Reading akkadian PRayeRs & Hymns An Introduction

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READING AKKADIAN PRAYERS AND HYMNS: AN INTRODUCTION
Klagegebeten aus Israel und Mesopotamien. Die Handerhebungsgebete Ištar 10 und
Ištar 2 und die Klagepsalmen Ps 38 und Ps 22 im Vergleich. AOAT 387. Münster:
Ugarit-Verlag, forthcoming.
1. ÉN ú-sal-li-ki be-let be-le-e-ti i-lat i-la-a-ti
2. d iš-tar šar-ra-ti kul-lat da-ád-me muš-te-ši-rat te-né-še-e-ti
3. d ir-ni-ni mut-tal-la-a-ti ra-bat d í-gì-gì
Line 1: ÉN = šiptu, the superscription of the prayer, corresponding to the subscription
in line 106. Both superscription and subscription are not part of the prayer itself, but form
a frame for the text to be recited. Šiptu, derived from the same root as āšipu, the designation
for the ritual specialist, is usually translated as “incantation” (CAD Š/3, 86). This
translation suggests a classification of the following text as “magical.” As the opposition of
“magic” and “religion” is obsolete, šiptu should be understood as a technical term for the
beginning of the text to be recited in a ritual. Compare Mayer, UFBG, 22–23 and Zernecke,
326. Sullû, a D preterite with suffix, “to implore, to pray to,” can be interpreted as performative
(Koinzidenzfall), Mayer, UFBG, 181–209. The same form occurs again in line 80 at
the beginning of the second petition. Bēltu, “lady.” Iltu, “goddess.”
šiptu: usallīki bēlet bēlēti ilat ilāti
Line 2: Šarratu, “queen.” Šarrat is the expected bound form; the vowel at the end in
our text is unnecessary, which is not atypical in late Babylonian copies. Kullatu, “whole.”
Dadmū, “inhabited world.” Šarrati kullat dadmē is a construct chain. Šutēšuru (Št lex. of
ešēru), “to guide aright.” Tenēštu, “people, personnel,” pl. tenēšētu, “humankind.” The participle,
muštēširat, is used here to characterize Ishtar’s action towards humankind. In line
26 the objects of her guidance are the wronged and afflicted (compare ešēru in the G stem
in line 41), whereas in line 84 (imperative Št lex.) the supplicant uses it to ask her for
guidance.
Ištar šarrati kullat dadmē muštēširat tenēšēti
Line 3: d Irnini is an alternative name of Ishtar. Muttallu (muttellu), “noble.” The form,
muttallāti, is a 2fs predicative. This is the first time the goddess is addressed in the second
person. Rabû (m), rabītu (f), “big, great.” Ra-bat is problematic. As rabāt, the word may be
an unexpected fem. sg. form of the adj. bound to the following gen. (see CAD R, 37 and
the analogous leʾāt in line 32). Rabīt Igigî, “greatest of the Igigi,” is one of Ishtar’s epithets
(see page 112 for an example in an OB hymn). Alternatively, perhaps ra-bat is the 3fs
predicative, rabât, “she is great,” but the change of person in the middle of the line seems
odd. Igigû is a general name for the gods of heaven, in contrast to Anunnakkū, who are the
gods of the netherworld (see Black and Green, 106; in Enūma eliš VI 69 the Igigû number
three hundred and the Anunnakkū six hundred whereas in VI 39–44, contradictorily, the
two groups both number three hundred).
Irnini muttallāti rabāt Igigî