Footnotes

1.: In addition to the examples of epical poems and hymns cited on pages 103-5 of this volume note the long mythological hymn to Innini, No. 3 and the hymn to Enlil, No. 10 of this part. An unpublished hymn to Enlil, Ni. 9862, ends a-a dEn-lil zag-sal, “O praise father Enlil.” For Ni. 13859, cited above p. 104, see Poebel, 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 phrase dNidaba zag-sal, “O praise Nidaba,” i. e., praise the patroness of writing.
3.: Poebel, PBS. V No. 25; translated in the writer's Le Poème Sumérien du Paradis, 220-257. Note also a similar epical poem to Innini partial duplicate of Poebel No. 25 in Myhrman's Babylonian 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 by Barton, Miscellaneous Babylonian Inscriptions, No. 4. This text is restored by a tablet of the late period published by Pinches in JRAS. 1919.
5.: Ni. 7847, published in this part, No. 3 and partially translated on pages 260-264.
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 similar zagsal to Enki belongs to the Constantinople collection, see p. 45 of my Historical 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 by Barton, Miscellaneous Babylonian Inscriptions, No. 8. The writer's exegesis of this tablet will be found in Le Poème Sumérien du Paradis, 135-146. It is not called a zag-sal probably because the writer considered the tablet too small to be dignified by that rubric. Similar short mythological poems which really belong to the zag-sal group 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, see Radau, BE. 30, Nos. 1, 5, 6, 8, 9.
12.: See Zimmern, Sumerische Kultlieder, p. V, note 2.
13.: The base text here is Zimmern, KL. No. 12.
14.: The base of this text is Zimmern, KL. No. 11.
15.: Now in the Nies Collection, Brooklyn, New York.
16.: A similar liturgy is Ni. 19751, published by Barton, Miscellaneous Babylonian Inscriptions, No. 6.
17.: Translated by Radau on pages 436-440.
18.: Abbreviation for ki-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 47 šu-il-lá prayers 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 twelfth kišub of a liturgy to Ishme-Dagan is published in Zimmern's Kultlieder, No. 200. A somewhat similar song service of the cult of this king has been published in the writer's Sumerian Liturgical Texts, 178-187. A portion of a series to Dungi was published by Radau in the Hilprecht Anniversary Volume, No. 1. The liturgy to Libit-Ishtar in Zimmern, K L. 199 I—Rev. I 7, is composed of a series of sa-(bar)-gid-da.
29.: na-ba- is for nam-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 suffixes eš, uš, denoting plural of the object, see Sum. Gr. p. 168.
32.: On ki-dúr-gar cf. Gudea, Cyl. B 12, 19.
33.: Usually written dù-azag, throne room. On the meaning of du in this word, see AJSL. 33, 107. Written also dû-azag, in Ni. 11005 II 9.
34.: Cf. Gudea, Cyl. A 25, 14, the kin-gi of the unu-gal.
35.: Br. 7720. The sign TE is here gunufied. Cf. OBI. 127, Obv. 5.
36.: Tin alone may mean “wine,” as in Gudea, Cyl. B, 5, 21; 6, 1. See also Nikolski, 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.: For en-na in the sense of “while,” see Pery, Sin in LSS. page 41, 16.
39.: The sign is imperfectly made on the tablet.
40.: Cf. SBP. 328, 11.
41.: ḪA is probably identical in usage with PEŠ, and the idea common to both is “be many, extensive, abundant.” Note Zimmern, Kultlieder 19 Rev. has ḪA where SBP. 12, 2 has PEŠ. šu-peš occurs in Gudea, Cyl. A 16, 23; 11, 9; 19, 9 and CT. 15, 7, 27.
42.: On ugu-de = ḇalāku, na'butu, to run away, see Delitzsch, Glossar p. 43. Also ugu-bi-an-de-e, V R. 25a 17; 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, 11 u-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, Inventaire 944; Clay Miscellen 28 V 71: má ú-gu-ba-an-de, “If a boat float away,” ibid. IV 14. See also Grant AJSL. 33, 200-2.
43.: Sic! gú-sa-bi is expected; cf. RA. 11, 145, 31 gú-sa-bi = napḫar-šu-nu.
44.: Sign obliterated; the traces resemble SU.
45.: Read perhaps dū-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 has MAŠ. The Semitic would be adi mati kabattu iparrad.
47.: ri is apparently an emphatic element identical in meaning with ám; cf. SBP. 10, 7-12. Note ri, variant of nam, SBH. 95, 23 = Zimmern, KL. 12 I 8.
48.: Sic! Double plural. eš probably denotes the past tense, see Sum. Gr. § 224.
49.: Sign Brünnow, No. 11208.
50.: The first melody or liturgical section probably ended somewhere in this lost passage at the top of Col. II.
51.: Text A-ÁŠ!
52.: The subject is Ishme-Dagan.
53.: The sign is a clearly made Br. No. 10275 but probably an error for 10234. For sùr-ri-eš see BA. V 633, 22; SBH. 56 Rev. 27; Zimmern, KL. 12 Rev. 17.
54.: This compound verb di-e-sud here for the first time. di-e is probably connected with de to flee. At the end AŠ is written for AN. Read a-áš and construe šeš as 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 of sīg-sīg, etc. See Sum. Gr. p. 237 sig. 3. Also Poebel, PBS. V 26, 29.
58.: On the liturgical use of balag-di, see BL. p. XXXVII.
59.: Var. of ad-du-ge = bêl nissāti, IV R. 11a 23: ad-da-ge, Zim. K.L. 12 II 3. See for discussion, Lang. PBS. X 137 n. 7.
60.: A new ideogram. Perhaps uššu kînu, “sure foundation.”
61.: For suffixed ni, bi, ba in interrogative sentences note also a-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-mal are 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 the gunu, Br. 3009. suģ-ám-bi = aḫulap-šu. Poebel, PBS. V 152 IX 8: cf. also lines 9 and 10 ibid. In later texts suģ-a = aḫulap, Haupt, ASKT. 122, 12. Delitzsch, H. W. 44a. aḫulap has the derived meaning of mercy, the answer to the “How long” refrain as in this passage. See also SBP. 241 note 27 and Schrank, LSS. III 1, 53.
68.: Cf. nar-balag nig-dug-ga, Poebel, PBS. V 25 IV 48. Our text has the emesal form ag-zib.
69.: For dû-na = šalṭiš, see RA. 11, 146, 33.
70.: Written Br. 3046 = nasāḳu.
71.: For ta-šú. Cf. BA. V 679, 14.
72.: Probably a variant of namģalam, namģilim = šaḫluḳtu.
73.: The demonstrative pronoun ģur, ūr
74.: mûši ù urra, IV R. 5a 65; CT. 16, 20, 68.
75.: Text A-AŠ.
76.: Sign AL. šitim, šidim = idinnu is usually written with the sign GIM, Poebel, PBS. V 117, 14 f. amelu ĢIM = idinnu, passim in Neo-Babylonian contracts.
77.: Literally, “caused to enter.”
78.: munga with ra, 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 verb tur is 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 of nam-rig-aga = šalālu.
83.: See Obv. II 23.
84.: Enlil.
85.: Rendered ša ṣirḫi, BL. 95, 19. On this title for a psalmist, see BL. XXIV.
86.: uš has 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 of iš, eš = bakû with vowel u. See Sum. Gr. 213 and 222.
87.: DUL-DU. The sign DUL is erroneously written REC. 236. In the text change si to ši.
88.: Br. 3739.
89.: Here treated as plural.
90.: The tablet has SU. For šag-zu synonym of teṣlitu, see IV R. 21b Rev. 5.
91.: libbu rûḳu; see Zimmern, KL. No. 8 I 3 and IV 28.
92.: The sign like many others on this tablet is imperfectly made. ma-pad? or ma-šig? The meaning is obscure.
93.: Text uncertain. Perhaps PI-SI-gà-bi.
94.: Written A-KA. An unpublished Berlin syllabar gives A-KA (uga) = muḫḫu.
95.: Br. 5515. For this sign with value maštaku, see Delitzsch, H. W., sub voce and BA., V 620, 20. The Sumerian value is ama, 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.: Read A-AN, i. e., ám.
102.: Cf. sag-bi zi-zi, Zimmern, K.L. 199 I 36.
103.: Cf. Lang. Sumerian Liturgical Texts 154, 16.
104.: AR is written ŠI+ḪU!
105.: The second sign gí is only partially made by the scribe.
106.: The analysis of the text and the meaning are difficult. Perhaps a should be taken with the following sign a-ḪAR-ri, an unknown ideogram. mur-ri is here taken for rigmu.
107.: See line 12 above.
108.: Sic! Demonstrative pronoun. See Sum. Gr. § 163.
109.: Here we have the first occurrence of the original expression for kullu 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.: On gigunna, 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.: ir is uncertain. The sign may be either dū or ni.
121.: Literally, “Below and above.”
122.: Probably a variant of dù-azag. As the phrase is written dug-azag-ga might 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. For dù, dŭ, rendered into Semitic by the loan-word dû, 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 Enlil gú za-ra ma-ra-ģun-gà-e, “will speak to thee words of peace.”
125.: kuš, preposition = eli, is derived from kuš = zumru, “body,” literally “at the body.”
126.: In view of the parallel passages where kings are called the sag-uš of temples and cities (i. e. the mukînu or mukîl rêš) it seems necessary to render é-kur-ri as the object of sag-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 read billudu. This passage proves that garza and billudu really do have a meaning, sanctuary, cult object or something synonymous. See billudû in VAB. IV Index. The meaning, sanctuary, has been suggested for the Semitic parṣu and this must be taken into consideration.
131.: Var. šar-ra.
132.: Var. is certainly not nin.
133.: For sag-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 with d.Immer. Var. KA-gí-a!
137.: Read ḪU for RI(?). 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! Prepositions ra and da in the same phrase!
142.: Text gĭr!
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.: For ra. Read za-la for lal-la?
147.: Note the overhanging vowel a denoting a dependent phrase without a relative introductory adverb, and see also Sum. Gr. page 163, examples cited bé-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. See Sum. Gr. § 124. An example of the same kind is sag-nu-mu-un-da-ab-gà-gà = ul ì-ir-ru-šu, “they approached it not,” K. 8531, 6 in Hrozny, Ninrag, p. 8.
149.: Text ub! Read ub sag-ki-za = tupḳi pani-ki(??).
150.: For the form, see PBS. V 102 IV 3.
151.: If la be correct, then the reading is ka-sil-la.
152.: Cf. nir-da-an, K. 45, 6, and nir-da, Gudea, Cyl. A 12, 26 with 18, 3 where nig-erim = nir-da.
153.: For i-lu-dúg = ṣarāḫu.
154.: a-a = è-a = aṣû. CT. 15, 11, 7; K. L. 3b 28. Cf. also the N. Pr. d.Gišbar-a = d.Gišbar-è. “The fire-god causes to come forth.”
155.: So the text for šág-ga-áš na-an-da-ab-bi.
156.: See above, line 36.
157.: For the construction dirig with ra, see lù-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 is dù, not dul.
162.: For a discussion of these early Sumerian single song services, see the writer's Babylonian Liturgies, pp. XXXVII ff.
163.: See also line 13.
164.: See Tammuz and Ishtar, p. 111.
165.: The Sumerian arâ-bu (UD-DU-BU) is rendered into Semitic by the loan-word arabû, called iṣṣur mēḫu, bird of the storm, ZA. VI 244, 48. In CT. XII 7a 2 UD-DU (ara) = namru, fierce, raging, where the entry is followed by UD-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 reading arabû, see also Reisner, SBH. 104, 35.
166.: = ḳadādu ša kišadi, see SBP. 110, 22, “bend the neck,” i. e., “grant favor.”
167.: Cf. V Raw. 39a 33.
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 see Sumerian Grammar, § 124. For uru-bar = kapru, see Meissner, SAI. 543. Note also umun 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 also Zimmern, 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, see Sumerian Grammar, § 91.
175.: GA = našû, variant of ga (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 example Ward, Seal Cylinders of Western Asia, 303a, 304, 308, etc.
176.: The suffixed pronoun mu with affixed preposition ra.
177.: Innini is compared to the sudin-bird in SBP. 6, 16 also.
178.: For the optative use of this vowel, see Sumerian Grammar, § 217.
179.: Dialectic for du = da = ga (by vowel harmony). Note the form ga-mu-ra-ab-šid with variant da-mu-ra-ab-šid, Sumerian Liturgical Texts, 155, 30 (variant unpublished). See also Sumerian Grammar, § 50.
180.: For the idea, see also SBP. 292, 25-29.
181.: For ŠURIM with value uz=laḇru, see Thompson, Reports 103, 11 and supply u-uz in CT. 12, 26a 22.
182.: The sign for enzu certainly has a phonetic value ending in d; note Nikolski No. 262, where the sign is followed by da and Zimmern, Kultlieder, 123 III 9, where it is followed by dé.
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 in Sumerian 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 that dumugu is a title of Sin, II Raw. 48, 33, and CT. 24, 30, 5.
186.: For namga as an emphatic adverb, see Journal of the Society of Oriental Research, I 20, Metropolitan Syllabar, Obv. I 12-15. Variant nanga, Sumerian Liturgical Texts, 188, 1, 4 and 5.
187.: The scribe has written im twice.
188.: Cf. SBP. 4, 6.
189.: gar is employed as a variant of kar, see Sum. Gr. 223. For gar in this sense, note gar = šaḫātu, nasāḫu in the syllabars. See also SBP. 198, 14 and note 15. The same sense of gar will 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 clearly UNU not NINA on the tablet. For the ideogram see SBP. 284, 6.
191.: For the adverbial force of bi see Sum. Gr. § 72.
192.: Restored from Sumerian Liturgical Texts, 123 31, and below line 45.
193.: KA with value du = alāku occurs here for the first time. Variant has du (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-da occurs also in the title of Sin, igi-da-gál, Zimmern, KL., No. 1 Obv. I 3 and 6. The most natural interpretation is to regard da as a variant of du, hence “to go before.”
202.: Written túg. gu-šig is a kind of plant, on a tablet of the Tello Collection in Constantinople, MIO. 7086. For the meal of the gu-šig see also CT. X 20, II 33 and Reisner, 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.: Semitic šattamma a 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.: For ni = nu, see SBP. 138, 22, ni-kuš-ù = nu-kuš-ù; SBH. 70, 3 = 131, 48. Read li?
209.: Text GAR!
210.: BAD = kidinu, has the value uš; cf. uš-sa = kuddinu, Br. 5061.
211.: e is here interpreted as a phonetic variant of UD-DU. Cf. also e-dam in SBP. 118, 39.
212.: This is the first example of this form employed as subject.
213.: The text is difficult. UN is certain but the sign SAL is not clear on the tablet.
214.: Text SU.
215.: Phonetic variant of gil-sa = sukuttu. The prefix a is difficult and probably the noun augment, see Sum. Gr. § 148. The vowel a seems to possess another sense in SBP. 284, 1.
216.: gí = piḫû, confine, RA. 9, 77 I, 10; note also é-a-ám gí = ina bîti piḫû, K. 41 Col. II 12.
217.: Part of the door; see VAB. IV Index.
218.: Variant of á-taģ = rêṣu. The final ka is for the emphatic ge in the status obliquus (ga). This emphatic particle is here attached to the object which is not a construct formation, but the choice of ka for ge is probably influenced by the principle of employing the oblique case of the construct when the noun in question is in the accusative; see Sum. Gr. § 135. “Defender” refers to Tammuz.
219.: The same title in PBS. V 2 Obv. II 23, dDumu-zi šu-PEŠ. Poebel interpreted this as a variant of šu-ģa = ba'iru, fisherman, and his suggestion is probably correct. We have, however, to consider the possibility of a confusion with kam = ukkušu, the afflicted, SAI. 5082.
220.: The rise of the semi-vowel i between the vowels a-a occurs under similar circumstances in igi-ģe-ni-ib-ila-ia-dúg, Radau, Miscellaneous Texts, No. 4, 5. See also Sum. Gr. § 38, 2. The form above arose from bar-ri-a-a-dúg. The prefixed element dúg falls under § 153 of the Grammar. bar = sapāḫu is a variant par, to spread out, scatter.
221.: šub, to let fall, hence tabāku, to pour out. Heretofore this meaning of šub was known only from the forms al-šù-šù-be = ittanatbak, SBH. No. 62, 15, and forms cited by Meissner, SAI. 8345. See also šu from šub, ibid., 8334 and al-šù-šù-be, MVAG, 1913 pt. 2 p. 49, 16.
222.: The same passage occurs in Ni. 13856 II 13. sîg-sîg = šaḳummatu, variant of sīg-sīg.
223.: zig is probably phonetic for šeg = magāru, see Sum. Gr. 258, zig7.
224.: lu from lum = dašû, dišû, passim.
225.: Cf. also PBS. V 25 I 15; II 13 mu-na-ni-ib-gí-gí.
226.: eku from uku by dissimilation of vowels. See also Reisner, SBH. 77, 17.
227.: For ama = ummatu, ummanātu, see Sum. Gr. 202, ama2 and Weidner, Handbuch der Babylonischen Astronomie, p. 86, 4.
228.: See, for the musical instrument AL, Sumerian Liturgical Texts, Index, p. 221.
229.: Text omits zu, which is not on the tablet.
230.: Written KU-KI Cf. also CT. 16, 44, 80 KU-KI-gar-ra-bi = ina ašābi-šu.
231.: Enlil.
232.: A reading ár-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, in Holma, “Personal Names of the Form fu ul,” p. 50. Note also ul-ti-a = ḫābṣatum, PBS. V ibid. l. 12. The hymn to Sin, SBP. 296, contains in line 14 the same phrase.
237.: Text not entirely certain. If correctly read the signs ḪAR-GUD = kabattu must 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 in Smith's Miscellaneous Texts, 11, 1 which has RI not MU. The end of the name is broken in BL. No, 27. Perhaps Smith copied the sign wrongly.
239.: Pronounced udugga = ṣaltu.
240.: The name as transliterated means mudammiḳ 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, the eršemma, balag and me-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.: See Historical and Religious Texts 5-8.
248.: nig to ni.
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. Ḳingaludda is mentioned as one of four evil spirits ilu limmu in CT. 25, 22, 44. He is mentioned with the Zû bird and the demon šêdu as appearing in dream omens, Boissier, DA. 207, 34. See also Boissier, Choix, II 53, 4. On uddugub as a title of kings see BE. 31, 22 n. 9.
253.: The ud-gal is regarded as plural = ûmu rabûti and 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 restoration še-am-šá. Lines 11-19 are restored from PBS. X No. 10.
256.: gĭr? Variant gú-nin!
257.: Cf. RA. 12, 37, 1.
258.: So from my copy and CT. IV 4b 12 = Babyloniaca, III 17.
259.: For this title of Tammuz, see Tammuz and Ishtar, 34.
260.: Probably for dagan = puḫru, RA. 11, 144, 8. See also dakan, divine abode, Delitzsch, Glossar, 132.
261.: Cf. SB P. 304, 13.
262.: Title of Tammuz as spirit of the waters, see Tammuz and Ishtar, pp. 6 and 44. a-bal = tābik mê, pourer of water, irrigator, is the original idea of this ideogram. For the title galu-a-bal in this sense, see CT. 13, 42, 7 ff. Ak-ki galu abal, the gardener who cared for Sargon. See also Thureau-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, Semitic näḳ mê is a strictly conventional development, see Babyloniaca, VI 208.
263.: al as synonym of DE (in line 21) is probably a variant of ilu = nagû.
264.: Sign DE.
265.: This line is connected with the classical interlude ma-a-bi ud-me-na-gim etc. 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 in Sumerian Liturgical Texts 173 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 in Poebel, PBS. V 157, 7. The liturgies, however, constantly place Niginmar at Isin.
273.: I see traces of a sign after te.
274.: Temple in Larak, a quarter of Isin. See SBP. 160 n. 7.
275.: azag-sug title of the deities of lustration Ašnan, Nidaba and Gibil.
276.: Rendered bit 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 the titular litanies, see PBS. X 156, 173, etc.
282.: Erroneously designated the fourth tablet of ame baranara in SBP.
283.: Erroneously assigned to ame baranara in SBP.
284.: The text of lines 1-25 is taken from Tablet Virolleaud, now Collection Nies. No 1315.
285.: SBP. 112 and 126 have umun, 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 always ṢAB which has been read erin-na = ummāni-šu, BL. 111, 16.
289.: See Yale Vocabulary 135.
290.: On this passage see PBS. X 170, 13 and Ni. 15204, 8 of this volume.
291.: Sic! Error for ní-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. adds ra.
295.: The god Ea of Eridu is meant.
296.: Cf. Col. II 19. On this variant for dumu-maģ, see note in Sumerian Liturgical Texts 163.
297.: Restored from Col. II 20.
298.: We expect the sign EDIN (= rĭ) but the traces are clearly not those of EDIN.
299.: Col. II 23 ab-su-di. Here begins KL. No. 11, I, which joins directly on to Tablet Virolleaud.
300.: This refrain is read ù-um etc. 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, 32 zag-na ab-zí-em-e.
303.: Var. SBH. 43, 35 ur-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 title gašan-sun or nin-sun, really means beltu 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 called ri-mat, Poebel, OLZ, 1914, 4. The title also applies to the virgin type Innini in KL. 123 r. II 7.
306.: mu-lu imme also 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. ešgalla title 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. Originally a-gal-gal šel-su-su was a Nergal melody and a series based upon it is catalogued in IV R. 53a 33 of which K. 69 is the first tablet. See also Böllenrücher, Nergal, No. 6.
309.: The late redaction of this melody revises this litany with the new liturgical movement ursaggal—elimma placed before alternate lines. When this scheme is employed all feminine deities are omitted. See SBP. 114. Note 5 p. 115 ibid. is to be suppressed.
310.: Lines 7-10 conjecturally restored from Sumerian Liturgical Texts 165, 8-11.
311.: Lines 11-17 restored from SBP. 116, 16 ff.
312.: Meaning and restoration uncertain.
313.: First line on Zimmern, No. 11 Col. II.
314.: See note on line 27 above.
315.: Usually pà = 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, 27 dé-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. Read ki an dúr-ru-na-šú dA-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. 23b 15.
323.: It is not certain that this melody ended here. Possibly all the titles in lines 19-27 followed here with the refrain am-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-sag in 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 no four column tablets of similar kind.
332.: sag began 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 or SAL + KU (sister) must be expected, since we have obviously a reference to Aruru here.
336.: Sic! An error for en-ne? See SBP. 120, 1. Perhaps dé = te, “where?” strengthened by en = adi.
337.: The following melody has been restored from the late variant SBP. p. 120.
338.: Glossed gú-da.
339.: Semitic lu-uk-mi-is-su, glossed kamû. kamû, “to bind,” is the natural rendering of lal. 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 the e-lum gud-sun series.
346.: This title of Uraša remains unexplained. In all other examples dUraša 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 restored ki-še-gu-[nu-ra].
347.: Father-mother names of Enlil, IV Raw. 1b 17 f.
348.: Enlil names, CT. 24, 4, 24 f.
349.: Enlil, CT. 24, 4, 20.
350.: Usually me-šár-ra. Enlil name, CT. 24, 4, 26. Not originally associated with Nergal. See Historical and Religious Texts, p. 35.
351.: Here both titles of Ninlil. Variant nin-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 and dŠe-en-tur, King, Supplement to Bezold's Catalogue, 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 read zir = zirru, Smith, Miscel. Texts 25, 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 also Genouillac, Drehem, 5501 II 21; Babylonian Liturgies, 92 Rev. 10; CT. 24, 6, 21.
361.: Or gi-ur-sag. The Semitic is ša ediš-ši-ša ḳarradat. On Innini queen of heaven, see Tammuz and Ishtar, 88.
362.: I. e., Gilgamish.
363.: See Tammuz and Ishtar 57, n. 2.
364.: On this title of the weeping mother, see Sumerian Liturgical Texts 173.
365.: A title of Immer the thunder god.
366.: Zagin-na to zaggira, see Sumerian Grammar, § 47.
367.: Aja goddess of light and battle, Babylonian Liturgies 143.
368.: Zimmern, AZAG an error?
369.: Cf. K. 7145, 7 in CT. 29, 47.
370.: dLum-ma or Ḫumma, CT. 24, 6, 18 one of two utukku of 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, see Thureau-Dangin, SAK. 273. Scheil, I. c. 4, says that Lum, Ḫum is an Elamitic god. The title gašan-dig-ga indicates a female deity. Note the variant gašan-sa-lum-ma, SBP. 158, 56. An underworld deity.
371.: Br. No. 909. Var. SBP. 158, 57 = V Raw. 52 II 27, has unugal.
372.: Var. of á = idu.
373.: Sign NITAḪ. See Var. ir-ra, Sumerian Liturgical Texts, p. 174, 7.
374.: For gud-á-nu-gí-a, ox that turns not back his might. See I. c. 173 n. 3. For g to s see Sum. Gr. § 40 b.
375.: Spirit of the lower world, CT. 24, 8, 13.
376.: Vars. šun, or šen SBP. 158, 61; CT. 24, 23, 24. Hence ḪU (mušen) has also the value šen or šun. See on lines 9 f. Sumerian Liturgical Texts 174 n. 5.
377.: For kul.
378.: Gunu of ḪU. 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.: For en-me = bêl parṣi. Var. umun me. Here certainly a male deity as dNin-né = Almu, form of Nergal in V Raw. 21, 25. For Nin-né in the early period see Allotte de la Fuÿe, DP. 128 II 3. But Nin-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 reads šanga-maģ abzu-ge. For the writing of šanga, see Babylonian Liturgies, p. XXII n. 2.
382.: On variants Duru-sug, Dúr-ru-si-ga, see Sum. Lit. Texts 174, 9.
383.: Sic! Perhaps error for ģa-mun. See also CT. 24, 9, 40 dḪa-mun-sal(?)-sal?. SBP. 158, 64.
384.: Title of Shamash, CT. 25, 25, 11.
385.: Title of Shamash here. Variant dSu-ud-ăm = Aja, CT. 25, 9, 25.
386.: I. e. Aja.
387.: So! Var. mu-galam, “of skilful name.”
388.: See Var. Sum. Lit. Texts 175, 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. Texts 176, 5.
394.: See Babylonian Liturgies 96 n. 1.
395.: For variants, see Sum. Lit. Texts 177, 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 signs balag and dup are distinguished clearly on this tablet; see Obv. 9 for dup. On the distinction of two original signs in Br. 7024, see Thureau-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 to uru in line 15.
405.: Text na-an!
406.: The moon god was held to be the son of Enlil, SBP. 296, 5.
407.: Cf. BL. 48, 23.
408.: Text DI.
409.: Same phrase in Ni. 14005, 24. See Le 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 also Tablet 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 god Igi-du of 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, 52 dIgi-du is a form of Nergal, and in the omen text, Boissier, DA. 238, 10 he is explained as d.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 temple é-an-za-kar is assigned to Opis in Poebel, PBS. V 157, 8 and Zimmern, KL. 199 Rev. I 37 (here without é). This temple can hardly be the one which forms the subject of the liturgy on the Ashmolean Prism.
422.: Published by Barton, Miscellaneous Religious Texts.
423.: A new copy of the Ashmolean Prism is published in the Revue d'Assyriologie, Vol. XVI.
424.: Cf. BA. V 707, 7.
425.: Probably for gud-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. omits ki.
431.: Cf. ki-gim rib-ba = kima irṣitim šûtuḳat, Delitzsch, AL3 134, 5. KAL (ri-ib) = šûtuḳu, Chicago Syllabar 287; rib = šutuḳḳu, CT. 19, 11, 12; nam-kalag-ga-ni rib-ba = dannussu šûtuḳat, IV Raw. 24a 48; ana-gim ki-gim rib-ba-zu-ne = ša kima šamê u irṣitim šûtugata, SBP. 250, 6. See also Ebeling, 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. For ummu in 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 for aba, see especially Sum. Gr. § 241. er-du(ģ) probably variant of er-du = damāmu.
436.: Ni. 14031 in PBS. X No. 22 has as the verb the sign dug written 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, Reports 82, 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 in Clay, 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 verb zu strengthened by augment a; cf. a-ru, a-sil in Babyloniaca II 96.
445.: Cf. Gudea, Cyl. A 10, 18.
446.: Semitic ṣênu? Cf. Ebeling, KTA. No. 4 Rev. 13.
447.: Var. Cstple. an.
448.: Read ge-ne? Ni. 8384 ge(?)-e-ne.
449.: Ni. 8384 dam.
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. 8384 gí
455.: 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 in Zimmern, KL. 35 II 5.
456.: Var. Ni. 8384 gal-e; Var. Cstple. gal-la. According to CT. 24, 10, 8 the throne bearer of Enlil, but in 24, 26, 124 a ligir-gal in the attendance of the mother goddess.
457.: Ni. 8384 edin-na; Var. Cstple. edin.
458.: Both variants add e.
459.: Var. of gú-gar = puḫḫuru. See BL. 10, 30.
460.: Vars. omit gim.
461.: Ni. 8384 omits ra.
462.: Sixth on Ni. 8384.
463.: Lines 29-IV 4 are partially restored from Ni. 14031.
464.: First signs on Radau, Miscel. No. 8 = Ni. 11876.
465.: So Ni. 11876.
466.: So apparently Ni. 11876.
467.: Text certain. Not NUN.
468.: See last footnote.
469.: Var. Cstple. en.
470.: Radau's copy has ḲIN.
471.: Var. a-an.
472.: Ni. 11876 has làl-e ki-azag-ga nam-mi-in-KU?
473.: Ni. 11876 omits e. This text proves that in the ideogram Br. 1202 the gloss isimu belongs properly to the first two signs only and that the original reading was isimu-abkal. See especially CT. 12, 16, 34 (i-si-mu) = PAP-sîg = usmû. In the later period abkal was apparently not pronounced and the whole ideogram was rendered by isimu.
474.: This line is not on the prism.
475.: Ni. 11876 ga-a-an. Cstple. Var. gig simply.
476.: Or gú.
477.: I edited this tablet in SBP. 120-123 where I erroneously assigned it to the Enlil series ame baranara. The tablet has been partially restored from Meek, No. 11. The first two melodies of elume didara are used in the Enlil liturgy elum gudsun near the end just before the titular litany and have been re-edited above pp. 300-2 in the edition of the elum gudsun series.
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 series muten nu-nunuz-gim, see SBP. 140. Otherwise the melodies differ.
484.: The refrain ù-li-li apparently 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, literally karnānu, the horned, referring to the new-moon. The variant SBP. 296, 1 has má-gúr, the crescent boat. Undoubtedly má-gúr should be rendered by nannaru in this passage.
488.: See BL. p. 132.
489.: I. e. Sin himself is the author of Nippur's sorrows.
490.: Glossed ki.
491.: LAḪ; transcription and interpretation uncertain.
492.: Hereby is established the reading pa(g)-dà = mûdu, kapdu. Probably a kind of augurer.
493.: Probably tautological writing for lallaģ = itabbulu, Voc. Hittite 7509.
494.: Cf. the first melody of the Ninurta series gū-ud nim kur-ra; see SBP. 226; BL. No. 9 and SBH. 40.
495.: Similar passages have é-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 by Scheil (RA. 14, 174 I. 7) explains the name by bit gi-mir par-ṣi hammu, Temple which executes the totality of decrees. Note, however, the epithet é 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 of Urta in Dilbat, Ibe-iluAnum. For this reading I-be see vars. I-bi, Im-bi, BL. p. 134. The word ibi is probably Sumerian for igi, and shows that the phonetic rendering i-de is erroneous. The dialectic pronunciation of igi was ibe and despite the Semitic variant imbi the name is apparently Sumerian Ibe-Anu, Temple of the eye of Anu. Here šu-gúd is 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 variant a for di.
499.: Probably part of the great city Isin, see SBP. 160 n. 7.
500.: Probably variant of é-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 Bau uru-azag-ga in SAK. 274; BL. 147. Here the title refers to Isin not Lagash.
501.: Cf. Craig, RT. II 16, 18 dAma-ŠU-ḪAL-BI-ta.
502.: Cf. CT. 12, 3a 29; 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.” For šutešuru, “to translate or edit a tablet,” see Lehmann, Shamash-shum-ukîn, Taf. XXXIV 17 akkadû ana šutešuri, “to translate into Akkadian.” On this difficult passage concerning the education of Ašurbanipal see Sumerian Grammar, p. 3 and corrections by Ungnad in ZA. 31, 41. ikalli probably for ukallim; note the variant ušâbi = 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 passage Kugler, Im Bannkreis Babels 62-5.
504.: Temple of Marduk in Babylon.
505.: Temple of Nebo in Barsippa.
506.: maš-dū=muškênitu.
507.: šarahitum.
508.: See Tammuz and Ishtar, p. 151. Ašrat or the western Ashtoreth usually had the title bêlit ṣêri, “Lady of the plains” and was identified with the Babylonian Geštinanna and Nidaba. Hence [Bêlit-]ṣêri is dupšarrat 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 by Zimmern in his Zum 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; Shurpu VIII 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 in Archiv für Religionswissenschaft 1901, 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 [d A-gub-ba bêlit] mê(?) ša nâri(?).
523.: This deity appears in incantations as the queen of the holy waters bêlit 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) agubba and the deity dAgubba is šu-luģ lăg-lăg-ga Erida-ge, Purifying handwasher of Eridu, CT. 24, 11, 41 = 24, 53. The river goddess dIă is also bêlit agubbê, CT. 16, 7, 255 where in l. 254 Ninḫabursildu is aḫat dA-[gub-ba], sister of Agubba, and the river goddess is mother of Enki, or Ea, god of the sea, CT. 24, 1, 25. The reading ḫabur for A-ḪA is most probable, and the cognate or dialectic form ḫubur is 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 the apsu or nether sea, which issues from springs, hence egubbû is 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 by bêlit têlilti bêlit ālikat sulê [rapšāti], Queen of lustration, queen that walks the [wide] streets (of the lower world). For the title bêlit têliltī, see CT. 26, 42 I 14. For a parallel to the description of her walking the streets of inferno, cf. d Kal-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 has sil-gig-edin-na, the dark street, etc.
524.: Variant of kân-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. 59b 4 iṣu bi-ni (Semitic), IV R. 16b 31, Shurpu IX 1-8, and also in medical texts. bînu has been identified with Syriac bînā, tamarisk. If this identification be correct, a comparison with the Hebrew legend of the manna (bread of heaven in Psalms 105,40), said to have been the exudation of the tamarisk, is possible.
526.: Semitic uḳuru, Aramaic ḳêrā, see Meissner, 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, Magic 11, 44; Meissner, SAI. 2805.
528.: In Shurpu VIII 70 mentioned with šalālu. A magic ointment made of the El and maštakal, CT. 34, 9, 41. See also Ebeling, KTA. 90 rev. 17; King, Magic 30, 25. Perhaps identical in name with the stone arzallu, SAI. 8545. On a Dublin tablet often giš EL. Cf. ú-šig-el-šar = šûmu, onion.
529.: For the correct reading ni-ná-a, see AJSL. XXXIII 194, 159.
530.: Here a wood employed in magic, cf. BE. 31, 60, 6+15. In syllabars giš-BUR = gišburru, giškirru, indicates a weapon or an utensil.
531.: NITA-DU, fire god, title of Nergal as fire god and identical with d gĭr = Nergal.
532.: Here certainly Anu, heaven god, followed by Earth and Sea gods. Note also dGu-la in liturgies passim as 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 goddess bêlit ilāni, but often a title of the virgin types Innini and Ninâ, BL. 141; of Gula ibid. Also somewhat frequently she is Damkina, consort of Ea, IV R. 54b 47; 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 in Shurpu IV 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 with dMAŠ, a star in Orion (Kaksidi= Beteigeuze), CT. 33, 2, 6; King, Magic 50, 29.
536.: Possibly the constellation Ursa Major. Margidda, the Wagon is intended, identified with Ninlil on a Berlin text, Weidner, Handbuch 79, 10. See also Bezold in Deimel, Pantheon Babylonicum 215.
537.: From the context certainly a title of Marduk. Zim. 27 I 19 omits LU-TU.
538.: Or Bêl-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 supply Gibil after Zimmern RT. 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-na dPap-sukal [sukal dAnim Ištar] restored from Virolleaud, Supplement LXVII 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, Shurpu VIII 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 in Zimmern, Rt. 70, 8.
543.: Ishtar of Erech is Venus as evening star, the effeminate Venus of Erech, see Tammuz 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, Sternkunde II 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, 20 gi-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 of MEŠ here.
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. 46a 21, his star UDU-LIM and II R. 48, 52 the same star is dUDU-BAD-sag-uš = kaimânu, Saturn. See also BE. 31, 35 n. 4 line 12, kaimānu title of Enmesharra.
548.: šimeššalû employed in medical texts, see SAI. 3574 and Jastrow, Medical Text Rev. 5. Here also without giš. Holma, Beiträge zum assyrischen Lexicon, p. 85, identified it with Syr. šamšārā, Persian and Arabic šimšar.
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 variant Zim. Rt. 27 Obv. II begins.
551.: Written sìg dar-a.
552.: The name of this deity is not legible in Zimmern's variant and the first sign of the name on the Nippur text is doubtful but apparently the šeššig and gunu of Galu, that is REC. 100 later RAB+GAN, (v. SAI. p. 155 note 1). After this sign Zimmern and I have seen a sign KU or ŠU. Labartu is usually written RAB+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 is King, Magic No. 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.: See Muss-Arnolt, p. 940. Also note niknakku ša ḳu-ta-ri, censer of incense, CT. 29, 50, 9; ḳutari ša šipti, incense pertaining to the ritual of the incantation, ibid. 20. ḳutari is a plural form employed to denote several acts of fumigation.
557.: Reading established by Rev. II 8. But see Meek, AJSL 31, 287, li-si to ne-su(n) gloss on the star Ne-sùn; son of Ninlil, hence a star in Ninlil's constellation Ursa Major, Virolleaud, Sin XIII 22.
558.: Perhaps igi-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 with kušgugalû.
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 is dMAŠ.
564.: But ZA. VI 242, 15 bitumen is the asakku demon.
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 is paḫaru rabû of Anu, Meek BA. 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.: sun probable reading for BAD in this sense. Offerings to the giš-sun, Genouillac, Drehem, 5505 Obv. II 15.
577.: Sign a confusion of NI+giš and KAK+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.: šu here for ša, feminine. The form should be dual.
581.: Gunu of MA = tittu; Sumerian peš, value also assigned to MA = tittu in the Chicago Syllabar, 115 f.
582.: kīṣu, compensation for kiṣṣu. See also Strassmaier, Nabonidus 699, 24, ki-ṣu. Note that the ḫulduppu (probably an image of a scapegoat) symbol of Kuši is placed opposite the door in Zim. Rt. p. 168, 29.
583.: Clay, Personal Names of the Cassite Period, mentions a deity Si-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 as Abagal, 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 is ḪU-gunu an error for SI-gunu. Only the latter sign has the values bright, burn. Line 8 proves that the sign is based on SI.
590.: nīn-muš. The sign ŠEŠ has the value muš. Note SAI. 2629 the gloss ga-an-ŠEŠ and variant Chicago Syllabar 212 ga-an-muš. See also JRAS. 1905, 81-4-28 l. 14. For muš = banû cf. 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 by Scheil, 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. For an pi (KA), see RA. 13, 92.

Sumerian Liturgies and Psalms

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