By Jean-Marie Husser
This learn of dream money owed within the Bible and in old close to jap literature indicates major strains of interpretation: at the one hand it defines the functionality of dream money owed from a literary, social, political and non secular standpoint at the foundation of literary style (practitioners' manuals, royal inscriptions, prophetic texts, etc.). nevertheless, in adopting a slightly higher typology than is common (message goals, symbolic goals, but in addition prophetic, premonitory and judgment dreams), it seeks to elucidate either the connection among the fiction implied through the literary shape and the particular dream adventure of people, in addition to the several ritual practices concerning this adventure (interpretation, conjuration, incubation, etc.).
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Additional info for Dreams and Dream Narratives in the Biblical World
Geshtinanna replied to it to Dumuzi. 'My dear brother, your dream bodes no good, nor may it be propitiated. ' (Jacobsen 1987: 30-31) Noteworthy is the role of women in dream interpretation in the majority of the texts; if it is generally men who dream, it is women who interpret their dreams. Like Gestinanna, Nanshe, who elucidates Gudea's dream, is entitled 'ENSI of the gods', the Akkadian equivalent of which is Sa'iltu. The seer Sa'ilu (root Sa'alu, 'to question') is frequently mentioned alongside baru in profane or religious texts; he is 'the one who questions' gods and destinies, but by contrast with baru, it is often the feminine form of the noun, Sa'iltu, that we encounter.
37-38 above; ANET: 606), in spite of the fact that nothing in the text says that it took place in a sanctuary. It is true that the dream appears to be provoked by the shouts, prayers and beseeching of the king who is present before the statue of the goddess, but then we have to be careful about the meaning we give to the word 'incubation', for in this case the ritual is accomplished by one person—the king—and the oneiric revelation is received by another, without any apparent concertation beforehand: here we are back to the pattern of the prophetic dream, though this time it is actively sought by the person for whom it is destined.
IG corresponds to ^zaqiqu, the god of dreams in Akkadian, whom theological constructions place alongside Mamu as the child of Samas. Etymology relates Zaqiqu (also Ziqiqu) to the verb zaqu, 'to blow (of a storm)', and its diminutive form suggests the idea of a gentle breeze or zephyr. In numerous texts, the verb zaqu describes the activity of nocturnal demons as they pass like draughts through the finest of cracks in houses to attack those who sleep or who are ill. These parallels attest to the demoniac character of the god of dreams, and the meaning 'spirit' or 'demon' for zaqiqu is confirmed in several texts.
Dreams and Dream Narratives in the Biblical World by Jean-Marie Husser