17.e i-i lugal-ra û-de-eš e mu-un-êAs an exalted royal command, daily he causes the word to go forth!
17.e i-i lugal-ra û-de-eš e mu-un-ê
As an exalted royal command, daily he causes the word to go forth!
e(seeHymn to Bêl, line 14).
i-i:iis the chief value of GIṬṬÛ. The sign with its five parallel lines or wedges representing the five fingers of the hand is a symbol of power. From the idea of “power”, we get that of “exaltation” (seeHymn to Bêl, line 6).
lugal-raconsists of stemlugaland postpositionralugal: the sign is composite, the elements being GAL and LU which mean “great” and “man”.lugalequalsšarru(Br. 4266). We shall have the element LU with the ES valuemulu.ra(see Hymn to Bêl, lines3and8). We might expectlahere.
û-de-ešconsists of rootû, phonetic complementdeand adverbial endingeš.ûequalsûmu, “day”, (Br. 7797), and is a shortened form ofud.deis phonetic here. The more usual phonetic complement ofudisda(see Br. 7774).eš(see Br. 10001).ešas an adverbial ending is probably derived from the Semitic adverbial ending-išwhich is supposed to have grown out of the Assyrian suffix of the third personšu. Agglutinative languages do not often possess special adverbial endings.
mu-un-êconsists of verbal prefixmu-unand verbal rootê.mu-unis phonetic formunwhich is simply a nasalizedmu(see MSL. p. XXVIII, andHymn to Bêl, line 1). Onê(seeHymn to Bêl, line 15).
18.dimmerMu-ul-lil-li mu-du-ru û-sud-du šú-za ma-ra ni-in-rùBêl with the sceptre of distant days exalts thy hand over the land.
18.dimmerMu-ul-lil-li mu-du-ru û-sud-du šú-za ma-ra ni-in-rù
Bêl with the sceptre of distant days exalts thy hand over the land.
dimmerMu-ul-lil-li(seeHymn to Bêl, line 23).
mu-du-ru: there is a sign MUDRU (Br. 10776) which may be related to PA. We may infer a relation between MUDRU and PA, because the two signs have a common valuesig. We know also that MU.DU.RU sometimes stands for PA (Br. 1275). Nowif MU.DU.RU can stand for PA it must have some meaning in common with PA. The most usual meaning of PA isḥaṭṭu, “sceptre”, which gives good sense here.mu(seeHymn to Bêl, line 1).du(seeHymn to Bêl, line 15).
û-sud-duconsists of nounû, adjectivesud, and phonetic complementdu.û(seeline 17).sudequalsrûḳu, “distant” (Br. 7603).du(seegin,line 23), phonetic complement here.
šú-zaequals nounšúand suffixza.šú(seeHymn to Bêl, line 25).zais a suffix of the second person singular masculine (Br. 11722). We have hadza-eas being equal to “thou” (Hymn to Bêl, line 16).zuwe have found to be the more usual suffix of the second person (see online 6).zais dialectic forzu.
ma-ra(see online 16).
ni-in-rùconsists of prefixni, infixinand verbal rootrù.ni-in(see online 16).rù(see online 14).
19.Šis-unu-ki-ma mà-gur azag-ga pa(d)-a-zu-neWhen in Ur, O shining ship, thou speakest,
19.Šis-unu-ki-ma mà-gur azag-ga pa(d)-a-zu-ne
When in Ur, O shining ship, thou speakest,
Šis-unu-ki-ma(see online 2).
mà-gur(see online 1).
azag-gaequals adjectiveazag, plus phonetic complementga.azag(see online 1).ga(seeHymn to Bêl, line 4).
pa(d)-a-zu-ne(see online 10).
20....dimmerNu-dim-mud-e sal-dug-ga-zu-neWhen to ... Ea thou speakest,
20....dimmerNu-dim-mud-e sal-dug-ga-zu-ne
When to ... Ea thou speakest,
dimmerNu-dim-mud-e: we have here a compound ideogram as a name of the god Ea.dimmeris determinative before the name of a god (seeHymn to Bêl, line 2).Nu-dim-mudequals the Assyrian E-a (Br. 2016). The usual Sumerian ideogram is EN.KI.einNu-dim-mud-ea vowel of prolongation (seeHymn to Bêl, line 3).
sal-dug-ga-zu-ne(seeline 15).
21..........[pa(d)]-a-zu[-ne]When ..... thou speakest,
21..........[pa(d)]-a-zu[-ne]
When ..... thou speakest,
pa(d)-a-zu-ne(seeline 10).
22..............
22..............
23....... la a im[-si]....... with water is filled
23....... la a im[-si]
....... with water is filled
aequalsmû, “water” (Br. 11347). “Water” is a primary meaning of the sign ÂU, which at first consisted of two short perpendicular lines representing “falling water” (seeHymn to Bêl, line 3).
im-siconsists of indeterminate verbal prefiximand verbal rootsi.im(Br. p. 545).si(Hymn to Bêl, line 22).
24......... gi a im-si..... with water is filled.
24......... gi a im-si
..... with water is filled.
a im-si(seeline 23).
25.ìd ...... e a im-sidimmer[Šis-ki-kam]The river .... is filled with water by Nannar.
25.ìd ...... e a im-sidimmer[Šis-ki-kam]
The river .... is filled with water by Nannar.
ìdequalsnâru, “river”. Sometimesìdis shortened toi(Br. 11647). The valueìdcomes from the union of two signs A “water” and ṬÚ (Br. 10217). Moreover, ṬÚ with the valueṭúequalsapsû, “sea”. The ṬÚ sign, explained more minutely, consists of ḤAL “run” inside of KIL “enclosure”. So ḤAL + KIL = running, “flowing within an enclosure”, hence = “sea”. Whileìdmeans primarily “water of the sea”, it is much used also as a determinative before names of rivers. We have the name of the Euphrates in the next line. Perhaps the name of the Tigris was given in some one of the lines. The common Sumerian ideogram for the name of the Tigris isḥal-ḥal, an intensified form ofḥal, which means “running” or “rushing”. The Tigris is thus very appropriately called “the rushing river”. The BabylonianDiglatin the hands of the Persians took the formTigra.
26.azag-gi ìd ud-kib-nun-na-ge a im-si[dimmerŠis-ki-kam]The bright Euphrates is filled with water by Nannar.
26.azag-gi ìd ud-kib-nun-na-ge a im-si[dimmerŠis-ki-kam]
The bright Euphrates is filled with water by Nannar.
azag-giequalsellu, “shining” (Br. 9901).azag(seeline 19).giis a phonetic complement, chosen no doubt with a view to vowel harmony as regards the followingìd(?). GI as an ideogram means “reed” (seeHymn to Bêl, line 24,gín).
ìdud-kib-nun-na-gemeans the river of Sippar. Forìd, see online 25.ud-kib-nunconsists ofud“sun” +kib“flourish, generate”, andnun“great”. The sign KIB suggests the idea “double” and hence, of course, “generate, beget” (MSL. p. 203).Nun, of course, =rabû“great” (Br. 2628), whilenamust be the phonetic complement andgethenota genitivias used in the next Hymn. The formud-kib-nunthen seems to mean “the great (nun) generative force (kib) of the sun” (ud); a name applied to Sippar had been from time immemorial the seat of the worship of the sun-god Šamaš (RBA., pp. 69, 117).Ìd-ud-kib-nun-na-gethen simply means “the river (ìd) of (ge) Sippar”, viz., the Euphrates,which was usually termed in SumerianBura-nunu“the great stream” (MSL. p. 7, C).
a im-si(see online 23).
27.ìd nu e-bi láḥ-e a im-sidimmerŠis-ki-kamThe empty river is filled with water by Nannar.
27.ìd nu e-bi láḥ-e a im-sidimmerŠis-ki-kam
The empty river is filled with water by Nannar.
ìd(see online 25).
nu, regular Sumerian negative adverb, equal to the Assyrianla.
e-biequals nouneand suffixbi.eequalsmû, “water” (Br. 5844). We have also hadeequal toḳabû, “speech” (Hymn to Bêl, line 14).biis a suffix of the third person singular (see Br. 5135).bigets its demonstrative nature from the conception “speak” which seems to be the primary one in the old Babylonian linear hieroglyph.
láḥ-econsists of rootláḥand vocalic prolongatione.láḥequalsmisû“wash” (Br. 6167). It is used of washing the hands and feet. It gets the idea “wash” from the idea “servant” who does the washing, but it may have meant “servant” before it meant “wash”. It often has the phonetic complementḥaorḥi. Literally the clause read: “the river whose water washes not”.
a im-si(see online 23).
dimmerŠis-ki-kamequals god-namedimmerŠis-kipluskam= KAMMU without doubt (see CT. XV, Colophon of Tablet 29623, plate 12).kamis a well recognized determinative used after ordinal numerals. It no doubt occupies this position as a genitive particle, but, as a genitive sign, it may be used after words other than numerals; and, in fact, is so used in Gudea. It is evidently a lengthened form of the postpositionka; beingkaplusam(see SVA. p. 60).
28.sug maḥ sug ban-da a im-sidimmerŠis-ki-kamThe great marsh, the little marsh is filled with water by Nannar.
28.sug maḥ sug ban-da a im-sidimmerŠis-ki-kam
The great marsh, the little marsh is filled with water by Nannar.
The sign looks like MÀ but perhaps the copyist made a mistake.maḥ(seeHymn to Bêl, line 23).
sugequalsṣuṣû, “marsh”. The sign is the enclosure-sign KIL with the “water” sign ÂU within the “enclosure” sign.
ban-da: the signs are DUMU and DADDU. DUMU has several values, the chief of which aredumu,turandban.dumuequalsmâru, “son”. We have met the valuedumuor its dialectic equivalentṭumu, represented by ṬU and MU (see online 5).turequalsṣiḥru, “small”, and is naturally followed by the phonetic complementra.lan-daalso equalsṣiḥru“little” (Br. 4133).
a im-si(see online 23).
dimmerŠis-ki-kam(seeline 27).
29.êr lim-madimmerEn-zuPenitential Psalm to Sin.
29.êr lim-madimmerEn-zu
Penitential Psalm to Sin.
êr-lim-ma(seeHymn to Bêl, line 27).
dimmerEn-zu“lord of wisdom” is the other name by which Sin is known in Sumerian. We have had one name above; viz.,dimmerŠis-ki.dimmerEn-zuis no doubt in genitive relation to the preceding part of the line, although thenota genitiviis lacking. In another hymn to Bêl (CT. XV, Tablet 29644, plate 12), the genitive relation is signified by the postpositionkam. The words are:êr-lim-madingirEn-lil-lá-kam.
1.[ḥad-]ê(UD.DU)-a mu-zu an[-zak-ku]In the lightning flash thou proclaimest thy name.
1.[ḥad-]ê(UD.DU)-a mu-zu an[-zak-ku]
In the lightning flash thou proclaimest thy name.
2.dimmerMer(IM)bi-maḥ ḥad-ê(UD.DU)-a mu-zu an[-zak-ku]O Adad, in the mighty thunder the lightning flash thou declarest thy name.
2.dimmerMer(IM)bi-maḥ ḥad-ê(UD.DU)-a mu-zu an[-zak-ku]
O Adad, in the mighty thunder the lightning flash thou declarest thy name.
3.[dimmer]Mer(IM)dumu An-na bi-maḥ ḥad-ê(UD.DU)-a mu-zu an-za[k-ku]O Adad, son of Anu, in the mighty thunder and the lightning flash thou declarest thy name.
3.[dimmer]Mer(IM)dumu An-na bi-maḥ ḥad-ê(UD.DU)-a mu-zu an-za[k-ku]
O Adad, son of Anu, in the mighty thunder and the lightning flash thou declarest thy name.
4.ù-mu-un nì(IM)-ki-ge(KIT)bi-maḥ ḥad-ê(UD.DU)-a mu-zu an-za[k-ku]O lord, dread of earth, in the mighty thunder and the lightning flash thou declarest thy name.
4.ù-mu-un nì(IM)-ki-ge(KIT)bi-maḥ ḥad-ê(UD.DU)-a mu-zu an-za[k-ku]
O lord, dread of earth, in the mighty thunder and the lightning flash thou declarest thy name.
5.dimmerMer(IM)ù-mu-un ib(TUM)-mal(IG)-la bi-maḥ ḥad-ê(UD.DU)-a mu-zu an[-zak-ku]O Adad, lord of great wrath, in the mighty thunder and the lightning flash thou declarest thy name.
5.dimmerMer(IM)ù-mu-un ib(TUM)-mal(IG)-la bi-maḥ ḥad-ê(UD.DU)-a mu-zu an[-zak-ku]
O Adad, lord of great wrath, in the mighty thunder and the lightning flash thou declarest thy name.
6.bar(maš?)-tab-ba ù-mu-un dimmer ama-an-ki-ga bi-maḥ ḥad-ê(UD.DU)-a[mu-zu an-zak-ku]O twin, lord, bull-god of heaven and earth, in the mighty thunder and the lightning flash thou declarest thy name.
6.bar(maš?)-tab-ba ù-mu-un dimmer ama-an-ki-ga bi-maḥ ḥad-ê(UD.DU)-a[mu-zu an-zak-ku]
O twin, lord, bull-god of heaven and earth, in the mighty thunder and the lightning flash thou declarest thy name.
7.a-adimmerMer(IM)ù-mu-un ud-da bar-ru-a mu-zu an-zak-kuO father Adad, lord, when the light is darkened thou declarest thy name.
7.a-adimmerMer(IM)ù-mu-un ud-da bar-ru-a mu-zu an-zak-ku
O father Adad, lord, when the light is darkened thou declarest thy name.
8.a-adimmerMer(IM)û(UD)-gal-la bar-ru-a mu-zu an-zak-kuO father Adad, when the great day is darkened thou declarest thy name.
8.a-adimmerMer(IM)û(UD)-gal-la bar-ru-a mu-zu an-zak-ku
O father Adad, when the great day is darkened thou declarest thy name.
9.a-adimmerMer(IM)uku(UG)-gal-la bar-ru-a mu-zu an-zak-kuO father Adad, when the great king is cut off thou declarest thy name.
9.a-adimmerMer(IM)uku(UG)-gal-la bar-ru-a mu-zu an-zak-ku
O father Adad, when the great king is cut off thou declarest thy name.
10.dimmerMer(IM)uku(UG)An-na bi-maḥ ḥad-ê(UD.DU)-a mu-zu an-zak-kuO Adad, king of Anu, in the mighty thunder and the lightning flash thou declarest thy name.
10.dimmerMer(IM)uku(UG)An-na bi-maḥ ḥad-ê(UD.DU)-a mu-zu an-zak-ku
O Adad, king of Anu, in the mighty thunder and the lightning flash thou declarest thy name.
11.mu-zu kalam(UN)-ma mu-un-rù(UL)-rù(UL)-rù(UL)Thy name is mightily magnificent in the earth.
11.mu-zu kalam(UN)-ma mu-un-rù(UL)-rù(UL)-rù(UL)
Thy name is mightily magnificent in the earth.
12.me-lam(NE)-zu kalam(UN)-ma tug(KU)-gim im-mi-in-dulThy brightness covers the land like a garment.
12.me-lam(NE)-zu kalam(UN)-ma tug(KU)-gim im-mi-in-dul
Thy brightness covers the land like a garment.
13.za ḥad(PA)aka(RAM)-zu-šù(KU)kur-gal a-adimmerMu-ul-lil sag im-da-sig(PA)-giThe lightning of thy thunder smites the head of the great mountain, father Bêl.
13.za ḥad(PA)aka(RAM)-zu-šù(KU)kur-gal a-adimmerMu-ul-lil sag im-da-sig(PA)-gi
The lightning of thy thunder smites the head of the great mountain, father Bêl.
14.urša(ḤAR.DU)-zu àma(DAGAL)galdimmerNin-lil ba-e-di-ḥu-láḥ-eThy thunder terrifies the great mother Belit.
14.urša(ḤAR.DU)-zu àma(DAGAL)galdimmerNin-lil ba-e-di-ḥu-láḥ-e
Thy thunder terrifies the great mother Belit.
15.dingirEn-lil-li dumu-nidimmerMer(IM)-ra à(ID)mu-un-da-an-aka(RAM)Bêl to his son Adad measures out power.
15.dingirEn-lil-li dumu-nidimmerMer(IM)-ra à(ID)mu-un-da-an-aka(RAM)
Bêl to his son Adad measures out power.
16.mulu dumu-mu û(UD)um-me-ši-si-si û(UD)um-me-ši-lá-láThou who art my son, the day thou didst lift up the eye, the day thou didst look!
16.mulu dumu-mu û(UD)um-me-ši-si-si û(UD)um-me-ši-lá-lá
Thou who art my son, the day thou didst lift up the eye, the day thou didst look!
17.dimmerMer(IM)-ri û(UD)um-me-ši-si-si û(UD)um-me-ši-lá-láO Adad, the day thou didst lift up the eye, the day thou didst look!
17.dimmerMer(IM)-ri û(UD)um-me-ši-si-si û(UD)um-me-ši-lá-lá
O Adad, the day thou didst lift up the eye, the day thou didst look!
18.û(UD)iminna-bi-meš ba-gan-tal(RI)-lá û(UD)um-me-ši-lá-láDuring seven days thou didst blow a full blast when thou didst look.
18.û(UD)iminna-bi-meš ba-gan-tal(RI)-lá û(UD)um-me-ši-lá-lá
During seven days thou didst blow a full blast when thou didst look.
19.û(UD)ì(KA)di-zu-ka ḥàr(GUD)-ḥa-ra ab-ba û(UD)um-me-ši-lá-láIt was the day of the word of the word of thy judgment, O bull-god of the abyss, the day thou didst look.
19.û(UD)ì(KA)di-zu-ka ḥàr(GUD)-ḥa-ra ab-ba û(UD)um-me-ši-lá-lá
It was the day of the word of the word of thy judgment, O bull-god of the abyss, the day thou didst look.
20.nim-gir luḥ su-ši-šù(KU)mu-ra-du-udAs the lightning, the messenger of terror, thou didst go.
20.nim-gir luḥ su-ši-šù(KU)mu-ra-du-ud
As the lightning, the messenger of terror, thou didst go.
21.mulu dumu-mu rù(UL)gin(DU)-na-gin(DU)-na a-ba zi-gi-en te-ga(BA)When thou who art my son goest violently about, who can attack like thee!
21.mulu dumu-mu rù(UL)gin(DU)-na-gin(DU)-na a-ba zi-gi-en te-ga(BA)
When thou who art my son goest violently about, who can attack like thee!
22.ki bala ḥul gíg a-a muḥ-zu-šù(KU)a-ba za-e-gim te-ga(BA)The troublesome evil hostile land, O father, which is against thee; who like thee can attack!
22.ki bala ḥul gíg a-a muḥ-zu-šù(KU)a-ba za-e-gim te-ga(BA)
The troublesome evil hostile land, O father, which is against thee; who like thee can attack!
23.ná(DAḲ)imi tur-tur-e šú-um-me-ti a-ba za-e-gim te-ga(BA)The little stone of the storm do thou take! Who can attack like thee!
23.ná(DAḲ)imi tur-tur-e šú-um-me-ti a-ba za-e-gim te-ga(BA)
The little stone of the storm do thou take! Who can attack like thee!
24.ná(DAḲ)gal-gal-e šú-um-me-ti a-ba za-e-gim te-ga(BA)The large stone do thou take! Who can attack like thee!
24.ná(DAḲ)gal-gal-e šú-um-me-ti a-ba za-e-gim te-ga(BA)
The large stone do thou take! Who can attack like thee!
25.ná(DAḲ)tur-tur-zu ná(DAḲ)gal-gal-zu muḥ-ba ù-me-ám(A.AN)Thy little stone, thy large stone, on it (the land) it lieth!
25.ná(DAḲ)tur-tur-zu ná(DAḲ)gal-gal-zu muḥ-ba ù-me-ám(A.AN)
Thy little stone, thy large stone, on it (the land) it lieth!
26.ki-bala-a zi-da-zu ù-mu-e-gul da bur(BU)su ù-mu-e-seThe hostile land thy right hand destroys. It gives powerful bodily destruction (?)
26.ki-bala-a zi-da-zu ù-mu-e-gul da bur(BU)su ù-mu-e-se
The hostile land thy right hand destroys. It gives powerful bodily destruction (?)
27.dimmerMer(IM)-ri dug(KA)-dug(KA)-ga a-a muḥ-na-šù(KU)geš(IZ)-ni ba-ši-in-agAdad, when he speaks (to one), O father, on him he imposes his government.
27.dimmerMer(IM)-ri dug(KA)-dug(KA)-ga a-a muḥ-na-šù(KU)geš(IZ)-ni ba-ši-in-ag
Adad, when he speaks (to one), O father, on him he imposes his government.
28.a-adimmerMer(IM)è(BIT)-ta ê(UD.DU)-a-ni û(UD)ì(KA)di na-namFather Adad, when he comes out of the house, he fixes the day of judgment.
28.a-adimmerMer(IM)è(BIT)-ta ê(UD.DU)-a-ni û(UD)ì(KA)di na-nam
Father Adad, when he comes out of the house, he fixes the day of judgment.
29.è(BIT)-ta eri-ta ê(UD.DU)-a-ni uku(UG)ban(TUR)-da na-namWhen he comes out of the house or out of the city, he fixes the great day.
29.è(BIT)-ta eri-ta ê(UD.DU)-a-ni uku(UG)ban(TUR)-da na-nam
When he comes out of the house or out of the city, he fixes the great day.
30.eri-ta an-na-ta gar(ŠÂ)-ra-ni û(UD)ì(KA)-ḥar-ra na-namWhen he establishes himself out of the city out of heaven, he fixes the day of curse.
30.eri-ta an-na-ta gar(ŠÂ)-ra-ni û(UD)ì(KA)-ḥar-ra na-nam
When he establishes himself out of the city out of heaven, he fixes the day of curse.
31.... êr(A.ŠI)lim(LIB)-madimmerMer(IM)..... Hymn to Adad.
31.... êr(A.ŠI)lim(LIB)-madimmerMer(IM)
..... Hymn to Adad.
This hymn we find to be full of action. The lightning flashes in the first line, and we see at least three distinct kinds of storm placed on the scene, one succeeding the other. The thunder storm first passes over our head. We see the lightning, we hear the roar of the thunder, the earth is placed in fear, the day turnsdark, the top of the mountain is smitten, the very gods themselves are terrified. Secondly comes the flood. The storm of the hour is lengthened into one of days. It becomes a deluge of judgment on the earth. The words say seven days, but in such poetic discourse seven might perhaps simply mean “many”. Finally, there is a decided change in the scene. The flood has passed away. The death-destroying hail-storm falls upon us, not simply the little hail-stones, but the great hail-stones. The day, of course, has come.
But the effects of Adad’s power so artistically set forth in this hymn are secondary, as placed beside the dignity of the god himself. The word of Adad is absolute and all-powerful. He is a god of great wrath. He is a real bull-god, of heaven and earth. He can put the heavens out of sight. He can make day as black as the darkest night. He can split the earth with his lightning. He can flood the land with water. He can pelt its inhabitants with stones. Yet in all this he consults with father Bêl.
1.[ḥad]-ê-a mu-zu an[-zak-ku]In the lightning flash thou proclaimest thy name!
1.[ḥad]-ê-a mu-zu an[-zak-ku]
In the lightning flash thou proclaimest thy name!
ḥad-ê-ais aḥal-clause, consisting of nounḥad, participleêand postpositiona, and means “in the going out of the sceptre”, or freely, “in the lightning flash”. The apodosis ismu-zu an-zak-ku.ḥad(PA) equalsḥaṭṭu, “sceptre” (Br. 5573). The valueḥadmay be of Semitic origin, but note that its cognateḥudis equal tonamûru, “brightness” (Br. 5582), as is alsokun, another value of PA “staff”; then PA = “a lighted torch”.êwe have had as equal toaṣû(Hymn to Bêl, line 15).êis also equal tošûpû, “flashing” (Br. 5638).aequalsina, “in” (Br. 11365).
mu-zumeans “thy name”.muequalsšumu, “name” (Br. 1235).
an-zak-kuis a verb.anis an indeterminate verbal prefix. The context shows it to be of the second person (see MSL. p. XXVI).zak-kumay mean “utter a decree” (Br. 6519). For example,zakequalstamîtu, “a decree” (Br. 6493). Perhaps it could as well be a verb signifying “to decree”, or “to establish”.kualso equalstamû, “utter” (Br. 10555), but it would be simpler to makekua phonetic complement tozak. It may be that we ought to read the clause: “thy name utters the decree”. But “thy name” has the usual position of the object. It is also rather awkward to regardzakas an object placed between the verbal prefix and the verb.
2.dimmerMer bi-maḥ ḥad-ê-a mu-zu an[-zak-ku]O Adad, in the mighty thunder and the lightning flash thou declarest thy name.
2.dimmerMer bi-maḥ ḥad-ê-a mu-zu an[-zak-ku]
O Adad, in the mighty thunder and the lightning flash thou declarest thy name.
dimmerMer: this is the Sumerian name of the storm-god.Merbeing one of the values of the sign IMMU. The fact that the sign in some cases in this hymn (e. g. lines15and17) is followed by the phonetic complementriorrashows thatMeris the value intended for the name of the god.Meris probably fromimichanged toimmerand then toMerand hence, likeimi, means “wind” and “storm”. The nameMeroffers no suggestion as to the origin of the Semitic namesRammânuandAddu.
bi-maḥequals “mighty utterance”.bi(seeHymn to Sin, line 13).maḥ(seeHymn to Bêl, line 23).
ḥad-ê-a mu-zu an-zak-ku(see online 1).
3.[dimmer]Mer dumu An-na bi-maḥ ḥad-ê-a mu-zu an-sa[k-ku]O Adad, son of Anu, in the mighty thunder and the lightning flash thou declarest thy name.
3.[dimmer]Mer dumu An-na bi-maḥ ḥad-ê-a mu-zu an-sa[k-ku]
O Adad, son of Anu, in the mighty thunder and the lightning flash thou declarest thy name.
dumu(seeHymn to Sin, line 5,ṭu-mu).
An-na, ideogram for the god of heaven, plus phonetic complement. Note that AN for the god Anu does not take the determinative god sign. Probably the omission is due to the desire to avoid the occurrence of AN twice in succession. It must have been after Adad had taken the place of Ištar in the second triad of gods that Adad was called the son of Anu. The earlier arrangement was Anu, Bêl, Ea, Sin, Šamaš and Ištar. The later order was Anu, Bêl and Ea, as rulers of the universe, and Sin, Šamaš and Adad, as rulers of heaven under the command of Anu. This new grouping was the result of a theological development. Ištar was found to be one of the planets, and, therefore, not to be classed longer along with Sin and Šamaš. Adad, the god of the atmosphere, was thought to be a personality of sufficient dignity to take the place formerly occupied by Ištar.
bi-maḥ ḥad-ê-a mu-zu an-zak-ku(see on lines1and2).
4.ù-mu-un nì-ki-ge bi-maḥ ḥad-ê-a mu-zu an-zak[-ku]O lord, dread of earth, in the mighty thunder and the lightning flash thou declarest thy name.
4.ù-mu-un nì-ki-ge bi-maḥ ḥad-ê-a mu-zu an-zak[-ku]
O lord, dread of earth, in the mighty thunder and the lightning flash thou declarest thy name.
ù-mu-un(seeHymn to Bêl, line 1).
nì-ki-ge:nìis a value of IMMU equal topuluḥtu, “fear” (seeHymn to Bêl, line 18).kiequalsirṣitu, “earth” (seeHymn to Bêl, line 9).geis a postpositive sign of the genitive (see Br. 5935.)
bi-maḥ ḥad-ê-a mu-zu an-zak-ku(see lines1and2).
5.dimmerMer ù-mu-un ib-mal-la bi-maḥ ḥad-ê-a mu-zu an[-zak-ku]O Adad, lord of great wrath, in the mighty thunder and and the lightning flash thou declarest thy name.
5.dimmerMer ù-mu-un ib-mal-la bi-maḥ ḥad-ê-a mu-zu an[-zak-ku]
O Adad, lord of great wrath, in the mighty thunder and and the lightning flash thou declarest thy name.
ib-mal-la:ibis a value of TUM equal toagâgu, “anger” (Br. 4954).malis a value of IḲU which is dialectic for PISANNU and also for MA.AL (see Hymn to Bêl, lines1and18, andHymn to Sin, line 2).ìb-mal= “wrathful” (Br. 2242).
bi-maḥ ḥad-ê-a mu-zu an-zak-ku(see on lines1and2).
6.tab-tab-ba ù-mu-un dimmer ama-an-ki-ga bi-maḥ ḥad-ê-a[mu-zu an-zak-ku]O twin, lord, bull-god of heaven and earth, in the mighty thunder and the lightning flash thou declarest thy name.
6.tab-tab-ba ù-mu-un dimmer ama-an-ki-ga bi-maḥ ḥad-ê-a[mu-zu an-zak-ku]
O twin, lord, bull-god of heaven and earth, in the mighty thunder and the lightning flash thou declarest thy name.
bar-tab-baequalstu’âmu, “twin” (Br. 1896).mašequalstu’âmu(Br. 1811), while the cognatebarequalstappû, “companion” (Br. 1807).maš, which represents the idea “cut”, is more primitive thanbarwhich represents the idea “side”.mašis also equal tomâšu, “twin”, a Sumerian loan-word in Assyrian.tabequalstappû(Br. 3775).tabmay have been inserted, thatbar“companion” should be taken rather than the narrower word “twin” (Hymn to Sin, line 16).bais a phonetic complement (Br. 102 andHymn to Bêl, line 25). Adad is called “twin” or “companion”, because he possessed a composite nature, comprising in himself the elements of several gods. The manifestations of power seen in wind and rain and in lightning and thunder, would logically lead to the conclusion that his nature was divided, or that he brought to his aid several gods endowed with powers suited to different kinds of effort. The gods that aided Adad were sometimes looked upon as birds, one of whom was the god Zû, who presided over the tempest. Zû’s mother was Siris, lady of the rain and clouds. Then there was Martu, the lord of the squall, and Barḳu, the genius of the lightning. The son of Zû was a strong bull who pastured in the meadows, bringing abundance and fertility. There was also Šûtu, the south wind. He, no doubt, was an agent of Adad’s. There is another way in which Adad may be looked upon as twin-like in his nature. He could pass suddenly from the fiercest anger to gentlest kindness. He was represented in sculpture as carrying a battle-axe. Kings invoked his aid against their enemies. In his passionate rage he destroyed everything before him. When his wrath was appeased, however, there might come the gentle breeze and the refreshing shower. The fields which he had devastated he also caused to blossom and produce fruit and grain.
dimmer(seeHymn to Bêl, line 2).
ama-an-ki-ga:amaequalsrîmu, “bull” (see Hymn to Bêl, lines7and9).an(seeHymn to Bêl, line 18).ki(see online 4).gaseems to be a postposition (see MSL. p. XVI).gamight perhaps be equal tobašû, “being” (Br. 6109).
bi-maḥ ḥad-e-a mu-zu an-zak-ku(see on lines1and2).
7.a-adimmerMer ù-mu-un ud-da bar-ru-a mu-zu an-zak-kuO father Adad, lord, when the light is darkened, thou declarest thy name.
7.a-adimmerMer ù-mu-un ud-da bar-ru-a mu-zu an-zak-ku
O father Adad, lord, when the light is darkened, thou declarest thy name.
a-a(seeHymn to Bêl, line 3).
ud-da:udequalsurru, “light” (Br. 7798, alsoHymn to Sin, line 17).dais a phonetic complement (seeHymn to Bêl, line 16).
mu-zu an-zak-ku(see online 1).