Deep Memory · source record · webpage

On the Banduddu, or Bucket (Samizdat blog, 5 July 2015): a transcription of F.A.M. Wiggermann, Mesopotamian Protective Spirits: The Ritual Texts (Groningen 1992), p. 66

Estéban Trujillo de Gutiérrez · 2015

AI-verified citationSRC-GUTIRREZ-2015

url: https://therealsamizdat.com/2015/07/05/on-the-banduddu-or-bucket/
verification note: text retrieved and shown to the drafter on 2026-09-19 (run 2026-09-19-draft-deep-memory-121715); passages checked by the verify verb
reliability notes: A personal blog reproducing, with the author's own interpolated captions, one page of Wiggermann's 1992 edition of the ritual texts. The transcription has not been checked against the printed page; it is secondhand and may contain transcription errors (e.g. sign transliterations are garbled).
Entered as weak support only because it is the sole retrieved text bearing on the banduddû; the primary (Wiggermann 1992, p. 66) is blocked and should replace it.
Nothing is drawn from the blogger's own captions, only from the passage attributed to Wiggermann.

Evidence drawn from this source

Supports· weakDEEP-E086

what the source states: Banduddû is the bucket held by many figures of the reliefs: "Banduddû unquestionably denotes the bucket held by many figures of the reliefs".
what we infer: This is the textual identification the ledger claim needs, but seen secondhand through an unchecked blog transcription; weak until the printed page is read. It says the ritual texts name the object, which is the claim's proposition.
limitations: Secondhand transcription on a personal blog; transliterations visibly garbled; not checked against the printed page.

Supports· weakDEEP-E055

what the source states: The same passage states that "In rituals the banduddû was filled with water", and quotes the incantation parallel (restored after KAR 91 rev. 1ff. and CT 17 26 64ff.) in which the exorcist is told to take the bucket, bring water from the mouth of the twin rivers, cast a holy spell over it and "sprinkle that water over the man, the son of his god".
what we infer: Ritual use of the bucket for water and sprinkling is what the ledger's bucket-and-purifier claim asserts; the cone (mullilu) is mentioned only in the blogger's own caption, which is not used here.
limitations: Secondhand transcription; the blogger notes part of the transliteration is 'barely readable'.
The cone/purifier half of the ledger claim is not in the transcribed Wiggermann text.