By Alan Lenzi (editor)
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Additional info for Akkadian Prayers and Hymns: An Introduction
16 READING AKKADIAN PRAYERS AND HYMNS: AN INTRODUCTION It spread (to others) the gnawing of (his) insides, The stock of the human race was diminished. Belet-ili went before Ea the king, “O Ea, humankind was created by your spell, “Second, you pinched off their clay from the firmament of the depths. “By your great command, you determined their capacities. ), jaundice! 38 Although these kinds of texts are clearly excluded from the present understanding of prayer because they are directed at malevolent (here, an illness) rather than benevolent powers, they often bear one of the two Sumerian superscripts, én or én-é-nu-ru, under discussion.
INTRODUCTION 15 As for the first text, the agent to whom it is directed, if any at all, is unclear; there is no invocation. The text does, however, contain what one might call petitions (note the four precatives and the two uses of lū). These statements are grammatically identical to what one sees in the petitions of the second text. In fact, the precatives in the first shaziga dominate the text even more so. But the precatives in this first text have a more general character than those in the second.
McCutcheon; London and New York: Cassell, 2000), 409–22 provides a useful model for thinking about culture. Culture, according to Lincoln, may be considered to be composed of two major domains of human preferences: ethics (what is good) and aesthetics (what is pleasing). These two domains are always present in culture. Religion, as he defines it (see below), is a third, potential component that does not offer unique content (for ethics and aesthetics subsume all cultural content) but authorizes particular ethical and aesthetic preferences in a way that gives them supra-human or transcendent authority.
Akkadian Prayers and Hymns: An Introduction by Alan Lenzi (editor)