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Latarak
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<h2 id="name-and-character">Name and character</h2> <p>According to <a href="/facts/Wilfred_G._Lambert/dNVc1bqJ">Wilfred G. Lambert</a>, Latarak's name should be interpreted as a negated <a href="/facts/Infinitive/yhBoXDsQ">infinitive</a> form of an unidentified <a href="/facts/Akkadian_language/esQDlrFw">Akkadian</a> word, analogously to <a href="/facts/Lagamal/m5mb66o9">Lagamal</a>'s.<a class="footnote-ref" id="fnref:2" href="#fn:2"><sup>2</sup></a> A single unpublished commentary on the <a href="/facts/Weidner_god_list/z4mTIllJ">Weidner god list</a> explains it as a combination of <i>lā</i>, "not", and <i>tarāku</i>, "to switch a whip", additionally glossed as <i>naṭû</i>, "to beat", but according to Frans Wiggermann this ancient attempt at etymologizing it is grammatically incorrect.<a class="footnote-ref" id="fnref:3" href="#fn:3"><sup>3</sup></a> While the suffix -<i>ak</i> could be a <a href="/facts/Genitive_case/nMXh3StK">genitive</a> ending in <a href="/facts/Sumerian_language/LM6x88vp">Sumerian</a>, according to <a href="/facts/Joan_Goodnick_Westenholz/WnoPAfnY">Joan Goodnick Westenholz</a> Latarak's name is considered to be one of the cases where such an interpretation is implausible, similarly to <a href="/facts/Theonym/fzUv4laq">theonyms</a> such as <a href="/facts/Tishpak/5eIr59fC">Tishpak</a>, <a href="/facts/Inzak/Dk9grKGE">Inzak</a> and <a href="/facts/Meskilak/AmNzT6xe">Meskilak</a>.<a class="footnote-ref" id="fnref:4" href="#fn:4"><sup>4</sup></a> <a href="/facts/Lexical_lists/X1EvUUbV">Lexical lists</a> explain Latarak's name as <i>urgulû</i>, "lion", and it has been suggested that he possessed leonine features.<a class="footnote-ref" id="fnref:5" href="#fn:5"><sup>5</sup></a> It is assumed that he can be identified with a figure clad in lion garb known from <a href="/facts/Mesopotamian_art/fVHsBA62">Mesopotamian art</a>.<a class="footnote-ref" id="fnref:6" href="#fn:6"><sup>6</sup></a> The lion skin is most likely meant to designate him as a deity responsible for subduing evil.<a class="footnote-ref" id="fnref:7" href="#fn:7"><sup>7</sup></a> Depictions of the figure in lion garb show him holding a whip.<a class="footnote-ref" id="fnref:8" href="#fn:8"><sup>8</sup></a> An alternative proposal is that Latarak was depicted as a lion-like monster, rather than as a man in a lion's skin.<a class="footnote-ref" id="fnref:9" href="#fn:9"><sup>9</sup></a> </p><p>It is assumed that Latarak was associated with the steppe,<a class="footnote-ref" id="fnref:10" href="#fn:10"><sup>10</sup></a> though this interpretation is not universally accepted.<a class="footnote-ref" id="fnref:11" href="#fn:11"><sup>11</sup></a> An Akkadian hymn to <a href="/facts/Shamash/WyyXl31T">Shamash</a> known from two copies, one from <a href="/facts/Assur/trEQvzpD">Assur</a> and another from <a href="/facts/Hattusa/DJAtN4Bx">Hattusa</a>, refers to him as the "master of the open country" (<i>šar ṣe-ri-im</i>).<a class="footnote-ref" id="fnref:12" href="#fn:12"><sup>12</sup></a> A fragmentary Akkadian hymn to Latarak highlights his association with domestic animals.<a class="footnote-ref" id="fnref:13" href="#fn:13"><sup>13</sup></a> He is also attested as a divine protector of doorways and as a god capable of warding off diseases.<a class="footnote-ref" id="fnref:14" href="#fn:14"><sup>14</sup></a> While attempts have been made to classify him as one of the deities representing <a href="/facts/Deified/67vWy7Uv">deified</a> ancestors, similar to <a href="/facts/Yakrub-El/XV2doNWd">Yakrub-El</a> or <a href="/facts/It%25C5%25ABr-M%25C4%2593r/5GffFMqW">Itūr-Mēr</a>, according to Jack M. Sasson this view is incorrect.<a class="footnote-ref" id="fnref:15" href="#fn:15"><sup>15</sup></a> </p> <h2 id="associations-with-other-deities">Associations with other deities</h2> <p>Latarak was closely associated with <a href="/facts/Lulal/sxSp5xhT">Lulal</a>.<a class="footnote-ref" id="fnref:16" href="#fn:16"><sup>16</sup></a> Wilfred G. Lambert suggested that it is possible the former was a secondary name of the latter.<a class="footnote-ref" id="fnref:17" href="#fn:17"><sup>17</sup></a> In <a href="/facts/Emar/zUkwwz2T">Emar</a>, Lulal's name was used as a <a href="/facts/Sumerogram/HMYAg3xg">logographic</a> representation of Latarak's.<a class="footnote-ref" id="fnref:18" href="#fn:18"><sup>18</sup></a> It is possible a further similar example is present in a single <a href="/facts/Old_Babylonian_Empire/qAa4pT2M">Old Babylonian</a> inscription.<a class="footnote-ref" id="fnref:19" href="#fn:19"><sup>19</sup></a> Frans Wiggermann notes that these two gods were commonly equated, but they are also attested as a pair of two distinct figures sharing similar characteristics.<a class="footnote-ref" id="fnref:20" href="#fn:20"><sup>20</sup></a> According to Manfred Krebernik, they could be viewed as twin brothers.<a class="footnote-ref" id="fnref:21" href="#fn:21"><sup>21</sup></a> They appear separately in <a href="/facts/Babylonian_astronomy/qv816vfo">astronomical</a> and texts and <a href="/facts/Apotropaic_magic/MgJmlcjw">apotropaic</a> rituals.<a class="footnote-ref" id="fnref:22" href="#fn:22"><sup>22</sup></a> A fragmentary <a href="/facts/Neo-Babylonian_Empire/GfIPHmzs">Neo-Babylonian</a> text (CT 51 102) with instructions for an unidentified ritual prescribes the preparation of a pair of figures representing Latarak and Lulal.<a class="footnote-ref" id="fnref:23" href="#fn:23"><sup>23</sup></a> A late tradition explains the pair as <a href="/facts/Sin_(mythology)/GpMm4xCW">Sin</a> and <a href="/facts/Nergal/78zSBYDc">Nergal</a> in astronomical context.<a class="footnote-ref" id="fnref:24" href="#fn:24"><sup>24</sup></a> Latarak could also be paired with Lugaledinna, a deity according to Lambert analogous to Lulal, and they appear together in lists of <i><a href="/facts/Asakku/9omtfwvI">asakku</a></i>,<a class="footnote-ref" id="fnref:25" href="#fn:25"><sup>25</sup></a> in which they could be grouped with figures such as Muḫra, <a href="/facts/%25C5%25A0ulak/3sfgwzj3">Šulak</a> or <a href="/facts/Lugala%2527abba/23VItDw1">Lugala'abba</a>.<a class="footnote-ref" id="fnref:26" href="#fn:26"><sup>26</sup></a> They also appear together in the incantation series <i><a href="/facts/Maql%25C3%25BB/sU1ENyJA">Maqlû</a></i>,<a class="footnote-ref" id="fnref:27" href="#fn:27"><sup>27</sup></a> which contains the formula "Lugaledinna (and) Latarak are my chest" (tablet VI, line 7).<a class="footnote-ref" id="fnref:28" href="#fn:28"><sup>28</sup></a> </p><p>It has been suggested that Latarak belonged to the circle of deities associated with <a href="/facts/Ishtar/vt9chb3G">Ishtar</a>.<a class="footnote-ref" id="fnref:29" href="#fn:29"><sup>29</sup></a> References to him as the gatekeeper of <a href="/facts/Gula_(goddess)/yLCo31HP">Gula</a> are also known, and might reflect their shared ability to ward off illnesses.<a class="footnote-ref" id="fnref:30" href="#fn:30"><sup>30</sup></a> </p><p><a href="/facts/Emmanuel_Laroche/vUx3vSSK">Emmanuel Laroche</a> proposed that the name of Iltara (Eltara), one of the <a href="/facts/Hurrian_religion/T0HS5NjP">Hurrian</a> "<a href="/facts/Ammatina_Enna/zYX0C0JR">primeval gods</a>", was derived from Latarak.<a class="footnote-ref" id="fnref:31" href="#fn:31"><sup>31</sup></a> However, the modern consensus is that this god is most likely a reflection of <a href="/facts/Ugaritic_religion/fYNRXBfu">Ugaritic</a> <a href="/facts/El_(deity)/p0yIVEhU">El</a>, with -<i>tara</i> being an amplifying <a href="/facts/Suffix/Nlnft3NK">suffix</a> in this case.<a class="footnote-ref" id="fnref:32" href="#fn:32"><sup>32</sup></a> </p> <h2 id="worship">Worship</h2> <p>Latarak was worshiped in <a href="/facts/Uruk/8VY9FLDW">Uruk</a>, and an instance of transfer of his cult from this city to <a href="/facts/Kish_(Sumer)/hd2lAbY1">Kish</a> in relation to the move of an Urukean family to this northern city in the <a href="/facts/Old_Babylonian_period/qAa4pT2M">Old Babylonian period</a> is known.<a class="footnote-ref" id="fnref:33" href="#fn:33"><sup>33</sup></a> In <a href="/facts/Nippur/0FPnbKa1">Nippur</a> he is attested in two <a href="/facts/Theophoric_name/zV6TsYFf">theophoric names</a> from the <a href="/facts/Kassite_period/wVwot9jL">Kassite period</a>.<a class="footnote-ref" id="fnref:34" href="#fn:34"><sup>34</sup></a> Additionally, a lexical list from this city from the Old Babylonian period mentions a <a href="/facts/Toponymy/YgVWDQW3">toponym</a> which might be read as either Bāb-Lātarāk or Ka-Lulal, possibly a cult center of the deity it was named after.<a class="footnote-ref" id="fnref:35" href="#fn:35"><sup>35</sup></a> A <a href="/facts/Middle_Babylonian_period/ffoBQNtp">Middle Babylonian</a> administrative document (TMH NF 5 29) mentions that a certain Amurru-nāṣir, identified as a physician (<i>asû</i>), received barley needed for an office related to the worship of Latarak, <i>parṣu</i>.<a class="footnote-ref" id="fnref:36" href="#fn:36"><sup>36</sup></a> </p><p>A single attestation of Latarak is available from a document from <a href="/facts/Mari%2c_Syria/qoSW361g">Mari</a> describing a celebration dedicated to <a href="/facts/Ishtar/vt9chb3G">Ishtar</a>.<a class="footnote-ref" id="fnref:37" href="#fn:37"><sup>37</sup></a> It states that during a ritual taking place in the morning he was seated to the left of this goddess alongside deities collectively referred to as Dingirgubbû.<a class="footnote-ref" id="fnref:38" href="#fn:38"><sup>38</sup></a> </p><p>Latarak was also worshiped in Assyria, with attestations available from as late as the Neo-Assyrian period, though his cult was of minor importance in this area.<a class="footnote-ref" id="fnref:39" href="#fn:39"><sup>39</sup></a> A shrine dedicated jointly to him and <a href="/facts/M%25C4%25AB%25C5%25A1aru/vyKa9bEA">Mīšaru</a>, known under the ceremonial name Ursaĝsumkudda, existed in <a href="/facts/Assur/trEQvzpD">Assur</a> in the lobby of Ešarra,<a class="footnote-ref" id="fnref:40" href="#fn:40"><sup>40</sup></a> the temple complex of <a href="/facts/Ashur_(god)/atcEeY0N">Ashur</a>.<a class="footnote-ref" id="fnref:41" href="#fn:41"><sup>41</sup></a> It is also possible that a Neo-Assyrian letter alludes to a ritual during which Latarak was invoked to chase away <a href="/facts/Lamashtu/SdXch9xx">Lamashtu</a>.<a class="footnote-ref" id="fnref:42" href="#fn:42"><sup>42</sup></a> </p><p>An incantation from the <i><a href="/facts/B%25C4%25ABt_m%25C4%2593seri/vjbFu1QE">Bīt mēseri</a></i> corpus indicates that figures of Latarak and <a href="/facts/Lulal/sxSp5xhT">Lulal</a> were placed in gates to prevent evil from entering.<a class="footnote-ref" id="fnref:43" href="#fn:43"><sup>43</sup></a> <i><a href="/facts/%25C5%25A0%25C4%2593p_lemutti/xjxJ9Cbn">Šēp lemutti</a></i> prescribes the preparation of two figures of Latarak and decorating them with "black paste",<a class="footnote-ref" id="fnref:44" href="#fn:44"><sup>44</sup></a> an unidentified substance represented by the <a href="/facts/Cuneiform/MgIQoGu8">cuneiform</a> signs IM.GI6.<a class="footnote-ref" id="fnref:45" href="#fn:45"><sup>45</sup></a> It has been noted that darker pigments were typically used for figures of gods, with other examples attested in similar sources including <a href="/facts/Lugal-irra_and_Meslamta-ea/Yyx2F6GC">Meslamtaea</a>, <a href="/facts/Sebitti/aWUV6DyA">Sebitti</a> and <a href="/facts/Narundi/5z2sfqAA">Narundi</a>, and lighter for these representing other supernatural beings, such as mythical hybrids or <a href="/facts/Apkallu/2yb8pqVH">apkallu</a>.<a class="footnote-ref" id="fnref:46" href="#fn:46"><sup>46</sup></a> Similarly, a section of the text labeled as <i>An Address of <a href="/facts/Marduk/uPuPP06D">Marduk</a> to the Demons</i> by Wilfred G. Lambert (K 4656 + K 9741) prescribes stationing him in the door alongside a number of other deities, including Lulal, <a href="/facts/Tishpak/5eIr59fC">Tishpak</a>, the Sebitti and Ishtar.<a class="footnote-ref" id="fnref:47" href="#fn:47"><sup>47</sup></a> </p> <h3>Outside Mesopotamia</h3> <p>Latarak was worshiped in <a href="/facts/Emar/zUkwwz2T">Emar</a>, where a single document mentions him among the deities associated with the city of <a href="/facts/Tuttul/QFtlUHkX">Tuttul</a>.<a class="footnote-ref" id="fnref:48" href="#fn:48"><sup>48</sup></a> A ritual calendar mentions a three day long procession held in his honor after the <a href="/facts/New_moon/uab6r7yY">new moon</a> ending the month <i>Abî</i>.<a class="footnote-ref" id="fnref:49" href="#fn:49"><sup>49</sup></a> A gate named after him, as well as a "great highway" dedicated to him (KASKAL-<i>nu</i> GAL <i>ša</i> <a href="/facts/Dingir/tnxdWARA">d</a>LÚ.LÀL), possibly a road leading to it, are also attested.<a class="footnote-ref" id="fnref:50" href="#fn:50"><sup>50</sup></a> </p><p>In a trilingual edition of the <a href="/facts/Weidner_god_list/z4mTIllJ">Weidner god list</a> from <a href="/facts/Ugarit/Sf1o8AuK">Ugarit</a>, Latarak corresponds to Šarrani in the <a href="/facts/Hurrian_language/aUBltaSp">Hurrian</a> column and to an only partially preserved theonym, restored as Nid[a-] by Aaron Tugendhaft, in the <a href="/facts/Ugaritic/IepgBIRT">Ugaritic</a> one.<a class="footnote-ref" id="fnref:51" href="#fn:51"><sup>51</sup></a> However, this text most likely does not reflect religious practice of the period.<a class="footnote-ref" id="fnref:52" href="#fn:52"><sup>52</sup></a> Furthermore, many entries in the latter two columns are otherwise unattested.<a class="footnote-ref" id="fnref:53" href="#fn:53"><sup>53</sup></a> </p> <h3>Bibliography</h3> <ul><li>Abusch, Tzvi (2015). <i>The witchcraft series Maqlu</i>. 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Cambridge: Cambridge University Press. <a href="/facts/Doi_(identifier)/muM9Etpq">doi</a>:<a href="https://doi.org/10.1017%2Fcbo9781316226728.009">10.1017/cbo9781316226728.009</a>.</li> <li>Westenholz, Joan G. (2010). "Ninkarrak – an Akkadian goddess in Sumerian guise". <i>Von Göttern und Menschen</i>. Brill. <a href="/facts/Doi_(identifier)/muM9Etpq">doi</a>:<a href="https://doi.org/10.1163%2F9789004187474_020">10.1163/9789004187474_020</a>.</li> <li>Wiggermann, Frans A. M. (1992). <a href="https://www.academia.edu/2393340"><i>Mesopotamian protective spirits: the ritual texts</i></a>. Groningen: STYX & PP Publications. <a href="/facts/ISBN_(identifier)/15AdSPa9">ISBN</a> 978-90-72371-52-2. <a href="/facts/OCLC_(identifier)/Yqad8waq">OCLC</a> <a href="https://search.worldcat.org/oclc/27914917">27914917</a>.</li> <li>Wiggermann, Frans A. M. (2010). <a href="https://www.academia.edu/503952">"The image of Dumuzi. A diachronic analysis"</a>. <i>Gazing on the deep: ancient Near Eastern and other studies in honor of Tzvi Abusch</i>. Bethesda: CDL Press. <a href="/facts/ISBN_(identifier)/15AdSPa9">ISBN</a> 978-1-934309-26-1. <a href="/facts/OCLC_(identifier)/Yqad8waq">OCLC</a> <a href="https://search.worldcat.org/oclc/495996749">495996749</a>.</li></ul> <h2 id="references">References</h2> <ol> <li id="fn:1"><p>Westenholz 2010, p. 381. - Westenholz, Joan G. (2010). "Ninkarrak – an Akkadian goddess in Sumerian guise". Von Göttern und Menschen. Brill. doi:10.1163/9789004187474_020. <a href="https://doi.org/10.1163%2F9789004187474_020" target="_blank">https://doi.org/10.1163%2F9789004187474_020</a> <a href="#fnref:1" class="footnote-back-ref">↩</a></p></li> <li id="fn:2"><p>Lambert 1987, p. 163. - Lambert, Wilfred G. 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Retrieved 2022-11-13. <a href="https://books.google.com/books?id=mN6pOFeouXIC" target="_blank">https://books.google.com/books?id=mN6pOFeouXIC</a> <a href="#fnref:37" class="footnote-back-ref">↩</a></p></li> <li id="fn:38"><p>Sasson 2015, p. 243. - Sasson, Jack M. (2015). From the Mari Archives: an Anthology of Old Babylonian Letters. Winona Lake, Indiana: Eisenbrauns. ISBN 978-1-57506-830-5. OCLC 907931488. <a href="https://search.worldcat.org/oclc/907931488" target="_blank">https://search.worldcat.org/oclc/907931488</a> <a href="#fnref:38" class="footnote-back-ref">↩</a></p></li> <li id="fn:39"><p>Wiggermann 2010, p. 344. - Wiggermann, Frans A. M. (2010). "The image of Dumuzi. A diachronic analysis". Gazing on the deep: ancient Near Eastern and other studies in honor of Tzvi Abusch. Bethesda: CDL Press. ISBN 978-1-934309-26-1. 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OCLC 27914917. <a href="https://www.academia.edu/2393340" target="_blank">https://www.academia.edu/2393340</a> <a href="#fnref:44" class="footnote-back-ref">↩</a></p></li> <li id="fn:45"><p>Wiggermann 1992, p. 54. - Wiggermann, Frans A. M. (1992). Mesopotamian protective spirits: the ritual texts. Groningen: STYX & PP Publications. ISBN 978-90-72371-52-2. OCLC 27914917. <a href="https://www.academia.edu/2393340" target="_blank">https://www.academia.edu/2393340</a> <a href="#fnref:45" class="footnote-back-ref">↩</a></p></li> <li id="fn:46"><p>Wiggermann 1992, p. 55. - Wiggermann, Frans A. M. (1992). Mesopotamian protective spirits: the ritual texts. Groningen: STYX & PP Publications. ISBN 978-90-72371-52-2. OCLC 27914917. <a href="https://www.academia.edu/2393340" target="_blank">https://www.academia.edu/2393340</a> <a href="#fnref:46" class="footnote-back-ref">↩</a></p></li> <li id="fn:47"><p>Wiggermann 1992, p. 117. - Wiggermann, Frans A. M. (1992). Mesopotamian protective spirits: the ritual texts. Groningen: STYX & PP Publications. ISBN 978-90-72371-52-2. OCLC 27914917. <a href="https://www.academia.edu/2393340" target="_blank">https://www.academia.edu/2393340</a> <a href="#fnref:47" class="footnote-back-ref">↩</a></p></li> <li id="fn:48"><p>Fleming 2000, p. 180. - Fleming, Daniel E. (2000). Time at Emar: The Cultic Calendar and the Rituals from the Diviner's Archive. Pennsylvania State University Press. ISBN 978-1-57506-044-6. Retrieved 2022-11-13. <a href="https://books.google.com/books?id=mN6pOFeouXIC" target="_blank">https://books.google.com/books?id=mN6pOFeouXIC</a> <a href="#fnref:48" class="footnote-back-ref">↩</a></p></li> <li id="fn:49"><p>Fleming 2000, p. 177. - Fleming, Daniel E. (2000). Time at Emar: The Cultic Calendar and the Rituals from the Diviner's Archive. Pennsylvania State University Press. ISBN 978-1-57506-044-6. Retrieved 2022-11-13. <a href="https://books.google.com/books?id=mN6pOFeouXIC" target="_blank">https://books.google.com/books?id=mN6pOFeouXIC</a> <a href="#fnref:49" class="footnote-back-ref">↩</a></p></li> <li id="fn:50"><p>Fleming 2000, p. 180. - Fleming, Daniel E. (2000). Time at Emar: The Cultic Calendar and the Rituals from the Diviner's Archive. Pennsylvania State University Press. ISBN 978-1-57506-044-6. Retrieved 2022-11-13. <a href="https://books.google.com/books?id=mN6pOFeouXIC" target="_blank">https://books.google.com/books?id=mN6pOFeouXIC</a> <a href="#fnref:50" class="footnote-back-ref">↩</a></p></li> <li id="fn:51"><p>Tugendhaft 2016, p. 175. - Tugendhaft, Aaron (2016). "Gods on clay: Ancient Near Eastern scholarly practices and the history of religions". In Grafton, Anthony; Most, Glenn W. (eds.). Canonical Texts and Scholarly Practices. Cambridge: Cambridge University Press. doi:10.1017/cbo9781316226728.009. <a href="https://www.academia.edu/28102179" target="_blank">https://www.academia.edu/28102179</a> <a href="#fnref:51" class="footnote-back-ref">↩</a></p></li> <li id="fn:52"><p>Tugendhaft 2016, p. 181. - Tugendhaft, Aaron (2016). "Gods on clay: Ancient Near Eastern scholarly practices and the history of religions". In Grafton, Anthony; Most, Glenn W. (eds.). Canonical Texts and Scholarly Practices. Cambridge: Cambridge University Press. doi:10.1017/cbo9781316226728.009. <a href="https://www.academia.edu/28102179" target="_blank">https://www.academia.edu/28102179</a> <a href="#fnref:52" class="footnote-back-ref">↩</a></p></li> <li id="fn:53"><p>Tugendhaft 2016, p. 177. - Tugendhaft, Aaron (2016). "Gods on clay: Ancient Near Eastern scholarly practices and the history of religions". In Grafton, Anthony; Most, Glenn W. (eds.). Canonical Texts and Scholarly Practices. Cambridge: Cambridge University Press. doi:10.1017/cbo9781316226728.009. <a href="https://www.academia.edu/28102179" target="_blank">https://www.academia.edu/28102179</a> <a href="#fnref:53" class="footnote-back-ref">↩</a></p></li> </ol>