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The Translation Of The First Maklu Tablet – Part 1

In this article I will begin presenting translations of the Maklu tablets. These translations come from the book Die Assyrische Beschworungsserie Maqlu; nach den originalen im British Museum herausgegeben written by Knut Leonard Tallqvist. Since my copy of this work is a reprint from the original work that was printed in 1865 there may be such things as missing words, or even whole lines that are missing because of low printing quality and damage to the cuneiform tablets, copies of which are given in this great work. I will try to the best of my abilities to supply the reader with proper English translations of this German work, and where possible I will also present the reader with translations in the Assyrian language. Here follows the first incantation of the first Maklu tablet:

  1. I invoke you, Gods of the Night.
  2. Together with you I call to the Night, to the Covered Woman.
  3. I call in the Evening, at Midnight, and in the Morning.
  4. Because the sorceress has bewitched me,
  5. the enchantress has banned me,
  6. my God and my Goddess cry over me.
  7. Because of my illness I am plagued with pain.
  8. I stand upright, I cannot lie down, neither during the night nor during the day.
  9. They have filled my mouth with cords,
  10. with upuntu-herb they have stuffed my mouth.
  11. They have made the water of my drink scarce,
  12. my joy is sorrow, and my merriment is grief.
  13. Arise, great Gods! Hear my wailing!
  14. Obtain justice! Take notice of my ways!
  15. I have made an image of the sorcerer and the sorceress,
  16. of my enchanter and enchantress.
  17. I have resigned myself at your feet and bring forth my lament,
  18. because they have done evil, those who are unclean who have strove to do evil,
  19. may they die, so that I may live!
  20. Their magic, their witchcraft, their poisoning, may it be dissolved!
  21. The binu-tree whose bark has become detached makes me shine!
  22. May the repulsiveness of their mouths become as the winds!
  23. The mastakal-plant, which is abundant on the Earth, cleanses me!
  24. GISH SHE SHA KU, from which the crop is full, let me loose!
  25. Before you I will shine like the KANKAL-herb.
  26. I want to be clean and bright like the lardu-herb.
  27. The spell of the sorceress is evil!
  28. May their words return to their mouths! May their tongues be cut off!
  29. Because of their sorceries, may the Gods of the Night slay them!
  30. May the Three Watches of the Night dissolve their evil sorceries!
  31. May their mouths be wax! May their tongues be honey!
  32. The words of my doom which they have spoken, may they melt like wax!
  33. The spell that they worked, may it pour away like honey!
  34. Their knots are broken! Their work is destroyed!
  35. All their speech fills the deserts, according to the Decree which the Gods of the Night have issued!

Here ends the first incantation.

I will now present the reader with the Assyrian translation of this incantation.

  1. al-si-ku-nu-ši ilani mu-ši-ti
  2. it-ti-ku-nu al-si mu-ši-tum kal-la-tum kut-tum-tum
  3. al-si ba-ra-ri-tum qab-li-tum u na-ma-ri-tum
  4. aš-šu kaššaptu ú-kaš-šip-an-ni
  5. e-li-ni-tum ub-bi-ra-an-ni
  6. ili-ia ù istari-ia ú-šis-su-ú eli-ia
  7. eli a-me-ri-ia am-ru-u a-na-ku
  8. im-di-ku la a-la-lu mûša ù ur-ra
  9. qu-ú im-ta-na-al-lu-ú pî-ia
  10. ú-pu-un-ti pi-ia ip-ru-su
  11. mê maš-ti-ti-ia ú-ma-u-ú
  12. e-li-li nu-bu-ú hi-du-ti si-ip-di
  13. i-zi-za-nim-ma ilani rabûti ši-ma-a da-ba-bi
  14. di-ni di-na a-lak-ti lim-da
  15. e-pu-uš salam kaššapi-ia u kaššapti-ia
  16. ša e-piš-ia u muš-te-piš-ti-ia
  17. aš-kun ina šap-li-ku-nu-ma a-dib-bu-ub di-ni
  18. aš-šu i-pu-ša lim-ni-e-ti iš-te-‘-a la ba-na-a-ti
  19. ši-i li-mut-ma a-na-ku lu-ub-lut
  20. kiš-pu-ša ru-hu-ša ru-su-ú-ša lu pa-aš-ru
  21. binu lil-lil-an-ni ša kim-ma-tú ša-ru-ú
  22. gišimmaru lip-šur-an-ni ma-hi-rat pû lu-ú šaru
  23. maštakal li-bi-ban-ni ša ûrist-tim ma-la-a-ta
  24. GIŠ ŠE ŠA KU lip-šur-an-ni ša še-am ma-la-a-ta
  25. ina mah-ri-ku-nu e-te-lil ki-ma KANKAL
  26. e-te-bi-ib az-za-ku ki-ma la-ar-di
  27. tu-ú-ša ša kaššaptu li-mut-ti
  28. tu-ur-rat amat-sa ana pi-ša lišanu-ša qa-as-sa-at
  29. ina eli kiš-pi-ša lim-ha-su-ši ilani mu-ši-ti
  30. iss massarati ša mu-ši lip-šu-ru ru-hi-ša lim-nu-ti
  31. pi-ša lu-ú ZAL.LU lišanu-ša lu-ú abtu
  32. ša iq-bu-ú amat limut-ti-ia ki-ma ZAL.LU lt-ta-tuk
  33. ša i-pu-šu kiš-pi ki-ma tabti liš-har-mit
  34. qi-is-ru-ša pu-ut-tu-ru ip-še-tu-ša hul-lu-qu
  35. kal a-ma-tu-ša ma-la-a serú
  36. ina qi-bit iq-bu-ú ilani mu-ši-tum idi

Here ends the Assyrian translation of the first incantation that is found on the first Maklu tablet.

This incantation should sound familiar to practitioners of the Necronomicon, as we are given a refined version of this incantation on page 89 and 90 of the Simon Necronomicon in the form of “the Binding of the Evil Sorcerers”.

The incantation given in this article comes from the first Maklu tablet, lines 1 to 36.



3 replies »

  1. I do understand what Dan Harms is talking about. However, I must say also that this is some really good information, and can be useful for the initiate to recite it in complete Akkadian. What I soon discover too, is that the idea of the war between the Elder Gods and the Ancient Ones ends here.

    The “Gods of the Night” are the stars,the Igigi. We find them praised in the Hymn to the Ancient Ones. They are called along with the Three Great Watchers. Excellent work.


  2. Thanks!

    Dan Harms does indeed have a point. If only this work was examined anew by proper scholars who excell in such matters. Unfortunately most proper scholars who studied these works are dead by now. So it is up to us…

    I’ve discovered that the book I work from contains a large section of notes. These notes explain the meaning of words that are found on the Maklu tablets. Take a look at the following explanation concerning the third line of the incantation given in this article.

    bararitum, qablitum u namaritum (meaning: Evening, Midnight, and Morning).

    These names don’t refer to the phases of the day. Instead they are the names of the Three Assyrian Watches of the Night.


  3. it is up to us. You will discover that when you have a relationship with the energies being discussed, you are led to insights that some scholars may not have. it is similar to someone writing a biography about one of your parents that doesn’t know them. After reading a book like that you would know the “more in depth” meaning behind your parents story because you have a relationship with them.

    We find the same in the works of Mesopotamian scholarship. Scholarship will alawys be linited, while usefukl, on some levels to the Gate-Walker, since these scholars have never interacted with the energies that they are writing about. The Initiate has this experience, but is also grateful for the hard work put in by scholars and the like for it helps us understand the depth of our Tradition more than we can expect.


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