
Hellenistic Cult Practises. Leiden: Brill.
Maul, Stefan M. (2018). The Art of Divination in the Ancient Near East: Reading the Signs of Heaven
and Earth. Waco, Texas: Baylor University Press.
McGrath, William. (2016). The Diagnostic Series SA.GIG: Ancient Innovations and Adaptations
(Master’s thesis). University of Toronto, Toronto.
Mertens-Wagschal, Avigail. (2018). The Lion, the Witch, and the Wolf: Aggressive Magic and
Witchcraft in the Old Babylonian Period. In G. V. Buylaere, M. Luukko & D. Schwemer
(Eds.), Sources of Evil: Studies in Mesopotamian Exorcistic Lore (pp. 158-69). Leiden: Brill.
Oppenheim, Leo. (1972). Ancient Mesopotamia: Portrait of a Dead Civilization. Chicago: University of Chicago Press.
Oshima, T. M. (2011). Babylonian Prayers to Marduk. Tübingen: Mohr Siebeck.
Oshima, T. M. (2015). Babylonian Poems of Pious Sufferers: Ludlul Bel Nemeqi and the Babylonian
Theodicy. Tübingen: Mohr Siebeck.
Oshima, T. M. (2017). Morality and the Minds of Gods. Hebrew Bible and Ancient Israel 6(4),386-430. Plantholt,
Irene Sibbing. (2017). The Image of Divine Healers: Healing Goddesses and the Legitimization of the Asû in the Mesopotamian Medical Marketplace (Doctoral dissertation). University of Pennsylvania, Pennsylvania
Reiner, Erica. (1958). Šurpu: A Collection of Sumerian and Akkadian Incantations. Graz: Im Selbstverlage des Herausgebers.
Rochberg, Francesca. (2004). The Heavenly Writing: Divination, Horoscopy, and Astronomy in Mesopotamian Culture. Cambridge: Cambridge University Press.
Rochberg, Francesca. (2016). Before Nature: Cuneiform Knowledge and the History of Science. Chicago: University of Chicago Press.
Roth, Martha Tobi, Harry A. Hoffner, & Piotr Michalowski. (1997). Law Collections from Mesopotamia and Asia Minor. Atlanta: Society of Biblical Literature.
Satiro, Ana & Almeida, Isabel G. (2022). Oposição ou complementaridade? A relação mágico-
-medicinal entre āšipū e o asû (século VII a.C.). CADMO – Revista de História Antiga |Journal
for Ancient History, 31, 83-103.
Šašková, Kateřina. (2018). “Place in My Hands the Inexhaustible Craft of Medicine!” Physicians
and Healing at the Royal Court of Esarhaddon. Chatreššar, 2018, 2, 51-73.
Schwemer, Daniel. (2015). The Ancient Near East. In David J. Collins, S. J (Ed.), The Cambridge History of Magic and Witchcraft in the West: From Antiquity to the Present (pp.17-51). Cambridge: Cambridge University Press.
Scurlock, JoAnn. (2005). Magico-Medical Means of Treating Ghost-Induced Illnesses in Ancient Mesopotamia. Leiden; Boston: Brill.
Sitzler, D. (1995). "Vorwurf gegen Gott”: ein religiöses Motiv im alten Orient (Ägypten und Mesopo- tamien). Wiesbaden: Harrassowitz.
Steinert, Ulrike. (2012). Aspekte Des Menschseins Im Alten Mesopotamien: Eine Studie Zu Person Und Identität Im 2. Und 1. Jt. v. Chr. Leiden: Brill.
Stol, Marten. (1993). Epilepsy in Babylonia. Leiden: Brill.
Stol, Marten. (2007). Fevers in Babylonia. In Finkel, L. & Geller, M. J (Eds.), Disease in Babylonia
(pp.1-39). Leiden: Brill.
Toorn, Karel Van Der. (1985). Sin and Sanction in Israel and Mesopotamia: A Comparative Study.
Maastricht: Van Gorcum.
Toorn, Karel Van Der. (2003). Theodicy in Akkadian Literature. In A. Laato & J. de Moor (Eds.),
Theodicy in the World of the Bible. The Goodness of God and the Problem of Evil (pp. 57-89).
Leiden: Brill.
Vantisphout, Herman. (2017). Die Geschöpfe Des Prometheus, or, How and Why Did the Sumerians Create Their Gods? In B. Porter (Ed.), What Is a God?: Anthropomorphic and Non- -Anthropomorphic Aspects of Deity in Ancient Mesopotamia (pp.15-40).Winona Lake: Casco Bay Assyriological Institute.
Weinfeld, Moshe. (1998). Job and Its Mesopotamian Parallels: A Typological Analysis. In W. Claassen (Ed.), Text and Context. Old Testament and Semitic Studies for F. C. Fensham, Sup- plement Series (pp. 217-26). Sheffield: JSOT Press.
Wiggermann, F. A. M. (2000). Lamaštu, Daughter of Anu. A Profile. In Marten Stol (Ed.), Birth in Babylonia and the Bible: Its Mediterranean Setting (pp. 217-52). Groningen: Styx.
Wiggermann, F. A. M. (2007). The Four Winds and the Origins of Pazuzu. In Wilcke, C. (Ed.), Das geistige Erfassen der Welt im Alten Orient: Sprache, Religion, Kultur und Gesellschaft (pp.125- 165). Wiesbaden: Harrassowitz Verlag.
Wiggermann, F. A. M. (2011). The Mesopotamian Pandemonium A Provisional Census. In D. Otto Edzard & M. P. Streck (Eds.), Demoni Mesopotamici (pp. 302-319). Rome: Sapienza University.
Zucconi, Laura M. (2019). Ancient Medicine: From Mesopotamia to Rome. Grand Rapids, Michi- gan: William B. Eerdmans Publishing Company.
Attinger, Pascal. (2008). “La médecine mésopotamienne”. Le Journal des Médecines Cunéiformes, 11-12, 1-96.
Annus, Amar. (2010). Divination and Interpretation of Signs in the Ancient World. Chicago: Oriental Institute of the University of Chicago.
Annus, Amar & Alan Lenzi. (2010). Ludlul Bēl Nēmeqi: The Standard Babylonian Poem of the Righteous Sufferer. Helsinki: Neo-Assyrian Text Corpus Project.
Artemov, Nikita. (2003). The Elusive beyond: Some Notes on the Netherworld Geography in Sumerian Tradition. In C. Mittelmayer & S. Ecklin (Eds.), Altorientalische Studien zu Ehren von Pascal Attinger: mu-ni u4 ul-li2-a-aš ĝa2-ĝa2-de3 (pp. 1-30). Vandenhoeck & Ruprecht Göttingen: Academic Press Fribourg.
Bácskay, András. (2009). Illness or Symptom? Some Remarks on the Terminology of Mesopo- tamian Medical Texts. Acta Antiqua, 46, 1-2, 17-23.
Beaulieu, Paul-Alain. (2007). The Social and Intellectual Setting of Babylonian Wisdom Lite- rature. In R. J. Clifford (Ed.), Wisdom literature in Mesopotamia and Israel, Society of Biblical Literature symposium series (pp.3-19). Leiden; Boston: Society of Biblical Literature.
Biggs, R. (1995). Medicine, Surgery, and Public Health in Ancient Mesopotamia. In Jack M. Sas- son (Ed.), Civilizations of the Ancient Near East (pp. 1-19). New York: Charles Scribner’s Sons.
Binsbergen, Wim van & F. A. M. Wiggermann. (1999). Magic in History: A theoretical perspec- tive, and its application to Ancient Mesopotamia. In T. Abusch & K. V. D. Toorn (Eds.), Mesopotamian magic: Textual, historical, and intepretative perspectives, Ancient Magic and Divination (pp. 3-34). Groningen: Styx.
Black, Jeremy A. & Anthony Green, & Tessa Rickards. (1992). Gods, Demons, and Symbols of Ancient Mesopotamia: An Illustrated Dictionary. Oxford: Oxford University Press.
Böck, Barbara. (2003). When You Perform the Ritual of 'Rubbing': On Medicine and Magic in Ancient Mesopotamia. Journal of Near Eastern Studies 62/1, 1-16.
Böck, Barbara. (2005). Review of Pazuzu. Archäologische und philologische Studien zu einem
altorientalischen Dämon. Archiv Für Orientforschung, 51, 355-358.
Böck, Barbara. (2013). The Healing Goddess Gula: Towards an Understanding of Ancient Babylonian
Medicine. Leiden: Brill.
Bottéro, Jean. (1995). Mesopotamia: Writing, Reasoning, and the Gods. Chicago: University of
Chicago Press.
Bottéro, Jean. (2004). Au commencement étaient les dieux. Paris, France: Hachette Littératures.
Bricker, Daniel P. (2000). Innocent Suffering in Mesopotamia. Tyndale Bulletin 51(2),193-214. Brown, David. (2006). Astral Divination in the Context of Mesopotamian Divination, Medicine, Religion, Magic, Society, and Scholarship. East Asian Science, Technology, and Medicine, 25, 69-126.
Caramelo, Francisco. (2002). A linguagem profética na mesopotâmia: Mari e Assíria. Cascais: Patrimonia Historica.
Clarke, Benjamin. (2010). Misery Loves Company: A Comparative Analysis of Theodicy Literature
in Ancient Mesopotamia and Israel. Intermountain West Journal of Religious Studies 2(1),77-92.
Cryer, Frederick H. (1994). Between the Rivers – and Elsewhere. In Divination in Ancient Israel and Its Near Eastern Environment: A Socio-historical Investigation (pp. 124-215. Sheffield: Sheffield Academic Press.
Dalley, Stephanie. (1998). Myths from Mesopotamia: Creation, the Flood, Gilgamesh, and Others.
Oxford: Oxford University Press.
Foster, Benjamin Read. (1996). Before The Muses: An Anthology of Akkadian Literature. Vol. 2
Bethesda, Maryland: CDL Press.
Foster, Benjamin Read. (2007). Akkadian Literature of the Late Period. Münster: Ugarit-Verlag. Geller, Markham J. (1985). Forerunners to Udug-Ḫul. Sumerian Exorcistic Incantations. Stuttgart: Franz Steiner Verlag.
Geller, Markham J. (2007). Evil Demons: Canonical Utukkū Lemnūtu Incantations. Helsinki: Neo-
-Assyrian Text Corpus Project.
Geller, Markham J. (2010). Ancient Babylonian Medicine: Theory and Practice. London: John Wiley & Sons.
Geller, Markham J. (2018). The Exorcist’s Manual (KAR 44). In Ulrike Steinert (Ed.), Assyrian and Babylonian Scholarly Text Catalogues. Die babylonisch-assyrische Medizin in Texten und Untersuchungen (pp. 292-312). Boston; Berlin: DeGruyter.
Hätinen, A. (2022). Righteous Sufferer (Ludlul bēl nēmeqi). Translated by Benjamin R. Foster.
electronic Babylonian Library. https://doi.org/10.5282/ebl/l/2/2.
Heeßel, N. P. (2002). Pazuzu archäologische und philologische Studien zu einem altorientalischen
Dämon. Leiden: Brill-Styx.
Heeßel, N. P. (2004). Diagnosis, Divination and Disease: Towards an Understanding of the Ratio- nale behind the Babylonian Diagnostic Handbook. Studies in Ancient Medicine 27,97-116.
Heeßel, N. P. (2011). Evil against Evil. The Demon Pazuzu. Studi e Materiali Di Storia Delle Reli-
gioni 77(2), 357-68.
Heeßel, N. P. (2018). Identifying Divine Agency: The Hands of the Gods in Context. In G. van
Buylaere (Ed.), Sources of Evil, Studies in Mesopotamian Exorcistic Lore, Ancient Magic and
Divination (pp.135-149). Leiden; Boston: Brill.
Jiménez Sánchez, Enrique. (2013). La imagen de los vientos en la literatura babilónica (Doctoral
dissertation). Universidad Complutense de Madrid, Madrid.
Katz, Dina. (2003). The Image of the Netherworld in the Sumerian Sources. Bethesda: CDL Press.
Konstantopoulos, Gina V. (2015). They Are Seven: Demons and Monsters in the Mesopotamian Textual and Artistic Tradition (Doctoral dissertation). The University of Michigan, Michigan.
Krüger, Thomas. (2018). Morality and Religion in Three Babylonian Poems of Pious Sufferers. In T. M. Oshima & S. Kohlhaas (Eds.), Teaching Morality in Antiquity: Wisdom Texts, Oral Traditions, and Images (pp. 182-88). Tübingen: Mohr Siebeck.
Lambert, Wilfred G. (1996). Babylonian Wisdom Literature. Winona Lake: Eisenbrauns.
Le Ban, Genevieve. (2020). “(Let) the Witch Be a Sorceress”: An Examination into the Notions of
‘Witchcraft’ and ‘Sorcery’ in the Old Babylonian Period (Master’s thesis). Macquarie University, Sydney.
Lenzi, Alan. (2008). The Uruk List of Kings and Sages and Late Mesopotamian Scholarship.
Journal of Ancient Near Eastern Religions 8(2), 137-69.
Linssen, Marc J. H. (2004). The Cults of Uruk and Babylon: The Temple Ritual Texts As Evidence for
Hellenistic Cult Practises. Leiden: Brill.
Maul, Stefan M. (2018). The Art of Divination in the Ancient Near East: Reading the Signs of Heaven
and Earth. Waco, Texas: Baylor University Press.
McGrath, William. (2016). The Diagnostic Series SA.GIG: Ancient Innovations and Adaptations
(Master’s thesis). University of Toronto, Toronto.
Mertens-Wagschal, Avigail. (2018). The Lion, the Witch, and the Wolf: Aggressive Magic and
Witchcraft in the Old Babylonian Period. In G. V. Buylaere, M. Luukko & D. Schwemer
(Eds.), Sources of Evil: Studies in Mesopotamian Exorcistic Lore (pp. 158-69). Leiden: Brill.
Oppenheim, Leo. (1972). Ancient Mesopotamia: Portrait of a Dead Civilization. Chicago: University of Chicago Press.
Oshima, T. M. (2011). Babylonian Prayers to Marduk. Tübingen: Mohr Siebeck.
Oshima, T. M. (2015). Babylonian Poems of Pious Sufferers: Ludlul Bel Nemeqi and the Babylonian
Theodicy. Tübingen: Mohr Siebeck.
Oshima, T. M. (2017). Morality and the Minds of Gods. Hebrew Bible and Ancient Israel 6(4),386-430. Plantholt,
Irene Sibbing. (2017). The Image of Divine Healers: Healing Goddesses and the Legitimization of the Asû in the Mesopotamian Medical Marketplace (Doctoral dissertation). University of Pennsylvania, Pennsylvania
Reiner, Erica. (1958). Šurpu: A Collection of Sumerian and Akkadian Incantations. Graz: Im Selbstverlage des Herausgebers.
Rochberg, Francesca. (2004). The Heavenly Writing: Divination, Horoscopy, and Astronomy in Mesopotamian Culture. Cambridge: Cambridge University Press.
Rochberg, Francesca. (2016). Before Nature: Cuneiform Knowledge and the History of Science. Chicago: University of Chicago Press.
Roth, Martha Tobi, Harry A. Hoffner, & Piotr Michalowski. (1997). Law Collections from Mesopotamia and Asia Minor. Atlanta: Society of Biblical Literature.
Satiro, Ana & Almeida, Isabel G. (2022). Oposição ou complementaridade? A relação mágico-
-medicinal entre āšipū e o asû (século VII a.C.). CADMO – Revista de História Antiga |Journal
for Ancient History, 31, 83-103.
Šašková, Kateřina. (2018). “Place in My Hands the Inexhaustible Craft of Medicine!” Physicians
and Healing at the Royal Court of Esarhaddon. Chatreššar, 2018, 2, 51-73.
Schwemer, Daniel. (2015). The Ancient Near East. In David J. Collins, S. J (Ed.), The Cambridge History of Magic and Witchcraft in the West: From Antiquity to the Present (pp.17-51). Cambridge: Cambridge University Press.
Scurlock, JoAnn. (2005). Magico-Medical Means of Treating Ghost-Induced Illnesses in Ancient Mesopotamia. Leiden; Boston: Brill.
Sitzler, D. (1995). "Vorwurf gegen Gott”: ein religiöses Motiv im alten Orient (Ägypten und Mesopo- tamien). Wiesbaden: Harrassowitz.
Steinert, Ulrike. (2012). Aspekte Des Menschseins Im Alten Mesopotamien: Eine Studie Zu Person Und Identität Im 2. Und 1. Jt. v. Chr. Leiden: Brill.
Stol, Marten. (1993). Epilepsy in Babylonia. Leiden: Brill.
Stol, Marten. (2007). Fevers in Babylonia. In Finkel, L. & Geller, M. J (Eds.), Disease in Babylonia
(pp.1-39). Leiden: Brill.
Toorn, Karel Van Der. (1985). Sin and Sanction in Israel and Mesopotamia: A Comparative Study.
Maastricht: Van Gorcum.
Toorn, Karel Van Der. (2003). Theodicy in Akkadian Literature. In A. Laato & J. de Moor (Eds.),
Theodicy in the World of the Bible. The Goodness of God and the Problem of Evil (pp. 57-89).
Leiden: Brill.
Vantisphout, Herman. (2017). Die Geschöpfe Des Prometheus, or, How and Why Did the Sumerians Create Their Gods? In B. Porter (Ed.), What Is a God?: Anthropomorphic and Non- -Anthropomorphic Aspects of Deity in Ancient Mesopotamia (pp.15-40).Winona Lake: Casco Bay Assyriological Institute.
Weinfeld, Moshe. (1998). Job and Its Mesopotamian Parallels: A Typological Analysis. In W. Claassen (Ed.), Text and Context. Old Testament and Semitic Studies for F. C. Fensham, Sup- plement Series (pp. 217-26). Sheffield: JSOT Press.
Wiggermann, F. A. M. (2000). Lamaštu, Daughter of Anu. A Profile. In Marten Stol (Ed.), Birth in Babylonia and the Bible: Its Mediterranean Setting (pp. 217-52). Groningen: Styx.
Wiggermann, F. A. M. (2007). The Four Winds and the Origins of Pazuzu. In Wilcke, C. (Ed.), Das geistige Erfassen der Welt im Alten Orient: Sprache, Religion, Kultur und Gesellschaft (pp.125- 165). Wiesbaden: Harrassowitz Verlag.
Wiggermann, F. A. M. (2011). The Mesopotamian Pandemonium A Provisional Census. In D. Otto Edzard & M. P. Streck (Eds.), Demoni Mesopotamici (pp. 302-319). Rome: Sapienza University.
Zucconi, Laura M. (2019). Ancient Medicine: From Mesopotamia to Rome. Grand Rapids, Michi- gan: William B. Eerdmans Publishing Company.
Publicado
2024-12-16
Secção
Artigos
Direitos de Autor (c) 2024 Ana Satiro, Isabel Gomes de Almeida
Este trabalho está licenciado com uma Licença Creative Commons - Atribuição 4.0 Internacional.
