Cuneiform Inscriptions in the Collection of the Bible Lands by Joan Goodnick Westenholz, Aage Westenholz

By Joan Goodnick Westenholz, Aage Westenholz

This quantity bargains new cuneiform assets at the political, spiritual, juridical, and financial heritage of southern Babylonia within the 19th and early eighteenth centuries B.C.E. between those texts is a 600-lines lengthy record (no. 1) recording in strange element the day-by-day regimen within the temples of town of Larsa and therefore sheds mild at the non secular practices of the traditional Babylonians. utilizing this rfile as its element of departure, the 1st a part of the publication examines these practices - the provider of the gods and the functionality of the clergy. This record is mainly very important for the heritage of old faith.

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Extra info for Cuneiform Inscriptions in the Collection of the Bible Lands Museum Jerusalem: The Old Babylonian Inscriptions (Cuneiform Monographs)

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It was held on the 29th day of the month (the name of which is broken) for Enki, Damgalnunna, and Asarluhi (see Charpin 1986: 316–318). It is important to note that in our text, the wailing˘ ceremonies are observed for both gods and goddesses and thus are similar to the later ritual prescriptions. Krecher showed that ér, ‘tears’ and its Akkadian equivalent taqribtu designated a rite which consisted of a prayer offering and the performance of a harp/drum lament (bala˜g) and a kettle-drum lament (ér sˇèm-ma) (1966: 19–23).

Religious Specialists (celebrants who participated directly in the ritual acts) The following list is arranged according to the order of the cultic rites performed by the priests. nar / n¯arum function: tassiˇstum In general, there were two types of liturgical priests: the nar / n¯arum (“musician”, “singer”), who sang songs and played musical instruments,29 and the gala / kalûm (“lamentation priest”), who performed the liturgical compositions intoned during temple, state, city, and even funerary rituals.

For instance, kaˇs-dé-a could be a thanksgiving offering after a campaign (Sigrist 1992: 179) or an offering to ensure a good harvest, mu kaˇs-dé-a nam-engar-ˇsè “for sowing” on the occasion of the akitu-festival (Sallaberger 1993: Teil 1, 187 note 888). In particular, the term is used to designate a special annual ceremony which might have lasted more than one day, such as has been conjectured regarding u4 kaˇs-dé-a Annun¯ıtum (Sallaberger 1993: Teil 1, 198–200). Sallaberger notes that the rituals, the kaˇs-dé-a and gerr¯anum “wailing” ceremonies for Annun¯ıtum are quite similar to those of our text, the kaˇs-dé-a and tassiˇstum “lamentation” ceremonies (Sallaberger 1993: Teil 1, 200).

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