Colours: Green, black, brown
Elements: all four
Directions: North, although considering the aspect of the Four Winds, I would say West or South-West
Incenses: Dragon’s Blood, Nag Champa, White Sage, Garden Sage, Patchouli
In the realm of ancient Mesopotamian mythology, Pazuzu stands as a mysterious and complex figure, a demon with a dual nature that has captivated the imagination of scholars and enthusiasts alike. Revered and feared in equal measure, Pazuzu’s presence is deeply embedded in the rich tapestry of Mesopotamian religious beliefs. This deity has left an indelible mark on history, transcending the boundaries of time and culture.
Pazuzu’s origins can be traced back to ancient Mesopotamia, a cradle of civilization situated between the Tigris and Euphrates rivers. The earliest references to Pazuzu appear in Sumerian and Akkadian texts dating as far back as the 2nd millennium BCE. In these ancient writings, Pazuzu is often depicted as a malevolent deity associated with the southwest wind—a harbinger of storms, droughts, and pestilence.
Pazuzu is frequently depicted with a distinctive appearance—an amalgamation of human and animal features. His most recognizable features include a fearsome canine face, eagle-like talons, a scaly serpentine tail or phallus in some depictions, and four prominent wings. This fusion of disparate elements emphasizing Pazuzu’s role as a formidable force.
Pazuzu’s dual nature is a striking aspect of his character. While he is undoubtedly a malevolent force, ancient Mesopotamian cultures also believed in his protective qualities. Pazuzu was often invoked as a countermeasure against other malevolent spirits, particularly the demoness Lamashtu, who was thought to prey upon infants and pregnant women. Amulets and talismans featuring Pazuzu’s image were widely used as protective charms, believed to ward off evil and ensure the well-being of the wearer.
The ambivalence surrounding Pazuzu reveals the complex nature of ancient Mesopotamian belief systems. It highlights the nuanced understanding that these societies had of the otherwordly realm, where deities and demons could embody both benevolent and malevolent aspects.
Despite being rooted in ancient history, Pazuzu’s influence has transcended the confines of Mesopotamian mythology. His character has found resonance in popular culture, making appearances in literature, art, and cinema.
One of the most notable references to Pazuzu is found in William Peter Blatty’s novel “The Exorcist,” which was later adapted into a groundbreaking film. In this context, Pazuzu is portrayed as a demonic entity possessing the young Regan MacNeil. The depiction in “The Exorcist” diverges from the traditional Mesopotamian understanding, emphasizing the malevolent aspect of Pazuzu while downplaying his protective attributes. This obviously begs the question as to whether these powerful deities do and would even bother to possess a human being. My vote would be a resounding no.
Pazuzu’s enduring legacy lies in his ability to embody the intricate interplay between the balance of things, protection and malevolence. The demon’s iconography has persisted through the ages, transcending the boundaries of ancient Mesopotamia and finding a place in the collective human consciousness.
The symbolism associated with Pazuzu speaks to the perennial human fascination with forces beyond our control. In Pazuzu, we find a representation of the capricious and unpredictable nature of life—a force that can both threaten and protect, embodying the duality inherent in the human experience.
Pazuzu’s relationship with Lamashtu is a fascinating aspect of ancient Mesopotamian mythology, as the two entities are often portrayed as adversaries in the intricate pantheon of deities and demons. Lamashtu, a female demon, is commonly associated with the harming of children and pregnant women. She is depicted as a fearsome creature with a lioness’s head, donkey’s teeth, bird’s feet, and taloned fingers.
Pazuzu, on the other hand, is often invoked as a protective deity, particularly against the malevolent influence of Lamashtu. The belief was that Pazuzu had the power to ward off Lamashtu and protect individuals—especially pregnant women and young children—from her harmful intentions. This protective aspect of Pazuzu is highlighted in various artifacts, including amulets and talismans, where his image is featured prominently as a means of safeguarding against Lamashtu’s malevolence.
The antagonistic relationship between Pazuzu and Lamashtu underscores the dual nature of Pazuzu himself. While Pazuzu is acknowledged as a demon associated with storms and pestilence, his protective qualities against Lamashtu showcase a more benevolent side. This dualism is a characteristic feature of many ancient Mesopotamian deities and demons, highlighting the nuanced understanding these cultures had of otherworldy forces.
The ritualistic use of Pazuzu imagery and amulets as protective measures against Lamashtu reflects the practical concerns and fears of ancient Mesopotamian societies. By invoking Pazuzu, individuals sought not only to appease a potentially malevolent force but also to harness the protective qualities inherent in this complex deity.
Pazuzu’s relationship with Lamashtu is one of opposition, with Pazuzu serving as a counterforce to protect against the harm that Lamashtu was believed to inflict. This dynamic interplay between these two entities adds depth to the intricate web of Mesopotamian mythology, illustrating the complex and multifaceted nature of the supernatural forces that shaped the beliefs and practices of ancient civilizations.
In Mesopotamian lore there is the concept of four winds which relate to our modern cardinal directions, except that the concept was more aligned with winds which originated in Sumer before 3000 BCE. Pazuzu is said to be the King of the Winds or the lilu, which are wind demons. I want to examine these winds in a separate show, so I won’t go into too much detail here, suffice it to say that Pazuzu is found to be the Amorite Wind in the south-west. It is considered to be a stormy wind which is found in the place where the sun sets, so it can also be assigned to the west wind. It gets its name Amorite Wind from the Amorite people who inhabited the western areas relative to the Babylonian territories and is also associated with the God Anu.
Some additional things mentioned by Jehannum, apart from the addition of Pazuzu in The Necronomicon, are that his plane of dwelling is said to be Irkalla, the ancient Mesopotamian underworld ruled by Ereshkigal, and that he can be called upon to manipulate people and control their minds. In baneful magick, he can devour the souls of your enemies and reduce them to lunacy. You can call upon his name while moon gazing, sun gazing, meditating on a flame, or meditating on a pool of water to exalt your very soul and he’s a great guide for astral projection and dreamwalking.
