Sumerian Liturgies and Psalms

The Project Gutenberg EBook of Sumerian Liturgies and Psalms by Stephen Langdon This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at http://www.gutenberg.org/license Title: Sumerian Liturgies and Psalms Author: Stephen Langdon Release Date: April 10, 2010 [Ebook #31935] Language: English Character set encoding: UTF‐8 ***START OF THE PROJECT GUTENBERG EBOOK SUMERIAN LITURGIES AND PSALMS*** Sumerian Liturgies and Psalms By Stephen Langdon Professor of Assyriology at Oxford University Philadelphia Published by The University Museum 1919 CONTENTS Introduction. Lamentation of Ishme-Dagan Over Nippur. 13856 (No. 1) Liturgy of Ishme-Dagan. 11005 (No. 2) Liturgical Hymn to Innini. 7847 (No. 3 and duplicate No. 4) Psalm to Enlil Containing a Long Intercession by the Mother Goddess. 15204 (No. 5) Lamentation on the Pillage of Lagash by the Elamites. 2154 (No. 6) Lamentation to Innini on the Sorrows of Erech. 13859 (Poebel No. 26) Liturgical Hymn to Sin. 8097 (No. 7) Lamentation on the Destruction of Ur. 7080 (No. 11) Liturgical Hymns of the Tammuz Cult. 3656 (Myhrman No. 5) A Liturgy to Enlil, Series _e-lum gud-sun_ (Zimmern KL. No. 11) Reverse of Tablet Virolleaud (The titular litany) Early Form of the Series _d.__Babbar-gim-è-ta_ 11359 (Myhrman No. 8) Liturgy of the Cult of Kes (Nippur Fragments and Ashmolean Prism.) Ashmolean Prism, Col. II Third Tablet of the Series “The Exalted One Who Walketh” (_e-lum didara_) (No. 13) Babylonian Cult Symbols. 6060 (No. 12) Addendum On Obv. I 10 F. Description Of Tablets Index Of Tablets Index To Vol. X Autographed Texts Footnotes INTRODUCTION. [Transcriber’s Note: This e-book is Number 4 of Volume X of a series, which had a single page numbering system throughout the Volume. Thus, although this e-book is pages 233 through 351, it contains references to pages outside of this range in the same Volume.] With the publication of the texts included in this the last part of volume X, _Sumerian Liturgical and Epical Texts_, the writer arrives at a definite stage in the interpretation of the religious material in the Nippur collection. Having been privileged to examine the collection in Philadelphia as well as that in Constantinople, I write with a sense of responsibility in giving to the public a brief statement concerning what the temple library of ancient Nippur really contained. Omitting the branches pertaining to history, law, grammar and mathematics, the following _résumé_ is limited to those tablets which, because of their bearing upon the history of religion, especially upon the origins of Hebrew religion, have attracted the attention of the public on two continents to the collections of the University Museum. Undoubtedly the group of texts which have the most human interest and greatest literary value is the epical group, designated in Sumerian by the rubric _zag-sal_.(1) This literary term was employed by the Sumerian scribes to designate a composition as didactic and theological. Religious texts of such kind are generally composed in an easy and graceful style and, although somewhat influenced by liturgical mannerisms, may be readily distinguished from the hymns and psalms sung in the temples to musical accompaniment. The _zagsal_ compositions(2) are mythological and theological treatises concerning the deeds and characters of the great gods. The most important didactic hymns of the Nippur collection and in fact the most important religious texts in early Sumerian literature are two six column tablets, one (very incomplete) on the Creation and the Flood published by DR. POEBEL, and one (all but complete) on Paradise and the Fall of Man. Next in importance is a large six column tablet containing a mythological and didactic hymn on the characteristics of the virgin mother goddess.(3) A long mythological hymn in four columns(4) on the cohabitation of the earth god Enlil and the mother goddess Ninlil and an equally long but more literary hymn to the virgin goddess Innini(5) are good examples of this group of tablets in the Nippur collection.(6) One of the most interesting examples of didactic composition is a hymn to the deified king Dungi of Ur. By accident both the Philadelphia and the Constantinople collections possess copies of this remarkable poem and the entire text has been reconstructed by the writer in a previous publication.(7) 1 have already signaled the unique importance of this extraordinary hymn to the god-man Dungi in which he is described as the divinely born king who was sent by the gods to restore the lost paradise.(8) The poem mentions the flood which, according to the Epic of Paradise, terminated by divine punishment the Utopian age. The same mythological belief underlies the hymn to Dungi. Paradise had been lost and this god-man was sent to restore the golden age. There is a direct connection between this messianic hymn to Dungi and the remarkable Epic of Paradise. All other known hymns to deified kings are liturgical compositions and have the rubrics which characterize them as songs sung in public services. But the didactic hymn to Dungi has the rubric [_d__Dungi_] _zag-sal_, “O praise Dungi.” It would be difficult to claim more conclusive evidence than this for the correctness of our interpretation of the group of _zagsal_ literature and of the entire mythological and theological exegesis propounded in the edition of the Epic of Paradise, edited in part one of this volume.(9) When our studies shall have reached the stage which renders appropriate the collection of these texts into a special corpus they will receive their due valuation in the history of religion. That they are of prime importance is universally accepted. From the point of view of the history of religion I would assign the liturgical texts to the second group in order of importance. Surprisingly few fragments from the long canonical daily prayer services have been found. In fact, about all of the perfected liturgies such as we know the Sumerian temples to have possessed belong to the cults of deified kings. In the entire religious literature of Nippur, not one approximately complete canonical prayer service has survived. Only fragments bear witness to their existence in the public song services of the great temples in Nippur. A small tablet(10) published in part two of this volume carries a few lines of the titular or theological litany of a canonical or musically completed prayer book as they finally emerged from the liturgical schools throughout Sumer. Long liturgical services were evolved in the temples at Nippur as we know from a few fragments of large five column tablets.(11) The completed composite liturgies or canonical breviaries as they finally received form throughout Sumer in the Isin period were made by selecting old songs of lament and praise and re-editing them so as to develop theological ideas. Characteristic of these final song services is the titular litany as the penultimate song and a final song as an intercession. A considerable number of such perfected services exist in the Berlin collection. These were obtained apparently from Sippar.(12) The writer has made special efforts to reconstruct the Sumerian canonical series as they existed in the age of Isin and the first Babylonian dynasty. On the basis of tablets not excavated at Nippur but belonging partly to the University Museum and partly to the Berlin collection the writer restored the greater part of an Enlil liturgy in part 2, pp. 155-167.(13) In the present and final part of this volume another Enlil liturgy has been largely reconstructed on pages 290-306.(14) From these two partially reconstructed song services the reader will obtain an approximate idea of the elaborate liturgical worship of the late Sumerian period. These were adopted by the Babylonians and Assyrians as canonical and were employed in interlinear editions by these Semitic peoples. Naturally the liturgical remains of the Babylonian and Assyrian breviaries are much more numerous and on the basis of these the writer was able in previous volumes to identify and reconstruct a large number of the Sumerian canonical musical services. But a large measure of success has not yet attended his efforts to reconstruct the original unilingual liturgies commonly written on one huge tablet of ten columns. Obviously the priestly schools of the great religious center at Nippur possessed these perfected prayer books but their great size was fatal to their preservation. It must be admitted that the Nippur collection has contributed almost nothing from the great canonical Sumerian liturgies which surely existed there. Much better is the state of preservation of the precanonical liturgies, or long song services constructed by simply joining a series of _kišubs_ or songs of prostration. These _kišub_ liturgies are the basis of the more intricate canonical liturgies and in this aspect the Nippur collection surpasses in value all others. Canonical and perfected breviaries may be termed liturgical compositions and the precanonical breviaries may be described as liturgical compilations, if we employ “composition” and “compilation” in their exact Latin sense. Since Sumerian song services of the earlier type, that is liturgical compilations, are more extensively represented in the Nippur temple library than in any other, this is an appropriate place to give an exact description of this form of prayer service which preceded and prepared the way to the greatest system of musical ritual in any ancient religion. If we may judge from the literary remains of Nippur now in the University Museum, the priestly schools of temple music in that famous city were extremely conservative about abandoning the ancient liturgical compilations. These daily song services, all of sorrowful sentiment and invariably emphasizing humility and human suffering, are constructed by simply compiling into one breviary a number of ancient songs, selected in such manner that all are addressed to one deity. In this manner arose intricate choral compilations of length suitable to a daily prayer, each addressed to a great god. Hence we have in the temple libraries throughout Sumer and Babylonia liturgies to each of the great gods. Even in the less elaborate _kišub_ compilations there is in many cases revealed a tendency to recast and arrange the collection of songs upon deeper principles. A tendency to include in all services a song to the wrathful word of the gods and a song to the sorrowful earth mother is seen even in the Nippurian breviaries of the precanonical type. I need not dilate here upon the great influence which these principles exercised upon the beliefs and formal worship of Assyria and Babylonia, upon the late Jewish Church and upon Christianity. The personified word of god and the worship of the great _mater dolorosa_, or the virgin goddess, are ancient Sumerian creations whose influence has been effective in all lands. As examples of the liturgical compilation texts the reader is referred especially to the following tablets. On pages 290-292 the writer has described the important compiled liturgy found by CHARLES VIROLLEAUD.(15) It is an excellent example of a Nippurian musical prayer service. It contained eleven _kišubs_, or prayers, and they are recast in such manner that the whole set forth one idea which progresses to the end. The liturgy has in fact almost reached the stage of a composition. And in these same pages the reader will see how this service finally resulted in a canonical liturgy, for the completed product has been recovered. On pages 309-310 will be found a fragment, part of an ancient liturgy to Enlil of the compiled type. Here again we are able to produce at least half of the great liturgy into which the old service issued. In the preceding part of this volume, pages 184-187, is given the first song of a similar liturgy addressed to the mother goddess. Undoubtedly the most important liturgical tablet which pertains to the ordinary cults in the Nippur collection is discussed on pages 279-285. The breviary, which probably belongs to the cult of the moon-god, derives importance from its great length, its theological ideas, especially the mention of the messengers which attend the Logos or Word of Enlil, and its musical principles. Here each song has an antiphon which is unusual in precanonical prayer books of the ordinary cults.(16) Students of the history of liturgies will be also particularly interested in the unique breviary compiled from eight songs of prostration, a lamentation for the ancient city of Keš with theological references. This song service was popular at Nippur, for remains of at least two copies have been found in the collection. A translation is given on pages 311-323. The oldest public prayer services consisted of only one psalm or song. A good number of these ancient psalms are known from other collections, especially from those of the British Museum. In view of the conservative attitude of the liturgists at Nippur it is indeed surprising that so few of the old temple songs have survived as they were originally employed; ancient single song liturgies in this collection are rare. The following list contains all the notable psalms of this kind. RADAU, _Miscellaneous Sumerian Texts_ No. 3(17) is a lamentation of the mother goddess and her appeal to Enlil on behalf of various cities which had been visited by wars and other afflictions. RADAU, _ibid._, No. 16 has the rubric _ki-šu_(_18_)_ sìr-gal __d__Enlil_, “A prayer of prostration, a great song unto Enlil.” A psalm of the weeping mother goddess similar in construction to RADAU No. 3 is edited on pages 260-264 of this volume.(19) No. 7 of this part, edited on pages 276-279, is an excellent illustration of the methods employed in developing the old single song psalms into compiled liturgies. Here we have a short song service to the moon god constructed by putting together two ancient psalms. The rubrics designate them as _sagar_ melodies,(20) or choral songs, and adds that it is sung to the lyre.(21) An especially fine psalm of a liturgical character was translated on pages 115-117. It is likewise a lament to the sorrowful mother goddess. The student of Sumero-Babylonian religion will not fail to comment upon one remarkable lacuna in the religious literature of every Sumerian city which has been excavated. Prayers of the private cults are almost entirely nonexistent. Later Babylonian religion is rich in penitential psalms written in Sumerian for use in private devotions. These are known by the rubric _eršagģunga_, or prayers to appease the heart. Only one has been found in the Nippur collection,(22) and none at all have been recovered elsewhere. Seals of Sumerians showing them in the act of saying their private prayers abound from the earliest period. Most of these seals represent the worshipper saluting a deity with a kiss thrown with the hand. The attitude was described as _šu-illa_, or “Lifting of the Hand.” Semitic prayers of the lifting of the hand abound in the religion of Babylonia and Assyria. Here they are prayers employed in the incantation ritual. We know from the great catalogue of Sumerian liturgical literature compiled by the Assyrians that the Sumerians had a large number of prayers of the lifting of the hand.(23) In Sumerian religion these were apparently purely private prayers unconnected with the rituals of atonement. At any rate the Nippur collections in Constantinople and Philadelphia contain a large number of incantation services for the atonement of sinners and the afflicted. These resemble and are the originals of the Assyrian incantation texts of the type _utukku limnuti_, and contain no prayers either by priest (_kišub_ in later terminology is the rubric of priest’s prayers in incantations) or by penitent (_šu-il-la’s_). The absence of prayers of private devotion in the temple library of Nippur is absolutely inexplicable. Does it mean that the Sumerians were so deficient in providing for the religious cure of the individual? Their emphasis of the social solidarity of religion is truly in remarkable contrast to the religious individualism of the Semite. But the Sumerian historical inscriptions often contain remarkable prayers of individuals. The seals emphasize the act of private devotion. The catalogue of their prayers states that they possessed a good literature for private devotions. When one considers the evidence which induces to assume that they possessed such a literature, its total absence in every Sumerian collection is an enigma which the writer fails to explain. In the introduction to part two of this volume(24) the writer has emphasized the peculiarly rich collection of tablets in this collection pertaining to the cults of deified kings. In the present part is published a most important tablet of that class. This liturgy of the compiled type in six _kišubs_ sung in the cult of the god-man Ishme-Dagan, fourth king of the Isin dynasty, is unique in the published literature of Sumer. Its musical intricacy and theological importance have been duly defined on pages 245-247. With the publication of these texts the important song services of the cults of deified kings are exhausted. In addition to the texts of this class translated or noted in part two, I call attention to the very long text concerning Dungi, king of Ur, published by BARTON, _Miscellaneous Babylonian Inscriptions_ No. 3. In that extremely long poem in six columns of about 360 lines(25) there are no rubrics, which shows at once that it is not a cult song service. Moreover, Dungi had not been deified when the poem was written. It is really an historical poem to this king whose deification had at any rate not yet been recognized at Nippur. It belongs in reality to the same class of literature as the historical poem on his father Ur-Engur, translated on pages 126-136. The only Sumerian cult songs to deified kings not in the Nippur collection have now been translated by the writer and made accessible for wider study. One hymn to Ur-Engur which proves that he had been canonized at his capitol in Ur will be found in the _Proceedings of the Society of Biblical Literature_, 1918, 45-50. The twelfth song of a liturgy to Ishme-Dagan published by ZIMMERN from the Berlin collection is translated on pages 52-56 of the same article. Finally a long liturgy to Libit-Ishtar, son of Ishme-Dagan, likewise in Berlin, has been translated there on pages 69-79.(26) Since the Berlin texts probably came from Sippar their existence in that cult is important. For they prove not only the practice of cult worship of deified kings in that city, but the domination of Isin over this north Semitic city is thus documented for a period as late as Libit-Ishtar. Nearly all the existing prayer services in the cults of the deified kings of Ur and Isin are now published and translated. The student will observe that they are all of the compiled type but that there is in most cases much musical arrangement and striving for combined effect. A few, and especially the Ishme-Dagan liturgy published as No. 1 of this part, reveal theological speculation and an effort to give the institution of god-man worship its proper place in their religion. The hymns of these cults comparatively so richly represented in this volume will be among the most interesting groups of religious texts supplied by the excavations at Nippur.(27) OXFORD, July 9, 1919. LAMENTATION OF ISHME-DAGAN OVER NIPPUR. 13856 (NO. 1) The liturgical character of this tablet is unique among all the numerous choral compositions of the Isin period. It is a large two column tablet containing six long _kišub_ melodies. Liturgies of such kind, compiled by joining a series of _kišubs_, or melodies, attended by prostrations, represent an advanced stage in the evolution of these compositions in that the sections are not mechanically joined together by selecting older melodies without much regard for their connection, but as a whole they are apparently original compositions so arranged that they develop a motif from the beginning to the end of the liturgy. Choral services composed of _kišubs_ in the cults of deified kings have been found(28) wherein the deeds and personality of the king are sung, his divine claims are emphasized and his Messianic promises rehearsed. But the liturgy here published resembles in literary style the classical lamentations which always formed the chief temple services of Sumer and Babylonia. It more especially resembles the weeping mother liturgies, but here Ishme-Dagan appears in the lines of the service in a rôle similar to that of the sorrowful mother goddess of the ordinary liturgies, as he weeps for Nippur. “Her population like cattle of the fields within her have perished. Helas my land I sigh.” So reads a line from the second melody. Lines of similar character occur repeatedly in the laments of the mother goddess as she weeps for her people in the standard liturgies. In other words, the cult of the deified kings issues here into its logical result. The god man created to live and die for his people usurps the sphere of the earth mother herself. And like her he is intimately associated with the fortunes of mankind, of nature and all living creatures. The great gods and the hosts of their attendants rule over man and the various phases of the universe from afar. But the mother goddess is the incarnation of fruitful nature, the mother of man whose joys and sorrows she feels. So also in this remarkable liturgy the deified son of the great gods lives among men, becomes their patron and divine companion. The tablet contained originally about fifty lines in each column, or 200 in all. About one-third of the first column is gone. The first melody contained at least fifty lines and ended somewhere shortly after the first line of Col. II of the obverse. It began by relating how Enlil had ordered the glory of Nippur, and then had become angered against his city, sending upon it desolation at the hands of an invader. When we take up the first lines of Obv. II we are well into the second melody which represents Ishme-Dagan mourning for fathers and mothers who had been separated from their children; for brothers who had been scattered afar; for the cruel reign of the savage conqueror who now rules where the dark-headed people had formerly dwelled in peace. At about the middle of Obv. II begins the third melody which consists of 38 lines extending to Rev. I 19. In this section the psalmist ponders upon the injustice of his city’s fate, and looks for the time when her woes will cease, and Enlil will be reconciled. The fourth section begins at line 24 of Rev. I and ended near the bottom of this column which is now broken away. Here Ishme-Dagan joins with the psalmists weeping for Nippur. Section 5 began near the end of Rev. I, and ends at line 16 of Rev. II. Here begins the phase of intercession to Enlil to repent and revenge Nippur upon the foe. Section 6, beginning at Rev. II 17, probably continued to the end of the column and the tablet. Here the liturgy promises the end of Nippur’s sorrow. Enlil has ordered the restoration of his city and has sent Ishme-Dagan, his beloved shepherd, to bring joy unto the people. After sections 2 and 3 follows the antiphon of one or two lines. The ends of sections 1 and 4 are lost but we may suppose that antiphons stood here also. Section 5 does not have an antiphon. Since section 6 ended the liturgy it is not likely that an antiphon stood there. [Transcriber’s Note: In the original book, throughout the book, all of the transcriptions and translations were done in two columns. The left column showed the transcription, and the right the English translation; each line had the line number. In this e-book, the transcription and translation of each line will be shown in succeeding lines.] OBVERSE. COL. I (About eighteen lines broken away.) 1. ... _túg ba-ra-pad-da_ 1. 2. _d.__A-nun-na-ge-ne na-ba-an-ri-gi-eš-ám_ 2. The Anunnaki he caused to take their seats.(29) 3. _ub-šu-ukkin-na_(_30_)_ ki di-gal tar-ru_ 3. In the Assembly Hall, place where the great judgments are decided, 4. _eš-bar-e si-di ba-ra-an-zu-uš_(_31_)_-ám_ 4. Decisions to arrange he caused them to know. 5. _dingir-bi-ne ki-dúr ba-ab- gar-ra_(32) 5. These gods he caused to take up there their abode. 6. _šug-láģ-bi im-šub-ba aga-bi im-ri-a_ 6. Their clean sacrificial food he gave, their crowns he clothed upon them. 7. _ki-lugal du-azag_(_33_)_ ḳin-sîg_(_34_)_ unù_(_35_)_-gal-ba_ 7. In the king’s place, the throne room, the _ḳinsig_ of the vast abode, 8. _tin_(_36_)_ làl bal-bal-e mu-šú be-ib-tar-ra_ 8. The libation of wine and honey yearly he decreed. 9. _Nibru-(ki) uru giš-gig-dagal-la-bi-šú_ 9. For Nippur the city whose shadow extends afar 10. _uku-sag-gig-ga ní-im-ši-ib-te-en-na_ 10. The people, the dark headed, he caused to have reverence. 11. _ki-dúr-ba gú-ni a-gim_(_37_)_ ba-ra-an-šub_ 11. But its habitations he cursed ... 12. _ab sīg-gan-dúg-ga-gim e-ne sīg-gan-ba-ra-an-dúg_ 12. Like scattered cows he scattered them. 13. _uru šag-bi er-gíg sȋg- bi_ 13. The city’s interior is filled with weeping, 14. _en-na_(_38_)_ dam_(_39_)_ dingir ga-ša-an-bi li-bi nu-tar-ri_(40) 14. While the consort, its divine queen, is not solicitous for her. 15. _é-gu-la za-pa-ag ib-zu-a-bi_ 15. The great house which knew the cry of multitudes, 16. _é-ri-a-súd-gim galu nu-un-tur-tur_ 16. Like a vast building in ruins men enter not. 17. _Nibru-(ki) uru ki ligir-ligir-gal-gal-e-ne šu-im-ma-an-ḪA_(_41_)_-eš-ám_ 17. In Nippur, the city where great princes were prosperous, 18. _a-na-áš ú-gu i-ni-in-de-eš_(42) 18. Why have they fled? 19. _uku sag-gig gú-sa-ģi-a_(_43_)_ udu-gim be-ib-?_(_44_)_-a_ 19. The people, the dark headed, all of them like sheep.... 20. _e(?)-en-šú KAK-RU_(_45_)_ er a-nir šag PA-ḪI-BAD-a_ 20. How long shall loud crying(?), weeping and wailing _distress_ (?) the heart? 21. _en-šú bar_(_46_)_ be-íb- ... ùl_ 21. How long shall the soul be terrified? 22. _šag nu-ub-ši-túg-e_ 22. And the heart repose not? 23. _su__ùb __su__á-lá mu-un-tuk-a-ri_(47) 23. To the drum and cymbals I sing. 24. ... _gíg-ga a-a na_.... 24. ... sorrowfully(?).... 25. ... _síg ... ne ba-dúr-ru-ne-eš_ 25. ... _brick_ ... they dwell. 26. ... _gar-ra-bi er-šú ba-ab-bi-ne_ 26. ... in tears they speak. 27. ... _šub-ba tūr-ru-ba-ne_ 27. ... are made small. 28. ... _sìr-ri-eš ba-ab-bi-ne_ 28. ... in misery they speak. 29. ... _ki-dúr-bi ḳar-ra_ 29. ... whose habitations are desolated. 30. ... _im-ši-sìr-sìr-e-ne-eš_(48) 30. Unto ... they have hastened. 31. ... _ne-ne-túg_ 31. ...? 32. ... _ga(?)nu-zu-gim_ 32. ... like one that knows not. 33. ... _sūģ_(49) 33. ... is in confusion. (END OF COL. I.) COL. II (About fifteen lines broken away.)(50) 1. ... _gál_ 1. .... 2. ... _-e ba-ab-dúg-ám_(51) 2. .... 3. ... _ma-lal im-mé_ 3. .... 4. ... _ģul-nu-zu-ne nig-dug be-ib-tar-ru-uš-ám_ 4. ... evil they know not, good they have decreed. 5. _i-lu-gíg im-me_ 5. Bitter lament I(52) utter. 6. _nam-lù-găl-bi máš-anšu-gim šag-ba mi-ni-ib-tíl-la-aš_ 6. Her population like cattle of the fields within her have perished. 7. _a ka-na-ăm-mu im-me_ 7. Helas! my Land! I sigh. 8. _ki-el kalag tul-tul-lá-bi-ne sùr_(_53_)_-ri- -eš mi-ni-ib- sal-la-áš_ 8. Maid and young man and their children cruelly have been scattered far and wide. 9. _iš-a-bi im-me_ 9. Tearfully I sigh. 10. _šeš-bi imi-dugud šèg-gà-gim di-e-be-ib-sud-ám_(54) 10. Their brothers like a rain storm have fled afar. 11. _er-šú nu- gul-_(_55_)_ e_ 11. I cease not to weep. 12. _é-e áb amar-bi kud-du gim ní-bi-šù ūr-gíg-ga_(_56_)_ im-gub_ 12. The household like a cow, whose calf has been separated from her, stand by themselves with sorrowful souls. 13. _sîg-sîg_(_57_)_ ni- mal- mal_ 13. They have lapsed into the misery of silence. 14. _balag-di_(_58_)_ lù-ad-dug-ga-ge_(_59_)_-ne um-me-da-ū-a-di-gim_ 14. Oh sing to the lyre! The wailers like a child nursing mother who cries in woe 15. _mu-bi er-ra mi-ni-ib-bal-bal-e-ne_ 15. because of them devised lamentation. 16. _uru ù-mu-un-bi sag-ib-ta-an-dīm-ma_ 16. The city whose lord had been magnified, 17. _igi-ni sá kûr-ra ib-ta-an-gar-ra ad-e-eš ba-an-ara-áš_ 17. In whose presence a hostile rule has been established, with sighing they have caused to walk. 18. _é-zid kur-kur-ra igi-šú ba-an-gín-na_ 18. As for the faithful temple, which in the lands excelled all, 19. _uku sag-gig-gi uš-zi_(_60_)_ be-íb-tùb-ba_ 19. (Where) the people, the dark headed, reposed _in security_; 20. _a-na ib-ag a-na im-ģa-lam-ma-bi_(61) 20. What has done it, what has destroyed it? 21. _ù-mu-un-bi ib-ta-kàš sag-ki-a mu-un-du_ 21. Its lord is a fugitive, he _hastens in flight_. 22. _ki-šub_(_62_)_- gú- 2 kam_ 22. A melody with prostrations. Second section. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 23. _me-gal šag-bi_(_63_)_ ba-ra-an-è-a-áš gù-gíg-ga nu-mal_(_64_)_-aš_ 23. The meaning of the great decrees they have glorified. Sorrowful words they restrain not. 24. _giš-gí-gál-bi-im_(65) 24. This is its antiphon. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 25. _uru ù-mu-un-bi šag ba-da-an-dib-ba_ 25. The city whose lord is distressed,(66) 26. _en-šú la-ba-ši-gur-ru suģ_(_67_)_-ám-bi nu- um- im me_ 26. Until when shall it not return (to its rest)? Until when shall its “How long” not be spoken? 27. _síg-bi a-na-šú gĭr-ib-ta-an-gar_ 27. Why are its brick walls trodden underfoot? 28. _tu(ģu) za-pa-ág mà-mà-bi ab-ta ib-ta- an-dal_ 28. The doves screaming flew from their nests. 29. _é ? zu síg nar-balag ág-zí-ba_(68) 29. The temple ... the sweet voiced flute, 30. ... _be-in-gí_ 30. 31. Entirely destroyed. 31. 32. _é dû- na_(69) 32. The temple violently.... 33. _é ní-nu-tuk-gim si-ga_.... 33. The temple like one without reverence.... 34. _ág-me-bi nu-azag-azag-ga_ 34. Its regulations unholy ones.... 35. _šu-luģ-bi kur-kur-ra nu-ub-da-suģ_(_70_)_-a-gim_ 35. Its cult of ablutions like those which had not been chosen above those of all lands 36. _šu-be-in-ḳal tuģ-ni ib-ta-an-zig_ 36. He has demolished, its wealth he seized away. 37. _ág-gíg-ūr-ra a a-še-ra mu-un-di_ 37. In misery of soul how long shall I utter lament? 38. _ta-še_(_71_)_ egir na-ăm-ga-lim_(_72_)_ dū-a la-ba-an-kalag_ 38. Why after the destruction has been done is it not respected? 39. _ág-el-dū-a-gim ģur-ri_(_73_)_ zag-be-in-bi_ 39. As one who accomplishes pure things this one has uttered a curse:— 40. _síg-bi pā-e a-na-aš ib-ta-an-è_ 40. “Why rise her brick-walls in effulgent glory?” REVERSE, COL. I 1. _gig-an-bil_(_74_)_-ba šag-ba er be-in-[zí-em]_ 1. Night and day within her wailing is made. 2. _á-še kúr ág-gíg be-ib-aga-a_ 2. Now the stranger has wrought insult. 3. _ù-mu-un-bi im-ģul-ám šu-bi be-in-gí-ám_(75) 3. Its lord like a storm wind _their hands have removed_(?) 4. _uru-bi é-bi in-gul-gul-ám_ 4. Their city, their temple, he has destroyed. 5. _ùr-bi in-sir-ra-ám šitim_(_76_)_-e-ne in-ra-ám_ 5. Its foundation he laid waste, the skilled workmen he transported. 6. _dam dumu-bi šag-ba mi-ni-in-dìg-ga-ám_ 6. Wife and children within her he slew. 7. _uru-bi uru-šub-ba im-ma-ni-in-tu-ra-ám_ 7. Their city a subjected city he caused to become.(77) 8. _mu-un-ga-bi ní-e be-in-ne-ra-ám_(78) 8. Its property he himself took as plunder. 9. _uru-gál-la-bi nu-gál-la mi-ni-in-tu-ra-ám_(79) 9. Their city which was he has caused to become a city which is not. 10. _dim-ma-bi gĭr ib-ta-an-kúr-ra-ám_ 10. Its works of art he placed a hostile foot upon. 11. _túg-bi in-sūģ_(_80_)_-ám lil-e be-in-sīg-ám_ 11. Its garments(81) he seized away, the winds tore them in shreds. 12. _ú-kaš-a-bi ib-ta-an-kar-ra-ám_ 12. Its food and drink he pilfered. 13. _ga-zu-bi ... mi-ni-ib-tíl-la-ám_ 13. Their infants(?) ... he caused to perish. 14. _é-e kúr ág-rig_(_82_)_ ... be-ib-aga-a_ 14. The temple a stranger plundered. 15. _a-še-ir-gíg im-me er be-ib-lu-lu_ 15. Bitter sighing I utter, tears I pour out. 16. _balag-di galu i-lu ba-ab-bi-ám_ 16. Oh sing to the lyre, he that speaks the songs of wailing. 17. _šag nu-zí-ba-bi mu-un-na-ni-ib-gí-gí_ 17. Their hearts which are not glad it will pacify. 18. _ù-mu-un-bi me-bi ba-ra-an-è-a-áš_(83) 18. The decrees of their lord they have glorified. 19. _á-bi nu-mu-un-tag-ga-ám li-bi nu-tar-ra-ám_ 19. He(84) concerns himself not with their oracles; he cares not for their future. 20. ... _ki-šub-gú 3-kam-ma-ám_ 20. A melody with prostrations. Third section. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 21. _me-gal-gal-la-ni a-gim ba-ra-an-ēš_ 21. His great decrees thus he has ordered. 22. _á-bi la-ba-an-tag-ga-ám li-bi nu-tar-ra-ám_ 22. He has concerned himself not with their oracles; he cared not for their future. 23. ... _giš-gí-gál-bi-im_ 23. This is its antiphon. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 24. _mu-lu sìr-ra_(_85_)_ na-ăm-tar-gíg-ga-mu-uš_(86) 24. He of melodious song the sorrowful fate weeps for. 25. _me ib-ši-en_(_87_)_-ne-en er im-ši-šeš-šéš-en_ 25. Sound of mourning he causes to arise; lamentation he utters. 26. _á-še balag-di sìr-zu- ne_ 26. Now oh sing to the lyre! They that know the melodies 27. _ḪAR-dúr-ra-mu ma-ar ba-bi-ne-ám_ 27. My ... shall speak for me. 28. _ì-dé-šú kuš-a im-ma-sȋg_(_88_)_-ga-mu_ 28. Now I am filled with sighing. 29. _galu_(_89_)_-bi er-ra ma-an-mà-mà-ne-àm_ 29. Her population offer prayers to me. 30. _á-še šag-zu_(_90_)_-mu né-táb-táb-ba-mu_ 30. Now my intercession, my pleading(?), 31. _á-še dúr-ra-bi ma-ar galu mu-da-an-zu-ám_ 31. Now mightily the population unite with me in making known. 32. _a-rá gig-ga šag-sir-ra-mu_ 32. Upon ways of pain my mercy(91) 33. _ū-a tūr-ra-mu er-ra ma-an-tuk-ám_ 33. Oh woe! my children weep for. 34. _éš é-dū-a ki-dúr-a-ne-ne_ 34. In the house, the well builded temple, in their dwelling, 35. _nar-e-eš ba-ab-gar-ra ní-tuk ba-ab-tur-ra-ám_ 35. Sound like one chanting is raised and praise is diminished. 36. _galu erím-eka na-ăm-mu ib-tíl-la_ 36. The foe has caused my land to perish. 37. _er-ra ma-pad_(_92_)_(?)ma-an-mà-mà-ne-ám_ 37. They beseech.... 38. _šag ág-gíg-ga ib-sȋg-mu ad-bi-šú PI-gà_(_93_)_-bi dé-ib-šed-dé-ne-ám_ 38. My heart which is filled with misery by their wailing ... may they calm. 39. _er-bi ugû_(_94_)_-mà mu-un-mà-mà-dam_ 39. Their weeping is made unto me. 40. _E+SAL_(_95_)_ šag-izi-du ma-ar ma-[an-tuk-tuk-e-ne-ám]_(96) 40. In the mother goddess’ sanctuary prayer to me they offer. 41. _d.__Mu-ul-lil_.... 41. Enlil.... (About twelve lines broken away.)(97) REVERSE II 1. .... 1. .... 2. .... 2. .... 3. .... 3. .... 4. [ ... _mu-ra-ab-_]_dúg mu- na-ab_ 4. .... 5. ... _ŭg-ga-gim_ 5. .... 6. [ ... _m_]_u-ra-ab-dúg mu-na-ab_(98) 6. 7. ... _aga- ... a- ... mu_ 7. 8. ... _mu- ... na- ... ab_ 8. 9. [...]_ma-a[r ... za]l-la_ 9. 10. ... _íb-dū-e KA-mu-na- ab_ 10. 11. ... _ģar-ra-ge-eš ... šag-izi-du_ 11. 12. ... _arruš_(_99_)_ ma-ra-tuk-tuk_(100) 12. Have mercy upon me. 13. _šag-zu šag-sīg ib-ta-ba-e šag-laģ ma-ra-an-gar-ra-me_ (sic!)(101) 13. Thy heart whose portion has been affliction become for me a glad heart. 14. _sag-zuzi-zi-i_(_102_)_giš-šub-ba-za ul-šú_(_103_)_ ma-ra-an-mà-mà_ 14. Thy head which is held aloof turn unto me to glorify thy portion. 15. _ág-kúr-ri za-ar_(_104_)_ i-ri-ib-aga-e šu-bi dé-ib-gí-gí_(105) 15. The hostile deeds which he did unto thee be returned unto his hand. 16. _uru-ki-a šu-bar-ri nu-zu-a mur-ri_(_106_)_ dé-ib-sĭg-gi_ 16. In the city which knew not forgiveness let there be given _the cry of multitudes_. 17. ... _ki-šub gú 5-kam-ma-ám_ 17. A melody of prostrations. Fifth section. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 18. _à-še ù-mu-un-zu gú-šub-ba kúr me-e-ši-in-ra-ám_ 18. Now thy lord _anger upon the foe_ will direct. 19. _arruš_(_107_)_ ma-ra-an-tuk-ám na-ám-zu in-tar-ra-ám_ 19. He will have mercy and will decree thy fate. 20. _síg-zu a-še-ir ib-ta-an-è-a ib-si be-in-dúg-ga-ám_ 20. Unto thy brick walls where lamentation arose he will command “it is enough.” 21. _ģar-šág-gi-zu-ra_(_108_)_ ma-ra-ni-in-tu-ra-ám_ 21. Thy happy soul he will cause to return for me. 22. _d.__Nin-urašā maškim kalag-ga sag-zu be-in-tuk-ám_(109) 22. Ninurash the valiant guardsman will sustain thy head. 23. _dun-ú-a-ni ... giš-ib-ši-in-gub-ba-ám_(110) 23. His pastor(111) he will establish over (the city). 24. _é-kur ḳalag-ḳalag dū-dū-ù-dam á-mu-un_(_112_)_ ba-an-ag-ám_ 24. Ekur like (a temple) which has been tenderly built he will make.... 25. _ág-dú-bi ki-bi be-in-gí-ám_ 25. Its beauty he will restore to its place. 26, 27. _gi-gŭn-na-bi_(_113_)_ ki-gí-gí-bi ud-gim kar-kar-bi_(114) 26, 27. That its great dark chamber be restored to its place, that it shine like day 28. _suģ_(_115_)_-ba-la-túm-túm-mu in-na-an-dúg-ga-ám_ 28. Unceasingly he commands. 29. _garza kúr-ri ib- sūģ_(_116_)_- ám_ 29. The ordinances the stranger has placed in confusion. 30. _me_(_117_)_ ib-bir-a-bi ki-bi-šú in-gar-ra-ám_ 30. The ritual utensils which have been scattered he will restore to their place. 31. _šu-luģ erím_(_118_)_-e šu-be-in-lá-a-ba_ 31. The rituals of hand-washing which the wicked caused to lapse into disuse,(119) 32. _azag-gi ... el-e- ... bi_ 32. To cause to be holy and pure 33. _uru-azag nam-šub-da-ni in-na-an-dúg-ga-ám_ 33. In the holy city which has been consecrated he commands. 34. _[__d.__] Iš-me-__d__Da-gan sib kenag-gà-ni-ir_(120) 34. For Ishme-Dagan his beloved shepherd 35. _... bi(?) gú ul-šár-šár-ri-da_ 35. ... to cause rejoicing 36. _in-na-an-dúg-ga-ám_ 36. ... he commands. 37. ... _azag nam-tar-ri-da-ni_ 37. The holy ... whose fate has been decreed, 38. ... _-ra-ám_ 38. ... 39. ... _DU-ra-ám_ 39. ... (About twelve lines broken away, in case this section continued to the end of the tablet.) LITURGY OF ISHME-DAGAN. 11005 (NO. 2) COL. II. ... ... 3. _d.__En-lil lugal dingir-ri-e-ne-ge_ 3. Enlil king of the gods 4. _sig igi-nim-ma nam-en-bi ģa-ma-an-sĭg_ 4. In the South and North(121) may give lordship over them unto me. 5. _dúg-dúg-ga __d.__Nu-nam-nir-ra-ta_ 5. By the commands of Nunamnir, 6. _ka-ta-è-a __d.__En-lil-lá-ta_ 6. By the utterance of Enlil, 7. _An-ni enim-zid-démà-a-ar ģa-ma-an-de_ 7. May Anu speak for me an order of confidence. 8. _šibir-šibir šu-mu ģe-ma-sĭg_ 8. Scepters may he give unto my hand. 9. _d.__Uraša-e dû-azag-ga_(_122_)_-ni-a sal-zid ģa-ma-ni-dúg_ 9. May Uraša bestow upon me faithful care in his holy throne room. 10. _d.__Nin-lil-li šag lăg-lăg-ga-ni_(123) 10. Ninlil whose heart is pure, 11. _bara-maģ ud-sud-du gú-KU-MAL_(124) 11. She that in the far-famed chapel _assures_ length of days, 12. _giš-šub-ba-mà bal-bi šág-gi-da_ 12. She that renders good my portion exceedingly, 13. _kuš_(_125_)_-__d.__En-lil-lá ka-dug-gi-mà_ 13. She who unto Enlil spoke assuringly for me good words, 14. _é-kur-ri ud-šu-uš sag-uš-mà_ 14. She who daily protects Ekur for me,(126) 15. _ki-úr ki-gal-e_(_127_)_ nam šu-ģa-ma-ni-tar_ 15. May render me my fate in Kenur the vast place. 16. _d.__En-ki en-gal erida-(ki)-ga-ge_ 16. May Enki the great lord of Eridu 17. _ganun zid-maģ sag-mà ģa-ma-ni-in-uš_(?) 17. Sustain(?) my head in the ritual chamber, the faithful, the far-famed. REVERSE I 5. _ki-úr gal-la li-bi tar-ri-ge_ 5. Of the great Kenur its care.... 6. _d.__En-lil-li á-bi ģu-mu-da-na-ág_ 6. Of Enlil his oracle be proclaimed. 7. _dúg-dúg-ga a-a __d.__En-lil-lá-šú_ 7. Unto the words of father Enlil— 8. _d.__Iš-me- __d.__Da-gan me-en gú-mu ģe-in-ši-ri_ 8. Ishme-Dagan am I—verily my neck I will turn. 9. _ka-ta-è-a lugal-mà-šú giš-túg-ni_(_128_)_ ģe-im-ši-ag_ 9. To the utterance of my king may I lend my(129) ears. 10. _ki-en-gi-ra nig-si-sá ģe-ni-in-gar_ 10. In Sumer justice may I institute. 11. _Nibru-(ki) an-gim gú ģe-im-mi-uš_ 11. Nippur may I exalt like heaven. 12. _é-kur-ra me-bi ģu-mu-un-ŭr-ŭr_ 12. Of Ekur its decrees I will deliver. 13. _giš(?)-ģar(?) ù-a-ba li-be-[in-tar]_ 13. Of the plans(?) unto their care may I give heed. 14. _garza_(_130_)_ ki-ta šub-ba-bi ki-bi ģe-[mu-un-gí]_ 14. The sacred relics which have fallen from their places may I restore to their places. 15. _d.__En-lil-lá me ḳal-ḳalag-[ni]_ 15. Of Enlil his precious decrees— 16. _d.__Iš-me-__d.__Da-gan me-en_.... 16. I am Ishme-Dagan—I will.... 17. _d.__Nin-lil-lá_.... 17. Of Ninlil her ... I will.... LITURGICAL HYMN TO INNINI. 7847 (NO. 3 AND DUPLICATE NO. 4) COL. I 1. _nin me-dug-ga_(_131_)_ babbar dalla-è-a_ 1. Oh lady of the good decrees, that risest splendidly like the sun. 2. _sai-zid me-lam gùr-ru kenag __d.__Uraša-a_ 2. Faithful woman, bearing a sheen of terrible splendor, beloved of Urashâ, 3. _nu-gig an-na nin(?) sìr-gal-gal-la_ 3. Heavenly virgin, queen(?)(132) of the great songs, 4. _aga-zi-dé ... nam-en-na tum-ma_ 4. Who _puttest on_ a faithful crown, who hast been created fit for rulership, 5. _me-imin-bi šu-sá-dúg-ga_ 5. Whose hand attaineth the seven decrees, 6. _nin-mu me-gal-gal-la sag-sìr-bi za-e me-en_ 6. My queen, of the great decrees their directress(133) art thou. 7. _me-mu_(_134_)_-ila me šu-zu-šú mu-e-lal_ 7. The decrees thou bearest; the decrees thou holdest in thy hand. 8. _me-mu_(_135_)_-ḳin me gab-zu be-tab_ 8. The decrees thou directest; the decrees thou claspest to thy breast(?) 9. _ušumgal-gim kur-ra sub ba-e-sĭg_ 9. Like a champion thou subduest the foreign lands. 10. _d__Immer-gim ki tù-gí-a_(_136_)_ __d.__Ašnan la-ba-ši-gál_ 10. Like the storm-god in the place of the ... curse the grain-goddess thou leavest not. 11. _a-ma-ru kur-bi-ta è-de_ 11. A whirlwind upon their lands thou sendest. 12. _sag-kal-an-ki-a dingir-ri-bi_(_137_)_ me-en_ 12. Oh leader of heaven and earth their divinity thou art. 13. _ne-ne-ne-ra kalam-ma a-an-mal_ 13. For them thou didst create the Land (of Sumer). 14. _dingiri-ir_(_138_)_ me-sĭg-gà_(_139_)_ nin-ur-ra-ū-a_(140) 14. That givest orders unto the gods(?), queen that guidest the universe. 15. _enim-azag-an-na-ta enim dúg-dúg_ 15. That utterest command by the holy order of Anu. 16. _garza-gal-gal-la gar zu a-ba mu- ... un- ... zu_ 16. The great decisions who (but thee) knoweth to teach? 17. _kur-gul-gul ud-de-da ba-e-sĭg_ 17. Thou that shatterest the mountains, by a spirit of wrath thou art filled. 18. _kenag __d.__En-lil-lá kalam-ma im-mi-ni-ri_ 18. Beloved of Enlil, thou hast founded the Land. 19. _á-aga __d.__Nin-lil ba-gub-bi me-en_ 19. Thou art she that hast effected the mandate of Ninlil. 20. _nin-mu za-pa-ág-zu-šú kur ni-gam-gam-e_ 20. My lady, at thy cry the lands quake. 21. _ní-me-lam-ra_(_141_)_-zu-da nam-lù-găl-lu_ 21. At the fear of thy splendor let mankind 22. _nig-me-gar gĭr-bi ù-mu-ri-gub_ 22. With shouting await thee. 23. _me-te me-ģuš_(_142_)_-bi šu-ba-e-ri-ti_ 23. Fittingly they have received their terrible decrees from thee. 24. _i-lu er-ra-zu gál-la-ra-ab-šéš_(?) 24. Thy lamentations and mournings let them wail for thee. 25. _é-a nir-gal-gal-la sil-ba mu-ri-du_ 25. Unto the temple the chief singers shall walk the streets for thee(??). 26. _igi-mé-ta gar ma-ra-ta-si-ig_(_143_) 26. From before the face of battle they hasten unto thee. 27. _nin-mu á-ní-za enim-enim-ni-dúg-e_ 27. My lady, of thy _fury_ they speak. 28. _ud-ul-ul-gim ni-dú-dú-ne_ 28. The spirit(144) like an onrushing storm rushed over them. 29. _ud ka-ra-ta uku im-da-ab-ra-ra_ 29. The spirit with a loud cry annihilated the people. 30. _d.__Immer-da tù-mu-da-an-gí-gí-in_ 30. By the storm god they were ... accursed. 31. _im-ģul-im-ģul-da im-da-kuš-ù-ne_ 31. By the storm winds they were brought to woe. 32. _gĭr-za sil kuš-ù i-ni- si_ 32. Thy foot hastens restless in the street. 33. _balag a-nir-da i-lu mu-un-da-ab-bi_ 33. Upon the lyre of weeping they utter lamentation. 34. _nin-mu __d.__A-nun-na dingir-gal-gal-e-ne_ 34. Oh my lady, the Anunnaki, the great gods, 35. _su-din-(ģu)-dal-a-gim_(_145_)_ dul-dé mu-e-ši-ba-ra-aš_ 35. Like a flying _sudin_-bird from the crannies hasten unto thee. 36. _igi-gĭr-a-za-la_(_146_)_-ba-lag-gi-eš-a_(_147_) 36. When before thy feet they run, 37. _sag-ki gĭr-a-za sag-nu-mu-un-ne-gà-gà_(_148_) 37. Unto the presence of thy feet they attain not. 38. _šag-ūb-ba-za ba-a ni-te-en-[te-en]_ 38. Thine angry heart who shall pacify? 39. _šag-ģul-la-za te-[en-te-en-na-ám]_ 39. Thine evilly disposed heart let become calm. 40. _nin ģar-ni šág nin[... -ni- ...]_ 40. Oh lady, whose soul is magnanimous; oh lady [whose ... is ... ] 41. _ib-ba nu-te-en-[te-en....]_ 41. Whose wrath is unpacified.... 42. _nin-kur-ra-dirig-ga...._ 42. Lady that stormeth over the mountains.... 43. _ģar_(_149_)_-sag ki-za ba...._ 43. The mountains (?) thy place (?).... 44. _ká-gal-a_ 44. The great gate.... COL. II 1. _ģalba_(_150_)_-ba nu_.... 1. Its frost.... 2. _ki __kuš__lu-úb_.... 2. 3. _ka-sìr-la_(?)(151).... 3. 4. _nir-da-ni-bi_(_152_).... 4. Their afflictions.... 5. _uru tuš dinig-di-bi mer-i-in-si-[si]_ 5. Their city, an arid habitation, the whirlwinds have filled. 6. _ḳal-šag-gan-bi ... -šú ma-ra-ab-mú-[mú]_ 6. Their ... workmen in ... supplicate thee. 7. _uru-zagin-ra li-be-in-dúg-ga_(_153_) 7. For the brilliant city they mourn in song. 8. _a-a uku-za li-be-in-eš-a-a_ 8. The father thy creator sends forth cries of distress for it.(154) 9. _ka-azag-zu dé-in-dúg-dúg gĭr-za ģe-ib-gí_ 9. May thy holy mouth speak the command and thy feet return. 10. _šă-ab-bi-ta ģuš ģe-ib-ta-an-zí-ni_ 10. From her midst mayest thou cast the cruel one. 11. _sal-bi dam-a-ni-ta šág-ga-na-áš an_(_155_)_-da- ab- bi_ 11. Let a woman with her husband speak kindly. 12. _gíg-ù-na-la_(_156_)_ na-an-ba-ni-ib-gí-gí_ 12. During the nights forever let her return unto him. 13. _nig-azag šag-ga-na nam-mu-da-an-bur-ri_ 13. That which is pure in her heart may she disclose. 14. _ù-gul-zi-zi-i dumu-gal __d.__Zu-en-na-áš_ 14. _Fervid_ intercession unto the great son, Sin, 15. _nin dingir-ra dirig-ga_(_157_)_ a-ba ki-za ba-an-tum_ 15. Oh lady surpassing the gods who beside thee brings? 16. _me-zi-de nin-gal nin-e-ne_ 16. Establisher of decrees, oh great lady, their lady, 17. _uru-azag-ta è-a ama-uku-ni-ir dirig-ga_(_158_) 17. Thou that risest from the holy city, thou that surpassest his(159) child-bearing mother, 18. _gal-zu igi-gál nin kur-kur-ra_ 18. Intelligent and wise, oh queen of the lands, 19. _zi-gál kalama-zu-a sìr-azag-zu ga-a-an-dúg_ 19. Oh breath of life of thy Land, I will recite thy holy songs. 20. _dingir zi-me-a tum-ma ki-bi dúg- -ga-bi...._ 20. Divinity who has been made agreeable unto the fury of battle, whose words unto their place.... 21. _šag-sud-du sal-zid lăg-lăg-ga me-zu ga-mu-ra-ab-dúg_(?) 21. Thou of the unsearchable heart, who purgest faithfully, I will relate thy decrees. 22. _mi-ib-azag-gà ģu-mu-e-ši-in-tu-ri_ 22. The holy _mi-ib_ weapon verily thou causest to enter upon (the foe). 23. _en me-en en- ... -ul-an-na me-en_ 23. “A ruler am I, a ruler ... of heaven am I.(160)” 24. _gi-ma-sá-ab ni-gùr-ru kešda-bi-dúg_ 24. The reed censer I bear and I arrange the ritual(?). 25. _ki-sĭg-ga be-in-gar mà-e nu-mu-un-ne -ti-li_ 25. At the parentalia I place it; and these things I cease not to do. 26. _ud-de ba-nim ud-eš da(?)-bíl_ 26. By day I ... and daily renew 27. _giš-gig ud-de ba-nim? -da im-mi-dù_ 27. By night and day I ... and in ... am clothed(?)(161) 28. _KA-lál-mu šu-? a-ba-ab-tum_ 28. My ... of honey ... I bring. 29. _ninda-mur-šág-šág-mu da-ta ba-e-de-gí_ 29. By my pious offerings of baked cakes thou wilt be pacified. 30. _nam-mu __d.__En-lil lugal an-ki_ 30. Something Enlil lord of heaven and earth 31. _an-ra enim-mu-na-ab an-e ģa-ba-duģ-e_ 31. To Anu spoke as a command and verily Heaven is opened. 32. _a-da-lam an-ra enim-mu-na-ab an-e mu-e-tūb_ 32. Now unto Anu he has spoken the command and thou causest Heaven to shudder. 33. _nam-lugal-an-ni sal-e ba-ab-kár-ri-en_ 33. The royal power of Anu thou a woman hast seized. .... .... PSALM TO ENLIL CONTAINING A LONG INTERCESSION BY THE MOTHER GODDESS. 15204 (NO. 5) This liturgical psalm in one melody adds one more document of this kind to the classical Sumerian corpus of old short musical services on which the later complex liturgies were based.(162) The title, _árabu-(ģu) árabu-(ģu) múzu kúrra munmállašu záe alménna_, arranged in seven dactyls, does not appear in the catalogue of old songs given in the Assyrian list, IV Raw. 53 Col. III. Since the greater part of the psalm consists in an address of the mother goddess to Enlil on behalf of Nippur, the composition is defined as an adoration of “my mother,”(163) an epithet applied to Innini by the singers in most liturgies. The psalm begins with twelve lines sung by the choir and addressed to Enlil. They then in lines 13-15 introduce Innini whom they represent in discourse before Enlil in lines 16-47. This part of the song service contains refrains characteristic of public worship. Theologically the text illustrates one of the most profound principles of Sumerian religion, the sympathy and concern of the virgin mother for mankind.(164) The great daily services of the standard prayer books represent her as a _mater dolorosa_ and she with Tammuz shares the vicissitudes of mortal life. Our text is unique and noteworthy for one salient fact. It illustrates the scenes so common on Babylonian seals, where the mother goddess stands in intercession before the god, with one or both hands raised in supplication and the left foot advanced as though about to set it on the paved approach to the throne of the deity. 1. _arâ-bu-(ģu) arâ-bu-(ģu) mu-zu kur-ra mu-un-ma-al-la-šú_ 1. Oh bird _arabu, arabu_,(165) thou art he whose name is proclaimed in the world. 2. _za-e al-me-en-na_ 3. _d.__Mu-ul-lil arâ-bu-(ģu) mu-zu kur-ra mu-un-ma-al-al-la-šú_ 3. Oh Enlil, _arabu_-bird, thou art he whose name is proclaimed in the world. 4. _za-e al-me-en-na_ 5. _d.__Mu-ul-lil šag-sud-du e-ne-em zid- da_ 5. Enlil of unsearchable heart, of faithful word. 6. _gú ki-ma-al_(_166_)_ e-ne-em di- di_(_167_) 6. He that bends the neck, that speaks the word. 7. _mu-zu kur-ra mu-un-ma-al-la-šú za-e al-me-en- na_ 7. Thou art he whose name is proclaimed in the world. 8. _mu-zu kur-ra mu-un-ma-al-la-šú_ 8. At thy name which is proclaimed in the world, 9. _dúg-ga-zu kur-ra ám-da-ma-al-la-šú_ 9. At thy discourse which is proclaimed in the world, 10. _taģ-a-zu kur-ra ám-da-ma-al-la-šú_ 10. At thy aid which is wrought in the world, 11. _uru-me-a_(_168_)_ an ní-bi nam-dúb ki ní-bi nam- sīg_ 11. In my city heaven trembles of itself, earth quakes of itself.(169) 12. _nibru-(ki)-a an ní-bi nam-dúb ki ní-bi nam- sīg_ 12. In Nippur the heaven trembles of itself, earth quakes of itself. 13. _ama mu-gíg-gi ama nu-bar-ra ama-mu ni-mi-ni-in-gí-gí_ 13. The mother virgin, the mother courtesan, my mother began discourse. 14. _d.__[...]-e ga-ša-an urú-bar-ra-ra_(_170_) 14. She the divine ..., queen of the villages, 15. ... _ni-mi-ni-in-gí- ... gí_ 15. ... discoursed. 16. ... _ku-a-zu- ... dé_ 16. When in ... thou dwellest, 17. ... _-la ku-gar-ra_(_171_)_-zu-dé_ 17. When in ... thou makest thy abode, 18. _[__d.__Nin-lil-da?]_(_172_)_ ga-ša-an keš-(ki)-a-ge_ 18. With Ninlil (?) queen of Keš 19. ... _ģen mu-e-da-ab-tar-ri_ 19. ... thou decreest. ...(173) 20. ... _ge me-ri-mu-šú_(_174_)_ nu-GÁ-e_ 20. [As I was ...] my foot I lifted not.(175) 21. _[a-a-mu lu-]lu-mu-ùr_(_176_)_ su-din-ģu ab-ba-ge_ 21. To my father, my benefactor, as a _sudin_-bird of the sea,(177) 22. _me-ri-mu-šú nu-GA-e_ 22. My foot I lifted not. 23. _d.__Mu-ul-lil-]-e šag-sud-da_ 23. [To Enlil of] unsearchable heart, 24. _[ù-mu-un e-ne]-em zi-da_ 24. [Lord] of faithful word, 25. _[gú ki-ma-al e-]ne-em di-di_ 25. That bends the neck, that speaks the word, 26. ... _ge me-ri-mu-šú nu-GA-e_ 26. [As I was ...] my foot I lifted not. 27. _[__d.__Mu-ul-lil ?]-e me-ri-mu-šú ù_(_178_)_-GA-e_ 27. [But unto Enlil] I would lift my foot. 28. ... _-ra ga-ám-ši-rá_ 28. Unto ... verily I will go; 29. _[me-ri]-mu-šú ga-mu-ni-ib-GA_ 29. My foot I will lift. 30. _[a-a-mu]lu-lu-mu-ùr ga-ám-ši-rá_ 30. To my father, my benefactor, verily I will go; 31. _me-ri-mu-šú ga-mu-ni-ib-GA_ 31. My foot I will lift. 32. _d.__Mu-ul-lil-ra šu-mu-šú ga-mu-ni-ib-GA_ 32. Unto Enlil my hand I will raise; 33. _me-ri-mu-šú ga-mu-ni-ib-GA_ 33. my foot I will lift. 34. _me-e __d.__Mu-ul-lil-ra um-ma dé-til_ 35. ... _ṭu_(_179_)_-mu-na-da- ab- dúg_ 34. I unto Enlil will say, “May the mother live.” 36. _a-a-mu lu-lu-mu-ùr ab-ba dé-til_ 37. ... _ṭu-mu-na-da-ab- dúg_ 36. Unto my father, my benefactor, I will say, “May the father live.” 38. _gù-gù gù-si-di ṭu-mu-na-ám-mar_ 38. Words which set aright all things I will say. 39. _urú-me-a ama dumu dé-im-me_ 40. ... _dumu ama dé-im-me_ 39. In my city may the mother hail her son, may the son hail his mother.(180) 41. _nibru-(ki)-a ama dumu-dé-im-me_ 41. In Nippur may the mother hail her son, 42. ... _dumu ama dé-im-me_ 42. may the son hail his mother. 43. _ùz_(_181_)_-e síl-bi ģe-im-ši-ib-še-gi-en_ 43. To ewe and her lamb may he be propitious. 44. _e-ne-em __d.__Mu-ul-lil-lá UZ-dé_(_182_)_ máš-bi_ 45. ... _ģe-en-ši-ib-še-gi-en_ 44. May the word of Enlil be propitious to the she-goat and her kid. 46. _d.__Mu-ul-lil-ra uru-ni še-ib nibru-(ki)_ 46. For Enlil, his city, brick-walled 47. _ki-bi ga-mu-na-ab-gí_ 47. Nippur, unto its place I will restore.” 48. _ní-na-teg ní-na-teg ama-mu ní-na teg_ 48. She offers devotion, she offers devotion, my mother offers devotion. LAMENTATION ON THE PILLAGE OF LAGASH BY THE ELAMITES. 2154 (NO. 6) This neatly written but seriously damaged single column tablet carried when complete about fifty-five lines. In style the liturgical lamentation has a striking resemblance to the lamentation on the invasion of Sumer by the people of Gutium, published in the author’s _Sumerian Liturgical Texts_, 120-124. The same refrain, “How long? oh my destroyed city and my destroyed temple, sadly I wail,” distinguishes both compositions.(183) Other lines are common to both threnodies. The contents are similar to the lamentation on Lagash published in _Cuneiform Texts_ of the British Museum, Vol. XV 22, of which ZIMMERN has published a variant VAT. 617 Rev. II 10-42, in his _Sumerische Kultleider_. A translation of the British Museum text will be found in the author’s _Sumerian and Babylonian Psalms_, p. 284, an edition which can now be improved. 1. _a-a_[...] 1. Father [ 2. _? dingir_[...] 2. ... 3. _a uru-gul-la é-[gul-la-mu gíg-ga-bi im-mi_] 3. How long? oh my destroyed city, my destroyed temple, sadly I wail.(184) 4. _ud-ba enim ud-dam bi_-[...] 4. At that time the word like a storm ... 5. _enim __d.__En-lil-lá_ [...] 5. The word of Enlil ... 6. _d.__En-lil galu nam-tar_ [...] 6. Enlil who the fate of ... _determined_. 7. _d.__En-lil-li nim_-[...] 7. Enlil ... 8. _d.__Mà-mà_(185) _dumugu_ [...] 8. Mama the princely son ... 9. _d.__Nin-mar-(ki)-ra-ge gú_[...] 9. Ninmar ... 10. _azag dāg-zagin __giš__má-gal-gal-la bal-[...]_ 10. The holy one who lapis lazuli in great ships ... 11. _nin nig-ga-šù igi-[...]-ti-la a azag pi-el_ ... 11. The queen ... humiliates ... 12. _nin-e KA.? gim NE-a im-da-ra?_ 12. The queen ... 13. _ki lagaš-(ki) nim-ki šu-ni-a im-ma-ši-in-gí_ 13. The land of Lagash he abandoned unto the hand of Elam. 14. _ud-bi-a nin-e ... ud-da-ni sá-nam-ga_(_186_)_-mu-ni-ib-dúg_ 14. At that time his wrathful word verily attained the queen. 15. _d.__Ba-ú galu-sukal-lu-gim ud-da-ni sá- nam-ga-mu-ni-ib-dúg_ 15. His wrathful word attained unto the divine Bau even as a messenger. 16. _me-li-e-a ud-dé šu-ni-a im-ma-ši-in-gí_ 16. Woe is me, the spirit of wrath into her hand he entrusted. 17. _ud uru gul-gul-e šu-ni-a im-ma-ši-in-gí_ 17. The spirit of wrath that destroys the city into her hand he entrusted. 18. _ud é gul-gul-e šu-ni-a im-ma-ši-in-gí_ 18. The spirit of wrath that destroys the temple into her hand he entrusted. 19. _[uru?] __d.__Dumu-zi-abzu-ge-ta ki nir-ša-ki-ba-ge im_(_187_)_-ma ba-an-teg_(_188_) 19. In the city(?) of Tammuz of the sea, the place of _wailing_ ... terror it caused. 20. ... _nir-šag-(ki) uru nam-šibir-ka ni-ḳar-ḳar-ge izi-ba-ab-dúg_ 20. The city ... _nirsag_, city of ... with fire it consumed. 21. ... _uru(?)-ni Ninā-(ki)-a kur-ri ba-ab-gar_(_189_) 21. ... of her city Ninā it seized away to the mountains. 22. _[Si]rar_(_190_)_-(ki) ki-dúr kenag-gà-ni ģul-gál-e ba-ab-šub_ 22. Sirar her beloved habitation an evil one has overthrown. 23. _[a uru]-gul-la é-gul-la-mu gíg-ga-bi_(_191_)_ im-me_ 23. How long? my destroyed city, my destroyed temple, sadly I wail. 24. _[gè-pàr]_(_192_)_ azag nam-en-na-ba šu-ba-e-lá-lal_ 24. Of the holy “Dark Chamber” the priestly rites are suspended. 25. _[en]-bi gè-pàr-ta ba-da-an-ḳar ki-erim-e ba-ab-KA(du)_(_193_) 25. Its high priest from the “Dark Chamber” has been taken and unto the land of the foe has gone. 26. ... _KU-si-na __d.__Nannar-ka da-dugud ba-ši-in-du_ 26. 27. ... _gan kaskal-gid __d.__Nannar-ka tùr-dugud_ ... 27. 28. ... _ḳar-ra-gim íb-ri ba-ra_- ... 28. 29. ... _gim íb-ri ba-an-de i-im-gul-gul-lu-ne_(_194_) 29. ... they destroyed. 30. ... _azag-ga-bi im-zí-ir-zí-ri_(_195_)_-e-ne ... -e-ne_ 30. Of the ... its holy ... they shattered and ... 31. _[a uru-gul]-la é-gul-la-mu gíg-ga-bi im-me_ 31. How long? oh my destroyed city and my destroyed temple, sadly I wail. 32. _[gè-pàr] azag nam-en-na-ba šu-ba-e-lá-lal_ 32. Of the holy “Dark Chamber” the priestly rites are suspended. 33. _[en]-bi gè-pàr-ta ba-da-an-ḳar ki-erim-e ba- ab- du_ 33. Its high priest from the “Dark Chamber” has been taken and unto the land of the foe has gone. 34. ... _gid-da-bi[...]a-nir ba-an-da-di_ 34. 35. ... _-bi nu gud-du sag me-te-a-áš li-be-íb-gál_ 35. 36. ... _KA íb-bi ba-ra-an-kád_(_196_) 36. 37. ... _a ... a-ri-a-e ba-da-ab-lal_ 37. ... has bound with him(?) 38. ... _ka lù-erím-e ba-an_-? 38. The ... of the ... the foe has ... 39. ... _-da(?)-ab-ag_ 39. 40. _é ... -sug-ga ba-an-dū_ 40. 41. _ki ... LU a-ri tùr-dugud-gim ba-gul_ 41. ... like a ruined cattle stall has been destroyed. 42. _dingir Nin [...] mà [...] gĭr kúr ba-ra-an-ku_ 42. As for the goddess Nin ... her ... the foe has set his foot.(197) 43. _d.__Nin-lí-ga-ge im ... na er-ni-šéš-šéš_ 43. Ninliga ... weeps bitterly. 44. _a uru-gul-la é-gul-la-mu gíg-ga-bi im-me_ 44. How long? oh my destroyed city and my destroyed temple, sadly I wail. 45. _gè-pàr-azag nam-en-na-ba_(_198_)_ šu-ba-e-lá-[lal]_ 45. Of the holy “Dark Chamber” the priestly rites are suspended. 46. _en-bi gè-pàr-ta ba-[da-an-ḳar ki-erim-e ba-ab-KA(du)]_ 46. Its high priest from the “Dark Chamber” has been taken and unto the land of the foe has gone. 47. _d.__Nin-a-zu-ge_ ... 47. Ninazu(199) ... 48. _d.__Nin-ģar-sag_ ... 48. Ninharsag ... 49. _tu-(ģu)-gim_ ... 49. Like a dove ... 50. _a uru-gul-la é-gul-la-mu gíg-ga-bi im-me_ 50. How long? oh my destroyed city and my destroyed temple, sadly I wail. ... ...(200) LAMENTATION TO INNINI ON THE SORROWS OF ERECH. 13859 (POEBEL NO. 26) This well preserved single column tablet is published by POEBEL in PBS. V 26. The composition reflects the standard theological ideas found in the canonical psalms and liturgies. The mother goddess Innini is represented as a divine mother wailing for the misery of her city and her people. The calamity consists in the pillage of the city and its holy places by a foreign invader, who is repeatedly compared to an ox. Like the ordinary psalms of public service the singers abruptly introduce the goddess speaking in the first person as in lines 16; 18-20; 33-4. But the lamentation does not have refrains and at the end the style approaches nearly that of a prayer. The tablet also bears no liturgical note at the end. For these reasons and because of the general impression which the lines leave with the present interpreter, he classifies this text as the product of a scholastic liturgist of the Ur or Isin period whose work was not incorporated into the corpus of the official breviary. OBVERSE 1. _zabar aga-[zu?] im-gūr-gūr-ri_ 1. Oh pure one thy(?) crown overawes. 2. _til-igi-da_(_201_)_-zu ... im-bi-bi-ri_ 2. Thy proceeding arrow scatters the.... 3. _zíd_(_202_)_-gu-šig suģur-sū-lal (ģa)-da ... -kùr_.... 3. Meal of the ... bean to the beared skate-fish thou givest to eat. 4. _eg ģa sĭg eg-eg ģa sŭ-lum-ma-gim im-bul-_[...]— 4. She that gives fish to the stream, in the streams fish (as numerous) as dates she causes to dart about. 5. _gud-dam ra e-sir unug-(ki)-ga-ge šár-ám mu-na-ab(?)- ... uš_ 5. Rushing like an ox in the street of Erech like a multitude(?) he followed(203) 6. _šár-ra giš-KU-A_(_204_)_ mu-na-an-dúr-ru-ne-eš_ 6. Multitudinously in the habitations they dwelled. 7. _šattam-a-ni lugal gab-gál_(_205_)_ ki-gub-bu-ne ba-ra-è_ 7. Her precentor,(206) the defender king, whither they go, went up. 8. _ugnim-e igi-im- ma- an- sĭg_ 8. The hosts of peoples she beholds. 9. _nar-e li-du-a šu-i-ni-in-gí ŭb_(_207_)_ šu-na be-in-šub_ 9. The singer refuses to chant and from his hand has thrown the drum. 10. _ni_(_208_)_-nag-a-zu ni-nag-a-zu_ 10. Thou drinkest not; thou drinkest not. 11. _a_(_209_)_ nu-e-nag amaš-zu um-mi-ni-nag_ 11. Water thou drinkest not, but thy sheepfolds drink. 12. _ni-nag-a-zu ni-nag-a-zu_ 12. Thou drinkest not; thou drinkest not. 13. _kaš nu-e-nag ùš_(_210_)_-zu um-mu-ni-nag_ 13. Beer thou drinkest not, but thy protégés drink. 14. _gud-dam e_(_211_)_ e-sir unug-(ki)-ga-ge šár-ám ma-ra-mi-ù-uš_ 14. Like an ox going forth in the streets of Erech like a multitude(?) he pursues thee. 15. _šar-ra-ám giš-KU-A ma-ra-dúr-ru-ne-eš_ 15. In multitudes they have taken up their abodes in the habitations. 16. _mèn_(_212_)_ a-na-ag-en sal-e mà-a ma-an-dúg-ga sal-un-ne_(_213_)_ mèn-ne-en_ 16. As for me what shall I do? I who have bestowed care. A sacred devotee I am. 17. _gud-dam e ib-tag-ra be-in-ra ni-zu_(_214_)_ e-ne-ib-uš_ 17. Coming forth like an ox, _hastening in destructive fury_ he came; even thee thyself he pursued. 18. _šar-úr á nam-ur-sag-gà-mu šu-nu-um-ma-ti_ 18. The _šar-ur_ weapon, arm of my heroic power I have taken not in my hand. 19. _é ģallab-mà a-gil-zu_(_215_)_-bi dal-la mi-ni-gí_(_216_) 19. Of my temple in Hallab its treasures he has hidden far away. 20. _giš-dal é-an-na pa-ba mi-ni-in-kud_ 20. Of the _tallu_(217) of Eanna its _PA_ he broke off. 21. _gud-dam sil-šú im-ma-na-ra-è_ 21. Like an ox he came up against thee on the highways. 22. _gud-dam e e-sir unu-(ki)-ga-ge šár-ra mu-ni-in-gaz_ 22. Like an ox going forth in the streets of Erech he slaughtered multitudes(?). 23. _šár-ra giš-KU-A-a-na mu-ni-in-dīg_ 23. Multitudes in their habitations he caused to die. 24. _giš-ig ká-gal-la im-ma-an-gŭr-gŭr_ 24. The doors of the city gate he shattered. 25. _a-tuģ_(_218_)_-na-ka ... im-ma-an-è_ 25. Her defender he caused to go forth, 26. _šu-PEŠ_(_219_)_ dumu šu-PEŠ __d.__Innini-ge_ 26. The fisherman, the son fisherman of Innini. 27. _šen-urudu mu-na-an-bar-ri-ia-dúg_(_220_) 27. The copper vessels he scattered. 28. _gud-dam ra ... im-ma-an-ra-aģ_ 28. Hastening like an ox he has wrought demolition. 29. _gud-dam e er-im-ma-an-šub_(_221_)_ sîg-sîg-ni-mà-mal_(_222_) 29. Coming forth like an ox tears he has caused to fall and misery he caused to be. 30. _d.__Innini zig_(_223_)_-mu sum-ma-ab_ 30. Oh Innini, grant me favor. 31. _gud kur-ra ga-mu-ra-ab-sum tùr-zu ga-mu-ra-ah-lu_(_224_) 31. Oxen of the mountains I will give thee; thy stables I will enrich for thee. 32. _udu ... kur-ra ... ga-mu-ra-ab-sum amaš-zu ga-mu-ra-ab-lu_ 32. Sheep of the mountains I will give thee; thy sheepfolds I will enrich for thee. 33. _azag __d.__Innini-ge mu-na-ni-íb-gí-gí_(_225_) 33. Holy Innini replied:— 34. _a-šag ģallab-(ki)-a dúr-gar be-e-gar-ra e-ku_(_226_)_ ni-nad-ba_ 34. “In the plains of Hallab thou shalt make thy abode where the people repose.” 35. _ama-ba_(_227_)_ ... gĭr(?) ... ģa-ra-ab-túg-e balag-al_(_228_)_ ģu-mu-ra-ab-bi_ 35. May their hosts _attend_(?) thee and proclaim to thee on lyre and harp(?) 36. _d.__Innini nam-ur-sag-[zu]_(_229_)_ ga-ám-dúg_ 36. Oh Innini, I will rehearse thy valor. 37. _zag-sal-zu ... dug-ga-ám_ 37. It is good to sing thy praise. LITURGICAL HYMN TO SIN. 8097 (NO. 7) This liturgical composition consists of two melodies each designated by the rubric _sagarram_, “It is a _sagar_.” The entire service is sung to the _tigû_, a kind of flute. In the first melody of fifteen lines the choir chant the glory of the moon god and his city Ur. The second melody of twenty-four lines is apparently an address of the earth god Enlil to his son the moon god. This melody must remain obscure as long as the recurring liturgical phrase _áb-mu-ba-ši-in-dib_ is unexplained. .... .... 5. [...]_-ni éš uri-ki mu-šú ba-an-sá_ 5. His city(?) the abode of Ur as a name he named. 6. _en ud-sud-du-ge uru-ni-ta_ 6. As lord unto eternal days in his city, 7. _d.__Zu-en-e kidur_(_230_)_ ba-ni-in-gar_ 7. The god Sin he(231) caused to abide. 8. _uri-ki uru šag-gi-pad-da-na_ 8. In Ur the city which his heart has chosen 9. _è gud-gim ub-im-me_ 9. The temple like a strong bull calls unto the regions(?)(232) 10. _lugal-mu ... sá-rin-na-ni_(_233_) 10. Of my king, may his net(?) 11. _ki-maģ ki-kal-kal ģe-en-na-nam-ma-ám_ 11. Be upon tomb and ruins. 12. _d.__Zu-en-e uru kenag-gà-ni_ 12. Of Sin, may his beloved city, 13. _eš uri-(ki) me-azag-azag-ga_.... 13. The dwelling-place Ur, with holy decrees a city.... 14. _lugal-mu bara_.... 14. Of my king may his chapel.... 15. [...]_-e nin [...] gar-ra_.... 15. .... 16. _sa- [gar-] ra- ám_(_234_) 16. It is a _sagar_ melody. 17. _e_(_235_)_ __d.__Nannar [ áb -] zu me-a mu-’u-lu en __d.__Áš-ìm-ür_ 17. Hail! Nannar, of the flocks(?) thou art ruler, lord Ašimur. 19. _uru igi-ila éš šag [-gál ul- ] ti_(_236_)_-a-ni-mà_ 19. In my city of the lifting of the eyes, the home of his own abode, which is his fulness of luxury, 20. _šuruppak-gim [nam-ģar-]-gud-e_(_237_)_ gál-la-bi_ 20. Whose design is like Šuruppak, 21. ..._-e.... áb-mu-ba-ši-in-dib_ 21. ....I have caused him to be a shepherd(?) 22. _[e dumu] __e.__En-lil-lá kalama me-a_ _mu-’u-lu en __d.__Áš-ìm-ür_ 22. [Hail! son] of Enlil, in the Land he is ruler, lord Ašimur. 24. _[uru igi-] ila éš-šag-gál ul-[ti]-a-ni-mà_ 24. Into my city of the lifting of the eyes, the home of his own abode, which is his fulness of luxury, 25. _[šuruppak]-gim nam-ģar-gud-[e] gál-la-bi_ 25. Whose design is like Šuruppak, REVERSE 1. _[... áb-mu-ba-] ši-in-dib_ 1. [...] I have caused him to be a shepherd(?) 2. _[dumu-sag __d.__En-lil-lá kalama me-a] mu-’u-lu en __d.__Áš-ìm-ür_ 2. [First son of Enlil, in the Land he is] ruler, lord Ašimur, 4. _[ud-]-dug-ga [ki-gar-ra mu-šú ga]-sá-a_ 4. [“He that institutes battle” ] as a name I name. 5. _d.__Áš-ìm-[ür šag]-gi-pad-da-mu_ 5. Ašimur the ... whom my heart has chosen, 6. _é-mud-[kur-ra-mu]_(_238_)_ áb-mu-ba-ši-in-dib_ 6. In Emudkurramu I caused to be a shepherd(?). 7. _dumu-sag __d.__En-lil-lá kalama me-a mu-’u-lu_ 7. First son of Enlil, in the Land he is ruler. 8. _ud-dug-ga_(_239_)_-ki-gar-ra mu-[šú] ga-sá-a_ 8. “He that institutes battle” as a name I name. 9. _d.__Áš-ìm-ür me-en ki [šag]-gi-pad-da-mu_ 9. Ašimur thou art; where my heart has chosen, 10. _é-mud-kur-ra-mu áb-[mu-ba]-ši-in- dib_ 10. In Emudkurramu I have caused thee to be a shepherd(?). 11-12. _lugal tùr-azag-ga áb-zu me-a mu-’u-lu šul-pa munsub-nun-na_ 11-12. Lord of the clean sheepfolds, ruler of the flocks is he, the glorious(?) hero, far famed shepherd. 13. _šag-túm-ma bara ša mu-un-dū eš-e uri-(ki)-mu-[šú]_ 13. In the meadow a sanctuary I have built; in the abode of my city Ur, 14. _é-šág-nam-sar kur Dilmun-na nam_ 14. In the temple Šagnamsar(240) which is in the mount of Dilmun, 15. _é-gi-azag-bi-a áb mu-ba-ši-in-dib_ 15. In the temple of the holy stylus a shepherd I caused him to be(?) 16. _dumu-sag __d.__En-lil-lá kalama me-a mu-’u-lu šul-pa munsub nun-na_ 16. First son of Enlil, in the Land he is ruler, glorious(?) hero, far famed shepherd. 18. _šag-túm-ma bara ša-mu-un-dū éš-e uri-ki-mu-šú_ 18. In the meadow a sanctuary I built; in the abode of my city Ur, 19. _é-šá-nam-sar kur Dilmun-na nam_ 19. In the temple Šagnamsar which is in the mount of Dilmun, 20. _é-gi-azag-bi-a áb-mu-ba-ši-in-dib_ 20. In the temple of the holy stylus a shepherd I have caused him to be(?) 21. _sa-gar- ra- ám_ 21. It is a _sagar_ melody. 22. _nar-balag_(_241_)_ __d.__Zu-en-na_ 22. Song on the flute to Sin. LAMENTATION ON THE DESTRUCTION OF UR. 7080 (NO. 11) The fragment Ni. 7080 carries the right half of one of the largest literary tablets in the Museum. Broken evenly at the center from top to bottom the right half of this tablet preserves part of Col. III and all of Cols. IV, V of the obverse. The reverse correspondingly contains Cols. I, II and half of Col. III. Like so many similar liturgical compositions of the period of Ur this lamentation is divided into a series of _kišubs_ or songs, here of unusually great length. The third song ends at Obv. III 38; its first line stood in Obv. II, which has been lost. The fourth song began at Obv. III 42 and ends at Obv. IV 23, containing thirty-four lines. The fifth song begins at Obv. IV 27 and ends at Obv. V 7, containing forty-seven lines. In the following pages will be found a translation of twenty-three lines of the end of the fourth song which describes the wrathful word of the gods Anu and Enlil. The fifth song, a remarkable ode to the wrathful word of Enlil, has been translated so far as the text permits. The sixth song begins at Obv. V 11, and probably terminated in the broken passage at the top of Rev. I. Its length was also unusual, having at least forty-five lines. This song was edited on a small tablet Ni. 4584 on which the beginning and the end of the section are preserved. It has been published as No. 10 in _Sumerian Liturgical Texts_, Vol. X of the Publications of the Babylonian Section. Only a few lines at the commencement of this song have been translated here. From this point onward the language of the liturgy presents such difficulty that the writer has been unable to offer a translation. Section seven probably ended at the top of Rev. II and refers throughout to the mother goddess who weeps over the ruins of Ur. The eighth song probably began at the top of Rev. II and ended perhaps at the top of Rev. III. It is another doleful ode to the weeping mother and many of its lines are clear and translatable. The entire song is marked by sorrowful refrains: _me-li-e-a uru-mu nu-me-a_, Oh woe is me, my city is no more.(242) _a-uru-mu im-me_, How long? oh my city I cry.(243) _me-li-e-a uru-ta è-a-mèn_, Oh woe is me, from the city I depart.(244) _dingir ga-ša-an-gal-mèn é-ta è-a-mèn_, Great divine queen am I, from the temple I depart.(245) _er-gig ni-šéš-šéš_, She weeps bitterly.(246) Only the ends of lines of a large part of the ninth song are preserved in Rev. III. The tenth song probably occupied most of the space in Rev. IV. Speculation concerning the number of songs in the entire liturgy is limited to the number of about 11-13. The liturgy was, therefore, extremely long, attaining to a content of about 500 lines. We know from the single tablet variant of the sixth song that another edition of this series existed in which small tablets carried each a single _kišub_. A similar condition of editorial redaction is revealed by ZIMMERN, KL. 200, a small tablet which contains the twelfth song of a liturgy to the deified king of Isin, Išme-Dagan. The historical event referred to in this liturgy is undoubtedly the destruction of Ur in the time of Ibi-Sin, last of the kings of the Ur dynasty. This calamity left many traces in the temple songs of Sumer, and the Sumerian prayer books of Nippur contain other lamentations on the fall of Ur, written perhaps during the Isin period. The writer has already published a single column tablet which rehearses the same catastrophe, mentioning Ibi-Sin himself and naming the Elamites as his captors.(247) OBVERSE IV 1. _an-ni e-ne-em-bi ba-ra-mu-un-gur_ 1. Anu may prevent his word. 2. _d.__Mu-ul-lil-e ni_(_248_)_-šág ģe-ám-bi_ 2. Enlil may order kindness. 3. ... _šag-mu ba-ra-be-in-šed-di_ 3. And may my heart be at peace from sorrow. 4. [...-]_su-ud arad-na sag ki-ba-da-ab-gál-la_ 4. 5. [ ]-_nae-ne-em-súr-ragur-da-bi_ 5. [ ] the angry word be prevented. 6. [ ] _ba-da-an-dúr-ru-ne-eš-a_ 6. 7. _ùr-ģe-im-ma-gid-gid-da ģe-im-ma-lal-lá_ 7. The foundations it has annihilated, and reduced to the misery of silence. 8. _an-ra a-i-ne-mà me-e ģe-im-ma-na-dúg_ 8. Unto Anu I will cry my “how long?” 9. _d.__Mu-ul-lil-ra ní-mu šag-ne-du ģe-im-ma-ag_ 9. Unto Enlil I myself will pray. 10. _uru-mu nam-ma-gul-lu ģe-im-me-ne-dúg_ 10. “My city has been destroyed” will I tell them. 11. _Uri-(ki) nam-ma-gul-lu ģe-im-me-ne-dúg_ 11. “Ur has been destroyed” will I tell them. 12. _uku-bi nam-ma-bir(?)-e ģe-im-me-ne-dúg_(_249_) 12. “Its people have been _scattered_” will I tell them. 13. _an-ni e-ne-em-bi ba-ra-mu-un-gur_ 13. May Anu prevent his word. 14. _d.__Mu-ul-lil-e ni-šág ģe-ám- bi_ 14. May Enlil order kindness. 15. _šag-mu ba-ra-be-in-šed-di_ 15. And may my heart be at peace from sorrow. 16. _uru-mu gul-gul-lu-ba-da-bi ģe-im-ma-an-?-eš_ 16. My city which has been destroyed may they ... 17. _Uri-(ki) gul-gul-lu-ba-da-bi ģe-im-ma-an-?-eš_ 17. Ur which has been destroyed may they ... 18. _uku-bi dìg gi-bil-šu ág-bi ģa-ba-an-ṫar-ri-eš_ 18. Of its slain people may they decree a new dispensation.(250) 19. _me-e nig-dúg-mu mu-ne-sum-ma-gim_(_251_) 19. I will offer my meditations unto them. 20. _me-e uru-mu-da ģe-en-bi mu-un-da-lal-eš_ 20. I (will say to them): “In my city they have despised the splendor.” 21. _Uri-(ki) mu-durun-da ģe-en-bi mu-(un)-da-lal-e-eš_ 21. “In Ur the city of homes they have despised the splendor.” 22. _an-ni [dúg-ga-ni ģur] nu-kúr-ru-dam_ 22. Anu whose words in this manner change not. 23. _d.__ Mu-ul-lil-e eṇim-bi è-a-ni ... e-dam_ 23. Enlil the going forth of whose word.... ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 24. _ki-šub-gú 4-kam-ma-ám_ 24. It is the fourth song. 25. _uru-ni ba-da-gul-ám me-ni ba-da-kúr-am_ 25. Her city has been destroyed, her ordinances have been changed. 26. _giš-gí- gál-bi- im_ 26. This is its antiphon. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 27. _d.__ En-lil-li ud-de gù-ba-an-de_ 27. Enlil utters the spirit of wrath 28. _uku-e še-ám-šá_ 28. and the people wail. 29. _ud ģe-gál-la kalaṃa-da ba-da-an-ḳar_ 29. The spirit of wrath prosperity from the Land has destroyed 30. _uku-e še-ám-šá_ 30. and the people wail. 31. _ud dug Ki-en-gi-da ba-da-an-ḳar uku-e še-ám-šá_ 31. The spirit of wrath peace from Sumer has taken and the people wail. 32. _ud ģul-gál-e á-ba-da-an-ág uku-e še-ám-šá_ 32. He has sent the evil spirit of wrath and the people wail. 33. _ḳin-gal-ud-da ud-da-gub-ba šu-na im-ma-an-sĭg_ 33. The “Messenger of Wrath,” the “Assisting Spirit” into its hand he entrusted.(252) 34. _ud kalam-tíl-tíl-e gù-ba-an-de uku-e še-ám-šá_ 34. He has uttered the spirit of wrath which exterminates the Land and the people wail. 35. _d.__En-lil-li __d.__Gi-bil á-taģ-a ki-mu-na-ni-in_-[ ] 35. Enlil _has sent_ Gibil as its helper. 36. _ud-gal an-na-ge gù-ba-an-de uku-e še-ám-šá_ 36. The great spirit of Heaven has been uttered and the people wail. 37. _ud-gal-e_(_253_)_ an-ta gù-ni-ib-im-me uku-e še-ám-šá_ 37. The mighty spirit on high he commanded forth and the people wail. 38. _ud kalam tíl-tíl-e azag ki_ ... 38. The spirit that annihilates the Land ... 39. _im-ģul-e a-maģ-è-a-gim_ ... 39. The evil storm like a mounting inundation ... 40. _giš-dúr_(_254_)_ uru-ge sag-gaz ni-ag_ ... 40. The shepherd of the city it slew ... 41. _an-na ùr-ba? mu-un-nigin_ ... 41. Of heaven its foundation it ... 42. _ud-da igi-ba-ne mu-un-ne-ne_ ... 42. 43. _bàr-bàr-ri ne-gig-edin-na tùr(?)_ ... 43. 44. _an-ne-bar-ám ne-gùr-gùr_ ... 44. 45. _an-ne é UD-UD è_ ... 45. 46. _kalam-ma lăg-lăg-ga_ ... 46. (Lines 47-55 mostly illegible.) Col. V. (Lines 1-6 mostly illegible.) 7. _Uri-(ki)-ma túg-gim ba-e-gul ... gim ba-e-búr_ 7. Ur like a garment thou hast destroyed, like a ... thou hast scattered. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 8. _ki-šub-gú 5-kam-ma-ám_ 8. It is the fifth song. 9. _ud ug(?)-ám al-[ ]uku-e še-am-šá_ 9. The spirit of wrath like a _lion_ ... and the people lament. 10. _giš- gí- gál -bi- im_ 10. This is its antiphon. 11. _ud-ba ud uru-da ba-da-an-gar uru-bi_ ... 11. At that time the spirit of wrath upon the city was wrought and the city....(255) 12. _a-a __d.__Nannar uru dim-dūl-dūl-da ba-da-an-[ ]uku-e še-ám-šá_ 12. Father Nannar upon the city of _master workmen_ ... and the people wail. 13. _ud-ba ud kalama-ta ba-da-an-kár uku-e še-ám-šá_ 13. At that time the spirit of wrath _descended_ upon the Land and the people wail. 14. _uku-bi šika-kud-da [nu-me-a bar-ba ba-e-si]_ 14. Her people without water jars sit without her in desolation 15. _bád-ba gú [?_(_256_)_]-nin [kaskala im-ma-an-gar-gar uku-e še-ám-šá_] 15. Within her ... in the ways are _placed_ and the people wail. 16. _ká-gal-maģ gĭr-gál-la-[ba àd-a im-ma-] an [BAD]_ 16. The great city gate and the highways with the dead are _choked up_. 17. _duk?-tun-sìr-gim dū-a-ba [sag-bal-e] ba-ab- gar_ 17. Like a leather vessel all of her the usurper cast asunder(?) 18. [ ] _e-sir gĭr-gál-la-ba àd im-ma-an-gar-gar_ 18. In her ... streets and roads corpses he _heaped up_(?) LITURGICAL HYMNS OF THE TAMMUZ CULT. 3656 (MYHRMAN NO. 5) The obverse of this fine single column tablet contained a hymn in thirty-eight lines to the departed Tammuz. It represents the people wailing for the lord of life who now sleeps in the lower world. Thirteen lines have been completely broken away from the top. The reverse carried a long liturgical song of the cult of this god in which the mother goddess is represented wailing for her ravished lover. Songs of the weeping mother are common enough in these wailings for Tammuz, but all other known examples of this _motif_ represent the major unmarried type of mother goddess Innini-Ishtar wandering on earth, crying for her departed son. The hymn on our tablet reveals in a wholly unexpected manner the close relation between the mother goddess Gula of Isin and Innini. It was known that both sprang from a common source, a prehistoric unmarried goddess, but one had hardly supposed that the liturgists went so far as to introduce the married goddess of Isin in the rôle of the virgin mother Innini. The great mother divinity of Isin, although attached in a loose way to a male consort Ninurta, in that city retained, nevertheless, much of her ancient unattached character. In the standard liturgies she is almost invariably the type of Weeping mother, whereas Innini is this type in the Tammuz liturgies. Since Gula of Isin was the ordinary liturgical type we find the influence of the ordinary liturgies effective in the composition of the Tammuz hymn. It explains the extraordinary phenomenon of the introduction of a long passage (Rev. 3-10) from one of the wailing liturgies. And the short litany refrain lines 11-20 is obviously an imitation of numberless similar passages of the ordinary liturgies in which the goddess wails for various temples; here only for Nippur and Isin, since the composition was written for the services at Nippur in the period of the Isin dynasty. In a most gratifying manner our tablet shows how the lamentations of the mother goddess in the canonical prayer books express sorrows for certain concrete misfortunes and certain defined temples and cities and find their general expression in the lamentations for Tammuz, the representative of all human vicissitudes. This edition has been made from my own copy. The tablet was first published by MYHRMAN, PBS. Vol. I No. 5, and by RADAU, BE. 30 No. 2. To these copies I have been able to make only slight additions. HYMNS OF THE TAMMUZ CULT 1. _KU_-? [ ] 1. 2. _kalag giš_ [ ] 2. Oh strong one [ ] 3. _me-ri kuš-ù-[zu_(257) ] 3. _Thy_ weary foot [ ] 4. _á-lirum-šu_(_258_)_-[kuš-ù-zu_ ... ] 4. _Thy weary_ arms—breast—hands [ ] 5. _a-zu_(_259_)_-guruš a-zu_ [ ] 5. Oh strong healer, oh ... healer [ ] 6. _kalag __d.__Da-mu-mu_ [ ] 6. Oh strong one, my Damu [ ] 7. _ṭu-mu ù-mu-un mu-zi-da_ [ ] 7. Oh child, lord Gišzida [ ] 8. _a-zu a dam ... ni-kuš-ù-a-zu_ 8. Oh healer, how long husband ... wilt thou be weary? 9. _a-zu a ṭu-mu ... ni-kuš-ù-a-zu_ 9. Oh healer, how long son ... wilt thou be weary? 10. _i-dé (?) ... ṭu-ru ? [na?] zu-dé_ 10. When before ... thou sittest, 11. _kalag da-ga-ám-ma_(_260_)_-ni ... zu-dé_ 11. Oh strong one, when _into_ his _assembly_ thou ... 12. _a-rib_(_261_)_ šu-si me-ri ... a-bal-mà na-nam_ 12. Alas he whose fingers and feet [_are bound_], my irrigator(262) is he. 13. _šag-zu-šú la-aģ-[la-aģ-]ģu-a-zu_ 13. Because of thee she wanders far for thee. 14. _kalag __d.__Da-mu-mu a-bal-mà na-nam_ 14. My sturdy Damu, my irrigator is he. 15. _ama-zu mu-lu er-ri nu-kuš-ù_ 15. Thy mother she of lamentation rests not. 16. _ama ga-ša-an tin-dib-ba túb-bi-šú nu-durun_ 16. The mother, queen who gives life to the afflicted, tarries not to repose. 17. _ù-šub-ba-za ù-zi-ga-za sìr-ri-šú na-ri-bi_ 17. In thy perdition, in thy seizure, in melodious sighing she speaks of thee. 18. _kalag a-rin-na-za ù(?) a-tar-ra-za sìr-ri-šú na-ri-bi_ 18. Oh hero, in thy contumely, in thy removal, in melodious sighing she speaks of thee. 19. _ama-ugu-mu GAR-LUL-LUL-na-mu sìr-ri-šú nu-uš ma-gub-bi_ 19. My child-bearing mother, my lamenter(?) with melodious sighing behold she stands 20. _kalag idim-[ma me-]en galu-kur-al_ 20. Oh sturdy one, prostrate thou art, a man of the land of wailing(?)(263) 21. _en ... me-en galu-kur-dim_(_264_) 21. Oh lord, ... thou art, a man of the land of lament. 22. _unu-[dagal-mu] kur-idim-ma-mu_ 22. In my vast chamber, in my land of misery, 23. _en me-en a-ra-li ki-sag kirud-da-mu_ 23. A lord am I. In Aralu, place where I am cast away, 24. _kalag me-en kur-ri-sud-du-šú im-ma-ab-du me-en_ 24. A laborer am I. Unto the faraway land I go. 25. _ud-me-e-na_(_265_)_ ni_- ? ? 25. Daily(?) he [_sorrows_?](266) REVERSE 1. _šă-ab-er-ri_(_267_)_ kuš-ù-a-mu ma-a-a nad-da-[mu]_ 1. I weary with heart woe, where shall I rest? 2. _balag-di šă-ab-er-ri kuš-ù-a-mu ma-a-a nad-da-[mu]_ 2. Oh sing to the lyre; I weary with heart woe, where shall I rest? 3. _ama uru-sag ga-ša-an tin-dib-ba mèn_ 3. Mother of the chief city,(268) queen who gives life to the dead am I. 4. _sag-ṭu-an-na ga-ša-an Ì-si-in-(ki)-na mèn_ 4. First born daughter of heaven,(269) queen of Isin am I. 5. _ṭu-mu é-a ga-ša-an-mu_(_270_)_ __d.__Gu-nu-ra_ 5. Daughter of the temple, Queen Gunura. 6. _tum-lu-azag ama é-šăb-ba mèn_ 6. Holy _tumlu_ mother of Ešabba am I. 7. _d.__En-á-nun_(_271_)_ ama gù-an-ni-si mèn_ 7. Enanun mother of lamentation am I. 8. _ga-ša-an nigín-mar-ra ki-azag-ga mèn_ 8. Queen of Niginmarra,(272) the holy place, am I. 9. _ga-ša-an áš-te_(_273_)_ ... ga-ša-an La-ra-ak-(ki) mèn_ 9. Queen of Ašte,(274) queen of Larak. 10. _ama é-a __d.__Ašnan __d.__Azag-sud mèn_ 10. Mother of the temple, Ašnan the divine lustrator(275) am I. 11. _šă-ab-er-ri a-še-ir-ri ma-a kuš-ù-mu_ 11. Weeping and sighing where shall I find rest? 12. _er é-kur-ra-ge ma-a kuš-ù-mu_ 12. Weeping for Ekur, where shall I repose? 13. _er kenur-ra-ge ma-a kuš-ù-mu_ 13. Weeping for Kenur, where shall I repose? 14. _er dù-azag-ga-ge ma-a kuš-ù-mu_ 14. Weeping for Duazagga, where shall I repose? 15. _er é-dīm-ma_(_276_)_-ge ma-a kuš-ù-mu_ 15. Weeping for the “House of the King,” where shall I repose? 16. _er uru-sag-gà-ge ma-a kuš-ù-mu_ 16. Weeping for the chief city, where shall I repose? 17. _er tir-azag-ga_(_277_)_-ge ma-a kuš-ù-mu_ 17. Weeping for the sacred forest, where shall I repose? 18. _er Ì-si-in-(ki)-na-ge ma-a kuš-ù-mu_ 18. Weeping for Isin, where shall I repose? 19. _er é-gal-maģ-a-ge ma-a kuš-ù-mu_ 19. Weeping for Egalmah, where shall I repose? 20. _er La-ra-ak-(ki)-a-ge ma-a kuš-ù-[mu ma-a na]-d-da-bi_ 20. Weeping for Larak, where shall I repose, where shall he rest? 21. _šă-ab dam-e-mu ša-ab [tu-mu-]_(_278_)_ mu_ 21. The ravished one my husband, the ravished one, my son, 22. [...] _ki-el-la šăb mu-ud-na-mu_ 22. [In ... ] the clean place, the ravished one my spouse, 23. _ṭu-mu-tūr ṭu-[mu ... ]_ 23. The little son, the ... son [...] 24. _ga-ša-an_ [...] 24. 25. _šă-ab_ [...] 25. 26. _AN-NE_ [...] 26. 27. _sukkal_ [...] 27. (279) L. E. _a-šab-ba-ni a-ba-bar-ra-ni_ L. E. How long his ravishing? how long his absence?(280) A LITURGY TO ENLIL, SERIES _E-LUM GUD-SUN_ (ZIMMERN KL. NO. 11) The history of the text of this long and intricate Enlil liturgy elucidates in unusual manner the evolution of Sumerian prayer books until they attained canonical and permanent form. The earliest text of this liturgy is partially preserved on the _Tablet Virolleaud_ published in the _Revue d’Assyriologie_, Vol. XVI. The fragment was brought to Europe in 1909 by the assyriologist CHARLES VIROLLEAUD, having been purchased by him during his excavations in Persia. It is light brown and varies from the center to the edge by two inches to one inch in thickness. The fragment is from the upper left corner of a large three(?) column tablet. About half of the first melody is preserved on the obverse. The reverse preserves the last two melodies. From their rubrics we learn that the entire series contained eleven sections. This tablet has the rubric _ki-šub-gú_ after each strophe. The titular litany(281) occupies as usual the next to the last place but only the opening lines giving the _motif_ and a few titles are given. The redactor indicates the remaining titles by a rubric “(Recite the title) of a god until they are finished.” The rubric is in Semitic which shows that the redaction was done by Semitic scholars. The series as it finally issued from the hands of the liturgists in the Isin period was written upon a huge five(?) column tablet, the lower half of which has been published by ZIMMERN, _Altsumerische Kultlieder_, No. 11. Each column contained about fifty lines. There are no _giš-gí-gal_ or antiphons after the melodies, ten of which I have been able to restore. By borrowing from old songs and other liturgies the redactors have greatly increased the length of this service. At least ten songs have been lost on Cols. III, IV of the obverse and I, II of the reverse. The late Assyrian redaction is mentioned in the catalogue of prayer books IV Raw. 53 I 13 and in BL. No. 103 Obv. 13. SBH. No. 21, edited in SBP. 112-119, is tablet one of the late Babylonian School(282) and contains the first four songs, duplicates of the first four on K.L. 11. SBH. No. 25, edited in SBP. 120-123,(283) carries on the obverse two songs (_e-lum di-da-ra_ and _me-e ur-ri men_) found on Col. III of K.L. No. 11, Rev., or the two last melodies before the titular litany. A fragment published by MEEK in BA. X pt. 1, No. 11, contains the end of _e-lum di-da-ra_ and all of _me-e ur-ri men_. SBH. 25 and MEEK No. 11 belong to the series _e-lum di-da-ra_, entered in the Assyrian catalogue, IV Raw. 53_a_ 8, and form tablet _one_ of that service. The titular litany of the _e-lum gud-sun_ series is identical (except for some variants) with the famous titular litany of the mother goddess series _mu-ten NU-NUNUZ gim-ma_, tablet _five_, edited in SBP. 149-167. Portions of the titular litany of the Enlil series have been edited in PBS. X 155-167, see pages 163-4. The titular litany of _ní-ma-al gù-de-de_ occurs at the end of tablet two of that series, SBP. 24-9 = BL. 72-3. Not every series has a theological litany of this kind, which ordinarily comes before the _er-šem-ma_, or intercessional song at the end. The song to the “word,” which occurs in all series, is partially preserved on Obv. III and begins _a-ma-ru na-nam_. The indispensable song to the weeping mother comes just before the titular litany. This little nine-line melody _me-e ur-ri-mèn me-e kàs-mèn_ must have been a national religious song. It was copied into another Enlil song service as we have seen. The same song introduces tablet _four_ of an Innini series of which we have only the end of tablet _three_, K. 2759, in BL. 93 f. Finally the reader will note that the first song _e-lum gud-sun_ of this series has been copied into one of the tablets of _ame baranara_, SBH. No. 22 = SBP. 126 f. A fragment of some unknown series, K. 8603 = BL. 14 also employs this song in the body of its text. 1. _e-lum gud-sun mu-zu kur-kur-šú_(_284_) 1. Exalted one, bull that overwhelms, thy name is on the lands. 2. _ù-mu-un-e_(_285_)_ kur-kur-ra gud-sun_ 2. Lord of the lands, bull that overwhelms, thy name, etc.(286) 3. _ù-mu-un dúg-ga-zi-da gud-sun_ 3. Lord of the faithful word, bull that overwhelms, etc. 4. _d.__Mu-ul-lil a-a ka-na-ág_(_287_)_-gà ... gud-sun_ 4. Enlil, father of the Land, bull that overwhelms, etc. 5. _sib sag-gíg-ga gud-sun_ 5. Shepherd of the dark-headed people, bull that overwhelms, etc. 6. _i-dé-duģ ni-te-na gud-sun_ 6. Thou of self-created vision, bull that overwhelms, etc. 7. _am GĬR_(_288_)_-na sá-sá gud-sun_ 7. Wild bull who directs his hosts, bull that overwhelms, etc. 8. _ù-lul-la ku-ku_(_289_)_ gud-sun mu-zu kur-kur-šú_ 8. Thou that sleepest the sleep of perversity, bull that overwhelms, thy name is on the lands. 9. _mu-zu kur-ra mu-ma-al-la-šú an ní-bi nam-dúb_ 9. When thy name is laid upon the lands the heavens tremble of themselves, 10. _ki ní-bi nam-sīg_ 10. and the earth quakes of itself. 11. _d.__Mu-ul-lil e-ne-em-zu kur-ra-ám ma-ma-al-la-šú_ 11. Oh Enlil, when thy word is laid upon the lands, 12. _dúg-ga-zu kur-ra-ám ma-ma-al-la-šú_ 12. When thy command is laid upon the lands, 13. _daģ-a-zu kur-ra-ám ma-ma-al-la-šú_ 13. When thy _command_(290) is laid upon the lands, 14. _an ní dúb sīg_(_291_)_ ki ní-bi nam-sīg_ 14. The heavens tremble of themselves, the earth of itself quakes, 15. _ama [nu]_(_292_)_-gíg-gi ama nu-bar-ra dumu-ni mi-ni-in-gí-gí_ 15. The harlot mother, the hierodule mother slays her son, 16. ... _ga-ša-an uru bar-ra-ra dumu-ni mi-ni-in-gí-gí_ 16. ... queen of the city, outside the city slays her son. 17. ... _dumu-ni mi-ni-in-gí-gí_ 17. ... slays her son. 18. _e-lum ... e-ne-em-zu-šú ... kur-ri ni-in-gí-gí_ 18. Oh exalted ... at thy word ... the foreign land _thou reducest to the misery of silence_. 19. _d.__Mu-ul-lil mu-lu? A_ ... 19. Enlil lord of ...(293) 20. _kur-ri ni-in-gí-[gí]_ 20. the foreign land thou _reducest to the misery of silence_ 21. _e-lum za-e e-ne-em-zu an-e um-ma-[dúg]_ 21. Oh exalted one, as for thee, thy word in heaven speak 22. _an-e ib-[...]_ 22. and heaven shall ... 23. _d.__Mu-ul-lil za-e e-ne-em-zu ki-e um-[ma-dúg]_ 23. Enlil, as for thee, thy word on earth speak 24. _ki nu-um-_[ ] 24. and earth shall not.... 25. _dim-me-ir a-tú-a_(_294_)_ um-ma-dúg_.... 25. God of libation speak [and heaven shall ... and earth shall not....] 26. _d.__am an-ki am uru zí-ba-ge um-ma-dúg_ [....] 26. Divine wild ox of heaven and earth, wild ox of the good city(295) speak, etc. 27. _ama é-maģ-a_(_296_)_ __d.__[Dam-gal-nun-na-ge]_ 27. Mother of the house of the famous one, Damgalnunna, 28. _um-ma-dug_ [....] 28. speak, etc. 29. _d.__Asar-lù-dug-e [dumu uru zí-ba-ge]_ 29. Marduk, son of the good city(297) 30. _um-ma-dúg_ [....] 30. speak, etc. 31. _d.__ìd ama uru zí-ba-ge um-[ma dug....]_ 31. River goddess, mother of the good city speak, etc. 32. _d.__A-?_(_298_)_-e ga-ša-[an ab-su-ra-ka-di_(_299_)_ um-ma-dug....]_ 32. Zarpanit queen of ... speak, etc. 33. _[sukkal-zid mu-dug-ga]-sá-a-ra um-ma_(_300_) 33. Faithful messenger, called by a good name, speak, etc. 34. _[ud-dé du(l)- du(l)-]dúg šu-ám mi-ib-gál_ 34. [The spirit] reduces [all things] to tribute.(301) 35. _te-e-ám ama-gan-ra dumu-ni zí-em-mà-na-ad(!)-du_(_302_) 35. How long shall the child-bearing mother reject her son? 36. _te-e-ám ama-gan-ra ga-ša-an urú_(_303_)_ bar-ra-ra dumu-ni zí-em-mà-na-ad(!)-du_ 36. How long shall the child-bearing mother, queen of the city, cast aside her son?(304) 37. _te-e-ám ama-gan-ra ga-ša-an sun-na-ra_(_305_)_ dumu-ni zí-em-mà-na-ad-du_ 37. How long shall the child-bearing mother, the wild-cow queen, reject her son? 38. _a urú-a mu-lu im-me-a-ra_(_306_)_ dumu-ni zí-em-mà-na-ad-du_ 38. How long in the city shall he of wailing reject his son? 39. _a ki-dagar-ra-ám Nippur-ám ib éš-ga-a-ra_(_307_) 39. How long in the wide land, in Nippur, in the region of the vast abode? ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 40. _a-gal-gal šel-su-su mulu ta-zu mu-un-zu_(_308_) 40. Flood that drowns the harvests, who comprehends thy form? 41. _e-lum a-gal-gal šel-su-su mulu ta-zu mu-un-zu_ 41. Exalted, flood that drowns the harvests who comprehends thy form? 42. _d.__mu-ul-lil ù-mu-un kur-kur-ra_ 42. Enlil lord of the lands, who etc. OBVERSE II 1. _ù-mu-un dúg-ga-zi-da_(_309_) 1. Lord of the faithful word, who etc. 2. _d.__mu-ul-lil a-a ka-nag-ga_ 2. Enlil father of the Land, who etc. 3. _sib sag-gíg-ga_ 3. Shepherd of the dark-headed people, who etc. 4. _i-dé-duģ ní-te-na_ 4. Thou of self-created vision, who etc. 5. _am erin-na sá-sá_ 5. Hero who directs his hosts, who etc. 6. _ù-lul-a dúr-dúr_ 6. Thou that sleepest the sleep of perversity, who etc. 7. _šag gi-ū gi-ū šă-ab túg-e túg-e_ 7. Oh heart be reconciled, be reconciled, oh heart repose, repose. 8. _šag an-na gi-ū gi-ū_ 8. Oh heart of Anu be reconciled, be reconciled. 9. _šag __d.__mu-ul-lil gi-ū gi-ū_ 9. Oh heart of Enlil be reconciled, etc. 10. _šag ur-sag-gal gi-ū gi-ū_(_310_) 10. Oh heart of the great hero, be reconciled, etc. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 11. _ní-ma-al-e zid al-ma-al_(_311_)_ [li-]e_(_312_)_ nap-tan-na aš-ša-ka-nu_ 11. Kneaded bread for the feast I set, 12. _ní-ma-al-e ní-ma-al-e_ 12. Kneaded bread, kneaded bread, 13. _ní-ma-al-e zid al-ma-al_ 13. Kneaded bread for the feast I set, 14. _[kur-gal __d.__en-lil-]da šu-en-ne ba-túg_ 14. By the Great Mountain, Enlil, it has been blessed. 15. _[a-a __d.__mu-ul-lil] šu-en-ne ba-túg_ 15. By Father Enlil it has been blessed. 16. _[kur-gal __d.__en-lil-]šu-en-ne ba-túg_ 16. The Great Mountain Enlil has blessed. 17. _[a-a __d.__mu-ul-lil] šu-en-ne ba-túg_ 17. The Father Enlil has blessed.(313) 18. _ù-mu-un am urú-zí-ib-(ki) šu-en-ne-ba-túg_ 18. Lord, hero of the sacred city, has shown grace. 19. _ama-é-maģ_(_314_)_-a __d.__dam-gal-nun-na_ 19. Mother of the house of the famous one, Damgalnunna, has shown grace. 20. _d.__asar-lù-dug dumu urú zí-ib-(ki)_ 20. Asarludug, son of the sacred city, has shown grace. 21. _mu-ud-na-an-ni __d.__apin_(_315_)_-nun-na-an-ki_ 21. His wife Zarpanit has shown grace. 22. _d.__ìd ama urú zi-ib-(ki)_ 22. River goddess, mother of the sacred city, has shown grace. 23. _d.__a-rĭ-e ga-ša-an ab-su-di_(_316_) 23. Zarpanit queen of ..., etc. 24. _sukkal-zid mu-dug-ga-sá-a šu-ba-e-en_ 24. Faithful messenger, called by a good name, has shown grace. 25. _ní-ma-al-e zí-ib ni-ma-al-la-ta_ 25. The kneaded bread which has been well made, 26. _zí-ib ni-ma-al-la-ta ní-ma-al-e zí-ib-bi dé-kùr-e_(_317_) 26. Which has been well made, the kneaded bread may he eat graciously, 27. _d.__mu-ul-lil-li zí-ib-bi-kùr zí-ib-bi dé-kùr-e_ 27. May Enlil graciously eat; yea graciously eat. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 28. _ki an-dúr-ru-na-šú uku_(_318_)_-e gar-ma-an-zí-en_ 28. Where Anu sits may the people hasten. 29. _[__d.__A-nun-na_(_319_)_-]ki-an-dúr-ru-na-šú uku-e gar ma-an-zí-en_ 29. [_The Anunnaki._] Where Anu sits let the people hasten. 30. _é-e ám-ba-al ne-sag-maģ_(_320_)_ é-e am-ba-al_ 30. To the temple he enters, the mighty priest of sacrifices to the temple enters. 31. _a-tú-tú ma-mu šu-luģ-ge a-tú-tú ma-mu_ 31. A libation he offers, the priest of hand washing a libation offers. 32. _é-e ud-šă-ab-šú e-dam ud-šuš-šú e-dam_ 32. To the temple at mid-day go up! at sun-set go up. 33. _ud-da ne-sag-e šu-si-sá e-dam_ 33. Daily to direct the sacrifices go up! 34. _ud-da ù-gul-ma-ma šu-si-sá e-dam_ 34. Daily to direct the prayers go up! 35. _ud-da an dìm-me-ir mu-zu an-ni zu-zu-dam_ 35. Daily Anu merciful god(321) on high _proclaim_. 36. _d.__am-an-ki am urú-zi-ib-(ki) an-ni zu-zu-dam_ 36. The hero of heaven and earth, hero of the sacred city on high _proclaim_. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 37. _d.__en-lil mà-gùn_(_322_)_ __d.__en-lil gùn-uku-e gar-ma-an-zi-en_ 37. To Enlil let all the land, to Enlil let all the people hasten. 38. _an-ni a-ma-an-tú an-gù(?) an-ni a-ma-an-tú šă-ab ám-ma-ab-túg-e_ 38. Unto heaven verily I will libate water, unto the _canopy_ of heaven, unto heaven verily I will libate water. The heart I will appease. 39. _im-ma-an-a-tú a ám-ma-ab-túg-e_ 39. I will pour out a libation, the father I will appease. 40. _d.__am-an-ki am urú-zí-ib-(ki) ám-ma-ab-túg-e_(_323_) 40. The hero of heaven and earth, the hero of the sacred city I will appease. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ COL. III (Here began a melody of which ten lines at least are lost.) 11. _é-_....[_ta_ (=KL. 11 Obv. III 1)] 11. 12. _unugal(?)-da_....[_ta_ ] 12. 13. _dù-sag-áš_(_324_)_-ta_ [ ] 13. 14. _é-bi-tūr-ta __d._[ ] 14. 15. _éš è-bàr-ta_ [ ] 15. 16. _éš é-an-na-_[_ta_ ] 16. 17. _še-ib_ [ ] 17. 18-22 ... 18-22 ... 23. _é_ [ ] 23. 24. _dù_(?) [ ] 24. 25. ... 25. 26. _[mu-un-]túg-gà-ta_ [ ] 26. He has been pacified [ ] 27. _mu-un-túg-gà-ta_ [ ] 27. He has been pacified [ ] 28. _mu-un-túg-gà-ta_ [ ] 28. He has been pacified [ ] 29. _mu-un-túg-gà-ta šag __d._[ ] 29. He has been pacified, the heart of ... [has been pacified] 30. _mu-un-túg-gà-ta kur-gal __d.__m[u-ul-lil mu-un-túg-gà-ta]_ 30. He has been pacified, the great mountain [Enlil has been pacified] 31. _edin-na_ ? _-a erida (ki)-ta_ 31. In the ... plain of Eridu....(325) ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 32. _a-ma-ru na-nam kur al-gul-gul_ 32. A tempest it is shattering the mountain. 33. _ù-mu-un-e e-ne-em-mà-ni a-ma-[ru na-nam]_ 33. The word of the lord is a tempest. 34. _šăb-bi e-lum-e a-ma-ru na-[nam]_ 34. The heart(326) of the exalted is a tempest.(327) 35. _šăb-bi __d.__mu-ul-lil a-ma-ru na-nam_ 35. The heart of Enlil is a tempest. 36. _ù-mu-un-na šag an-šú an ní-ne ba-ni-ib-gam-ma-[ne]_ 36. The heart of the lord is in heaven and the heavens waver of themselves.(328) 37. _d.__mu-ul-lil e-ne-em ki-šú ki ní sīg-ga-ni_ 37. The word of Enlil is on earth and the earth trembles of itself. 38. _e-ne-em-mà __d.__a-nun-na gil-li-em-eš-[a-ni]_(_329_) 38. The word which brings woe to the spirits of earth. 39. _e-ne-em-mà-ni a-zu nu-tuk šim-šar nu-[un- tuk]_ 39. His word a prophet has not; a magician it has not. 40. _e-ne-em-mà-ni a-ma-ru zi-ga gab-šu-gar nu-un-tuk_(_330_) 40. His word is an onrushing tempest, an adversary to oppose it has not. (Here followed Obv. IV; eight or ten lines continued this melody to the word. Their contents were similar to SBP. 100, 49-57 ff.) REVERSE III(331) 1. _sukkal-zid mu-dug-ga-sà-a_ [ ] 1. The faithful messenger, he called by a good name. 2. _dingir ga-še-dé a-be-in-si sag_ [ ] 2. The god who satiates with milk and grain, _sag_(332).... 3. _an-ki-bi-da im-mi-ib-ģun-gà_ 3. Heaven and earth it has pacified. 4. _ki-an-bi-da im-mi-ib-ģun-gà_ 4. Earth and heaven it pacified. 5. _ud é-kùr-ta kùr-gal __d.__mu-ul-lil [im-mi-ib-ģun-gà]_ 5. When in Ekur the great mountain Enlil it pacified, 6. _é-lam-ma_(_333_)_-ta ama-gal __d.__nin-lil im[-mi-ib-ģun-gà]_ 6. [When] in Elamma the great mother Ninlil it pacified, 7. _an-ni-gar-ra_(_334_)_-ta ereš_(_335_)_ __d.__mu-ul-[-lil im-mi-ib-ģun-gà]_ 7. In Annigarra the _consort (sister)_ of Enlil it pacified. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 8. _e-lum di-da-ra dé-en_(_336_)_ ga-ám-dúr_ 8. The exalted who walketh forth, where tarries he?(337) 9. _di-da-ra e-lum di-da-ra dé-en ga-ám-dúr_ 9. Who walketh forth, the exalted who walketh forth, where tarries he? 10. _ù-mu-un-e kur-kur-[ra-ge di-da-ra]_ 10. The lord of the lands, who walketh forth, where tarries he? 11. _[ù-mu-]un-e dúg-ga-zi-da di_ 11. The lord of faithful word, who etc. 12. _d.__mu-ul-lil a-a ka-nag-gà di_ 12. Enlil, father of the Land, who etc. 13. _sib sag-gíg-ga di_ 13. Shepherd of the dark-headed people, who etc. 14. _i-dé-duģ ní-te-na di_ 14. He of self-created vision, who etc. 15. _am erin-na sá-sá di_ 15. Hero that directs his hosts, who etc. 16. _ù-lul-la dúr-dúr di_ 16. He that sleeps the sleep of perversity, who etc. 17. _me-e bur-maģ-a kaš ga-an-na-ab nisak-ka_ 17. I in a great bowl will pour out wine to him. 18. _ama-gim dugud_(_338_)_-da da-mu-un-lal_ 18. I like a wild ox will bow down to the mighty one.(339) 19. _urú-zu al-gul-gul ga-an-na-ab-dúg_ 19. “Thy city is destroyed,” will I say to him. 20. _kenur é-nam-ti-la al_ 20. “Kenur and Enamtila are destroyed,” will I say to him. 21. _zimbir-(ki) é-bàr-ra al_ 21. “In Sippar Ebarra is destroyed,” etc. 22. _urú-zu tin-tir-(ki) al_ 22. “Thy city Babylon is destroyed,” etc. 23. _é-sag-ila bád-si-ab-ba-(ki) al_ 23. “Esagila and Barsippa are destroyed,” etc. 24. _é-zi-da é-maģ-ti-la al_ 24. “Ezida and Emahtila are destroyed,” etc. 25. _é-te-me-en-an-ki al_ 25. “Etemenanki is destroyed,” etc. 26. _é-dár-an-na al_(_340_) 26. “Edaranna is destroyed,” etc. 27. _gi-er-ra ba-mă ga-an-na-ab-dúg_(_341_) 27. “Wailing on the reed-flute ascends in her,”(342) will I say to him. 28. _ud ma-ra mu-un-zal-la-ta i-dé-a-ni nu-gub_ 28. When I am overjoyous in his presence may I not stand. 29. _d.__mu-ul-lil-li mu-un-zal-la-ta i-dé-[a-ni nu-gub i-dé-nam-mu-un-dŭ-ru]_ 29. As to Enlil when I am overjoyous in his presence may I not stand. 30. _d.__mu-ul-lil-li i-dé-a-ni nu-gub i-dé-nam-mu-un-dŭ-ru_ 30. In the presence of Enlil may I not stand; may he behold me not. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 31. _me-e ur-ri-mèn me-e kàs-mèn_(_343_) 31. I am a stranger and a fugitive. 32. _a è-ne al-dib a è-ne al-dib_ 32. The risen waters seized away; the risen waters seized away. 33. _[nin]-urú-ma ama-gal __d.__nin-lil-là [mèn]_ 33. Queen of city and house, great mother Ninlil am I. 34. _[__d.__a]-ru-ru SAL+KU __d.__mu-ul-lil-là [mèn]_ 34. Aruru, sister of Enlil I am. 35. _[nin?]ú-a gašan ni-ib-bur mèn_ 35. A _queenly_ caretaker, queen of Nippur I am. 36. _[gašan] azag-ga_(_344_)_ gašan ma-gí-a mèn_ 36. An holy queen, queen of the convent I am. 37. _ma ma-al-la-šú ma ma-al-la-šú_ 37. In the builded house, in the builded house, 38. _d.__mu-ul-lil [umun?] kúr-kúr-ra ma_ 38. Enlil [_lord_] of lands in the builded house, 39. _[ereš]-mu mu-un-til ma_ 39. My consort dwells not in the builded house. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 40. At the end of this column began a long titular melody.(345) (Lines 1-11 of this melody, i. e., 40-51 on KL. 11, III, are supplied by Tablet Virolleaud, Rev. 1-11, and restores the entire section.) REVERSE IV(?) 1. _d.__Mu-ul-lil-li dam-a-ni __d.__Nin-lil-li_ 1. Enlil and his consort Ninlil (we will pacify). (= Tab. Vir. Rev. 12.) 2. _An __d.__Uraša ki-še-gu-nu-e_(_346_) 2. Anu-Uraš _kisegunu_. 3. _d.__En-ki __d.__Nin-ki En-ul __d.__Nin-ul_ 3. Enki and Ninki, Enul and Ninul. 4. _d.__En-da-šurim-ma __d.__Nin-da-šurim-ma_ 4. Endašurimma, Nindašurimma.(347) 5. _d.__En-dù-azag-ga __d.__Nin-dù-azag-ga_(_348_) 5. The Lord of Duazag, the Queen of Duazag. 6. _ama __d.__Nin-lil a-a __d.__Mu-ul-lil_ 6. Mother Ninlil and father Enlil. 7. _d.__En-ut-til-_(_349_)_ __d.__En-me-en-šár-ra_(_350_) 7. Enuttilla and Enmenšarra. 8. _nin-zi-an-na_(_351_)_ ga-ša-an ģar-sag-gà_(_352_) 8. Ninzianna and Ninharsag. 9. _d.__Šul-pa-è_(_353_)_ en __giš__banšur-ra_ 9. Šulpae, lord of the sacrificial board. 10. _ama še-en-tùr_(_354_)_ dim-me-ir imin_ 10. Mother Šentur, (mother) of the seven gods.(355) 11. _ù-mu-un si_(_356_)_Nipru-(ki) ù-mu-un kalag-a_ 11. The lord _light_ of Nippur, mighty lord. 12. _gù-de-de_(_357_)_ ga-ša-an Nipru-(ki)_ 12. The loud crying, queen of Nippur. 13. _dingir dumu-sag_(_358_)_ __d.__ga-ša-an mu-un-ga-ra_ 13. Divine first born daughter, divine queen of treasures. 14. _d.__Nusku [á-]maģ dingir-gidim [é-kur-ra]_ 14. Nusku of mighty message, divine spirit of Ekur. [15. _ama é-a-ge __d.__Sa-dár-nun-na_] [15. Mother of the temple, Sadar-nunna.] [16. _d.__Še-ra-aģ gidim é-šar-ra_] [16. Šerah spirit of Ešarra.] [17. _lamma-šág-ga me-lam-an-na_] [17. The propitious spirit whose splendor is supreme.] 18. _dumu [sukkal-gal __d.__Nannar __d.__Zuen-na_ 18. The son, [great messenger, Nannar-Sin.] 19. _d.__En-[nu-NUNUZ-zi __d.__Nannar_(_359_)_ dam __d.__Nannar-ge]_ 19. Zir [spouse of Nannar]. 20. _nu-banda-[maģ __d.__Mu-ul-lil-la-zi-ge]_ 20. [The august] prefect, [divine Enlilzi](360) 21. _d.__[En]-bu-[ul-e dumu é-sab-ba]_ 21. [Enbul son of Ešabba.] 22. _šul-a[n-na umun ģar-sag-ģal-ge]_ 22. Hero of [heaven, lord of the great mountain.] 23. _d.__ga-ša-[an-gal-e ama-an-na-ge]_ 23. Ningal [heavenly mother.] 24. _d.__ga-ša-[an an-na áš-ni-gi-ge_(_361_)] 24. The queen of heaven [who alone is strong.] 25. _mu-ud-[na-ni __d.__Ama-ušum-gal-an-na]_ 25. Her husband [Tammuz.] 26. _ama ù-[mu-un-na gašan sun-]na_ 26. The mother of the lord,(362) Ninsun. 27. _ù-[mu-un banda ù-mu-un èš-]nun-na_ 27. Lugalbanda lord of Ešnunak. 28. _é-rib an-na mu-tin-an-na_ 28. The heavenly sister-in-law, Geštinanna.(363) (Here supply twenty-eight lines = SBP 154, 24-156, 51.) REVERSE V(?) 1. _d.__En-á-nun ama gù-an-ni-si_ 1. Enanun mother of loud weeping.(364) 2. _d.__NINDA + GUD_(_365_)_ amar zag-gi-ra_(_366_) 2. Ninda-Gud, the radiant son. 3. _d.__Sú-nir-da_(_367_)_ en šul-mé-ra_ 3. Šunirda, queen, heroine of battle. 4. _dumu-šág-ga ga-ša-an kár_(_368_)_-nun-na-ra_ 4. The pious daughter, Ninkar-nunna.(369) 5. _ga-ša-an dig-ga dingir-lum-ma_(_370_)_ ur-sag_ 5. Queen(?) of the dead, Lumma the heroic. 6. _ù-mu-un uru_(_371_)_-gal ù-mu-un é_(_372_)_-gid-da_ 6. Lord of the grave, lord of the seizing hand. 7. _d.__Ir_(_373_)_-ra-gal kú-a-nu-si-ra_(_374_) 7. Great Girra, hero unopposable. 8. _lamma-šág-ga sil-gig edin-na_ 8. The good genius of the dark ways of the plain.(375) 9. _d.__Nin-sîg-ge __d.__Guškin-banda-ra_ 9. Ninsig Guškinbanda, 10. _ù-mu-un nig-nam-ma-ge ḪU_(_376_)_-kur-kur_(_377_) 10. Lord of whatsoever is, the sculptured form. 11. _sal-si_(_378_)_-a __d.__Ba-ú_(_379_)_-šág-ga_ 11. The earth woman, beneficent Bau. 12. _ù-mu-un né me en_(_380_)_ ga-ša-an abzu_ 12. Lord of might, lord of decrees, priest of the deep.(381) 13. _d.__Ašnan __d.__Azag-sug_(_382_)_ mun-galu_(_383_)_-sal-sal_ 13. Ašnan the divine cleanser, the ... loud crying. 14. _[ù-mu-un] sa-a_(_384_)_ ki-sá_(_385_)_ dumu nun-ra_ 14. Lord of light, director of the earth, and the daughter of the prince.(386) 15. _[gidim uru-]ma ur sag-imin_ 15. The demon of my city the dog of seven heads. 16. _[__d.__Gi-bil mu- ? ?]-na_(_387_)_ mu-ten ur-sag_ 16. Gibil ... warlike man. 17. _[__d.__Ut-ta-ed-dé mu-lu] ki-azag-ga_ 17. Uttaedde lord of the holy place. 18. _[umun ma-da sub-be an-na ]_ 18. [Lord of the land, light of heaven.](388) 19. [_umun á-zu umun e_(_389_)_-gid-da_ ] 19. [Lord Nergal, him of the seizing hand.] 20. [_ga-ša-an-né-da umun mu-zi-da_] 20. [Allat and Ningišzida](390) 21. [ ] _dū-a_ 21. [ ] 22. [ ]_-ga_ 22. [ ](391) 23. _[__d.__Ir-ri-eš ur-sag ga-ša]-an-subur_ 23. [Irriš, the heroic] lord of the soil. 24. [_dingir ama é-uru-sag-gà gašan tin-dib-ba_] 24. [The divine mother of the temple of the chief city(392) queen who gives life to the dead.] 25. _[sag-gà an-na gašan] Í-si-in-na_ 25. The lofty browed queen of Isin. 26. _[__d.__Pa-bil-sag ù-mu-]un La-ra-ag-ga_ 26. Pabil-sag(393) lord of Larak. 27. _[__d.__Gu-nu-ra dim-gal] kalam-ma_ 27. Gunura bar of the Land. 28. _[__d.__Da-mu šág-ga ù-]mu-un gir-su-a_ 28. The pious Damu lord of the flood.(394) 29. _[__d.__Immer ù-mu-un] ní-dŭ-an-na_ 29. Immer lord of terror.(395) 30. [ ] _íd-da-ra_ 30. ... the river.(396) 31. _[ù-mu-un ši ka-nag-]gà ši kur-kur-ra_ 31. Lord of the souls of Sumer, of the souls of the lands. 32. _[__d.__Sú-ud-da-am du-mu nun-na ama é-]šab-ba_ 32. Suddam, daughter of the prince, mother of Ešabba. About twenty-four lines completed this column and ended the liturgy. The void is to be completed by part of the titular litany, SBP. 160, 19-164, 38, and by a short intercession similar to the fragmentary intercession at the end of KL. No. 8. It is possible that the eleventh and last section on Tablet Virolleaud was retained as the final melody of this later redaction. REVERSE OF TABLET VIROLLEAUD (THE TITULAR LITANY) 1. _é-e sub-da sub-da [mu-un-laģ-en-ne-en]_ To the temple with prayer, with prayer let us go.(397) 2. _balag_(_398_)_ é-e dirig sub-da [mu-un-laģ-en-ne-en]_ To the lyre unto the temple which surpasses all let us go. 3. _balag nigin-na-e sub-da __d.__Mu-[ul-lil-ra mu-un]_ To the lyre unto the merciful one with prayer, [unto Enlil,] 4. _balag dîm-me-ir mu-lu sub-da __d.__Mu-ul-[lil-ra mu-un]_ To the lyre unto god, the lord, with prayer, unto Enlil [let us go]. 5. _dîm-me-ir lu-gă-lu-ne-en sub-da mu-un-laģ-en-[ne-en]_ Unto him who is god of his people with prayer let us go. 6. _me-en-ne é-e tùb a-ra-zu-a mu-un-laģ-en-ne-[en]_ We “Oh temple repose” in prayer come. 7. _me-en-ne ki-e tùb a-ra-zu-a mu-un-laģ-(en)-ne-en __d.__Mu-[ul-lil-ra]_ We “Oh earth repose” in prayer come, unto Enlil (come). 8. _ù-mu-un šă-ab tùb-e-da in-gà_(_399_)_-laģ-(en)-ne-en __d.__Mu-[ul-lil-ra]_ To pacify the heart of the lord behold we come unto Enlil. 9. _šă-ab ģun-gà bar ģun-gà-da in-gà-laģ-ne-en __d.__Mu-[ul-lil-ra]_ To pacify the heart, to pacify the soul, behold we come to Enlil. 10. _me-en-ne šă-ab ù-mu-un-na mu-un-tùb-(en)-ne-en __d.__Mu-[ul-lil]_ We will pacify the heart of the lord, yea of Enlil. 11. _šă-ab an-na šă-ab __d.__Mu-ul-lil-lá mu-un-tub-(en)-ne-en_ The heart of Anu and the heart of Enlil we will pacify. 12. _d.__Mu-ul-lil-lá dam-a-ni ... __d.__Nin-lil-lá_ [The heart of] Enlil and his wife Ninlil [we will pacify.] 13. _d.__En-ki __d.__Nin-ki __d.__En-mul __d.__Nin-mul_(_400_) The heart of Enki, Ninki, Enmul and Ninmul [we will pacify.] 14. _i-lu a-di ig-ga-am-ma-ru_ A god until they are finished.(401) ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ _ki-šub-gú 10-kam-ma_(_402_) The tenth strophe. (The Recessional) 15. _ù-mu-un-mu za-e babbar_(_403_)_ uru-mà ur-sag-gà me-en_ My lord thou art, light of my city, a hero thou art. 16. _šùb-bi-mu ù-mu-un kalag-a ur-sag-gà me-en_ My illumination, oh valiant lord, a hero thou art. 17. _ù-mu-un kalag-a ur-sag-gà me-en kalag-ga-na me-en_ Oh valiant lord, a hero thou art, its(404) defender thou art. 18. _d.__Babbar-gim za-e ? en-na an-ni tur-tur-ne-[en]_ Like Shamash thou art ... into heaven enters. 19. _d.__Nannar-gim ki dumu-zu an-na(?)_(_405_)_ na-an-gir-ri-[ne-en]_ Like Nannar where thy son(406) in heaven hastens. 20. _ù-mu-un-mu enem-zu galu-ra_(_407_)_ na-an-na-ab-zí-[em]_ My lord thy word on man has fallen. 21. _enem-zu galu ki_(_408_)_-kal-ra na-an-na-ab-zí-[em_] Thy word on him of the foreign land has fallen. 22. _enem-zu galu en-na nu-šeg-ra na-an-na-ab-zí-[em_] Thy word on men as many as are not obedient has fallen. 23. _ù-mu-un-mu uru-zu-a è-ni a-sar-sar-ra_(_409_) My lord _beneficent_ waters in thy city cause to spring forth. 24. _a-a__d.__ Mu-ul-lil ki-bur-ta-bur-ta uru-zu-a è-ni_ Father Enlil ... in thy city cause to come forth. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ _ki-šub-gù_ 11_-kam-ma_ The eleventh strophe. 25. _sub-bi še-ib è-kur-ra-ta ki-na gí-gí-ra_. A prayer for the brick walls of Ekur, that it return to its place. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ _ki-šú-bi-im_ A song of supplication. 26. _al-tíl e-lum gud-sun_ It is finished, the series “Exalted, bull that overwhelms.” EARLY FORM OF THE SERIES _D.__BABBAR-GIM-È-TA_ 11359 (MYHRMAN NO. 8) Ni. 11359, published by MYHRMAN, PBS. I. No. 8, is the left upper corner of a large four column tablet. It contained a series of _ki-šub_ melodies which formed the prototype of the later Enlil series of which three tablets have been edited by the writer, see _Sumerian Liturgical Texts_ 167. It stands to the completed series as the similar tablet of the _e-lum gud-sun_ series, Tablet Virolleaud, is related to its completed canonical form in ZIMMERN, KL. 11. Both Ni. 11359 and Tablet Virolleaud show the evolution of two great Enlil liturgies arrested midway in their evolution. They still consist of unmethodically joined melodies. Both have the same rubric at the end. The first melody of _d.__Babbar-gim-è-ta_ after line four agrees with the first melody of the Enlil series _zi-bu-ù sud-du-ám_ in ZIMMERN, KL. 8 and 9 after line five of that series. A duplicate will be found in BL. pp. 37-39, which see for critical notes on the reconstructed text. OBVERSE 1 1. _d.__Babbar-gim è-ta_ [ ] 1. Like the sun-god arise ... 2. _ù-mu-un gan_ ... 2. Oh lord ... 3. _a-a __d.__Mu-ul-lil ù-[mu-un kur-kur-ra_ 3. Father Enlil, lord of the lands. 4. _d.__Mu-ul-lil ù-mu-[un dúg-ga-zi-da_] 4. Enlil lord of faithful word. 5. _am-ná-a gud-dé sīg-gan-nu-di_ 5. Crouching wild ox, bull that rests not.(410) 6. _d.__Mu-ul-lil dam-kar-[ra ki-dagar-ra]_ 6. Enlil herdsman of the wide earth. 7. _ù-mu-un mu erin-na-[ni sag-ma-al ki_] 7. Lord who _summons_ his toilers, recorder of the earth. 8. _ù-mu-un iá erin-a-[ni ga-eri-ám da-]ma-[la]_ 8. Lord who causes to abound oil for his toilers, milk for the newly born.(411) 9. _ù-mu-un ki-dúr-a-ni [uru ir-ir]_ 9. Lord whose abode is the city of weeping. 10. _ki-ná-a-ni á-ág-[gà-e gal-zu]_ 10. In whose chamber oracles are interpreted. 11. _a-a __d.__Mu-ul-lil uru-[ta Nibru-ki]_ 11. Father Enlil in (thy) city Nippur. 12. _é-kur é-šag-gi-pad-da-ta_ 12. In Ekur temple of (thy) heart’s choice. 13. _gi-gun-na giš-tir-šim [__giš__ erin-na-ta_ 13. In the great dark chamber of odorous forest and cedar. 14. [ _] Šeš-dū-a-ka šeš-mul [... ta]_ 14. In ..., 15. [ _]si-ra é-ŭ-[di- ta ]_ 15. In ... the house of vision, 16. _[ ]lu é babbar nu-[zu-ta_] 16. In ... house which knows the sunlight not, 17. _[é]-gi-dim-dim-ma i-dé [nu-bar-ri-ta]_ 17. In the house of the “reed of _sorrow_,” which eye beholds not, 18. _[ ]maģ dug-li duģ-[duģ-ta]_ 18. In the great ... causing prosperity to abound, 19. _[é(?)]-ku-a __giš__ik-[ku-igi-lal-a-ta]_ 19. In _Ekua_ gate of the lifting of the eyes, 20. [ _]-silim-ma mu-mar [mar-ra-ta_] 20. ... REVERSE II ... 21. _sub-bi še-ib é-[kur-ra-ta?] ki-na-an-gí-gí-ra_(_412_) 21. Prayer for the brick walls of _Ekur_ that it be restored to its place. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 22. _ki-šù-bi-im_ 22. It is a service of prostrations. LITURGY OF THE CULT OF KES (NIPPUR FRAGMENTS AND ASHMOLEAN PRISM.) Keš and Opis, two closely associated but unlocated southern cities of Sumer, lay apparently somewhere in the region between Erech and Šuruppak. So closely were they united that the same cult of the great mother goddess obtained in both.(413) According to II Raw. 60_a_ 26, Innini of Hallab was the queen of Keš. The Sumerian liturgy, BL. p. 54, names Nintud as the goddess of this city, but the list of mother goddesses in PSBA. 1911 Pl. XII calls her by the name Ninharsag,(414) where she is associated with Ninmenna, epithet of the earth mother in Adab a city near Šuruppak. A fragment, No. 102 in BL., reads her title at Keš as Aruru. These various epithets all refer to the earth mother whose principal married type is Ninlil. In fact one liturgy actually names Ninlil as the goddess of Keš, SBP. 24, 74. On the other hand, a cult document of the Neo-Babylonian period names Kallat Ekur, the bride of Ekur, as the goddess of _U-pi-ia_ or Opis, VS. VI. 213, 21.(415) The bride of Ekur is Ninlil. Thus the twin cities Keš and Opis of Sumer with their cult of the earth mother Ninharsag or Nintud were imitated in later times in Akkad and located on the Tigris where Opis survived into Greek times (ωπις) and Keš seems to have become confused in writing with Kiš a famous city near Babylon. At Opis in Akkad a male satellite _Igi-du_ was associated with the mother goddess and we may be safe in assuming that he was borrowed from the original southern cult.(416) Of the names Ninharsag, Aruru, Nintud, Ninmah, Innini of Hallab, we are not certain which one applied especially to Keš and Opis. In any case the liturgy which we are about to discuss had some special name for the goddess here. In a refrain which recurs at the end of each melody the psalmists say that the god of Keš, that is probably Igidu,(417) was made like Ašširgi, or Ninurta, and that its goddess was made like Nintud, hence the _special_ name of the mother goddess in this liturgy cannot have been Nintud. So far as the text of this important liturgy in eight melodies can be established, it leads to the inference that, like all other Sumerian choral compositions, the subject is the rehearsal of sorrows which befell a city and its temple. Here the glories of Keš, its temple and its gods are recorded in choral song, and the woes of this city are referred to as symbolic of all human misfortunes. The name of the temple has not been preserved in the text. But we know from other liturgies that the temple in Keš bore the name Uršabba.(418) The queen of the temple Uršabba is called the mother of Negun, also a title of Ninurta in Elam.(419) The close connection between the goddess of Keš and Ninlil is again revealed, for Negun is the son of Ninlil in the theological lists, CT. 24, 26, 112. Therefore at Keš we have a reflection of the Innini-Tammuz cult or the worship of mother and son, mother goddess Ninlil or Ninharsag, and Igidu or Negun.(420) Keš and Opis must have been closely associated with both Erech and Šuruppak, and of traditional veneration in Sumer. Keš is mentioned in a list with Ur, Kullab (part of Erech) and Šuruppak, SMITH, _Miscellaneous Texts_ 26, 5. Gudea speaks of a part of the temple in Lagash which was pure as Keš and Aratta (i. e. Šuruppak).(421) The various mother goddesses of Eridu, Kullab, Kêši, Lagaš and Šuruppak are invoked in an incantation, CT. 16, 36, 1-9. The first melody of the Ashmolean Prism contains a reference to the horse of Šuruppak. The textual history of this liturgy is interesting. The major text is written upon a four-sided prism now in the Ashmolean Museum of Oxford. The object is eight inches high, four inches wide on each surface and is pierced from top to bottom at the center by a small hole, so that the liturgy could be turned on a spindle. The writer published a copy of this prism or prayer wheel in his _Babylonian Liturgies_. The elucidation of this exceedingly difficult text was lightened somewhat by the discovery of a four column tablet in Constantinople, which originally contained the entire text. It was afterwards published as No. 23 of my _Historical and Religious Texts_. Since the edition of these two sources, the Nippur Collection in Philadelphia has been found to contain several fragments of the same liturgy. A portion of the redaction on several single column tablets had been already published by RADAU in his _Miscellaneous Sumerian Texts_, No. 8 (=Ni. 11876), last tablet of the series containing melodies six, seven, and eight. I failed to detect the connection of RADAU’s tablet at the time of the first edition but referred to it with a rendering in my _Epic of Paradise_, p. 19. Another tablet, also from a single column tablet redaction at Nippur, has been recovered in Philadelphia, Ni. 8384.(422) This text utilized here in transcription contains a section marked number 4 on that tablet but all the other sources omit it. Hence this redaction probably contained nine melodies. The new melody has been inserted between melodies three and four of the standard text. If evidence did not point otherwise the editor would have supposed that Ni. 8384 and 11876 belonged to the same tablet. But Ni. 8384 has melodies four, five and six of its redaction with the catch-line of the next or its seventh melody which partly duplicates the Radau tablet. Moreover, these two tablets have not the same handwriting and differ in color and texture of the clay. Finally a small fragment, Ni. 14031, contains the end of the second melody and the beginning of the third on its obverse. The reverse contains the end of the sixth melody. This small tablet undoubtedly belongs to the four column tablet in Constantinople. The two fragments became separated by chance when the Nippur Collection was divided between Philadelphia and the Musée Imperial of Turkey. Ni. 14031 will be found in my _Sumerian Liturgical Texts_, No. 22. Under ordinary circumstances a text for which so many duplicates exist should have yielded better results than I have been able to produce. But the contents are still obscure owing largely to the bad condition of the prism. My first rendering of the interesting refrain in which I saw a reference to the creation of man and woman was apparently erroneous. The refrain refers rather to the creation of the mother goddess of Keš and to her giving birth to her son Negun.(423) COL. I (Lines 1-22 defaced) ... 23. _[é ke]š-(ki)-dug-ga dū-a_ 23. [Temple] in holy Keš builded. 24. _[é(?)] ÉN-ḪAR-(ki)-dug-gu dū-a_ 24. [Temple(?)] in holy _EN-ḪAR_ builded. 25. _[é ...] nun-gim an-na dirig-ga_ 25. [Temple] like ... _nun_, like heaven exceeding all.(424) 26. _[é ...] azag-gim ? -si ri-a_ 26. [Temple] like the pure ... clothed in 27. _[é] an-na-gim mūš kur-kur-ra_ 27. [Temple] like heaven the illumination of the lands. 28. _[é ...] tūr-gim ki-a-ta sur-sur-ra_ 28. [Temple] like ... _tur_ in the earth _founded_. 29. _[é ...-]gim mur-du ninda_(_425_)_-gim gù-nun-di_(_426_) 29. [Temple] like ... roaring, like a _young bull_ bellowing. 30. _[é ...] bi-ta lipiš kalam-ma_ 30. [Temple] in whose ... the hearts of the creatures of the Land ...(427) 31. _[é ...] bi-ta zid Ki-en-gi-ra_ 31. [Temple] in whose ... the soul of life of Sumer ... 32. _[é ...] ib-gal an-e-ri_(_428_)_ uš-sa_ 32. [Temple], great ... _IB_, attaining unto heaven. 33. _[é ...]-da-gal an-e_(_429_)_ uš-sa_ 33. [Temple], great ... _da_, attaining unto heaven. 34. _[é ...] gal an-e uš-sa_ 34. [Temple], great ..., attaining unto heaven. 35. _[é ...] -na [an-e] uš-sa_ 35. [Temple ...], attaining unto heaven. COL. II 1. _... an-ki ..._ 1. ... heaven and earth ... 2. _... abzu ..._ 2. ... of the nether-sea ... 3. _é an-ni(?) šu-[ ]_ 3. Temple which Anu ... 4. _d.__En-lil-li zag-šú ..._ 4. Enlil above all ... 5. _ama __d.__Nin-tud eš-[bar-kin ... ]_ 5. The mother, Nintud oracles ... 6. _é Keš-ki ... na ..._ 6. Temple in Keš ... 7. _ÉN-ḪAR-(ki)_(_430_)_-gim rib-ba_(_431_)_ galu ši-in-[ga-an-túm-mu]_ 7. Like _EN-ḪAR_ it has been made surpassing; verily man has brought solicitude for it.(432) 8. _ur-sag-bi __d.__Áš-šir-gí-gim rib-ba_ 8. Its hero like Ašširgi has been 9. _ama ši-in-ga-an_(_433_)_-ù-tud_ 9. made surpassing; the mother(434) verily has borne him. 10. _nin-bi __d.__Nin-tud-gim rib-ba-ra a-ba_(_435_)_ er-mu-ni-in-duģ_ 10. Its lady like Nintud has been made surpassing. And then wailing began. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 11. _gú 2 kam-[ma-ám]_ 11. It is the second song. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 12. _é an-šú ģud-da ki-šú ..._(_436_) 12. Temple, in heaven resplendent, in earth ... 13. _é an-šú ... ki-šú ..._ 13. Temple, in heaven ..., in earth ... 14. _é an-šú siḳḳa_(_437_)_ ki-šú udu-[gim ... ...]_ 14. Temple, in heaven (_like_) a wild goat, on earth like a sheep ... 15. _é an-šú ... ki-šú dár-[bar-gim ...]_ 15. Temple, in heaven (_like_) ..., in earth like a roe ... 16. _é an-šú ... gim ... ki-šú dár-bar-gim ..._ 16. Temple, in heaven like ..., in earth like a roe ... 17. _é an-šú muš-gim sîg-ga ki-šu babbar-gim za-e laģ-[laģ?]_ 17. Temple, in heaven like a dragon gleaming, on earth like the sunlight thou shinest. 18. _é an-šú babbar-gim è-a ki-šu __d.__Nannar-gim ..._ 18. Temple, in heaven like the sun arising, in earth like the new moon ... 19. _é an-šú kur-ra ki-šu idim-ma_ 19. Temple, in heaven shining,(438) on earth loud crying.(439) 20. _é an-ki 3 gu-ma-bi na-nam_ 20. Of the temple of heaven and earth three are its attendants. 21. _ÉN-ḪAR-(ki) gim rib-ba galu ši-in-ga-an-túm-mu_ 21. Like _EN-ḪAR_ it has been made surpassing; verily man has brought solicitude for it. 22. _ur-sag-bi __d.__Áš-šir-gí-gim rib-ba-[ra]_ 22. Its hero like Ašširgi has been made surpassing; the mother 23. _[ama] ši-in-ga-an-ù-tud_ 23. verily has borne him. 24. _[nin-bi] __d.__Nin-tud-gim rib-ba-ra a-ba er-mu-ni-in-duģ_ 24. Its lady like Nintud has been made surpassing. And then wailing began. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 25. _[gú] 3-kam-ma-[ám]_ 25. It is the third section. 8384. 1. _[é- ...] ní-gal-ar an-ni mu-maģ sá_ 1. [Temple ...] in splendor blazing, which Anu with a far-famed name has named. 2. _[è ...]-gal __d.__En-lil-li nam-ma-ni gal tar-ri_ 2. [Temple ...] great, whose fate Enlil has grandly decreed. 3. _[é]á-nun-gál __d.__A-nun-ge-ne kalam sigi(?)_(_440_)_ lám(?)-mu_ 3. [Temple] ... of the Anunnaki, in the Land _starlike gleaming_. 4. _é ki-dúr im-dúb-bu_(_441_)_ dingir gal-gal-e-ne_ 4. Temple, peaceful dwelling place of the great gods. 5. _é an-ki-bi-da giš-ģar-bi ni-ģar me el šu-ba-e-tag_ 5. Oh temple whose design in heaven and earth has been planned, thou art possessed of pure decrees. 6. _é kalam ki-gar-ra zag-gar-ra uš-sa_ 6. Temple erected in the Land, where stand the chapels of the gods. 7. _é-kur ģe-gál ka-zal ud-zal-zal-li_ 7. Mountain house, radiant with abundance and festivity. 8. _é __d.__Nin-ģar-sag-gà zi-kalam-ma ki-bi-šú gar_ 8. Temple in whose place Ninharsag has instituted the breath of life of Sumer. 9. _é-ģar-sag-gal šu-luģ-ģa túm-ma nig-nam-ma-ni ni_(_442_)_-kúr_ 9. Great mountain house, made worthy of the rituals of purification, of its possessions nought changes. 10. _é ... da-nu ka-áš-bar nu-gà-gà_ 10. Temple ... ceases not to render decision. 11. _è ... kalam-dagal-šú lá-a_ 11. Temple ... unto the wide Land bearing. 12. _[é] kalam šár ù-tud numun giš-isimu tuk-tuk_ 12. [Temple] causing the multitudes of the Land to produce offspring, causing the seed to send forth sprouts. 13. _[é] lugal ù-tud nam kalam-ma tar-ri_ 13. Temple that gives birth to king, decreeing the fate of the Land. 14. _[é] bár-bár kar su-ḳin-dúr-bi ag-dé_ 14. ... 15. _ÉN-ḪAR-(ki)-gim rib-ba galu ši-in-ga-an-túm-mu_ 15. Like _ÉN-ḪAR_ it has been made surpassing; verily man has wrought solicitude for it. 16. _ur-sag-bi __d.__Áš-šir-gí-gim rib-ba ama ši-in-ga-ám-ù-tud_ 16. Its hero like Ašširgi has been made surpassing; the mother verily has borne him. 17. _nin-bi __d.__Nin-tud-gim rib-ba-ra a-ba er-mu-ni-in-duģ_ 17. Its lady like Nintud has been made surpassing. And then wailing began. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 18. [_gú_ 4]_-kam-ma-ám_ 18. It is the fourth section. ASHMOLEAN PRISM, COL. II 26. _[uru]_(_443_)_-in-ga-ám uru-in-ga-ám šag-bi a-ba a-mu-un-zu_(_444_) 26. It is a city, it is a city! Its secrets who shall understand? 27. _é Keš-ki uru-in-ga-ám šag-bi a-ba a-mu-un-zu_ 27. The temple of Keš is a city! Its secrets who shall understand? 28. _šag-bi-a ur-sag ur-sag-e-ne si-mu-un-si-di-e-ne_ 28. Within it the heroic ones administrate. 29. _eš-bar-ḳin-dùg-ga šu-gal mu-un-dú-dú_(_445_) 29. The oracles proclaimed grandly it executes. 30. _é-e gud-udu_(_446_)_-dam gud-ám-ma-gur-ri_(?)_-en_ 30. 31. _?-e tum-ma-ám luģ-luģ-_ ... 31. 32. _é-e gud-šár-ra-ám_(_447_)_ al-dúg-[ga?]_ 32. 33. _è-e udu-šár-ra-ám al-dúg-[ga?]_ 33. 34. _giš-KU-LIL(?)-ne_(_448_)_ gú-LIL-ma-ám gál-li_ ... 34. 35. _giš-KU-da_(_449_)_ ... gùr_ ... 35. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ COL. III 2. _giš__A-TU-GAB-LIŠ-dam an-da-PI-PI-SAL(?)_ ... 2. 3. _ģar-sag-da mă-a_(_450_)_ an-da-sîg-sîg-[ga-ám?]_ 3. 4. _EN-ḪAR-(ki)-gim rib-ba galu ši-in-ga-túm-mu_ 4. Like EN-HAR it has been made surpassing; verily man has wrought solicitude for it. 5. ur-sag-bi d.Aš-šir-gi-gim rib-ba ama ši-in-ga-an-ù-tud 5. Its hero like Ašširgi has been made surpassing; the mother verily has borne him. 6. _nin-bi __d.__Nin-tud-gim rib-ba-ra a-ba er mu-ni-in-duģ_ 6. Its lady like Nintud has been made surpassing. And then wailing began. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 7. _[gú_(_451_)_ 4-kam-ma-ám_ 7. Section four(452) it is. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 8. ... 8. ... 9. _é_ [ ] 9. 10. _é_ [ ]_-la né_ [ ] _tu_(_453_)_ [ ] ur_ [ ] 10. 11. _šag-bi-a ur-sag ur-sag-e-ne si-mu-un-si-di-e-ne_ 11. Within it the heroic ones administrate. 12. _d.__Nin-ģar-sag-gà ušumgal-ám šag-ki im-_[ ] 12. Ninḫarsag _placed_ it in the bosom of the earth like a python. 13. _d.__Nin-tud ama-gal-la tud-tud mu-un_-[ ] 13. Nintud the great mother ... 14. _d.__Šul-pa-è-a pa-te-si-ge nam-en-na mu_ [ ] 14. Šulpae the priest king lordship ... 15. _d.__Áš-šir-gi_(_454_)_ ur-sag-gà AB_(_455_)_-mu_-[...] 15. Ašširgi, the champion, ... 16. _d.__Urumaš ligir-gal-ám_(_456_)_ edin-na-an_(_457_)_ mu-da-an_-[...] 16. Urumaš great prince in the (heavenly) plain has ... 17. _é-e siḳḳa lu-lim_(_458_)_ gú-ám-ma-gur-ri_(_459_) 17. The temple assembles the rams and bucks. 18. _ÉN-ḪAR-(ki)-gim rib-ba galu ši-in-ga-an-túm-mu_ 18. Like EN-HAR it has been made surpassing; verily man has wrought solicitude for it. 19. _ur-sag-bi __d.__Áš-šir-gi_(_460_)_-gim rib-ba_ 19. Its hero like Ašširgi has been made surpassing; the mother 20. _ama ši-in-ga-a-an-ù-tud_ 20. verily has borne him. 21. _nin-bi __d.__Nin-tud-gim rib-ba-ra_(_461_)_ a-ba er-mu-ni-in-duģ_ 21. Its lady like Nintud has been made surpassing. And then wailing began. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 22. _é 5-kam-ma-ám_ 22. It is the fifth(462) section. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 23. _é ud-gim ki-gal-la gub-ba_ 23. The temple like the sun on the vast foundation stands. 24. _am-laģ-laģ-gim edin-na sūg-sūg-[gi]_ 24. Like a white bull on the landscape it reposes. 25. [ ] _e gar-ra é_ [ ] 25. 26. [ ]-_bi-ta_ [ ] 26. 27. [ -]_ta_ [ ] 27. 28-30. (28-30 illegible or lost on all the variants.(463)) 31. [ ] _ra_ [ ] 31. 32. [ ] _gar nu_ [ ] 32. 33. [ ] _an-šár ki-šar_ 33. 34. [ ]_bi la-ģa-ma ki-uš-sa_ 34. 35. [ ] _na-ra-ab Uri-(ki)-ka keš-du_ 35. 36. _ÉN-ḪAR-(ki)-gim rib-ba_(_464_)_ galu ši-in-ga-an-túm-mu_ 36. Like ÉN-HAR it has been made surpassing; verily man has brought solicitude for it. Col. IV 1. _ur-sag-bi __d.__Áš-šir-gí-gim rib-ba-ra_ 1. Its hero like Ašširgi has been made surpassing; the mother 2. _ama-a_(_465_)_ ši-in-ga-an-ù-tud_ 2. verily has borne him. 3. nin-bi d.Nin-tud-gim rib-ba-ra a-ba er-mu-ni-in-duģ 3. Its lady like Nintud has been made surpassing. And then wailing began. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 4. _é_(_466_)_ 6-kam-ma ám_ 4. It is the sixth section. 5. _é-azag LU-bi é_(_467_).... 5. The sacred temple whose (?) is.... 6. _é-Keš-(ki)-azag LU-bi é_(_468_) 6. The sacred temple of Keš whose ? is.... 7. _é-a en-bi __d.__A-nun-na-me-eš_ 7. In the temple whose high priests are the Anunnaki, 8. _nu-éš-bi dim-é-an-na-me-eš_(_469_) 8. Whose sacrificial priests are the _dim_ of Eanna, 9. _kisal-e lugal-bur-ra-ám mu-un-gub_ 9. The aisle ... treads. 10. _en-dug šag túg-lal nam-mi-in-lal_ 10. (The temple) unto which a beneficent lord has shown solicitude.... 11. _a-tu-e umun __d.__En-ki NE-GAB in-_[ ] 11. The libator(?), lord Enki.... 12. _tu-e a-ŭr(?)_(_470_)_-a_(_471_)_ mu- e- gub_ 12. The baptizer ... treads thee. 13. _làl a-šag-ga ki-azag-ga-ám mi-_(_472_)... 13. 14. _en isimu-e_(_473_)_ abkal ubar-e-ne tù ki-ám-ma-gál-li-eš [ ]šeš-a-ni SU-mu-un-sīg-gi-ne_(_474_) 14. The lord Isimu, the councilor.... 15. [ ] _RU URU RU mu-ni-ib-bi-ne_ 15. 16. [ ]_-ma-ge gig-ga_(_475_)_ mi-ni-ib-za [ ] á-lal-e gù-ģu mi-ni-ib-bi_ 16. ... in sorrow abounds. ... the _bound_ cry like birds (?)[7] 17. [ ]?_-ra-ge sūģ-sūģ mi-ni-ib-za [ ] dug-gi si-ģa-ba-ni-ib di_ 17. ... in desolation abounds. ... may direct aright. 18. [ ] _ka-zal-bi al-dug_ 18. Of ... its joy was sweet. 19. [ -]_dug ka-zal-bi al-dug_ 19. Of ... its joy was sweet. 20. [ ]-_zal-bi a-mu-un-KU_ 20. 21. [ ]-_ģar-sag-gà nin-bi[?-] bi ám-mu-un-KU(?)_ 21. 22. _ÉN-ḪAR-(ki)-gim rib-ba galu ši-in-ga-an-túm-mu_ 22. Like EN-HAR it has been made surpassing; verily man has brought solicitude for it. 23. _ur-sag-bi __d.__Áš-šir-gi-gim rib-ba ama ši-in-ga-an-ù-tud_ 23. Its hero like Ašširgi has been made surpassing; verily the mother has borne him. 24. _nin-bi __d.__Nin-tud-gim rib-ba-ṛa a-ba er-mu-ni-in-duģ_ 24. Its lady like Nintud has been made surpassing. And then wailing began. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 25. _[é(?)_(_476_)_] 7-kam-ma-ám_ 25. It is the seventh section. THIRD TABLET OF THE SERIES “THE EXALTED ONE WHO WALKETH” (_E-LUM DIDARA_) (NO. 13) The series _elum didara_ is entered in the Assyrian liturgical catalogue, IV Raw. 53_a_ 8, and the first tablet of this Enlil liturgy has been found in the Berlin collection and published by REISNER, SBH. No. 25.(477) The Berlin tablet belongs to a great Babylonian temple library of the Greek period redacted by a family of liturgists descendants of Sin-ibni. A fragment of the same first tablet of another Babylonian copy has been found, BM. 81-7-27, 203.(478) The catch line of tablet two is lost on SBH. 25 and no part of tablet two has been identified. In 1914 I copied BM. 78239 (=88-5-12, 94) the upper half of a large tablet carrying according to the colophon ninety-six Sumerian lines. The number of lines provided with an interlinear translation on this fragment is only two, which increases the actual number of lines to ninety-eight. Probably a few more should be added for Semitic lines on the lost portion. This tablet, also from a Babylonian redaction, belongs to an edition made by another school of liturgists and contains tablet three of _elum didara_. The third tablet of _elum didara_ began with a melody _nin-ri nin-ri gû-am-me_ to the mother goddess Bau (I. 2), who in line 7 is identified with Nanâ. Lines 3-6 introduce by interpolation other local forms of the mother goddess, as a concession to cities whose liturgists succeeded in inserting these lines before the canon of sacred songs were closed in the Isin period. Hence Babylon is favored by a reference to Zarpanit in line 3; Barsippa by a reference to Tašmet in lines 4-6. Bau or Gula wails for Nippur whose destruction is here attributed to the moon-god, Sin. The introduction of a long passage to the moon-god in the weeping mother melody of an Enlil liturgy is unusual. The entire passage reflects the phraseology and ideas of the well-known Sumerian hymn to the moon-god _magur azag anna_.(479) The composer desiring to utilize these fine lines makes a setting for them by describing Sin as the god who visited Nippur with wrath, regardless of the inconsistency of placing such a passage in an Enlil song service which attributed the sorrows of Nippur to Enlil himself. According to the catch line of tablet two of the Ninurta liturgy _gud-nim kurra_ the third tablet of that series began by the same melody as tablet three of the _elum didara_.(480) It is probable that the first melody of tablet three of both series was identical. Melodies are always identified by their first lines and when these agree we assume that the entire melodies are identical. Since the musicians referred to all melodies by their first lines it was manifestly impossible to begin two different melodies with the same line. But tablet three of the weeping mother liturgy _muten nu-nunuz-gim_ begins its first melody(481) _nin-ri nin-ri gù-ám_, etc., otherwise both melodies differ completely. This is the first known of example of two different melodies bearing the same title. It is curious indeed that an Enlil, a Ninurta and a _mater dolorosa_ series all begin their third tablets in the same manner. The obverse of BM. 78239 breaks away before the end of the melody _nin-ri ninri gú-ám-me_. Here forty-five Sumerian lines are lost; one or two melodies at least stood in this break. For the last passage on tablet three, the scribe borrows the first melody of the Ninurta series _gud-nim kurra_.(482) The litanies which begin these melodies or series of addresses to Ninurta differ greatly in the two redactions. Since SBH. No. 18 belongs to a Ninurta series the addresses therein are much more extensive. The composer of the Enlil series _elum didara_ obviously introduced this irrelevant melody to obtain the fine passage to the weeping mother, Rev. 10-21 on BM. 78239. These lines are lost on the Berlin text SBH. No. 18. On the whole the liturgy _elum didara_ is more inconsistent in the development of ideas than any song service of which extensive portions are known. Only tablets one and three are as yet identified and neither of these is much more than half complete. _ru-ba-tum (rubatum) ši-si-it âli i-šes-si ina lal-la-ra-ti_ The princess, the princess, in misery shouts the wailing of the city.(483) ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 1. _nin-ri nin-ri gú-ám-me úru in-ga-ám-me ù-li-li_ 1. 2. _a gašan-mu nu-nunuz-šág-ga ù_ 2. How long my queen, the pious woman, in misery?(484) 3. _é-gí-a é-sag-il-la_(_485_)_ ù_ 3. The bride of Esagila in misery? 4. _dumu-sag __d.__Uraša-a ù_ 4. First born daughter of Urasha in misery? 5. _dumu-sag é-i-be- __d.__A-nu-um ù_ 5. First born daughter of the temple Ibe-Anum in misery? 6. _gašan-gù-ur-a-sĭg ud-lal-a-ge ù_ 6. The obedient queen, she the ..., in misery? 7. _gašan-mu __d.__Na-na-a ù_ 7. My queen Nana in misery? 8. _é-zu é-zu-šú ù_ 8. (How long) shall thy temple for thy temple in misery be? 9. _uru-zu uru-zu-šú ù_ 9. Thy city for thy city in misery be? 10. _dam-zu dam-zu-šú ù_ 10. Thy wives for thy wives in misery be? 11. _dumu-zu dumu-zu-šú ù_ 11. Thy sons for thy sons in misery be? 12. _še-ib-šú še-ib-gí-gí ù_ 12. (How long) for the brick walls shall the brick walls restored wail? 13. _saģar-šú saģar-gí-gí_(_486_)_ ù_ 13. For the dust shall the restored dust wail? 14. _si-mă_(_487_)_ azag an-na še-ir-ma-al-la ní-te-na dirig-ga-zu-dé za-e dirig-ga-zu-dé_ 14. Bright horned light of heaven mighty of itself, in thy excellence, yea thou in thy excellence, 15. _na-an-na-ru el-lu ša ša-me-e e-ṭil ra-ma-ni-šu ina šu-tu-ru-ti-ka at-tam_ 15. 16. _a-a __d.__Nannar si-mă azag an-na še-ir-ma-al- a ní-te-na_ 16. O father Nannar bright horned light of heaven, mighty of itself, (in thy excellence, yea thou in thy excellence), 17. _a-a __d.__Nannar umun-e an-šár_ 17. Father Nannar, lord of all the heavens, 18. _umun __d.__Nannar umun __d.__Aš-ìm-ür-ra_(_488_) 18. Lord Nannar, lord of the rising light, 19. _umun gu-la galu nin-ģul-ma-al-la uru-zu ní-te-en-na še-ir-ma-al-la ní-te-en-na_ 19. Great lord, who himself has wrought evil to thy city,(489) mighty of himself, 20. _uru-zu Nippur-(ki) galu nin-ģul-ma-al-la uru-zu_ 20. As for thy city Nippur, he who has wrought evil to thy city, 21. _nigin kalam-ma-zu á-si ma-ni-ib-bi_ 21. All thy Land.... 22. _[uru?] kalam-ma-da-zu gig-ga-an-na-ag-eš_ 22. _Thy city_ and land are afflicted with woe. 23. [ ] _zu-gà_(_490_)_ (galu) a-ba an-lăģ_(_491_)_-eš_ 23. _In_ thy ... and thy ... the scribes are driven away. 24. [ ] _zu-gà pag-da_(_492_)_ ma-an-lá-lal-la-aģ(?)_(_493_)_-eš_ 24. In thy ... and thy ... the augurers are exiled. 25. ... _zu ba-ni-ib-gul_ 25. Thy ... is destroyed. 26. ... _zu ba-ni-ib-sĭg-sĭg_ 26. 27. ... _ḪUL-AŠ-A_ (gloss) _e-ga ib_ ... 27. 28. ... _A-AN ḪUL ... e-ga ib_ ... 28. 29. ... 29. ... REVERSE 1. _[gū-ud nim] kur-ra [mu-lu ta-zu mu-un-zu]_ 1. Exalted hero of the world, doth any one comprehend thy form?(494) 2. _[kar-ra-]du ša-ku-u ša ma-a-tim kat-tuk [man-nu i-lam-mad]_ 2. 3. _alim-ma umun ur-sag-gal_ 3. Honored one, lord, great champion. 4. _ur-sag-gal umun si __d.__Mu-ul-lil-lá-ge_ 4. Great champion, lord, light of Enlil. 5. _alim-ma abil é-kur-ra_ 5. Honored one, son of Ekur.(495) 6. _ur-sag-gal umun é-šu-me-DU_(_496_) 6. Great champion, lord of Ešume-_du_. 7. _umun é-šag-maģ-a umun-e é-i-be-šu-gúd_ 7. Lord of Ešamaḫ, lord of E-ibe-šugud.(497) 8. _umun sukkal-maģ-di_(_498_)_ gal-ukkin __d.__Nusku-ge_ 8. Lord, great messenger, the herald Nusku. 9. _d.__Maš-tab-ba __d.__Lugal-gĭr-ra_ 9. The twin god, Lugalgirra. 10. _dúg-ga-zu mu-lu ta-zu mu-un-zu_ 10. As to thy commands, who comprehends thy form? 11. _taģ-a-zu mu-lu_ 11. As to thy succor, who comprehends thy form? 12. _e-ne-em-zu mu-lu_ 12. As to thy word, who comprehends thy form? 13. _edin-na di-di edin-na še-ám-du_ 13. She wanders on the plain, on the plain she wails. 14. _ama gašan tin-dib-ba edin-na_ 14. The mother, queen who gives life to the dead, on the plain wails. 15. _nin gašan nigín-gar-ra edin-na_ 15. The queen, lady Nigingar, on the plain wails. 16. _nin gašan Lara-ak-(ki)-ge_(_499_)_ edin-na_ 16. The queen, lady of Larak, on the plain wails. 17. _nin gašan I-si-in-na-(ki) edin-na_ 17. The queen, lady of Isin, on the plain wails. 18. _nin ama é-dúr_(_500_)_-azag-ga edin-na_ 18. The queen, mother of the holy city, on the plain wails. 19. _nin ama ŠU-ḪAL-BI_(_501_)_ edin-na_ 19. The queen, the ... mother, on the plain wails. 20. _d.__Ba-ú nu-númuz šág-ga edin-na_ 20. Bau, the pious woman, on the plain wails. 21. _éš é-rab-ri-ri umun __d.__Sá-kut-maģ-a edin-a_ 21. The abode, Erabriri, of the lord Sakutmah on the plain wails. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 22. _e-lum-e la-lu u-’u-a u-’u-a_ 22. Oh honored one, the exuberant, alas, alas. 23. _96-ám mu-šid-bi-im duppu 3-kam e-lum di-da-ra nu al-tíl_ 23. Ninety-six is the number of its lines. Third tablet of _Elum didara_, unfinished. 24. _gab-ri Bár-sip-(ki) kima labiri-šu ša-ṭir-ma barim duppu __d.__Bêl-iḳ-ṣur māri-šu ša __d.__Bêl-iškun-ni_ 24. Copy from Barsippa, according to its original, written and collated. Tablet of Bêlikṣur son of Belishkunni, 25. _mar Iddin-__d.__Papsukkal pa-liḫ __d.__Nabu ina šar-tum la uštešir ù ina me-riš-tum la u-ša-bi_(_502_) 25. son of Iddin-Papsukkal worshipper of Nebo. In fraud he has not translated it and with wilful readings has he not published it. BABYLONIAN CULT SYMBOLS. 6060 (NO. 12) Ni. 6060, a Cassite tablet in four columns, yields a notable addition to the scant literature we now possess concerning Babylonian mystic symbols. A fragmentary Assyrian copy from the library of Ašurbanipal was published by ZIMMERN as No. 27 of his _Ritual Tafeln_. The Assyrian copy contains only fifteen symbols with their mystic identifications, in Col. II of the obverse. The ends of the lines of the right half of Col. I are preserved on ZIMMERN 27, and these are all restored by the Cassite original. The obverse of these two restored tablets contained about sixty symbols with their divine implications. Most of them are the names of plants, metals, cult utensils and sacrificial animals, each being identified with a deity. A tablet in the British Museum, dated in the 174th year of the Seleucid era or 138 B. C., Spartola Collection I 131, published by STRASSMAIER, ZA. VI 241-4, begins with an astronomical myth concerning the summer and winter solstices(503) and then inserts a passage on the mystic meanings of ten symbols. The myth of the solstices runs as follows: “In the month Tammuz, 11th day, when the deities Miniṭṭi and Kaṭuna, daughters of Esagila,(504) go unto Ezida(505) and in the month Kislev, 3d day, when the deities Gazbaba and Kazalsurra, daughters of Ezida, go unto Esagila—Why do they go? In the month Tammuz the nights are short. To lengthen the nights the daughters of Esagila go unto Ezida. Ezida is the house of night. In the month Kislev, when the days are short, the daughters of Ezida to lengthen the days go unto Esagila. Esagila is the house of day.” The tablet then explains the Sumerian ideogram _gubarra_=Ašrat, the western mother goddess Ashtarte, and says that Ašrat of Ezida is poverty stricken.(506) But Ašrat of Esagila is full of light and mighty.(507) Some mystic connection between Ašrat or Geštinanna, mistress of letters and astrology,(508) scribe of the lower world, and the daughters of night and day existed. This cabalistic tablet here refers to a mirror which she holds in her hand and says she appeared on the 15th day to order the decisions. The 15th of the month Tammuz is probably referred to or the beginning of the so-called dark period when the days begin to shorten and Nergal the blazing sun descends to the lower world to remain 160 days.(509) For some reason Ašrat, here called the queen,(510) appears to order the decisions, probably the fates of those that die. The phrase “The divine queen appeared” is usually said of the rising of stars or astral bodies, but the reference here is wholly obscure. As a star she was probably Virgo. At any rate some mystic pantomime must have been enacted in the month of Tammuz in which the daughters of Esagila and Ezida and the queen recorder of Sheol were the principal figures. The pantomime represented the passing of light, the reign of night and the judgment of the dead. Clearly an elaborate ritual attended by magic ceremonies characterized the ceremony. At this point the tablet gives a commentary on the mystic meaning of cult objects used for the healing of the sick or the atonement of a sinner. Obviously some connection exists between this mystagogy and the myth described. The commentary is probably intended to explain the hidden powers of the objects employed in the weird ritual, at any rate the mystery is thus explained.(511) (1) Gypsum is the god Ninurta.(512) (2) Pitch is _the asakku_-demon.(513) (3) Meal water (which encloses the bed of the sick man) is Lugalgirra and Meslamtaea.(514) [A string of wet meal was laid about the bed of a sick man or about any object to guard them against demons. Hence meal water symbolizes the two gods who guard against demons. See especially EBELING, KTA. No. 60 Obv. 8 _zisurrá talamme-šu_, “Thou shalt enclose him with meal water.”] (4) Three meal cakes are Anu, Enlil and Ea.(515) (5) The design which is drawn before the bed is the net which overwhelms all evil. (6) The hide of a great bull is Anu. [Here the hide of the bull is the symbol of the heaven god as of Zeus Dolichaîos in Asia Minor.] (7) The copper gong(516) is Enlil. But in our tablet II 13 symbol of Nergal and in CT. 16, 24, 25 apparently of Anu. The term of comparison in any case is noise, bellowing. (8) The great reed spears which are set up at the head of the sick man are the seven great gods sons of Išhara. The seven sons of Išhara are unknown, but this goddess was a water and vegetation deity closely connected with Nidaba goddess of the reed.(517) The reed, therefore, symbolizes her sons. (9) The scapegoat is Ninamašazagga. Here the scapegoat typifies the genius of the flocks who supplies the goat. See, however, another explanation below Obv. II 17. (10) The censer is Azagsud. The deity Azagsud in both theological and cult texts is now male and now female. As a male deity he is the great priest of Enlil, CT. 24, 10, 12, and always a god of lustration closely connected with the fire god Gibil, MEEK, BA. X pt. 1 No. 24,4.(518) But ordinarily Azagsud is a form of the grain goddess who was also associated with fire in the rites of purification. As a title of the grain goddess, see CT. 24, 9, 35 = 23, 17; SBP. 158, 64 _A-sug_ where ZIMMERN, KL. 11 Rev. III 11 has _Azag-sug_. She is frequently associated with Ninḫabursildu and Nidaba (the grain goddess) in rituals, ZIMMERN, Rt. 126, 27 and 29; 138, 14, etc. The censer probably symbolizes both male and female aspects, the fire that burns and the grain that is burned. See below II 9, where the censer is symbol of Urashâ a god of light. (11) The torch is Nusku the fire god in the Nippur pantheon. Below (II 10) the torch is Gibil, fire god in the Eridu pantheon. The mystic identifications do not always agree, but the term of comparison can generally be found if the origin and character of the deities are known and the nature of the symbol determined. Each god was associated with an animal and a plant and with other forms of nature over which they presided. When the cult utensils are symbols the term of comparison is generally clear. Below will be found such interpretations of these mysteries as the condition of the tablet and the limits of our knowledge permit. Most difficult of all are the metal symbols which begin with Obv. I 10. Here silver is heaven, but it can hardly be explained after the manner of the same connection of Zeus Dolichaîos with silver in Kommagene. The cult of this Asiatic heaven god is said to have been chiefly practiced at a city in the region of silver mines.(519) That is an impossible explanation in the case of Anu whose chief cult center was at Erech. The association of gold with Enmesharra, here obviously the earth god, is completely unintelligible. In Obv. I 31 he is possibly associated with lead or copper as the planet Saturn. In lines I 14-18 the symbols are broken away, but they are probably based upon astronomy. Metals seem to be connected with fixed stars and planets on the principle of color. The metallic symbolism of the planets was well known to Byzantine writers who did not always agree in these matters. Their identifications are certainly a Græco-Roman heritage which in turn repose upon Babylonian tradition.(520) The following table taken from COOK, _Zeus_, p. 626, will illustrate Græco-Roman ideas on this point: Kronos—lead (Saturn); Zeus—silver (Jupiter); Ares—iron (Mars); Helios—gold (Sun); Aphrodite—tin (Venus); Hermes—bronze (Mercury); Selene—crystal (Moon). Our tablet preserves only the names of the deities at this point, and if metals stood at the left we are clearly authorized to interpret the divine names in their astral sense. This assumes, of course, that these astral identifications obtained in the Cassite period. Assuming this hypothesis we should have the metals for Betelgeuze, Ursa Major, Venus, Jupiter, Mars, Saturn, New-moon(?), a star in Orion, Venus as evening and morning star, Virgo, and perhaps others. The reverse of the tablet is even more mystic and subtle. The first section connects various cult substances with parts of the body. White wine and its bottle influence the eyes. White figs pertain to a woman’s breasts. Must or mead have power over the limbs as the members of motion. Terms of comparison fail to suggest themselves here and we are completely disconcerted by the fancy of the Babylonian mystagogue. In the next section, which is only partially preserved, we have twelve gods of the magic rituals. The province of each in relation to the city and state is defined. Kushu, the evil satyr who receives the sin-bearing scapegoat, hovers over the homes of men. Muḫru, the deity who receives burnt offerings, or incarnation of the fires of sacrifice, dwells at the city-gate. Sakkut, a god of light and war, inexplicably protects the pools. Then follow hitherto undefined and unknown Cassite deities and a break in the tablet. As in the Assyrian duplicate, ZIMMERN Rt. 27, so also here, the reverse contains a lexicographical commentary on mythological phrases. The name of the god _Negun_ is commented upon here and most timely information is given. Both the phonetic reading of the name and the character of the deity are defined. The colophon at the end has the usual formula attached to cult instructions whose contents are forbidden to the uninitiated. 1. _duk__ a-gub-ba_ ... [ ](521) 1. The vessel of holy water ... [of the gods] 2. _d.__Nin-ḫabur-sil-du nin(?) [tù-tù-ge]_(_522_) 2. is Ninhabursildu,(523) queen of incantations. 3. _duk__gan-nu-tūr_(_524_) _d.__[ ]MEŠ-GAR_ 3. The little _hannu_-vessel is the deity ... 4. _giš__šinig __d.__A-nim_ 4. The tamarisk is anu.(525) 5. _giš__šag-gišimmar_(_526_)_ __d.__Dumu-zi_ 5. The date palm-head is Tammuz. 6. _ú__in-nu-uš_(_527_)_ __d.__É-a_ 6. The _mashtakal_-plant is Ea. 7. _gi__šul-ģi __d.__Nin-urta_ 7. the _šalatu_-reed is Ninurta. 8. _ú__el_(_528_)_ __d.__Ninâ_(_529_) 8. The _El_-plant is Niná 9. _gišburru_(_530_)_ __d.__Gir-rá_(_531_) 9. The gišbur wood is the Fire God Girra. 10. _dāg__kubabbar __d.__GAL_(_532_) 10. Silver is the great god (the moon). 11. _dāg__ku-gi __d.__En-me-šár-ra_(_533_) 11. God is Emmešarra (the sun). 12. _dāg__urudu __d.__É-a_ 12. Copper is Ea. 13. _dāg__an-na __d.__Nin-maģ_ 13. Lead is Ninmah.(534) 14. [ ](535) _d.__Ninurta_ 14. [ ] is Ninurta. 15. [ ] _d.__Ninlil_(_536_) 15. [ ] is Ninlil. 16. [ ] _d.__Dilbat_ 16. [ ] is Ishtar-Venus. 17. [ ] _d.__AMAR-RA-ĠE-UD-DU-A-LU-TU_(_537_) 17. [ ] is Marduk-Jupiter. 18. [ ] _d.__Lugal-giš-a-tu-gab-liš-a_(_538_) 18. [ ] is Nergal-Mars. 19. [ ] _d__ Sak-kud_ 19. [ ] is Ninurta-Saturn.(539) 20. [ ] _d.__Nusku_(_540_) 20. [ ] is Nusku. 21. [ ] _d.__Pap-sukkal_(_541_) 21. [ ] is Papsukal. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 22. [ -]_šág __d.__Sak-kut_(_542_) 22. [ ] is Sakkut. 23. [ -]_ŠID __ilu__Ram-ma-nu_ 23. [ ] is Ramman. 24. [ ] _ilat__Ishtar Uruk-(ki)_ 24. [ ] is Ishtar of Erech.(543) 25. [ ] _ilat__Ishtar A-ga-de-(ki)_ 25. [ ] is Ishtar of Agade.(544) 26. [ -]_TAR __ilat__Be-lit-ṣêri_ 26. [ ] is Bêlit-ṣeri.(545) 27. [ ] _d.__Nin-lil_ 27. [ ] is Ninlil. 28. [ _ri-]kis-su-nu __d.__Ninurta_ 28. [ ] their band(?) is Ninurta. 29. [ ] _ilāni sibitti_(_546_) 29. [ ] is the seven gods. 30. [ ] _d.__En-me-šár-ra_ 30. [ ] is Enmesharra.(547) OBVERSE II ... 2. _giš_ [ ] [_d._ ] 2. [ ] 3. _giš_ [ ] [_d._ ] 3. [ ] 4. _giš__šim_ [ ] [_d._ ] 4. [ ] 5. _šim-šal_(_548_)_ [__d._ ] 5. Box-wood is the god.... 6. _gi-dug-ga_(_549_)_ [__d._ ] 6. The good reed is the god.... 7. _šim-li __d._[_Immer_(_550_) ] 7. Cypress is Adad. 8. _šīpāti burrumti_(_551_)_ __ilu__Labartu(?)_(_552_)_ mar[at __ilu__Anim ]_ 8. Wool of variegated color is _Labartu_ daughter of Anu. 9. _šim-ZU_(_553_)_ __d.__[Nin-urta ]_ 9. The aromat-ZU is Ninurta. 10. _nig-na __d.__Urašā_ 10. The censer is Urasha.(554) 11. _gi-bil-lá __d.__[ Gi-bil_] 11. The torch is Gibil.(555) 12. _ḳu-ta-ri ibbûti_(_556_)_ __d.__[Ne-gun]_ 12. The clean incense is Negun.(557) 13. _mul-lil-lum __d.__Ig[i-BALAG_(_558_)_ lù nu-gisš-šar __d.__En-lil-lá]_ 13. The amphora(?) is Igi-BALAG, gardener of Enlil. 14. _urudū__nig-kalag-ga_(_559_)_ __d.__Nin-[sar __d.__Nergal]_ 14. The copper kettledrum is Ninsar,(560) that is Nergal. 15. _kuš-gū-gal_(_561_)_ __d.__[NINDA+GUD]_ 15. The hide of a great bull is NINDA+GUD.(562) 16. _im-bar __d.__[Utu-găl-lu_ 16. Gypsum is the storm god (Ninurta).(563) 17. _esir __d.__id_ 17. Bitumen is the river god.(564) 18. _máš-ģul-dúb-ba-a __d.__[Ku-šu]_ 18. The scapegoat is Kushu.(565) 19. _udu-ti-la_(_566_)_ __d.__[Gira]_ 19. “The living lamb” is Gira.(567) 20. _máš-gi-bil-la __d.__[Mu-uḫ-]ra_ 20. The goat of the torch(568) is Muḫru. 21. _še-bir-bir-ri u-pu-un-tum_ 21. “Scattered grain(?),” chick pea (?) 22. _zērê ma-ka-lu-ú_ 22. seed-corn, eating table and 23. _duk__ḳa-gaz__pl.__ __d.__Nun-ŭr-ra __d.__Ea_(_569_) 23. the _ḳagaz_-pots are Ninurra-Ea. 24. _giš__ku-ma-nu 7 û-mu_(_570_)_ ku __d.__Marduk_ 24. The seven (headed) weapon of laurel wood, the storm, the weapon of Marduk. 25. _kù-gi-sig__pl.__ __d.__A-nun-na-ki_ 25. Red sun-disks(?) are the Anunnaki. 26. _kù-gi nig-máš-zid_(_571_)_ __d.__Maš-tab-ba-gal-ga_ 26. _The golden sacred kid_(?) is the Great Twins.(572) 27. _maš-dū __d.__Un-gal Nibru-__ki_(_573_) 27. The kid is Ungal(574) of Nippur. 28. _kur-gi-(ģu) __d.__Nin-sîg_ 28. The crane is Ninsig.(575) 29. _sún_(_576_)_ __giš__erin šita_(_577_)_ __d.__Zi-i_ 29. The _sun_ of cedar, weapon of Zu.(578) 30. _làl ... __d.__[ ]_ 30. Honey ... is the god ... 31. _lí ... li_ 31. Oil ... oil ... 32. _d.__íd __d._[ ] 32. ... River-god, god... ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ REVERSE I 1. _karanu ellu ḳaḳḳul-ti enâ-šu_ 1. White wine and bottle are his eyes. 2. _tittu piṣîtu_(_579_)_ tulê-šu_(_580_) 2. The white fig is her breasts. 3. _iṣu__nurmû bir-ka-a-šu_ 3. The _nur_-fig is his (her) knees. 4. _tittu_(_581_)_ ki-sal-la-a-šu_ 4. The fig is his (her) loins. 5. _mirsu pit puridi-šu_ 5. Must is his (her) crotch. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 6. _d.__Ku-ši ṣêr ki-i-ṣi_(_582_) 6. The god Kushu over the chamber. 7. _d.__Mu-uḫ-ra ina pan abulli_ 7. Muḫru before the city gate. 8. _d.__Sak-kut ina ḳabal appari_ 8. Sakkut in the midst of the pool. 9. _d.__Si-lak-ki_(_583_)_ ina ma-na-ḫa-ti_ 9. Silakki in the ruins. 10. _d.__E-ḳu-rum_(_584_)_ ina libbi šêr išdi_ 10. Ekurum in the leg. 11. _d.__Ab-ba- gu-la_(_585_)_ ina igari_ 11. Abbagula in the wall. 12. _d.__ ? ? ina nasikati_ 12. [ ] in the fortress. 13-17. ........................ 13-17. 18. _12 ilāni_ [ ] 18. Twelve gods. REVERSE II 1. _[SAG-GĬR]-ME ša ina pani-šu namru_(_586_) 1. The battle which before him gleams. 2. _[ KU]-ŠÚ la_(_587_)_ maḫ-ru_ 2. ... not are received. 3. _[ -]u:NU: la-a_ 3. [ ]_NU_ = not. 4. _[ BT:]šu-u_(_588_)_:ILA:ma-ḫa-ri_ 4. [ ]_BI_ = that: _ILA_ = to present. 5. _[__d.__Ne-gun] erim-bi nu-tuk-a ai-bi ina ḳatê-šu la uṣûni_ 5. Negun who foes has not. The wicked from his hand escape not. 6. _NE-RU:ai-bi:ID:ḳa-ti:TUK-A SAL-ŠEŠ_? 6. _NE-RU_ = wicked : _ID_ = hand : ? ? 7. _d.__Ne-gun_(_589_)_ ḳa-lu-ú i-ša-tam_ 7. Negun is he that burns with fire. 8. _ḪU-gunu_[1agin]_:gu-nu-u:SI:ḳa-lu-u_ 8. The _gunu_ of _ḪU_ has the syllabic value _gunū:si(g)_ = to burn. 9. _NE:i-ša-tu:sa-niš ka-lu ni-ka_ 9. _NE_ = fire: Or = to consume offerings in fire. 10. _SAL-ŠEŠ_(_590_)_:ba-nu-ú: ga-lu_ 10. _ninmuš_ = blaze, burn. 11. _SI:ba-nu-ú:NE ga-lu_ 11. _si(g)_ = blaze: _bil = burn_. ‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐ 12. _mûdû mûdâ li-kal-lim_ 12. Let the knowing inform the knowing. 13. _la mûdû ul immar_ 13. He that knows not may not read. _ki-ma labiri-šu __ilu__Ninurta-naṣir mar Ilu-iḳîša __amelu__ašipu išṭur bûši E-šu-me-rá_ According to its original Ninurtu-naṣir son of Ilu-iḳiša, the priest of magic wrote. It is the property of the temple Ešumera.(591) ADDENDUM ON OBV. I 10 F. Anu in this passage really denotes Sin, the moon, which has been connected with silver on account of its color. The identification of Anu, the heaven god, with the moon god rests upon the astronomical connection between the moon and the summer solstice, see WEIDNER, _Handbuch der Babylonischen Astronomie_, 32. Sin is called “Anu of heaven,” KING, _Magic_, No. I, 9, and for the connection with silver, see VIROLLEAUD, _Astrologie_, Supplement, V II, _kaspu __ilu__ A-nu huraṣu __ilu__ Enlil erû __ilu__ Ea_. Enlil is connected with gold in VIROLLEAUD, _Astrologie_, Second Supplement, XVII 14, and Enlil is not infrequently identified with Shamash, see p. 158, 1-2 and p. 308, 18, and gold is the traditional metal of the sun. The Greek identification of Zeus, the sky-god, with silver is certainly borrowed from Babylonia; see p. 334. DESCRIPTION OF TABLETS NUMBER MUSEUM DESCRIPTION IN THIS NUMBER VOLUME 1 13856 Large two column tablet. Unbaked; light brown with dark spots. Top broken away and left lower corner damaged. H. 6-½ inches; W. 4-¼; T. 1-¾ - ¾. Liturgy of the cult of Ishme-Dagan. See pages 245-257. 2 11005 Upper part of a large two column tablet. Unbaked; light brown. Top and left edge of the fragment damaged. H. 3-¾; W. 3-¾; T. 1-½ - ¾. Liturgy of Ishme-Dagan. See pages 258-259. 3 7847 Dark brown unbaked tablet. Right upper corner slightly damaged. Right lower corner broken away. Two columns. H. 8; W. 5-¼; T. 1 - ½. Mythological hymn to Innini. The obverse is translated on pages 260 to 264, but the reverse is too badly damaged to permit an interpretation. The text ends with the line, “Oh praise Innini,” the literary note characteristic of epical compositions. The scribe adds a note stating that there are 153 lines. Written by the hand of _Lugal-ģe-a_ ... son of _E-a-i-lù_(?).... 4 7878 Light brown fragment from the left upper corner of a large unbaked tablet. H. 3-½; W. 1-½ - 1; T. 1-½ - 1. Duplicate of 7847. This tablet omits the liturgical note, “Oh praise Innini.” It has the colophon, “Written by the hand of _Ninurash-mu_..., in the presence of _Nidaba-igi-pa_(?)-..._ģe-en_.” 5 15204 Single column, dark brown tablet. Partly baked. Left lower corner broken away. H. 4-½; W. 2-½; T. 1-¼ - ½. Psalm to Enlil. See pages 265-268. 6 2154 Single Column, light brown tablet. Top and left lower corner broken. H. 4-¼; W. 2-½; T. 1-¼-½. Lamentation for Lagash. See pages 268-272. 7 8097 Single column, light brown tablet. Lower edge damaged. H. 4-¼; W. 2-¼; T. ¾-½. Liturgical hymn to Sin. See pages 276-279. 8 346 Single column, dark unbaked tablet. Damaged at top and bottom. H. 4; W. 2-½; T. 1--½. Bilingual hymn. See plate 86. 9 8334 Single column, light brown tablet, unbaked. Left upper corner and top of reverse damaged. H. 4-¾; W. 2-½; T. 1-¼-½. Hymn to Innini. 10 8533 Upper part of a large two column tablet. Light brown, soft and crumbling. Purchased by the Expedition in 1895, from Abu Hatab. H. 3-¼; W. 5-½; T. 1-¼-½. Hymn to Enlil. 11 7080 Large light brown tablet; five columns; broken perpendicularly at the middle. Isin period. H. 8-¼; W. 4; T. 2. Liturgy to Enlil. Lamentation for the city of Ur. See pages 279-285. 12 6060 Nearly complete tablet; baked. Temple library (IV). Second Exp. Two column tablet; Cassite period. H. 4; W. 3-½; T. 1-½. Cult symbols. See pages 320-342. 13 B.M. Upper half of large single column tablet. Light 78239 brown, partially baked. H. 7; W. 6; T. 2. Acquired by the British Museum in 1888. Late Babylonian edition of the third tablet of the liturgy _elum didara_ to Enlil. See pages 323-329. 14 11327 Lower part of a large unbaked tablet, two columns. Right half almost wholly broken away. Myth of the water god Enki. H. 6; W. 6-½; T. 1-¾. Probably a _zag-sal_ hymn. INDEX OF TABLETS Tablets in this Volume. MUSEUM NUMBER NUMBER IN THIS VOLUME 346 8 2154 6 6060 12 7080 11 7847 3 7848 4 8097 7 8334 9 8533 10 11005 2 11327 14 13856 1 15204 5 B.M. 78239 13 Other Tablets Translated Or Discussed Nies 1315, Tablet Virolleaud, 290-308 Poebel, PBS. V No. 26, 272-276 Myhrman, PBS. I No. 5, Radau, BE. 30, No. 2, 285-290 Myhrman, PBS. I No. 8, 309-310 Zimmern, KL. No. 11, 290-308 Zimmern, _Ritual Tafeln_, No. 27, 330-340 Ashmolean Prism, 311-323 Strassmaier, ZA. VI 241-4, 330-333 Reisner, SBH. No. 18, 327-329 Reisner, SBH. No. 21, 292-297 Reisner, SBH. No. 22, 292-295 Reisner, SBH. No. 25, 300-302 INDEX TO VOL. X _abal_, irrigator, 287, 12. Abbagula (deity), 341, 11. _agubba_, vessel, symbol of Ninhabursildu, 336, 1. Aja (goddess), 305, 14. Allat (goddess), 306, 20. _am, __d__Am_, title of Ea, 294. Ama-šuhalbi, title of mother goddess, 329, 19. Ama-ušum-gal, title of Tammuz, 304. Annigarra, temple in Isin, 300, 7. Anu (god), 261; 264; 281; 282; 295; 297; 302. Identified with the moon god, 337, 10. Anunnaki (gods), 247, 2; 262; 317; 340. Arabu, bird of Enlil, 266. Aralu, 288, 23. Aruru (goddess), sister of Enlil, 301. Ašimur, title of moon god, 277, 17 and 22; 278. Ašnan (goddess), 289; 305. Ašširgi (god), 316; 317; 318; 319; 320. Ašte, temple in Larak, 289, 9. Azagsud (_ilu_), title of grain goddess, 289, 10; 305, 13. Babylon (city), 301, 22. _balag-di_, choral phrase, 250, 14; 254, 26. Barsippa (city), 301, 23. Bau (goddess), 329; 305. Belit-ṣêri (goddess), 338. Bel-ṣarbe, title of Nergal, 337, 18. bitumen, symbol of river god, 339. Canonical liturgies, 237 ff. censer, symbol of Urashā, 339, 10. copper, symbol of Ea, 337, 12. crane, bird symbol of Ninsig, 340. Damgalnunna (goddess), 294; 296. Damu, title of Tammuz, 287, 6:14; 306, 28. date-palm, symbol of Tammuz, 336, 5. Dilbat (goddess), 337, 16. Dilmun (ki), 279, 14:19. dog, seven-headed, 305, 15. Duazag, sanctuary, 248, 7; 289. _dumu-sag_, title of Tašmet, 326, 4:5. _dingir dumu-sag_ (= Nappasi = Ninmungara) is probably a title of Ninlil, 303, 13. See _ibid._ note 6 and SBP. 150 note 5, line 14. Ea (god), 336, 6. E-anna, temple of Ištar in Erech, 275, 20. E-barra, temple of the sun god, 301. E-daranna, chapel of Ea in Esagila, 301. E-dimma, temple, royal chapel in Ekur, 289, 15. E-durazagga, epithet of Isin, 329, 18. E-galmah, temple at Isin, 289, 19. _e-gi-a_, bride, title of Zarpanit, 326, 3. E-Ibi-anum, temple in Dilbat, 326. E-Ibe-šagud, 328. E-kua, 310, 19. E-kur, temple of Enlil, 256; 258; 259; 289; 308; 310; 328. Ekurum (god), 341. E-lamma, chapel or temple of Ninlil at Nippur, 300, 6. _el_-plant, symbol of Ninā, 336, 8. E-maha, 294, 27 and note. E-mahtila, chapel in Ezida, 301. E-mudkurramu, chapel (?) in Ur (?), 279, 6:10. E-namtila, chapel of Ekur, 301. Enanun, title of mother goddess, 289, 7; 304. Enbul (god), son of Ešabba, 303, 21 = SBP. 15216 and CT. 24, 23, 127. Var. _d__A-an-bu-bu_, CT. 24, 6, 33. Endašurimma, title of Enlil, 302, 4. En-duazag, title of Enlil, 302. EN-HAR(ki), 316; 317; 318; 319; 320. Enki (god), 259, 16; 302; 307; 322. Enlil (god), 258; 259; 261; 264; 265; 266; 267; 268; 269; 277; 281; 282; 283; 292; 293; 295; 299; 300; 302; 307; 309. As sun god, 308, 18 and 15. Enlilsi, deified king, 303, 20. Enmešarra (god), 337, 11; 338, 30. Enmenšarra, 302. Enul, title of Enlil, 302. Enmul, 307. Enuttilla, title of Enlil, 302. E-rabriri, temple of sakkut, 329, 21. Erech (city), 272; 273; 274; 275. Eridu (city), 259, 16; 299, 31. E-šabba, temple of Gula in Šuruppak, 288, 6; 303, 21; ilatSuddam is mother of Ešabba, 306, 32. See _Suddam_. E-sagila, temple of Marduk, 301; 326. E-šagnamsar, temple in Dilmun, 279, 14:19. E-šamah, temple of Ninurta, 328, 7; see BL. p. 135. E-šarra, 303, 16. Ninurta is son of E-šár-ra, BL. No. 9, 8. Mythological chamber in Ekur, SBP. 221 n. 7. Ištar weeps for _E-šár-e_, KL., 123, Obv. II 2. Ešnunak (city), 304, 27. E-šumera, temple of Ninurta in Nippur, 328, 6; 342, 13. E-temenanki, stage tower in Babylon, 301. E-zida, temple of Nebo, 301. _gannu-tur_, vessel, symbol of a deity, 336, 3. _gepar_, dark chamber, 270, 24; 271; 272. geštinanna (goddess), 304. Gibil, firegod, 339, 11; 305, 16. _gidugga_, reed, 338, 6. Girra, firegod, 337, 9. _gišburru_, a wood, symbol of firegod, 337, 9. _gisgigal_, antiphon, 251, 24; 254, 23; 283, 26; 284, 10. Gišzida (god), 287, 7. gold, symbol of sun, 337, 11. _gudede_, title of Ninlil, 303, 12. Gula (goddess), consort of Tammuz, 285. Gunura, title of mother goddess, 288, 5; 306, 27 = SBP. 160, 13. Guškinbanda, title of Ea, 305, 9. gypsum, symbol of Ninurta, 339. Hallab (city), 275; 276. Historical poems, 242. Ibi-Sin, king of Ur, 281. Id (deity), river god or goddess, 294; 297; 340. Igibalag (deity), 339, 13. Immer (god), 260; 262; 306; 339, 7. incense, symbol of Negun, 339, 12. Innini (goddess), 275; 276. Irriš (god), title of Ninurta, 306, 23 = SBP. 160, 8. Isin (city), 289. Queen of Isin, 306, 25; 329. Išme-Dagan, deified king, 243; 245; 257; 258; 239. Ištar, goddess of Erech, 338, 24; of Agade, 338, 25. _kagaz_, pot, symbol of Ea, 340. Kenur, chapel of Ninlil in Ekur, 259; 289; 301. Keš (city), southern and northern Keš, 311; southern Keš, 315; 316; 319; 267. Kingaludda, messenger of the Word, 283. _kinsig_, a chamber, 248, 7. Kišegunura, title of Urašā, 302, 2. _kišub_, prayer in liturgies, 245; 256; 279; 290; 308. _kušgugalû_, hide of an ox, symbol of Nindagud, 339, 15. Kušu (deity), 339; 341. Lagash (city), 268; 270. Larak (city), 328, 16; 289, 9 and 20. lead, symbol of Ninmah, 337, 13. Libit-Ištar, deified king, 243. Liturgical compositions and compilations, 237 ff. 243. Lugalbanda (god), 304. Lugalgirra (god), 328, 9. Lumma (deity), 304. Mama (god), title of Sin, 269, 8. Marduk (god), 294; 296; 337; 340. _mašgibilla_, burnt offering, symbol of the god Muhra, 340. mašḫuldubbû, 339. Maštabba (god), 328. Maštabba-galgal, twin gods, Gemini, 340. _maštakal_-plant, symbol of Ea, 336, 6. metals of planets, 334. _mi-ib_-weapon, 264, 22. Muhra (god), 340; 341, 7. Musical instruments, 249, 23; 251, 29; 262, 33; 279, 22; 301, 27. Nanā (goddess), 326, 7. Nannar, god of new moon, 277. Son of Enlil, 277, 22; 284, 12; 303; 308, 19; 309, 1; 327. Nappasi (goddess), 303 n. 6. Nebo (god), 294; 297; 299. Negun (god), 339, 12. Firegod, 342. Nergal (god), 304; 306. Nigin marra, title of mother goddess, 289, 8; 328, 15. _nigkalalagû_, kettle drum, symbol of Nergal, 339, 14. Ninā (goddess), 270; 336. Ninazu (god), title of Nergal, 272, 47. Nindagud (god), 339, 15; 304. Nindašurimma, mother name of Enlil, 302. Nin-duazag, mother name of Enlil, 302. Ningal (goddess), 303. Ningišzida (god), 306, 20. Ninhabursildu (goddess), 336, 2. Ninharsag (goddess), 272; 302; 318; 320. Ninkarnunna (goddess), 304, 4. Ninki, mother name of Enlil, 302; 307. Ninliga (goddess), 272. Ninlil (goddess), 258; 259; 261; 267; 302; 337; 338. Ninmah (goddess), 337. Ninmar(ki), goddess of, 269, 5. Ninsar, title of Nergal, 339, 14. Ninsig, title of Ea as god of metallurgy, 340, 28; 305, 9. Ninsun (goddess), 304. Nintud (goddess), 316; 318; 320; 321. Ninul, Nimul, mother names of Enlil, 302; 307. Ninurašā (god), 256; 336; 337; 338; 339. Ninurra, title of Ea, 340. Ninzianna, title of Ninlil, 302, 8. Nippur (city), 248; 259; 266; 268; 295. Nunammir, title of Enlil, 258, 5. Nusku, firegod, 337, 20; 303, 328. Opis (city). Northern and southern Opis, 311. See Keš. Papsukkal (god), 337, 21. Papilsag, god of Larak, 306. Queen of heaven, 304. Ramman (god), 338. Sadarnunna, consort of Nusku, 303, 15; SBP. 152 note 1. _sagar_, liturgical rubric, 277, 16; 279. Sakkut (god), 341, 8. Sakkutmah, 329, 21. See also 337, 19; 338, 22. _šalālu_, plant, symbol of Ninurta, 336, 7. Šamaš (god), 305, 14. _šarur_-weapon, 274, 18. _šattam_, religious title, 274. Šentur, title of Ninlil, 303, 10. Šerah (god), Semitic title of Serpent-god as patron of vegetation, 303, 16 = SBP. 152, 10. seven gods, 338, 29; 303, 10. seven-headed weapon, 340. Silakki (god), 341. silver, metal of Anu, i. e., moon god, 337, 10. _šimli_, cypress, symbol of Adad, 339, 7. _šimšal_-wood, symbol of a deity, 338, 5. _šimzu_, an aromat, symbol of Ninurta, 339, 9. Sin (god), 263; 277; 279. Single song services, 240. _šipatu_, wool, symbol of Labartu, 339. Sippar(ki), 301, 21. Sirar(ki), 270. Suddam, title of Gula, 306, 32 = SBP. 160, 18. For this title of Gula of Šuruppak, see p. 177 n. 4 in part 2 of this volume. Usually a title of Aja or Ishtar as deities of light. Since d Sukurru or Gula of Šuruppak is the same as _Suddam_ mother of Ešabba, the temple Ešabba must be located in Šuruppak. Šulpae, title of Enlil, 303; 320. šumer, 259; 283. Šunirda, title of the goddess Aja, 304. Šuruppak (city), 277, 20; 278, 25. Symbols of deities, 336 ff. _tallu_, part of a door, 275, 20. tammarisk, symbol of Anu, 336, 4. Tammuz (god), 270; Hymn of, 285; 336, 5. _tirazagga_, sacred grove, 289, 17. Titular litanies, 236; 302 ff. Ubšukkinna, hall of assembly, 247, 3. Uddagubba, messenger of the Word, 283. _udutila_, symbol of Girra, 340, 19. Ur (city), 277; 278; 279; 282; 284. Ungal (god), 340; cf. 306, 31. Urašā (god), 326; 258, 6; 260; 302, 2. Ur-Engur, cult hymn of, 243. Urumaš (god), 320. _urusagga_, chief city, title of Isin, 289, 16; 306, 24. Utta-edde (god), 305, 17 = SBP. 158, 4. Weeping mother, 265; 280. Word, 261, 28; 262, 29; 284; 294; 299; 308, 22; 315. Hymn to the Word, 283. _zagsal_, rubric, 233 ff.; 276, 37. Zarpanit (goddess), 294; 296; 297. Zeus Dolichaeos, 334. His connection with silver borrowed from Babylonia, 342. Zir (goddess), wife of Nannar, 303. Zu (god), the eagle as symbol of the sun, 340, 29. AUTOGRAPHED TEXTS Plate LXXI. 1. Obverse. Col. 1. [Plate of cuneiform tablet.] Plate LXXII. 1. Obverse. Col. 2. [Plate of cuneiform tablet.] Plate LXXIII. 1. Reverse. Col. 1. [Plate of cuneiform tablet.] Plate LXXIV. 1. Reverse. Col. 2. [Plate of cuneiform tablet.] Plate LXXV. 2. Obverse. [Plate of cuneiform tablet.] 2. Reverse. [Plate of cuneiform tablet.] Plate LXXVI. 3. Obverse. Col. 1 Initial. [Plate of cuneiform tablet.] Plate LXXVII. 3. Obverse. Col. 1 Continued. [Plate of cuneiform tablet.] 3. Obverse. Col. 2 Initial. [Plate of cuneiform tablet.] Plate LXXVIII. 3. Obverse. Col. 2 Continued. [Plate of cuneiform tablet.] 3. Reverse. Col. 1 Initial. [Plate of cuneiform tablet.] Plate LXXIX. 3. Reverse. Col. 1 Continued. [Plate of cuneiform tablet.] 3. Reverse. Col. 2 Initial. [Plate of cuneiform tablet.] Plate LXXX. 3. Reverse. Col. 2 Continued. [Plate of cuneiform tablet.] 4. Obverse. [Plate of cuneiform tablet.] 4. Reverse. [Plate of cuneiform tablet.] Plate LXXXI. 5. Obverse. [Plate of cuneiform tablet.] Plate LXXXII. 5. Reverse. [Plate of cuneiform tablet.] Plate LXXXIII. 6. Obverse. [Plate of cuneiform tablet.] Plate LXXXIV. 6. Reverse. [Plate of cuneiform tablet.] Plate LXXXV. 7. Obverse. [Plate of cuneiform tablet.] 7. Reverse. [Plate of cuneiform tablet.] Plate LXXXVI. 8. Obverse. [Plate of cuneiform tablet.] 8. Reverse. [Plate of cuneiform tablet.] Plate LXXXVII. 9. Obverse. [Plate of cuneiform tablet.] 9. Reverse. [Plate of cuneiform tablet.] Plate LXXXVIII. 10. Obverse. Col. 1. (Col. 2 Destroyed) [Plate of cuneiform tablet.] Plate LXXXIX. 10. Reverse. Col. 1. [Plate of cuneiform tablet.] 10. Reverse. Col. 2. [Plate of cuneiform tablet.] Plate XC. 11. Obverse. Col. 3 Initial. [Plate of cuneiform tablet.] Plate XCI. 11. Obverse. Col. 3 Continued. [Plate of cuneiform tablet.] 11. Obverse. Col. 4 Initial. [Plate of cuneiform tablet.] Plate XCII. 11. Obverse. Col. 4 Continued. [Plate of cuneiform tablet.] Plate XCIII. 11. Obverse. Col. 4 Final. [Plate of cuneiform tablet.] 11. Obverse. Col. 5 Initial. [Plate of cuneiform tablet.] Plate XCIV. 11. Obverse. Col. 5 Continued. [Plate of cuneiform tablet.] Plate XCV. 11. Reverse. Col. 1. Initial. [Plate of cuneiform tablet.] Plate XCVI. 11. Reverse. Col. 1 Continued. [Plate of cuneiform tablet.] 11. Reverse. Col. 2 Initial. [Plate of cuneiform tablet.] Plate XCVII. 11. Reverse. Col. 2 Continued. [Plate of cuneiform tablet.] 11. Reverse. Col. 3. Initial. [Plate of cuneiform tablet.] Plate XCVIII. 11. Col. 3 Continued. [Plate of cuneiform tablet.] Plate XCIX. 12. Obverse. Cols. 1 and 2. [Plate of cuneiform tablet.] Plate C. 12. Reverse. Cols. 1 and 2. [Plate of cuneiform tablet.] Plate CI. 13. Obverse. [Plate of cuneiform tablet.] Plate CII. 13. Reverse. [Plate of cuneiform tablet.] Plate CIII. 14. Obverse. Col. 1 [Plate of cuneiform tablet.] Plate CIV. 14. Obverse. Col. 2. [Plate of cuneiform tablet.] 14. Reverse. Col. 1. [Plate of cuneiform tablet.] Plate CV. 14. Reverse. Col. 2. [Plate of cuneiform tablet.] 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 __d__En-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 _d__Nidaba 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. 25_a_ 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. 11_a_ 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. 44_a_. _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. 5_a_ 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. 3_b_ 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 7_a_ 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. 39_a_ 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_, 303_a_, 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, 26_a_ 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, _d__Dumu-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, _zig__7_. _ 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, _ama_2 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 4_b_ 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. 53_a_ 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 __d__A-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. 23_b_ 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 _d__Uraša 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. 1_b_ 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; _d__Še-en-tūr_, SBP. 150 n. 5, l. 11 and _d__Še-en-tur_, KING, _Supplement_ to BEZOLD’S _Catalogue_, p. 10, No. 51, 8 where she is identified with Nintud = _d__bêlit_. 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. _d__Nappasi_. 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 d__Lum-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 _d__Nin-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 _d__Ḫa-mun-sal(?)-sal?_. SBP. 158, 64. 384 Title of Shamash, CT. 25, 25, 11. 385 Title of Shamash here. Variant _d__Su-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, _d__Igi-du_ = _d__Nin-urta_. According to CT. 25, 12, 17 it is one of the titles of Ninurta in Elam. But in CT. 24, 36, 52 _d__Igi-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. 24_a_ 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-__ilu__Anum_. 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 _d__Ama-ŠU-ḪAL-BI-ta_. 502 Cf. CT. 12, 3_a_ 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 ilat__Šarrat_. 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, _d__A-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 _d__Agubba_ is _šu-luģ lăg-lăg-ga Erida-ge_, Purifying handwasher of Eridu, CT. 24, 11, 41 = 24, 53. The river goddess _d__Iă_ is also _bêlit agubbê_, CT. 16, 7, 255 where in l. 254 _Ninḫabursildu_ is _aḫat __d__A-[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. 59_b_ 4 _iṣu__ bi-ni_ (Semitic), IV R. 16_b_ 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 _d__Gu-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. 54_b_ 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 _d__MAŠ_, 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; _mul__sib-zi-an-na __d__Pap-sukal [sukal __d__Anim 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. 46_a_ 21, his star _UDU-LIM_ and II R. 48, 52 the same star is _d__UDU-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 _d__MAŠ_. 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. _d__En-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, _d__Nun-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. ***END OF THE PROJECT GUTENBERG EBOOK SUMERIAN LITURGIES AND PSALMS*** CREDITS April 10, 2010 Project Gutenberg TEI edition 1 Produced by Suzanne Lybarger, Brian James, David King, and the Online Distributed Proofreading Team at <http://www.pgdp.net/>. A WORD FROM PROJECT GUTENBERG This file should be named 31935‐0.txt or 31935‐0.zip. This and all associated files of various formats will be found in: http://www.gutenberg.org/dirs/3/1/9/3/31935/ Updated editions will replace the previous one — the old editions will be renamed. 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