Chapter III: Part 3

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.

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11. _gú 2 kam-[ma-ám]_ 11. It is the second song.

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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.

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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.

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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.

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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.

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7. _[gú_(_451_)_ 4-kam-ma-ám_ 7. Section four(452) it is.

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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.

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22. _é 5-kam-ma-ám_ 22. It is the fifth(462) section.

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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.

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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.

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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.