Reading akkadian PRayeRs & Hymns An Introduction

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READING AKKADIAN PRAYERS AND HYMNS: AN INTRODUCTION
50. {a-di ma-ti d iš-tar i-du-u la i-du-ú} ŠÀ-ki a-ḫu-u ana aš-ri-šú li-[tú]r
51. a-me-lu-tu su-ku-ka-at-ma mim-ma ul i-de
52. {a-me-lu-tu} ma-al šu-mu na-bu-u mi-i-nu i-de
53. lu-u ú-gal-lil lu-u ú-dam-mì-iq mim-ma ul i-de
54. be-lum ÌR-ka la ta-sa-kip
Line 50: The Sumerian suggests the Akkadian translation for the first half of the line:
me-en-na ama- d innin ì-zu nu-un-zu. Ahû, “foreign, different” (to be differentiated from aḫu,
which means, “side, arm”). In this line ahû describes the disposition of a goddess’s heart
that is not in its normal condition, i.e., it is estranged from the petitioner. This final question
in the series recalls the beginning of the prayer with the plea that the fury of the deity’s
heart subside (see line 1: nuggat libbīšu ana ašrīšu litūra); however, in line 50 the petitioner
asks that the deity’s estranged heart might be reconciled (libbīšu aḫû ana ašrīšu litūr).
adi mati ištar idû lā idû libbīki aḫû ana ašrīšu litūr
Line 51: Amēlūtu (amīlūtu, awīlūtum), “humanity.” Sukkuku, “deaf, mentally handicapped,”
is a 3fs predicative here. Mimma, “anything, something.” This line begins a section
in the petition (lines 51–55) in which the supplicant reiterates their ignorance in
committing the offence. They stress the finite nature of humanity—in comparison to the
gods, humans are deaf and unknowing. The supplicant implies that the deity should take
the human condition into consideration and provide them mercy.
amēlūtu sukkukat-ma mimma ul īde
Line 52: The Sumerian suggests the Akkadian translation of the line’s first word: namlú-u
18 -lu. Mal(a), “all, as many as.” Mala / ša šuma nabû, is an idiom for “everything, everyone”
(see CAD N/1, 35 for other examples with amēlūtu). Mīnu, “what?” The supplicant
has gone out of the way to describe the deity in multiple ways to include every contingency.
In like manner, the supplicant says that no matter how humanity is described or
what terms are used for them, the results are the same—humans lack knowledge.
amēlūtu mal šumu nabû mīnu īde
Line 53: Gullulu (D), “to sin, to do wrong.” Dummuqu (D of damāqu), “to do good, to
make pleasant.” The syntagm, Lū . . . lū means, “either/whether . . . or” (CDA, 184 and
CAD L, 226–27). Not only should humanity not be held responsible for misdeeds due to
ignorance, similarly, good deeds are not meritorious.
lū ugallil lū udammiq mimma ul īde
Line 54: ÌR = ardu (wardum), “servant.” Sakāpu, “to repulse, to turn away” (see CAD
S, 73). Lines 54–55 present an emotionally compelling plea. The petitioner imagines themselves
as stuck in a swamp and unable to extricate themselves—they must rely upon external
help. Therefore, the supplicant puts their well-being into the hands of the deity. For
the aradka-style and change of person from first to third, see Maul, 19.
bēlum aradka lā tasakkip