By Benjamin R. Foster
2-volume set. includes annotated translations of over three hundred Babylonian and Assyrian literary compositions. between those works are compositions differently unavailable in English, formerly unpublished, or incorporating newly found fragments. one of the compositions integrated are: Epic of production; Descent of Ishtar to the Netherworld; Atrahasis; Tukulti-Ninurta Epic; Adapa and the South Wind; Adapa and Enmerkar; Etana; Anzu; The Babylonian Theodicy; The discussion of Pessimism; The start Legend of Sargon of Akkad; The Gilgamesh Letter; discussion among a guy and His God; The Poem of the Righteous patient; A Sufferer's Salvation; knowledge of Ugarit; Sumero-Akkadian knowledge and Proverbs; Proverbs from Letters; Pious student; The Netherworld imaginative and prescient of an Assyrian Prince; Agushaya Poem; Sargon King of conflict; The Cuthaean Legend of Naram-Sin; Nergal and Eresh-kigal; Shulgi Prophecy; Agum-kakrime and the go back of Marduk; Nebuchadnezzar and Marduk; Marduk Prophecy; Antiochus Soter to Nabu; suggestion to a Prince; The King of Justice; In compliment of Babylon; Erra and Ishum; The bad guy of Nippur; Lament for Tammuz; To Calm a child; To Recapture a Runaway Slave; To safe Brisk alternate at a Tavern; Love Lyrics of Nabu and Tashmetu; Elegy for a girl lifeless in Childbirth; Incantations opposed to illness; Acrostic Hymn to Marduk; Prayers for Kings and Gods.
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Additional resources for Before the Muses: An Anthology of Akkadian Literature, Volume 1: Archaic, Classical, Mature, Second edition
Literary texts show no agreement on what comprised useful knowledge. Wisdom literature stresses the social, economic, and moral value of being trustworthy, industrious, conciliatory, and self-abnegating (Words of the Wise [HI. 161, passim). 39]). Some texts, such as the Old Babylonian Gilgamesh Epic, suggest that wisdom is acceptance of one's lot. They recommend security, prosperity, good name, and family over adventure. Others suggest that adventure leads to knowledge, and a hero is one whose adventure expands human knowledge regardless of the cost to himself4 See also G.
I 41) and cities (In Praise of Babylon [IV. 6]). 8k]). prayers2 have a greater variety of forms and uses than hymns. 7-I I). Personal names of all periods are often prayers in miniature, such as "Shamash-Save-Me" or "Let~ e - ~ e h o l d - t h e - ~ b a b b a r - ~ e m ~ lUnlike e . " ~ hymns, prayers need not be metrical, though they may be drafted in a differentiated prose style similar to that of poetry. ). These ask for a clear oracle, for assistance in interpreting it, and occasionally for professional competence and public respect.
Kul'tura Vavilonii: klovek, Sud'ba, Vremja (Moscow, 1983), and his "Vosprijatie vremeni v drevnej Mesopotamii," Narody A z i i i A f i k i (1980). 91-102; M. Liverani, "La valutazione qualitiva del tempo," in S. , L'Alba della Civiltd (Torino, 1976), 3: 462-476. I. Klotchkoff, Kul'tura (p. 27 note I), 15-21; see also W. W. Hallo, "Dating the Mesopotamian Past," Bulletin ofthe Society for Mesopotamian Studies (Toronto, 1982), 7-18; "The Nabonassar Era and other Epochs in Mesopotamian Chronology and Chronography," in Studies Sachs, 175-190; E .