Footnotes

Footnotes1.In addition to the examples of epical poems and hymns cited on pages 103-5 of this volume note the long mythological hymn toInnini, No. 3and the hymn to Enlil, No. 10 of this part. An unpublished hymn to Enlil, Ni. 9862, endsa-adEn-lil zag-sal,“O praise father Enlil.”For Ni. 13859, cited above p. 104, seePoebel, PBS. V No. 26.2.So far as the term is properly applied. Being of didactic import it was finally attached to grammatical texts in the phrasedNidaba zag-sal,“O praise Nidaba,”i. e., praise the patroness of writing.3.Poebel, PBS. V No. 25; translated in the writer'sLe Poème Sumérien du Paradis, 220-257. Note also a similar epical poem to Innini partial duplicate ofPoebelNo. 25 inMyhrman'sBabylonian Hymns and Prayers, No. 1. Here also the principal actors are Enki, his messenger Isimu, and“Holy Innini”as in the better preserved epic. Both are poems on the exaltation of Innini.4.Ni. 9205 published byBarton,Miscellaneous Babylonian Inscriptions, No. 4. This text is restored by a tablet of the late period published byPinchesin JRAS. 1919.5.Ni. 7847, published in this part, No. 3 and partially translated on pages260-264.6.Undoubtedly Ni. 11327, a mythological hymn to Enki in four columns, belongs to this class. It is published as No. 14 of this part. A similarzagsalto Enki belongs to the Constantinople collection, see p. 45 of myHistorical and Religious Texts.7.Historical and Religious Texts, pp. 14-18.8.See PSBA. 1919, 34.9.One of the most remarkable tablets in the Museum is Ni. 14005, a didactic poem in 61 lines on the period of pre-culture and institution of Paradise by the earth god and the water god in Dilmun. Published byBarton,Miscellaneous Babylonian Inscriptions, No. 8. The writer's exegesis of this tablet will be found inLe Poème Sumérien du Paradis, 135-146. It is not called azag-salprobably because the writer considered the tablet too small to be dignified by that rubric. Similar short mythological poems which really belong to thezag-salgroup are the following: hymn to Shamash,Radau,Miscel.No. 4; hymn to Ninurta as creator of canals,Radau, BE. 29, No. 2, translated in BL., 7-11; hymn to Nidaba,Radau,Miscel.No. 6.10.Ni. 112; see pp. 172-178.11.For example,Myhrman, No. 3;Radau,Miscel.No. 13; both canonical prayer books of the weeping mother class. For a liturgy of the completed composite type in the Tammuz cult, seeRadau, BE. 30, Nos. 1, 5, 6, 8, 9.12.SeeZimmern,Sumerische Kultlieder, p. V, note 2.13.The base text here isZimmern, KL. No. 12.14.The base of this text isZimmern, KL. No. 11.15.Now in the Nies Collection, Brooklyn, New York.16.A similar liturgy is Ni. 19751, published byBarton,Miscellaneous Babylonian Inscriptions, No. 6.17.Translated byRadauon pages 436-440.18.Abbreviation forki-šub-gú-da=šêru, strophe, song of prostration.19.No. 3 of the texts in part 4.20.sa-gar=pitnu šaknu, choral music, v.Zimmern, ZA. 31, 112. See also the writer's PBS. Vol. XII, p. 12.21.nar-balag.The liturgists classified the old songs according to the instrument employed in the accompaniment. See SBP. p. ix.22.See page 118 in part 2.23.See IV Raw. 53, III 44-IV 28 restored from BL. 103 Reverse, a list of 47šu-il-láprayers to various deities.24.Pages 106-109.25.Less than half the tablet is preserved.26.Note that this breviary of the cult of Libit-Ishtar terminates with two ancient songs, one to Innini and one to Ninâ, both types of the mother goddess who was always intimately connected with the god-men as their divine mother.27.For a list of the abbreviations employed in this volume, see page 98 of Part I.28.The twelfthkišubof a liturgy to Ishme-Dagan is published inZimmern'sKultlieder, No. 200. A somewhat similar song service of the cult of this king has been published in the writer'sSumerian Liturgical Texts, 178-187. A portion of a series to Dungi was published byRadauin theHilprecht Anniversary Volume, No. 1. The liturgy to Libit-Ishtar inZimmern, K L. 199 I—Rev. I 7, is composed of a series ofsa-(bar)-gid-da.29.na-ba-is fornam-ba, emphatic prefix. See PBS. X pt. 1 p. 76 n. 4. Cf.na-ri-bi, verily she utters for thee, BE. 30, No. 2, 20.30.On the philological meaning of this name, see VAB. IV 126, 55.31.For the suffixeseš,uš, denoting plural of the object, seeSum. Gr.p. 168.32.Onki-dúr-garcf. Gudea, Cyl. B 12, 19.33.Usually writtendù-azag, throne room. On the meaning ofduin this word, see AJSL. 33, 107. Written alsodû-azag, in Ni. 11005 II 9.34.Cf. Gudea, Cyl. A 25, 14, thekin-giof theunu-gal.35.Br. 7720. The signTEis heregunufied. Cf. OBI. 127, Obv. 5.36.Tinalone may mean“wine,”as in Gudea, Cyl. B, 5, 21; 6, 1. See alsoNikolski, No. 264,duk-tin, a jar of wine.37.a-gim=dimêtu, ban, SBH. 59, 25.a-gim ģe-im-bal-e, The ban may he elude, Ni. 11065 Rev. II 25. Unpublished. The line is not entirely clear; cf.Brünnow, No. 3275.38.Foren-nain the sense of“while,”seePery,Sinin LSS. page 41, 16.39.The sign is imperfectly made on the tablet.40.Cf. SBP. 328, 11.41.ḪAis probably identical in usage withPEŠ, and the idea common to both is“be many, extensive, abundant.”NoteZimmern,Kultlieder19 Rev. hasḪAwhere SBP. 12, 2 hasPEŠ.šu-pešoccurs in Gudea, Cyl. A 16, 23; 11, 9; 19, 9 and CT. 15, 7, 27.42.Onugu-de=ḇalāku, na'butu, to run away, seeDelitzsch,Glossarp. 43. Alsougu-bi-an-de-e, V R. 25a17;ù-gù-dé, RA. 10, 78, 14;ú-gu ba-an-dé, if he run away, VS. 13, 72 9 and 84, 11, with variant 73, 11u-da-pa-ar=udtappar, if he take himself away.ú-gu-ba-an-de-zu, when thou fleest, BE. 31, 28, 23.ú-gu-ba-de,Genouillac,Inventaire944;ClayMiscellen28 V 71:má ú-gu-ba-an-de,“If a boat float away,”ibid.IV14. See alsoGrantAJSL. 33, 200-2.43.Sic!gú-sa-biis expected; cf. RA. 11, 145, 31gú-sa-bi=napḫar-šu-nu.44.Sign obliterated; the traces resembleSU.45.Read perhapsdū-šub=nadû ša rigmi, to shout loudly. Cf.dúg sir-ra šub-ba-a-zu=rigme zarbiš addiki, ASKT. 122, 12. Passim in astrological texts.46.The tablet hasMAŠ. The Semitic would beadi mati kabattu iparrad.47.riis apparently an emphatic element identical in meaning withám; cf. SBP. 10, 7-12. Noteri, variant ofnam, SBH. 95, 23 =Zimmern, KL. 12 I 8.48.Sic! Double plural.ešprobably denotes the past tense, seeSum. Gr.§ 224.49.SignBrünnow, No. 11208.50.The first melody or liturgical section probably ended somewhere in this lost passage at the top of Col. II.51.TextA-ÁŠ!52.The subject is Ishme-Dagan.53.The sign is a clearly madeBr.No. 10275 but probably an error for 10234. Forsùr-ri-ešsee BA. V 633, 22; SBH. 56 Rev. 27;Zimmern, KL. 12 Rev. 17.54.This compound verbdi-e-sudhere for the first time.di-eis probably connected withdeto flee. At the endAŠis written forAN. Reada-ášand construešešas a plural?55.gul=kalû, restrain, is ordinarily construed with the infinitive alone;še-du nu-uš-gul-e-en=damāma ul ikalla, Lang. B.L. 80, 25; SBH. 133, 65; 66, 15, etc.56.Confirms SAI. 6507 =uḳḳu, dumb, grief stricken.57.Variant ofsīg-sīg, etc. SeeSum. Gr.p. 237sig.3. AlsoPoebel, PBS. V 26, 29.58.On the liturgical use ofbalag-di, see BL. p. XXXVII.59.Var. ofad-du-ge=bêl nissāti, IV R. 11a23:ad-da-ge,Zim.K.L. 12 II 3. See for discussion,Lang.PBS. X 137 n. 7.60.A new ideogram. Perhapsuššu kînu,“sure foundation.”61.For suffixedni,bi,bain interrogative sentences note alsoa-na an-na-ab-duģ-ni, What can I add to thee?Genouillac,Drehem, No. 1, 12,a-ba ku-ul-la-ba, Who shall restrain? Ni. 4610 Rev. 1.62.See BL. p. XLV, and PBS. X 151 note 1.63.On the anticipative construct, see § 138 of the grammar.64.nu-malare uncertain. The tablet is worn at this point.65.On the use of this term, see PBS. X 151 n. 1 and 182, 33.66.Cf. BL. 110, 11.67.Written Br. 3046, but the usual form is thegunu, Br. 3009.suģ-ám-bi=aḫulap-šu.Poebel, PBS. V 152 IX 8: cf. also lines 9 and 10ibid.In later textssuģ-a=aḫulap,Haupt, ASKT. 122, 12.Delitzsch, H. W. 44a.aḫulaphas the derived meaning of mercy, the answer to the“How long”refrain as in this passage. See also SBP. 241 note 27 andSchrank, LSS. III 1, 53.68.Cf.nar-balag nig-dug-ga,Poebel, PBS. V 25 IV 48. Our text has theemesalformag-zib.69.Fordû-na=šalṭiš, see RA. 11, 146, 33.70.Written Br. 3046 =nasāḳu.71.Forta-šú. Cf. BA. V 679, 14.72.Probably a variant ofnamģalam,namģilim=šaḫluḳtu.73.The demonstrative pronounģur,ūr74.mûši ù urra, IV R. 5a65; CT. 16, 20, 68.75.TextA-AŠ.76.SignAL.šitim,šidim=idinnuis usually written with the signGIM,Poebel, PBS. V 117, 14 f.amelu ĢIM=idinnu, passim in Neo-Babylonian contracts.77.Literally,“caused to enter.”78.mungawithra, to carry away property as booty, see SBH. No. 32 Rev. 21 and BL. No. 51. The comparison with line 11 suggests, however, another interpretation,immer-e be-in-ne-ra-ám,“the storm-wind carried away.”79.In lines 7 and 9 the verbturis employed in the sense of“to cause an event to enter,”to bring about the entrance of a condition or state of affairs.80.Br. 11208.81.The passage refers to the priests' robes and garments of the temple service. See also SBP. 4, 9.82.Variant ofnam-rig-aga=šalālu.83.See Obv. II 23.84.Enlil.85.Renderedša ṣirḫi, BL. 95, 19. On this title for a psalmist, see BL. XXIV.86.ušhas evidently some meaning similar to the one given in the translation but it has not yet been found in this sense in any other passage. We have here the variant ofiš,eš=bakûwith vowelu. SeeSum. Gr.213 and 222.87.DUL-DU. The signDULis erroneously written REC. 236. In the text changesitoši.88.Br. 3739.89.Here treated as plural.90.The tablet hasSU. Foršag-zusynonym ofteṣlitu, see IV R. 21b Rev. 5.91.libbu rûḳu; seeZimmern, KL. No. 8 I 3 and IV 28.92.The sign like many others on this tablet is imperfectly made.ma-pad? orma-šig? The meaning is obscure.93.Text uncertain. PerhapsPI-SI-gà-bi.94.WrittenA-KA. An unpublished Berlin syllabar givesA-KA (uga)=muḫḫu.95.Br. 5515. For this sign with valuemaštaku, seeDelitzsch, H. W.,sub voceand BA., V 620, 20. The Sumerian value isama, Chicago Syllabar, 241 in AJSL. 33, 182.96.Restored from an unpublished text in Constantinople, Ni. 721.97.Section 4 ended somewhere in this break.98.Probably a refrain.99.For the reading, see AJSL. 33, 182, 240.100.See BL. 128, 21.101.ReadA-AN, i. e.,ám.102.Cf.sag-bi zi-zi,Zimmern, K.L. 199 I 36.103.Cf.Lang.Sumerian Liturgical Texts154, 16.104.ARis writtenŠI+ḪU!105.The second signgíis only partially made by the scribe.106.The analysis of the text and the meaning are difficult. Perhapsashould be taken with the following signa-ḪAR-ri, an unknown ideogram.mur-riis here taken forrigmu.107.See line 12 above.108.Sic! Demonstrative pronoun. SeeSum. Gr.§ 163.109.Here we have the first occurrence of the original expression forkullu ša rêši; cf.Br.11244.110.Cf. SBP. 330, 10.111.The epithet refers to Išme-Dagan.112.This word is obscure and unknown.113.Ongigunna, part of the stage tower, see VAB. IV 237 n. 2; BL. 38, 14.114.Cf. SBP. 328, 5.115.Written Br. 3046. See Br. 3035.116.Br. 11208.117.me=parṣu, refers primarily to the rubrics of the rituals, the ritualistic directions, but here the reference is clearly to the utensils employed in the rituals.118.NE-RU.119.lal, lá-a=šuḳammumu, see SBP. 66, 20.120.iris uncertain. The sign may be eitherdūorni.121.Literally,“Below and above.”122.Probably a variant ofdù-azag. As the phrase is writtendug-azag-gamight mean“holy knees,”birku ellitu, but that is not probable. A parallel passage occurs in the liturgy to Dungi, BE. 31, 12, 8, where my interpretation is to be corrected. Fordù,dŭ, rendered into Semitic by the loan-worddû, with the sense“high altar, pedestal of a statue, altar or throne room”see AJSL. 32, 107.123.Cf. Gudea, Cyl. B 13, 4.124.This phrase should have a meaning similar to“speak words of peace,”“assure, comfort.”The expression occurs also in Gudea, Cyl. A 7, 5, Ningirsu, son of Enlilgú za-ra ma-ra-ģun-gà-e,“will speak to thee words of peace.”125.kuš, preposition =eli, is derived fromkuš=zumru,“body,”literally“at the body.”126.In view of the parallel passages where kings are called thesag-ušof temples and cities (i. e. themukînuormukîl rêš) it seems necessary to renderé-kur-rias the object ofsag-uš. See SAK. 197 below c 5; BE. 29 No. 1 IV 6; PBS. V No. 73. A rendering,“She who raiseth me up daily in Ekur”is possible.127.Cf. SBP. 52, 5; BL. p. 138.128.Sic! third person.129.Text“his.”130.Or readbilludu. This passage proves thatgarzaandbilludureally do have a meaning, sanctuary, cult object or something synonymous. Seebilludûin VAB. IV Index. The meaning, sanctuary, has been suggested for the Semiticparṣuand this must be taken into consideration.131.Var.šar-ra.132.Var. is certainly notnin.133.Forsag-sìr, see also ASKT. 96, 25; K. L., 199, 15; 199 Col. III 51; CT. 24, 15, 79.134.Var.mu-e.135.Same as previous footnote.136.Cf. Ni. 4581 Obv. 8 in PBS. X pt. 2, where it is connected withd.Immer. Var.KA-gí-a!137.ReadḪUforRI(?).mušen=bêlu,beltu, cf. PBS. V 15 Rev. 14. Render“Their divine queen thou art”?138.Var.ni. Sic!139.Var.ma.140.ḫāmimat kiššati.141.Sic! Prepositionsraanddain the same phrase!142.Textgĭr!143.Cf.mar-zen,gar-zen=ḫâšu, SBP. 116, 33; K.L., 15 II 12.144.In liturgies usually translated by“the Word.”145.Cf. SBP. 6, 16.146.Forra. Readza-laforlal-la?147.Note the overhanging voweladenoting a dependent phrase without a relative introductory adverb, and see alsoSum. Gr.page 163, examples citedbé-in-da-ra-dú-a, etc.148.The plural of this verb has been indicated by doubling the root, a case of analogy, being influenced by the similar plural formation of nouns. SeeSum. Gr.§ 124. An example of the same kind issag-nu-mu-un-da-ab-gà-gà=ul ì-ir-ru-šu,“they approached it not,”K. 8531, 6 inHrozny,Ninrag, p. 8.149.Textub!Readub sag-ki-za=tupḳi pani-ki(??).150.For the form, see PBS. V 102 IV 3.151.Iflabe correct, then the reading iska-sil-la.152.Cf.nir-da-an, K. 45, 6, andnir-da, Gudea, Cyl. A 12, 26 with 18, 3 wherenig-erim=nir-da.153.Fori-lu-dúg=ṣarāḫu.154.a-a=è-a=aṣû. CT. 15, 11, 7; K. L. 3b28. Cf. also the N. Pr.d.Gišbar-a=d.Gišbar-è.“The fire-god causes to come forth.”155.So the text foršág-ga-áš na-an-da-ab-bi.156.See above, line 36.157.For the constructiondirigwithra, seelù-ne-ir dirig=eli annim rabi,Poebel, PBS V 152 32.158.See previous footnote.159.Refers to Sin.160.Here begins abruptly a passage spoken by the goddess herself. This is not unusual in liturgical texts.161.The sign isdù, notdul.162.For a discussion of these early Sumerian single song services, see the writer'sBabylonian Liturgies, pp. XXXVII ff.163.See also line 13.164.SeeTammuz and Ishtar, p. 111.165.The Sumerianarâ-bu(UD-DU-BU) is rendered into Semitic by the loan-wordarabû, callediṣṣur mēḫu, bird of the storm, ZA. VI 244, 48. In CT. XII 7a2UD-DU(ara) =namru, fierce, raging, where the entry is followed byUD-DU(ara) =ša UD-DU-bu(ģu), hence in any case a bird of prey. Were it not for the reference to this bird in the omen text,Boissier, DA 67, 18, one might conclude that the bird is mythical. For the readingarabû, see alsoReisner, SBH. 104, 35.166.=ḳadādu ša kišadi, see SBP. 110, 22,“bend the neck,”i. e.,“grant favor.”167.Cf. V Raw. 39a33.168.Cf.dagan-me-a=ina puḫri-ni, RA. XI 144, 8.169.Cf. SBP. 45, 13; 79, 13; 98, 44, etc.170.For this method of forming the plural seeSumerian Grammar, § 124. Foruru-bar=kapru, seeMeissner, SAI. 543. Note alsoumun urú-bar, SBH. 22, 57 = 19, 56 and K. 69 Obv. 20. title of Nergal as lord of the city of the dead.171.Cf.Historical and Religious Texts, p. 34, 6.172.For Ninlil as queen of Keš, see alsoZimmern, KL. 23 3; SBP. 23 note 17. At Keš she was identified with the unmarried and earlier deity Ninharsag.173.The line drawn across the tablet intersects the address of Innini and, if not for some unknown musical purpose, must be regarded as an error.174.For the construction, seeSumerian Grammar, § 91.175.GA=našû, variant ofga (ILA)=našû. The figure of lifting the foot and raising the hand (line 30) to Enlil refers to the attitude of adoration assumed by the mother goddess as she stands before one of the gods and intercedes for mankind. She is frequently depicted on seals in this attitude; see for exampleWard,Seal Cylinders of Western Asia, 303a, 304, 308, etc.176.The suffixed pronounmuwith affixed prepositionra.177.Innini is compared to thesudin-bird in SBP. 6, 16 also.178.For the optative use of this vowel, seeSumerian Grammar, § 217.179.Dialectic fordu=da=ga(by vowel harmony). Note the formga-mu-ra-ab-šidwith variantda-mu-ra-ab-šid,Sumerian Liturgical Texts, 155, 30 (variant unpublished). See alsoSumerian Grammar, § 50.180.For the idea, see also SBP. 292, 25-29.181.ForŠURIMwith valueuz=laḇru, seeThompson,Reports103, 11 and supplyu-uzin CT. 12, 26a22.182.The sign forenzucertainly has a phonetic value ending ind; noteNikolski No. 262, where the sign is followed bydaandZimmern,Kultlieder, 123 III 9, where it is followed bydé.183.See lines 3, 23, 31 and 44 below and lines 5, 14, 21, 27 and 34 of the parallel text in the volume cited above.184.This refrain occurs also inSumerian Liturgical Texts, 121, 5; 122, 14, 17; 123, 21, 27, 34, where it characterizes a lamentation for various cities of Sumer destroyed by an invasion from Gutium. The translation given above is preferable to the interpretation accepted in my previous volume.185.Title of Sin in CT. 25, 42, 5. Note also thatdumuguis a title of Sin, II Raw. 48, 33, and CT. 24, 30, 5.186.Fornamgaas an emphatic adverb, seeJournal of the Society of Oriental Research, I 20, Metropolitan Syllabar, Obv. I 12-15. Variantnanga,Sumerian Liturgical Texts, 188, 1, 4 and 5.187.The scribe has writtenimtwice.188.Cf. SBP. 4, 6.189.garis employed as a variant ofkar, seeSum. Gr.223. Forgarin this sense, notegar=šaḫātu,nasāḫuin the syllabars. See also SBP. 198, 14 and note 15. The same sense ofgarwill be found in Gudea, Cyl. A 6, 16; 7, 14; St. B 9, 16; Cyl. A 12, 25.190.The third sign of this ideogram is clearlyUNUnotNINAon the tablet. For the ideogram see SBP. 284, 6.191.For the adverbial force ofbiseeSum. Gr.§ 72.192.Restored fromSumerian Liturgical Texts, 123 31, and below line 45.193.KAwith valuedu=alākuoccurs here for the first time. Variant hasdu(line 33). This text supplies two more signs and makes possible a better translation.194.Cf.Babylonian Liturgies, No. 78, 3.195.Cf. PBS. XII No. 6 Obv. 11.196.Identification uncertain.197.The line is parallel to PBS. X 122, 13.198.nam-en-na=enûtu, priesthood.199.A title of Nergal.200.About four lines are broken away to the end of the tablet.201.igi-daoccurs also in the title of Sin,igi-da-gál,Zimmern, KL., No. 1 Obv. I 3 and 6. The most natural interpretation is to regarddaas a variant ofdu, hence“to go before.”202.Writtentúg.gu-šigis a kind of plant, on a tablet of the Tello Collection in Constantinople, MIO. 7086. For the meal of thegu-šigsee also CT. X 20, II 33 andReisner,Templeurkunden, 128 Col. III.203.Restored from line 14. Here begins the rehearsal of the woes of Erech.204.Cf. also CT. 15, 19 Rev. 2 where a place word is also expected.205.Cf. Gudea, St. B 9, 27.206.Semiticšattammaa title employed in later times apparently in a secular sense. Originally it has a sacred meaning and probably denoted a musical director who was also a priest. The application of a priestly title to the king is in accord with his royal prerogatives.207.The sign is Br. 8899.208.Forni=nu, see SBP. 138, 22,ni-kuš-ù=nu-kuš-ù; SBH. 70, 3 = 131, 48. Readli?209.TextGAR!210.BAD=kidinu, has the valueuš; cf.uš-sa=kuddinu, Br. 5061.211.eis here interpreted as a phonetic variant ofUD-DU. Cf. alsoe-damin SBP. 118, 39.212.This is the first example of this form employed as subject.213.The text is difficult.UNis certain but the signSALis not clear on the tablet.214.TextSU.215.Phonetic variant ofgil-sa=sukuttu. The prefixais difficult and probably the noun augment, seeSum. Gr.§ 148. The vowelaseems to possess another sense in SBP. 284, 1.216.gí=piḫû, confine, RA. 9, 77 I, 10; note alsoé-a-ám gí=ina bîti piḫû, K. 41 Col. II 12.217.Part of the door; see VAB. IV Index.218.Variant ofá-taģ=rêṣu. The finalkais for the emphaticgein the status obliquus (ga). This emphatic particle is here attached to the object which is not a construct formation, but the choice ofkaforgeis probably influenced by the principle of employing the oblique case of the construct when the noun in question is in the accusative; seeSum. Gr.§ 135.“Defender”refers to Tammuz.219.The same title in PBS. V 2 Obv. II 23,dDumu-zi šu-PEŠ.Poebelinterpreted this as a variant ofšu-ģa=ba'iru, fisherman, and his suggestion is probably correct. We have, however, to consider the possibility of a confusion withkam=ukkušu, the afflicted, SAI. 5082.220.The rise of the semi-vowelibetween the vowelsa-aoccurs under similar circumstances inigi-ģe-ni-ib-ila-ia-dúg,Radau,Miscellaneous Texts, No. 4, 5. See alsoSum. Gr.§ 38, 2. The form above arose frombar-ri-a-a-dúg. The prefixed elementdúgfalls under § 153 of the Grammar.bar=sapāḫuis a variantpar, to spread out, scatter.221.šub, to let fall,hence tabāku, to pour out. Heretofore this meaning ofšubwas known only from the formsal-šù-šù-be=ittanatbak, SBH. No. 62, 15, and forms cited byMeissner, SAI. 8345. See alsošu from šub,ibid., 8334 andal-šù-šù-be, MVAG, 1913 pt. 2 p. 49, 16.222.The same passage occurs in Ni. 13856 II 13.sîg-sîg=šaḳummatu, variant ofsīg-sīg.223.zigis probably phonetic foršeg=magāru, seeSum. Gr.258,zig7.224.lufromlum=dašû,dišû, passim.225.Cf. also PBS. V 25 I 15; II 13mu-na-ni-ib-gí-gí.226.ekufromukuby dissimilation of vowels. See alsoReisner, SBH. 77, 17.227.Forama=ummatu,ummanātu, seeSum. Gr.202,ama2andWeidner,Handbuch der Babylonischen Astronomie, p. 86, 4.228.See, for the musical instrumentAL,Sumerian Liturgical Texts, Index, p. 221.229.Text omitszu, which is not on the tablet.230.WrittenKU-KICf. also CT. 16, 44, 80KU-KI-gar-ra-bi=ina ašābi-šu.231.Enlil.232.A readingár-im-me,“it is glorified,”suggests itself. Cf. SBH. 93, 1.233.Cf. TSA. 31 Obv. II.234.See PBS. Vol. XII 12.235.Cf. SBP. 295, 17.236.ul-ti=ḫubuṣu,“the lusty man,”Poebel, PBS. V 136 V 13, with which compare n. pra.Ḫubbuṣu,Ḫubbuṣtu, inHolma,“Personal Names of the Formfu ul,”p. 50. Note alsoul-ti-a=ḫābṣatum, PBS. Vibid.l. 12. The hymn to Sin, SBP. 296, contains in line 14 the same phrase.237.Text not entirely certain. If correctly read the signsḪAR-GUD=kabattumust be read in SBP. 48, 45 after the variant SBH. 3, 10.238.Restored from line 10. The only previous occurrence of this name is inSmith'sMiscellaneous Texts, 11, 1 which hasRInotMU. The end of the name is broken in BL. No, 27. PerhapsSmithcopied the sign wrongly.239.Pronouncedudugga=ṣaltu.240.The name as transliterated meansmudammiḳ musarrê,“Temple of the benefactor of writing.”In line 15 its holy reed is mentioned, a mythical stylus symbolic of the god of wisdom, Enki, according to SAK. 6 h.241.nar-balag=tigû, a kind of flute. Here the word indicates that in the musical accompaniment this instrument was employed. It probably denotes a specific kind of melody. Three other musical instruments have given their names to classes of melodies, theeršemma,balagandme-zí, see SBP. page IX, and BL. page XXXVIII.242.Rev. II 22.243.Rev. II 19.244.Rev. II 29.245.Rev. II 30.246.Rev. II 37:41. Cf.er-gig mu-un-šéš-šéš,Zimmern, KL. 25 II 2 f.247.SeeHistorical and Religious Texts5-8.248.nigtoni.249.Lines 50-54 on Col. III may be restored from lines 8-12.250.Literally,“decree again their oracle.”251.gim, emphatic suffix.252.We meet here for the first time with two avenging angels or genii who attend the Word in its execution of the wrath of god.Ḳingaluddais mentioned as one of four evil spiritsilu limmuin CT. 25, 22, 44. He is mentioned with the Zû bird and the demonšêduas appearing in dream omens,Boissier, DA. 207, 34. See alsoBoissier,Choix, II 53, 4. Onuddugubas a title of kings see BE. 31, 22 n. 9.253.Theud-galis regarded as plural =ûmu rabûtiand identified with the evil spirits of incantations, CT. 16, 22, 266 and 276. In the Epic of Creation the“great spirit of wrath”is one of the demons attendant upon Tiamat.254.See PBS. X 161, 13.255.The traces on Ni. 7080 are against the restorationše-am-šá. Lines 11-19 are restored from PBS. X No. 10.256.gĭr? Variantgú-nin!257.Cf. RA. 12, 37, 1.258.So from my copy and CT. IV 4b12 =Babyloniaca, III 17.259.For this title of Tammuz, seeTammuz and Ishtar, 34.260.Probably fordagan = puḫru, RA. 11, 144, 8. See alsodakan, divine abode,Delitzsch,Glossar, 132.261.Cf. SB P. 304, 13.262.Title of Tammuz as spirit of the waters, seeTammuz and Ishtar, pp. 6 and 44.a-bal = tābik mê, pourer of water, irrigator, is the original idea of this ideogram. For the titlegalu-a-balin this sense, see CT. 13, 42, 7 ff.Ak-ki galu abal, the gardener who cared for Sargon. See alsoThureau-Dangin,Lettres et Contrats, No. 174, 6-8,galu a-bal, a kind of laborer. The later usage of the word as libator of water for the souls of the dead, Semiticnäḳ mêis a strictly conventional development, seeBabyloniaca, VI 208.263.alas synonym ofDE(in line 21) is probably a variant ofilu = nagû.264.SignDE.265.This line is connected with the classical interludema-a-bi ud-me-na-gimetc. discussed in SBP. 185 n. 10 and BL. XLIX.266.Below the double line the figure 38, i.e. 38 lines on the obverse. Thirteen lines have been broken from the top.267.Cf.Zimmern, K.L., 25 II 42.268.I. e. Isin.269.On this title see BL. 143.270.Probably an error. Omitted in translation.271.On this line, see the commentary inSumerian Liturgical Texts173 note 3.272.Temple in Isin-Šuruppak. Šuruppak must have been a quarter of the later and more famous Isin. Note that this temple is assigned to Šuruppak inPoebel, PBS. V 157, 7. The liturgies, however, constantly place Niginmar at Isin.273.I see traces of a sign afterte.274.Temple in Larak, a quarter of Isin. See SBP. 160 n. 7.275.azag-sugtitle of the deities of lustration Ašnan, Nidaba and Gibil.276.Renderedbit šarru, V Raw. 16, 52, probably a royal chapel or room in Ekur especially provided for the king. See also SBP. 292, 14; KL. 25 I 11.277.Probably name of a sacred park at Isin. It contained a chapel,é-tir-azag-ga, KL. 25 I 12.278.For the restoration, cf. RA. 12, 34, 9.279.The edge has the figure 48 which indicates the number of lines on the reverse and left edge.280.See also the same idea in SBP. 312, 12 and KL. 25 II 41.281.Concerning thetitular litanies, see PBS. X 156, 173, etc.282.Erroneously designated the fourth tablet ofame baranarain SBP.283.Erroneously assigned toame baranarain SBP.284.The text of lines 1-25 is taken fromTablet Virolleaud, nowCollection Nies.No 1315.285.SBP. 112 and 126 haveumun, et passim.286.SBH. 42 has an inserted line between II. 1-2. See SBP. 112.287.Vars.nag.288.Uncertain. Apparently REC. 225. Elsewhere in this passage alwaysṢABwhich has been readerin-na=ummāni-šu, BL. 111, 16.289.SeeYale Vocabulary135.290.On this passage see PBS. X 170, 13 and Ni. 15204, 8 of this volume.291.Sic! Error forní-bi-dúb.292.Omitted by the scribe. Line restored from Ni. 15204, 11.293.With line 19 the variant SBH. 42 lower fragment begins.294.Var. addsra.295.The god Ea of Eridu is meant.296.Cf. Col. II 19. On this variant fordumu-maģ, see note inSumerian Liturgical Texts163.297.Restored from Col. II 20.298.We expect the signEDIN(=rĭ) but the traces are clearly not those ofEDIN.299.Col. II 23ab-su-di. Here begins KL. No. 11, I, which joins directly on toTablet Virolleaud.300.This refrain is readù-umetc. on the late variant, SBH. No. 21, Obv. lower fragment.301.Cf. SBP. 40, 33. Restoration uncertain. This line does not appear in SBH. 42 = SBP. 112 which has here insertions for Tašmetu and Nanā.302.For-na-ta?. The suffixed conjugation is frequently employed in interrogations;me-na gí-gí-mu,“When shall one restore it?,”BE. 30, 12, 2.a-ba ku-ul-la-ba,“Who shall restrain?,”Ni. 4610, r. 1.a-na an-na-ab-taģ-ni,“What shall I add to thee?,”Genouillac,Drehem, 1, 12. Variant SBP. 114, 32zag-na ab-zí-em-e.303.Var. SBH. 43, 35ur-ra-ge.304.Parallel passages do not mention the“queen of the city”but only the ordinary mother who rejects her children, SBH. 131, 58-61; BL. 74, 10. The phrase refers obviously to the mother goddess.“Her son”must be interpreted figuratively in the sense that the mother goddess is the protector of all human creatures.305.This titlegašan-sunornin-sun, really meansbeltu rimtu,“the wild-cow queen,”and characterizes the ancient mother goddess as patroness of cattle. The title usually refers to the married type Gula or Bau, as in SBP. 284, 19, and note that Ninsun, mother of Gilgamish, is frequently calledri-mat,Poebel, OLZ, 1914, 4. The title also applies to the virgin type Innini in KL. 123 r. II 7.306.mu-lu immealso BE. 30, 9 I 2 =bêl ḳûli(?),“Man of wailing.”The late version replaces this line by[te-e-ám] da-ga-a-ta dumu-ni,“How long shall the wife of the strong man reject her son?”, SBP. 114, 37.dagāta = dam-guṭu, SBH. 131, 60.307.Probably a title of Ekur.ešgallatitle of the temple in Kullab, KL. 3 II 20. The late version rejects this line since its local reference was not suited to general use.308.Here this line begins an Enlil melody within the body of a series. Originallya-gal-gal šel-su-suwas a Nergal melody and a series based upon it is catalogued in IV R. 53a33 of which K. 69 is the first tablet. See alsoBöllenrücher,Nergal, No. 6.309.The late redaction of this melody revises this litany with the new liturgical movementursaggal—elimmaplaced before alternate lines. When this scheme is employed all feminine deities are omitted. See SBP. 114. Note 5 p. 115ibid.is to be suppressed.310.Lines 7-10 conjecturally restored fromSumerian Liturgical Texts165, 8-11.311.Lines 11-17 restored from SBP. 116, 16 ff.312.Meaning and restoration uncertain.313.First line onZimmern, No. 11 Col. II.314.See note on line 27 above.315.Usuallypà=ekû, canal, is used in this title of Zarpanit. She is originally a patroness of irrigation and ultimately identical with Ninā.316.ab-su=ab-zu, sea? Cf.ab-zu-bil-la, the shining ocean, KL. 1 Rev. I 19 f.317.SBP. 116, 27dé-en-kùr-e.318.Var.u-mi-a, SBP. 116, 33.319.Line 29 is false and to be corrected after the late text SBP. p. 118, 35 f. which has two lines. Readki an dúr-ru-na-šúdA-nun-na [gar-ma-an-zí-en], where Anu sits let the Anunnaki hasten.320.Cf. SBH. 44, 37.321.ilu ra'imu.322.napḫar māti, cf. IV R. 23b15.323.It is not certain that this melody ended here. Possibly all the titles in lines 19-27 followed here with the refrainam-ma-ab-túg-e. At any rate the traces of a last line on SBH. 44 are those of the last line of this melody. There is not space enough on SBH. 44 after line 37 for more than the lines 31-40 supplied above for we must make some allowance for the interlinear Semitic translations in the break on SBH. 44.324.šubat pirišti.This sanctuary at Nippur is mentioned in BE. 29 No. 5 Obv. 11;dù-sagin KL. 64 II 4 and III 6.325.End of the sixth melody.326.Heart is used here in the sense“wrath.”327.Cf. SBP. 98, 40 f.328.Cf. SBP. 98, 44; 124, 19.329.Cf. SBP. 38, 13.330.Cf.ibid.98, 48.331.In case the tablet possessed five columns like KL. 25 then this column is Rev. III. I know of nofourcolumn tablets of similar kind.332.sagbegan a refrain which followed the titles of Enlil, Ea, etc. and ended with this line. See Obv. I 21-31, etc.333.Cf. SBP. 82, 47.334.A title of Egalmah in Isin, SBH. 94, 29 = SBP. 186, 29.335.Either DAM orSAL + KU(sister) must be expected, since we have obviously a reference to Aruru here.336.Sic! An error foren-ne? See SBP. 120, 1. Perhapsdé=te,“where?”strengthened byen=adi.337.The following melody has been restored from the late variant SBP. p. 120.338.Glossedgú-da.339.Semiticlu-uk-mi-is-su, glossedkamû.kamû,“to bind,”is the natural rendering oflal. The Semitic should perhaps be neglected as faulty and the Sumerian rendered,“Like a wild ox by the mighty one I am hobbled.”340.Lines 21-26 may not have stood in the ancient liturgy.341.Here begins variant 81-7-27, 203 = BA. X 87.342.Nippur.343.Beginning of a melody of a weeping mother series, BL. p. 94, 12. It is not certain that this melody stood in the ancient text. See for the text 81-7-28, 203 (= 78239) in this volume.344.Cf. SBH. 132, 27.345.The duplicate,Meek, No.11, has here another melody not a titular litany. This text does not belong to thee-lum gud-sunseries.346.This title of Uraša remains unexplained. In all other examplesdUraša ki-še-gu-nu-ra, SBP. 150, 6; 90, 20; K. 3931 Rev. 29; KL. 17 Rev. II 6. Perhaps also Gudea, Cyl. B 19, 13 is to be restoredki-še-gu-[nu-ra].347.Father-mother names of Enlil, IV Raw. 1b17 f.348.Enlil names, CT. 24, 4, 24 f.349.Enlil, CT. 24, 4, 20.350.Usuallyme-šár-ra. Enlil name, CT. 24, 4, 26. Not originally associated with Nergal. SeeHistorical and Religious Texts, p. 35.351.Here both titles of Ninlil. Variantnin-zíd-an-na, PSBA. 1911, 233 n. 39.352.See previous footnote.353.Originally title of Enlil, CT. 24, 25, 97 = 13, 42. Usually Marduk as Jupiter.354.Two other readings of this title of Ninlil as mother goddess are known;dŠe-en-tūr, SBP. 150 n. 5, l. 11 anddŠe-en-tur,King,SupplementtoBezold'sCatalogue, p. 10, No. 51, 8 where she is identified with Nintud =dbêlit.355.In ZA. VI 242, 21 their mother is Išhara, another title of the same mother goddess. For the seven gods see IV Raw. 21 No. 1 B.356.Perhaps =si-gal, title of Ninurta, SBH. 132, 26; BL. 92, 7. CT. 24, 7, 12.357.Usually title of Ninlil as here, SBH. 132, 23; SBP. 150 n. 5, 13. But consort of Ninurta, CT. 24, 7, 12.358.Var.dNappasi.359.The entire ideogram was readzir=zirru,Smith,Miscel. Texts25, 16.360.A legendary king who had received apotheosis, and was placed in the court of Enlil, CT. 24, 6, 20 = 8 Col. III 1. The variant SBP. 152, 15 inserts another deified king Ur-Sin. See alsoGenouillac,Drehem, 5501 II 21;Babylonian Liturgies, 92 Rev. 10; CT. 24, 6, 21.361.Orgi-ur-sag. The Semitic isša ediš-ši-ša ḳarradat. On Innini queen of heaven, seeTammuz and Ishtar, 88.362.I. e., Gilgamish.363.SeeTammuz and Ishtar57, n. 2.364.On this title of the weeping mother, seeSumerian Liturgical Texts173.365.A title of Immer the thunder god.366.Zagin-natozaggira, seeSumerian Grammar, § 47.367.Aja goddess of light and battle,Babylonian Liturgies143.368.Zimmern,AZAGan error?369.Cf. K. 7145, 7 in CT. 29, 47.370.dLum-maorḪumma, CT. 24, 6, 18 one of twoutukkuof Ekur. Duplicate 24, 22, 117. Often in names of the early period,Scheil,Textes Elamites-Semitiques, p. 4 and in name of ancient patesi of Umma,Ur-lum-ma, seeThureau-Dangin, SAK. 273.Scheil, I. c. 4, says thatLum,Ḫumis an Elamitic god. The titlegašan-dig-gaindicates a female deity. Note the variantgašan-sa-lum-ma, SBP. 158, 56. An underworld deity.371.Br. No. 909. Var. SBP. 158, 57 = V Raw. 52 II 27, hasunugal.372.Var. ofá=idu.373.SignNITAḪ. See Var.ir-ra,Sumerian Liturgical Texts, p. 174, 7.374.Forgud-á-nu-gí-a, ox that turns not back his might. See I. c. 173 n. 3. ForgtosseeSum. Gr.§ 40b.375.Spirit of the lower world, CT. 24, 8, 13.376.Vars.šun, oršenSBP. 158, 61; CT. 24, 23, 24. HenceḪU(mušen) has also the valuešenoršun. See on lines 9 f.Sumerian Liturgical Texts174 n. 5.377.Forkul.378.Gunu ofḪU. Var.NU-NUNUZ-ki-a, see SBP. 158, 62 = CT. 24, 10, 2.379.Var.A-mà-mà.Ma-ma,Ma-mi,Mà-mà,A-mà= Bau, Nintud.380.Foren-me=bêl parṣi. Var.umun me. Here certainly a male deity asdNin-né=Almu, form of Nergal in V Raw. 21, 25. ForNin-néin the early period seeAllotte de la Fuÿe, DP. 128 II 3. ButNin-né=Nin-né-mal= Alamu, form of Allat sister Ninlil, CT. 24, 10, 3, cf. V R. 21, 26.381.Variant SBP. 158, 63 = SBH. 86, 63 readsšanga-maģ abzu-ge. For the writing ofšanga, seeBabylonian Liturgies, p. XXII n. 2.382.On variantsDuru-sug,Dúr-ru-si-ga, seeSum. Lit. Texts174, 9.383.Sic! Perhaps error forģa-mun. See also CT. 24, 9, 40dḪa-mun-sal(?)-sal?. SBP. 158, 64.384.Title of Shamash, CT. 25, 25, 11.385.Title of Shamash here. VariantdSu-ud-ăm= Aja, CT. 25, 9, 25.386.I. e. Aja.387.So! Var.mu-galam,“of skilful name.”388.See Var.Sum. Lit. Texts175, 10.389.So Var. l. c. I. 11. See above, line 6.390.Certainly these two underworld deities are intended in this line. They occur together also in CT. 25, 5, 60-64. See also 25, 8, 14 where read Nin-né-da.391.Two lines not on any variant.392.Gula of Isin.393.See for reading,Sum. Lit. Texts176, 5.394.SeeBabylonian Liturgies96 n. 1.395.For variants, seeSum. Lit. Texts177, 8.396.Variant SBP. 160, 16 has another text. Other variants omit the line altogether, KL. 8 IV 8;Sum. Lit. Texts, 177.397.Cf. SBP. 74, 19 and 68, 5.398.For this sign = REC. 46, see now K.L., 25 III 15. The two signsbalaganddupare distinguished clearly on this tablet; see Obv. 9 fordup. On the distinction of two original signs in Br. 7024, seeThureau-Dangin, ZA. 15, 167; Chicago Syllabary 208 f., and PBS. 12 No. 11 Obv. Col. II 45 and 46 and page 13. Syl. B distinguishes the two signs.399.See RA. 11, 45 n. 5.400.All father-mother names of Enlil, CT. 34, 3, 29 ff.401.This Semitic rubric is unique in the published literature of Sumerian liturgies. It indicates that the choristers should here complete the long titular litany by reciting the titles of the deities named in the litany given in full on the Berlin tablet; see the preceding edition of K. L. 11 Rev. IV 1 ff.402.For this rubric, see PBS. X 151 note 1.403.For Enlil connected with the idea of light, see PBS. X 158 n. 1.404.The pronoun refers apparently touruin line 15.405.Textna-an!406.The moon god was held to be the son of Enlil, SBP. 296, 5.407.Cf. BL. 48, 23.408.TextDI.409.Same phrase in Ni. 14005, 24. SeeLe Poème Sumèrien du Paradis, p. 140.410.For the interpretation, see RA. 12, 27 n. 5.411.See for readings BL. 38, 9.412.See alsoTablet Virolleaud, Rev. end.413.Also Opis was sometimes called Keš, see CT. 16, 36, 3,ki-e-ši, gloss on the ideogram for Opis.414.For Ninharsag at Keš, see also SAK. 14 XVIII 6. Another title of the goddess at Keš is Ninmah, SAK. 237e.415.Here the god of Opis is given as Igidu, a form of Nergal. In this late text Opis on the Tigris at Seleucia is probably intended. The southern Keš and Opis were imitated in Akkad, at any rate in later times, and Keš was apparently confused with Kiš which gave rise to a second Kiš in Akkad. The ancient and historical Kiš at Oheimer on the canal of the Euphrates should not be confused with Kiš corruption for the new Keš near Seleucia.416.The godIgi-duof Keš is identified with Ninurta as were most of the male satellites of the mother goddesses in various cities. CT. 25, 24 K. 8219, 17+K. 7620, 18,dIgi-du=dNin-urta. According to CT. 25, 12, 17 it is one of the titles of Ninurta in Elam. But in CT. 24, 36, 52dIgi-duis a form of Nergal, and in the omen text,Boissier, DA. 238, 10 he is explained asd.Meslamtaèa, a form of Nergal.417.Or perhaps Negun. See below.418.BL. 72, 14. Here Keš or Kisa is written with the ideogram for Opis.419.CT. 25, 12, 23. See SBP. 156, 39.420.SAK. 118 XXVII 2.421.A templeé-an-za-karis assigned to Opis inPoebel, PBS. V 157, 8 andZimmern, KL. 199 Rev. I 37 (here withouté). This temple can hardly be the one which forms the subject of the liturgy on the Ashmolean Prism.422.Published byBarton,Miscellaneous Religious Texts.423.A new copy of the Ashmolean Prism is published in theRevue d'Assyriologie, Vol. XVI.424.Cf. BA. V 707, 7.425.Probably forgud-NINDA=bîru, mîru.426.Var.na.427.Some verb seems to be missing here. The construction is obscure.428.So the prism.429.Var.ni.430.Variant Constple. omitski.431.Cf.ki-gim rib-ba=kima irṣitim šûtuḳat,Delitzsch, AL3134, 5.KAL(ri-ib) =šûtuḳu, Chicago Syllabar 287;rib=šutuḳḳu, CT. 19, 11, 12;nam-kalag-ga-ni rib-ba=dannussu šûtuḳat, IV Raw. 24a48;ana-gim ki-gim rib-ba-zu-ne=ša kima šamê u irṣitim šûtugata, SBP. 250, 6. See alsoEbeling, KTA. 32, 5,rib-ba=šu-tu-ḳu.432.The meaning is obscure. For the suggested rendering cf.en me-a túm-ma, the lord who cares for the decrees, SAK. 204, 6.433.For this emphatic verbal prefix cf.Delitzsch, AL3, 134, 5;Zimmern, KL. 68 Rev. 24.434.I. e. Nintud. Forummuin the sense of“mother goddess”note CT. 16, 36, 1-9 where the various mothers of Eridu, Kullab, Keš, Lagash and Šuruppak are invoked. The reference here is undoubtedly to Ninlil as the mother of Negun, SBP. 156, 39.435.a-ba=arka, and then. The same phrase in BE. 31, 2, 7 and foraba, see especiallySum. Gr.§ 241.er-du(ģ)probably variant ofer-du=damāmu.436.Ni. 14031 in PBS. X No. 22 has as the verb the signdugwritten five times, as also the prism.437.Restored from the variant Cstple. Rev. I 10.438.So?kur = napāḫu, better than my former rendering of this passage.439.idim=šegû, nadāru(cf.Thompson,Reports82, 6 with 108, 5), refers to the rumbling of the great gates of the temple.440.Br. 2729? Cf. R(si-gi) = ḳaḳḳabu, CT. 18, 49, 4.441.Same phrase inClay,Miscel. 31, 33.442.ni=nu; cf. SBP. 138, 22,ni-kuš-ù;Poebel, PBS. V 26, 10.443.So on Var. Cstple. II 6.444.First example of the verbzustrengthened by augmenta; cf.a-ru,a-silinBabyloniacaII 96.445.Cf. Gudea, Cyl. A 10, 18.446.Semiticṣênu? Cf.Ebeling, KTA. No. 4 Rev. 13.447.Var. Cstple.an.448.Readge-ne? Ni. 8384ge(?)-e-ne.449.Ni. 8384dam.450.So on 8384.451.Var. Cstple.é. See below line 21 and BL. 88 n. 4.452.Fifth section on Ni. 8384.453.First sign on Ni. 8384 Rev. 1.454.Ni. 8384gí455.Same sign on Var. Cstple. But Ni. 8384 has a sign apparently related to the difficult sign which I assimilated to Br. 4930 in AJSL. 33, 48. The sign on Ni. 8384 recurs inZimmern, KL. 35 II 5.456.Var. Ni. 8384gal-e; Var. Cstple.gal-la. According to CT. 24, 10, 8 the throne bearer of Enlil, but in 24, 26, 124 aligir-galin the attendance of the mother goddess.457.Ni. 8384edin-na; Var. Cstple.edin.458.Both variants adde.459.Var. ofgú-gar=puḫḫuru. See BL. 10, 30.460.Vars. omitgim.461.Ni. 8384 omitsra.462.Sixth on Ni. 8384.463.Lines 29-IV 4 are partially restored from Ni. 14031.464.First signs onRadau,Miscel. No. 8 = Ni. 11876.465.So Ni. 11876.466.So apparently Ni. 11876.467.Text certain. NotNUN.468.See last footnote.469.Var. Cstple.en.470.Radau's copy hasḲIN.471.Var.a-an.472.Ni. 11876 haslàl-e ki-azag-ga nam-mi-in-KU?473.Ni. 11876 omitse. This text proves that in the ideogram Br. 1202 the glossisimubelongs properly to the first two signs only and that the original reading wasisimu-abkal. See especially CT. 12, 16, 34 (i-si-mu) =PAP-sîg=usmû. In the later periodabkalwas apparently not pronounced and the whole ideogram was rendered byisimu.474.This line is not on the prism.475.Ni. 11876ga-a-an. Cstple. Var.gigsimply.476.Orgú.477.I edited this tablet in SBP. 120-123 where I erroneously assigned it to the Enlil seriesame baranara. The tablet has been partially restored fromMeek, No. 11. The first two melodies ofelume didaraare used in the Enlil liturgyelum gudsunnear the end just before the titular litany and have been re-edited above pp. 300-2 in the edition of theelum gudsunseries.478.Meek, No. 11 in BA. X pt. 1.479.SBP. 296.480.SBP. 236.481.SBP. 140.482.SBP. 226=SBH. No. 18.483.The first line, together with its Semitic translation, is identical with the first line of the third tablet of the seriesmuten nu-nunuz-gim, see SBP. 140. Otherwise the melodies differ.484.The refrainù-li-liapparently provides an incomplete sentence.485.Cf. SBH. No. 84, 13, there a title of the river goddess.486.Lines 10-13 form a duplicate of SBH. No. 25, Rev. 2-5 = SBP. 122.487.si-mă, literallykarnānu, the horned, referring to the new-moon. The variant SBP. 296, 1 hasmá-gúr, the crescent boat. Undoubtedlymá-gúrshould be rendered bynannaruin this passage.488.See BL. p. 132.489.I. e. Sin himself is the author of Nippur's sorrows.490.Glossedki.491.LAḪ; transcription and interpretation uncertain.492.Hereby is established the readingpa(g)-dà = mûdu, kapdu. Probably a kind of augurer.493.Probably tautological writing forlallaģ = itabbulu, Voc. Hittite 7509.494.Cf. the first melody of the Ninurta seriesgū-ud nim kur-ra; see SBP. 226; BL. No. 9 and SBH. 40.495.Similar passages haveé-šár-ra(SBP. 226, 8; SBH. 40, 8) chapel of Ninlil in Ekur (SBP. 221 n. 7).496.Temple of Ninurta in Nippur. A syllabary recently published byScheil(RA. 14, 174 I. 7) explains the name bybit gi-mir par-ṣi hammu, Temple which executes the totality of decrees. Note, however, the epitheté i-dé-ila=bit niš înê, House of the lifting of the eyes, SBP. 208, 11.497.In any case an epithet of the temple ofUrtain Dilbat,Ibe-iluAnum. For this readingI-besee vars.I-bi, Im-bi, BL. p. 134. The wordibiis probably Sumerian forigi, and shows that the phonetic renderingi-deis erroneous. The dialectic pronunciation ofigiwasibeand despite the Semitic variantimbithe name is apparently SumerianIbe-Anu, Temple of the eye of Anu. Herešu-gúdis an epithet for Anu, i. e. the lofty.498.See also SBH. 132, 46; BL. No. 56 Rev. 31;Craig, RT. 20, 30. This text has a variantafordi.499.Probably part of the great city Isin, see SBP. 160 n. 7.500.Probably variant ofé-dŭr = adurû, kapru, village, city,Poebel, PBS. V 106 IV 30; see also II Raw. 52, 61 f. Note the similar title of the city of Bauuru-azag-gain SAK. 274; BL. 147. Here the title refers to Isin not Lagash.501.Cf.Craig, RT. II 16, 18dAma-ŠU-ḪAL-BI-ta.502.Cf. CT. 12, 3a29;ina šar-tu la uštešir-šu u ina me-riš-tum la i-kal-li,“By fraud he has not translated it and with wilful readings has he not published it.”Foršutešuru,“to translate or edit a tablet,”seeLehmann,Shamash-shum-ukîn, Taf. XXXIV 17akkadû ana šutešuri,“to translate into Akkadian.”On this difficult passage concerning the education of Ašurbanipal seeSumerian Grammar, p. 3 and corrections byUngnadin ZA. 31, 41.ikalliprobably forukallim; note the variantušâbi = ušâpi.503.Only in a loose sense. From Tammuz to Kislev is the period of death, from Kislev to Tammuz the period of revivification of nature. See on the meaning of this passageKugler,Im Bannkreis Babels62-5.504.Temple of Marduk in Babylon.505.Temple of Nebo in Barsippa.506.maš-dū=muškênitu.507.šarahitum.508.SeeTammuz and Ishtar, p. 151. Ašrat or the western Ashtoreth usually had the titlebêlit ṣêri,“Lady of the plains”and was identified with the Babylonian Geštinanna and Nidaba. Hence[Bêlit-]ṣêriisdupšarrat irṣitm, scribe of the lower world, K.B. VI 190,47; cf. IV R. 27 B 29.509.See lines 51-4 of this tablet. Nergal descends into the earth on the 18th of Tammuz and remains until the 28th of Kislev.510.ilatŠarrat.511.Here epitomized. It will be found transcribed and translated byZimmernin hisZum Babylonischen Neujahrfest, p. 129.512.MAŠ. See below Col. II 15, gypsum is Ninurta, the god of war, primarily a god of light. Gypsum, Sum.im-bar,“radiant clay,”became symbolic of Ninurta because of its light transparent color.513.So, because gypsum, lime and pitch are smeared on the door of the house and the god of light (Ninurta) tramples upon the demon of darkness.514.Two inferior deities related to Nergal, god of the lower world. Their images placed at the enclosure of a house prevent the demons,Zimmern, Rt. 168, 21 f. The image of Lugalgirra designed on a wall prevents the devils,ibid.166,12. He binds the evil ones, IV R. 21* C III 26. The two are placed at the right and left of a door to forbid the devils to enter. Maklu VI 124.515.The great trinity: heaven, earth and sea.516.In any case a cult utensil on which a noise was made, CT. 16, 24, 32.517.See the Chicago Syllabar 230 where she is identified with Nidaba.518.Cf. ZA. 16, 178, 27; BA. V 649, 3;ShurpuVIII 10.519.So A. B.Cook,Zeus, 632. I would, however, entertain doubts concerning this explanation of silver as the emblem of the Asiatic Zeus and of Jupiter Dolichenus. The identification of this metal with the sky god in Babylonia and Kommagene surely reposes upon a more subtle idea. [For the explanation of silver = Anu and gold = Enlil, see p. 342.]520.The Sabeans, a pagan Aramaic sect of Mesopotamia at Harran, are said to have assigned a metal to each planet. Since a considerable part of their religion was derived from Babylonia we may consider this direct evidence for the Babylonian origin of the entire tradition. For an account of the metals assigned to the planets by the Babylonians, Persians, Greeks and Sabeans, see Bousset inArchiv für Religionswissenschaft1901, article on“Die Himmelreise der Seele.”The order of the planets, taken from the Byzantine list above, is based upon their relative distances from the sun.521.Restoration from Zim. Rt. 27.522.Conjectural restoration from ASKT. 96, 21.Zimmern, Rt. 27 I 3-4 has a longer description of[Ninḫabursildu a-ḫa-lat [dA-gub-ba bêlit] mê(?) ša nâri(?).523.This deity appears in incantations as the queen of the holy watersbêlit egubbê, IV R. 28*b 16;Bab.III 28, Sm. 491, 3. Although placed in the court of Enlil the earth god as sister of Enlil by the theologians, CT. 24, 11, 40 = 24, 52, where she is associated with a special deity of holy water,dA-gub-ba, yet by function and character she belongs to the water cult of Eridu. Her symbol is the holy water jar (duk)agubbaand the deitydAgubbaisšu-luģ lăg-lăg-ga Erida-ge, Purifying handwasher of Eridu, CT. 24, 11, 41 = 24, 53. The river goddessdIăis alsobêlit agubbê, CT. 16, 7, 255 where in l. 254NinḫabursilduisaḫatdA-[gub-ba], sister ofAgubba, and the river goddess is mother of Enki, or Ea, god of the sea, CT. 24, 1, 25. The readingḫaburforA-ḪAis most probable, and the cognate or dialectic formḫuburis a name for the mysterious sea that surrounds the world. See BL. 115 n. 2. The holy water over which she presides is taken from theapsuor nether sea, which issues from springs, henceegubbûis spring water, CT. 17, 5 III 1. The name, then, really means“Queen of the lower world river, she that walks (du) the streets (sil).”The Semitic scribe of CT. 25, 49, 6 renders the name in a loose way bybêlit têlilti bêlit ālikat sulê [rapšāti], Queen of lustration, queen that walks the [wide] streets (of the lower world). For the titlebêlit têliltī, see CT. 26, 42 I 14. For a parallel to the description of her walking the streets of inferno, cf.dKal-šág-ga sil-dagal-la edin-na, Lady of purity who (walks) the wide streets of the plain (of inferno), consort of Irragal, god of the lower world, SBP. 158, 59. A variant, KL. 16 III 8 hassil-gig-edin-na, the dark street, etc.524.Variant ofkân-tūr, V Raw. 42, 39.525.In K. 165 Rev. 8 f. the tamarisk and date palm are said to be created in heaven (giš an-na ù-tŭ) and the same is said of them in Gudea, Cyl. B 4, 10,giš-šinig giš-šeḳḳa(i. e. =šig = gišimmaru)an ù-tud-da. This plant appears frequently in magic rituals, IV R. 59b4iṣubi-ni(Semitic), IV R. 16b31,ShurpuIX 1-8, and also in medical texts.bînuhas been identified with Syriacbînā, tamarisk. If this identification be correct, a comparison with the Hebrew legend of themanna(bread of heaven in Psalms 105,40), said to have been the exudation of the tamarisk, is possible.526.Semiticuḳuru, Aramaicḳêrā, seeMeissner, MVAG. 1913, 2 p. 40 and BE. 31, 69 n. 2. Used both in medicine and magic.527.Passim in rituals and medicine. See BE. 31, 69, 27; 72, 29;King,Magic11, 44;Meissner, SAI. 2805.528.InShurpuVIII 70 mentioned withšalālu. A magic ointment made of theElandmaštakal, CT. 34, 9, 41. See alsoEbeling, KTA. 90 rev. 17;King,Magic30, 25. Perhaps identical in name with the stonearzallu, SAI. 8545. On a Dublin tablet oftengiš EL. Cf.ú-šig-el-šar=šûmu, onion.529.For the correct readingni-ná-a, see AJSL. XXXIII 194, 159.530.Here a wood employed in magic, cf. BE. 31, 60, 6+15. In syllabarsgiš-BUR = gišburru, giškirru, indicates a weapon or an utensil.531.NITA-DU, fire god, title of Nergal as fire god and identical withdgĭr= Nergal.532.Here certainlyAnu, heaven god, followed by Earth and Sea gods. Note alsodGu-lain liturgiespassimas title of Anu,BL.136. Anu = Sin, see p. 342.533.Title of Enlil, lord of the totality of decrees. Enlil = Šamaš.534.Originally title of the great unmarried mother goddessbêlit ilāni, but often a title of the virgin types Innini and Ninâ, BL. 141; of Gulaibid.Also somewhat frequently she is Damkina, consort of Ea, IV R. 54b47;CT.33, 3, 21 her star beside that of Ea. Here she is the mother goddess and the same order, Heaven, Earth, Sea, Mother Goddess inShurpuIV 42, where Nin-maģ has the Var. Nin-tud,Ebeling,KTA.p. 121, 11. Symbols of these four deities on boundary stones in same register,Hinke,A New Boundary Stone, p. 28 second register, et passim.535.Possibly a metal stood here, identified withdMAŠ, a star in Orion (Kaksidi= Beteigeuze),CT.33, 2, 6;King,Magic50, 29.536.Possibly the constellation Ursa Major. Margidda, the Wagon is intended, identified with Ninlil on a Berlin text,Weidner,Handbuch79, 10. See alsoBezoldinDeimel,Pantheon Babylonicum215.537.From the context certainly a title of Marduk.Zim.27 I 19 omitsLU-TU.538.OrBêl-ṣarbe, title of Nergal, v. VAB. IV 170, 67. Between lines 17 and 18 the variant inserts two lines.539.But Mars in Amos 5, 26. I accept here the later identifications, Nergal-Mars, Ninurta-Saturn. The identifications in the earlier period of Babylonian astronomy appear to have been Ninurta-Mars and Nergal-Saturn.540.Probably the astronomical form of Nusku as god of the new moon, IV R. 23a 4. His character as fire god is symbolized by the torch, ZA. VI 242, 24. In II 10 supplyGibilafterZimmernRT. 27, 5. As fire god he is messenger of Enlil.541.Papsukal, messenger of Zamama, god of Kiš, a form of Ninurta. He also like Nusku derives his messenger character from his connection with light,Papsukal ša še-ir-ti, Papsukal of the morning light, CT. 24, 40, 53. Since Ninurta is identified with Alpha of Orion, Pap-sukal is identified with one of the stars in Orion, CT. 33, 2 II 2;mulsib-zi-an-nadPap-sukal [sukaldAnim Ištar]restored fromVirolleaud,SupplementLXVII 10. Here he is messenger of heaven and of Ishtar as Venus, queen of heaven, that is, he is a messenger of the powers of celestial light. Nusku and Pap-sukal often occur together in magic texts,ShurpuVIII 10.542.Here probably Sakkut as lord of light and justice, god of Isin, in his normal capacity. See BL. 120 n. 6. His emblem is something made of date palm,šág, gišimmar. This deity is unknown in magic texts except inZimmern, Rt. 70, 8.543.Ishtar of Erech is Venus as evening star, the effeminate Venus of Erech, seeTammuz and Ishtar, 54 and 180 n. 4.544.Venus as morning star. The Ishtar of Agade was the type of war goddess, see op. cit. p. 100; hence Venus as morning star is sometimes called the Bow Star,Kugler,SternkundeII 198.545.Western title of Geštinanna, sister of Ishtar. Here perhaps the constellation Virgo.546.The seven gods are the Pleiades, CT. 33, 2, 44. Since they are followed by Enmesharra perhaps here to be identified with the seven sons of Enmesharra (see BE. 31, 35). In ZA. VI 242, 20gi-uru-gal-meš,“the great reed spears”are symbols of the seven great gods, sons of Išhara. But traces of the last sign are not those ofMEŠhere.547.In astronomy a form of Nin-urta = Saturn, but by character allied to Nergal a lower world deity. See line 11 above. For E. as Saturn note V Raw. 46a21, his starUDU-LIMand II R. 48, 52 the same star isdUDU-BAD-sag-uš = kaimânu, Saturn. See also BE. 31, 35 n. 4 line 12,kaimānutitle of Enmesharra.548.šimeššalûemployed in medical texts, see SAI. 3574 andJastrow,Medical TextRev. 5. Here also withoutgiš.Holma,Beiträge zum assyrischen Lexicon, p. 85, identified it with Syr.šamšārā, Persian and Arabicšimšar.549.Passim in medical and incantation texts, CT. 23, 45, 9; RA. 14, 88, 6;Ebeling, KTA. 26 R. 20; IV R. 55 No. 2, 18., etc.550.Here variantZim. Rt. 27 Obv. II begins.551.Writtensìg dar-a.552.The name of this deity is not legible inZimmern'svariant and the first sign of the name on the Nippur text is doubtful but apparently thešeššigandgunuofGalu, that is REC. 100 laterRAB+GAN, (v. SAI. p. 155 note 1). After this signZimmernand I have seen a signKUorŠU.Labartuis usually writtenRAB+GAN-ME. Here we may have to do with some new ideogram for this deity. She is the daughter of Anu,Haupt, ASKT. 94, 59. A prayer to the daughter of Anu isKing,MagicNo. 61, 5-21.553.Zim.SU.554.But in ZA. VI 242, 23 symbol of Azagsud.555.But ZA. VI 242, 24 Nusku, fire god in Nippur pantheon.556.SeeMuss-Arnolt, p. 940. Also noteniknakku ša ḳu-ta-ri, censer of incense, CT. 29, 50, 9;ḳutari ša šipti, incense pertaining to the ritual of the incantation,ibid.20.ḳutariis a plural form employed to denote several acts of fumigation.557.Reading established by Rev. II 8. But seeMeek, AJSL 31, 287,li-si to ne-su(n)gloss on the starNe-sùn; son of Ninlil, hence a star in Ninlil's constellation Ursa Major,Virolleaud,SinXIII 22.558.Perhapsigi-sig-sig; cf. CT. 24, 3, 25.559.In ZA. VI 242, 19, symbol of Enlil. But CT. 16, 24, 25 hero of Anu. In rituals generally withkušgugalû.560.Sword bearer (nāš patri) of Enlil, CT. 24, 10, 16.561.Symbol of Anu in ZA. VI 242, 19.562.Priest of Enlil, CT. 24, 10, 13. Cf.GUD-NINDA = mîru, young ox, SBC. 19, 14.563.ZA. VI 242, 15 gypsum isdMAŠ.564.But ZA. VI 242, 15 bitumen is theasakkudemon.565.A pest demon son of Anu, III R. 69, 70. On the other hand, ZA. VI 246, 22 the scapegoat represents the patron of flocks Ninamašazag who supplies the goat. When sin is transferred to the goat it falls under the protection of Kushu. See Rev. I 6.566.Cf.dEn-udu-til-la, SBP. 150 n. 5 I. 8.567.Patron of flocks and fire god.568.That is burnt offering.569.I. e. Ea as the god of potters. Nunurra ispaḫaru rabûof Anu,MeekBA. X pt. 1 p. 42, 14. Note CT. 24, 14, 41,dNun-ŭr-ra(duk) ḳa-[gaz].570.Sic! Semitic.571.Cf. IV R. 28* No. 4 Rev. 3. The symbols in lines 24-6 are obscure.572.Lugalgirra and Meslamtaea.573.The temple of Gula and Ungal of Nippur,Clay, BE. XV 34, 2.Ungal=tênisêti, population. God of the people of Nippur.574.See previous footnote.575.A form of Enki as patron of metallurgy. See RA. 12, 83 n. 5.576.sunprobable reading forBADin this sense. Offerings to thegiš-sun,Genouillac,Drehem, 5505 Obv. II 15.577.Sign a confusion ofNI+gišandKAK+giš, see RA. 13, 3.578.Zû, the eagle, bird of the blazing sun, Ninurta, Ningirsu, is the only emblematic animal that figures as a deity. The myth of his conflict with the serpent in the story of Etana dramatizes the old legend of the conflict between sun and clouds. He appears in magic here for the first time.579.See Vab. IV 154, 44 and note.580.šuhere forša, feminine. The form should be dual.581.Gunu ofMA=tittu; Sumerianpeš, value also assigned toMA=tittuin the Chicago Syllabar, 115 f.582.kīṣu, compensation forkiṣṣu. See alsoStrassmaier,Nabonidus699, 24,ki-ṣu. Note that theḫulduppu(probably an image of a scapegoat) symbol of Kuši is placed opposite the door inZim. Rt. p. 168, 29.583.Clay,Personal Names of the Cassite Period, mentions a deitySi-lak-ku-ku(?). In any case a Cassite deity not mentioned in Babylonian lists and texts.584.Otherwise unknown. A Cassite deity(?).585.Probably same asAbagal,Deimel,Pantheon, p. 43.586.Cf.Zimmern, 27 R. 14-17.587.Written NU. Cf.Zimmern, 27 Rev. I 19.588.Cf.ibid.21.589.Sign isḪU-gunuan error forSI-gunu. Only the latter sign has the values bright, burn. Line 8 proves that the sign is based onSI.590.nīn-muš. The signŠEŠhas the valuemuš. Note SAI. 2629 the glossga-an-ŠEŠand variantChicago Syllabar212ga-an-muš. See also JRAS. 1905, 81-4-28 l. 14. Formuš = banûcf. SAI. 1916.591.This is a real library note and is clear evidence for assuming that the temple of Nippur possessed a library, at least in the Cassite period. For similar library notes on the tablets from Aššur, see RA. 13, 99. Note also the Smith Esagila tablet published byScheil,Memoires de l'Academie des Inscriptions et Belles Lettres XXXIX, Rev. 7,mûdû mûdâ likallim la mûdâ ul immar an pî duppi gabri Barsip-ki šaṭir-ma UB-ṬU ù ba-ri. Foran pi (KA), see RA. 13, 92.

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