Reading akkadian PRayeRs & Hymns An Introduction

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READING AKKADIAN PRAYERS AND HYMNS: AN INTRODUCTION
opens with the introductory formula of the ikribus. Here too, the text deviates
from the latter by placing the closing formula (ina ikrib akarrabu, etc.) immediately
after the opening formula (line 12). In short, while the OB Prayer is constructed
along the lines of an ikribu, employing identical formulas and describing
a set of activities of the diviner, it bears neither the title ikribu, nor does it employ
the (opening and closing) formulas in the orthodox manner. . . . From this
we should draw the conclusion that not all prayers of the diviner are ikribus, although
they may appear to be so. 12
12 Starr, 45–46.
ESSENTIAL BIBLIOGRAPHY:
Shamash. See page 201.
Adad. Daniel Schwemer. Die Wettergottgestalten Mesopotamiens und Nordsyriens
im Zeitalter der Keilschriftkulturen. Materialien and Studien nach den
schriftlichen Quellen. Wiesbaden: Harrassowitz, 2001. Idem. “The Storm-Gods of
the Ancient Near East: Summary, Synthesis, Recent Studies: Part I.” JANER 7.2
(2008), 121–68. Idem. “The Storm-Gods of the Ancient Near East: Summary,
Synthesis, Recent Studies: Part II.” JANER 8.1 (2008), 1–44. i
Text. Edition: Albrecht Goetze. “An Old Babylonian Prayer of the Divination
Priest.” JCS 22 (1968), 25–29 (YOS 11 22). Translations: Foster, 209–11. Seux,
467–70. Hecker, TUAT II/5, 719–21. Studies: Ivan Starr. The Rituals of the Diviner.
Bibliotheca Mesopotamica 12. Malibu: Undena Publications, 1983. Piotr
Steinkeller. “Of Stars and Men: The Conceptual and Mythological Setup of Babylonian
Extispicy.” Pages 11–47 in Biblical and Oriental Essays in Memory of William
L. Moran. Edited by Agustinus Gianto. BibOr 48. Roma: Pontifical Biblical
Institute, 2005. ii
i The final two studies summarize the first, which is a massive tome of over a thousand pages.
Schwemer’s detailed and exhaustive work has surpassed all previous studies.
ii Although not commenting on our text at length—though it is mentioned several times, these
studies contextualize the present prayer within the activities of the diviner as represented in
other ritual texts, including other OB prayers of the diviner (see especially Starr, 44–60).
1. d UTU a-ša-ka-an a-na pi-ia GIŠ.EREN el-la-am
Line 1: UTU = Šamaš, the sun god. Notice the brief invocation. The diviner regularly
came before Shamash and Adad during extispicies. Perhaps this familiarity explains the
lack of an elaborate hymnic introduction (salutation). Alternatively, one could suggest that
ritual acts (and their description in the prayer) serve as the introductory motif. The diviner
shows himself to be ritually prepared to meet with the gods of divination. Šakānum, “to
place, to put.” Ana, “to, for.” Pûm, “mouth.” GIŠ.EREN = erēnum, “cedar.” It is unclear