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INTRODUCTION 17 In discussing these two shaziga-prayers above, their ancient scribal categorization, and how these relate to a modern definition of prayer, only the formal, linguistic features of the texts have been addressed. Both shazigas—both of which also bear the én superscript—are forms of ritual speech used for the same remedial purpose, and they “work” conceptually rather similarly, whatever one decides to call them in a modern system of classification. 41 Although the instructions for each text differ with regard to the accompanying ritual actions, they do agree that the ritual wording for each, identified on the tablet with the én superscript in both cases, is to be recited seven times.
An authoritative, bibliographic essay on the various kinds of Akkadian prayers and hymns from first millennium Babylonia and Assyria. } Wolfram von Soden. “Gebet II. ” RlA 3 (1959–1964), 160–70. Idem. “Hymne. B. ” RlA 4 (1975), 344–548. }59 Kenton L. Sparks. Ancient Texts for the Study of the Hebrew Bible: A Guide to the Background Literature. Peabody: Hendrickson Publishers, 2005, 84–104. {A useful resource for brief introductions to various kinds of Akkadian prayers and hymns with references to the secondary literature.
See Paul Zuckerman, Society Without God: What the Least Religious Nations Can Tell Us About Contentment (Albany: New York University Press, 2008). 13 See Niek Veldhuis’ comments in his book Religion, Literature, and Scholarship: The Sumerian Composition Nanše and the Birds, with a catalogue of Sumerian bird names (Cuneiform Monographs 22; Leiden/Boston: Styx/Brill, 2004), 11–13. Bruce Lincoln’s essay “Culture” in A Guide to the Study of Religion (ed. Willi Braun and Russell T. McCutcheon; London and New York: Cassell, 2000), 409–22 provides a useful model for thinking about culture.