Both grammatically and lexically, the language of the oracles is pure Neo-Assyrian, and numerous phonological and morphological details indicate that the prophets spoke it as their mother tongue. The occasional Aramaic loanwords occurring in the oracles (agappu 1.1, hangaru akku 1.6, sapāku 2.1, tullummâ 2.4, ṣipputu 2.5, izirù 2.5 and 2.6, anīna 3.3, halputu 7) are characteristic of Neo-Assyrian in general and cannot be used as evidence for the alleged "Western origin" of the prophecies [[295]]
Stylistically, the oracles are half prose, half poetry, characterized by rhythmically = structured passages and the use of rich religious imagery, mythological allusions, metaphors and similes.[[296]] In addition, extensive use is made of "classic" poetic devices such as alliteration, anaphora, antithesis, chiasm, climax, parallelismus membrorum, parataxis and paronomasy.[[297]] Isolated instances of stylistic diglossia are also attested, [[298]] indicating acquaintance with Babylonian literature. These features, taken together, elevate the diction 'of the oracles to a surprisingly high stylistic level, keeping in mind that they were written down from oral performance and apparently not subjected to any substantial editing.[[299]]
It is true that the oracles are on the whole relatively short and that their thematic repertory is somewhat limited and formulaic. However, under no circumstances can they be considered products of untrained ecstatics "prophesying" under the influence of drugs or intoxication. Their literary quality can have been achieved only through conscious striving for literary excellence, and their power of expression reflects the prophets' spiritual assimilation to the Goddess who spoke through their lips.
295 See W. von Soden, "Aramaische Worter in neuassyrischen und neu- und spatbabylonischen Texten. Ein Vorbericht. I-III," Or. 35 (1 966) 1-20; 37 (1968) 261-71; 46 (1968) 183-197, and note that Aramaic loanwords • constitute an integral part of standard Neo-Assyrian vocabulary and are evenly distributed in all types of Neo-Assyrian texts, from treaties to literary and ritual texts.
296 See M. Weippert, "Die Bildsprache der neuassyrischen Prophetie," in H. Weippert et al., Beiträge zur prophetischen Bildsprache in Israel und Assyrien (OBO 64, Gottingen 1985), pp. 55-91. Note, however, that contra Weippert (p. 87), the figurative language of the prophecies does not derive from "privatem Lebensbereich zu Hause" or from "Alltag von Menschen, denen ihr gesellschaftlicher Status die Musse zu kontemplativer Naturbetrachtung lässt" but from the traditional imagery of Mesopotamian (and ancient Near Eastern) religion and royal ideology. See pp. XXII, XLVIIf and n. 165 above, and notes on oracles 1.1 i 6.7.9.25ff, 2.2 i 16f, 2. 3 ii 6f.9, etc. For the Ship of State metaphor of 2.2 i 16f see also JNES 33 (1974) 278:91 ("like a ship I do not know at which quay I put in"); Cicero, In Pisonem, 9:20 (navem gubernare et salvam in portu collicare); Horace, Odes 1.1 4; and Plato's Republic, where the Ship of State is a leading metaphor (the philosophers being the "true pilots" who lead the ship of state). Note the resurfacing of the metaphor in eighth-century Syria, now applied to the church: "I see the Church which God founded ... tossed on an angry Sea, beaten by rushing waves" (St. John of Damascus, On the Divine Images [transl. D. Anderson, Crestwood, NY, 1980), p. 13).
297 For examples see no. 1.6 iv 22-25, l .7:8f, 2.3 :12, 3.5 iii 28f (alliteration); 1.3: l l f, l.4:22/25, l .6:l 5f, l.7:8f, 1.8:22f, 1.10:22-26, 2.4: 30, 2.5:33f, 3.1 :9-12, 3.2:28-30 and 31-33, 5 3rf, 6:2f, 7:3-6 and r.9f (anaphora); l . l:22f, 25f and 27, 1.2:3-5, 1.4:24, 27ff and 37, 1.6 iii 3 lf, iv 1-2 and 29-32, 2.2:17f and 21, 2.3:12 and 17f, 2.4:35f, 2.5:26, 3.2:31f, 7:4f and r.5 (antithesis); 1.1: l l f, 1.6 iv 22-25, 3.2:3lff, 3.5:27 (chiasm); 1.4:24-26, 1.6 iv 29-35, 2.2: 18-20, 3.2 ii 1-3, 3.3:20ff (climax); l .4:28f, 1.6 iii 15-18 and iv 29-33, 2.2:18f, 2.4:30, 2.5:21f, 3.2:28-30, 3.3:22f, 3.5 iii 28f and 30f, 7 r.6 (parallelismus membrorum); 1.6 iii 9-11 and 19-22, iv 15f, l.7:3f, l.8:22f, 1.10:27, 2.3:4, 2.4;31f, 2.5:33f (parataxis); 1.6 iv 22f and 30, 2.2:19, 5:2, 7 r.l (paronomasy).
298 E.g. šarratu Mullissu 2.4, kippat erbetti 3.2, ṣéru rapādu 1.8. See also no. 9 (passim).
299 See p. L V.
Simo Parpola
Simo Parpola, 'Language and Style', Assyrian Prophecies, SAA 9. Original publication: Helsinki, Helsinki University Press, 1997; online contents: SAAo/SAA09 Project, a sub-project of MOCCI, 2021 [http://oracc.org/saao/saa09/theprophecycorpus/languageandstyle/]