Chapter IV: Part 4

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_.