Who was Esagil-kin-apli?

Esagil-kin-apli was the chief scholar, known as the ummânû, for the Babylonian king Adad-apla-iddina, who reigned from 1067 to 1046 BCE. The title ummânû signifies a high level of learning and expertise in ancient Mesopotamian scholarly traditions.

What is Esagil-kin-apli best known for?

Esagil-kin-apli is best known for his Diagnostic Handbook, titled Sakikkū (SA.GIG). This medical treatise was influential as it used symptoms to determine the cause and prognosis of illnesses, often considering supernatural factors, and it became the standard text during the first millennium BCE.

What was the significance of the Sakikkū (SA.GIG)?

The Sakikkū (SA.GIG) was a medical treatise that became the received text for diagnosis during the first millennium BCE. It systematically used symptoms to ascertain the etiology, frequently supernatural, and prognosis of illnesses.

What was Esagil-kin-apli's familial background?

Esagil-kin-apli came from a learned family in Borsippa. He was the son of Assalluḫi-mansum, who served as the apkallu, or sage, during the time of Hammurabi (circa 1792–1750 BCE).

What does the term ummânû refer to?

The term ummânû refers to a chief scholar or master craftsman in ancient Babylonian society. Esagil-kin-apli held this title under King Adad-apla-iddina.

What does the term apkallu refer to?

The term apkallu signifies a sage or wise person in ancient Mesopotamian culture. Esagil-kin-apli's father, Assalluḫi-mansum, was an apkallu during Hammurabi's reign.

What types of content are included in the Exorcists Manual?

The Exorcists Manual includes a variety of important texts and knowledge for aspiring exorcists. These encompass exorcism rituals, royal rituals, medical knowledge, incantations, and omen series, providing a comprehensive guide to the craft.

How does the Exorcists Manual begin?

The Exorcists Manual begins with an introductory statement indicating its purpose: Incipits of the Series belonging to the art of exorcism (mašmaššūtu), established (kunnu) for instruction (izhu) and testing (tāmartu), all to be read out. This sets the stage for its role in teaching and referencing the practice of exorcism.

What are the two main parts of the Exorcists Manual?

The Exorcists Manual is composed of two distinct manuals. The first focuses on kakugallūtu, the exorcism corpus, and išippūtu, esoteric knowledge. The second manual, detailed from line 4 onwards, is specifically attributed to the exorcist according to Esagil-kin-apli and lists works such as the great astrological omen series Enūma Anu Enlil and the terrestrial omen series Šumma ālū.

What is the Esagil-kin-apli catalogue?

The Esagil-kin-apli catalogue, subtitled the niširti E[zida] meaning secret of Ezida, is a document that provides a biographical introduction to Esagil-kin-apli. It also contains his explanations for new editions of diagnostic and physiognomic compendia, and it functions as an index of texts, listing their incipits and line counts.

What versions of the Esagil-kin-apli catalogue exist?

The Esagil-kin-apli catalogue exists in both Neo-Assyrian and Neo-Babylonian copies. These copies provide valuable insights into the scholarly works compiled or referenced by Esagil-kin-apli.

What is the significance of the Esagil-kin-apli catalogue regarding authorship?

While the Catalogue of Texts and Authors sometimes credits the god Ea with the authorship of works like the diagnostic compendium SA.GIG and the physiognomic series Alamdimmū, the catalogue itself, along with a codicil on the Sakikkū, suggests otherwise, implying human authorship or compilation by scholars like Esagil-kin-apli.

What is the Alamdimmū?

Alamdimmū, meaning form or figure (derived from Sumerian alam.dīmu), is a series of physiognomic omens presented across twenty-seven tablets. It interprets external form and appearance as indicators of a person's fate, as ordained by the gods Ea and Assaluḫi/ Marduk.

What does the Šumma alamdimmū section of the work cover?

The Šumma alamdimmū section, which translates to if the form, contains physiognomic omens. Esagil-kin-apli described it as concerning external form and appearance and how these relate to the fate ordained by the gods.

How is the Šumma alamdimmū structured?

The Šumma alamdimmū is structured into sections. Following the initial twelve tablets of the main work, it includes subsections such as Šumma nigdimdimmū (if the appearance or shape) and Šumma kataduggū (if the utterance).

What is Šumma nigdimdimmū?

Šumma nigdimdimmū is a subsection within the Alamdimmū series, focusing on if the appearance or shape. It is presented on two tablets, though extant copies are too fragmentary for detailed interpretation.

What is Šumma kataduggū?

Šumma kataduggū, meaning if the utterance, is a section within the Alamdimmū series presented on one tablet. It describes the consequences of specific utterances and habitual conduct, sharing characteristics with terrestrial omens found in the Šumma ālū series.

What does the Šumma sinništu qaqqada rabât section deal with?

The section titled Šumma sinništu qaqqada rabât, which translates to if a womans head is large, provides omens specifically based on the physical appearance of women. This section is presented on two tablets.

What is the Šumma liptu section about?

The Šumma liptu section, meaning if a spot or mole, likely comprised nine tablets. It focused on omens derived from the presence and location of blemishes, with eight tablets dedicated to males and one to females.

What does the Šumma šer’ān pūt imittišu ittenebbi section concern?

The section titled Šumma šer’ān pūt imittišu ittenebbi, meaning if the vein on the right side of his forehead throbs, deals with involuntary bodily movements and their potential significance as omens.

What is the origin of the term Sakikkū (SA.GIG)?

The term Sakikkū (SA.GIG) originates from Sumerian and literally means diseased veins/muscles. It refers to the symptoms of illness observed in a patient.

How did Esagil-kin-apli assemble the Sakikkū?

Esagil-kin-apli assembled the diagnostic omens for the Sakikkū during the reign of Adad-apla-iddina to create a standardized text for the first millennium BCE. He noted that these omens had not been organized into a new edition for a long time and were in a tangled state.

What was the primary purpose of diagnosis in the Sakikkū?

The primary purpose of diagnosis within the Sakikkū was to identify the divine sender of a disease, as illnesses were perceived to be messages from deities. Understanding the source was crucial for determining the appropriate response or ritual.

How is the Sakikkū organized systematically?

The Sakikkū is systematically arranged from head to foot, from left (inauspicious) to right (auspicious), and follows a color sequence of red/brown, yellow/green, black or white, and two shades of uncertain hue. This organization spans 40 tablets, a number associated with the god Ea.

How many chapters does the Sakikkū contain, and what is the first chapter about?

The Sakikkū is divided into six chapters of unequal length. The first chapter, consisting of two tablets, begins with the phrase when the exorcist goes to the house of a sick person and includes omens encountered on the way, such as a multi-colored pig indicating dropsy.

What does the second chapter of the Sakikkū focus on?

The second chapter of the Sakikkū, titled when you approach the sick man, is arranged as an inspection from head to foot (a capite ad calcem). This section, attributed to the deity Ea, was complete in twelve tablets, with the first seven dedicated to the head.

What is the subject of the third chapter of the Sakikkū?

The third chapter of the Sakikkū deals with infectious diseases and is introduced by the phrase if he is sick for one day and.... It includes details about the progression or course of the disease.

What specific conditions are covered in the fourth chapter of the Sakikkū?

The fourth chapter of the Sakikkū exclusively addresses neurological syndromes. This includes conditions like epilepsy, seizures, strokes, and phenomena related to ghosts and gods, and it contains the few magical prescriptions found within the entire work.

What are some examples of conditions mentioned in the fourth chapter of the Sakikkū?

The fourth chapter lists specific conditions such as if a fall (miqtu) falls upon him, if a mans 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.ûr.ra is born with him, and if he is ill and opens his mouth all the time.

What is the focus of the fifth chapter of the Sakikkū?

The fifth chapter of the Sakikkū, consisting of five tablets, likely addresses specific diseases, particularly those manifesting as skin lesions and fever. One tablet is dedicated to naming a disease based on its characteristics.

What does the sixth and final chapter of the Sakikkū cover?

The sixth and final chapter of the Sakikkū, also comprising five tablets, focuses on gynecology and issues related to women and infants. It includes diagnoses for the gender and fortune of unborn children based on pregnancy symptoms, such as changes in the nipples.

What is the Exorcists Manual also known as, and what is its museum number?

The Exorcists Manual is also known as KAR 44. Its museum number is VAT 8275. This information is presented in the navbox associated with the manual.

What is the purpose of the Esagil-kin-apli catalogue regarding texts?

The Esagil-kin-apli catalogue serves as an index for various texts, providing their incipits (opening phrases) and the number of lines each contains. This helped scholars identify and reference specific works.

What celestial and terrestrial omen series are mentioned in relation to Esagil-kin-apli's work?

The great astrological omen series Enūma Anu Enlil and the terrestrial omen series Šumma ālū are mentioned in relation to Esagil-kin-apli's work, specifically within the second manual of the Exorcists Manual.

Where were copies of the Esagil-kin-apli catalogue found?

Copies of the Esagil-kin-apli catalogue have been found in Nimrud (ND 4358 + 4366) and Babylon (BM 41237 + 46607 + 47163).

What is the meaning of the Sumerian term SA.GIG?

The Sumerian term SA.GIG translates to diseased veins/muscles and is the name given to the Diagnostic Handbook compiled by Esagil-kin-apli.

What is the significance of the number 40 in relation to the Sakikkū?

The Sakikkū is organized across 40 tablets, a number significant because it is associated with the god Ea, who is credited with giving humanity diagnostic knowledge.

What is the relationship between Esagil-kin-apli and Hammurabi's time?

While Esagil-kin-apli lived much later, his father, Assalluḫi-mansum, was an apkallu (sage) during the reign of Hammurabi (circa 1792–1750 BCE). This indicates a lineage of scholarly tradition extending back to that era.

What is the Uruk List of Sages and Scholars?

The Uruk List of Sages and Scholars is a document from 165 BCE that lists important scholars. Esagil-kin-apli appears on this list, noted as the ummânû of King Adad-apla-iddina.

What does the term incipits refer to in the context of the catalogue?

In the context of the Esagil-kin-apli catalogue, incipits refers to the opening phrases or beginnings of each tablet within a series. These served as identifiers for the texts.

What is the primary function of the Exorcists Manual?

The primary function of the Exorcists Manual is to serve as a comprehensive guide or handbook for individuals training to become exorcists. It compiles essential rituals, knowledge, and texts related to the practice of āšipūtu.

What does the phrase a capite ad calcem mean in relation to the Sakikkū?

The phrase a capite ad calcem is Latin for from head to foot. In the Sakikkū, it describes the systematic arrangement of the second chapter, where the examination of the patient proceeds from the head down to the feet.

What deities are mentioned in connection with the Alamdimmū?

The deities Ea and Assaluḫi/ Marduk are mentioned in connection with the Alamdimmū, as they are credited with ordaining the fate of individuals based on their external form and appearance.

What is the significance of the Seleucid period mentioned in relation to the Uruk List of Sages and Scholars?

The Uruk List of Sages and Scholars, which includes Esagil-kin-apli, dates to 165 BCE, placing it within the Seleucid period of Mesopotamian history. This indicates the continued relevance and study of ancient scholars and their works during that era.

What is the meaning of the term etiology as used in the description of the Sakikkū?

Etiology refers to the study or determination of the cause or origin of a disease or condition. In the context of the Sakikkū, it means the handbook aimed to identify the cause of an illness, often attributing it to supernatural forces.

What is the relationship between the Sakikkū and the first millennium BCE?

The Sakikkū became the received text for medical diagnosis during the first millennium BCE. This means it was the standard, authoritative compilation of diagnostic knowledge used during that period.

What does the navbox indicate about certain works listed under the Exorcists Manual?

The navbox indicates that certain works listed under the Exorcists Manual, marked with a dagger symbol ( † ), are not extant, meaning complete copies or original texts are no longer available.

What specific omen series are mentioned as part of the second manual of the Exorcists Manual?

The second manual of the Exorcists Manual lists the great astrological omen series Enūma Anu Enlil and the terrestrial omen series Šumma ālū among its contents.

What is the purpose of the diagnostic handbook Sakikkū in relation to prognosis?

The Sakikkū uses symptoms not only to ascertain the etiology (cause) of an illness but also to determine its prognosis, which is the likely course or outcome of the disease.

What does the term āšipūtu refer to?

The term āšipūtu refers to the craft or art of exorcism in ancient Mesopotamian culture. The Exorcists Manual is a compendium designed for those seeking to master this practice.

Esagil-kin-apli Wiki: Esagil-kin-apli: Architect of Ancient Mesopotamian Medical Divination

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About Esagil-kin-apli

Chief Scholar of Babylon

Esagil-kin-apli served as the ummânû, or chief scholar, to the Babylonian king Adad-apla-iddina, who reigned from 1067 to 1046 BCE. His prominence is noted on the Uruk List of Sages and Scholars, compiled in 165 BCE, where he is listed alongside the king.

A Legacy of Learning

Hailing from a distinguished family in Borsippa, Esagil-kin-apli was the son of Assalluḫi-mansum, himself a renowned apkallu (sage) during the time of Hammurabi (circa 1792–1750 BCE). This lineage placed him at the nexus of ancient Mesopotamian intellectual tradition.

Foundation of Prognosis

He is best known for his monumental Diagnostic Handbook, Sakikkû (SA.GIG). This comprehensive medical treatise systematically used observed symptoms to ascertain the etiology (cause), frequently supernatural, and prognosis (likely outcome) of ailments, establishing a standard that endured throughout the first millennium BCE.

Scholarly Lineage

Descendant of Hammurabi's Sage

Esagil-kin-apli's father, Assalluḫi-mansum, was a prominent figure, holding the esteemed title of apkallu (sage) during the reign of Hammurabi, one of Mesopotamia's most influential rulers. This familial connection to a sage of such a pivotal era underscores the deep intellectual roots from which Esagil-kin-apli emerged.

Borsippa's Learned Citizen

His status as a "prominent citizen of Borsippa," a city renowned for its ancient temples and scholarly traditions, further contextualizes his position. Borsippa was a center of learning and religious significance, providing a fertile ground for the development and dissemination of complex knowledge systems.

Key Works

The Exorcists Manual (KAR 44)

This extensive compendium, also known as KAR 44, served as an essential guide for those aspiring to master the craft of exorcism, known as the âšipûtu. It is a meticulously compiled resource that integrates various forms of knowledge crucial for ritualistic practice.

The Exorcists Manual is structured to provide aspiring practitioners with a comprehensive understanding of their discipline. It includes:

Exorcism Rituals: Detailed procedures for various forms of exorcism.
Royal Rituals: Practices relevant to the king and the state.
Medical Knowledge: Insights into understanding and treating ailments.
Incantations: Specific spells and invocations.
Omen Series: Interpretations of celestial (e.g., Enûma Anu Enlil) and terrestrial (e.g., Šumma Ālu) portents, providing a framework for divination.

The manual begins by stating its purpose: "Incipits of the Series belonging to the art of exorcism (mašmaššûtu), established (kunnu) for instruction (izhu) and testing (tâmartu), all to be read out." It is further divided into two core components: the kakugallû, or "exorcism corpus," and the išišippû, representing "esoteric knowledge."

The Esagil-kin-apli Catalogue

Subtitled the niširti E[zida], meaning "secret of Ezida," this catalogue exists in both Neo-Assyrian and Neo-Babylonian versions. It serves as a foundational document, providing context and structure for Esagil-kin-apli's other significant works.

The catalogue opens with a biographical introduction to Esagil-kin-apli himself. It then presents an explanation for the newly compiled edition of the diagnostic compendium SA.GIG and the physiognomic series Alamdimmû. While traditional attributions credit the god Ea with the authorship of these vast bodies of knowledge, Esagil-kin-apli's catalogue suggests a more human-driven compilation and refinement process. It functions as an index, providing the incipits (opening phrases) for each tablet and noting their line counts, thereby organizing and standardizing the transmission of this ancient wisdom.

The Diagnostic Handbook: Sakikkû (SA.GIG)

Ascertaining Etiology and Prognosis

The Sakikkû, meaning "diseased veins/muscles" in Sumerian (SA.GIG), is Esagil-kin-apli's most celebrated contribution. He compiled this diagnostic compendium during the reign of Adad-apla-iddina, organizing a body of knowledge that had previously been "tangled like threads and had no master edition." Its primary purpose was to identify the divine sender of a disease, viewing illness as a message from a deity.

A Systematic Approach

Esagil-kin-apli applied a logical framework to over 3,000 entries, arranging them systematically from head to foot. The diagnostic process considered left-to-right orientation (left being inauspicious, right auspicious) and a color sequence (red/brown, yellow/green, black, white). The work comprises 40 tablets, a number significant to the god Ea, who was believed to have imparted diagnostic knowledge to humanity.

The Sakikkû is divided into six distinct chapters:

Chapter 1: The Exorcist's Journey
This initial section details omens encountered on the way to a sick person's house, such as observing a multi-colored pig, which might indicate the patient suffers from dropsy.
Chapter 2: Approaching the Sick Man
Arranged systematically from head to foot (a capite ad calcem), this chapter, attributed to the deity Ea, comprises twelve tablets, with the first seven focusing on the head.
Chapter 3: Disease Progression
This chapter, introduced by phrases like "if he is sick for one day and...", addresses the course and manifestation of various illnesses.
Chapter 4: Neurological Syndromes and Magic
Exclusively dedicated to neurological conditions such as epilepsy, seizures, strokes, and the influence of ghosts and gods, this chapter contains the few magical prescriptions found within the handbook.
Chapter 5: Specific Ailments
Consisting of five tablets, this chapter likely deals with specific diseases, particularly those evidenced by skin lesions and fever.
Chapter 6: Women and Infants
This final chapter, also comprising five tablets, focuses on gynecology and obstetrics, diagnosing the gender and fortune of unborn children based on symptoms observed during pregnancy.

Physiognomy: Alamdimmû

Reading the Form

The series Šumma alamdimmû, translating to "If the form," consists of twenty-seven tablets dedicated to physiognomic omens. It explores how external physical characteristics and appearance might imply an individual's fate, as ordained by the gods Ea and Assaluḫi/Marduk.

Detailed Observations

Within Esagil-kin-apli's catalogue, Alamdimmû is described as concerning "external form and appearance (and how they imply) the fate of the man." The term itself derives from the Sumerian 'alam.dîmu'. The work is meticulously subdivided into sections that analyze various physical attributes and their divinatory significance.

The Alamdimmû series includes several distinct sections:

Šumma nigdimdimmû ("If the appearance" or "shape"): Analyzes general appearance and shape across two tablets.
Šumma kataduggû ("If the utterance"): Examines the consequences of speech and habitual conduct, sharing characteristics with omens from the terrestrial series Šumma Ālu.
Šumma sinništu qaqqada rabâtu ("If a woman's head is large"): Focuses on specific physical traits in women.
Šumma liptu ("If a spot" or "mole"): Details omens derived from the location of blemishes, with eight tablets for males and one for females.
Involuntary Movements: A section concerning the implications of spontaneous bodily actions, such as a vein throbbing on the forehead.

The Exorcists Manual

A Compendium for Ritual Mastery

The Exorcists Manual (KAR 44) is a vital text that Esagil-kin-apli compiled or organized. It serves as a practical guide, a vademecum, for the âšipu, the exorcist priest. Its contents are designed to equip practitioners with the necessary knowledge and rituals to address perceived supernatural influences on health and well-being.

The manual is a rich tapestry of Mesopotamian ritualistic and divinatory practices, encompassing:

Ritualistic Corpus: Including the kakugallû (exorcism corpus) and išišippû (esoteric knowledge).
Divine and Royal Practices: Rituals pertaining to the gods and the king.
Medical Lore: Knowledge relevant to diagnosing and treating afflictions.
Incantations: Specific verbal formulae used in rituals.
Omen Series: References to major divinatory texts like Enûma Anu Enlil (celestial omens) and Šumma Ālu (terrestrial omens).

The text explicitly states its purpose: to provide established knowledge for instruction and testing in the art of exorcism.

Enduring Legacy

Standardization of Medical Practice

Esagil-kin-apli's most profound impact lies in the standardization and refinement of the Sakikkû. By organizing this vast body of diagnostic and prognostic knowledge into a coherent, systematic text, he ensured its authority and widespread adoption. It became the definitive medical treatise, the "received text," for the entirety of the first millennium BCE, shaping Mesopotamian medical understanding for over a thousand years.

Influence on Divination and Ritual

Beyond medicine, his work on the Exorcists Manual and the Alamdimmû series demonstrates a sophisticated integration of divination, ritual, and the interpretation of signs. This holistic approach, linking observable phenomena (symptoms, physical traits) to supernatural causes and outcomes, reflects the complex worldview of ancient Mesopotamia and influenced subsequent practices in these fields.

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References

W 20030,7 the Seleucid List of Sages and Scholars, obverse line 16, recovered from Anuâs BÄ«t RÄÅ¡ temple during the 1959/60 excavation.

KAR 44 at CDLI (ref. P369026) rev 5-20.

Å¡a ul-tu ul-la zarÃ¢(sur.[gibil]) [la] á¹£ab.tu4 Ã¹ kÄ«ma(gim) qÃª.gumeÅ¡ parkÅ«/egrÅ«.(gib)[meÅ¡-ma gabarÃ¢(gaba.ri)] lÃ Ä«Å¡Ã»(tuku).

Tablets XXVI (BM 47753 from Babylon), XXVII (SU51/92+ from Sultantepe), XXVIII, XXIX and XXX although the latter is not extant.

A full list of references for this article are available at the Esagil-kin-apli Wikipedia page

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This is not professional historical or academic advice. The information provided on this website is not a substitute for scholarly research, consultation with experts in Assyriology or ancient history, or the direct study of primary sources. Always refer to peer-reviewed academic works and consult with qualified professionals for specific research needs.

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Esagil-kin-apli: Architect of Ancient Mesopotamian Medical Divination

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About Esagil-kin-apli ℹ️

👑 Chief Scholar of Babylon

📜 A Legacy of Learning

⚕️ Foundation of Prognosis

Scholarly Lineage 🌳

👨‍🏫 Descendant of Hammurabi's Sage

🏛️ Borsippa's Learned Citizen

Key Works 📚

📖 The Exorcists Manual (KAR 44)

📝 The Esagil-kin-apli Catalogue

The Diagnostic Handbook: Sakikkû (SA.GIG) ⚕️

🔍 Ascertaining Etiology and Prognosis

methodical Arrangement A Systematic Approach

Physiognomy: Alamdimmû 🔮

👤 Reading the Form

🧐 Detailed Observations

The Exorcists Manual ✨

📖 A Compendium for Ritual Mastery

Enduring Legacy ⏳

🌟 Standardization of Medical Practice

🧠 Influence on Divination and Ritual

Teacher's Corner 🧑‍🏫

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📜 References

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Disclaimer ⚠️

📜 Important Notice

Dive in with Flashcard Learning!

About Esagil-kin-apli

Chief Scholar of Babylon

A Legacy of Learning

Foundation of Prognosis

Scholarly Lineage

Descendant of Hammurabi's Sage

Borsippa's Learned Citizen

Key Works

The Exorcists Manual (KAR 44)

The Esagil-kin-apli Catalogue

The Diagnostic Handbook: Sakikkû (SA.GIG)

Ascertaining Etiology and Prognosis

A Systematic Approach

Physiognomy: Alamdimmû

Reading the Form

Detailed Observations

The Exorcists Manual

A Compendium for Ritual Mastery

Enduring Legacy

Standardization of Medical Practice

Influence on Divination and Ritual

Teacher's Corner

True or False?

Test Your Knowledge!

Gamer's Corner

Discover other topics to study!

References

Feedback & Support

Disclaimer

Important Notice