Lilû (wind) demons are the class to which Pazuzu belongs, and his subjects.

His father is Hanpu, 'The staggering one' or 'The perverted one.' Wind demons Relation to other demons and deities Parents and Siblings His face is striking, with gazelle horns, human ears, a doglike muzzle, bulging eyes, and wrinkles on the cheeks. He has his right hand up and left hand down. His body canine-like but scaled, with birds' talons for feet, two pairs of wings, a scorpion's tail and a serpentine penis. Pazuzu is depicted as a combination of diverse animal and human parts. Iconography Īccording to Eckart Frahm's study of the Demon, the appearance of Pazuzu has remained fairly uniform throughout his history. 'I ascended a mighty mountain that shook, and the (evil) winds I encountered there were heading West One by one I broke their wings.' In another text he is perceived as more malicious, as the narrator addresses him as 'Agony of Mankind', 'Suffering of Mankind', 'Disease of Mankind', and chants telling the demon to not enter the home. I was enraged (in violent motion) against the strong mountains and ascended them.' Īnother text also narrated by him describes Pazuzu encountering other lilû demons in his travels, and breaking their wings, therefore preventing them from inflicting harm. 'I am Pazuzu, son of Ḫanbu, king of the evil lilû-demons. In the bilingual ( Sumerian and Akkadian) version of the Compendia, he identifies himself:

Similary a ritual incantation against Lamastu from the Late Babylonian Period instructs making a Pazuzu necklace and hanging it around the afflicted persons neck. Relating to the representations of Pazuzu, text inscriptions on the backs of representations or on tablets would invoke or otherwise mention Pazuzu.Ī ritual text from Assyria prescribes a Pazuzu head as a way to banish sickness. Given the volume of artifacts uncovered, it is thought that he enjoyed great popularity, and based upon the uniformity of the heads, amulets and statues, it is even speculated that Pazuzu representations were mass-produced. To ensure the demon's energy was directed at the threats the user faced. This pendant used a suspension loop to ensure the demon's gaze was always directed outwards. One of this type of amulet that was found inside a home in the Neo-Assyrian town of Dur-Katlimmu was lying on the floor of the main reception room and was thought to have been hung on the wall facing the entryway. Larger amulets made from stone could be hung on the wall to protect the room or an entrance. Some are rectangular in shape, where Pazuzu is either standing or is crouching such as the one presented in the gallery. Ritual texts from Uruk state that a woman could be given a bronze necklace or amulet of Pazuzu in order to protect her from miscarrying via the interference of Lamastu. Some of these heads have been found in graves. Occasionally the heads would be attached to cylinder seals or worn as brooches as well. These heads often had holes or loops on top, so they could be worn on necklaces by pregnant women to protect the baby from evil forces. Large amounts of Pazuzu Heads have been discovered, made from a variety of materials, chiefly Terra-Cotta, but also bronze, iron, gold, glass, and bone. These artifacts were placed in and around the home, or worn on the person to achieve the desired effect. Spells, Incantations, and special artifacts were used to gain the favor and protection of the demon. His role in ritual and magic is documented on inscriptions on the backs of his statues, or in ritual texts. His inhuman and grotesque form could have been used as a method of keeping away unwanted guests, as well as quell his wind-demon subjects from entering the home and wreaking havoc. There is a well documented use of Pazuzu in Mesopotamian white magic. Firstly as a demon of the home, as a domestic spirit, and secondly as the wandering wind demon, traversing the mountains, where he presents as a more wild character. 1.2 Pazuzu, King of the Evil Wind Demons.

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