MISCELLANEOUS BABYLONIAN INSCRIPTIONS BY GEORGE A. BARTON PROFESSOR IN BRYN MAWR COLLEGE NEW HAVEN YALE UNIVERSITY PRESS LONDON HUMPHREY MILFORD OXFORD UNIVERSITY PRESS M DCCCCX V I I I COPYRIGHT 1918 BY YALE UNIVERSITY PRESS First published, August, 1918. TO HAROLD PEIRCE GENEROUS AND EFFICIENT HELPER IN GOOD WORKS Digitized by the Internet Archive in 2017 with funding from Getty Research Institute https://archive.org/details/miscellaneousbabOObart PART I SUMERIAN RELIGIOUS TEXTS INTRODUCTORY NOTE The texts in this volume have been copied from tablets in the University Museum, Philadelphia, and edited in moments snatched from many other exacting duties. They present considerable variety. No. i is an incantation copied from a foundation cylinder of the time of the dynasty of Agade. It is the oldest known religious text from Babylonia, and perhaps the oldest in the world. No. 8 contains a new account of the creation of man and the development of agriculture and city life. No. 9 is an oracle of Ishbiurra, founder of the dynasty of Nisin, and throws an interesting light upon his career. It need hardly be added that the first interpretation of any unilingual Sumerian text is necessarily, in the present state of our knowledge, largely tentative. Every one familiar with the language knows that every text presents many possi- bilities of translation and interpretation. The first interpreter cannot hope to have thought of all of these, or to have decided every delicate point in a way that will commend itself to all his colleagues. The writer is indebted to Professor Albert T. Clay, to Professor Morris Jastrow, Jr., and to Dr. Stephen Langdon for many helpful criticisms and suggestions. Their wide knowl- edge of the religious texts of Babylonia, generously placed at the writer’s service, has been most helpful. His thanks are also due to Dr. Edward Chiera for helpful criticisms of the text. He is also grateful to the authorities of the University Museum for the privilege of copying the tablets, and to Dr. George B. Gordon, the Director of the Museum, for many courtesies during the progress of the work. He is also deeply grateful to Mr. Harold Peirce whose aid has made this publication possible. ABBREVIATIONS AJSL The American Journal of Semitic Languages and Literatures. B Brunnow: A Classified List of Cuneiform Ideographs. BA Beitrage zur Assyriologie, edited by Delitzsch and Haupt. BE The Babylonian Expedition of the University of Pennsylvania, edited bv llilprecht. CT Cuneiform Texts from Babylonian Tablets, etc., in the British Museum. JAOS Journal of the American Oriental Society. KAT :! Keilinschriften und das Alte Testament, }te Aufl. M Meissner: Seltene assyrische Ideogramme. OBW Barton: The Origin and Development of Babylonian Writing. PBS University of Pennsylvania, The University Museum, Publica- tions of the Babylonian Section. PSBA Proceedings of the Society of Biblical Archaeology, London. SBAD Barton: Sumerian Business and Administrative Documents from the Earliest limes to the Dynasty of Agade. It is Vol. IX in PBS. TABLE OF CONTENTS INTRODUCTORY NOTE vii THE OLDEST RELIGIOUS TEXT FROM BABYLONIA i AN OLD BABYLONIAN ORACLE(?) 21 A HYMN TO DUNGI 26 A MYTH OF ENLIL AND NINLIL 34 FRAGMENT OF AN INCANTATION RITUAL 42 A PRAYER FOR THE CITY OF UR 45 A HYMN TO I BI-SIN 49 A NEW CREATION MYTH 52 AN ORACLE FOR ISHBIURRA, FOUNDER OF THE DYNASTY OF ISIN 57 AN EXCERPT FROM AN EXORCISM 60 A FRAGMENT OF THE SO-CALLED “ LITURGY TO NINTUD ” 62 LIST OF TABLETS 67 AUTOGRAPHED TEXTS PLATES I-XXIII PHOTOGRAPHIC REPRODUCTIONS . .PLATES XXIV-XL CORRECTIONS PLATE XLI No. i . THE OLDEST RELIGIOUS TEXT FROM BABYLONIA. This cylinder, found by Dr. Haynes at Nippur, remained unpacked in the basement of the Museum until after Pro- fessor Hilprecht’s connection with the Museum had been severed. It was apparently broken when found, for parts of it were obtained from three different boxes. These were identified by the writer, and the text pieced together from eight different fragments. The Museum attendant afterwards fast- ened them together. Parts of nineteen columns of writing remain. Not more than one whole column of writing is lost. The beginning of column i is unfortunately lost. The only proper names beside those of deities that can be identified in it are those of Nippur, Kesh, and Khallab (Aleppo). The interpretation of an inscription written in pure Sumerian would be in any case difficult. In the present instance interpreta- tion is rendered doubly difficult by the loss of the opening sentences, which, perhaps, contained the name of the writer and certainly indicated the occasion of the composition. Under these circumstances it cannot be too strongly emphasized that the interpretation offered below is purely tentative. The con- clusion that the writer has reached is, however, that the inscrip- tion was written as a foundation cylinder at a time when the temple at Nippur was repaired, and that this repair was prob- ably undertaken because of a plague that had visited the city. Apparently the plague had made its way to Nippur from 2 YALE ORIENTAL SERIES, BABYLONIAN TEXTS Kesh. While the occasion of the inscription appears, there- fore, to have been historical, the inscription itself is of the nature of an incantation. The script in which it is written is that of the dynasty of Agade. 1 It is slightly more archaic than the business docu- ments of this period, 2 but similar differences are observable between the business scripts and those of religious texts in every period of Babylonian writing. As the dynasty of Agade ruled from about 2800 to 2600 B. C., the incantation here recorded is of equal if not greater antiquity than the Pyramid Texts of Egypt. During the excavations a pavement of the temple terrace at Nippur laid by Naram-Sin and his successor Shar- galisharri was found. 3 It is, in the absence of definite informa- tion as to where Dr. Llaynes found this cylinder, plausible to conjecture that it was written at the time of this reconstruction. The probability that our text comes from one of the two great kings of Agade mentioned above is increased by the fact that the hold of the later rulers of the dynasty upon Nippur seems to have been uncertain, and there is no evidence that they did any building there. 4 We now know that these two monarchs belonged to the dynasty of Kish and Agade that ruled Baby- lonia for 197 years, and the data published in 1914 by Dr. Poebel 5 and in 1915 by Professor Clay 6 enable us to fix this period as from 2794 B. C. to 2597 B. C. Naram-Sin ruled for 1 Compare Barton, The Origin and Development of Babylonian Writing, Part I, pp. 204-221. 2 See Barton, Sumerian Business and Administrative Documents from the Earliest Times of the Dynasty of Agade. 3 See Hilprecht, Exploration in Bible Lands During the Nineteenth Century, 1903, p. 388 ft. and Clay, Light on the Bible front Babel, 1907, p. 1 17. 4 See A. Poebel, Elistorical Texts, Philadelphia, 1914, p. 133 f. 6 Peobel, Historical and Grammatical Texts, No. 3; Historical Texts, pp. 92 ft. and 132 ft. 5 Clay, Miscellaneous Inscriptions in the Yale Babylonian Collection, p. 30 ft. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 3 forty-four years (2704-2660 B. C.) and Shargalisharri twenty- four years (2660-2636 B. C.). The oldest of the pyramid texts of Egypt was written in the reign of Unis, a king of the fifth dynasty, whose reign, according to Breasted’s chronology, was 2655-2625. It seems more probable that our text came from the reign of Naram-Sin than from the reign of Sharga- lisharri. The bricks of Naram-Sin were three times as numer- ous in the pavement of the temple court at Nippur as those of his successor. Naram-Sin 1 and Shargalisharri 2 each calls him- self, “builder of the temple of Enlil,” but it would seem prob- able that Naram-Sin constructed the terrace early in his reign of forty-four years and that Shargalisharri repaired it after it had had time to fall into disrepair fifty or more years later. If our somewhat uncertain chronologies are correct, Sharga- lisharri’s reign was nearly contemporaneous with that of the Egyptian king Unis, while that of Naram-Sin antedated it. It is more probable that a foundation cylinder would be placed beneath the structure when it was first constructed than when spots in its worn pavement were repaired. It is, accordingly, a plausible conjecture that our cylinder was written early in the reign of Naram-Sin. In that case it is probably half a cen- tury older than the pyramid text of Unis and is the oldest extended religious expression that has survived from any por- tion of the human race. This consideration gives to the text a supreme interest. It contains a primitive, but comparatively refined strain of religious thought. The men who wrote it entertained the animistic point of view. The world was full of spirits of which they were in terror, but chief among these spirits were gods, 1 Hilprecht, Old Babylonian Inscriptions, No. 3. 2 Hilprecht, Ibid., Nos. 1 and 2. 4 YALE ORIENTAL SERIES, BABYLONIAN TEXTS who, however capricious, were the givers of vegetation and life. They could be entreated, and man’s hope lay in placating them. The text exhibits the neighborly admixture of religion and magic so characteristic of Babylonian thought. When compared with the pyramid texts it presents one striking difference. They centre around the king and are inter- ested in his fortunes as he enters among the gods. One text represents the Egyptian king as a cannibal, who in heaven eats gods to obtain their strength ! 1 This Babylonian text, on the other hand, represents the community. If not the religious expression of a democracy, it comes at least from an aristocracy. The interests involved are those of the city of Nippur. It represents the point of view of a Babylonian city-state. I ranslithration and Translation. (i) i '. e-e-da 2'. kes % -ta ba-ta-e 3'. nik-ku d en-lil 4'. . .da-[an]-til 5'. d mus-ir pad-balag 4 (?) 6'. i}n-sag-ga 7' nigin .... til(?) (i) 1'. He came forth, 2 3 2'. from Kesh he came, 3'. the food of Enlil 4'. gives him life. 5'. Unto Sir 5 there is a cry; 6'. she grants favor, 7'. makes all live. 'See Breasted, Development of Religion and Thought in Ancient Egypt, New York, 1912, 127 ff. 2 This might, of course be rendered, “It came forth.” Since the preceding context is lost, it is not certain what the subject of the verb is. From later portions of the text it is tempting to conjecture that it was some epidemic which spread from Kesh, as the pestilence is said to have spread from city to city in Philistia in 1 Sam. 5. 3 The ideogram for Kesh is almost identical with the form of it in the Laws of Hammurabi, iii, 32, except that there it is followed by ki while here.it is followed by /is, possibly to be read tu. At Nippur, the sign tu apparently had the value of ki, for in the "Sumerian Epic,” published by Langdon, the name of the god Enki is several times spelled en-tu. 4 The expression pad-balag appears to be a compound phrase for a cry. Pad = qibu (OBW, 407 12 ), and balag = balaggu or balangu, “cry” or "howl.” The expression could, apparently, denote either a cry of sorrow or of joy. 5 For a discussion of this deity, see the general comments on this text below. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 5 (ii) (ii) 1 ' su 2'. idig[na] a\ag a-kib-nun a%ag 1 ' 2'. The holy Tigris, the holy Eu- phrates, 3'. gat a{ag d en-lil 3'. the holy sceptre of Enlil 4'. gar-sag mu-gub 4'. establish Kharsag; 5'. ib-bi-ge-[gd]l 5'. they give abundance. 6'. gat-b[i] ur[u\ 6'. His sceptre protects(P) ; 7'. bar-ba. . {ur . . 7'. [to] its lord, a prayer. . 8'. nunuf-ki . . . . 8'. the sprouts of the land .... 9' lu. . . . mi 9' man(?) ... .is not(?) 10' me ... .bi . . 10' are(?). . . ,numerous(?) 11'. [me]s [ d en]-lil 1 1 The hero, Enlil 12'. [ mu-d]a-lag { ?) 1 2'. makes bright. (iii) (iii) 1 ' al [lu] 1 ' protect(P) [man]! 2'. ama 1 gig al lu 2'. 0 lord of darkness protect man! 3'. ama ud al lii 3'. 0 lord of light protect man! 4'. ama dar al lu 4'. 0 lord of the field protect man ! 5'. ama bara al lu 5'. 0 lord of the sanctuary protect man ! 6'. mu , 2 ug-%u singu 3 6 '. Clothe thy king in singul 7'. dingir ga lu 7'. 0 god be favorable to man ! 8'. ug-gi temen sag-gi 8'. Make strong the new temple- platform ! 9'. d en al du-rim 9'. 0 divine lord protect the little habitation ! 10'. bum* engur lul al-la 5 10'. 0 well of the mighty abyss, give protection ! 1 The sign ama is the ideogram for “wild ox.” It was also employed as an ideogram for emuqu, "strong,” "deep,” "wise,” for belli, "lord,” and for qarradu “warrior”; cf. OBW, 183. It was a favorite epithet of Enlil. A whole series of hymns at Nippur is known as the series ama-e bara-na-ra, "the wild ox of his sanctuary”; see Reisner, Hymns, p. 33, etc., and Langdon, Sumerian and Babylonian Psalms, p. 96 f. The “wild ox of the sanctuary” is in that title an epithet of Enlil. In line 5' we have the very expression ama bara, “wild ox of the sanctuary”; there can be little doubt, therefore, that the passage is an appeal to Enlil. For al = na}drn, see OBW, 260 3 . 2 For mu = labasu, "clothe,” see OBW, 48 1 30 . 3 For singu cf. B, 7100. Cf. also 1 . 1 1 below. 4 The sign bum may be due to an accidental perforation of the tablet. If omitted, the sense would not be materially altered. It would be "O mighty abyss, give protection!” 6 Possibly the reading is al-ku here, but, if so, the sense would be unaltered. 6 YALE ORIENTAL SERIES, BABYLONIAN TEXTS 1 1 5 z'g J al sig singu 12'. u{ gi-{a . . . . ga-qa-a 1 2 (iv) i ' se 2'. sar . . . .ge-ge 3'. gii nar-ne gu nar-ne 4'. uru-da ba-la 5'. e e-mud 6'. mu sen a-ba sub-bi 7'. rug-ma lal-a-ge lid a-ba-ta sig-gi 8'. ge edin lal-a e-\a a-ba-ta de 9'. da-ba la e-gal ru ga mu-rug io'. lil-lal A gasan su mud 11'. musen a-ba sub-bi 12'. rug-ma lal-a-ge a-ba-ta sig-gi 1 1 A large garment, a singu garment, 12'. A goat thou bringest (?)... . let them be offerings (?) ! (iv) 1 ' 2'. Abundance(F) . . he restores. 3'. His musician sings; his musician sings: 4'. “To the city he gives protection,” 5'. The temple he strengthens; 6'. O bird 3 4 , who can overthrow it? 7'. My gain is great. The flour — by whom is it increased? 8'. A plain is filled. Thy water — bv whom is it poured out? 9'. His hand makes the overflow of great waters; it increasesfatness. io'. The demon, the cloud-lord is im- petuous; 1 1'. O bird, 3 who can overthrow him? 12'. My gain is great, — by whom is it poured out? (v) 1 ' 2'. To Ninkharsag belongs demon- enchantment; 3'. brilliant enchantment her hand [created (?)]; 4'. Bada opposed to her his word(?) 6 5'. “The house is bright,” may she say 5 ! “The house is pure,” may she say ! 1 Apparently a list of offerings begins here. 2 Cf. OBW, 593. 3 Perhaps to be rendered, O Enlil; cf. OBW, 83 2 . 4 B, 5940. 5 The sign tne ( isib ) signifies “incantation,” "enchantment” (OBW, 478 s ’ 6 ) and also sasu, “to speak.” The context indicates that here me means to “say as an incantation.” 6 OBW, 6a 3 . (V) 1 ' 2'. d nin- gar -sag-da isib-lil 3'. aiag-isib b su-na mu-[ru ? ] 4'. d ba-da mu-na e-ni-ge-ge 5'. gd-aiag ga-me ga-rug ga-me MISCELLANEOUS BABYLONIAN INSCRIPTIONS 7 6'. Hi tug a^ag-nigin me. . 7'. nu-gu aiag-gi 8'. gi bil-erin hi. . me 9'. su-ni nam-ma-ku- . . i o', dug II... mu-na .... 1 1 '. II pi ... . mu-n[a-d \e 12'. sukum ki aga ra-a-bi 13'. dug mu-da-ni-sub 14. d mus-ir pad-balag 15 (vi) 1 2 de . . . .dug-bi . . 3. idigna a^ag a-kib-ud-nun a{ag-gi 4. gal-a{ag uru-mu 5. d en-lil 6. Zzi nam-e{?) 7. dumu- . . . . 8. gi[g- 9. d nin-gar-sag-ge 10. X'-^i d umun-su igi-du-ni 1 1 . igi-na ba-na-gar 12. 1 ag-e 2 kes nam-mi-gub 13. sig-su ba-ni-il 14. sig-su uru m:-. . 15 16 6'. “Which is lofty, brightest of all,” (may) she say ! 7'. “Unspeakable with the brightness 8'. of many cedar fires” (may) she say ! 9'. Her power is not overthrown (?) . . 10'. Two jars they [pour out] for her; 1 1'. two large. . . .they pour out to her; 12'. the food which she loves they bring her; 13'. a vessel they present to her, 14. unto Sir there is a cry. >5 (vi) 1 2 poured out many jars(?) 3. The holy Tigris, the holy Eu- phrates, 4. the holy sceptre of my protector, 5. Enlil, 6. man does not bring forth. 7. The son .... 8 • 9. of Ninkharsag. 10. To the source(?) of life, the divine lord, raise the eye ! 1 1. His eye he lifted up to him; 12. that which came from Kesh did not cease; 13. on the weak 3 he laid hold, 4 14. for the lowly 3 he [withheld (?)] not protection. 5 15 16 1 OB W, 219. 2 B, 6509. 3 The sign is OBW, 527. it may mean either “weak” or “lowly.” 4 See OBW, 277 1 . 6 Lines 10-14 are very enigmatical. According to my understanding of the text, col. v directs offerings and prayers to Ninkharsag, or $ir, on account of the plague that had come from Kesh. Col. vi, 3-6 reminds the worshipper that certain great powers are in the 8 YALE ORIENTAL SERIES, BABYLONIAN TEXTS (vii) 2'. e(?) mu-na-u 3'. ud-bi-a ra { al-la 4'. kisal(?)-bi glib en 5'. d mus-ir pad-balag 6' ku . . . 9'. dumu-m[n\ ga-as . . 10'. a-na a-mu 1 1 nar( ?) ... .na ... . (viii) 1 ' d En pes 2'. gal-dig-ga mu-rug 3'. Pa- gal si g- gar ba-gar 4'. gdl-mu su-a mu-. . 5'. gis . . . .dingir . . 6 ' 7 ' 8 ' 9' gis-mu-se { ?) 10'. igi an-su ni-il-da (vii) 1 ' 2'. the temple 1 nourished 2 them; 3'. at that time 3 satisfaction came. 4. Its platform (?) stands as an incan- tation 4 ; 5. unto Sir there is a cry. 6 ' - 7 8'. The house .... 9'. “Mv son, in the house(?). 10'. What is my present 5 6 ?” 1 1 '. The musician(?) .... (viii) 1' the mighty divine lord 2'. increases greatness. 3'. The great gate to bolt he appoints, 4'. my door for protection he. . . . 5 6 ' 7 8 ' : 9' may he be favorab!e(?) 10'. To heaven he lifts an eve control of the gods, or at all events not in human control. It would seem probable that lines 7-10, from which so much is lost, contained Ninkharsag’s response, ending with the command to look to the divine source of life, — probably to Enlil. Line 1 1 states that man lifted his eye to him; line 12 that that which came from Kesh (by hypothesis an epidemic), did not stand; lines 13, 14 tell how he (Enlil) delivered the lowly. ‘The sign is broken; it may have been sa, "net” (OBW, ii8 is ), but the context does not favor it. 2 For the meaning akdlu, “feed,” “nourish” see OBW, 273T 3 Probably referring to the stopping of the plague. 4 An early expression of the idea that the very presence of a holy building drives away evil spirits and evil events and acts as a protection to a place. 6 This sign (OBW, 521) has many meanings. It might be rendered “figure,” "image.” “vessel,” “sceptre,” “bed,” “rest,” “love.” and “present." The last mentioned meaning seems to best suit the context. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 9 n'. dun gis-^i-dim 11'. opened 1 by the tree of life! 12' du-mu 12' my dwelling. ' 3 ' > 3 ' 14' M' (ix) 1 2 nam-sag-ga 3. sangu ni-nam 4. ga-ku ne-da 5. ab-lal 2 3 -bi sag-ga 6. mas-ra ni-mP-nam 7. kas-kas-dim 8. gul-fi ge-um-e 9. ki-nam-us-ni 10. mus dam-dag-sii mu-dim 11. da dara-gis-dim 12. ki gar 5 [t]il n[e-g]u ■3 14 0 (ix) 1 2 favor 3. the priest proclaims. 4. The firm house he raised up; 5. its nest is favorable; 6. for the prince he appointed it. 7. Like a heap 8. may the joy of life be great ! 9. Prom his cohabitation 4 10. with Sir, the brilliant wife, he created 1 1. a strong one, like a full-grown ibex, 12. whom he commanded to guard life. •3 >4 '5 (x) (x) 1. u-uru-a u-uru-su 1. “The light of the city, 6 — in the light of the city 2. na-nam 2. are they; 1 Cf. OBW, 427 s . The translation given above is the only intelligible one the writer can make out of the two fragmentary lines. If more of the context were preserved, it might appear that the sense was something quite different. As it stands the passage seems to imply a knowledge on the part of the Babylonians of a story kindred to that of Genesis 3. However, in the absence of the context one cannot build on this. 2 ab-lal has two meanings, aptu, “a nest” as of swallows, and naplastu, “scales” or “balances” (cf. B. 3841, 3842). As “house” is mentioned in the preceding line, the word has been trans- lated by the first of its meanings. If the second meaning were chosen, the passage would imply that the god possessed scales similar to those that are so often pictured in Egyptian inscriptions as belonging to Osiris. 3 For me-ni-nam, — an example of the early Sumerian indifference to the order of syllables. 4 On this passage see the discussion which follows the translation. 5 Gar menas "a guard;” it can probably express the verbal form of the thought also. 6 Lines 1-6 are not clear to me. They are capable of at least two interpretations. I have translated them as though they are an address of the “strong one who was told to guard life” (col. ix, 11, 12) concerning the demons of sickness. This is one possible interpretation; cf. JAOS, XXXVII, 27. 10 YALE ORIENTAL SERIES, BABYLONIAN TEXTS 3. gig-urn-a gig-uru-su 3. The darkness of the city, — in the darkness of the city 4. na-nam 3. mu-uru-a mu-uru-su 4. are they; 5. The people 1 of the city, — among the people of the city 6 . na-nam 7. ud-na ul-ul 8. nin-na gir-gir 9. es en-lil kt 10. ud-na ul-ul 6. are they. 7. Whenever there is gladness 8. its lady is strong 9. 0 house of Nippur. 10. Whenever there is gladness 1 1 . nin-na gir-gir 12. dingir-ni di-da 13. gu d urudu-e 14. ki d da-uru d urudu-e 1 5 16 11. its lady is strong, 12. its god is just.” 13. Urudue speaks 14. with Dauru. Urudue • '5 16 (xi) 1 . igi en-gal an-[na\ 2. nin-gal d en-lil 3. d nin- gar-sag 4. igi gin-gal an-na 5. nin-gal d En-lil 6 . d nin-gar-sag-ra 7. us mu-ni-gu 8. gi bil-mu-ni erin-bi . . 9. a-mas vii 10 kam . mu mun-dag 11. ki mus-gir-da 12. bal-bal dingir-da-{a 13. d id-mag 14. nig-tur-{u-a mu-da-rd 1 5. sig-ra d id-da urn (xi) 1. before the great lord Anu(?), 2. the great lady of Enlil, 3. Ninkharsag, 4. before the arbiter, Anu, 5. the great lady of Enlil, 6. even Ninkharsag, 7. the exalted one spoke: 8. ‘‘On my fire much cedar 9. my seven brightnesses 10. makes brilliant. 1 1 . With mighty Sir 12. are the fruits of thy wise divinity. 13. The great divine river 14. to thy vegetation comes. 15. for the overflow of the divine river the wall 16 mu .... 16 [thou makest(?)]” (xii) 1. d sar-kim ? 2. gii lil-gir ba-ra(?) (xii) 1. Like the garden god 2. she commands the strong spirit to make 1 Cf. OBW, 62“ MISCELLANEOUS BABYLONIAN INSCRIPTIONS 11 3. g,i pi-pi d isgara-nigginakku 4. sag gestin-a-saru-ba mu-mar-mar 5. igi lag-lag sir-gal 6. dingir-da um-e 7. gasan-me lid dingir-el 8. nu-gu gi-aiag lal-{u 9. d da-ra-.a-bar-e 10. gii-li gab nunu{ nar se-a 1 1 . gu-gur pu-gin 12. gasan-me lii lam-dal-esku-kim 13. sig d sa-sa-e 14. iag-iag-gir an-lag 15. su-sig sika-til an-ga 16. gal . . . . 3. The pipi - plants of Iskhara-nig- inakku ; 4. among his 3600 vines she sets them. 5. Before the sunlight is the great light 6. to the goddess, the mother. 7. Our lady, faithful one, brilliant goddess, 8. unspeakable is the brilliance of thy goodness ! 9. Lrom Dara 1 is food; 2 10. thou speakest, the gab-grain sprouts, abundant is the wheat; n. the wide bank is an increasing orchard. 12. O our lady, man is like a sprout of three fronds, 3 13., the planting of the divine begetter. 14. Strong foundations he establishes; 15. a full hand, a full vessel, he fills. 16 (xiii) 1. bur . . . .si dub 2. [ d ]mus . . . .bar. . . .gal-gur 3. lag-sir ( ?) d en-lil 4. en-lil kl -su 5. gig-sii mu-mar-mar 6. d tispak-ra ki la-ba-unu^-su 5 6 (xiii) 1 . A libation bowl [he] poured out 2. [to] Sir [at] the great sanctuary. 3. The fiery offering of Enlil 4. at Nippur 5. on account of the sickness he pre- sented ; 6. to Ishtar from the land of Khalab, 4 1 Dara, “ibex,” enters as an element into a number of epithets of Enlil and Enki; cf. Michatz, Die Gotlerlisten, etc., p. 23. 2 Perhaps to be rendered “fodder” or food; cf. OBW, 77 78 . 3 Cf. OBW, 93“. 4 The Sumerian reading of this name is given in CT, XII, 28, 28, though the last sign or signs are unfortunately there erased, leaving only { a-ba legible. The ideogram occurs in Reisner’s H ymnen, 99, 67, and in slightly different writing in PSBA, XIII, 158, CT, XV, 19, 7, and the Code of Hammurapi, iii, 52. Zimmern, ZA, III, 97 and Tammu 1, 133, Hommel, Grundriss der Geographic imd Geschichte des alten Orients, 386, 390, and R. F. Harper, Code of Hammurabi, 7, take it as an ideogram for Aleppo. While this is not absolutely certain, it is probable. 6 lu, as a post-positive equals adi, ana, and ina. Ina in Akkadian sometimes is equivalent to “from.” 1 take ki sft in this phrase to be equivalent to ki ta, “from,” which occurs so often in the temple archives, e. g. HLC, 15, 43; 21, 11. That an Ishtar from Aleppo should be worshipped in Nippur in this period is interesting. 12 YALE ORIENTAL SERIES, BABYLONIAN TEXTS 7. gig- su mu-mar-mar 8. d en-ki-ra { u-ab-sii 9. gig-su mu-mar-[mar) 10. lag(?) * l -sir d en-lil 1 1 . en-lil kt u-mas-su ku-e 12. a-mas-su gu-gu 1 3. ga-gar-a menari-ne-na 14. menari-na nu-mu-gal 15. ga uru-a nig temen-na 16. 7. on account of the sickness he pre- sented; 8. to Enki in the deep 9. on account of the sickness he pre- sented 10. the fiery offering(?) of Enlil. 11. O Nippur on abundant food thou feedest, 12. of abundant water thou drinkest, 13. luxurious fatness is in that store- house; 14. that storehouse thou dost not lock; 15. the fatness of Akkad is the pos- session of the temple. 16 (xiv) 1 2. d en-lil mu-ab-a-gu 3. a-iig gig igi-ki-ka 4. a-uru-a ne-ba-lal-lal 5. d en-lil-a ne-ne-e 6. a-uru-a ne-ba-lal-lal 7. edin nig-bil-{a 8. nig-bil mas mu-gal 9. edin nig temen-^a 10. nig temen mas mu-gal 1 1 . gir-mag gud-ku ad nig-{u 1 2. es en-lil[ k '\ 13. ni-si-bi-a ne-ba-na (xiv) 1 2. Enlil declares to him: 3. "Removed 2 is the sickness from the face of the land.” 4. "As a protector thou removest it,” — 5. Enid's are they, — - 6. "as a protector thou removest it. 7. The plain is thy royal possession; 8. the royal possession bears fruit. 9. The plain is the possession of thy temple; 10. the possession of the temple bears fruit. 1 1 . The great dagger, the ox-devourer, 0 father, is thy possession; 12. the house of Nippur 1 3. it waters, it exalts. but not strange. Clay has shown that the dynasty of Agade was of Amorite origin ( Amurru , 190 f.). During its supremacy and even later, there must have been Amorite inhabitants in Baby- lonian cities, who, of course, brought their deities with them. 1 The part of the sign remaining looks like the beginning of um, but is the same sign as in line 6. It may be intended for dub or lag (OBW, 270). I have tentatively read it lag. 2 Cf. B, 1 1445. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 13 14. > 5 - ifi iabar-mag-iu us ( ?) gan-kul mu-gi gu 14. Thy great weapon is lifted up.” 15. The seeded field the bird discovers. 16 (xv) (xv) 1 . . ... en ... . 1 lord .... 2. .... mg-gz .... 2 possession . . 3 - rf [czz-/z 7 ] sag-sit 3. for Enlil, the prince, 4 - gig-sit mn-mar-mar 4. on account of the sickness he pre- sented. 5 - ■nam-nam-ra 5. “Let it not come ! 6. nam-nam-ra 6. let it not come!” 7 - ud J nin-[ga]r-[sag]-a (?) 7. When to Ninkharsag 8. d nin-nrta 8. Ninurta 9. mes-lam-ta e 9. coming from Meslam 10. ud ge mag-mag-a 10. day and night with might 1 1 . rug gir bar-n[e\ mi-tub, 1 1 . the increase of his cattle protects 12. ug-gi 12 ■ 3 - lag mu-ni-kesda 13. The foundation thou strengthen- est for it, 14. si-si-ma-ta {a 14. thou fillest, 1 5 - lal-lal-ma-[ta ia\ 1 5. thou raisest up. 16. 16 (xvi) 1 (xvi) I 2. 2 3 - gig- ■ ■ -gig- • ■ • 3. sickness. . . .sickness. . . . 4 - su-nigin sar-na-a 4. all, in its entirety. 5. gurus-{i [dingir] lam-ma 5. Lord of life, god of fruit, 6, gurus-ii dingir lam-ma 6. Lord of life, god of fruit, 7 - ka-dug tab-bi de 7. pour out good beer in double measure; 8. de . .na ial sig 8. pour it out, make abundant the wool ! 9. ama-mu a[ag ra {u-a na-ur 9. 0 my mother, brilliant one, come! The flour withhold not ! 10. kala-iu sar(?)-na um-bar 1 10. (may) thy might man’s garden (?) restore l 1 JCf. OBW, 301 3 . 14 YALE ORIENTAL SERIES, BABYLONIAN TEXTS 1 1. ama-mn [dingir]-nin nu-gud me-a 1 1. O my mother, divine lady, is there no might with thee? 12. dig gig su-su-a ne-sub 12. To expel the sickness, I pray earnestly ! 13. tur-li nu-nie a-lil 13. In the fold (may) there be no demon ! 14. a- gig a-bil-a 14. sickness, fever 1 5. dig. . ' 1 3. expel ... (about seven lines are defaced here). (xvii) (xvii) 8. gig .... 8. The sickness .... 9. iv iemen-{a mu-ni-da 9. Four (times) thy temple platform approaches. 10. sal-me . . . .na. . . . sal-me . . io. T he priestess. . . the priestess. . . . 11. dup d en-{ii tab pu-bi 1 1 . The down-pour of En-zu makes deep his well 12. ki-tur-ra-bi 12. which he dug. 13. lal-es ki-a nin-urta ra erim 13. The sea fills the land; Ninurta comes as a laborer; 14. [ki] mu-rug \ag [l\i-a. . . . 14. [who] increases the boundary abun- dantly (?) is. is (xviii) 1 (xviii) 1 2 2 3. nam-e-na 3. Let him not come! 4. ki-am nam-gud-du 4. Like the wild-ox his strength 5. mu-me gub 5. is terrible. 1 6 gig ki 6 sickness ... the land. 7. [dingir]-nin . . . .gu 7. 0 divine lady, speak 8 ne-ne 8 them 9. mu- .-dag(?) uru 9. establish(?) the city. 10. gu-la na-ra 10. Let not the full bank overflow! 11. {ag-gi-e ni-kal(?) 1 1 . The side is strong, 12. gub-na a-ag-gi 12. its firmness, complete. 13. gi-ba ge-mi-de 13. May its reeds be abundant, 14. dingir-en-a elim-til-la 14. 0 divine lord, living ram 15 15 Gub is a predicate adjective after me = basu ; cf, OBW, 207 42 . MISCELLANEOUS BABYLONIAN INSCRIPTIONS 15 (xix) l -ni- . -ru nigin-sar 2. lul . .lu igi-igi-ii-[ni] 3 4 bar-bar-ra 5. kud ga-sub-a-{u 6 7 8. engur-al(?) . . . .bur-bi . . 9. ni-fa-su nin 10. nam-nam gu l 1 1 . ra-na d en-fu rd 12. ku-se ge-gana-an 13. ki-fu mu-su-es-gub 14. lu-lu gu O (xix) 1. when(?) thou makest(?) all vege- tation . . 2. strong is man; his eyes see. 3 4 brilliant (?). 5. The decree do thou establish ! 6 7 ; 8. The deep abyss for a libation- bowl .... 9. By thy wind, O lady, 10. command not the storm-cloud(P) 2 11. to come! O Enzu, come. 12. Let the meal offering be abundant ! 13. Thy land it establishes. 14. Men say: 1 5 An interesting peculiarity of the palaeography is the writing of the determinative kam, which is often placed after numerals as in the cone of Enlitarzi . 2 In column xi, 10, of our text it is written on the next line after the numeral to which it points. The possessive mu “my” in the same line refers back to the noun in the preceding line. It is interesting to note that in this text, in accordance with a wide-spread conception of early men, water was regarded as holy. The Tigris and Euphrates are twice spoken of as holy rivers, and the “mighty abyss” (or well of the mighty abyss) is appealed to for protection (col. iii, 10). As was to be expected the principal deity mentioned in the text is Enlil, though Enki is also prominent, and Enzu and some minor gods are also mentioned. The name Ninlil does 1 Cf. OBW, II, p. 251, note **. 2 See A L lotte de la Fuye, Documents presargoniques, No. 32. 16 YALE ORIENTAL SERIES, BABYLONIAN TEXTS not occur. The spouse of Enlil is here called by two other names, Ninkharsag and Mush or Sir. That Ninkharsag was one of the names of the consort of Enlil has long been known, but the new light that the text throws on the Snake goddess Sir is important. That she was a goddess down to the time of Esarhaddon has long been known, 1 though Jastrow in his great work, Religion Babyloniens und Assyriens- appears to have overlooked it. In an inscription of Esarhaddon published in BA, III, 3 Sir is defined as n be-lit, “the divine lady,” while in another copy of the text we find Sir il bel . 4 The scribes of Esar- haddon were therefore uncertain as to her sex, — a fact that indicates that she was actually in process of being transformed from a feminine to a masculine deity. 5 Zimmern 6 supposes that Sir was identical with the dragon-serpent Tiamat, but the references to her in our text disprove that view. She was regarded as a beneficent goddess, a friend to mankind. Although Sir appears in this text as a goddess, the serpent deity was also from early times sometimes regarded as a god. 7 According to our text Mush (Sir) was a spouse of Enlil. She was very wise. Her counsels strengthen the wise divinity of Anu (xi, ii, 12), a statement which reveals a point of view similar to that of Genesis 3 1 : “Now the serpent was more subtle than any beast of the field.” 8 Snake worship is very old and has been widely scattered over the earth. It is not strange, therefore, that one of the roots of the cult at Nippur should 1 Cf. Zimmern, KAT 3 , 504 ff. 2 Vol. 1 , 55, 105, 163 ff. So also Ward, Seal Cylinders, p. 127, and Langdon, Tammu{, 120 f. 3 P. 297, 42; cf. p. 238, 42. 4 Cf. BA, III, 307, 34. 6 See the writer’s Semitic Origins, pp. 120, 125, etc. 6 Loc. cit. 7 See Ward, Seal Cylinders, No. 362 f., and Langdon, Tammui, 120 f. 8 In later times $ir appears mainly on the boundary stones; cf. W. J. Hinke, BE, Series D, Vol. IV, p 229 and the translations passim. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 17 have been the snake-goddess. One passage concerning her is very interesting. “From his cohabitation with Sir (Mush), he begat one strong as a large ibex, whom he told to guard life.” (ix, 8-1 1 ). This statement embodies an idea very wide-spread among men, that important acts of creation are the result of cohabitation between a god and a goddess. This idea is expressed in lines 22-30 of a tablet which describes the origin of a city and the beginnings of agriculture, published by Langdon, and which he calls the Sumerian Epic of Paradise, the Flood, and the Fall of Man, 1 as well as in No. 4, line 22 fT, and in Nos. 4 and 8 of this volume; it appears in the Japanese myth that all things were generated by the union of Izanagi and Izanami, 2 in Indian myths, which represent the earlier Vedic cosmogonic ideas, and which refer to acts of cre- ation as acts of generation. 3 4 Another point of interest which the text makes prominent is the connection of Ninkharsag with enchantment. To her is attributed the function of enchanting the demons, or of keeping them away by incantations. If I rightly understand the text, a number of sentences are given, the utterance of which by her, was supposed to banish demons from the temple. A recollection that some such function attached to Ninkharsag is found in one of the Riiualtaj eln x published by Zimmern, in which divination by oil, connected with the name of Enme- duranki is somehow also connected with the name of Nin- kharsag. A line in the text is broken, so that it does not appear whether it is divination by oil, or Enmeduranki himself that is 1 See G. A. Barton, in American Journal of Theology, XXI, 576 ff., and Jastrow in AJSL, XXXIII, 112 f. 2 See G. W. Knox, The Development of Religion in Japan, New York, 1907, p. 21 ff. 3 Cf. A. A. Macdonnell, History of Sanskrit Literature, New York, 1900, p. 132. 4 H. Zimmern, Ritualtafeln fur den IVahrsager, Leipsig, 1901, No. 24, 1 . 26. 18 YALE ORIENTAL SERIES, BABYLONIAN TEXTS called “a creation of Ninkharsag,” but the text attests a later belief in her connection with the subject. It appears that in the lapse of time her patronage was transferred from enchant- ment to divination. In this connection it is stated that a deity named Bada, who is otherwise unknown to me, opposed, or was hostile to Ninkharsag. From the point of view of suffering men, Bada, then, if not an actual devil, was one of the not-altogether-friendly divinities that had in him the potenti- alities of devilship. Perhaps this is too strong a statement of the case, for, in Babylonian thought, the gods were subject to all the passing moods of men, and Bada may have been thought to oppose Ninkharsag’s beneficent restraint upon demons, not of settled purpose, but on account of some tem- porary dislike of men. In column x, 13 mention is made of Urudu-e, or the Bronze god. In CT, XXIV, 49, 5b Urudu is defined as Ea. It is probable, therefore, that in our text Urudu is an epithet of Enki. The lists of gods in CT, XXIV further record a god Urudu-nagar-dingir-e-ne, literally “The bronze-carpenter of the gods” or “The metal-worker of the gods’’ (cf. CT, XXIV, 12, 23; 23, 87b), and Urudu-nagar-kalam-ma, “The metal-worker of the world” (CT. XX IV, 12,24; 2 5, 8ya). ] The simple phrase, “the Bronze god,” suggests a god represented by a bronze statue, but the name may have originated because the god of wisdom was believed to have imparted the knowledge of working metal. As Ea is the Semitic name usually applied to Enki, it is probable that in our text Urudu-e is Enki. The passage that mentions Urudue says that he spoke with a deity called Da-urn. In CT. XXIV, 1,13 Da-uru is given as one of the names of Anu. When it is said in our text that Cf. Paul Michatz, Die Gotlerlisten der Serie An ilu A-na-um, Breslau, 1909, p. 19. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 19 Urudue spoke with Dauru, it is but another way of saying that Enki addressed Anu. As among all early peoples the presence of the temple, the abode of deity, was thought to afford protection to the land (col. vii, 5 ff.). This idea persisted in Israel down to the time of Isaiah or later, (cf. Isa. xxxi, 4, 5). In col. xii, 3, the name of a deity is expressed by nigin, the ideogram for double enclosure, or grand total. CT. XXIV, 18, 9b gives the Sumerian name of this deity as Ishkhara- nigginakku, and the Semitic as the goddess Ishtar. This goddess who is said by her ideogram to sum up the totality of deity, is said to be the possessor of pi-pi, i. e. the pi-pi-tree or pi-pi- plant. This plant is mentioned in K 71b, iii, 21, — a tablet published by Kiichler, 1 where the writing is lam pi-pi. It was a plant believed to have medicinal properties, since in the tablet published by Kiichler it is an ingredient of a medical prescription. Another interesting statement is found in col. xv, 8 ff., where the phrase mes-lam-ta-e, or as formerly read sid-lam-ia-e , follows the name of Ninurta or Nin-ib. This phrase is in later texts connected with the name of Nergal, and later still, with the planet Mars. 2 The phrase means, “the hero who comes forth from lam,” or “the prince who comes forth from lam.” The only known meanings of lam are “sprout,” “to bear fruit,” and ninsabu, perhaps, “be blown away” from the stem nasabu, “to blow,” — a meaning applicable to the falling petals of a flower, or to the pollen of a fruit-bearing plant. The sign lam itself probably originated in the picture of a ploughshare, thus suggesting growth and fruitfulness. When this phrase describes 1 Beitrage \ur Kenntniss der assyriscb-babyloniscben Median, L.eipsig, 1904. 2 Cf. Jastrow, Religion Babyloniens und Assyriens, I, 64, 185, II, 18, II, 628 f. 20 YALE ORIENTAL SERIES, BABYLONIAN TEXTS Ninurtaas “the hero who comes forth from lam,” what does it mean? May the meaning not be suggested by two seals pub- lished by Ward on which a god is represented as a walking tree? 1 In each case a human form takes the place of the tree- trunk, the head is surmounted by the horns that are emblem- atical of deity, and from the body the branches of a tree grow. Probably we see in these figures the picture of the “hero who came forth from vegetation’’ (lam). It is this hero who comes forth day and night from vegetation, as our text says, who protects the increase of the cattle. This deity is declared to be Ninurta or Ninib, rather than Nergal. It thus becomes probable that the deity referred to under the name Mes-lam-ta-e in the time of Dungi, 2 of the dynasty of Ur, was Ninib rather than Nergal. In conclusion it should be noted how closely sickness is associated in the text with the work of demons. In col. x, 1 8 , according to one interpretation, 3 a demon is adjured not to fly to the darkness of the city, the light of the city, or the people of the city. The Babylonian view that sickness was demoniacal possession was so all-pervading that its primitive character does not need demonstration. The evidence of this text on the point is, accordingly, what we might expect. 1 Cf. Ward, Seal Cylinders of Western Asia , Nos. 374, 378. 2 CT, V, 12217 and IX, 35389. 3 The rendering given in the text seems more probable, but the passage is difficult. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 21 No. 2. AN OLD BABYLONIAN ORACLE(?). This text is very enigmatical. The interpretation of it here put forth is given with great reserve. Transliteration and Translation. (i) 1 . gal-X 1 bud-du 2. garas-bar { id-da 3. Al-la- d Kal 4. me ga-isib-bi ama gub (i) 1. The great victim (?) is cut open; 2. the oracle comes forth. 3. 0 Alla-Kal, 4. the wise priest firmly establishes (it). 5. nam-sir-ge 5. Of the apparent fate 6. men mega-isib bur-pad-da 6. I, the wise priest, am beholding the whole. 7. gal. . . . 8 7. The great .... 8 (ii) 1. bur-dub 2. d En-lil-lal 3. d En-ki-la 4. ge-gal-ne 5. ki- d En-ki gub 6. nam-sar-a-ge-a 7. en mu-ge-gal 8. me-gi-la 9. [men] mega-isib-mag 10. [ki] d En~iu na (ii) 1. The destructive axe 2. Enlil 3. from Enki 4. verily will take. 5. Standing with Enki 6. in wisdom 7. the lord verily will receive it; 8. verily he will guard i,t ! 9. I, the wise high priest, 10. whom Enzu exalts, (iii) 1. dingir-dingir-ra 2. an-sar-ru (iii) 1 . the gods 2. address. 1 See p. 23 ff 22 YALE ORIENTAL SERIES, BABYLONIAN TEXTS 3. ki-dingir-a ni-i[n]-da 4. ge-gub 5. utu-utu 6. erin-erin 7. oh? an-babbar 8. d En-{ii an-da 9. d En-{u ni-iitu 3. Unto the god I say: 4. “May there stand 5. the dwellings 6. of cedar.” 7. I lis mouth he opened, 8. Enzu said: 9. “Where Enzu dwells (iv) 1 . ni-utu 2. as nun-me-su [m\-mag 3. dingir-ri-ne 4. an-se-ter-da 5 - 6. m'w ni-dim 7. 8. zRw siris 9. gal-unu 10. ‘‘ En-lil-lal (iv) 1 . he dwells. 2. As one of the bearded princes he is exalted. 3. His god 4. shall fasten 5. the foundation firmly; 6. with cedar he shall build. 7. Strong are the houses; 8. the dwelling is of aromatic wood, 9. the great dwelling 10. of Enlil.” E he text here presented is enigmatical and difficult, and it must he confessed that its interpretation is uncertain. That offered here is merely tentative. If I rightly understand it, it is an oracle obtained from the inspection of a victim by a seer for Allu-'Kal, who wished to rebuild the temple, or some build- ings that formed a part of the temple at Nippur. The building was to be constructed of cedar. I take it that the destructive axe which Enlil is to receive from Enki is the axe with which the cedars are to be cut. Enki, the god of wisdom, was supposed to be the inventor of working wood as well as the discoverer of working bronze. This axe and its work, it is declared Enlil will guard. The priest then adjures the gods, addressing Enzu in particular, requesting that the dwellings of cedar may stand, and he declares that in reply Enzu assured him that AIIa-’Kal MISCELLANEOUS BABYLONIAN INSCRIPTIONS 23 dwells where he (Enzu) dwells, that he (Alla-'Kal) is exalted as one of the bearded princes, that the foundation shall be firmly laid, the dwellings constructed of cedar, and the great dwelling of Enlil of aromatic wood. The sign which I have rendered victim(P), is an unidentified sign. It is, apparently, an older form of a sign which Langdon in AJSL, XXXI II, 48 ff. reads sub and equates with shepherd. Elis evidence for this is that in a sylla- bary of the time of Lugal-usum-gal published by Schileicho in ZA, XXIX, 79 gal-^^^^f occurs next to gal-sab, which Langdon translates “great shepherd’’ and reads sub. It has the value sab according to all the syllabaries, and means “great priest’’ or “great baru- priest.” Langdon’s inference that because the two words follow each other in the syllabary they are therefore synonyms is likewise fallacious. Moreover the Sumerian word for shepherd is not sub but sib or siba. In Clay’s Miscellaneous Inscriptions of the Yale Babylonian Collection, No. 12, there is published a larger duplicate copy of the syllabary ascribed to Lugal-usum-gal in the ZA text. A study of this makes it clear that the larger part of the syllabary is occupied with a list of Sumerian words before which gal, “great’’ could be written. Thus in col. i we have gal-kal, “large laboring-man;’’ gal-mus, “large serpent;” gal-dim, “large dim-grain;” gal-sangu, “high priest;” gal-sangu-e, “large priest-house;” gal-ti, “long life;” gal-pa-sag, “large palm grove”; gal-mus pa, “large fearful(?) serpent;” gal-tuk(?), “long hair;” gal-kesseba, “great image;” gal-mus -E mu s+ sir, “great sbinbiltu-tree;” gal-pa-bi, “great terra cotta sceptre;” gal-pa-urudu, “great bronze sceptre;” gal-e, “great house.” Col. ii is mostly occupied with a list of garments, but in line 11 we find gal-numun, “abundant seed;” in 1. 13 24 YALE ORIENTAL SERIES, BABYLONIAN TEXTS gal-sil, “large prayer-offering.” Line 14 has the heading nun-me, “princes” or “great men.” Naturally therefore 1 . 15 begins gal- sangu,“ high priest” — a term which here occurs for a second time. The end of the second column and the beginning of the third are defaced. When col. iii becomes legible we read: gal-li, “great unguentary (of a temple court);” gal-kisal, “great temple court;” gal-sab, “great baru- priest;” gid-sab, tall baru- priest; question, which is followed by gal-tur, “a great court-yard” or a “great fold.” It is clear from this list of words that because one word follows another they are not necessarily synonyms. The context of the expression in the Nippur inscription suggests that some meaning gal- like victim would be appropriate, and it would not in the sylla- bary be inappropriate for a victim to be followed by the fold from which the victim was taken. I accordingly tentatively translate “a large victim.” If I am right in taking the Al-Ia-'Kal as a proper name it is proof that al-la, though sometimes the name of a deity pre- ceded by the determinative dingir , 1 is not, when not so pre- ceded, always a deity as Huber supposes. 2 It is a predicate element here. The name means, “the god Kal protects.” Mus in col. i, 5 is spelled with the sign for serpent (OBW, 328). Here it apparently represents a phonetic spelling of Mus “appear, appearance” (OBW, 1 1 5 ) . In col. i v, 2 the phrase as-nun-me-su, “one of the bearded princes,” is interesting. Nun has the meanings “great,” “prince,” “strong,” “lord,” and preceded by the determinative 1 See E. Huber, Personennamen in den Keilschrift-Urkunden aus der Zeit der Konige von Ur und Nisin, Leipsig, 1907, p. 45 f , and G. A. Barton, Haverford Library Collection of Cuneiform Tablets, Philadelphia, Vol 111, 1914, p. 12. 2 Op. ci t. . p. 185. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 25 for divinity may denote Anu, Ea, Bel, or Sin. The Sumerian deities are pictured on the seals as bearded, although the Sumerians themselves were beardless. Eduard Meyer has shown that this is because the Semites were the first settlers in Mesopotamia, and that, after the invasion of the country by the Sumerians, the Sumerians adopted the local traditions of var- ious Semitic deities and pictured their gods as bearded. Since this is the case, may not the phrase be a hint to Alla-'Kal that he may be deified as were Naram-Sin, Gudea, Dungi, Bur-Sin, Gimil-Sin and others? 26 YALE ORIENTAL SERIES, BABYLONIAN TEXTS No. 3. HYMN TO DUNCE I he colophon to this tablet states that it is the first of a series addressed to “My King,’’ and the contents make it clear that the king was Dungi. The tablet was originally consider- ably larger than at present and contained six columns of writing. Columns i and ii have suffered at the ends by breaking; col- umns v and vi, at the beginning; while columns iii and iv have been almost destroyed. Similar hymns to Dungi have been published by Langdon in BE, XXXI, Nos. 4 and 5 and in PBS, X, No. 7 (translation, p. 136 f.). Such compositions appear to have been introduced into Babylonian worship in the time of the dynasty of Ur, and were continued into later dynasties. Thus two hymns to Ishmi-Dagan of the dynasty of Nisin are published by Lang- don, BPS, X, Nos. 9 and 14. A text to I bi-Sin of the dynasty of Ur is also published below. Phis custom seems to have been introduced with Dungi. Was it begun during his life-time, or only after his death? Mer- cer has contended (JAOS, XXXVI, 360-380) that no Baby- lonian king was worshipped during his lifetime, but that all such worship developed after their death. He overlooked, however, the fact that his contention is nullified by proper names that were given during Dungi’s reign. On one tablet (HLC, II, pi. 53, No. 10) the following names occur: d dun-gi- ra-kalam-ma, “The land is for the god Dungi;’’ d dun~gi- kalam-ma-gi-li-bi, “The god Dungi, — the land is his delight;’’ MISCELLANEOUS BABYLONIAN INSCRIPTIONS 27 d dun-gi-a-ns, “The god Dungi is the strength of man;’’ ka-dun- gi-ib-ta-e, “The word of the god Dungi goes forth;’’ ama- d dun- gi-ra-ur-ru, “The mother of the god Dungi is the goddess Urru;’’ d dun-gi-u-nam-ti , “The god Dungi is the food of life.” On another tablet, HLC, I, 12, No. 5 2, 9, occurs the name tab- l dun-ki- d nannar, “T he god Dungi is the twin of the god Nannar.” This tablet is also dated during Dungi’s reign. If such praise could be given him by means of proper names dur- ing his lifetime, there can be little doubt but that laudatory hymns such as this were composed in his honor while he was yet alive. The script of our tablet shows that this copy was made during the time of the First Dynasty of Babylon, but that does not preclude an earlier date for the composition of the original. Transliteration and Translation. (i) 1 . lugal mu g[ud-gal a]-gu-nu 2. mus-rus igi ug-ga 3. sib dun-gi gud-gal a-gu-nu 4. mus-rus igi ug-ga 5. amar-tur-bi gal-la sar barun 6. gibil bar mar-ri silim-ne 7. lig-ga-gi ur-sag-ga twn-ma 8. gi-ten kalam-ma-na 9. us-gi d utu ki gar-si-di 10. sag-a-su gat-da gub-bi 1 1 . ug-i-i-da ga-{i kii-a (i) 1. O my king, great warrior, lord(P), 1 2. O mighty, lion-eyed serpent, 3. O shepherd, Dungi, great warrior, lord(P), 4. O mighty, lion-eyed serpent, 5. Offspring of the fold who pro- tectest the improved garden, 6. O brilliant flame, thou bestowest its welfare. 7. Wise ruler, hero, come! 8. Give rest unto the land ! 9. A faithful hero, a sun-god, who art just, 10. At the head with the sceptre thou standest; 1 1. O exalted lion, the fat of life thou eatest. 1 Cf. B, 6575. YALE ORIENTAL SERIES, BABYLONIAN TEXTS 28 12. gud kas-gar elini-gal su-sar-da 13. sa-{a kur dii a^ag-ga sa sa 14. lugal sag-men-na gi-li-bi 15. dun-gi nimgir-gi-dim 16. ge-ul-bi 1 7. aga kesda nanr-dingir-ra gub-gub 18. lugal-an-ni-mu dug-ga sa-a 19. sib {id-a si tun 20. d en-lil-lal 21. nin-gi d nin-lil-lal 22. ki-aga-sag-bi-na 23. hi gal-mu ia-dim 24. a-ba an-ga kal 25. a-ba an-ga-a-da sa 26. a-ba-{a-dim 27. sd-ta s "ku-pi ga 28. su-ama mu-ni-in-gu 29 ur-sag dib-u 30 e e 31 ga tun-ld 32 e 33 ga-a me-li (ii) 1 . kur-nam-bi s,i ru-gal d nannar-ka 2. kalam-ma-ka mi-ri-a 3. ra-ra me-li 1 4. ama-{i ama-gal su-sar-da dim 5. e-mus gu-nu me-li 2 12. O ox, mighty wild ox, O ram great to bless, 13. Thy word breaks the mountain, holy and just. 14. O king, as commander in chief thou rejoicest, 1 5. O Dungi, as a faithful steward 16. thou art glad ! 17. 1'he crown, bound to divinity, abides. 18. O my divine king, speak favor! 19. O shepherd, to the faithful give increase. 20. Enlil, 21. The faithful lady, Ninlil, 22. Whom he loves in his heart, 23. O my king, are like thee. 24. Who brings favor to man? 23. Who brings justice? 26. Who is like thee, 27. By whom the broad weapon is carried? 28. The powerful mother calls: 29 hero, come ! 30 come forth, come forth! 31 32 33 verily thou art. (ii) 1. O mountain of fate, the firm bow of Nannar 2. For the land thou carryest; 3. To fight is gladness! 1 4. Bull of life, great bull, thou rulest to bless; 5. Great serpent art thou. 2 1 Cf. B, 10391; M, 7917, 7918. 2 Me = basu (OBW, 478 15 ); li=atta{ OBW, 58 3 ). No one meaning of mi-li suits all its occur- rences here. It seems to have been purposely employed in different senses. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 29 6. gar-su gli ginar gar-ra-an-na sig- ga-me-li 7. gir-ni gli ku-dim rim-ne gdl'-la iu-u 8 . d en-lil tul-li me-li 9. gis-ama(?)-dul d en gub \ag-ga- ru-a dim 10. rim-kal-a me-li 1 1. dup-fi bi-na-da-a-dim 12. igi-e sa dug-ga-me-li 13. dun-al-aiag-dim 14. d nin-lil gal-ama 1 3 . sal-{i dug-ga me-li 16. gts erin a-ga ur-ri ma-a-dim 1 7- BtS gig dug-ga me-li 18. lu gal-mu 1 a-dim a-ba an-ga kal 19. a-ba an-ga-a-da sa 20. a-ba 1 a-dim sd-ta g,s ku-pi ga 21. gd tun mu-ni-in-gu 22. nam-tun sag \u-u gat ge-e-e 23. nam-lig-ga-{u-u sal-dug ge-e 24. sib dun-gi-a {u. . . a-ga 25. a-ba dingir-ri . . . . 26. ama ba-^u d nin - . . . 27. mu-u-tu . . . . 28. dingir iu-a{ag an - .... 29. mu-u-tu (?) .... 6. The possession of the chariot gives joy to the road, 7. Its course is like a javelin; its running thou appointest; 1 8. Enlil below 2 thou art ! 9. Great bull of the dwelling, divine lord, standing like a builder’s wall, 10. A wild-ox of a man art thou ! 1 1. The tablet of life thou makest for them ; 12. Beholding justice, thou art good. 13. As the great, holy dun- animal, 3 14. Ninlil, great mother, 1 5. Woman of life, preserver of gladness. 16. Like abundant cedars, a growing wall, 17. A grateful shade thou art! 18. O my king, who like thee favors the working-man? 19. Who brings justice? 20. Who is like thee by whom the broad weapon is carried? 21. The axe, — thou demandest it ! 22. Lighting exalts thee! Bring forth the sceptre ! 23. Verily thy might increases abun- dance. 24. O shepherd Dungi, thou. . . . 25. Who, O god, .... 26. The mother bore thee, the god- dess Nin .... 27. She bore. . . . 28. O god, thou holy one, she. . . . 29. She bore. . . . l Cf. OBW, 87 20 . 2 Tul = suplu, OBW, 460 18 . 3 The pictograph from which the sign dun is derived was apparently that of a pig (see OBW, 427). The female of the species was sacred to the goddess Bau and the sign could designate that deity. Langdon regards the cfMH-animal as the zebu or bos indicus, but there is no evidence known to me in favor of such an identification. 30 YALE ORIENTAL SERIES, BABYLONIAN TEXTS (iii) 1 . nd ... . 2. im .... 3. nu-dim. . . . 4. gis tur-tur . . . . 5. mi. .. . 6. gis-am-dim . . . . 7. gi ' s dub-bi .... 8. mu-. . . . 9. wi-fca ... 10. d mu-lil. . . . 1 1 . dub mu-u .... 1 2. nam mu-u-. . . 1 3. d nin-lil. . . . 14. si gis si-si gissi-a r[a. . . . 15. sa im-ma-an- . . 16. an ki nam-tar-tar . . . . 17. na-nam na-nam . . . . 18. ba-lag-lag-gi . . . . 19. erin igi nim-sii uku . . . . 20. d en-lil lugal kur-kur . . . . 21 . nam-sib-bi ma-bi- . . . . 22. lugal-mu 1 a-dim a-b[a . . . . 22. a-ba an-ga. . . . 23. a-ba an-. . . . (iii) 1 . When 2 3. Not made. . . . 4. Great and small 5 - ■ 6. Like a great bull 7. The tablet .... 8. Thy wife 9. At that time. . 10. Mulil 1 1 . The tablet .... 12. Fate. . . . 1 3. Ninlil .... 1 4. With prayers 1 5. W'hich 16. Heaven and earth the fates. . . . 1 7. They, they. . . . 18. It brings .... 19. The beloved slave looking to the exalted one, the people. . . . 20. Enlil king of countries. . . . 21. His shepherding. . . . 22. My king who like thee. . . .? 23. Who favors [man]? 24. Who [brings justice]? (iv) 1 ' nim 2'. gii gud-gal. . 3'. gis-ki lig-ga 4'. nam-ur-sag-g[a . . 5'. edin-li im-. . . . 6'. kal si-sii ga-a- . . 7'. na-mu. . . . 8. lugal ki . . . . (iv) 1 ' 2'. Said the great warrior. . . . 3'. With greatness strength. . . . 4'. Heroism .... 5'- The luxuriant plain he . . . . 6'. Man with crushed-grain. . . . 7'. Give not(?) .... 8. King of the land .... MISCELLANEOUS BABYLONIAN INSCRIPTIONS 31 (v) i ' 2'. tu[m u]g . . . . 3'. gud li-a si-ka. . . . 4'. sag-bi sagar. . . . 5'. i-i-na \id-bi . . . . 6'. 1 id-bi-a nam-umun. . . . 7. sagar ses 1 gi-ib . . . . 8'. gis-gid-da. . . . ib-ma 9'. su-ner mu-ub . . . . a-an-ru 10'. e-mar-ur- . . . . ga-a-an-ta- . . 1 1'. g,s ban-mu . . . .gir-dim 12'. '{ag ga-ma-bal-bal-ri 13'. til-ka igi-mu-su nam-dim ge-bur- bur 14'. gi-bar-bar-ra su-tin-gu-gu . . . . 15'. ka-ag-ga-a ga-ma-an-es 3 . . . . 16'. im-ku-da til-a kalam-ma ga-ma- im~ . . . . 17'. im-bi-gi-ni s ‘ s ku 18'. me-ba-ra ama-um ga-ma-ab- . . 19'. sd-bal-a kalam tar-tar-ra . . . . 20'. gli ru-{u ib-uru mu-. . . . 21'. nam-dim ga-am-mi-ib ur- . . 22'. [ga]-e su-mu sd sag-kalam-ma-ka 23'. gug sar ga-mu-u-ag-ga 24'. i g>s ku dingir mu-u-gu-in nam- lii-ad 25'. a-dim ge-im-bal-e 26'. gli ku ga-{i-in-ia tab-ba-mu-u (v) 1 ' 2'. Bringing strength (?) .... 3'. Warrior, the abundance of bright- ness. . . . 4'. His head the dust . . . . 5'. In glory his right hand. . . 6 '. Bv his right hand lordship. . 7. The dust the blood 1 received .... 8'. The tall tree grows, 9'. The shaft 2 (?) one makes. 10'. In the quiver verily carried(?) it. 1 1 '. My bow like a mighty . . 12'. The right hand verily draws, 13'. Of life before my eyes according to fate verily he is bereft. 14'. By the strong snare the sudim- birds .... 1 3 For eating are caught .... 16'. He who hunts the life of the land, verily I [will destroy !] 17'. I will seize the weapon, 18. By its might the gracious mother verily. . . . 19'. By justice perverted the land is destroyed .... 20'. Thy bow protects, it ... . 21'. Like a swallow verily I will cut them off !. . 22'. Verily my power and leadership of the land are great ! 23'. Bright will 1 make the garden land ! 24'. Exalted is the weapon; the god subdues human-kind ! 25'. Like a flood verily he is mighty! 26'. The weapon verily is lifted up, I raise it; 1 Cf. OBW, 290 4 . 2 Literally “pillar,” “column;” cf. B, 7198. 6 Cf. OBW, 9 3 ie and 21 . 32 YALE ORIENTAL SERIES, BABYLONIAN TEXTS 27' ki-ib-ne tun-bi-a 27'- 1 hose who are strong are des- troyed; 28 ' gu-ul(?)-la gu-ul 1 ga-mu-u-ag-ge 28 '. Destruction on destruction it makes; 29 ' ba(?)-bi gi ga^-^a-dim 29 ' Its. it seizes by killing; 30' ub-sag(?)-e-ni ne-ni-gid 30 '. They lift it up, it pierces. 3 1 ’ la-gub la-gub-ba kalam si-lit . 3i'- Blessing, blessing to give the land 32' la. . . .lit, idim-a-dim 32' And . . a man like a demon 33' ki-in. tur { ?) in-da-. . 33' Who enters ( ) . . 34' sd gu. . . . lu mi- ... 34' And . . 35' uru-gir . 35' protector of the wall (?) . 3 6 ' kur-ra ... 36 ' The mountain . 37'- e d utu .... 37'- Water(?) of Shamash (vi) (vi) 1 ■gal. . 1 . great . 2 '. . ib-idtm-e 2 '. he cries out(?); 3'- 4'- ... .la mu-ta-a-sig 3'- 4'- . . . and he is filled . . . . gum-gum-ma-ni his meadows 5- . . umun mu-u-sud-e 5- the lord made wide. 6 . . . . .ga{?)-ra sag-lu gu mu-ni-al- 6 . . . . to the temple (?) as its head li-ra the prince comes; 7- . . . .uru-ra na-a-bi 7- ... by the beam he stands; 8 . [uru-d]a ga-am-mi-ga{ 8 . By the beam verily he- prays; 9- bad-da na-a-bi 9- By the wall he ' 2 stands, 10 . bad-da ga-am-mi ga{ 10 . By the wall verily he 1 prays; I ! . mu-u-da-ra-a-bi 1 1 . He 1 departs. 12 . ug-tum ga-am-mi-ra 12 . Let the roaring lion come, 1 3- nu-mu-u-d a- ra-a-b 1 >3- He shall not depart; 14 . sa-ba ga-am-mi- gai 14 . Let his plan be frustrated ! 15- kur-ra tur-tur-bi md-a ga-am-mi- 1 5- On the mountain his whelps I ib-bar-ru verily will seize; 16 . gal-gal-bi lu-ge-ta ga-am-ge 16 . His grown ones with a snare 1 will verily catch ; 17- etil mu-u-ge-lu >7- As lord I will catch them; 18 . etil mu-u-ami-e-la-a 18 . As lord I will hold them! 19 . ud mal-lu ba-da-el ngu ra-al 19 . When the prince approaches them the pack departs. 1 gii-ul for gul\ cf Delitzsch, Sum. Glossar, p. 108. 2 Directions for the ritual begin at this point. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 33 20. lugal me-li 20. 2 1 . su-ur-ma ga-am-ge 2 1 . 22. gar ki-em-gi-ra ba-a-gu-la 22. 23. kur-ra ga-am-mi-ib-gu-ul 23. 24. uru ba dingir-bi 24. 25. ne-ba ga-am-mi- . . 25. 26. sukkal gn si-sag 26. 27. d kal si-sag-ga 27. 28. bar-su ga-am-ta-an-ra 28. 29. gan ii sar lag-ga-bi-e 29. 30. sukkal-gid ama ga ne-ni-sar 30. 3 1 . gis-luli- gud 3 1 . 32. egir-ba ga-kul sum-sum 32. 33. gis-ama-gal bi-e 33. 34. ama-gir ga-am-gu 34. 35. gis tur-bi 35. 36. turn. . . gi ni-tb-bal 36. 37. gu. . . . ba-sar-a-bi 37. 38. a-uru-na .... sar 38. O king, there is gladness ! May power exalt my city! Pood for Sumer be abundant ! The land’be great ! The city is the creation of its god; May its power. . . . The pasisu-pnest cries: “Be gra- cious !’’ The guardian deity is gracious; To its border he comes; The field is bright, the garden brilliant. The great pasisu - priest the mother turning blesses. “A mighty man, exalted is the warrior, Unto him let prayers be many; A man beloved, great, is he,” The mother without(?) says: “The man is a prince.” Advancing, the faithful (priest) pours a libation. Saying. . . . ,, bless it !” “Lor the city a blessing!” Colophon. gi-ba dup-sag lugal-mu gud-gal a-gu- The whole of it, tablet one of “My great warrior, lord(?)” nu 34 YALE ORIENTAL SERIES, BABYLONIAN TEXTS No. 4. A MYTH OF ENLIL AND NINLIL. I his tablet, though fragmentary, as the copies show, con- tains a more complete text of a myth, a portion of which was published bv Pinches in 1911 in PSBA, XXXI II, 85 ff. The text of Dr. Pinches contained an Akkadian translation; the Philadelphia text is in Sumerian only. I he myth concerns the irrigation of Nippur and the establishment of its prosperity, the first line of Dr. Pinches text read “At Duranki, their city they dwelt’’ instead of At their Nippur(?) they dwelt.” A colophon at the end of his tablet states that it was “First tablet, At Duranki, their city. Not finished.’’ In reality his text covers only parts of columns i and ii of our tablet. The two texts in general agree closely, though there are minor variations here and there. The myth itself is of great interest. It represents the courtship and marriage of Enlil and Ninlil. He was a young hero; she a handmaid. She was standing on the bank of a canal, when he saw her, ran to her, and kissed her. Her heart was captivated; she yielded to him, and from their marital union fertilizing rain was horn. The story is not unlike that of the union between Enki and Nintu in the Epic of Paradise published by Langdon. 1 The idea of creation by birth from the marital union of deities appears to have been particularly popu- 1 PBS, X, No. 1. For the interpretation cf. Jastrow, AJSL, XXX 1 1 !, 112; also Barton, in Am. Journal of Theol., XXI, 576 ff. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 35 lar at Nippur. The creation of men occurred in this way according to the myth published below as No. 8. After the creation of irrigating waters and the settling of some marital differences between the god and goddess, they proceeded to Nippur accompanied by fifty great gods and seven gods of fate; they cast out the poisonous plants and gave intelligence to the inhabitants. For these and other blessings our text ascribes praise to Enlil Transliteration (i) 1 . .... en(?)-lil‘-na-nam na-an-dur- [: ru-ne-en-ne-en ] 2. en]-lil il uru-ki-na-nam na-an- du r-ru-n e-[en-ne-en) 3. dur-sag 1 uru-ki-na-nam na-an- dur-re-ne-en-ne-[en\ 4. id sal-la 2 id a{ag-ga na-nam 5. kar-pigu-na 3 kar-bi na-nam 6. kar-a-sar 4 kar s,s ma-us-bi na-nam 7. tul-lal 5 tul-a-dug-ga-bi na-nam 8. id nun-bi-ir-ra gud-mul-bi na- nam 9. ib-ta-bu-i-ne buru-gan-seg-ga gar- bi na-nam 10. d en-lil gurus-tur-bi na-nam and N mill . and Translation. (i) 1. At . . .their Nippur(?) they dwelt; 2. At Nippur, the city which is theirs, they, dwelt ; 3. At the favorable dwelling, the city which is theirs, they dwelt. 4. The wide river is their holy river; 3. its close-shut dyke, — its dyke is theirs; 6. The crowded dyke, — the dyke of its large ships is theirs; 7. The good well, the well of sweet water is theirs; 8. The canal Nunbiirra, its star- bright one, is theirs; 9. They reap a bur of irrigated land; its food is theirs; 10. Enlil, its young hero, is theirs; 1 Possibly Dur-sag should be read as a proper name. It has been translated to give the English reader the meaning. 2 Pinches takes Idsalla as a proper name. 3 Pinches reads Kar-geUin-na, which is quite possible, and takes it as a proper name. That would mean the “vine-dyke” or the “wine-dyke,” which seems to me improbable. I have pre- ferred rather to interpret by OBW, 2 1 p. 4 Kar-a-sar (spelled Kar-usar) is regarded by Pinches as a proper name. 6 Tul-lal (read Tul-amar-uduk) is taken by Pinches as a proper name. 36 YALE ORIENTAL SERIES, BABYLONIAN TEXTS i i . d nin-lil ki-el-tur-bi na-nam 12. d nun-bar-se-gu-nu l du um-ma-bi na-nam 13. ud-ba ki-el ama mug-na sd-na mu-un-di-di 14. d nin-lil-li d nun-bar -se-gu-nu sd-na mu-un-di-di 15. id a^ag-ga nu 2 3 -nunuf-e id-a{ag- ga-am-a-nam-mi-tu-tu 4 16. d nin-lil-li gu id nun-bi-ir-ka 5 nam-mi-in-gub-ne 17. i-de a{ag-ga-am u-mu-un i-de . , . .ba-si-bar-ri 18. kur-gal a-a d mu-ul-lil i-de a{ag- ga-am i-de ba-si-bar-ri 19. sib-na ne-nam-tar-tar-ri i-de a-ag- ga-am i-de ba-si-bar-ri 20. a-i gal gur mu-bi-am-i-i-kar-an mi-su-ub-bi 2 1 . sag dam-a gi-li sag-gi sa-lal-na- am mu-un-sa ni-ib-ru-ru 22 mu-un-ni-in-ri ga-mu-us-su si-mu-na-si-ag 23. [id a(ag-g]a-am sal-e id-a^ag-ga- am im-ma-ni-tu-tu 24. [ d nin-lil]-li gu id gu nun-bi-ir- ka h -i im-gub-ne 11. Ninlil, its young maidservant, is theirs; 12. Nunbarshegunu, the exalted, its mother, is theirs. 13. At that time the handmaid, the mother who bore her, verily helped, 14. Ninlil Nunbarshegun verily helped. 15. The holy river, the woman Ida- zagga, did not flow. 16. Ninlil stood on the bank of the canal Nunbiir; 17. With holy eyes the lord of . . . eyes looked upon her; 18. The great mountain, father Mulil, of holy eyes, with his eyes looked upon her; 19. Her shepherd, he who determines fate, of the holy eyes, with his eyes looked upon her; 20. The exalted father rising, ran; he seized her; he kissed her; 21. The heart of the lady exulted; her heart was captivated; she wished it; she yielded 6 to him; 22. . . he received her; he cohabited with her; he caused it to rain. 23. The holy river, the woman Ida- zagga, flowed; 24. Ninlil stood on the bank of the canal, — the bank of Nunbiir; 1 For this goddess cf. C T, XXIV, 9, 34; 23, 1 6b. Perhaps we should read Ninbarshegula. In these passages the spelling is slightly different, but the goddess is doubtless the same. She was evidently a grain goddess. 2 The Semitic translation published by Pinches show's that the nu is a prepositive phonetic complement; it repeats the first syllable of nunu 3 For the meaning “woman” cf. OBW, 348 s . 4 For the word tit cf. M, 5156. 5 The sign ka may also be read du (OBW, 15 6 ). I have taken it as the genitive particle, but it may be the final syllable of the name. 6 Literally "gave herself”; cf. OBW, 6g 27 . MISCELLANEOUS BABYLONIAN INSCRIPTIONS 37 25 - [ d en-lil igi a{ag-g\a-am lugal-e igi 25. Enlil of holy eyes, the king with a{ag-ga-am igi im-ma-si-in-bar holy eyes with his eyes looked upon her; 2 6. [ kur-gal a-a\ d en-lil igi a^ag-ga-am 26. The great mountain, father Enlil, igi im-ba-si-in-bar of the holy eyes, with his eyes looked upon her; 27 - [sib-na ne]-nam-tar-tar-ri igi a{ag- 27. Her shepherd, he who determines ga-am igi im-ba-si-in-bar fate, of the holy eyes, with his eyes looked upon her; 28. [dam gir\-bi-e-gu-mu-na-ab-bi nu- 28. To his wife in anger he said: “Did ur-r a-si-ib-se-gd I not yield to thee?” 29. [ d nin-lil-l]i gir--bi-e gu-mu-na- 29. To Ninlil in anger he said: “Did ab-bi nu-un-da-ra-si-ig-ge I not yield to thee?” 30. . . . .[ nu-mu-un]-ra-am-pigu 3 ( ?) 30 “Did I not embracef?) thee?” mt-mu-un-fu “Did I not know [thee]?” 3 ' .... [mu-ni]-i-ra-am-se-su-ub 31 “1 kissed thee; I knew [thee]” ; mu-un-fu 32 - . . . ,dib 4 -mu ib-sig r °-gi 32 “thou didst sieze me; I sub- mitted ; 33 - . . . . su-dur 6 -bt mu-e-en 7 33 “thou didst lie down; thou didst gain the mastery 8 ; 34 - . . . .bi-mu-me-e ba-na-silig-gi 34 “thou wast [enticing?]; thou wast mighty. 35 - . . . . gn-mu-na-de-e 35 he said. (ii) (ii) (About 8 lines are broken away.) 1 hi gal . . . . 1 '. King. . . . 2'. us-bi-na mn-un-gu [gir-bi-na 2'. To her husband she spoke; to mu-un- . .] his anger she. . 3 '- a-a d en-lil dup-gi .... 3'. Lather Enlil, the tablet of fate. . . . 4 '- us-bi-na mu-un-gu gir-bi-[na 4'. To her husband she spoke, to his mu-un-. .] anger she .... 1 See Delitzsch, Sum. Glossar, 262. 2 Cf. OBW, 185 10 and 35 . 3 Cf. OBW, 2 13 4 . The rendering is most uncertain. 4 Cf. OBW, 4 82 2 . 5 See OBW, 249 60 . 6 Cf. OBW, 48 1 47 . 7 Cf. OBW, 112 4 . 8 On account of the fragmentary condition of the text the rendering of the last lines of the column is most uncertain. 38 VALE ORIENTAL SERIES, BABYLONIAN TEXTS 5'. ur-ur-na su-ni ba-an- . . . . 6'. us-bi-na mu-un-gu gir-bi-na mu-un-. . 7'. dur-ki a-tur-ra-su im-ma-da-ab- na 8'. us-bi-na mu-un-gu gir-bi-na su-ub q'. us-as sag-ga-ni ga'-as su-ub-ba-ni i o', a d en-lil-na-na 1 2 gub lag-e id mu- na-ni-ri i i d en-lil ki-ur im-ma-ni-in-ra-ra 12'. d en-lil ki-ur dib-dib-da-ni . 13'. din gir- gal- gal eninnu ne-ne 14'. dingir nam-tar-ra umun-na ne- ne 15k d en-lil. . . . im-ma-ni-lug-ga-ne 16'. d en-lil sam-ug-gi uru-ta ba-ra-ne • 7 '- d nu-na m- n i r 3 sam-u g-g 1 uru-ta ba-ra-[ne\ 18’. d en-lil ni-la d nin-li-[li in- -gal} 19'. d nu-nam-nir ni-gub ki- ■el mu- ll n- 20'. d en-lil-li bi-e-gal-ra gii - . 2 1 '. Iii ka-gal lu gl si-gar . . . . 22'. lit g,i su-da lit si-gar-e 23 '- 1 1 1 1 txf-* 1 24'. e-da-li mu mu-ra-tar-ne 25'. ia-e ki-mu nam-mu-ni-in-pad-de 26'. d nin-lil-h mu-lu ka-gal-ge gii- . . 27'. mu-lu ka-gal mu S>s [si-gar] 5'. His hand grasped it. . . . 6'. To her husband she spoke, to his anger she .... 7'. In a dwelling with offspring thou shalt lie down. 8'. To her husband she spoke; to his anger she gave a kiss; 9'. Resting her head on her husband, she kissed him. 10'. Standing brilliant by Enlil, her husband, her heart rejoiced. 1 1 Enlil, the hero came; 12'. Enlil, the hero, entered. 13'. The great gods, — fifty are they; 14'. The gods of fate, — seven are they; 15'. With Enlil they marched. 16'. Enlil cast the poisonous plant (?) from the city; 17'. Nunamnir cast the poisonous plant (?) from the city; 18'. Enlil came; Ninhl [descended,] 19'. Nunamnir came; the handmaid 20’. Enlil to him of the palace called: 21'. “O man of the great gate! man of the lock ! 22'. Man of the strong wood; man of the lock ! 23'. Thy lady, Ninlil, [comes]! 24'. If a name he shall ask of thee, 25'. Thou shalt not tell him of my place.” 26'. Ninlil ; to the man of the great gate spoke: 27'. O 1 man of the great gate, man of the lock, 1 Cf. OB W, 230 13 . 2 The construction is peculiar; we should expect d cn-ltl a-na-na. The lacunte are supplied from Dr. Pinches’ text, PSBA, XXXIII, 85 ff. and from col iii. 3 In Dr. Pinches’ text it is Enlil who speaks here. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 39 28'. mu Bii su-di-es mu-lu [ S,i si-gar a^ag-ga\ 29'. d mu-ul~lil u-mu-[un kur-kur-ra] 30'. dingir-[{u lit e ’*[si-gar ] .... (Hi) 1 gi gil mu-e-kal . . . . 2. d mu-ul-lil u-mu-un kur-kur-ra 3. i mu-ul-lil u-mu-un \u ni-mi-dun 4. lag-da nin mu-me-en-ne su-{u- su-mu du- . . 5. a u-mu-un ba-a lag-lag-ga sa- ga-ni- . . 6 . a d en-lil ne-a-lag-lag-ga sa-gd- ni. . . . 7. a lugal-mu dingir-su ib-ra-a mu- ki-su-bi . . (About 18 lines 25 [ d mu-u]l-lil u-mu-un kur- kur-ra . . 26. d mu-ul-lil u-mu-un itu-ni gis- dim u- . . 27. ud-da nin mu-me-en-ne su-{u- su mu-ib-tag-iag .... 28. a u-mu-un iu-a lag-lag-ga sag- gd ni-gal . . . . 29. a d en-\u na-a lag-lag-ga sag-gd ni-gal. . 30. a lugal-mu dingir-su ib-rd-a mu- ki-su ib-ra-. . . . 31. a-mu a-lugal-mu-dim-ma ku-ib im-ma-ra . . . . 32. d en-lil-li lit id-kur-ra-dim da ga-nct- na 33. us im-ma-ni-in-gu-ne-en im-ma- ni-in-su-ub 34. us-as dug-ga-ni us-as su-ub-ba- ni 28'. O man of the bolt, man of the holy lock, 29'. Mulil, the lord of the lands. 30'. Is thy god; O man of the lock. (iii) 1 2. Mulil, lord of lands; 3. Mulil, lord, thou didst create, 4. “In brilliance, 0 lord, art thou; by thy hand thou created (?). . 5. Lather, lord, thou dost illumine their heart ! 6. Thou, father Enlil, dost illumine their heart ! 7. 0 father, my king, mighty god, thou comest, thou dwellest . . . are broken away.) 25 Mulil, lord of lands. . . . 26. Mulil, lord of the month, like a tree. . 27. When, 0 lord, thou art in thy might thou overthrowest . . . . 28. 0 father, lord, thou art brilliant; the heart thou liftest up. . . . 29. 0 father Enzu, exalted one, brill- iant, the heart thou liftest up. . 30. O father, my king, mighty god, thou comest, thou abidest, thou comest .... 31.O my father, as my king thou advancest, thou comest. . . . 32. O Enlil, who, like the river of the land, mightily risest, 33. O hero, thou speakest to them; they have rest ! 34. With the hero is their preserva- tion; with the hero is their rest. 40 YALE ORIENTAL SERIES, BABYLONIAN TEXTS 35 - a d nin a-ba lu gal-sii us-mu gu- 35. 0 father, divine lord, who is lub-mu- . . . . against the king? My hero, verily thou overthrowest him. 36. d en-lil ni-ra d nin-lil in-g[al] 36. Enlil comes; Ninlil descends; 37 - d nu-nam-nir ni-ra ki-el mu-un- 37. Nunamnir comes; the handmaid (iv) (iv) 1 . . . . -mu I 2. . . . us-rad-du 2 3 - .... mu mu - .... tar-ri 3. My . . . determined, 4 - . . . .mu nam-mu-in-ni-si-sub-ne 4. My. . . does not overthrow them. 5 - . . . , s 'ana a-sig-bi- gis-sukum 5 the boat for the ferry Ninlil dir-ra d nin-lil im-ba-ni makes; 6. . . . . g,s ma a-sig-bi gis-sikum dir- 6. . the boat for the ferry comes. ra ga 7 - [ d mu-u]l-lil u-mu-un. . . .ku ma 7. Enlil, lord of . . . . king; .... lugal 8. [ d nin-lil\-h mu-ba-si lu-sag-ka 8. Ninlil fills the flock with favor, mu-ni-ba-sig-gi she gives verdure; 9. mu-sag-sag-ga sag-ga-ba-ra mu- 9. She is gracious, to her beloved she da-ab-gu speaks; 10. d en-lil-li sag-sag sag-ga-ba-ra 10. Enlil is gracious to his beloved he mu-da-ab-gu speaks. 1 1 . [ ni\n-lil i ni-in-tar d nin-lil i ni- 1 1. Ninlil, the exalted, gives decisions; in-im-te. . Ninlil the exalted thunders;. . 12. gur ub-gi-da mu-mii tn-ne 1 sig 12. Turning she establishes, she in-. . clothes the weak, she. . ' 3 - [ d ]mu-ul-lil u-mu-un ku-ta gur- 13. Mulil the lord with the weapon ne el-su ab- turns in brilliance he. . . . > 4 - ud-da nin mu-me-en-ne su-[iu] 2 - 14. When, 0 lord, thou art in thy su mu-i[b-tag-tag] might thou overthrowest. . ' 5 - a u-mu-un \{u]-a l[ag-lag-ga sag- 15. 0 father, lord, thou art brilliant; ga ni-g&l] the heart thou liftest up; 16. a d en-lil u-[mu-un lag-la]g-g[a 16. 0 Enlil, lord, thou art brilliant; Sag-ga ni-g&l \ the heart thou liftest up; ■ 7 - a lugal kur-[kur-ra sag]-ga-{ii 17. 0 father, king of countries, thy mu-. . . . favor thou .... 1 Cf. M, 5866. 2 The lacunae in this and the following lines are supplied from the corresponding lines of col. iii. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 41 1 8. a-mu a-lugal[-mu-dim-ma k]u- i[b im-ma-ra]- . . 19. en-lil-li nam- . . . . e-da. . . . 20. us 1 m-ba-n i-in-gu {-ne-en im-ba- ni-in-su-ub] 21. [us-as] dug-[ga-ni us-as su-ub- ba-ni] 22. [a] d en-lil . . . . 23. en ia-su .... 24. [ d en]-lil en {a-[e . . . . 25. [ d nu]-nam-ner [ni-rd ki-el mu- un-\ . . 26 gir si ... . 27. us(?) mu-ma-ma. . . . 28. en an-u en an-. . . . 29. d en-lil e[n\ d en-lil lu gal. .. .si 30. d en-lil lugal gar nu .... Hi 3 1 . sag-sar-ru sag-ru-ru-a-su nn- bal-e-ne- 32. 1 ag-sal-dug-ga ama d nin-lil-li-su 33. a-a "en-lil \ag-sal 18. O my father, as my king thou advancest, thou comest. . 19. Enlil ... 20. O hero, thou speakest to them; they have rest ! 21. With the hero is their preserva- tion; with the hero is their rest. 22. O father Enlil(?) .... 23. O lord, to thee. . . . 24. O Enlil, thou art lord .... 25. Nunamnir comes; the maiden ... . 26 27. The hero makes. . . .grow. . . . 28. The lord creates, the lord .... 29. Enlil is lord; Eniil is king. . . . 30. Enlil, the king does not [deny] food to man 31. The prince, creator of all, does not deny them intelligence ! 32. Full praise to mother Ninlil ! 33. To father Enlil praise! 42 YALE ORIENTAL SERIES, BABYLONIAN TEXTS No. 5. FRAGMENT OF AN INCANTATION RITUAL. This text, though fragmentary, is of great interest. The tablet contained four columns, but columns i and ii are entirely erased. Indeed few lines of columns iii and iv have been pre- served entire, nevertheless, if the following translation, which on account of the condition of the text is necessarily tentative, at all represents the original, the text affords an interesting example of the ritual by which it was believed destructive storms could be averted. Such storms were frequent in Baby- lonia: cf. Reisner Sumerische Hymnen, No. 7 and Peters, Nippur I, 258, 259. Transliteration and Translation. (iii) (iii) L gif ge gur 2' us (?) gu-ra ki mu-ni-a-ni 3'. d[ng\-dug-til p-ra pu-ka mu-[gu] 4'. * i! gibil V-ta VH-ta. . . . 5'. g, 'gibil-md X-ta XV-ta gub-ne- 6 '. e-gibil aga d gu-la e X- ... . 7 '. X am - mo -ra ab-lag- . 8'. e-gibil aga mu-al-lil LX [X . . 2'. The. . . ,man(?) for the bird thou presented 1 3'. Words of life for thee at the well will speak(P). 4'. On the fire by fives, by sevens. . . . 5'. My fire by ten, by fifteen he shall place. 6'. The fire beloved of Gula, the house ten .... 7'. by ten shall illuminate. 8'. The fire beloved of Mulil seventy (?).... See OBW, 52 i M . MISCELLANEOUS BABYLONIAN INSCRIPTIONS 43 9 '- [ giS gib}il-bi LXX-ta x/am-ma „ „ A ne- [gub] 10'. . . sugus-uru nu-tug nu-uku .... 1 1 '. . . , .ab-ba nu-tug nu llku . . . . 12'. . . . .mu-un-ra-la-ni mu-un- . . . . ' 3 '- e-gibil-bi sa d gu-la . . ■ 4 '- [ ! %ii gibil ] ga-tur-ra mi -ni-ibi . . 15 '- . . . ki-sag gu J////* am - ma . . 16'. [ d e]-lum l e-gibil mu-un-. . . . 1 7 - dingir me-e im-ma-a ■ ■d a- gib 'll . . 1 8'. d e-lum-e mu-rug-in-ni gi-li . . 19'. gibil-in-e-ni me-e im-ma-a-us . . 20'. d mu-ul-lil mu-rug [gi-li\ 2 1 ' . gibil-uru uku-ni .... 22'. ma dii-ri-a-ni. . . . gis gibil-ni 23'. mu-{u dii-ri-a-ni. . . .an 24'. gu-ni-ma-ma gu-ni- . . . .{ u-an 25'. uru-a-si nin-a uru 3 . . . . ra-am 26' a-gi-in-i . . . .ni. . . .ra-am 27'. uru-a ki-el mu-kur-ra-da .... 28'. g[ur] kal-kal mu-ad -d u-ni . . . . ra-a[m 29'. dug-ga mu-tu-ni du su-ba . . . . du-ga . . 30'. udu uru-ma ag-^u na-sag. . . . su-sik-. . 31'. nigin dingir ni-ib-ra-e-ne . . . . LXIX. . 32'. mu-fu-na ag-na . . . .[n\e 33'. gis gibil aga mu-ul-[lil 34'. mu-^u-na ag mu-pad-ne . . . . 35'. ud-da gan ga-ga-ba-da . . . . 9'. His fire by seventy in tens he shall place(?) 10'. ..protected foundation, neither leader nor people. . . . 11' neither leader nor people. . . . 12'. . shall fill it for thee, shall. . 13’. His fire verily Gula. . . . 14'. My fire (?) shall [protect?] the fold. 15'. ..In the land eight talents .... 16'. “ Bel the fire will .... 17'. I am the god who kindles(?). . . . 18'. Bel increases gladness. . . . 19'. I kindle fire, I lift up. . . .” 20'. Mulil increases gladness. . 21'. The protecting fire his people. . . . 22'. His foremost ship. . . his fire 23'. He knows 2 his foremost. . . . 24'. He calls, he calls. . . . 25'. The raging whirlwind, O lady, the flood .... 26'. It is filled (?).... 27'. The whirlwind the maid captures 28'. Turning(?) men stand. . . . 29'. With a cry they stoop, lifting up their hands. . . . 30'. The sheep, O my protector, which thou lovest .... 31'. All its gods are coming. .. .sixty nine. . . . 32'. They recognize it they love. . . . 33. The fire beloved of Mulil, 34'. He recognizes it, the beloved . . he sees .... 35'. When the field is favored 4 . . . . 1 B, 5889 2 We might read mu-rug = “ He makes great.” 3 Cf. OBW, 57 1 . 4 ga may here be equal to alaku. In that case the rendering would be, "When he comes to the field . . . he recognizes it; the beloved he sees.” Taking this value a similar change would be made in lines 37', 38'. 44 YALE ORIENTAL SERIES, BABYLONIAN TEXTS 36'. mu-{u-na ag mu-pad-ne . . . . 36'. He knows it, the beloved he sees 37'. e-dag e-su-ma-ma ga-ba-da. . . . 37'. The dwelling Eshumama is fav- ored .... 38'. mu-fu-na ag mu-pad-ne . . 38'. He knows it, the beloved he sees (Erom this point the text is too broken for connected translation.) MISCELLANEOUS BABYLONIAN INSCRIPTIONS 45 No. 6. A PRAYER FOR THE CITY OF UR. It is most regrettable that this interesting composition is in such a fragmentary state. From the portions that can be translated it appears to be a prayer for the city of Ur at a time of great danger and distress. It seems impossible to assign it with certainty to any particular period. The hymn to Dungi (No. 3) and that to Ebi-Sin (No. 7) show that during the period of the dynasty of Ur great homage was paid the sovereigns of that city at the temple at Nippur. It is tempting to conjecture that this long composition was written during the last days of Ebi-Sin, when Ur was tottering to its fall. The conjecture is plausible, but cannot at present be confirmed. Transliteration and Translation of Complete Portions of the Text. (ii) 1 sim 2 uru-mu u{ 3 Zt-gi-gi 4 sag-sag 5 uru-ma nu-me-a-me-a mu{?) ta-an-bal-ra 6. dingir . . . ,sis-ab ki nu me-a-me-a mu-ib-bi-bal-ra 7. me-l[i \ .... ga-tur sir-ra-ra lid sig ge-dug-ga-ra 8. d lu. . . .sib-na kid pi-el ra (ii) 1 green grass(P), 2 my whirlwind is the zip-bird, 3 4 favorable, 5 my whirlwind no command transgresses; 6. O God. . . .Ur no command trans- gresses. 7. Joy [from] the fold is snatched; the storm the cow cuts off; 8. The sheep god(?). . . .for the shep- herd a bedraggled garment is bringing; 46 YALE ORIENTAL SERIES, BABYLONIAN TEXTS 9. TLfY ba-ne-sub 10. me-li . . . .uru-ta e a-du-im nu sim-gid aga l i . d lu . . . .e gan-ta e-e 12 il-ne-dam 13. i-(n-kas[kal . . . ,tu{?) pi-a-ni 14. e-gar-ra . . . a-gar-bar 15. sag-a-. 16. e-gar-ra mu-[du]g-ga as-a dug-ga 17. ki-ba nam-nru mu-na-kar-si-ne _ (?).... 18. nin-mu nam-ma-a-dim mu-na-te 19. nam-ma igi-nr a-an mu-[na\-te 20. nam-uru igi-ur-na mu-na-kar gig- iii 21. me-li-e-a na-ag uru mu-ga{?)- am-ma 22. na-ag uru mu-gig-ga 23. mn rd ga-gul-la mu-ga-am-gu 24. na-ag-ga mu-gig-ga 25. se-ib $is-ab kl a-dug-ga mu-a- gir am-a-mu 26. ga-{i mu-ri-tug-tug dam -ha mar- ra-mu 27. iir-ra gd-{i gul-la-^a 28. ba-e-ne in-nu-u-nam 29. ub-sub ba-dim-in nik-ku-ta ba-ra mu-da-ge-ge 9. 1 he thicket of reeds he over- throws. 10. Joy is borne away by the whirl- wind, by the wind no tall grass is left(?) . 11. The sheep-god(?) has gone forth; from the field he has gone 12. with his. . . . 13 14. Ekharra .... 1 5 16. Ekharra [speaks] the uttered curse; 1 17. Its land, — the whirlwind extends • over it. 18. O my lady by fate thou destroyest it. 19. I he fate agreed upon who can resist? 20. The sin of the city graciously wilt thou forgive, .... its disaster 21. Gladness there is not; the whirl- wind removes it; 22. It is not; the whirlwind has brought disaster! 23. O lady, come! The house is destroyed. Speak! 24. It is not; thou has brought dis- aster! 25. A gathered seed is Ur; the cry is strong (urgent), O my lord! 26. Thy house 1 protect for thee; its lady appointed me. 27. The servant of thy house thou hast destroyed; 28. Broken he lies prostrate. 29. He has fallen; he is thus; in his misery he is overthrown; he is siezed. 1 Cf. OBW, 298*. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 47 30. {i-ta e-ru-a-bi bul-la-a gul . . . . gig-ga 3 1 . nu-bi l -ra-ab si$-ab k ' sukum d In- inni bi-ni-ba pap- gal . . . . 32. gd-nun-a^ag-ga bil-bil-la-mu la- la ga-nu-du-a-mu 33. uni-mu ru-a-la ba-du mu-ta-as- si-ur a-mu 34-35. pu-gul. . . .ni-ga-nun . . . gul- la mu-ta-a-al-si-ur a-mu 36-37. a-da-al-lam ud-gul gig. . . . si-ga mu-da-la-ba ge-e 38. sis-ab kl -ma ga d en-^u na-mu- 39. gul(?)-u-bi gig-ga-am 40. ki-sub-bi-^a dug ba-am 41. a-su-mu a-gan-mu 42. gis-gi-gal ki sub-gu-da-kam 43. la ki. . . . mu-un-ba-ni-til-li 44. d nin-sa a-dim-ni mu-un-a-da-ni- til-li 45. ub-fi-sub-ba-da gul-la 46. ni-ne-su-dim ni-ab am-ma 47. d nin-gal lu kalam-ma e-ba-til gan 48. la-dim a-kim in-mu-. . . . (iii) i'. ga. . . .gul-la ni-ne-dib-ni e-g. . . . 2' . ga-ga-fu im-ma-gul-la pisan-a- dim ru-mu-un y. uru-{u uru-kur-ra ba-ab-gar-ni ne-ku-ni e-am-ser 30. Prom life he goes forth; by oppression he is grievously des- troyed. 31. May it not happen to Ur! Ishtar- cakes we make, 0 great father! 32. The great holy house is burned; it is submerged; Verily it is not raised up, my father! 33. My city, built for protection, it crushes, it makes sad, O my father! 34-35 destruction makes sad, O my father! 36-37. Now is an evil day; complete disaster overwhelms; verily it transfixes. 38. Ur is the temple of Enzu; let it not 39. be bestroyed with disaster. 40. Thy down-trodden land is inno- cent. 41. O my Strength, my Brightness(P), 42. Equally the land is destroyed! 43. O protector of the land ... thou wilt make it live. 44. O lady, its creator, thou wilt make it live! 45. Thou art strong; .... 46. disaster like a. . . .covers. . . . 47. O Ningal the men of the land thou makest alive; the field 48. in the midst thus thou. . . . (iii) 2' . Thy temples are destroyed like a jar that is smashed. 3'. Thy city, the second which thou foundest, is struck down; it cries out. 1 pi for bi; cf. Barton, SBAD, 4, iii, 7 with 6, iii, 5. 48 YALE ORIENTAL SERIES, BABYLONIAN TEXTS 4'. gd-{ii a-igi es-ba-an-ni di-ib gar 5'. uru-{it-a-dim ru-mu-un 6'. uru-^u tus-dam-ba gar-ra-^a 7'. gu-bi-nu-rd 8'. gd-{i g, *al-a { u-ab gar-ra-{a 9'. sim la nin-mul-e-en 10'. e-. . . Aa-ba-ab- gub-gub-^a 1 1'. nin-bi. . . Aa ba-an-tur-ri 1 2’ . a-igi-ne-a-ra ba-ab-gar- 13'. ka aga-{U nu-sag-sag 14'. a-igi sd ne-ra nu-tuk-a tar-tar im- ba-an-ku 15'. gu-na-bi igi-iu gar-ka-sig-dim 1 6'. dug-su ba-ni-ib-ku 17'. uni-fu-su sa-im-ba-an-gar-ni ne- dib e-am-sir 18'. gd-{ii . . . -gid ga-ba-an-ru. . . . iu-a-dim ru-mu-un 19'. sis-ab kl gub-ba-e im-ba-an-gar- 20'. ni ne . . . .-dim ni-dib e-am-sir 2 1 ' . gar-rad-bi ge-gub-ba { u-ra mu-un- gub 22' . sd-{u .... ru-mu-un 23'. en-bi gig-ga-ra l u-ra mu-un-til 24'. ni-ne-ku-ni e-am-sir 25'. dam-ga-lii suslug-e ki-ag-e 26'. suslug nu-mu-ra-ma-dim 4'. I hy house weeps; O speak, lift it up! 5'. Like thy city it is overthrown. 6'. Thy city, the dwelling of its lady, didst thou establish; 7'. let it not be moved! 8'. Thy dwelling, the yoke of the abyss, thou didst establish 9'. As a plant protected of Ninmul, the lady; i o'. The. . . thou didst found. 1 1 Its lady as protectress entered. 1 2'— 1 3'. On her weeping thou thinkest; thy anger is unfavorable! 14'. Heartfelt tears flow; they are not checked; they fall. 15'. She cries before thee with thoughts, 16'. A loud voice she lifts up: 17'. “Unto thy city give rest; it is caught’’ she cries. 1 8'. Thy house . . .verily is shattered like thy. . . . it is smashed. iq'. Ur was founded, it was estab- lished ; 20'. Like a .... it is caught, it cries out. 21'. Its ruin verily abounds; for thee it abounds; 22'. Thy heart . . .is broken; 23'. Its priest in darkness for thee dwells 24'. he is cast down; he cries out. 25'. The man, the priest whom thou lovest, — 26'. The priest does not approach thee (From this point the text is too broken for connected translation.) MISCELLANEOUS BABYLONIAN INSCRIPTIONS 49 No. 7. A HYMN TO I BI-SIN. This fragment of a hymn to 1 bi-Sin is a portion of a large, finely written six-column tablet. Unfortunately it is so broken that in only a portion of columns ii and v are there complete lines. These portions are herewith translated. In line 5' of col. v he is addressed as lugal-mu, “My king.” It is probable that the hymn belonged to the same series as No. 3 the hymn to Dungi. I bi-Sin was an inglorious king. Under his rule the extended empire built up by Dungi gradually dwindled and was finally overthrown, but the tradition that he was a god, inher- ited, perhaps, from the great Dungi, persisted, and loyal court- iers and priests in the language translated below addressed him as the source of all blessings, and with servile adulation lauded him as a god. The hymn must, one is compelled to think, have been composed during his lifetime, for there was nothing in his career that could, so far as we know, induce later genera- tions, in a city like Nippur, to address him in such language. He was the last of his dynasty, and fawning priests and courtiers were soon compelled to make their peace with a con- queror to whom his memory was hateful (see No. 9 below). The hymn supplies a powerful argument for emperor worship in Ur during the lifetime of the monarch. 50 YALE ORIENTAL SERI Transliteration (As far as col. ii, 8 the text (ii) 9'. [dingir-dingir] gal-gal mir-gal-e tar-ri 10'. tu-lal sar ga kaskal gid V 1 1 ' . en-te-en e-gu-un gar-ra-ni im-ba- mi-ni 1 2'. e-mes tur-ur-sag d en-lil-lal-ge 13'. e nam-til-la e en-lil-lal ba 14'. sukum d innin-na sir-ne 15'. bir nin- . . . ,-bi udu gar-sag-ga 1 6 ' e-mes en-te-en-bi-ta kas-gar sag a- 17 si ba-ni-in-sd-sa 1 8'. man-na-ne-ne am-gal-ul-ul-dim 19'. sd-na ma-an-lag-gi-es 20'. d en-te-en-id sur-a \ag-limmu sur- a-{a 2 1 se es-nam-na gii-pes-a-na 22. gig-ma-a-su-ta im-rni-in-dug-ga-na 23. nu ne-ru-dim bar-ta im-ta-ra 24. uku-bi nu-mu-un-dag-gi 25. gar-sag en-te-en-ra . .X 1 mu-na- te 26. e-mes-a lu-\-bil ne-in-gar 27. e-mes sis-mu im-ki-ma-na-an-es 28. gar-enbur gar-ge a-e-gal. . . . IS, BABYLONIAN TEXTS and Translation. is too broken for translation.) (ii) 9'. The great gods (?) the great steward appointed. io'. I he length (?) of the garden was 5 kaskal-gid. 1 1'. The cold filled the land; it dark- ened it; 1 2'. The houses of the young hero of Enlil, 13'. The house of life, the temple of Enlil he built; 14'. Ishtar-cakes he prepared, 13'. The cattle of his.... lady, the sheep of Kharsag, 1 6'. In houses, apart from cold, drink and food with full 17'. heart are poured out. 1 8'. Strong are they; like roaming wild-oxen 19'. verily they advance. 20'. The cold-god is mighty; the four walls protect thee. 2 1 ' . The grain, luxuriant on the broad banks, 22. From its power(?) preserves them. 23. Not like an enemy in hostility does he come; 24. His people he does not destroy. 25. Kharsag for the cold constructed a. furnace, 1 26. For the houses it appointed com- fort (?). 2 27. The houses my brethren inhabit; 28. Edible fruits for food the palace . . . 1 Cf. OBW, 450. The ideographic value is unknown, but as the sign consists of the emblem for fire within an enclosure “furnace” or "brazier” does not seem a violent guess. 2 This sign consists of the sign for "man” within which is placed the sign for "fire” or "heat.” It is unknown to me elsewhere, but from its elements the meaning “comfort” does not seem a rash conjecture. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 51 (v) l\ uru-mn. . . . 2'. na-’a-ib a-an gar-. . 3'. ku nag gal-gal-e \u- (v) 1 My protector(?) .... 2'. Thou art exalted; what. . . .? 3'. Lood and drink abundantly thou 4 5 6 7 8 9 io‘ 1 1 12 ' 3 ' ’. uku-ta sur-a im-ta-ab- . . . . ' . lugal-mu pad "nannar i d en-lil- lal ' . i-bi- d en-^u lu-mag-su gur-un-u- ni-su . tug-bar tug gar-ne-ba sal sa ba ni- gu 14 15 16 17 19 e^en dingir-ri-e-ne uras-su mu- 8 u-ul-ni . dingir a-nun-a lil gibil-bar a{ag 9', ba-su-mu-ni-gal-gal e-nam-til-Ja ki ku-a^ag nam- 10'. lugal an-ni-gar-ni ki-te sag-gi ki-ta gar nig-dug-ga 1 1 ' si-ba ni-sa-sa-es hkir a-lal-si saker-si duk-ki im- 12'. ba-mu-na-tuk lul tin erim-fa am gar-ra bar- 13' gis-la-{a . ud gig ni-ib-{al-{al-e 14'. . ga-e lugal kab-kab me-en gu-gii 15', gal-gal me-en . su-ni dug-gi ba-ab-id-me-en 16'. . . .su-ba-su mag-su a-su a-a-ba 17', ni-e-me-en ba-gig e-mes sur ki-en-gi-ra 18'. lid-bi ium-tum-ne 19'. Lor the people as protector thou . . . My king, known of Nannar, exalted one of Enlil, . I bi-Sin, in exalted power he is alone. In brilliant garments, lamkbussu garments his wife and he con- verse; . The feasts of the gods as seer he celebrates; The great god, the spirit of bright fire, brilliantly he raises up; The house of life with the bright weapon of royalty he estab- lishes; Below favor, — below food, a good possession, in fullness he pours out; In the midst 1 full pails, festal vessels 2 full for watering 3 he makes abundant. . Mighty one, life of thy soldiers, exultant warrior, the enclosure thou didst protect, day and night thou dost illumine. The palace of the king is fortu- nate; great are the acclamations! His beneficent power gives joy. With his...., with majesty the seers at his side go forth; . . . .strong houses of Sumer . . . at his right (?) they go 1 The sign written is kis (OBW, 377); probably Hkir (OBW, 376) was intended. 2 Cf. OBW, 1 70 69 . «Cf. OBW, i 5 8S . 52 YALE ORIENTAL SERIES, BABYLONIAN TEXTS No. 8. A NEW CREATION MYTH. I his important text was found by the writer among some then uncatalogued tablets that had just been unpacked. It belongs to the cycle of myths of which No. 4 above is an excel- lent example. It is also in some respects parallel to the myth published by Langdon in PBS, Vol. X, No. 1, called by him a “Sumerian Epic of Paradise,’’ etc. Takku (read by Langdon Tagtug) is one of the deities who figures in this new myth. Like the myth published by Langdon, this one begins with an elaborate statement of the non-existence of many things once upon a time. Most interesting is its statement that man- kind was brought forth from the physical union of a god and goddess. Transliteration and Translation. Obverse. 1. gar-sag-an-ki-bi-da-ge 1. The mountain of heaven and earth 2. erim-an-ni dingir-dingir a-nun- 2. The assembly 1 of the great gods. na im-tu-ne-es a-ba entered, as many as there were . 2 1 In the script of this period the sign may be either tu (OB\V, 337) or erim (OBW, 347). The latter suits the context here. 2 a-ba may be the interrogative pronoun “who?”, the adverb "afterward” or mala, “over against,” “in comparison with,” then, “as many as there are.” Possibly we shou’d read a-{u = “wise ones.” MISCELLANEOUS BABYLONIAN INSCRIPTIONS 53 3. mu d e\inu nu-ub-da-tu-da nu- ub {?)-da-an-sig-ga 4. kalam-e^-bi d tak'-ku nu-ub-da- an-dim-ma-as 5. d tak-ku-ra temen nu-mu-na-sig- ga-as 6. ’u{?) nu-gu{?)-a pugad nu-ub-ra 7. anse{?) nu-me-a-am numun dug- ra 8. pu-e x-a-bi nu-ub-tu-ud 9. anse-ra 11 bir-a-bi nu-ub-tu-ud 3. A tree 1 of Ezinu had not been born, 2 had not become green, 3 4. Land and water 4 Takku 5 had not cieated, 5. Lor Takku a temple-terrace had not been filled in, 6. A ewe 6 (?) had not bleated 6 (?), a lamb had not been dropped 7 , 7. An ass(?) there was not to irri- gate 3 9 the seed, 8. A well and canal 1 (?) had not been dug, 10 11 9. Horses u (?) and cattle had not been created, 1 mu more often means name, but the context here requires “tree”; cf. OBW, 62 s . 2 The sign is so badly written that it may be either mu (OBW, 170 3 ) “grow,” or tu. Either reading makes good sense in the context. 3 As written on the clay and blurred this sign is illegible. Some lines have to be supplied in imrgination. The phonetic complement ga shows that some syllable ending in g stood here. I at first read dug but was never fully satisfied with it. sig (OBW, 308) is possible and fits the context better. 4 The sign e is blurred on the tablet and the reading is not absolutely certain, but is the most probable, kalam-e-bi might be “his land,” possibly meaning “his Sumer.” The instances below, however, where bi is the postpositive conjunction, together with the nature of the things in the immediate context that are said to be still non-existent, make it probable that kalam-e-bi mean “land and water.” A possible reading would be uku-e-bi = “His people” (Takku had not created). 6 The sign tak as it occurs here is distinguishable from tik (for which I at first took it) only with the greatest difficulty. The god here referred to is, however, clearly the being that Langdon calls Tagtug. For a discussion of his character and functions see the writer’s article “New Babylonian Material Concerning Creation and Paradise” in the American Journal of Theology, XXI, 586 ff., 595 ff 6 The reading gii is conjectural. The sign was partly erased by the scribe; ’u is also uncer- tain, being partly chipped away. 7 Cf. OBW, 287 22 ; employed here of the birth of a lamb. 8 OBW, 3 5 3 30 ; the reference is to an irrigating machine. 9 The sign seems to be OBW, 606. The translation of it is wholly conjectural. Perhaps we should read 'u-e pugad-bi and render “ The ewe a lamb had not brought forth.” 10 For tu — haru, "dig” see OBW, 57®. 11 The ra of this line is blurred; it looks more like ra, but may possibly be e. If we read e the reading is "asses;” if ra we must suppose that the reference is to “horses” and that kur has been accidentally omitted The appearance of the sign on the clay and the mention of the ass in line 7 incline me to the reading ra. The line might also be rendered: “ Hors;s(?) (or asses) had not brought forth their young.” 54 YALE ORIENTAL SERIES, BABYLONIAN TEXTS io. mu d e{inu lil'-sud-umuna-bi-da- ge- i i . d a-nun-na 1 2 3 dingir gal-gal- e-ne nu-mu-un-fu-ta-am 12. se ses 4 erint usu-am nu-gal-la- am 13. se-ses erim eninnu-am nu-gal-la- am 14. se-tur-tur se-kur-ra se-id-dam- aiag-ga nu-gal-la-am 13. su-gar tus-tus-bi nu-gal-la-am 16. d tak-ku nu-ub-tu-ud men nu-il 1 7. en d nin-ki en 5 6 kal-kal nu-ub-tu-ud 18. d ug mas tum-ma la r, -ba-ra e 19. nam-lii un-fu 7 8 erim-nun-a gd s -e- ne 20. gar-ku-si 9 -bi nu-mu-un-{u-us-am 21. tug-gal tus-tus-bi nu-mu-un-^u- us-am 22. usu g ‘ s g i-am-na -du r-b i mu-un- tum 10. The name of Ezinu, spirit 1 of 2 sprout and herd, 11. The Anunna, the great gods, had not known, 12. There was no 5cs-grain of thirty fold, 13. There was no sfCgrain of fifty fold, 14. Small grain, mountain grain, cattle-fodder, there were not, 15. Possessions and dwellings there were not, 16. Takku had not been brought forth, a shrine not lifted up, 17. Together with Ninki the lord had not brought forth men. 18. Shamsah as leader came, unto her desire 11 came forth ; 19. Mankind he planned; many men were brought forth ; 20. Food and sleep he did not plan for them; 21. Clothing and dwellings he did not plan for them; 22. The people with rushes and rope came, 1 This sign and the following long puzzled me. They are so written on the clay as to appear to be one sign, and were so taken in my preliminary rendering. It now seems better to transliterate as above taking them for QBW, 295 and 325. 2 The last sign looks on the clay clearly like apin (OBW, 55); it may however, be a badly formed ge (OBW, 269). The last makes better sense. 3 With an added ki we should have here the Anunaki, or spirits of earth. The ki is how- ever wanting, so that the expression seems to be a symbol for dingir gal-gal which follows. 4 The grain se-ses occurs in Zimmern’s Ritualiajeln, 42, 26, where he renders it '‘Bitterkorn.” Cf. also CT, XXIII, 1, 2. 6 For en = adi, “together with,” see OBW, 1 12 1 . 6 La = lalil, “splendor,” "beauty,” “desire” (OBW, 54 4 ). In the Gilgamesh epic it is used of the female generative organ (see Haupt, Nimrodepos, p. 1 1, 1 . 22 f.). Probably it is so employed here. 7 Perhaps to be rendered: "For mankind he knew her.” 8 For ga = alddu see OBW, 230 1 . 9 For this meaning of si see OBW, 412 11 . MISCELLANEOUS BABYLONIAN INSCRIPTIONS 55 23. tus-dim-ka ba-[ni]-in-ib usbar 24. a-sar-sar-ra . . .im-gu-gu-ne 25. ud-ba-ki sig. . . . e-ne- 26. gis-bi . . . . 23. By making a dwelling a kindred was formed. 24. To the gardens they gave drink; 25. On that day they were green; 26. Their plants. . . . Reverse. 1 1 2. 1 NJ 1 ^3 . *3 2. Lather Enlil (?) .... 3 - . .nd kar . . . . 3 4 - [nam\ lu-ge . . . . 4. Of mankind ... 5 - . ba d en-ki .... 5. . . creation (?) of Enki . . . . 6. a-a ‘‘en-lil . . . . 6. Lather Enlil 7 - du-a^ag-ga dub-ba-da dingir . . . . 7. Ouazagga is surrounded, 0 god, 8. du-a^ag-ga lag-ga dingir ba- 8. Duazagga, the brilliant, I will da-ra-ab-uru(?) guard (?) for thee, 0 god. 9 - d en-ki d en-lil-bi gu-a^ag-ga 1 ku 2 - n[e~. . 9. Enki and Enlil cast a spell. . . . 10. surim 3 - d e^inu-bi du-a^ag-ta im- 10. A flock and Ezinu from Duazag ma-da-ra-. . [ga] they cast forth, 1 1 . surim-e amas-a im-ma-ab-gab (?) . . 1 1 . The flock in a fold they enclosed (?) 12. n-bi e-gar-ama-ra mu-un-na-ba- 12. His plants as food for the mother e-ne they created. ' 3 - d e%inu gan-e mn-un-imi 4 -es-ne 13. Ezinu rained on the field for them; 14. lil-apin uras-lag-bi mu-un-na-ba- 14. The moist(?) wind and the fiery e-ne storm-cloud he created for them; 15. surim amas-a-na gub-ba-ni 1 5. The flock in the fold abode; 16. sib amas-a gi-li du-du-a 16. For the shepherd of the fold joy was abundant. ' 7 - d e\inu es-nam-na b gub-ba-ni 17. Ezinu as tall vegetation stood; 1 Cf. B, 750. In our text ga appears to have been written for gal. 2 Cf. OBW, 481“. 8 Cf. OBW, 449. 4 OBW, 34 (imi) employed for OBW, 358. s Cf. OBW, 71 5 . 56 YALE ORIENTAL SERIES, BABYLONIAN TEXTS 18. ki-el 1 2 3 4 * sig-ga 2 gi-li-gur 3 sub-arn 19. gan-ni-ta sag-^i 4 il-la-ni 20. dumn-gal -an-na-na ra-ra-a-ne 21. surim d e{ inu-bi pa-e mu-un-ag-es 22. ukkin-na ib-gal mu-da-an-ga- i- s 23. kalam-ma-gi-sag-gdl mu-da-an- gal-i-es 24. me 6 dingir-ri-:-ne si im-sa sa- e-ne 25. gisgal-ma kalam-ma-ne gar mn- ni-ab-rug-rug uku-as 26. x 7 kalam-ma-ne gig 5 mu-un-ne- gal-as 27. ab-uku-ra sagar-ki us-sa-ba-as 28. u-mu-un mu-ne-es-ib-gdl mn-da- an-gdl-li-es 29. man-na-ne-ne {a^-ki dam 10 ne-ne ba-an-gub-bu-us-a 30. gig-bi gan u -a gar tag-me-es 31. LX SU-SI LX 18. The bright land was green, it afforded full joy. 19. From their field a leader arose; 20. The child from heaven came to them ; 21. The flock of Ezinu he made to multiply for them ; 22. The whole he raised up, he ap- pointed for them; 23. The reed-country he appointed for them ; 24. The voice of their god uttered just decisions for them. 25. A dwelling place was their land; food increased for the people; 26. Ihe prosperity of their land brought them danger; 5 27. They made bricks of clay of the land for its protection. 28. The lord caused them to be; they came into existence. 29. Companions were they; a man with a wife he made them dwell; 30. By night, by day they are set as helpers. 3 1 . Sixty lines. 1 ki-el may be taken as equal to ardatu, “slave,” ''slave-girl” (B, 9831), but the context favors the literal meaning. 2 OBW, 308 3 For gur with this meaning see OBW, 277 s . 4 Cf. B. 3555. 6 One is tempted to think dumu-gdl a mistake for dumu-{i and render Tammuz from heaven The line seems to mean that children were born to them, but its exact meaning is obscure. 6 Cf. OBW, 478 2 . We might read isib (OBW, 478”) and render "The priest of their god.” 7 Literally "favor”; cf. OBW, 24 1 4 . s gig means "heaviness,” precipice” (OBW, 401), hence "danger.” 9 Cf. OBW, 52 3 2 . 10 The sign dam, like many of the characters on the tablet, is badly formed. It might be 5 u, but 1 think dam was intended. " gan = nabatu sa umi, OBW, 119 11 . It appears to be employed here in contrast to the darkness of night. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 57 No. 9. AN ORACLE FOR ISHBI-URRA, FOUNDER OF THE DYNASTY OF ISIN. Obverse. i . a-a d en-lil dug-ga-dug-ga-ni tug- ga-da 1 . Father, Enlil, his words to the oppressed,— 2. en-na ses-ab k '-ma lii erim sa- 2. The lord of Ur, the hostile man, 3. mu-un-me-ri-a 3 - verily he has subdued; 4. is-bi-ur-ra lit ma-ir k, -ge 4 - Ishbi-urra, the man of Mair, 3. sugus-bi ba-sir-ri 5 - his foundation has broken. 6. ki-en-gi ge-ag-e 6. “Sumer I truly love,” 7. gar-din-nam ne-in-gu 7 - thus he said, 8. sa tukundi-bi pa-te-si uru-as-as 8. “and quickly as Patesi, of two(?) cities, 9. ni-gar-gar-ri-en-fi-en 9. I present (him) to you ” 10. dug- d en-lil-lal-ia is-bi-ur-ra 10. According to the word of Enlil, 0 Ishbi-urra, 1 1 . ni-bal-e-es-a 1 1 . thou shalt subdue them. 12. lii-usbar-dim uru-erim-ra 12. Like a seer to the hostile city 13. ba-sig mu-na-ta 13 - thou shalt hasten, thou shalt enter 14. sa ia-e uru-na se-kak-dim 14. 11, And thou, his servant, like a reed 15. is-bi-ur-ra nu-mu-un-su x -a > 5 - 0 Ishbi-urra, he will not break. 16. i-de-su gii-dug-ga ge-ge-de 16. Formerly a favorable response he returned; 17. lul-du-dii sa-da ge-ni-ib-da-tum- mu 17 - The rebellion, crushed, was brought to naught. 18. uku-ba d en-{u ge-ag-e-ne 18. Its people verily Enzu made. 19. \a-e na-an-kin uku ugu-mu 2 -su 19. Do not thou deliver the people to destruction; 20. nam-masi-du-un 20. let them not go to it. 1 su = salalu, “spoil,” OBW, 8 10 . 2 mu = naqaru, OBW, 62 s3 . 58 YALE ORIENTAL SERIES, BABYLONIAN TEXTS 2 ! . su-ni uru k 'l-a nam-ne-ib-sa-sa 22. lii ma-ir k ‘ -ge mega-ur-ri 2 3 . nam-en-na-an-na-ag-e 24. i-de-su mar-tu kur-bi-ta 25. d en-lil a-tag-mu im-ma-{i 26. elam kl ki-^ag mu-un-tag-gi 27. sa is-[bi]-ur-ra mu-nn-ku-bi 28. kalam tus-bi ge-ge-ne 29. nam-lig-ga kur-kur-ra ge-fu-fu 30. a-ma-ru gu-^a-e nam-tab-ku-se- ne-en 21. With power the city did not assist the land. 22. O man of Mair, the hostile plotter 23. did not do it. 24. Formerly Amurru from his moun- tain 25. Enlil, my helper, seized; 26. Elam, the strong land, he over- threw, 27. and Ishbi-urra he raised up; 28. The land, — its dwellings he seized; 29. The might of the mountains he took; 30. The tempest did not shake (his) throne. ishi-urra, the founder of the dynasty of Nisin, lived about 2340 B. C. He is here, as elsewhere, described as a “man of Mair,” a city in northern Babylonia. He was not a native of Nisin. Similarly Lugalzaggisi, though king of Erech, was not a native of that city, but of Umma. The oracle apparently encouraged Ishbi-urra to attack Ur. In order to encourage Ishibi-urra in the enterprise, victories that Enlil, presumably through former kings, has achieved over Amurru and Elam, are cited. The text appears to have been composed at a later time, and states that, in consequence of the oracle Ishbi-urra’s throne was firmly established. “The lord of Ur, the hostile man” of line 2 is evidently I bi-Sin, king of Ur, whom this text says that Ishbi-urra subdued. T his confirms the statement on the chronological tablet pub- lished by Hilprecht (BE, XX), “Ur, its dominion (?) was over- thrown; Nisin took the kingdom.” A rival theory had been that I bi-Sin, the last king of Ur, was taken captive to Elam. Sayce, PS BA, XXX IV, 166, so states without giving any MISCELLANEOUS BABYLONIAN INSCRIPTIONS 59 authority. Langdon, BE, XXXI, 5, repeats the statement on the basis of a text at Constantinople, which he there translates. The line on which he bases this theory is, however, broken. It has lost its verb. Langdon supplied “was taken,” making it read “Ibi-Sin to the land of Elam (was taken)” {op. cit. p. 7). On this authority the statement is repeated by Clay, Miscellan- eous Inscriptions of the Yale Babylonian Collection, 42. Our text shows that all this is erroneous. The broken line in BE, XXXI, 7, (z. e. No. 3, rev. 5), must have contained a different verb. 60 YALE ORIENTAL SERIES, BABYLONIAN TEXTS No. io. AN EXCERPT FROM AN EXORCISM. After this fragmentary text was in type, it was discovered that it is an excerpt from a longer text (CBM, 14152) which has been copied by Dr. H. F. Lutz. Dr. Lutz has kindly per- mitted me to see his copy and interpretation of the text. The part of the text copied by me forms lines 5-24 of the reverse of Dr. Lutz’s tablet. Some of the lines on my tablet are frag- mentary, and can be completed from his. I would render the portion published here as follows: Obverse. 1 . kur-kur-n sag ni-[{U a: 1 sig-gi] 2-3. e^en-gal-gal-ba uku-e [nam\-ge- [a ug-ga mu-un-d i-ni-ib-ni-e 4. d en-lil-li d urta-a(ag gi-li du-du- a-{u 5. iu-ab bar a a^ag-ga gal-bi tum- ma-{u 6 . kur-sig x 2 a^ag-ki im-te-en-ta- en-ba 7. im-me-ne-bi dingir-gar im-us 8. oi "gig-bi kur-kur-ra-as mu-un-lal 9-10. mus-bi an-sag-ga 4 5 6 7 8 mu-ba mu- un-til-til-ne 1 . The countries, O prince, thy terror, darkness, smites. 2-3. Its great festivals inundate the people with abundant light. 4. O Enlil, holy seer-god, abundance thou makest to abound. 5. Mightily thou enterest the deep as a holy sanctuary. 6. On the low mountain of the brill- iant shrine thou restest; 7. Thou 3 art the protecting god ; thou exaltest; 8. Their protection for the countries thou raisest up; 9-10. Their form as the horizon thou didst make, thou didst complete.” 1 OBW, 232. 2 OBW, 239. 3 The duplicate text inserts a line between 6 and 7, which makes this and the following line refer to E-kur. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 61 1 1 . en-en-e bar-bar-ge-ne 12. sukum-a ininni-aiag-gi si-ni-in- di-[es\ 13-14. g)u l -pird-^ur-ra sa gul mu-un- [na-gd-gd-]ne 15. d en\ilil sib igi-^u bar-ra-{u 16. dug-^i de-a kalam-ma il-la-fu 17. kur-gis-ni 2 -su kur-ne-ni-su 18. kur-ra ki-gid gis-bi gu mu-na-ab- gd-ga-an 19. a-ri-sa-dim[dii-a]gar ki-sar-ra-ge 20. gi-gi-ri-a gu kalam dugud-da-bi 21. sag-dug in-il{?) e nig-ga-ra-ka 22. e-uag si-di sukum innini si-ne- in-sa 1 1. The priests of his sanctuaries 12. Make holy Ishtar-cakes, 13-14. Words of blessing and destruc- tion they utter. 15. “O Enlil, shepherd, thy eyes are bright! 16. The word of life speak! The land raise up!” 17. On the inaccessible mountain, on his strong mountain, 18. The mountain which is distant and great, the prince dwells. 19. Like a just shepherd appoint the command for the whole land, 20. With bright reeds make the sur- face of the land dark, 21. Offerings will it bring(?) to the treasure-house 22. Lor Emakh, the temple, Ishtar cakes it will make. 4 an-sag-ga = Hid same. 2 gis-ni = pusikkee (M, 4017). 62 YALE ORIENTAL SERIES, BABYLONIAN TEXTS No. i i . FRAGMENT OF THE SO-CALLED “LITURGY TO NINTUD.” This text contains a fragment of the text that Dr. Langdon has named the “Liturgy to Nintud on the Creation of Man and Woman,” — a designation which the writer is inclined to believe will have to be abandoned, when the whole text is known. A fragmentary form of the text is preserved on a prism in the Ashmolean Museum, Oxford. It was published by Langdon in his Babylonian Liturgies, Paris, 1913, plates LXV-LXVIII, and translated on pages 86 ff. Three other fragments of the same text have also previously been published: one by Radau as No. 8 of his “Miscellaneous Texts” in the Hilprecht Anni- versary Volume (1909), and translated by Langdon on p. 19 of his Sumerian Epic of Paradise, the Flood, and the Fall of Man, (1915); another by Langdon in BE, XXXI, (1914), pi. 22; and a third by Langdon in his Sumerian Liturgical Texts, 1917, pi. LX I. Of these three, the first and third are in the Uni- versity Museum in Philadelphia, the second in the Imperial Ottoman Museum at Constantinople. Unfortunately, even with the addition of the new material here presented, it is impossible to reconstruct the whole text of the work. The Ashmolean prism has suffered greatly from disintegration, and the other texts so far recovered are mere fragments. The text of this com- position was divided into sections. At the end of each section there was a colophon giving the number of the section. The Ashmolean prism contained eight such sections. The new MISCELLANEOUS BABYLONIAN INSCRIPTIONS 63 tablet which is published herewith was the second of three tablets on which the text was written in nine sections, — three on each tablet. Our tablet contained sections four, five, and six. Section five corresponds to section four of the Ashmolean text and the text of BE. XXXI ; section six, to section five of those texts. Section four, accordingly (the first section of our tablet), is a section previously unknown. The text of sections five and six of our tablet is much broken, but as these sections overlap sections in BE, XXXI and the Ashmolean prism, the lines of which are also fragmentary, the three sources supplement one another in a very satisfactory way, and make it possible to restore several incomplete lines. The nature and purpose of the composition are still obscure. Langdon ( Babylonian Liturgies, 86) says: “The occasion which gave rise to the compostion appears to have been the corona- tion of a patesi king of Kesh.” The evidence for this view is far from convincing. Kesh is mentioned in some broken lines, where it is impossible to make out the meaning, but so is Surippak. Several sections later a patesiat is also mentioned in a broken line. Apparently the text celebrated the primitive (or very early) conditions in some town; possibly the founding and growth of the town, but beyond this we can confidently affirm nothing. We must await the recovery of the whole text. So far as the writer can see, there is no allusion in the text to the creation of man. True, allusion is several times made to the goddess Nintu, the mother of mankind (see above, No. 8). The sign lu which Langdon renders “man” the present writer renders “which”; cf. OBW, 289. 9 Langdon renders “Like Enkkar may man bear a form”; the present writer: “Like Enkkar verily was the form which it bore.” As Enkhar was a 64 YALE ORIENTAL SERIES, BABYLONIAN TEXTS place, it seems clear that the comparison refers to a place and not to a man. Men do not resemble places! The reading gis = “man” in Babylonian Liturgies, LXV 1 I, 22 (the line is numbered 19 in his translation on p. 91!) is confessedly uncer- tain. It is partially erased and the other copy which contains the line omits it. If gis really stood in the text, it could with greater probability be rendered “tree” rather than “man.” In the writer’s judgment, therefore, the nature of the text is still an enigma. Transliteration and Translation. Obverse. 1 im-e-ar-an-ni mu-mag sa 2 gal d en-lil-li nam-ma-ni gal tar-ri 3. [e]-d-nun-gdl dingir-a-nun-ge ne- un-gar-su ne-mu 4. e-su-ba-im egir-gid dingir gal-gal e-sar 5. e-an-ki-bi-da s, ’gar-bi ni-gar-me el-su ba-e-i 6. E-kalam ki-gar-ra 1 ag-gar-ra ns- sa 7. e-kur ge-gal gii-ni ud-ni-ir li 8. e d nin-gar-sag-ga ? i-kalam-ma ki-bi-su gar 9. E-gar-sag-gal su-lug-ga tum-ma nam-ma-ni ni- pab 10. e-u tug-da nu-ka-as-bar nu-ga-ga 1 makes it bright, exalts the word ; 2. Enlil fixes its destiny as great; 3. Eanungal of the great god he founded, he named; 4. Eshubaim for the distant future the great gods blessed; 5. The house of heaven and earth,— its structure he built, to brill- iance he exalted it; 6. Ekalam is a structure appointed as a sanctuary; 7. Ekur abundance proclaimed; then there was abundance; 8. The house of Ninkharsag is the life of the land; for its land there is food; 9. Ekharsaggal is devoted to cere- monies; its fate he established; 10. Eutug 1 had neither oracles nor decisions; 1 “The house of the demon. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 65 11. E- . . . . -sar-kalam ama-su lal-a 12. . .kalam-sar u-tu numun gis-kir sar tuk-tuk 13 lugal u-tu nam-kalam-ma tar-ri 14. [e] bar-bar-gan suslug ma-bi ag- ue 15. [en-gar] kt -dim rib-ba lu. si-in-ga- an-tum-ma 16. [ur-sag\-bi [ d ]as-sir-gi-dim rib-ba ama si-in- ga-am-u-tu 17. [nin-bi] d nin-tu-dim rib-ba-ra a- ma-a si-in-in-tug 11. E. . . .sharkalam for the mother was raised up; 12. ..The whole land was born; the seed of the kir- tree the garden received ; 13. ..the king was born, the fate of the land determined 14. Ebarbargan, the brilliant, as his dwelling he made; 15. Like Enkhar verily was the form which it bore; 16. Its hero, like Ashirigi' in form, verily the mother bore; 17. Its lady, like Nintu in form, gives the land abundance. 18. \gu I]V kam-ma-am 19. [gan 1 2 in-ga 3 -\am uru in-ga-am sag-bi a-ba-a mu-un-su 20. [gan 2 en-gar kl ur]u in-ga-am sag- bi a-ba-a mu-un-su 2 1 . [sag-bi ur]-sag-ur-sag-e-ne si-mu- un si-dE-e-ne 22. [es-bar-kin dug\-ga su-gal 5 mu- un-ul-ul 23. [gan 2 -e gu\d-udu gud-am-ma 6 -ge m[e-e]n 24. [erin-e ib-ba]-ab-[an sukka]l-suk- kal-e-ne 25. [gan-e gud sar]-ra-[am al-gii ]. . 26. [gan-e udu sar-\ra-[am al-bi(?)\- su-um{?) . . 18. Section 4. 19. To the field he went, to the city he went; into it who shall enter? 20. To the field of Enkhar, to the city he went; into it who shall enter? 21. In it their heroes were collected; they were noble; 4 22. In decisions rendered, the word of all the gods, 5 they rejoiced; 23. The fields, — the sheep and oxen were like an ox of the stall; 24. The cedars spoke; they were their messengers; 25. The field invited the oxen all of them; 26. The field strengthened (?) the sheep, all of them; 1 1 .e., Urta or Ninib; cf. B, 45. 2 Langdon reads this sign e = “house,” though he has copied it like gan = “f\t\A." In view of the preceding section, perhaps it should be e. 3 The lacunas are supplied from Langdon’s Babylonian Liturgies, pi. LXVI, 25 ff., and BE, XXXI, 22, obv. cil. ii. 4 si-di = isaru, Hebrew, yasber,, “upright one,” "hero. ’ 6 Cf. B, 7203-4. 6 Literally, “house.” 66 YALE ORIENTAL SERIES, BABYLONIAN TEXTS 27. [ g,s ma\-e-ne gu[ ets ma ] .... ma-gal- l[i] 28. [ s,s ku] nin sag . . . .il 29. [ g,s }a-tu-du-su dam-dingir-da pi- pi-sal . . . . 30. [gar]-sag-da sar-a dingir-da sig- sig 3 1 . [en-gar k, -dim rib-]ba lu [ si-in ga- an-]lum-mu 32. [Ur-sag-bi d as-sir-gi ]. . . . 27. Their fig-trees on the bank the boat filled ; 28. The weapon the lord, the prince .... lifted up; 29. The luluppi - tree of the wife of the god, the pi-pi - plants of . . 30. In Kharsag the garden of the god were green 31. Like Enkhar was the form which verily it bore; 32. Its hero was Ashirgi. . . . Reverse. 1. [gan . . . .a-ba-a mu-un l \-iii-ma 2. [sag-bi a-ur-sag-ur-sag]-e-ne [si- mu-un si-di-e-ne ] 3. [ d nin-gar-sag-ga\ usum-a an-na k[i .... 4. [ d nin-tu ama] gal-la tu-tu [mu-iin 5. [ d dun-pa-]e pa-te-si-ge n[am-en mu-. . . 6. [‘O'LszR-gR] nr-sag-ga es mu-un 7. [ d ]dim-me nimgir-gal-e edin-na mu-da-an-til . . . . 8. [e]-e siqqa lulim-e gu am-ma- gur-ri 9. en-gar u -dim rib-ba lit si-in-ga- an-tum-ma 10. ur-sag-bi d as-sir-gi-dim rib-ba ama si-in[-ga-am-u-tu] 1 1 . nin-bi d nin-tu rib-ba a-ma-a si- 1 . The field , who shall enter? 2. In it were their heroes collected; they were noble; 3. Ninkharsag, unique in heaven and earth 4. Nintu, the great mother, the beget- ress. . . . 3. Dunpae for the Patesi, the lord- ship 6. Ashirgi, the hero, the dwelling. . . . 7. Dimmi, steward of the plain, made alive. . . . 8. The house of the wild goat and the ram occupied the bank. . . . 9. Like Enkhar was the form which it bore; 10. Its hero, like Ashirgi in form, verily the mother bore; 11. Its lady, like Nintu in form, gave the land abundance. mu-ni-i[n-tug 12. [gu] VI [kam\-ma-am 12. Section 6. 13. [e-ud-dim-ki-gal\-la gub-ba 13. Euddimkigalla stands. 2 1 The lacunae are supplied from BE,, XXXI, 22, rev., col. i and from Langdon s Babylonian Liturgies, pi. LXVII. 8 This is the first line of section 7, with which the next tablet began. MISCELLANEOUS BABYLONIAN INSCRIPTIONS 67 LIST OF TABLETS. Text Plate Museum Number Dimensions Nature of Contents 1 '“3 8383 L. D. C. 6HX5X16X Loundation cylinder contain- 2 4 8322 B. T*. 3AX2AXA ing an incantation. An Old Babylonian Oracle. 3 5-7 I 1065 A Hymn to Dungi. 4 8-ii 9205 6 } 4 X 4 1 AXi 1 A A Myth of Enlil and Ninlil. 5 12 1 1932 7 AX 4 X\A Lragmentf of an Incantation 6 13.14 <1 ' ' 975 ' + 2204+ 2270+ 9X4AXIH Ritual. A Prayer for the City of Ur. 7 15-17 2302 8310 5AX4HXIA A Hymn to lbi-Sin. 8 18, 19 14005 5X2HX1 A A Creation Myth. 9 20 7772 3 5 AX 2 AX\^ An Oracle for Ishbiurra, Foun- IO 21 8317 3HX2^XiL8 der of the Dynasty of Nisin. An Excerpt from an Exorcism. 1 1 22,23 8384 5XX2HXI3X Fragment of the So-called 12 23 2225 2AX2AXH “Liturgy to Nintud.” Fragment of a Hymn to Nan- nar. * The thickness is always measured at the thickest part of the tablet, t The fragment is irregular. These are its greatest measurements. AUTOGRAPHED TEXTS PLATE 1 .1 Cot. I. Col. (I. Col. III. Col. IV. Col. V. COL VI. Col. VII. Col. VIII. IJ- 4£ ‘"T 'X - i=^L»4iL ^55^ ^ <0^ F=7 fc=^ ^ wjfLjMfc iiiH <=#1^ icTF^ ^rog L-*=4 £=$ jfisp "KrTf • — U TJS PLATE II CONTINUED COLIX. COL./. COL. "X I . COL. X". COL.*"l. Col. Col. XV. PLATE III CONTI N U ED COL. XVI. COL.Xvil. COL. XVIII. Col.XIX. m3 /vtt-^ LL^, ^hZfe: \ 5>Tf^li fM Jf/fl f/ffi )4=r llg m>m\ Ffi An? if U&M 0tMm ■w? trH ^tuim j»$4r ! : 0r^> || 'p^I' IMtP-Wr ■£z4f If ^4m vrf§> B»®S k^IpC "VHfSt rMTfTf fflMfcsi f*#^r ®t^tl TKSSf TfB^n #PS J^THl ) iMk*- tfiy - J r ' *izi PLATE IV 2 OBVERSE REVERSE PLATE V Col. 1 1. ^ s %jf m qb? 4fc tfcr — ft 4- ?F7 i^fffK .T& ' 4 S — p ?f^' 4 > 0 *? £T i =4 4? ^ <4^ jr & ' 53 S’ S?=tE? br- CT^ Kq-^t6fcTfliCE[fl4-U ic=^zrzJz k—r a *aasr fe^r-r iSF-y SfeT ^TTilW ^ ^ tsjL Pgr m ^ 3pry && mj &tfi — p ^ t? cf t^^dh^isq ^ g| I f F 7 ^ cjnil *ff-$ S^>-^f gsflf -fjq 4 - mcr 4 r k> L^f »$&- *j| l^zt ~w v-rr M=r o — ■ FFi^ fc '~F‘f^ 3T- Tf n ^ r Tf ^ Tf Jpf Tf gf- f * ner ^ ^ OT=T !=fc___ ^F t TM£ g*$~f 'Tj&> >-^?$ ««wWw«rS t=j fff &r $> — — Tf ^Tfsg-^cq^ PR IT ^ P^ TF JET. &> 1&> ^t=T t^f 4® i tag tf ^ ^ ^ &*k* S 3 JB ^ ^ %€ZZL^T t* m- tla}« i© ^s»T 4 ^* t? &« "" Tf s£f ^ W, T© ^ 48 M -4 ? lS 5[ $ ^ 20 30 PLATE VI CONTI N U ED Col. III. Col. IV. 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II. 70 75 20 25 30 ^ rr £$% ^3 fcimr 3F-^( ^ ^ ^4 ^ t$r? jhp l- 4 > ^ r tcf- ^L_____.____— — ^ -4 13- epf -4 ^ 3H *#? pfcr ^ ^ b- fefcy ^ ^ Tf 7 ^ $3 ‘^’4* ^T ^ ^ ^ #r *-4 fr >#- T ^£3y-4» ' ©4*3 ^r tSM ~$m 4> 5# t@J S ,^r $r > ’^' "is^- !=£— ^ 3p tfe ^ *~4 fe^=T ^ ^ 3=r ^=T fc^T ^ hT f^^$r ' £jr K^T tfj ST 7 4*ff-f - 6 & Y P*- 47 Sr ^rs- 3 bW ter, 7^13 #r Pr~ ' 3 ^'f-j 7 -^C- 1 =^— ^ 7^1 H 3 U ^ wt Ijpp t 3 ]sgf *>$ ^pt ^ 4^ ® Tfct # ^ fcT. 4^ W 0*| P . _ 7f4 i^U C3487 ^ _^MT S?^ Sr rr fc^ff ^~ u±pr ^ ti-p 7 l *tII PLATE X CONTINUED COL III. PPF-& Pf i fcf b^6 & TT fcf tf Tsr- sffjrr '“ft 1 JiT tife t^T Tf Tf r^J TT ^7 ^ fjTT Kf- ffft ttlbf 'fs^f 4? ^ 'SjMf ^ J^F »>- fc? a^flf T^f Tf tf? ^ ^ rlf ft? ^ tr^y 'f' *af tS# ff ttft 4 ^r iiff ^ ^ 43$ tfW tf ts^ Tf If ft TF Trfy t&A^ 3^^Z\ tM. 4 ftf £ft 331^ TtftT 1 ^ > ftf’/ 4 4 ? ^ £f- fe>_ li =4 %- ift/^" PLATE XI CONTI N U ED COL. IV. yt^ _ y/ .. 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PLATE XIX CONTINUED R EVERSE 70 ^ Hi tt 6 t ^rp- 20 25 4^tmU- Tt TE H-f>y vYTTJ af 53 hw ^ ^ Zgf iff n tf si Tf ^ TH ^ tfl f* ^ 3 JP te Hf=? TfT i?^T iTTfS- HJ , Tf 33l a=?* trf 'W W Hi te? ^ ^ m £$ £=(> ]SJ Tf ^ Tf ^ € te rxj tf Hr 4f to. w-mi K$TT t=tH *T^ nT* *"~^ tSt M ^ i{ te ^ar ^ 4 ^ 'HT * 4 ^ T$ T?T * ^ Rif T3 SiTHf Hr tte ^ ^ R £2£r ^ HT-wT HP' iHKHT t£ 'm Z& ^ ^ ^ z&%3 «< ^ 44 * ^ Hr W ter X< ^T T4n tte Tf £t Tte trn HP te Ste Tf T£ ^ *— »■ — 1 *- \yi feTH 4 & ate 4* Iste tste m t$=T ^ ^ 27 c£H te & 4>tei td& y& Tf tht ^ te ^fer *& Tf te aTT Jtf£ Uza^ H® 7 tte=- TtHr TRT Tf SPi ^r TT< JR *&■ 444; te «< RT te — TR 44< ar 4r t5T bfca a* £H ai $hh u - tte 4 te k- Tf __ ^ *- H _ «< R- t 4 f ffTf jj y 4 k 7 ^r/yr O Erasure. PLATE XX Erasure. Tf ^ fc*S^ «~4 j^4 ££jr ^ -tdt Mr 4$ *&* m&f v aw tf *«. ^ -m m ^ ^ ^ ^ ^ 'JcF t 44 4 v^8t >*M& ^ 4> t& ^ tfc=? t>- 2t^r ^ tzfcf- ^ff^x S= 4>f CTt i^“ to $£- r-® ti T~ ! i£=px^ ^P- t=^T £?? fc^T tM=^ tg- &? ^ ^r 4^ £> OT 44 Sf 4- ^ ft £5 =T ft Reu. 20 %> IiT Ss=^T t^T ^4 ^4r 44Q %$£- g *& ^ ^ ^WFf ft Xftfc=f ‘M a 4- g t^T 4l TF fcAfc^ tJST ^ ^ ^ L^T 4r ^4 ^EJ IH ^T 25 l ”^;— ^--4^ Jfc- fcu&S ® -^g? tj> irj>f S|f £«[ ^ aa -s r gs: t^> >ff-/ 4-M ^ t3?T ^ *gr ^fflFf S jsr j^> Ms=r 4 isfe «tg F a JF ^ Tf iff *&f fc£f 4 +3X u<_J 30 PLATE XXI 10 10 15 20 SFfct} 14 *04 #4 P# tg4 pe-p t#//® tjStttwFoy v^f ^ m fc& tM Tf a ^ !=# PI S3 7 ^J[ J| % &»R- 45 ^ t#3 «4> p4 ? #>4f- ^3 Ifete l=s> P # iCL *— *5*4 T ^ P-*4 r-t 61 ^ ® W4 ^ 2jf ^ >ff^ 34#- ^p* Jt P|=? £s4 #r4 feu 4 fH <^3 sM t#t=4 Reuerse. pfTtptt 4- P#& l— ^F SI # tj ill # '’^ == P=- JE/ i< 4#> t?feg> 44>'45-^’tPHrT‘4f IT 4fcJ PF UP 1 'zklllltuilllllljl^ Ajfej’ #> jE^JJ |T#t 4-# P# PlTT P#> 4&* 3 kSs# ^&a>M2rp##> fiPr igj Ps! sag. Pi iM P4 op P Pa %&=» 4f «=#w»m ftu? MOT PLATE XXII 11 OBVERSE. ^-FR «w* yzBW&^ „ g ^ g— ^f— ^ • 3&5=J is X yfe- JsLi Sib xr w# ferfr ^ ^ T-H- £f£=? $Z2 M T Tf •4-*£K|fi r JR ,». P ^sr * K * tefe^jETvM t? t^l j-^ iI^rM^- wr ^ ^ ^ ^ 4^t^r 20 25 30 P 13 " T4&=wW4r ^ ^|Q ^ ^ ^TTf FfJfT * ~ -jz w- A ^[~ ~ ~ JL :^r ’sfc^V PLATE XXIII CONTINUED PHOTOGRAPHIC REPRODUCTIONS PLATE XXIV No. i, columns i-vi PLATE XXV No. i , columns v-x PLATE XXVI No. i, columns ix-xv PLATE XXVII No. i, columns xiv-xix PLATE XXVIII No. I, columns xviii, xix and i-iii <■ OBVERSE REVERSE PLATE XXIX 6 Z PLATE XXX No. 3, obverse PLATE XXXI No. 3, reverse PLATE XXXII No. 4, obverse PLATE XXXIII No. 4, reverse PLATE XXXIV No. 7, obverse PLATE XXXV No. 7, reverse PLATE XXXVI No. 8, obverse PLATE XXXVII No. 8, reverse OBVERSE REVERSE PLATE XXXVIII os No. PLATE XXXIX No, obverse PLATE XL No. 1 1, reverse CORRECTIONS PLATE VIII, 15, Reali ty^for . 25 . Read , f 0 , PLATE IX , 77, Read for 7Ts£ PLATE X ,3. Read Cff V . 5. Read 7? /or -fF. 25 Read ^ ^ fejl^ for !^3t4 3Zi. Road for PLATE XV1II ( $_&. R eac j ^ for y ^=f. PLATE XXL 3,4,5. Read 'gyr ^rr y S. Read f 0r “■ f°r ft ^ / f . Read "JP - 20. Mistake of scribe for p 3 3125 01538 3686