An Accadian hymn about the Seven Harmful Spirits:
- “They are the destructive reptiles, even the winds that create evil!
- as an evil reptile, as an evil wind, do they appear!
- as an evil reptile, as an evil wind, who marches in front are they !
- Children monstrous (gitmalutu), monstrous sons are they!
- Messengers of the pest-demon are they!
- Throne-bearers of the goddess of Hades are they!
- The whirlwind (mátu) which is poured upon the land are they!
- The seven are gods of the wide-spread heaven.
- The seven are gods of the wide-spread earth.
- The seven are gods of the (four) zones.
- The seven are gods seven in number.
- Seven evil gods are they!
- Seven evil demons are they!
- Seven evil consuming spirits are they!
- In heaven are they seven, in earth are they seven!”
From H.C. Rawlinson, The Cuneiform Inscriptions of Western Asia, 1886, iv. 1. ii. 65–iii. 26; 2. v. 30-59:
- “Seven are they, seven are they!
- In the hollow of the deep, seven are they!
- (In) the glory of heaven, seven are they!
- In the hollow of the deep in a palace grew they up! (In the original, “from the hollow …. came they forth”).
- Male they are not, female they are not!
- They are the dust-storm, the travelled ones are they!
- Wife they possess not, child is unborn to them.
- Order and kindliness know they not.
- They hearken not to prayer and supplication.
- From the horse of the mountain came they forth.
- Of Ea are they the foes.
- The throne-bearers of the gods are they.
- To trouble the canal in the street are they set.
- Evil are they, evil are they!
- Seven are they, seven are they, seven doubly said are they!”
Another poet of Eridu, in a hymn to the Fire-god, speaks of the seven spirits in similar language:
- “O god of Fire,” he asks, “how were those seven begotten, how grew they up?
- Those seven in the mountain of the sunset were born;
- those seven in the mountain of the sunrise grew up.”
Throughout they are regarded as elemental powers, and their true character as destructive winds and tempests is but thinly veiled by a cloak of poetic imagery. But it will be noticed that they already belong to the harmful side of nature; and though the word which I have rendered “evil,” after the example of the Semitic translators, means rather “injurious” than “evil” in our sense of the word, they are already the products of night and darkness; their birth-place is the mountain behind which the sun sinks into the gloomy lower world.
In the 22nd book of the great work on Astronomy, compiled for Sargon of Accad, they are termed “the seven great spirits” or galli, and it is therefore possible that they had already been identified with the “seven gods of destiny,” the Anúna-ge or “spirits of the lower world,” of the cult of Nipur.
In their gradual development into the Semite Rimmon, the spirits of the air underwent a change of parentage.
Mâtu, as we have seen, was, like his kindred wind-gods of Eridu, the offspring of Ea. But the home of the wind is rather the sky than the deep, and Meri, “the shining firmament,” was naturally associated with the sky.
When Ana, “the sky,” therefore, became the Semitic Anu, Rimmon, who united in himself Mâtu and Meri and other local gods of wind and weather as well, was made his son.”
A.H. Sayce, Lectures on the Origin and Growth of Religion as Illustrated by the Religion of the Ancient Babylonians, 5th ed., London, 1898, pp. 207-8.