120 paolo merlo
arkūti... uṣṣipamma).... My descendants (lit.: sons of the son of the son
of the son of the son) to the fourth generation from me i have healthy
seen... .”36
Mortuary rites. the Kuttamuwa inscription is the only one that presents
a full description of the cultic rites performed in the mortuary chamber,
inviting one of his sons to perform some religious offerings to honor the
gods and the “soul” (nbš) of the dead. this section does not belong to the
fixed structure of the funerary inscriptions.
Curses (and blessings). Both Neirab inscriptions end with some curses
against possible plunderers of the grave. these curses consist of a sec-
ondary conditional phrase (“Whoever you are who do.. .”) followed by a
jussive principal phrase that is the real curse (“may Śahr and Nikkal... do
so”). Only the inscription of Sin-zera-ibni (Kai 225) closes with a blessing
for him who preserves the stele and the grave.
5.3 Thanksgivingthe stele erected by Zakkur, King of hamath, exhibits some basic ele-
ments of thanksgiving psalms.37 the first phrase of this inscription (Kai
202), a dedication to the god iluwer, begins with the usual naming of the
gift, the donor, and the god to whom the stele is offered (cf. 5.1, above).
Zakkur’s statement about the god Baʿalšamayin granting him his kingship
(lines 2–3) comes after the mentioned dedication, followed by Zakkur’s
description of his present dangerous situation: a powerful alliance of hos-
tile rulers is threatening his life (lines 4–10). realizing this great danger,
Zakkur “raised his hands” in prayer to Baʿalšamayin, who provided words
of reassurance (“fear not!”; line 13)38 and “delivered” him from all his
enemies (lines 14–16).39 in this inscription Zakkur acknowledges the god
Baʿalšamayin as his savior and benevolent protector.
5.4 Cursesin both funerary inscriptions and treaties it is customary to find curses,
and sometimes requests for blessings. in funerary or memorial inscrip-
tions, curses are usually threats to ensure that nobody will alter the text
36 Schaudig 2001: 506, 511f n. 3.2, lines 24–25, 33–34.
37 cf. Greenfield 1972.
38 this is a well-known biblical and ancient Near eastern prophetic formula; cf.
Nissinen 2003.
39 cf. Zobel 1971.