Exorcism Texts

An ancient exorcism from Mesopotamia goes like this. I usually use only the first 5 lines in a chant, but you can use as much or as little as you like. Remember that if you are uncomfortable, it is because something is trying to block your way. Push through it.

Ban! Ban! Barrier That None Can Pass,
Barrier Of The Gods, That None May Break,
Barrier Of Heaven and Earth That None Can Change,
Which No God May Annul,
Nor God Nor Man Can Loose,
A Snare Without Escape, Set for Evil,
A Net Whence None Can Issue Forth, Spread for Evil,
Whether It Be
Evil Spirit, or Evil Fiend,
Or Hag-Demon, or Ghoul, or Robber-Sprite,
Or Phantom, or Night-Wraith, or Handmaid of the Phantom,
Or Evil Plague, or Fever-Sickness, or Unclean Disease,
Or That Which May Do Harm in Any Form or Fashion
Which Hath Attacked the Shining Waters of Ea,
May the Snare of Ea Catch It;
Or Which Hath Assailed the Meal of Nisaba,
May the Net of Nisaba Entrap It;
Or Which Hath Broken The Barrier
Let Not the Barrier of the Gods,
The Barrier of Heaven and Earth,
Let It Go Free;
Or Which Reverences Not the Great Gods,
May the Great Gods Entrap It,
May the Great Gods Curse It;
Or Which Attacks the House,
Into a Closed Dwelling May They Cause It To Enter;
Or Which Circles Round About,
Into a Place Without Escape May They Bring It;
Or Which is Shut In By the House Door,
Into a House Without Exit May They Cause It To Enter;
With Door and Bolt, a Bar Immovable,
May They Withhold It;
Or Which Blows In at the Threshold and Hinge,
Or Which Forces a Way Through Bar and Latch,
Like Water May They Pour It Out,
Like a Goblet May They Dash It to Pieces,
Like a Tile May They Break It;
Or Which Passes Over The Wall,
Its Wing May They Cut Off;
Or Which Lies in a Chamber,
Its Throat May They Cut;
Or Which Looks In at a Side Chamber,
Its Face May They Smite;
Or Which Mutters In a Chamber,
Its Mouth May They Shut;
Or Which Roams Loose In an Upper Chamber,
With a Basin Without Opening May They Cover It;
Or Which at Dawn is Darkened,
At Dawn To a Place of Sunrise May They Take It.


This is the Prayer to All the Gods. It’s a bit of a hairshirt, very Catholic, but I find that it clears my energy very well when spoken out loud.

”May the wrath of the heart of my god be pacified!
May the god who is unknown to me be pacified!
May the goddess who is unknown to me be pacified!
May the known and unknown god be pacified!
May the known and unknown goddess be pacified!
The sin which I have committed I know not.
The misdeed which I have committed I know not.
A gracious name may my god announce!
A gracious name may my goddess announce!
A gracious name may my known and unknown god announce!
A gracious name may my known and unknown goddess announce!
Pure food have I not eaten,
Clear water have I not drunk.
An offense against my god I have unwittingly committed.
A transgression against my goddess I have unwittingly done.
0 Lord, my sins are many, great are my iniquities!
My god, my sins are many, great are my iniquities! . . .
The sin, which I have committed, I know not.
The iniquity, which I have done, I know not.
The offense, which I have committed, I know not.
The transgression I have done, I know not.
The lord, in the anger of his heart, hath looked upon me.
The god, in the wrath of his heart, hath visited me.
The goddess hath become angry with me,
and hath grievously stricken me.
The known or unknown god hath straitened me.
The known or unknown goddess hath brought affliction upon me.
I sought for help, but no one took my hand.
I wept, but no one came to my side.
I lamented, but no one hearkens to me.
I am afflicted, I am overcome, I cannot look up.
Unto my merciful god I turn, I make supplication.
I kiss the feet of my goddess and [crawl before her] . . .
How tong, my god . . .
How long, my goddess, until thy face be turned toward me?
How long, known and unknown god,
until the anger of thy heart be pacified?
How long, known and unknown goddess,
until thy unfriendly heart be pacified?
Mankind is perverted and has no judgment.
Of all men who are alive, who knows anything?
They do not know whether they do good or evil.
0 lord, do not cast aside thy servant!
He is cast into the mire; take his hand.
The sin which I have sinned, turn to mercy!
The iniquity which I have committed, let the wind carry away.
My many transgressions tear off like a garment!
My god, my sins are seven times seven; forgive my sins!
My goddess, my sins are seven times seven; forgive my sins!
Known and unknown god, my sins are seven times seven; forgive my sins.


Then there is the Great Hymn to Shamash. Ignore the line numbers.

21. You climb to the mountains surveying the earth,
22. You suspend from the heavens the circle of the lands.
23. You care for all the peoples of the lands,
24. And everything that Ea, king of the counselors, had created is entrusted to you.
25. Whatever has breath you shepherd without exception,
26. You are their keeper in upper and lower regions.
27. Regularly and without cease you traverse the heavens,
28. Every day you pass over the broad earth. . . .
33. Shepherd of that beneath, keeper of that above,
34. You, Shamash, direct, you are the light of everything.
35. You never fail to cross the wide expanse of sea,
36. The depth of which the Igigi know not.
37. Shamash, your glare reaches down to the abyss
38. So that monsters of the deep behold your light. . . .
45. Among all the Igigi there is none who toils but you,
46. None who is supreme like you in the whole pantheon of gods.
47. At your rising the gods of the land assemble,
48. Your fierce glare covers the land.
49. Of all the lands of varied speech,
50.. You know their plans, you scan their way.
51.. The whole of mankind bows to you,
52. Shamash, the universe longs for your light. . . .
88. A man who covets his neighbor’s wife
89. Will [ . . .] before his appointed day.
90.. A -nasty snare is prepared for him. [ . . .]
91. Your weapon will strike at him, and there will be none to save him.
92. [His] father will not stand for his defense,
93. And at the judge's command his brothers will not plead.
94. He will be caught in a copper trap that he did not foresee.
95. You destroy the horns of a scheming villain,
96. A zealous [. . .] his foundations are undermined.
97. You give the unscrupulous judge experience of fetters,
98. Him who accepts a present and yet lets justice miscarry you make bear his punishment.
99. As for him who declines a present but nevertheless takes the part of the weak,
100.. It is pleasing to Shamash, and he will prolong his life. . . .
124. The progeny of evil-doers will [fail.]
125. Those whose mouth says 'No'-their case is before you.
126. In a moment you discern what they say;
127. You hear and examine them; you determine the lawsuit of the wronged.
128. Every single person is entrusted to your hands;
129. You manage their omens; that which is perplexing you make plain.
130. You observe, Shamash, prayer, supplication, and benediction,
131. Obeisance, kneeling, ritual murmurs, and prostration.
132. The feeble man calls you from the hollow of his mouth,
133. The humble, the weak, the afflicted, the poor,
134. She whose son is captive constantly and unceasingly confronts you.
135. He whose family is remote, whose city is distant,
136. The shepherd [amid) the terror of the steppe confronts you,
137. The herdsman in warfare, the keeper of sheep among enemies.
138. Shamash, there confronts you the caravan, those journeying in fear,
139. The traveling merchant, the agent who is carrying capital.
140. Shamash, there confronts you the fisherman with his net,
141. The hunter, the bowman who drives the game,
142. With his bird net the fowler confronts You.
143. The prowling thief, the enemy of Shamash,
144. The marauder along the tracks of the steppe confronts you.
145. The roving dead, the vagrant soul,
146. They confront you, Shamash, and you hear all.
147. You do not obstruct those that confront you. . . .
148. For my sake, Shamash, do not curse them!
149. You grant revelations, Shamash, to the families of men,
150. Your harsh face and fierce light you give to them. . . .
154. The heavens are not enough as the vessel into which you gaze,
155. The sum of the lands is inadequate as a seer's bowl.......
159. You deliver people surrounded by mighty waves,
160. In return you receive their pure, clear libations. . .
165. They in their reverence laud the mention of you,
166. And worship your majesty for ever. . . .
174. Which are the mountains not clothed with your beams?
175. Which are the regions not warmed by the brightness of your light?
176. Brightener of gloom, illuminator of darkness,
177. Dispeller of darkness, illuminator of the broad earth.
178 f.....

Translation by W. G. Lambert, in his Babylonian Wisdom Literature (Oxford, 1960,)I, 127 ff.

And offer a prayer of blessing at the end:

“Great Anu, may heaven and earth bless you!
May the deities Enlil, Ea, and Beletile bless you joyfully!
May both the gods Sin and Shamash bless you when you appear!
May the deities Nergal and Sibi bless you with firm hearts!
May the Igigi gods of heaven and the Anunnaki gods of earth bless you!
May the gods of the Deep and the gods of the Holy Shrine bless you!
May they bless you daily every day, month and year!”

The deity names are pronounced the way they are spelled, if you are unfamiliar with Mesopotamian names. The god Sin is the moon god. He is pron: ‘seen’. The word sin refers to the full moon. His other name, more common, is Nanna, which refers to the new moon, which was the main monthly festival moon. He is often Nanna-Sin, or Nanna-Suen. Using the name Sin in this context makes reference to the light of the full moon shining his rays upon darkness and things hidden, making them appear, and therefore no longer hidden and no longer something to be feared.

Shamash is the sun. Enlil is the lord of air, the head of the pantheons, Ea is also Enki, the god of water, lord of the earth, god of magic and wisdom. Nergal is a lord of the underworld. Beletile is an honorific which means Lady. Nisaba is a grain goddess; some books spell her name Nidaba. Nisaba is the correct translation. Not sure who Sibi is, I can’t find her anywhere; she could have been a local deity for the city in question. Since she is paired with Nergal, though, I’d say she’s an underworld goddess. You can substitute her with Ereshkigal, if you want; queen of the underworld.

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