V2835 I FROM THE LIBRARY OF REV. LOUIS FITZGERALD BENSON. D. D. BEQUEATHED BY HIM TO THE LIBRARY OF PRINCETON THEOLOGICAL SEMINARY Division S£^D Section / O 7 C) /■ SUMERIAN HYMNS CONTRIBUTIONS TO ORIENTAL HISTORY AND PHILOL No. I SUMERIAN HYMNS FROM CUNEIFORM TEXTS IN THE BRITISH MUSEUM TRANSLITERATION, TRANSLATION AND COMMENTARY BY FREDERICK AUGUSTUS VANDERBURGH, Ph.D. 3£eta Jgotft THE COLUMBIA UNIVERSITY PRESS 1908 All rights reserved TRINTED BY G. KREYSING, LEIPZIG, GERMANY Note The so-called "Sumerian Question" as to the genuine linguistic character of the ancient Non-Semitic Babylonian texts has agitated the Assyriological world for more than twenty years. The new Sumerian matter from the monuments which is constantly coming to hand demands , in the interest of all those who can look upon this discussion with impartial eyes, a most rigid and unprejudiced examination. Dr. Vanderburgh in the following monograph has adhered to the views expounded in my "Materials for a Sumerian Lexicon" (J. C. Hinrichs'sche Buchhandlung, 1905 — 1907), that the so-called Sumerian was originally a Non-Semitic agglutinative lan- guage which, in the course of many centuries of Semitic influences, became so incrusted with Semiticisms, most of them the result of a very gradual development of the earlier foreign sacred speech of the priests, that it is really not surprising to find the theoiy that Sumerian was merely a Semitic cryptography set forth and vigorously upheld by so eminent a scholar as Professor Halevy (MSL., pp. VIII, IX). The study of the more ancient Non-Semitic texts , more par- ticularly of the Sumerian unilingual hymns , cannot fail to shed additional light on the nature of this peculiar idiom, besides fur- nishing a valuable addition to the study of the Babylonian reli- gious system. The texts of the hymns in Vol. XV. of the Brit. Mus. Cun. Texts are not always in good condition and present many diffi- culties, a solution of some of which, it is hoped, has been suggested in this work with at least approximate correctness. John Dyneley Prince Columbia University October 1st, 1907 To the Rev. Edward Judson, D. D., in recognition of his friendship to the author and of his interest in Oriental studies Preface Vol. XV. of the "Cuneiform Texts from Babylonian Tablets in the British Museum, printed by order of the Trustees", was pub- lished in 1902. Plates 7 — 30 of this valuable volume contain hymns addressed to Bel, Nergal, Adad, Sin, Tammuz, Bau and Nin- girgilu. Of these, besides the translations given in the present work, the following have been translated and commented on; viz., J. Dyneley Prince, Jour. Amer. Or. Soc, xxviii, pp. 168 — 182, a hymn to Nergal (PI. 14); and a hymn to Sin (also rendered and explained in this thesis) by E. Guthrie Perry, in Hymnen und Ge- bete an Sin (PI. 17). In press at present are also translations by J. D. Prince, a hymn to Bau, Vol. XV. PI. 22 in the Harper Me- morial Volume (Chicago); and, by the same author, a hymn to Ningirgilu, Vol. XV. PI. 23, in tbo Paul Haupt Collection to appear in 1908. All these hymns in Plates 7 — 30 stand by themselves as distinct from anything hitherto published. They are unilingual, a fact in- dicating that they are very ancient and furthermore adding mate- rially to the difficulty of their translation. This Thesis ventures a transliteration, translation and commentary of four of the hymns which are peculiarly difficult owing to their unilingual Non-Semitic character. Of the history of the tablets in question, which are all in the Old Babylonian character, we have no information. They must tell their own story. The writer of this Thesis wishes to acknowledge with much appreciation the aid given him by Dr. John Dyneley Prince, Professor of Semitic Languages in Columbia University, in the preparation of this work. New York, Oct, 1st, 1907 F. A. Vanderburgh List of Abbreviations AL: Assyrische Lesestiicke, von Friedrich Delitzsch. Vierte durch- aus neu bearbeitete Auflage. ASK: Akkadische und Sumerische Keilschrifttexte , von Paul Haupt. BN: Das Babylonische Nimrodepos, von Paul Haupt. Br: A Classified List of Cuneiform Ideograms, Compiled by Rudolph E. Briinnow. CDAL.: A Concise Dictionary of the Assyrian Language, by William Muss-Arnolt. CH: The Code of Hammurabi, King of Babylon, by Robert Francis Harper. Cler: Collection de Clercq. Catalogue. Antiquite's Assyriennes. CT : Cuneiform Texts from Babylonian Tablets in the British Museum. D^c: De'couvertes en Chaldee, par Ernest de Sarzec. EBH: Early Babylonian History, by Hugo Radau. EBL: Explorations in Bible Lands during the 19th Century, by H. V. Hilprecht. HBA : A History of Babylonia and Assyria, by R. W. Rogers. HW : Assyrisches Handworterbuch, von Friedrich Delitzsch. IG: The Great Cylinder Inscriptions A and B of Gudea, by Ira Maurice Price. JA: Journal Asiatique. JRAS: The Journal of the Royal Asiatic Society. MSL: Materials for a Sumerian Lexicon, by John Dyneley Prince. N: Nippur, or Explorations and Adventures on the Euphrates, by John Punnett Peters. OBI : Old Babylonian Inscriptions, chiefly from Nippur. By H. V. Hil- precht. OBTR: Old Babylonian Temple Records, by Robert Julius Lau. R : Cuneiform Inscriptions of Western Asia, prepared by Sir Henry Rawlinson. RAAO: Revue d'Assyriologie et d'Archeologie Orientale. RBA: Die Religion Babyloniens und Assyriens, von Morris Jastrow, Jr. — XII — RSA: Recueil de Signes Archaiques de l'Ecriture Cun&forme, par V. Scheil. SSD: Les Signes SumeVieus derives, par Paul Toscaune. SSO: A Sketch of Semitic Origins, by George Aaron Barton. SVA: Die Sumerischeu Verbal-Afformative nach den iiltesten Keil- in8cbriften, von Vincent Brummer. TC: Tableau Compare des Ecritures Babylonienne et Assyrienne Archaiques et Modernes, par A. Amiaud et L. Mechineau. TEA: Der Tontafelfund von El Amarna, herausgegeben von Hugo Winckler. TR: Travels and Researches in Chaldaea and Susiana, by Wm. K. Loftus. Table of Contents Page Introduction 1 Chapter I 21 Transliteration, Translation and Commentary, Hymn to Bel Chapter II 42 Transliteration, Translation and Commentary, Hymn to Sin Chapter HI 55 Transliteration, Translation and Commentary, Hymn to Adad Chapter IV 70 Transliteration, Translation and Commentary, Hymn to Tammuz Glossary 81 Introduction The gods honored in the hymns treated in the following Thesis are Bel, Sin (Nannar), Adad (Ramman) and Tammuz, all deities of the old Babylonian pantheon, representing different phases of per- sonality and force, conceived of as incorporated in nature and as affecting the destinies of men. These gods are severally designated in the hymns as follows: in Tablet 13963, Rev. 1, '0 Bel of the mountains;" in Tablet 13930, Obv. 2, "0 father Nannar;" in Tablet 29631, Obv. 10, "0 Ramman, king of heaven"; and in Tablet 29628, Obv. 3, "The lord Tammuz" (CT. XV, 10, 15, 16, 17 and 19). The attributes and deeds belonging to these divinities are adduced from a wide range of literature, beginning with the royal inscriptions of the pre-dynastic periods and ending with the in- scriptions of the monarchs of the later Babylonian empire. In fact, the building inscriptions of the Babylonians, the war inscriptions of the Assyrians, the legendary literature, the incantations, as well as the religious collections, particularly the hymns, afford us many descriptions, of greater or less length, of all the Babylonian gods. To aid the student in understanding better the character of the four gods whose hymns have been translated in the following Thesis, I here give a brief descriptive sketch of each of the deities whose praises were sung in the documents which I have chosen to render. 1. Bel Bel was the most ancient of all Babylonian gods and was a popular deity through the historic rise and fall of several Babylonian states, when no other god received prominent recognition. When En-isag-kusanna, lord of Kengi, subdued the city of Kis in the north of Babylonia, he brought the spoil of his victory to Bel. "To Bel {En-lit), king of the lands, En-&ag-kusanna, lord of Kgngi, the spoil 1 — 2 — of Kis, wicked of heart, he presented." 1 Urukagina, king of Lagas, built a temple to Ningirsu, the god of Girsu, but he, in honoring Ningirsu as the hero of Bel, was really honoring Bel. Tor Nin- girsu, the hero of Bel, Urukagina, king of Sirpurla, his house he built." 2 Eannatura , who was patesi of Lagas and made him- self king of Kis\ calls himself the chosen of Bel, as follows : "Ean- natum , patesi of Sirpurla, chosen of Bel." 3 Entemena, who is called in the Vase of Silver, "son of Enanatum", 4 and who probably was the nephew of Eannatum, introduces his fine Cone Inscription with these words: "Bel, king of the lands, father of the gods." 5 He also claims in the same inscription to derive the right to reign from Bel: "Entemena, patesi of Sirpurla, to whom a sceptre is given by Bel." Entemena's Cone also gives us information about Mesilim. It speaks of Mesilim as "king of Kis." 7 In describing the victory of Mesilim over the Gisbanites, a people located apparently not very far from Kis , Entemena tells us that the victory was effected by the command of Bel. "Upon the command of Bel a scourge he (Mesilim) brought over them (the Gisbanites); the dead in a field of the land he buried." 8 For map showing supposed location of Gisban, see SSO. p. 158. Lugalzaggisi, a usurper from the north, making himself master of the world in all directions and setting up a throne at Erech, in his inscription of 132 lines, freely recognizes the favor of Bel. "Bel, king of the lands, to Lugalzaggisi, king of Erech, the kingship of the world did give." 9 In this period preceding Sargon I., Samas seems to have a distinct place in the religious world, but he does not receive the attention that Bel receives. He is particularly mentioned in one inscription; viz., in the Stele des Vautours, where he is spoken of as "Samas, the king who dispenses splendour." 1 " i dingir En-lil lugal kur-kur-ra En-Sag-ku§-an-na enKi-en-gi h<^(NI)- ga KiS- ki hul-Sag a-mu-na-$ub (OBI. Nos. 90 and 92). 2 dingir Nin-gir-su gud dingir En-lil-hi-ra Uru-ka-gi-na lugal Sir- la-pur- ki -ge e-ni mu-na-ru (Clercq II, PI. viii, Col. I). 3 E-an-na-tum pa-te-si Sir-la- ki -pur-ge mu-pad-da dingir En-lil-ge (Galet A, Col. I. See Ddc. XL1II). * En-teme-na dumu En-an-na-tum (Lines 3 and 10. See Die. XL VII). t> dingir En-lil lugal kur-kur-ra ab-ba dingir-dingir-ru-ne-ge (Cone of Entemena, Col. I, 1—3. v See Dec. XLVH). 8 En-teme-na pa-te-si Sir-la-pur-ki pa sum-ma dingir En-lil-lcl (Cone of Entemena, Col. V, 19—23. See Dec. XLVII). 7 Mesilim lugal Kl&M-ge (Cone of Entemena, Col. I, 8 — 9. See Die. XLVII). 8 ka dingir En-lil-ld-ta sa-u-gal ne-u rtui(SA\i)-dul-tak-bi edin-na ki- ba ni-uS-uS (Cone of Entemena, Col. 1, 28— 31. See RAAO. Vol.IV, Plate II). » dinyir En-lil lugal kur-kur-ra Lugal-zag-gi-si lugal Unug- ki -ga nam- lugal kalam-ma e-na-sum-ma-a (OBI. No. 87, Col. I, 1 — 4 and 39 — 41). io dingir Babbar lugal zal sig-ga-ka (see De"c. XXXVIII, Fragment D 1 , middle of the Fragment). The date of these early Babylonian rulers, of course, is, as yet, not accurately determined. The relative age of each is made out chiefly from palaeographic evidences (see EBH. p. 8, for example), supplemented with the attempt at fitting into one harmonious whole the events which the inscriptions of these rulerS divulge. Then the whole schedule is crowded backward or forward or internally changed from time to time as new evidence is gathered for or against the testimony of Nabonidus (555 — 538 B. C.) who, when he discovered the tablet of Naram-Sin, declared that he was gazing on that which no eyes had beheld for thirty-two hundred years. Nabonidus says. "I dug to a depth of eighteen cubits, and the foundation of Naram-Sin , the son of Sargon, which for thirty-two hundred years no king that had preceded me had discovered, Samas, the great Lord of E-barra, permitted me, even me, to be- hold." 1 On the supposed relation of these kings to Naram-Sin, the rulers En-sag-kusanna, a king of the south, Urukagina, of Lagas, and Mesilim, a king ruling at Kis, are placed along about the date of 4500 B. C, while Eannatum, Enannatum and Entemena, successive rulers at Lagas , are placed near the date of 4200 B. C. Lugal- zaggisi of Erech is placed at 4000 B. C. It may be stated here that the date of Sargon I. as 3800 B. C. is obtained by adding to 3200 the date of the reign of Nabonidus as 550 years B. C. and also the length of the reign of Sargon I. as 50 years. The seat of Bel's cult was Nippur, a city lying between the Euphrates and Tigris, a little below Babylon, and located, as it were, in the midway favorable to receiving homage from kings of either the north or the south of Babylonia. We find it mentioned as early as the time of Entemena, who in one of his inscriptions, in speaking of something presented to Bel, says: "To Bel of Nippur by Entemena it was presented".' 2 In the bilingual legend of the Creation, Nippur seems to be regarded as a very old city. It is placed at the head of the list of three that are mentioned as an- cient cities of Babylonia. "Nippur was not made; E-kur was not built. Erech was not made; E-anna was not built. The abyss was not made; Eridu was not built." 3 Nippur evidently is older than the worship of Bel and the conception of Bel is older than the first king of whom we have mention; viz., En-sag-kusanna, who is placed at 4500 B. C. 1 (56 b) XVJII amat ga-ga-ri (57) u-Sap-pi-il-ma te-me-en-na Na-rdm- tf" Siw(E§) mar Sar-ukin (58) Jsd III M II C Satiate ma-na-ma sarru a-lik mah-ri-ia la i-mu-ru (59) ** SamaS belu rabu-u E-bar-ra (60) u-kal-lim- an-ni ia-a-Si (V R. 64, Col. II). > dingir Eri-lil-li En-lil-ki-ta En-te-me-na-ra mu-na-Sub (OBI. No. 116). 3 En-lil-ki nu-du E-kur-ra nu-dim Unug-M nu-du E-an-na nu-dim zu-ab nu-du JSfun-ki nu-dim (CT. XIII, Tablet 82—5—22, 1048. Plate 35, lines 6, 7 and 8). 1* — 4 — At Nippur was located Bel's great temple which was commonly called E-kur, house of tbe mountain, a name particularly descriptive of the shrine of Bel resting on the top of the mountain-like zig- gurrat. Sargon I. calls himself the builder of Bel's temple at Nippur, and Naram-Sin, the son of Sargon, also calls himself the builder of Bel's temple. Sargon's language, which we take from a door-socket found at Nippur, is: "Sargani-sar-ali, son of Itti-Bel, the mighty king of Agade, builder of E-kur, temple of Bel in Nippur". 1 The language of Naram-Sin from a brick stamp found at Nippur is : "Naram-Sin, builder of the temple of Bel". 2 Neither Sargou nor his son meant that he was the original builder of E-kur. They were simply repairers of the temple, like many other kings. Many kings down to the last king of the last empire took much pride in rebuilding temples. There must have been a temple at Nippur when En-sag-kusanna presented the spoil of Kis to Bel. Excavations at Nippur show that, as there are great deposits of debris above the temple pavements made by Sargon and his son, so beneath these pavements there is a further great layer of debris, proving that the founding of E-kur must reach far back into the darkness of pre-historic antiquity. Sargon's bricks were the first to bear a stamp which we may consider to imply a date, but they were not the first bricks laid. The ziggurrat which Ur-Gur, an early king of Ur, built is the first of which we have definite knowledge. We know something of the pavement that Sargon I. and Naram-Sin built, but of the character of the buildings that might have rested on this pavement we have no information. Ur-Gur leveled the ground and built a new platform, 8 feet high and 100 by 170 feet in area with a ziggwrat consisting of three stages. Some of the facings of his structure were made of burnt brick, bearing the inscription of Ur-Gur (see N. II, 124). The greatest temple Nippur ever had was built by an Assyrian king; viz., Asurbanipal. The structure covered a larger surface than any before it. The walls, instead of being plain, were ornamented with square half columns. The lower terrace was faced with baked brick, stamped with an inscription in which the ziggurrat is dedicated to Bel, the lord of the lands, by Asurbanipal, the mighty king, the king of the four quarters of the earth, the builder of E-kur (see N. II, 126). E-kur, the temple of Bel at Nippur, as restored on the basis of the discoveries of the University of Pennsylvania Exploration Fund, consists of two courts, an outer and an inner court. Within 1 #" Sar-qa-ni-sar-dli mar Itti-Hu Bel da-num Sar A-ga-de-ki ban Kkur bit Bel in Nippur-ki OBI. No. 2). * ilu Narum-Un 6'j'h bdni bit U" Bel (OBI. 4). — 5 — the inner court stands the ziggurrat, rising to a tower of three or four stages which the most devout pilgrims might perhaps ascend. At the top is an enclosed shrine in which is a statue of Bel. Here Bel and his consort, Belit, for Babylonian gods maintain family relations like human beings, are supposed to dwell. In figurines Bel appears as an old man, dressed in royal robes, generally car- rying a thunder-bolt in his hand (see N. II, 128). By the side of the ziggurrat stands a temple for the use of the priests. We may assume on the whole, no doubt, that the assembly of pilgrims was confined chiefly to the outer court (see EBL. 470). Bel was at first a local deity, but as the circumference of the political territory of which Nippur was the religious centre was enlarged, so Bel's cult was extended. Other cities included in the same political domain with Nippur, recognized Bel as lord. Bel was a sort of war god. Kings rivaled one another in courting his favor. The victorious king attributed his success to Bel and brought the spoil to Bel. The king of the south, whether of Lagas, Erech or Ur, and the king of the north, whether of Kis or Agade, always went to Nippur to celebrate his victory. In this way Bels lordship came to be recognized as extending over all Babylonia and finally over Assyria. Hammurabi, king at Babylon, 2300 B. C, recognized "Bel as lord of heaven and earth, who determines the destiny of the land", 1 and Tiglath-pileser I. (about 1100 B. C), the first great Assyrian conqueror, called Bel "the father of the gods and Bel of the lands", 2 and speaks of himself as "appointed to dominion over the country of Bel". 3 The Semitic appropriation of En-lil involved some transforma- tion in the conception of Bel. Not to refer to Palestine, there were three Bels; the Sumerian Bel, the Semitic Bel and the new Bel or Marduk, who, however, was really a different god. The Babylonian Bel, either in the mind of the Sumerian, of the Babylonian or of the Assyrian, always had his seat at Nippur. Under Semitic influence Bel became lord of the world. He was one in the hierarchy of three who ruled the universe; viz., Anu, the lord of the heavens, Bel, the lord of the earth, and Ea, the lord of the deep. The Sumerian name, En-lil, made Bel the 'lord of fulness". The Semitic name Bel emphasized the fact of his lordship, and the name of his temple, E-kur, "house of the mountain", marked out the scope of his lordship. The earth was conceived 1 ttu Bel (EN.LIL) be- el Sd-me-e it ir-si-tim Sd-i-im Si-ma- at mdtim (KALAM) (Col. I, 3—7. See CH. Plate I). 9 #w Bel (EN.LIL) a-bu Hani XuBel (EN) mdtdte (KUR.KUR) (I R. 9, Col. I, 3—4). 3 (21b) a-na Sarru-ut (22) mat »*" Belt (EN.LIL) rabi-eS tu-kin-na- M (I R. 9, Col. I). — 6 — of as a mountain vesting on the abyss , and the temple with its zigyurrat was built to rise up like a mountain out of the deep. The people could stand in the court of the temple at Nippur and say of the mountain-like structure: u O great mountain of Bel, airy mountain, Whose summit reaches heaven, Whose foundation in the shining deep is firmly laid, On the land like a mighty bull lying, With gleaming horns like the rays of the rising sun, Like the stars of heaven that are filled with lustre!" 1 When Babylon became the chief city of all Babylonia, it was natural that its god should be regarded as supreme. It was at this point that political lordship seemed to pass from the old Bel to the new, namely to Marduk. Hammurabi, one of the early kings at Babylon, speaks of Bel as voluntarily transferring his power to Marduk. In the Assyrian legend of the Creation this transfer is dramatically enacted. The task of overcoming the monster Tiamat naturally belonged to Bel. But Marduk, the youthful god of Eridu, the son of Ea, was urged to attempt the feat. When he had slain the monster, there was joy among the gods. They vied with each other in bestowing honor on the victor. Finally Bel steps forward and confers an honor also. He bestowed on Marduk his own title with these words: "Father Bel calls Marduk the lord of the world." 2 Marduk, therefore, is sometimes called the new Bel in distinction from En-lil, the old Bel. The idea of origins is apparently not very fully elaborated in Babylonian literature. For instance, the Babylonians did not come so near to the idea of creation ex nihilo as the Hebrews. Their cosmogony starts with chaos. The expanse of the heavens appears specked with stars, some of which move with regularity. The moon travels across the expanse according to a prescribed order. Then the Babylonian bilingual account of the Creation gives a short state- ment of the creation of the land and sea, of man and beast. Generally, however, the divinity that planned and perfected order seems to be far in the background. The bilingual account says: "Marduk constructed an enclosure before the waters, He made dust and heaped it up within the enclosure. 1 (15) Icur-gal dtngtr En-lil-hi im-har-sag gi'i-bi an da-ab-di-a zu-ab azag-ga-bi (16) sufy-bi uS-uS-c apin-apin-e (19) Lur-kur-ra ama ban-da ba-da nu-a-dim (21) siSe-ir-zi si dingir Babbar vvtl-mul-la-dim (23) mul au- na dil-bad-d,, isi-ii laX-a-dim (K. 4898. IV R. 27, No. 2). ■ be-el m&t&te KUR.KUR) Sum^MUVfci it-tabia-biU'* Bel (ES.hlL) (K. 8522. Rev. 13. CT. XIII. Plate 27). — 7 — Mankind he created. Animals of the field, creatures of the field he created. The Tigris and the Euphrates he made and in place put (them) By their names joyfully he called them". 1 Now Marduk, we know, took the place of Bel and Bel handed over his prerogatives to Marduk. In transferring his rights he must have given over also his power to create. If Marduk pos- sessed the power to create in the time of his popularity, Bel must have had the same power in the days of his glory, before he was succeeded by Marduk. Therefore we are led to the belief that the early Babylonians looked upon Bel as the creator of animal and human life on earth. The following hymn may be regarded as embodying a legendary view of Bel as creator, while the idea of destruction is also in- corporated in the hymn: "Of Bel, mighty hand, Who lifts up glory and splendour, day of power. Fearfulness he establishes. Lord of DUN.PA.UD.DU.A, mighty hand. Fearfulness he establishes. Stormy one, father, mother, creator, mighty hand. The catch-net he throws over the hostile land. Lord, great warrior, mighty hand. A firm house he raises up; the enemy he overthrows. The shining one, lord of Nippur, mighty hand. The lord, the life of the land, the massu of heaven and earth."' 2 2. Sin Next after Bel, the moon-god is worthy of consideration, be- cause of the age of his cult, and because of the greatness of its influence in Babylonia. The moon -god had two Sumerian names, 1 (17) . . . gi-si-ma gi-dir i-de-na-a nam-mi-ni-in-kesda #" Marduk a-ma-am ina pa-an me-e ir-ku-us (18) sahar-ra ni-mu-a ki a-dag nam-mi- in-dub e-pi-ri ib-ni-ma it-ti a-mi iS-pu-uk (20) nam-lii-giSgal-lu ba-ru a-me-lu-ti ib-ta-ni (22) bir-anSu nig-zi-gal edin-na ba-ru bu-ul seri si- kin na-piS-ti ina si-e-ri ib-ta-ni (23) id Idigna id Puranunu me-dim ki gar-ra-dim Diglat ii Puratta ib-ni-ma ina as-ri is-ku-un (24) mu-ne-ne-a nam-duga mi-ni-in-sd-a sum-si-na fa-biS im-bi (Tablet 82—5 — 22, 1048. CT. XIII. Plate 36). a (47) dimmer Mu-ul-lil-ld-ra id-kal (48) su-zi me-lam gur-ru ud al- tar (49) im-hus ri-a-bi (52) u dimmer DUN.PA.UD.DU.A-ra id-kal (53) nam- tar gu-la im-huS ri-a-bi (56) mu-lu Til a-a damal muh-na id-kal (58) sa- Su-us-gal ki bal-a su-su (60) u ur-sag gal-e id-kal (61) e gi gur-ru mulu erim-ma Su-Su (62) azag gasan En-lil-ki-a-ra id-kal (63) am si ka-nag-ga mai-su ki-in-gi-ra (K. 4980. IV R. 27, No. 4). — 8 — two Assyrian names and two great temples. The Sumerian name most often applied to the moon-god is Sis-ki, the particular meaning of which in this case does not seem to be very patent. If the two syllables Si's and hi are taken as nouns, the one is the con- struct state and the other in the genitive relation, the name means "brother of the land", that is, "protector of the land", or "helper of the land". The other Sumerian name is En-zu, lord of wisdom, the intellectual attribute of wisdom being closely related to the physical property of giving light. While therefore Sis-ki expresses the material relation of the moon to the earth, En-zu seems to state the intellectual relation of the moon-god to the affairs of the earth. The first Assyrian name of the moon-god to be considered is Nannar. The derivation of this name is still in doubt. It generally occurs in bilingual literature as the Assyrian equivalent of the Sumerian Sis-ki (see IV R. 9, 3 — 18). Jastrow thinks that the word Nannar is made by the reduplication of nar, "light", and the assimilation of the first r, Nar -j- nar = Nannar (see RBA. p. 72). The other Assyrian name, connected with the moon-god more often at Harran than at Ur, is Sin, the sign being ES, used also for "thirty", and is applied to the moon-god as the deity of the month of thirty days. As the cult of the moon-god traveled from Ur to Harran, so the name of Sin traveled even into the peninsula of Arabia and probably became a local name there in the wilderness. The Assyrian kings of the second empire seemed to prefer to call the moon-god by the name Sin, but the Semitic Babylonians called him Nannar. Nannar had a temple at Ur, called E-gis§irgal, and one at Harran, known as E-hulhul. Ur was the oldest of the two temple cities. Its history may possibly reach back to 4000 B. C. Ur held a position in southern Babylonia similar to that held by Nip- pur in northern Babylonia, but was not so old as Nippur. Ur was the religious centre in the south with Nannar as the state god, as Nippur was the religious centre in the north with Bel as the state god. When the states of the south and the north were united under Hammurabi, Babylon, becoming the religious capital of the south and the north combined, the state lustre of the god of Babylon naturally came to dim the glory of the god of Ur as well as that of Nippur. Harran, situated on the Euphrates in the northern part of Assyria, never figured in state power, and was prominent only because of the importance of the events that centered there, on the road between the east and the west. Nabonidus, the last Semitic Babylonian king (555 — 538 B. C.) was an enthusiastic devotee of the moon-god. He tells us what Asurbanipal did to the temple of the moon-god at Mugheir. In speaking of that temple, he calls it the house of Sin which Asur- — 9 — banipal, king of Assyria, son of Esarhaddon, king of Assyria had built. Nabonidus himself rebuilt both the temples of the moon- god, the temple of E-gissirgal at Ur and the temple of E-hulhul at Harran, and he gives us a description of the rebuilding of both. We also have two prayers of Nabonidus addressed to the moon-god, one addressed to him at E-gisslrgal, the other ad- dressed to him at E-hulhul (see I R. 68, Col. I, 6 ft. and V R. 64, Col. I, 8ff.). The temple ruins of E-gissirgal have been well uncovered. The temple is of rectangular form, the four corners turned towards the four cardinal points of the compass. The platform of the base is at the level of the roofs of the houses, made of solid masonry of bricks and reached by steps at the end. On the platform are two stagings, also of solid masonry reached by steps at one end. On the second staging is a shrine of the moon-god. In sculpture he appears as an old man with long beard and dressed in royal robes. He wears a hat and in the scene there is always a thin crescent (see Clercq, Vol. I, Plates X — XV). Loftus and Taylor both give drawings of the temple of E-gissirgal (see TR. p. 127 and JRAS. XV, p. 260.) The ruins of the temple of the moon- god at Harran have not yet been uncovered to the extent that the plan of the temple can be laid before us. Theologically, Nannar stood at the head of the second triad of gods. The hierarchy of the universe consisted of the god Anu, the god Bel and the god Ea. The hierarchy of heaven consisted of the god Nannar, the god Samas and the god Istar; that is, the moon-god, the v sun-god and the star-god. The reason for placing Nannar above Samas was that Nannar was the god of the ruling city, while Samas was the city god of the dependent state, though the sun which Samas represents is stronger than the moon which Nannar represents, and we should expect Samas, therefore, to re- ceive the first place. The god of the city of Larsa was Samas. The god of the city of Ur was Nannar. When Larsa became sub- ject to Ur, the god of Larsa; viz., Samas, became the child of the god of Ur; that is, of Nannar. The relation of the night to the calendar also shows that the rank of Nannar was superior to that of Samas. The day began at evening ; not with the morning. The sun too was the son of the night ; that is , it issued forth from the night, in the morning. Kings, thinking v of this fact, that the sun was born of the night, often addressed Samas as the offspring of the god Sin. The rising of the moon in the night to send forth its light into the darkness also impressed the Babylonian with the power of the moon. The waxing and waning of the moon left the same impression on the Babylonian mind. The regularity of the phases of the moon and its effect upon the tides as well showed — 10 — the moon to be an agent in marking time. Finally, the place of the moon among the stars also gave him the appearance of having royal sway. Nannar's national influence was much like that of Bel. Geo- graphically, he represented southern Babylonia, while Bel was the chief deity of northern Babylonia. When Marduk became the patron god of Babylon, Bel and Nannar still held their positions as patron gods, but in subordination to Marduk. Besides, they did not lose their influence as supreme deities, each in his pe- culiar sphere, Bel as the god of the earth and Nannar as the god of the moon. Bel was ruler of the earth while Nannar was, by his light, a producer in the earth. Bel was the providential director of life on earth, Nannar was the originator of life on earth, as he formed the child in the womb. Both were superhuman in power and wisdom. Thus Hammurabi: "My words are mighty. If a man pay no attention to my words, may Bel, the lord who determines destinies, whose command cannot be altered, who has enlarged my dominion, drive him out from his dwelling. May Sin, the lord of heaven, my divine creator, whose scimetar shines among the gods, take away from him the crown and throne of sovereignty." 1 No god in the mind of the Babylonian had reached the posi- tion of combining in himself all the qualities of divinity. So it did not seem inconsistent to the Babylonian to worship two gods like Bel and Nannar, or more gods. There was a tolerance of all gods; each was considered as acting in his own circle, and these circles did not necessarily exclude the one the other. One god might be more important than another, according to the import- ance of the circle in which his virtue was effective, or according to the importance of the political power the circle of whose sway was under the special tutelage of some particular god. Babylonian worship cannot be said to be polytheistic in the grosser form, nor had it reached the higher ideal that lies in monotheism. It may properly be considered a henotheistic worship in which there is a pantheon of gods whose local and universal claims did not cause the gods or their devotees to war the one on the other. There is a truly great bilingual hymn addressed to Nannar. According to the colophon it was transcribed by the chief penman of Asurbanipal from an old copy. My impression is that it is an 1 (Col. XLI, 99) a-md(PI)-tu-v-a na-aS-ga (Col. XLII, 18) Sum-ma a-me(Pl)-lum (19) a-md(PI)-ti-ia (22) la i-gul-ma (53) "« Bel (ES.1IL) be- lum (54) mu-Si-im Si-ma-tim (55) 8a ki-be(SE)-zu (56) la ut-ta-ka-ru (57) mu- 6ar-bu-u (58) iar-rii-ti-ia (62) i-na M-ub-ti-Su (63) li-Sd-ab-bi-lui-aS-Sum (Col. XLIII, 41) iht Si?i (EN.ZU) be-el id-me-e (42) ilum(AX) ba-ni-i (43) Sd Se-ri-zu 44) Mia i//(NI.NTi M-pa-a-al (45) agdm kussdm w Sar-ru- tim (46) li-te-ir-Su (CH. Plates LXXVI, LXXVII and LXXIX . — 11 — enlargement of the hymn to Nannar of which this Thesis gives a transliteration, translation and commentary. For this reason I here- with append the following translation: "0 lord, highest of the gods, alone in heaven and earth exalted! father Nannar, lord of Ansar, highest of the gods! father Nannar, lord Anu the great, highest of the gods! father Nannar, lord Sin, highest of the gods! father Nannar, lord of Cr, highest of the gods! father Nannar, lord of E-gissirgal, highest of the gods! father Nannar, lord of the shining crown, highest of the gods! father Nannai - , of most perfect royalty, highest of the gods! father Nannar, in royal robes marching, highest of the gods! strong young bullock, with great horns, of perfect physical strength, with hazel-colored pointed beard of luxurious growth and per- fect fulness! fruit, whose stalk growing of itself reacheth a tall form, beauti- ful to look upon, whose perfection never satiateth! mother, the producer of life, thou who settest up for the crea- tures of life a lofty dwelling! merciful and gracious father, thou who boldest in hand the life of all the land! lord, thy divinity, like the distant heavens and the broad sea, inspireth reverence! creator of the lands, founding the temple and giving it a name! namer of royalty, determiner of the future for distant days! mighty prince, whose distant thought no god can declare. thou whose knee bendeth not, opener of the road for the gods thy brothers! thou who goest forth from the foundation of heaven to the height of heaven, opening the door of heaven, creating light for all men! father, begetter of all, who lookest upon the creatures of life, who thinkest of them! lord, who fixest the destiny of heaven and earth, whose command no one changeth! O thou who boldest the fire and the water, who turnest the life of creation, what god reacheth thy fulness! Who in heaven is high? Thou alone art high. Who on earth is high? Thou alone art high. As for thee, when thy word is spoken in heaven, the Igigi bow down the face. As for thee, when thy word is spoken on earth, the Anunaki kiss the ground. As for thee, when thy word like the wind resoundeth on high, food and drink abound. — 12 — As for thee, when thy word is established in the land, it causeth vegetation to grow. As for thee, thy word maketh fat the herd and flock and inceaseth the creatures of life. As for thee, thy word secureth truth and righteousness and causeth men to speak righteousness. As for thee, thy word extendeth to heaven, it covereth the earth, no one can comprehend it. As for thee, thy word, who can understand it, who can approach it! lord, in heaven supreme, on earth the leader, among the gods thy brothers without a rival. king of kings, the lofty one, whose command no one approacheth, whose divinity no god can liken. Where thy eye looketh thou showest favor, where thy hand toucheth thou securest salvation. lord, the shining one, who directeth truth and righteousness in heaven and earth and causeth them to go forth. Look graciously on thy temple, look graciously on thy city. Look graciously on Ur, look graciously on E-gis&irgal, Thy beloved consort, the gracious mother, calleth to thee : lord give rest ! The hero SamaS calleth to thee: lord give rest! The Igigi call to thee: lord give rest! The Anunnaki call to thee : lord give rest ! calleth to thee: lord give rest! Ningal calleth to thee: lord give rest! May the bar of Ur, the enclosure of E-gissirgal and the building of Ezida be established! The gods of heaven and earth call to thee: lord give rest! The lifting up of the hand. 48 lines on the tablet to Nannar. Mighty one. Lord of strength. Like its original, copied and revised. Tablet of l&tar-suma-eres, the chief scribe. Of ASurbanipal, king of legions, king of Assyria, Son of Nabu-zer-listeJsir, chief penman." IV It. 9. This Asurbanipal hymn may be considered as remarkable for its advanced ideas. In the first part of the hymn there is intro- duced the mythological idea of the bullock's bead in the moon with horns and the face with flowing hazel-colored beard, so that strength and brilliancy are pointed out. But the hymn advances into literal speech by which the most varied and greatest of divine attributes are attached to the god Nannar. He is named as sovereign god, a self-created god, a merciful god, the begetter of all life, the maintainer of the life of the world, the bestower of gifts to men, the establisher of dwellings; he fixes destinies, pronounces judgment, — 13 — gives water to man and supplies him with vegetable food. He holds a unique and exalted position in heaven and on earth above all other beings. To him the angels of heaven and spirits of earth bow, and at his command the forces of nature perform their mar- vellous functions. 3. Adad The storm-god is known by the Sumerian ideogram 1m. The sign IMMU in the El-Amarna tablets (1500 B. C.) has the reading Adad, a name connected with the Syrian Hadad. Oppert thinks Adad is the god's oldest name. It seems evidently a foreign equi- valent for Im. The Assyrian name Ramman is a provisional name meaning "thunderer", and probably only an epithet. The sign IMMU has also the value Mer. This is, no doubt, the original and real name of the god, which appears as well in the form Immer. The primary idea in the name is that of wind, then, that of rain and finally of thunder and lightning. The god is not an object like Nannar, but a force; then the force is personified and he is spoken of as a person. Hammurabi puts him in the second triad of gods. He is the third person of that triad , Sin being the first person and Samas the second. Generally lstar has the third place in the second triad. In that case Ramman falls outside of that triad and takes position among all the gods as seventh in importance. The order is as follows: Anu, Bel, Ea, Sin, Samas, lstar, Adad (Ramman). As a Babylonian god we find Ramman's name appears in Hammurabi's time as a common name in literature. He is in- voked in Hammurabi's Code , like other gods , of course in his sphere as a storm-god. Thus: "If a man will pay no attention to my words, may Adad, the lord of abundance, the regent of heaven and earth, my helper, deprive him of the rain from heaven and the water-floods from the springs! May he bring his land to de- struction through want and hunger! May he break loose furiously over his city and turn his land into a heap left by a whirlwind!" 1 With the kings of the Cassite dynasty Ramman seems to be popular. His name appears by the side of that of Samas and he is called the divine lord of justice. In the Babylonian dynasty of kings, Nebuchadnezzar I. addresses Ramman as the great lord of heaven, the lord of the subterranean waters and rain, whose curse is in- voked against the one who sets aside the deci'ees of Nebuchadnezzar or defaces his monument. 1 (Col. XLII, 18 a) Sum-ma a-me(PI)-lum (19) a-md(PI)-ti-ia (22) la i-gul-tna (Col. XLIII, 64) Ou Adad be-el hegallim (65) gu-gal Sd-me-e (66) u ir-$i-tim (67) ri-zu-u-a (68) zu-ni i-na Sd-me-e (69) mi-lam (70) i-na na- ak-bi-im (71) li-te-ir-&u (72) ma-zu (73) i-na hu-Sd-ah-hi-im (74) ii bu-bu- tim (75) li-hal-li-ik (76) e-li ali-su (77) iz-zi-i§ (78) li-is-si-ma (79) ma-zu ana til a-bu-bi-im (80) li-te-ir (CH. Plates LXXVI, LXXIX and LXXX). — 14 — Ramman is thought to be more truly an Assyrian than a Babylonian god. He is almost as dear to the Assyrian as the god Asur. Historical data, however, do not furnish very early mention of his name in Assyria. We find that he had a seat of worship in Damascus , and his cult had vogue in the plain of Jezreel , his name appearing in Hebrew, written by mistake, after the text was Masoretically vocalized, "Riromon" which is exactly the same in form as the Hebrew word for pomegranate. In Assyria we can trace his history back to some extent by means of inscriptions in which his name appears as an element in the compound names of kings. For example, we find his name in the name of the ancient Assyrian king Samas-Ramman, and from an insciiption of Tiglath- pileser I. we learn also that SamaS-Ramman built a temple to the god Ramman. So we have historical evidence that the cult of Ramman is older in Assyria than this king, who was reigning in 1820 B. C. How much older it may be we do not know. Jastrow thinks that the cult is indigenous to Assyrian soil. Between the time of Samas-Ramman and the time of Tiglath- pileser I. the service of Ramman must have declined somewhat, for the temple of Ramman in the v city of ASsur seems not to have been repaired from the days of Samas-Ramman till Tiglath-pileser himself rebuilt it. Tiglath-pileser says that from the time of the founding it was in decay six hundred and forty years. Then king Asurdan tore it down entirely. Sixty years after the entire des- truction, Tiglath-pileser builds the temple anew. He says that in the beginning of his government the great gods Anu and Adad demanded for him the restoration of their sacred dwelling. "I made bricks and cleared its ground until I reached the artificial flat terrace upon which the old temple had been built. I laid its foundation upon the solid rock and the whole place incased with bricks like a fire-place, overlaid on it a layer of fifty bricks in depth and built upon this the foundations of the temple of Anu and Adad of large square stones. I built it up from foundation to roof, larger and grander than before, and erected also two great temple towers fitting ornaments of their great divinities." 1 From Tiglath-pileser on, temples of Ramman do not seem to be often mentioned, but the god himself is frequently spoken of in inscriptions of the kings. Sargon II. has one of the eastern gates 1 (Col. VII, 75 b) libnati al-bi-in (76) kak-kar-Su u-mi-si (77) dan- na-su ak-Sud ui-ie-e-iu (78) i-na eli ki-sir iadi-i dan-ni ad-di (79) ai- ra id-a-tu a-na si-hir-ti-iu (80) i-na libnati ki-ma ka-nu-ni as-pu-uk (81) L ti-ip-ki a-na &u-pa-li (82) ii-ti-bi i-na muh-hi-iu (83) ui-ie bit ilu A-nim it Bu Ramman (84) id bu-u-li ad-di (85) ii-tti xii-ie-iu a-di tnh-hi-bi-Su (86) e-bu-ui eli mah-ri-e ut-tir (87) II si-kur-ra-te rabu-te (88) id a-na si-mat ilu-li-iu-nu rabi-te (89) iii-lu-ka lu-ii ab-ni-ma (I R. 15). — 15 — of his temple named "Ramman the producer of abundance". Asur- banipal enumerates thirteen gods whom he honors as the great gods, and places Ramman fifth in the list. Ramman's most esteemed service was that of bestowing bless- ing. The rains in the right proportion were a boon to the land, filling the canals and watering the soil. Hammurabi calls Ramman the lord of abundance and his helper. Tiglath-pileser I. prays for the blessings of prosperity, as he prays to Adad : "May Anu and Adad turn to me truly and accept graciously the lifting up of my hand, hearken unto my devout prayers , grant me and my reign abun- dance of rain , years of prosperity and fruitfulness in plenty." l Asurbanipal describes the blessings he receives by the favor of this god: 'Ramman let loose his showers and Ea has opened his springs, the grain has grown to a height of five yards and the ears have been five sixths of a yard long, the produce of the land has been abundant and the fruit trees have borne fruit richly."' 2 The mention of Anu and Ea with Ramman is because of their power to produce water, Ea representing the depths of water and Anu the heaven with its clouds of rain. The most conspicuous work of Ramman was that of destruction. It is in this function of judgment that he is associated with Samas. The connection lies in the fact that the lightning of Ramman is like the day-light of Samas; so, as the god of lightning, Ramman has the title birku. Lightning and flooding rain were , because of their destructive character, fearful forces, and the kings in call- ing for a curse on hostile man or land turn to Ramman in imprecation, as, for example, Raman-Nirari I. does concerning the man who may be tempted to blot out the record of Ramraan- Nirari's name: "May Ramman with terrible rainstorm overwhelm him, may flood, destruction, wind, rebellion, revolution, tempest, want and famine, drought and hunger be continually in his land. May he come down on his land like a flood. May he turn it into mounds and ruins. May Ramman strike his land with a destruc- tive bolt." 3 1 (Col. VIII, 23) H-u A-nim u Hu Bammdnu (24) ki-niS li-sih-ru-ni-ma (25) ni-is ka-ti-ia li-ra-mu (26) te-me-ik ik-ri-be-ia liS-me-u (27) zu-u-ni da-ah-du-te Bd-na-at (28) nic-tih-Se it, bar-ri-e a-na pali-ia (29) lis-ru-ku (I R". 16). 2 (Col. I, 45) *h* Rammanu zunni-Su u-maS-si-ra ilu E-a u-pat-ti-ra nakbu-Su (46) hansu ana ammatu se-am iS-ku ina abseni-Su (47) e-ri-ik Su- bid-tu parab ana ammatu (48 a) isir eburu (50) &u-um-mu-ha in-bu (V R. 1). 3 (38 b) »'fr* Bammdnu i-na ri-hi-is (39) li-mu-ti li-ir-hi-su a-bu-bu (40) Saru limnu sa-alyma-as-tu te-$u-u (41) a-Sam-Su-tu su-un-ku bu-bu-tu (42) a-ru-ur-tu hu-Sd-hu i-na mdti-Sii lu ka-ia-an mdti-Su a-bu-bi-iS lu-nS- ba-i (43) a-na tilt u kar-mi lu-ti-ir &* Rammanu i-na be-ri-Su li-mu-ti mdti-Su li-ib-ri (IV R. 39, Rev.). — 16 — Some Babylonian composer has 6et forth the terrifying side of Ramman's character in a bilingual hymn as follows: "The lord in his anger himself makes heaven quake. Adad in his wrath lifts up the earth. The mighty mountain he himself smites down. At his anger, at his wrath, At his roaring, at his thundering, The gods of heaven ascend to heaven, The gods of earth enter earth, Samal into the foundation of heaven enters, Sin in the height of heaven is magnified." 1 4. Tammuz There is a fascination about the life of Tammuz not experienced in the contemplation of the other gods of Babylonia. He seems to be presented to us just as though he were a man. Our first paragraph may describe him as a resident of one of the ancient cities of southern Babylonia. The city of his residence was Eridu on the banks of the Euphrates. His official title is that of sun-god and his occupation is to care for the growth of plants. The name of his father was Ea, the lord of the city of Eridu, whose duties consisted in governing the waters of the river on whose shore the city rested. Tammuz had a mother, whose name was Davkina, the mistress of the vine. Tammuz also had a sister Belili whose calling was, like that of Tammuz her brother, the care of plant growth. Tammuz also had a bride, the famous and treacherous Istar, the goddess of love, represented by the evening star; she was mistress of the neighbouring city of Erech, a little to the north-west, and on the other side of the Euphrates. The life of Tammuz at Eridu was romantic and his days ended in tragedy. There is a little poem, giving a picture of his home. There was a garden, a holy place, abundantly shaded with profuse leafage of trees whose roots went down deep into the waters over which Ea presided. His couch was hung under the rich foliage of the vine which his mother tended. There Tammuz dwelt and 1 (9b) an mu-un-da-iir-iir (10) be-lum ina a-ga-gi-Su Sa-mu-u i-ta-na- ar-ra-ru-Su (11) dimmer Mer Sur-ra-na ki Si-in-ga-bul-bul (12) UuRammanu ina e-zi-zi-iu ir-$i-tum i-na-as-su (13) har-sag gal-gal-e Sd-ka-a ba-an-na- ku-eS (14) Sa-du-u ra-bu-tu su-uh-hu-pu-Su (15) ib-ba-bi-ta Sur-ra-bi-ta (16) a- na a-ga-gi-Su a-na e-zi-zi-&u (17) ('t)-ge-bi-ta har-du-bi-ta (18) a-na Sd-gi-mi- &u a-na ra-mi-mi-Su (19) dim-me-ir an-nage an-na ba-an-dul-dn-ne (20) ildni Sa Sa-me-e a-na Sam-e i-te-lu-u (21) dim-me-ir kige ki-a ba-an-bul-ne-es (22) ildni Sa ir-$itim a-na ir-si-tim i-te-ir-bu (23) dimmer Babbar an iir- ra ba-da-Su-Su-ru (24) ina i-Sid Same-e i-te-ru-ub (25) dimmer Si$-ki an 2>a-8ii ba-da-kabar (26) ina e-lat Same-e ir-ta-bi (IV R. 28, 2). — 17 — there was his shrine. His dwelling of foliage in his youthful days was symbolic of the domain in which the virtue of his power was to be exercised. His real home was in heaven, for from heaven the virtue of plant-growth procedes with the heat of the sun. But his connection with heaven had been forgotten, except in remini- scence found in legend. In the legend of Adapa, for instance, we find a hint of it. Tammuz and his companion Giszida are seen mounting up to heaven where they receive stations as door-keepers in the gate of Anu's house; in heaven they properly belong. The descent of Tammuz to the lower world implies that he died , but the accounts have not made a direct statement of how he died, or what was the cause of his death. Perhaps we may conceive of the event of his death as having taken place at Eridu before the service of lamentation had developed into a cult honored at the court of Sargon of Akkad, where a temple was built for Tammuz after northern Babylonia had gained the ascendency over southern Babylonia. The literal cause of his death was that he was not capable of making plant-growth a continuous process. The power of the heat of the sun as the summer advanced was superior to the virtue which Tammuz possessed over plant-life. The fierce heat of the summer caused vegetation to take a paler hue; then the germs of decay entered; slowly and surely the face of the land was assuming the same state that existed before the power of Tammuz appeared to quicken the blade of grass and the fruit-bud of the early spring. So Tammuz was banished to the lower world. Bomantically his entrance to the abode of the dead was due to the hand which I§tar had in the events of his life. She had many lovers, and she betrayed them all. Her betrayal in the case of Tammuz consisted in not aiding him in her sphere as great mother in the production of life on earth. Had she supplemented his effort and made the earth continue to bear and bring forth, counter- acting the effect of the deadly heat of the summer solstice and the destructive wind of the south, the gardens and the fruit orchards over whose productiveness Tammuz presided would have enjoyed perennial fruitage, and Gilgames would never have had to take up the sad accusation against Istar: "Tammuz, the spouse of thy youth, Thou compellest to weep year after year." 1 Also there had never gone up the song of lamentation: "He went down to meet the nether world, He has sated himself, Samas caused him to perish To the land of the dead. 1 (46) a-na *&* Dumu-zi ha-mi-ri su-[uh-]ri-ti-ki (47) §at-ta a-na Sat-ti bi-tak-ka-a tal-ti-miS-Su (BN. Tafel VI). 2 — 18 — With mourning was he filled on the day When he fell into great sorrow." 1 According to another story of the fate of Tammuz, IStar was the victim of sudden and violent passion, and in a fit of anger for disregard of her command she had smitten him down, just as she crushed the allallu-biri she loved: "Thou didst crush him and break his pinions. In the woods he stands and laments, '0 my pinions'." 2 Also as she cast out of her sight the lion : *Thou didst love a lion of perfect strength, Seven and seven times thou didst bury him in the corners." 3 The origin of the service of weeping for Tammuz is an in- teresting legend. When Istar had slain her lover, she hastened, like the going down of the evening star, to the lower world in search of waters to restore him to life. She searches long, passing through all the compartments of Hades. The story does not give details of her finding Tammuz , but instead, a scene of his burial is introduced: "To Tammuz, her youthful consort Pour out pure waters, costly oil." 4 A scene of the mourning for Tammuz is also introduced, which may be taken as the original lamentation, all other summer solstice weepings being anniversaries of this original one. His sister is there lamenting: "0 my only brother, let me not perish!" 5 And a great company of mourners sing dirges by the accom- pany ment of the flute and follow the instruction which Tammuz, though dead, seems to be giving then and there: "On the day of Tammuz play for me, On the flute of uknu and samtu! With it play for me! With it play for me! 1 (23) il-lak i-lak ana i-rat ir-$i-tim (25) uS-ta-bar-ri On SamaS ir- ta-bi-&ii ana ir-?i-tim mi-tu-ti (27) ni-iz-za-tu ma-li i-na u-um im-ku-tu-ma ina i-dir-tim (IV R. 30, 2). 2 (49) tam-ha-?i-$u-ma kap-pa-Su tal-te-bir (50) iz-za-az ina ki-Sa- Urn i-sis-si kap-pi (BN. Tafel VI). 3 (51) ta-ra-mi-ma n£Su ga-mi-ir e-mu-ki (52) 7 m 7 tu-uJi-tar-ri-iS-Su Srii-ut-ta-a-ti (BN. Tafel VI). 1 (47) ana On Dumu-zi ha-mir si-ih-ru-ti-Sa (48) me il-lu-ti ra-am- me-ik iamnu tabu (from lstar's Descent into Hades. K. 162. Reverse. CT. XV, Plate 47. Also IV R. 31). 5 (55) a-hi e-du la ta-hab-bil-an-ni (from lstar's Descent into Hades. K. 162. Reverse. CT. XV', Plate 47. Also IV R. 31). — 19 — male and female mourners! That the dead may arise and inhale incense!" 1 Of course the story is not finished and the circle of events not completed without the resurrection of Tammuz. In a Chaldaean intaglio there is a picture of Tammuz rejuvenated on the knees of lstar (see Clercq Vol. I, Plate IX, No. 83). Some forms of the story must include his return to the earth , and the complete service of lamentation must have been sometimes supplemented by a service of joy in which the idea of resurrection was significant. Though the original lamentation was an expression of grief for Tammuz dead, the fully developed ceremony was an expression of several pathetic ideas. It was accompanied with sacrifice and offerings of wine. In Babylonia the commemoration was observed every year on the second day of the fourth month, called the month of Tammuz. It was not only a weeping for dead Tammuz, but a weeping for dead vegetation. The dying leaf had a mourner. The withered stock had a sympathizing friend. For the blasted blade of grass there was shed a tear. For the barren tree bereft of golden foliage and luscious fruit there went up a cry of sym- pathy. The ceremony was an expression of sadness that came over the people as the oppression of the heat of summer bore down upon them, the water supply being reduced, vegetable life put out and human life consequently made almost unendurable by the de- privation and heat of summer. The time of weeping was one for the expression of personal sorrow that lurks in almost every heart. The wail of anguish was a relief to souls burdened with their own peculiar griefs. The soul found relief in lifting up the voice at- tuned to some form of elegy. There came a relief like the rolling of the burden of guilt from the breast. The ceremony was one that embraced in its performance the expression of confession. It was, how- ever, performed with the consciousness that the drought of summer was but for a season, and that there was to follow a period of happier existence, as the succeeding winter should merge into a new spring. Tammuz was supposed to leave the land with the season when the spring growth was completed, to come back again in the following year. He is considered as dead, but his death is not an absolute one. He tells the mourners what to do as they gather about his bier. According to some allusions he seems also to be a lord, as it were, in the bowels of the earth, preparing the inner earth for putting forth a new stock of vegetation, as spring shall come. Hence, the hymn to Tammuz in this Thesis calls him 1 (56) ina ii-me ^ u Dumu-zi el-la-an-ni mqlil aimu uhni abnu sarfiti it-ti-Su el-la-an-ni (57) it-ti-su el-la-an-ni amelu ER (A.Sl) **■ u zinniku ER (A.Sl) Pi- A. Si (58) mituti li-lu-nim-ma kuf-ri-in li-is-si-nu (from Istar's Descent into Hades. K. 162. Reverse. CT. XV, Plate 47. Also IV R. 31). 2* — 20 — "the generator of the lower world". His association with his friend Gi&zida substantiates more fully the idea of his resurrection. To give vitality to his work he still maintains his old personality of sun-god, and to him again is giveD a seat in heaven, as the Adapa legend shows : "On mounting up to heaven, At the gate of Anu Tammuz and GiSzida were stationed." 1 The story of Tammuz seems to have taken deep and almost universal hold of the imagination and sympathy of mankind. The weeping for Tammuz is said to have been maintained by the Babylonians till a very late pei - iod. Similar stories to that of the Tammuz legend existed in about the same period of history among the Phoenicians, the Hebrews, the Greeks and the Egyptians, the most of these accounts having a common origin; if they have more than one origin, they seem nevertheless to blend in the main into one story. It is said that in the Phoenician town of Gebal by the Mediterranian on the road leading from the people of the east to those of the west, there is a yearly lamentation over the death of their sun-god, the beloved Astoreth , who had been slain by a cruel hand, just as the spring verdure was cut down by the hot blasts of summer. The women, tearing their hair, disfiguring their faces and cutting their breasts, sent up a cry to heaven: "0 my brother!" Across the sea by the way of Cyprus, the ciy is said to have been earned to Greece where it found embodiment in the story of Adonis and Aphrodite. Possibly, however, the Greek story may be indigenous. Adonis lost his life while hunting, thrust through the thigh with the tusk of a wild boar. After death he was in great favour with Persephone who finally yielded to the entreaties of the inconsolable Aphrodite, and Adonis spent one half of the year with his celestial mistress and the other half with his infernal one. How much place the annual weeping for a departed one had among the Hebrews may be inferred to some extent by the mention made in the Scriptures of the service. Zechariah speaks of the well-known mourning of Hadadrimmon in the valley of Megiddon, and Amos refers to the custom of mourning for an only son. Ezekiel says that the Lord brought him to Jehovah's house "and behold, there sat the women weeping for Tammuz". Jeremiah goes a step further and gives us the refrain which was used in the weeping: "Ah me! Ah my brother!" The parallel story in Egypt had for its hero the god Osiris who, representing goodness, upon being slain by a foe, became judge of the dead, though his soul continued in existence among men. 1 (2) a-na Sa-me-e i-na e-U-iu a-na ba-ab flu A-ni i-na te-he-$ti (3) i-na ba-a-bu flu A-ni flu Dumu-zi **« GiS-zi-da iz-za-az-zu (from the Legend of Adapa and the South Wind. TEA. Vol. Ill, 240. Rev.). Transliteration, Translation and Commentary Chapter I Tablet 13963, Plate 10, Hymn to Bel Obverse 1. u-mu-un na-am-zu-ka na-hm- se-ir-ma-al wl(IM)- [le-na] lord of wisdom, supreme by thyself! 2 dimmer Mu-ul-lil u-mu-un na-am-zu-ka .... se-ir-ma-al ni(IM)- te-na Bel, lord of wisdom, supreme by thyself! 3. a-a dimmer Mu-ul-lil u-mu-un-e kur-kur-ra father Bel, lord of the lands! 4. a-a dimmer Mu-ul-lil u-mu-un dug(KA)-ga zi(d)-da father Bel, lord of righteous command! 5. a-a dimmer Mu-ul-lil siba sag gig(MI)-ga father Bel, shepherd of the black-headed! 6. a-a dimmer Mu-ul-lil i-de(NE) gaba nl(IM)-te-na father Bel, the only all-seeing one ! 7. a-a dimmer Mu-ul-lil ama erim(SAB)-na di-di father Bel, the lord that executest judgment on thy enemies! 8. a-a dimmer Mu-ul-lil u-ne{r)-la ma-ma father Bel, the power of the lands! 9. ama nh-a gu ne-sig(PA) gan-nu ki The bull of the pasture, the bull that encompassest the pro- ductive land! 10. dimmer Mu-ul-lil nin kar-ra ki damal-ra Bel, the bountiful lord of the broad land! — 22 — 11. u-mu-un mu-udna eZw(KAK) sag-ma-al hi The lord of creation, the creator, the true head of the land! 12. u-mu-un zal(NI)-lah(UD)-na ga n«nu2-am(A.AN) da-ma-al-la The lord whose shining oil is milk for an extensive progeny! 13. u-mu-un silim(Dl)-ma-a-ni eri ir-ir The lord whose decrees bind together the city, 14. du na-a-ni d(ID) am-e gal-la Whose powerful dwelling-place (is the seat of) a great command, 15. kur Mmmer Babbar (UD)-e(UD.DU)-fo kur dimmer Babbar(UT))- su-su(K\J) Prom the land of the rising sun to the land of the setting sun ! 16. kur-ra u-mu-un nu-um-ti za-e u-mu-un ab-da-me-en mountain, the lord of life, thou the lord indeed art! Eeverse 17. dim7ner Mu-ul-lil kur-kur-ra ga-M-an nu-um-ti nin-zu ga-i" - meaning "wood". The sign in our text is old Babylonian and may be found in Gudea — 29 — (Cylinder B, Col. IV, line 13, in Dec. Plate 34). Possibly i-de could be explained as if i were an abstract prefix and de as refer- ring to the light of the eye, hence i-de means "eye". gaba is the common word for irtu, "breast" (Br. 4477). The sign GABBU is a double MU-sign meaning "fulness". From this idea of "fulness" we easily derive the idea of "open" (Br. 4490). So that ide gaba means "open eyed" The two MU's appear en- tirely separate in the Babylonian form of the sign as they do not in the Assyrian form (see TC. p. 18). Our GABBU is not so old as the GABBU of the Stele des Vautours, but is like Gudea's GABBU (see Cylinder A, Col. XXI, line 25, in Dec. Plate 34). i-de gaba is about equal to "omniscient". nl-te-na may be rendered as in line 1, "thyself," or perhaps we could say "only". 7. a-a dimmer Mu-ul-lil arna erim-na di-di father Bel, the lord that executest judgment on thy enemies! ama: the meaning for AMMU with the value ama is rimu, "bull". AMMU may mean "lord", belu (Br. 4543). In the sign AMMU we have the hieroglyphs for the bull's head and the mountain combined. In the oldest Babylonian form, of course, lines are used instead of wedges. In Assyrian the sign has been reduced to two horizontal wedges placed before the sign DUGU. AMMU represents "the bull of the mountains". In line 9 we shall have the sign GUTTU which represents "the bull not of the mountains", i. e. "the domestic bull" or "the ox". The sign is the same in form as AMMU, except that the little inside wedges representing the mountains are wanting. erim-na: erim is taken to be the right value rather than lah, because of the following na which serves as a phonetic complement, m and n being closely related because of their similar indeterminate nasal qualities. erim affords a meaning that seems to suit the context, erim must be equal to the Assyrian sdbu which must like the Hebrew sclba have in it the idea of "service". Such expressions as the following bring out the idea of "service". erim-bal-Jcura, "slave employed at the water wheel" (OBTR. Plate 91, Obv.). erim-bal- gub-ba, "slave who carries a hatchet" (OBTR. Plate 17, Obv.). A common meaning for erim is "warrior", but the warrior as a soldier rather a general. Then from the idea "soldier of the enemy", we come to the idea "enemy", which seems to be the meaning here. na, while serving phonetically, is also here a pronominal suffix. di-di can equal kasddu (Br. 9529 and 9563). The judgment implied by di-di, accordingly, may be that executed on an enemy. — 30 — di-di is more than pronouncing sentence. It is inflicting the punishment di may be a value borrowed from the Assyrian ddnu, "to judge", but this is uncertain, as such an occurrence implies Semitic influence which could not have amounted to much if this hymn was written at a very early period. 8. a-a d i mm *r Mu-ul-lil u-nt-la ma-ma father Bel, the power of the land! u-ne-la equals noun u-rie = emuku, "power" and phonetic complement la. u: IGI-DIBBU might be confounded with HUL. It is rather carelessly written here, it, we have seen in line 1, may mean "lord" in the sense of being "elderly", u might mean "mountain"; if so it would be in the sense of being an "ancient mountain". ii here, however, must be an abstract prefix (MSL. p. XVII). it, for example, is used as such a prefix with tu, ii-tu being equal to "offspring" (Br. 9470). ne: PIRIKKU in passing from the old Babylonian form which we have in our text meets with much change. The form in our text comes near to being that of the oldest known. Even in Hammurabi it begins to take the form of the Assyrian PIRIKKU (see CH. XLIV. 24. Plate LXXXI). PIRIKKU with the value gir which is EK for the ES ner is the common sign for "foot" (Br. 9192). With the meaning of "power" it generally has the value ne (Br. 9184). la: LALU here is essentially the same as the old linear picture which may readily be found in old Sumerian script, given also by Delitzsch (see AL. p. 122, No. 31). la means "fulness" like the Assyrian lalu, but its use in our text is entirely phonetic. We should rather expect ra here. Note that in line 10, we have ra where we should expect la, and in line 12, we have da- ma-al-la where the la is regular, just as ra is regular in kur- Jcur-ra of line 3. ma-ma: MAMU in its original form is an old hieroglyph re- presenting the earth , so that "earth" or "the land" is a common meaning for ma and equal to the Assyrian mdtu which probably comes from Sumerian ma, "land", and da, "strong" = DADDU (see line 1 for further comment). 9. nma nh-a gu ne-sig gan-nu kt The bull of the pasture , the bull that encompassest the productive land. ama, which in line 7 was rendered by "lord", must mean here "bull", as the word nh-a limits us to this meaning, nh-a means — 31 — "pasture", na-a could be taken as an adjective, descriptive of the attitude of the bull, i. e., that of lying down quietly. We have na-a again in line 14. a is simply phonetic here (see line 3). nh: the sign for the value nh has no sign-name. In almost this form , the sign is easily found in the text of Gudea (see Cylinder B, Col. XVI, line 19, in Dec. 35). The form in our text is very near to the original linear form and differs much from the Assyrian. The ordinary meaning of nh is given by the Assyrian rabdsu "lie down", kindred to the Hebrew rabas. gu, the value here for GUTTU, is commonly rendered in Assyrian by alpu "ox". The sign represents the bull's head with horns. Historically the sign has three forms, the old Babylonian linear form, the old Babylonian wedge- form and the Assyrian wedge- form. The old Babylonian linear and wedge-forms are the same, except that wedges occur in the latter where simple straight lines appear in the former. The Assyrian form is composed of two horizontal wedges, one upright wedge and two little corner wedges (AL. p. 128, No. 164). The difference between GUTTU aad AMMU is significant (see note on line 7). ne-sig: ne-sig-ga equals kamu, "bind" (Br. 4626). The meaning "bind" fits here. ne is not an unusual indeterminate verbal prefix (see MSL. p. XXIX). sig = PA , probably with the value sig, may equal kamu (Br. 5575). Hence ne-sig is a verb, ne being the prefix and sig the stem. gan-nu: the value gan is indicated by the following nu. gan with complementary nu is represented here by an ancient form of the sign which is very different from the Assyrian form. The meaning here must be expressed by dahddu, "plenty", kindred to alidu (IV E. 9, 24 a). hi: the KIKU of our text is New -Babylonian (see the Cyrus Cylinder, I R. 35, line 4). The early linear form is well represented by the wedge-form of Hammurabi (CH. Col. I, line 10, plate I). A picture of the earth was probably attempted in the archaic linear form. It should be noted that space is represented con- ventionally by parallel horizontal lines included in a rectangle, orientated to the four quarters of the heavens. 10. dimm er Mu-ul-lil nin kar-ra ki damal-ra Bel, the bountiful lord of the broad land ! dimmer Mu-ullil (see line 2 for notes). nin in the sense of belu, "lord", gives a good context. kar-ra equals noun kar and postposition ra; kar = "plenty" (see MSL. 123). The text however may be dam-kar-ra. — 32 — Note that ra may be taken as a postposition of the genitive as well as phonetic complement (see on line 3). ki (see on line 9). damal-ra equals adjective plus postposition. damal, ES for the EK dagal, with the meaning of rapsu, "extensive" (Br. 5452). The sign name is AMU. The sign is com- posed of two signs one within the other, PISANNU, "house", the outer sign, and ANU, "high", the inner sign, hence the meaning "large space", "extensive". 11. u-mu-un mu-ud-na du sag-ma-al ki The lord of creation, the creator, the true head of the land ! u-mu-un (see line 1 for note). mu-ud-na may equal "creator" or "begetter", just as muh-na equals the Assyrian a-lid (IV R. 9, 32 a). mu-ud is a phonetic representation of the word mud, whose sign is MUSEN-DUGU, HU plus III (Br. 2273). The word mud is equal to the Assyrian banu (Br. 2274). du: here we must let the sense govern us in deciding on a form which may be read either as KAK or NI. KAK with the value du equal to banu (Br. 5248) gives a meaning that fits smoothly with what precedes and follows. In their original forms KAK, NI and IR are similar yet entirely distinct signs. In the archaic linear form, KAK is a triangle with one of the angles pointing to the right. NI is a triangle with one of the angles pointing to the right and one upright line passing through the triangle. IR also is a triangle with one of the angles pointing to the right and two upright lines passing through the triangle. sag-ma-al equals noun sag, plus suffix ma-al. It could stand for sag-ga just as sag-mal can stand for sag-ga (Br. 3595). sag equals "head" (as in line 5). ma-al: if ma-al is taken a suffix (as in line 1), it stands for the sign PISANNU meaning Sakdnu, "establish", or baSU, "exist", and is ES for the EK gal. ki (see line 9). 12. u-mu-un zal lah-na ga nunuz-dm da-ma-al-la The lord whose shining oil is milk for an extensive progeny! u-mu-un (see line 1 for note). zal: NI means "oil". The Babylonian KAK, NI and IR should be distinguished from the Assyrian. In Assyrian the horizontal wedges are parallel and do not come to an angle at the right. lah-na: zal lah-na means "his shining oil", and the thought appears to be that B§1 causes food to be produced to sustain successive generations. His oil is milk for many generations. — 33 — zal-lah is somewhat like the expression "finest oil" found in Assyrian inscriptions. lah: the signs HISSU and SABU find their nearest approach to each other in the value lah. Both signs have this value with the meaning "brightness". na here is a suffix of the third person ; sometimes it is second person (see line 1). ga: our sign here is the old Babylonian GU which with its common value ga means sizbu, "milk". The archaic linear form represents the teat of the breast, ga occurs often as a phonetic complement (see line 4). nunuz-dm means "is multitudinous", nunuz: NUNUZ in this form is, as Delitzsch observes (HW. p 525b), New-Babylonian. In Assyrian it is composed of SAB and HI and in New-Babylonian of SAB and SE. Here it is equal to the Assyrian lipn, German "Nachkomme". dm: A. AN, equalling dm, is a well recognized verbal suffix used like the verb "to be"; for instance, dingir-ra dm means "is a god" and gal-la dm means "is great" (see SVA. p. 56). da-ma-al-la is composed of the adjective da-ma-al and the phonetic complement la. da-ma-al is the phonetic representation in ES of the sign AMU meaning rapsu (see line 10). 13. u-mu-un silim-ma-a-ni eri ir-ir The lord whose decrees bind together the city. silim-ma-a-ni means "his decree". Thus, silim-ma-a equals noun, plus phonetic complement, plus vowel prolongation, silim: we have had the sign SARARU (in line 7) , where it was given the value di\ here , however, the phonetic complement suggests the choice of the value silim, from which we derive the meaning "decree", although "salutation" is a more primary meaning expressed by the Semitic value silim (from sulmu). The sign is apparently New-Babylonian. ni is one of the common nominal suffixes of the third person. Note that Bel is addressed in the third person in this line, but we shall find him addressed in the second person again in line 16. eri is ES for the EK uru. This value is substantiated by the name of the city of Eridu = Eri-tu (see MSL. p. 105). The name of the sign is ALU. Our sign is old Babylonian and is not very different from the hieroglyphic form which is supposed to represent a city (see AL. p. 121, No. 21). It differs considerably from the New- Babylonian ALU which is much like the Assyrian. ir-ir is an intensive form of the verb and therefore may be causative. Bel is supposed to have aided kings especially in cap- turing cities, ir may mean "bind", expressed by kamu, but kamu 3 — 34 — is not so often represented by IR as by DIBBU or LALLU. Icamu may be represented by PA (see line 9). Although ir is said to be a Semitic value, it is used in this hymn syllabically and is the only value of the sign preserved (see line 1 and also du in line 11 for further comment). 14. du nh-a-ni a hm-e gal-la Whose powerful dwelling-place (is the seat of) a great command, du: the sign giving this value has two origins, one of which is represented by the value dul, meaning "cover" (Br. 9582). The other is represented by the value du and means "dwelling-place", rendered in Assyrian by subtu (Br. 9588). dii really means "pre- scribed space". nh-a-ni means "his lying-down place", nh-a defines with more particularity the nature of the dwelling as "a lying-down place", "a permanent place of rest". Here we have du nh-a; above we have ama nh-a (line 9). a: 1DU and DADDU come from the same ideogram which is the picture of the hand and the forearm, the fingers pointing to the left. The value id is supposed to be of Semitic derivation, from the root appearing in Assyrian as idu, "hand". The sign IDU also means "side", "wing", "horn", "power". Hence I render "power- ful" here, making it qualify dii nh-a-ni. The sign in our text is old Babylonian ; yet it seems to be a form that is approaching the Assyrian form. TA is also related to ID and DA and is used as DA sometimes is, as a postposition. hm-e, composed of prefix hm and stem e. hm: we have had the sign used phonetically (line 1). Here it is undoubtedly an abstract prefix (MSL. p. XVII), qualifying the following e. The sign is old Babylonian, readily found in old Babylonian inscriptions. It is a composite sign. The enclosure contains the sign IZU which is also composite. IZU however, as explained above (line 6), means "fire". So hm is primarily the "fire of love", hence the usual meaning "love". e: it is clear that e can equal kabu, "speak" (Br. 5843 and HW. 578a). Hence hm-e must mean "speech". The sign is old Babylonian, as may be seen, for instance, by examining Hammurabi. It is called EGU. The New-Babylonian form comes nearer to the old Babylonian than the Assyrian does. This fact goes to show that the Assyrian signs are as a rule farther away from the archaic forms than the New-Babylonian signs are. The sign AU represented "water", but the sign EGU represented the "waterditch", "canal". How e comes to mean kabu may perhaps be explained by its relation to the value i of KAGU which equals amdtu, "word". — 35 — gal-la: gal, "great", is often followed by the phonetic com- plement la. 15. kur dimmer Babbar-i-ta kur dimmer Babbar-su-sh From the land of the rising sun to the land of the setting sun! kur (see on line 3). dimmer Babbar-e-ta equals ideogram for "the sun", plus verb e = "coming out", plus postposition "from", dimmer Babbar is the ordinary ideogram for Uu Somas used of "the sun", as well as of "the god Samas". Babbar is a value of HISSU which means "to be white". g: = two signs, UD and DU, equivalent to this value, meaning asu, "come out", or "go out". The sign UD is a picture of the sun, and represents the rising sun; hence = "come forth". to is a postposition meaning in this case "from", but often "in, into". TA in our text is old Babylonian and much like the linear form in early tablets. Nearly the same form can be found in Hammurabi also. But on the whole, the old Babylonian, the Assyrian and the New-Babylonian all differ from each other much. TA has a close relation to DA and ID (see on line 14). dimmer Babbar -su-su equals ideogram for "the sun", plus su = "going in", plus postposition "to". su equals erdbu, "enter in". Ideographically, SU means "bent over", or "depressed". sic is a value of KU, as a postposition, meaning "unto". The sign is of rectangular form and has many values, consequently many meanings starting with the idea "enclosure". The governing force of su here reaches back over kur in the middle of the line, just as the governing force of ta goes back over kur at the beginning of the line. The beautiful expression of this line occurs more than once in Sumerian and Babylonian literature. As early as Lugalziggisi it appears in royal writings. Lugalziggisi speaks of his kingdom as extending "from the rising sun to the setting sun". Babbar-e-ta (UD.UD.DU.TA) Babbar-su-su (UD.SU.KU) (OBL No. 87, Col. II, 12 and 13). And Esarhaddon in Cylinder A says that "From the rising sun to the setting sun he marched without a rival", ul-tu si-it Uu Sam-si a-di e-nb ilu Sam-si it-tal-lak-u-ma ma-hi-ra la i-su-u (I E. 45, Col. I, 7 and 8). 16. kur-ra u-mu-un nu-um-ti za-e u-mu-un ab-da-me-en mountain, the lord of life, thou the lord indeed art! kur-ra (see on line 3). u-mu-un (see on line 1). 3* — 36 — nu-um-ti occurs also in the next line and no doubt equals baldtu, "life". nU'Um seems to be an abstracting prefix of the nature of nam as in nam-ti-la = baldtu (Br. 1697). nu-um-ti, however, may be a phonetic representation of nim, also written num. which means elitu, "height" (Br. 1982 and 9011). According to this view, nu-um-ti might mean "the acme of life", just as nam-ti equals "the fortune of life"; hence "life in general". Or it might be suggested that num is really for nam, as a is known to differentiate some- times into u; ga for instance becomes gu (MSL. p. X). ti equals baldtu, "life", and has its fuller form in tin, also equal to baldtu "live". za-e equals atta, "thou" (Br. 11762, also ASK. p. 139). ab-d.a-m.e-en equals "thou thyself art". The form consists of verbal prefix, infix and verb, as follows: ah, beiDg an indeterminate prefix, may therefore be used of the second person (MSL. p. XXV). ESU is an old Babylonian sign pictorially representing "enclosed space", hence the meaning of "enclosure". It means, with the value e"§, "house", and, with the value ab, "sea", da is like a(ID) (line 14), ideographically represented by the picture of the hand and forearm (line 4). It means "side", also "strength". It is sometimes a re- flexive verbal infix (MSL. p. XXIV). me-en equals baiu (Br. 10404). me also equals basu (Br. 10361) and the longer me-a equals basu (Br. 10459). en, therefore, is not an essential part of the word which means "be", me-en has no connection with ma-e, the personal pronoun of the first person, men, in fact, can be used of the second person and even of the third as well. The defining pronoun za-e here compels us to take me-en in the second person. Reverse 17. dimmer Mu-ul-lil kur-kur-ra ga-sd-an nu-um-ti nin-zu ga- sd-an ab-da{-me-en) O Bel of the lands, lord of life, lord of wisdom, lord in- deed thou art! dimmer MvhuI-M (see line 2 for note). kur-kur-ra (see line 3 for note). ga-sd-an, like u-mu-un (line 1), equals bclu, "lord", and is a phonetic form of gasan which is usually represented by GESPU- GUNl) (Br. 6989 and MSL. p. 129). ga is v only a syllable here (see lines 4 and 12 for further comment). SA is an old sign; here it is old Babylonian and represents closely the linear form. The sign is much used in Assyrian with the syllabic value sd, especially in the place of NITtF(sa) which is often a relative pronoun. nu-um-ti (see on line 16). — 37 — nin-zu means "lord of wisdom", ran equals belli (Br. 10985; see line 10). On zu (see line 1). ab-da should evidently be ab-da-me-en (see line 16). 18. e-lum nl an-na a-kad za-da sd mu-e-da-mal mighty one, dread of heaven, royal one indeed thou art! e-lum equals kabtu (Br. 5888), and appears to stand for elim which also equals kabtu (Br. 8885). lum is clearly syllabic here, but the sign, old Babylonian here, is indicative of plant-growth, consisting of waving lines. nl equals puluhtu, "fear", here (see on line 1). an-na: an equaling same*, "heavens", is a value of ANU at- tested by the phonetic complement na. The sign ANU in our text is old Babylonian and is the same as the original ideogram of the star, except that wedges have taken the place of straight lines. In our Hymn to Adad (CT. XV, Tablet 29631) the transition from the Babylonian to the Assyrian ANU may be clearly seen all on one page, wedges however are used, not straight lines. There is the original form, there is the Assyrian form, and there are intermediate forms enough to show how the Babylonian star passes into the Assyrian ANU. The NANU of our text may be found exactly in the Brick of Ur-Gur (CT. XXI, Tablet 90000, plate 8). In Nebuchadrezzar I. (CT. IX, Tablet 92987), the internal horizontals have disappeared , but the sign has not fully reached the Assyrian NANU. a-kad: perhaps this word a-kad is a loan-word from the Assyrian ekdu. It is better to take a as a vocalic abstract prefix and to consider kad as the root. There are three signs that give this value kad (Br. 1364, 1365 and 2700). The sign GADU means kitu, "clothing material" (Br. 2704 and WE 361; see also MSL. p. 114). The context alone suggests here that some idea of power may be expected in the word a-kad. Perhaps royal power is meant, which could be symbolically represented by a garment, especially a royal robe. za-da no doubt stands for za-e-da and would be equal to "thou thyself", "thou indeed" (see line 16). sd in Sumerian may represent the Assyrian lu, "verily", (Br. 7047). sd, simply as a syllable, occurs above (see line 17). mu-e-da-mal is a verb, mu is an indeterminate verbal prefix. Whether it is first, second or third person may be determined by the context. Here, however, the za-da of the context shows mu to be second person (see on line 1). e here is a verbal infix, corroborative in character (see MSL. p. XXIV, also lines 3 and 14). da is also a verbal infix (see fine 16). mal equals basu, "to be", (Br. 2238). — 38 — 19. dtmmey Mu-ul-lil u en(?) dimmer-ri-ne za-da 3d mu-e-da-mal Bel, very lord of gods thou indeed art! u equals belu, "lord", and is a very common ideogram for "lord" (see u-muun, line 1). en also equals belu, "lord", but evidently the text is imperfect at this point (see line 16, on en). dimmer-ri-ne means "gods", ri is a phonetic complement; ne is a purely phonetic plural ending used both for nouns and verbs (see SVA. p. 69). za-da id mu-e-da-mal (see line 18). 20. a-a dimmer Mu-ul-lil mu-lu gu md-md-me-en mu-lu $e md- md-me-en father Bel, who causest vegetation to sprout, who causest grain to grow! a-a dimmer Mu-ul-lil (see on lines 2 and 3). mu-lu is a phonetic representation of mulu (Br. 6398). mulu is ES; EK would be gulu (Br. 6395). mu-lu frequently means the Assyrian relative pronoun §a (Br. 6406). gu: GU is a composite sign whose original parts are NI and BE and which means "full of death". According to the derivation, GU then may be read as "destruction" (MSL. p. 156). GU has also an Assyrian equivalent gu meaning "plant", "vegetation" (Br. 11138 and HW. p. 582). The consideration of GU as meaning "vegetation" looks only on the perishable side of the object. The sign has few values. Here, it is clearly old Babylonian resembling the linear form. md-md-me-en here equals asii, "go out", used of plants and trees Br. 4303). The more generally used word for asu is c (UD.DU) (see on line 15). md: the name of the sign is NISIGU (see note on Heir, line 1). The sign is old Babylonian here, mc-en (see on line 16). Se: the sign is old Babylonian here. Its most common Assyrian equivalent is §au , "grain" (see line 1). If we gave U-UM the broader meaning of "production", at the same time reading GU as "destruction", we would have the fine antithetical parallelism: "0 father Bel, who bringest forth destruction and who bringest forth production." Such a reading would give quite correctly the course of thought, for Bel is god of the atmosphere, lord of the clouds, and commander of the rain-storms which are either sources of growth on earth or of ruin. On the other hand, the translation which I have adopted seems perhaps preferable. 21. dimmer Mu-ul-lil me-lam-zu gur-ra ha-mu-ni-ib-{ )-ne-ne Bel, before the great glory may they be (in fear?)! me-lam-zu: from the combination of ME and LAM we get the Assyrian melammu, "glory", me: MIMU with the value i$ib — 39 — means ellu, "bright" (see line 16 for further comment), lam: one of the values of IZU, seems to equal isdtu, "flame", but the usual value of IZU for isdtu is bil (see line 6, de), me-lam literally means "bright flame", zu, besides being an ideogram for idu, "know", is the usual pronominal suffix of the second person singular (see on zu, line 1), as in this passage. gur-ra gives a good sense, though the signs resemble KU and RA giving su-ra, a double postposition. The text however is defective, gur-ra equals kabtu (Br. 10183), making the phrase read "before thy great glory", giir: KIL also has the value gurun equal to ebnu, "fruit" (Br. 10179). ra (see on line 3). ha: KUA is the usual Sumerian sign used with a verb, to give a precative sense as here. The sign here is old Babylonian and resembles the pictorial form which is clearly that of "a fish" (see on line 22). The original pictorial figure is one of the few to be found in which curved lines predominate. mu-ni-ib-{)-ne-ne: strangely enough the verb seems to be omitted in the sentence of this line. Perhaps the omission is due to scribal error, rnu is a verbal prefix of the third person here (see on line 18). ni-ib is a verbal infix (see MSL. p. XXXIII). The infixes are generally personally indeterminate. They incorporate, between the verbal prefixes that represent the subject and the verb, the object in pronominal form, whether it be direct or in- direct, ni-ib really equals "before it". The translation disregards ni-ib for the sake of smoothness, ni (see on line 13). ib stands to ni as postposition to pronoun. The sign for ib is old Babylonian; it is really composite and signifies "side", ne-ne is a personal pronoun of the third person (see ASK. p. 139). ne is syllabic here (see de, line 6, about its ideographic value; also lam, line 21). 22. hu-e an-na ha-e pu-ra sa-nl ma-niib-si The birds of the heavens and the fish of the sea are filled with fear of thee! hu-e equals issuru, "bird", hu: simple hu is used elsewhere for issuru. The sign MU§ENNU here is old Babylonian. The archaic form is supposed to be the picture of a bird in flight. musen, another value of MUSENNU, also means "bird", e is not a necessary part of the word, being here only a vowel of prolongation probably indicating the definite article (see lines 3 and 14). an-na (see on line 18). ha-e equals nunu, "fish", ha alone equals nunu (see online 21). e serves the same purpose as in hu-e. pu-ra equals apsu, "sea", pu alone equals apsu (Br. 10217). ra may be taken as a sign of the genitive (see on line 3). sa-nl equals "in the midst of fear", sh: SAGU, with the — 40 — value sh, equal to libbu or kirbu, is one of the few Sumerian prepositions. It precedes its object as a noun in the construct state, nl (see on line 18). ma-ni-ib-si consists of prefix, infix and verb, ma is not a very common verbal prefix. It is indeterminate, but the sense requires the third person (see MSL. p. XXIV). ni-ib is second person here (see on line 21). si: the most common meaning of si is malu, *fill". The sign is Babylonian and can be found either in the Code of Hammurabi or the Cyrus Cylinder. 23. a-a dimm * r Mu-ul-lil-li da-da mah mu-e-gin sag-e-zi si- ba-e e-nab father Bel, in great strength thou goest, the head of life, the shepherd of the stars! a-a dimmer Mu-ul-lil-li (see on line 2). li is merely phonetic complement. We might give it an ideographic value and connect it with da-da and render 'abundant in strength". The common meaning of LILU is ra$u, 'abound". With the value gub, how- ever, it means ellu, "bright". The sign is old Babylonian, yet quite different from the archaic linear form. da-da means "strength" (see on line 16). mah has three common Assyrian equivalents, ma'adu, "many", rabu, "great" and siru, "high", mah here equals rabu. There is still another Assyrian equivalent, mahhu which must be a loan- word in Semitic. mu-e-gin as prefix, infix and verb means "he indeed goes". mu-e (see on line 18). gin is a value of the sign ARAGUBBU (see e, line 15). sag-e-zi equals "head" (line 5) plus vowel of prolongation (line 3) and "of life" (line 4). ZITU equals napistu as well as imnu and Jcinu. si-ba-e divides into siba and e. si-ba is the same as siba (line 5), only here the word is given syllabically rather than ideo- graphically. e is a vowel prolongation (as in line 3). e-nab is naturally treated as though e were a vocalic prefix and nab the root, e as an abstract prefix, no doubt, is possible (MSL. p. XVII). nab: instead of NABBU, perhaps the sign is ANA- E§§EKU with the last component omitted; then the value should be mul, equal to kakkabdni, "stars", and the clause reads: "shepherd of the stars", e may equal mu "water" (see line 14), and nab may equal Samu, "heaven" ; then we have the reading: "shepherd of the water of heaven". 24. u-mu-un lea na-am-gd iz-ba eriga mu-e-gin gin si-ti su-me-a lord, the mouth of production thou openest, as a prolific city thou goest, the reed of the fulness of life thou art ! — 41 — iL-mu-un (line 1). ka: KAGU here is a noun with the value ka equal to pu, •mouth", (Br. 538). The sign originally represented the head, and its first meaning was gu equal to kibu. The sign is old Babylonian (see on lines 1 and 4). na-am-gd is a noun, na-am is an abstract prefix (line 1). gd equals sakdnu, 'cause to be", (Br. 5421). The sign is PISANNU. We have had the sign phonetically represented by ma-al (line 11) used as a suffix. Here gd is not a suffix, but the root. iz-ba is a verb, iz is an indeterminate prefix, shown by the context to be of the second person, ba equals pitu, "open". The sign is old Babylonian. The archaic form of tbe sign signified "divide". eri (see on line 13). ga (see line 12). ga can be used as an adjective meaning "prolific", one of the derived ideas of ga as "milk". mu-e gin (see line 23). gin equals kanu, "reed". The sign is sometimes followed by the phonetic complement na. The sign is old Babylonian. si equals "fulness" (see on line 22). ti-su means "unto life", ti (see line 16); the sign here, how- ever, really resembles BALA which primarily means "breaking into". Then we have the derived meaning palu, "weapon", then "insignia of royal authority", and consequently "rule", "government". If we read bal instead of ti, then Bel is "a full reed unto royalty", which makes little sense, su (see line 15). me-a is the same as me-en (see on line 16). a is phonetic (see on line 9). 25. a-a dimmer Mu-ul-lil sag zi sag ne-la su ti ba-ni-ib-ag father Bel, the head of life, the head of strength, the power of life thou makest thyself! aa dimmer Mu-ul-lil (see lines 2 and 3). sag (see line 5). zi equals napistu like ti (see line 16, also 23). ni-la (see on line 8). su equals kdtu, "hand". The sign also has a value kdd which is evidently derived from the Semitic kdtu. ti (see on line 24). If we read the sign as TIL, then Bel is "the power of life". If we read BALA, then Bel is "the power of royalty", signifying perhaps that royal authority is vested in Bel. ba-ni-ib-ag is a verb, ba is an indeterminate verbal prefix, but is much used for the second person (MSL. p. XXVI). ni-ib (see on line 21). ag equals epesu, "make". The sign is old Babylonian. 26. su-gil nis-ia mu-bi im Altogether there are twenty -five lines in the tablet. — 42 — Zu-gil equals napharu, "what is collected", "totality", entirety". iii is a prefix to the causative stem (see on line 25). gil equals pahdru, "collect". niil-la: the signs for the numerals twenty and five are the same as in Assyrian, nw is the Sumerian numeral for "twenty". ia is the Sumerian numeral for "five". mu-bi im: mu-bi equals "his name", each line of the Hymn being considered a name of Bel. In our translation we may read "its lines", im, the same sign as nl (line 1). im is sometimes equal to titu, "clay", or duppu, "tablet". 27. gr(A.§I) lim(b)-ma Hymn of praise. 2r is a value derived from two signs, A and SI, taken together. The most common meaning of the value is bikitu, "lamentation", or "song" (see i-de, line 6). lim-ma: the phonetic complement ma indicates that the pre- ceding value should end with m. Dr. Lau regards this as the sign lib{m) = kuru "woe", (Br. 7271); hence er-lim-ma would mean a penitential psalm. Chapter II Tablet 13930, Plates 16 and 17, Hymn to Sin Obverse 1. ma-gur(UAR) azag an-na §e-ir-ma-al n\(Vb£)-te-na shining ship of the heavens, majestic alone ! 2. a-a dimmer Sis- ki ii-mu-un-e Sis-unu- ki -ma father Nannar, lord of Ur! 3. a-a dimmtr 8is- ki ii-mu-un-e E(BJTyner-nu-gdl(IG) father Nannar, lord of E-gi&sirgal! 4. a-a dimmer Sis- ki u-mu-un dimmer AS-suh-ud father Nannar, lord of Namrasit! 5. u-mu-un d ™™* Sis- ki pi-mu sag din 9 ir Em-lil-ld lord Nannar, chief son of Bel! 6. sig(DlRlG)-ga-zu-ne sfg(D]R\G)-ga-zu-ne When thou art full, when thou art full, 7. i-de(NE) a-a-zu i-de(NE) dimmer Mu-ul-lil-ra Se-ir-ma-al-la-zu-ne When before thy father, before Bel thou art sovereign, — 43 — 8. a-a dimmer Sis- ki se-ir-ma-al-la-zu-ne gaba zi(g)-ga-zu-ne father Nannar, when thou art sovereign, when thou liftest up the breast, 9. ma-gur(H.AR) an-shg(LlB)-ga sig(DlRIG)-ga se-ir-ma-al-la-zu-ne ship in the midst of the heavens, when thou art full and sovereign, 10. a-a dimmer Sis- ki za-e es(AB) azag-su(KU) pd\d)-a-zu-ne father Nannar, thou, when thou speakest to the shining house, 11. a-a dimmer Sis- ki ma-dim %a(A.MI.A) sfg(DmiG)-ga-zu-ne father Nannar, when like a ship on the tide thou art full, 12. sig(DlRIG)-ga-zu-ne sig(DIRlG)-ga-zu-ne za-e stg(DIRIG)-ga- zu-ne When thou art full, when thou art full, thou, when thou art full, 13. sfg(DlRlG)-ga-zu-ne bi-sag-a-zu-ne za-e sig(DIRlG)-ga-zu-ne When thou art full, when thou speakest favorably, thou when thou art full, 14. bi-sag-a ru(UL)-ti-a-zu-ne za-e sig(DlR\G)-ga-zu-ne When thou speakest graciously and engenderest life, thou, when thou art full! 15. a-a »>»>** Mu-ul-lil-li. din 9 ir may be preferred to dim mer because the sign is a determinative to an EK form. En-lil-ld consists of the god's name, En-lil (see Mu-ul-lil in Hymn to Bel, line 2). 6. sfg-ga-zu-ne sfg-ga-zu-nc When thou art full, when thou art full, — 47 — sig-ga-zu-ne is a hal-cl&use equal to ina maltha, 'in thy ful- ness", stg: the sign to which this value is attached is composite. One element consists of SI whose chief meaning is 'fill". The other element consists of A which means 'water". SLA then means "full of water", or "fulness". The sign, called DIRIGU, has two values ending with g; i. e., dirig related to the sign-name and stg which is quite certainly equal to malu (Br. 3722). ga is a phonetic complement (see Hymn to Bel, line 4). zu is a deter- minate suffix of the second person (see Hymn to Bel, line 21). ne is a postposition equal to ina (see Br. 4602, also de in Hymn to Bel, line 6). 7. i-de a-a-zu i-de dimmer Mu-ul-lil-ra Se-ir-ma-al-la-zu-ne When before thy father, before Bel thou art sovereign, i-de (see Hymn to Bel, line 6). i-de is a preposition used as a noun in the construct state , having the meaning of makru or pdnu and equal to ina mahar or ina pan. a-a-zu equals noun a-a, plus suffix zu. a-a (see Hymn to Bel, line 3). zu (see line 6). dimmer Mu-ul-lil-ra equals god's name dimmer Mu-ul-lil, plus phonetic complement ra. dimmer Mu-ul-lil (see Hymn to Bel, line 2). ra (see Hymn to Bel, line 3). It might be better to regard lil-ra as a shortened form of lil-ld-ra. lil is quite apt to take the phonetic complement Id, a value of the sign LALLU, while ra is naturally a postposition. se-ir-ma-al-la-zu-ne is a ^a^-clause equal to "in thy sovereignty". se-ir-ma-al (see Hymn to Bel, line 1). zu-ne (see line 6). 8. a-a dimmer gig.ki se-ir-ma-al-la-zu-ne gaba zi-ga-zu-ne father Nannar, when thou art sovereign, when thou liftest up thy breast, a-a dimmer ft^M ( see j me 2 ). se-ir-ma-al-la-zu-ne (see line 7). gaba equals irtu, 'breast", (Br. 4470). We have had gaba as an adjective equal to pitu (see Hymn to Bel, line 6). zi-ga-zu-ne is a fo^-clause meaning 'in thy lifting up", zi equals nasu, 'lift up", (Br. 2325). We have had zi as equal to kenu, 'right", and napistu, 'life", (see Hymn to Bel, lines 4 and 25). ga is a phonetic complement, zi might be zig (see Br. 2303 and Hymn to Bel , line 4). zu-ne (see line 6). In gaba zi-ga-zu-ne, perhaps we have the picture of the full moon suddenly rising in the night from the horizon. 9. mh-gur an-shg-ga sig-ga se-ir-ma-al-la-zu-ne ship in the midst of the heavens, when thou art full and sovereign, — 48 — mh-gur (see line 1). an-§hg-ga: SAGU is usually taken as a preposition and stands before its object. Here it seems to follow its object, an (see Hymn to Bel, line 18). Shg-ga equals LIB plus GA. $hg: SA.GU, equal to libbu, may bave either one of three values; viz., sh when not followed by a phonetic complement, Sag when followed by the phonetic complement ga and $hb when followed by the phonetic complement ba (see Br. 7980 and Hymn to Bel, line 22). ga (see Hymn to Bel, line 4). sig-ga (see line 6). Se-ir-ma-al-la-zu-ne (see line 7). 10. a-a dimmer fifeM za . e g$ azag-su pa(d)-a-zu-ne father Nannar, thou, when thou speakest to the shining house, a-a dimmer fajtl ( see li ne 2). za-e (see Hymn to Bel, line 16). 4i (see Hymn to Bel, line 16). is" is admittedly a Sumerian value as is shown by its relation to the sign-name ESU. £s is the fuller form of e(BIT). From ts there has arisen a Semitic loan-word e$u, "house". azag-8% means 'to the shining", azag (see line 1). su (see Hymn to Bel, line 15). pa{d)-a-zu-ne is a ^a^-clause composed of a preposition with an infinitive that governs a suffix, as ina tamilca, "in tby speaking", i. e., "when thou speakest". pad is a verb equal to tamu, "speak". pad also equals zakdru, "to name", pa, the shortened form of pad, evidently intended here, is sometimes represented by the Assyrian nabu. a is the vowel of prolongation indicating the^?a, rather than the pad-\a\[xe. zu-ne (see line 6). 11. a-a dimmer Sis- ki mh-dim egd sig-ga-zu-ne father Nannar, when like a ship on the tide thou art full, a-a dimmer gfoM ( se e line 2). ma-dim consists of noun ma and postposition dim. ma (see on line 1). mh-gur refers to the moon, ma refers to an ordinary ship, dim is equal to kima, "like". The sign-name is DLMMU. dim is ES. The EK form of the value is gim. egd is a contraction of a, ge and a from the signs A, MI and A, and means "tide", or "high water", a means "water" and Ml with the value gil means "black", and the second A is evidently phonetic only. 8gd, therefore, means "black water", such water as is seen in a "flood" or "high tide". sig-ga-zu-ne (see line 6). — 49 — 12. sig-ga-zu-ne sig-ga-zu-ne za-e sig-ga-zu-ne When thou art full, when thou art Ml, thou, when thou art full, sig-ga-zu-ne (see line 6). 'za-e (see line 10). It may be noticed that stg-ga-zu-ne occurs three times in this line and ten times in the section, lines 6 — 18. This repetition no doubt serves for rhetorical effect, especially in oral delivery and, together with the marked uniformity of measure in the clauses, characterizes the passage as poetic. 13. sig-ga-zu-ne bi-sag-a-zu-ne za-e sig-ga-zu-ne When thou art full, when thou speakest favorably, thou, when thou art full, sig-ga-zu-ne (see line 6). bi-Sag-a-zu-ne is a hal-clause equal to "in thy speaking graciously". bi equals Tcibu, "speak , (Br. 5124). Starting with the meaning "speak" the sign KASU comes to have a demonstrative force and is generally used as a suffix of the third person singular. We shall also see that it sometimes equals silcaru "strong drink". Sag: the sign giving this value is one not much used. It may be identified as GI&IMHAR (see AL. p. 130, No. 206, also Br. 7286). §ag is the chief value, equal to dama.hu or damku, "gracious". a: the value is generally followed by the phonetic complement ga, but here . it is followed by a (see Hymn to Bel, line 9). zu-ne (see line 6). 14. bi-sag-a ru-ti-a-zune za-e sig-ga-zu-ne When thou speakest graciously and engenderest life, thou, when thou art full, bi-sag-a (see line 13). ru-ti-a-zu ne is a fo^-clause equal to "in thy engendering life". rii: we have had UL already as a composite part of Mu-ul-Ul (see Hymn to Bel, bine 2). UL bere probably with the value rii equals kaldlu, "perfect". The sign is intended to be the picture of a goring bull; then, as we get away from the primary idea, there arise the meanings of "exultation", "perfection", etc. Nannar is "the perfecter of life", ti (see Hymn to Bel, line 16). a (see Hymn to Bel, line 9). zu-ne (see line 6). za-e (see line 10). sig-ga-zu-ne (see Hne 6). 15. a-a di mm e r Sis- ki lid damal lid-ne-ra sal-dug-ga-zu-ne father Nannar of extensive progeny, when thou speakest to that progeny, a-a dimmer gfaj* ( see on line 2 ). lid may be of Semitic origin from the Assyrian word littu, "progeny". The two horizontal lines in the sign suggest the 4 — 50 — idea of "pairing", from which comes the idea of "progeny" (thus, Prince, MSL, p. 223). damal (see Hymn to Bel, line 10). lid-ne-ra equals "to that progeny", ne equals annu, a demon- strative pronoun "this", ne is cognate with de which is also cognate with da and ia used as postpositions (see de and da in Hymn to Bel, lines 6 and 4). ra is a postposition = "unto" (see Hymn to Bel, line 3). sal-dug-ga-zu-ne is a hal-cl&use: "in thy speaking", sal is a prefix of an abstract character. It is equivalent to the Assyrian zinniSiu, "feminine". It is a counterpart to ku in the expressions Erne-sal and Eme-ku, ku being equal to belu, "lord". As a prefix, sal generalizes the root-idea of the stem to which it is attached and is consequently an abstract prefix (see Br. 10930, 10949 and 10955). dug-ga (see Hymn to Bel, line 4). zu-ne (see line 6). 16. a-a-zu tde hid-la mu-e-si-in-mai sal-zi ma-ra ni-in-gu Thy father discerns the joyful face and speaks life to the land. a-a-zu (see on line 7). tde equals pdnu, "face", (Br. 9281). The sign IGU can be read either tde, which is ES, or ige, which is EK. hid-la equals noun hid, plus phonetic complement la. hid equals hadu, "joy" (Br. 10884). The sign giving this value is not to be confounded with another sign which also has the value hul meaning "evil", expressed by limuttu (Br. 9503). mu-e-ii-in-mas is a verb consisting of verbal prefix mu, verbal infixes e and si-in and root mas. mu (see Hymn to Bel, lines 1 and 18). e (see Hymn to Bel, line 18). si-in: an objective verbal infix naturally has its person determined by the object to which it refers. That object in this case seems to be tde hul-la, "the joyful face" of the moon, mas: the sign has two names, BARU and MASU, and two chief values related to these names, bar and mas. bar and mas are cognate forms, b changes to to (MSL. p. X); r changes to £ (MSL. p. XII). The sign has two chief meanings, "side" and "cut". The meaning of "side" is represented by bar (see MSL. p. 234), while the meaning of "cut", from which we get the idea of "distinguish" is generally represented by the value mas' (Br. 1735). sal-zi consists of abstract prefix sal and noun zi. sal (see on line 15). zi (see on line 8). ma-ra equals "unto the land", ma (see Hymn to Bel, line 8). ra (see line 15). ni-in-gu: n% can be a verbal prefix and in a verbal infix, or ni-in can be a verbal infix with the verbal prefix omitted, gii — 51 — being the verbal root. m\ if taken as a prefix, naturally refers to a-a-zu. ni may have a demonstrative force, equal to suatu, like ne. in as an infix refers to rna-ra. gu, a shortened form of gug, equal either kibu, "speak", or apdlu, "answer", gu" and gug have dialectic forms du and dug, the g changing to d which ES prefers. The sign is apparently a modification of the sign SANGU (see AL. p. 121, No. 14, and p. 124, No. 87). The primary meaning was "opening" and the leading value is ka equal to pit, "mouth". The values ka and gu come from the sign-name KAGU (see Hymn to Bel, lines 1 and 4). With the value I the sig means "word". 17. e i-i lugal-ra u-de-es e mu-un-i As an exalted royal command, daily he causes the word to go forth! e (see Hymn to Bel, line 14). i-i: i is the chief value of GITTU. The sign with its five parallel lines or wedges representing the five fingers of the hand is a symbol of power. From the idea of "power", we get that of "exaltation" (see Hymn to Bel, line 6). lugal-ra consists of stem lugal and postposition ra. lugal: the sign is composite, the elements being GAL and LU which mean "great" and "man", lugal equals sarru (Br. 4266). We shall have the element LU with the ES value mulu. ra (see Hymn to Bel, lines 3 and 8). We might expect la here. u-de-es consists of root u, phonetic complement de and ad- verbial ending ei. u equals umu, "day", (Br. 7797), and is a shortened form of ud. de is phonetic here. The more usual phonetic complement of ud is da (see Br. 7774). es (see Br. 10001). es as an adverbial ending is probably derived from the Semitic adverbial ending -is whicb is supposed to have grown out of the Assyrian suffix of the third person su. Agglutinative languages do not often possess special adverbial endings. mu-un-i consists of verbal prefix mu-un and verbal root 2. mu-un is phonetic for rnun which is simply a nasalized mu (see MSL. p. XXVIII, and Hymn to Bel, line 1). On g (see Hymn to Bel, line 15). 18. dimmer Mu-ul-lil-li mu-du-ru u-sud-du Su-za ma-ra ni-in-ru Bel with the sceptre of distant days exalts thy hand over the land. dimmer Mu-ul-lil-li (see Hymn to Bel, line 23). mu-du-ru: there is a sign MUDRU (Br. 10776) which may be related to PA. We may infer a relation between MUDRU and PA, because the two signs have a common value sig. We know also that MU.DU.RU sometimes stands for PA (Br. 1275). Now 4* — 52 - if MU.DU.RU can stand for PA it must have some meaning in common with PA. The most usual meaning of PA is hattu, "sceptre", which gives good sense here, mu (see Hymn to Bel, line 1). du (see Hymn to Bel, line 15). u-sud-du consists of noun #, adjective sud, and phonetic com- plement du. u (see line 17). sud equals ruku, "distant" (Br. 7603). du (see gin, line 23), phonetic complement here. M-za equals noun M and suffix za. M (see Hymn to Bel, line 25). za is a suffix of the second person singular masculine (Br. 11722). We have had za-e as being equal to "thou" (Hymn to Bel, line 16). zu we have found to be the more usual suffix of the second person (see on line 6). za is dialectic for zu. ma-ra (see on line 16). ni-in-rii consists of prefix ni, infix in and verbal root ru. ni-in (see on line 16). rn (see on line 14). 19. !Sis-unu- kt -ma mh-gur azag-ga pa(d)-a-zu-ne When in Ur, shining ship, thou speakest, Sis-unu- ki -ma (see on line 2). mh-gur (see on line 1). azag-ga equals adjective azag, plus phonetic complement ga. azag (see on line 1). ga (see Hymn to Bel, line 4). pa(d)-a-zu-ne (see on line 10). 20. . . dimmer Nu-dim-mud-e sal-dug-ga-zu-ne When to . . Ea thou speakest, dimmer Nu-dim-mud-e: we have here a compound ideogram as a name of the god Ea. dimmer is the determinative before the name of a god (see Hymn to Bel, line 2). Nu-dim-wiud equals the Assyrian E-a (Br. 2016). The usual Sumerian ideogram is EN.KI. e in Nu-dim-mud-e a vowel of prolongation (see Hymn to Bel, line 3). sal-dug-ga-zu-ne (see line 15). 21 [pa(d)]-a-zu[-ne] When thou speakest, pa(d)-a-zu-ne (see line 10). Reverse 22 23 la a i'm[-si] with water is filled — 53 — a equals mu, "water" (Br. 11347). "Water" is a primaiy meaning of the sign AU, which at first consisted of two short perpendicular lines representing "falling water" (see Hymn to Bel, line 3). im-si consists of indeterminate verbal prefix im and verbal root si. im (Br. p. 545). si (Hymn to Bel, line 22). 24 gi a im-si with water is filled. a im-si (see line 23). 25. Id e a im-si *™™r [Sis- ki -kam] The river .... is filled with water by Nannar. Id equals ndru, "river". Sometimes Id is shortened to i (Br. 11647). The value Id comes from the union of two signs A „ water" and TU (Br. 10217). Moreover, TU with the value tu equals apsu, "sea". The TU sign, explained more minutely, consists of HAL "run" inside of KIL "enclosure". So HAL -f- KlL = "run- ning, flowing within an enclosure", hence = "sea". While Id means primarily "water of the sea", it is much used also as a determinative before names of rivers. We have the name of the Euphrates in the next line. Perhaps the name of the Tigris was given in some one of the lines. The common Sumerian ideogram for the name of the Tigris is hal-hal, an intensified form of hal, which means "running" or "rushing". The Tigris is thus very appropriately called "the rushing river". The Babylonian Diglat in the hands of the Persians took the form Tigra. 26. azag-gi Id ud-kib-nun-na-ge a im-si [ (limmer Sis- ki -kam] The bright Euphrates is filled with water by Nannar. azag-gi equals ellu, "shining" (Br. 9901). azag (see line 19). gi is a phonetic complement, chosen no doubt with a view to vowel harmony as regards the following Id (?). GI as an ideogram means "reed" (see Hymn to Bel, line 24, gin). "* ud-kib-nun-na-ge means the river of Sippar. For Id, see on line 25. ud-kib-nun consists of ud "sun" + kib "flourish, generate", and nun "great". The sign KIB suggests the idea "double" and hence, of course, "generate, beget" (MSL. p. 203). Nun, of course, = rabu "great" (Br. 2628), while na must be the phonetic complement and ge the nota genitivi as used in the next Hymn. The torm ud-kib-nun then seems to mean "the great (nun) generative force (kib) of the sun" (ud); a name applied to Sippar had been from time immemorial the seat of the worship of the sun-god Samas (RBA. , pp. 69, 117). Id-ud-kib-nun-nage then simply means "the river (Id) of (ge) Sippar", viz., the Euphrates, — 54 — which was usually termed in Sumerian Bura-nunu "the great stream" (MSL. p. 7, C). a im-si (see on line 23). 27. Id nu e-bi Idh-e a im-si dimmer Sis- ki -kam The empty river is filled with water by Nannar. Id (see on line 25). nu, regular Sumerian negative abverb, equal to the Assyrian la. ebi equals noun e and suffix bi. e equals mu, "water" (Br. 5844). We have also had e equal to Jcabu, "speech" (Hymn to Bel, line 14). bi is a suffix of the third person singualar (see Br. 5135). bi gets its demonstrative nature from the conception "speak" which seems to be the primary one in the old Babylonian linear hieroglyph. Idh-e consists of root Idh and vocalic prolongation e. Idh equals misu "wash" (Br. 6167). It is used of washing the hands and feet. It gets the idea "wash" from the idea "servant" who does the washing, but it may have meant "servant" before it meant "wash". It often has the phonetic complement ha or hi. Literally the clause read : "the river whose water washes not". a im-si (see on line 23). dimmer ^.w.fo, m equals god-name dimmer Sis-** plus ham = KAMMU without doubt (see CT. XV, Colophon of Tablet 29623, plate 12). kam is a well recognized determinative used after ordinal numerals. It no doubt occupies this position as a genitive particle, but, as a genitive sign, it may be used after words other than numerals; and, in fact, is so used in Gudea. It is evidently a lengthened form of the postposition Jca; being lea plus am (see SVA. p. 60). 28. sug mah sua ban-da a im-si dimmer Svt- kl -kam The great marsh, the little marsh is filled with water by Nannar. The sign looks like MA but perhaps the copyist made a mistake. mah (see Hymn to Bel, line 23). sug equals susu, "marsh". The sign is the enclosure-sign KIL with the "water" sign AU within tbe "enclosure" sign. ban-da: the signs are DUMU and DADDU. DUMD has several values, the chief of whieh are dumu, tur and ban. dumu equals mdru, "son". We have met the value dumu or its dialectic equi- valent tumu, represented by TU and MU (see on line 5). tur equals sihru, "small", and is naturally followed by the phonetic complement ra. ban-da also equals sihru "little" (Br. 4133). a im-si (see on line 23). dimmer QhMJcOm (see line 27). — 55 — 29. er lim-ma dimmer En-zu Penitential Psalm to Sin. er-lim-ma (see Hymn to Bel, line 27). dimmer En-zu "lord of wisdom" is the other name by which Sin is known in Sumerian. We have had one name above; viz., dimmer £&_fo dimmer En-ZU j s n0 doubt in genitive relation to the preceding part of the line, although the notd genitivi is lacking. In another hymn to Bel (CT. XV, Tablet 29644, plate 12), the genitive relation is signified by the postposition kam. The words are: tr-lim-ma d "wir En-lil-ld-kam. Chapter III Tablet 29631, Plates 15 and 16, Hymn To ADAD Obverse 1. [had-~]e([JD.DU)-a mu-zu an[-zak-ku] In the lightning flash thou proclaimest thy name. 2. dimmer MerQM) bi-mah £ad-3(UD.DU)-a mu-zu an[-zak-ku] Adad, in the mighty thunder and the lightning flash thou declarest thy name. 3 [dimmer^ MerQM) dumu An-na bi-mah £ad-g(UD.DU)-a mu-zu an-za\k-ku\ Adad, son of Anu, in the mighty thunder and the lightning flash thou declarest thy name. 4. u-mu-un nl(IM)-ki-ge(KIT) bi-mah £acfo?(UD.DU)-a mu-zu an- zak[-ku] lord, dread of earth, in the mighty thunder and the lightning flash thou declarest thy name. 5 dimmer ]\ferQM) u-mu-un ib{TXJW)-mal(IG)-la bi-mah had-S- (UD.DU)-a mu-zu an[-zak-ku\ Adad, lord of great wrath, in the mighty thunder and the lightning flash thou declarest thy name. 6. bar(mas?)-tab-ba u-mu-un dimmer ama-an-ki-ga bi-mah had-e (UD.DU)-a [mu-zu an-zak-ku] twin, lord, bull-god of heaven and earth, in the mighty thunder and the lightning flash thou declarest thy name. 7. a-a dimmer MerQM) u-mu-un ud-da bar-ru-a mu-zu an-zak-ku father ADAD, lord, when the light is darkened thou declarest thy name. — 56 — 8. aa dtmmer Mer(lM) u(UD)-gal-la bar-ru-a mu-zu an-zak-ku father Adad, when the great day is darkened thou declarest thy name. 9. a-a dimmer i/er(lM) uku(UG)-gal-la bar-ru-a mu-zu an-zak-ku father Adad, when the great king is cut off thou declarest thy name. 10. dimmer Mer{m) uku(\5G) An-na bi-mah fo«2-g(UD.DU)-a mu-zu an-zak-ku Adad, king of Anu, in the mighty thunder and the lightning flash tbou declarest thy name. 11. mu-zu kalam(\J}i)-7na mu-un-ru(\JL)-ru(XJL)-ru(XJL) Thy name is mightily magnificent in the earth. 12. me-lam(NE)-zu kalam(UN)-ma tug(KU)-gim im-mi-in-dul Thy brightness covers the land like a garment. 13. za had(FA) a/ca(RAM)-zu-sw(KU) kur-gal a-a dimmer Mu-ul-lil sag im-da-sig(PA)-gi The lightning of thy thunder smites the head of the great mountain, father Bel. 14. Mrsa(HAR.DU)-zu ctma(DAGAL) gal dimmer Nin-lil ba-e-di-hu- ldh-e Thy thunder terrifies the great mother Belit. 15. (Un 9 ir En-lil-li dumu-ni dimmer Me>(JM)-ra &(ID) mu-un-da-an- afca(RAM) Bel to his son Adad measures out power. 16. mulu dumu-mu «(UD) um-me-si-si-si m(UD) um-me-Si-ld-ld Tbou who art my son, the day thou didst lift up the eye, the day thou didst look! 17. dimmer Mer(IM)-ri t2(UD) um-me-si-si-si «(UD) um-me-si-ld-ld Adad, the day thou didst lift up the eye, the day thou didst look! 18. m(UD) iminna-bi-mes bagan-tal(R\)-ld w(UD) um-me-si-ld-ld During seven days thou didst blow a full blast when thou didst look. 19. w(UD) i(KA) di-zu-ka har(GUD)-ha-ra abba u(UD) um-me- si-ld-ld It was the day of the word of the word of thy judgment, bull-god of the abyss, the day thou didst look. 20. nim-gir luh su-si-siifKU) mu-ra-du-ud As the lightning, the messenger of terror, thou didst go. — 57 — 21. mulu dumu-mu rtt(UL) gin(D\J)-na-gin(DXJ)-na a-ba zi-gi-en te-ga(BA) When thou who art my son goest violently about, who can attack like thee! Reverse 22. hibala hul gig a-a muh-zu-su(KU) a-ba za-e-gim te-ga(BA) The troublesome evil hostile land, father, which is against thee; who like thee can attack! 23. nd(DAK) imi tur-ture su-um-me-ti a-ba za-e-gim te-ga(BA) The little stone of the storm do thou take! Who can attack like thee! 24. nd(DAK) gal-gal-e su-um-me-ti a-ba za-egim te-ga(BA) The large stone do thou take! Who can attack like thee! 25. nd(DAK) tur-tur-zu na(DAK) gal-gal-zu muh-ba u-me-dm(A.AN) Thy little stone, thy large stone, on it (the land) it lieth ! 26. hi-bala-a zi-da-zu u-mu-e-gul da bur(BTJ) su u-mu-e-se The hostile land thy right hand destroys. It gives powerful bodily destruction (?) 27. flfoww Mer(lM)-ri dug(KA)-dug(KA)-ga a-a muh-na-su(KU) gei (IZ)-m' ba-si-in-ag Adad, when he speaks (to one). father, on him he imposes his government. 28. a-a dimmer MerQM) e(BIT)-to g(UD.DU)-a-m tf(UD) 2(KA) di na-nam Father Adad, when he comes out of the house, he fixes the day of judgment. 29. ^(BIT)-to eri-ta g(UD.DU)-a-m uku(UG) ban(TJJR)-da na-nam When he comes out of the house or out of the city, he fixes the great day, 30. eri-ta an-na-ta gar(SA)-ra-ni w(UD) l(KA)-kar-ra na-nam When he establishes himself out of the city out of heaven, he fixes the day of curse. 31. . . . gr(A.SI) hm(LIB)-ma dimmer MerQW) Hymn to Adad. This hymn we find to be full of action. The lightning flashes in the first fine, and we see at least three distinct kinds of storm placed on the scene, one succeeding the other. The thunder storm first passes over our head. We see the lightniDg, we hear the roar of the thunder, the earth is placed in fear, the day turns — 58 — dark, the top of the mountain is smitten, the very gods themselves are terrified. Secondly comes the flood. The storm of the hour is lengthened into one of days. It becomes a deluge of judgment on the earth. The words say seven days, but in such poetic dis- course seven might perhaps simply mean "many". Finally, there is a decided change in the scene The flood has passed away. The death -destroying hail-storm falls upon us, not simply the little hail-stones, but the great hail-stones. The day, of course, has come. But the effects of Adad's power so artistically set forth in this hymn are secondary, as placed beside the dignity of the god himself. The word of Adad is absolute and all-powerful. He is a god of great wrath. He is a real bull-god, of heaven and earth. He can put the heavens out of sight He can make day as black as the darkest night. He can split the earth with his lightning. He can flood the land with water. He can pelt its inhabitants with stones. Yet in all this he consults with father Bel. Obverse 1. [had]-e-a mu-zu an-[zak-ku] In the lightning flash thou proclaimest thy name! had-t-a is a W-clause, consisting of noun had, participle 2 and postposition a, and means "in the going out of the sceptre", or freely, "in the lightning flash". The apodosis is mu-zu an-zak-ku. had (PA) equals hattu, 'sceptre" (Br. 5573). The value had may be of Semitic origin, but note that its cognate hud is equal to namdru, "brightness" (Br. 5582), as is also kun, another value of PA "staff"; then PA = "a lighted torch", e we have had as equal to asu (Hymn to Bel, line 15). t is also equal to supu, "flashing" (Br. 5638). a equals tna, "in" (Br. 11365). mu-zu means "thy name", mu equals sumu, "name" (Br. 1235). an-zak-ku is a verb, an is an indeterminate verbal prefix. The context shows it to be of the second person (see MSL. p. XXVI). zak-ku may mean "utter a decree" (Br. 6519). For example, zak equals tamitu, "a decree" (Br. 6493). Perhaps it could as well be a verb signifying "to decree", or "to establish", ku also equals tamu, "utter" (Br. 10555), but it would be simpler to make ku a phonetic complement to zak. It may be that we ought to read the clause: "thy name utters the decree". But "thy name" has the usual position of the object. It is also rather awkward to regard zak as an object placed between the verbal prefix and the verb. 2 dimmer ^fa Jj'.^/, had-3-a mu-zu an-[zak-ku] Adad, in the mighty thunder and the lightning flash thou declarest thy name. — 59 — dimmer J^fgj.. this is the Sumerian name of the storm-god. Mer being one of the values of the sign IMMD. The fact that the sign in some cases in this hymn (e. g. lines 15 and 17) is followed by the phonetic complement ri or ra shows that Mer is the value intended for the name of the god. Mer is probably from imi changed to immer and then to Mer and hence, like imi, means "wind" and "storm". The name Mer offers no suggestion as to the origin of the Semitic names Rammdnu and Addu. bi-mah equals "mighty utterance", bi (see Hymn to Sin, line 13). mah (see Hymn to Bel, line 23). kad-e-a mu-zu an-zak-ku (see on line 1). 3. [dimmer^ jtfgf. d umu An-na bi-mah had-t-a mu-zu an-za[Jc-ku] Adad, son of Anu, in the mighty thunder and the light- ning flash thou declarest thy name. dumu (see Hymn to Sin, line 5, tu-mu). An-na, ideogram for the god of heaven, plus phonetic com- plement. Note that AN for the god Anu does not take the determinative god sign. Probably the omission is due to the desire to avoid the occurrence of AN twice in succession. It must have been after Adad had taken the place of Istar in the second triad of gods that Adad was called the son of Anu. The earlier arrangement was Anu, Bel, Ea, Sin, Samas and Ktar. The later order was Anu, Bel and Ea, as rulers of the universe, and Sin, Sama& and Adad, as rulers of heaven under the command of Anu. This new grouping was the result of a theological development. I&tar was found to be one of the planets, and, therefore, not to be classed longer along with Sin and Samas. Adad, the god of the atmosphere, was thought to be a personality of sufficient dignity to take the place formerly occupied by Istar. bi-mah hade-a mu-zu an-zak-ku (see on lines 1 and 2). 4. ii-mu-un nl-ki-ge bi-mah had-e-a mu-zu an-zak-\ku\ lord, dread of earth, in the mighty thunder and the lightning flash thou declarest thy name. u-mu-un (see Hymn to Bel, line 1). nl-ki-ge: n\ is a value of IMMU equal to puluhtu, "fear" (see Hymn to Bel, line 18). ki equals irsitu, "earth" (see Hymn to Bel, line 9). ge is a postpositive sign of the genitive (see Br. 5935. bi-mah had-d-a mu-zu an-zak-ku (see lines 1 and 2). 5. dimmer ]$&. u- mu . un ib-mal-la bi-mah had-S-a mu-zu an- [zak-ku] Adad, lord of great wrath, in the mighty thunder and and the lightning flash thou declarest thy name. — 60 — ib-nial-la: ib is a value of TUM equal to agdgu, "anger" (Br. 4954). mal is a value of IKU which is dialectic for PISANNU and also for MA.AL (see Hymn to Bel, lines 1 and 18, and Hymn to Sin, 2). ibmal = "wrathful" (Br. 2242). bi-mah had-e-a mu-zu an-zak-ku (see on lines 1 and 2). 6. tab-lab-ba ii-mu-un dimmer ama-an-ki-ga bi-mah had-i-a [mu-zu an-zak-ku] twin, lord, hull-god of heaven and earth, in the mighty thunder and the lightning flash thou declarest thy name. bar-tab-ba equals lu'dmu, "twin" (Br. 1896). mas equals tu'dmu (Br. 1811), while the cognate bar equals tappu, "companion" (Br. 1807). mas, which represents the idea "cut", is more primitive than bar which represents the idea "side", mas' is also equal to rndSu, "twin", a Sumerian loan-word in Assyrian, tab equals tappH (Br. 3775). tab may have been inserted, that bar "companion" should be taken rather than the narrower word "twin" (Hymn to Sin, 16). ba is a phonetic complement (Br. 102 and Hymn to Bel, line 25). Adad is called "twin" or "companion", because he possessed a composite nature, comprising in himself the elements of several gods. The manifestations of power seen in wind and rain and in lightning and thunder, would logically lead to the conclusion that his nature was divided, or that he brought to his aid several gods endowed with powers suited to different kinds of effort. The gods that aided Adad were sometimes looked upon as birds, one of whom was the god Zu, who presided over the tempest. Zu's mother mother was Siris, lady of the rain and clouds. Then there was Martu, the lord of the squall, and Barku, the genius of the light- ning. The son of Zu was a strong bull who pastured in the meadows, bringing abundance and fertility. There was also Sutu, the south wind. He , no doubt , was an agent of Adad's. There is another way in which Adad may be looked upon as twin-like in his nature. He could pass suddenly from the fiercest anger to gentlest kindness. He was represented in sculpture as carrying a battle-axe. Kings invoked his aid against their enemies. In his passionate rage he destroyed everything before him. When his wrath was appeased, however, there might come the gentle breeze and the refreshing shower. The fields which he had devastated he also caused to blossom and produce fruit and grain. dimmer (see Hymn to Bel, line 2). ama-an-ki-ga: ama equals rimu, "bull" (see Hymn to Bel, line 7. and 9). an (see Hymn to B61, line 18). ki (see on line 4). ga seems to be a postposition (see MSL. p. XVI). ga might perhaps be equal to baSu, "being" (Br. 6109). bi-mah had-e-a mu-zu an-zak-ku (see on lines 1 and 2). — 61 — 7. a-a dimmer filer u-mu-un ud-da bar-ru-a mu-zu an-zak-ku father Adad, lord, when the light is darkened, thou declarest thy name. a-a (see Hymn to Bel, line 3). ud-da: ud equals urru, "light" (Br. 7798, also Hymn to Sin, line 17). da is a phonetic complement (see Hymn to Bel, line 16). mu-zu an-zak-ku (see on line 1). 8. a-a dimmer fij^ ft-gal-la bar-ru-a mu-zu an-zak-ku father Adad, when the great day is darkened, thou declarest thy name. u-gal-la: H (see Hymn to Sin, line 17). gal-la (see Hymn to Bel, line 14). bar-ru-a: bar equals pardsu, "cut off" (Br. 1785). The idea "cut", however, is more usually expressed by the value mas (see on line 6). ru, being a phonetic complement, limits us to the choice of the value bar here. 9. a-a dimmer fii^ uku-gal-la bar-ru-a mu-zu an-zak-ku father Adad, when the great king is cut off, thou declarest thy name. uku-gal-la: uku a value of UG, which is here a Babylonian sign found, for instance, in the Cyrus Cylinder, equals both umu, "day", and Sarru, "king" (Br. 3861 and 3862). gal-la (see on line 8). 10. dimmer 3/^ M £ M ^ n . na bi-mah had-%-a mu-zu an-zak-ku Adad, king of Anu, in the mighty thunder and the lightning flash thou declarest thy name. dimmer fifo ( see on i^ 2). u ku (see MSL. 344 and on line 9). 11. mu-zu kalam-ma mu-un-rii-ru-ru Thy name is mightily magnificent in the earth. mu-zu (see on line 1). kalam-ma: kalam as a value is related to the sign-name KALAMMU and equals mdtu, "land" (Br. 5914). We have already had the value un (see Hymn to Bel, line 1). ma is a phonetic complement (see Hymn to Bel, line 1). mu-un-ru-rii-ru: mu-un (see Hymn to Sin, line 17). ru-rii-ru (see Hymn to Sin, line 14). A double form like ru-ru is common, but the triple form is rare, and expresses a very unusual emphasis. 12. me-lam-zu kalam-ma tug-gim im-mi-in-dul The brightness covers the land like a garment. me-lam-zu (see Hymn to Bel, line 21). kalam-ma (see on line 11). — 62 — tug-gun: tug equals subatu, "clothing" (Br. 10551). gim is an EK form. We have had the ES form dim (Hymn to Sin, line 11). immi-in-dul: im is an indeterminate verbal prefix, but commonly used for the third person (see Br. p. 545). mi-in is a verbal infix, used chiefly of the third person (MSL. pp. XXIV and XXXII). Its antecedent here is kalam-ma. dul equals katdmu, "cover", but du also equals .subtu, "dwelling" (see Hymn to Bel, line 14), connoting in both instances the idea "cover, shelter". 13. za had aka-zu-m kurgal a-a dimm ^ r Mu-ul-lil sag im- da-sig-gi The stone of the sceptre of thy thunder strikes the head of the great mountain, father Bel. za equals abnu. "stone" (Br. 11721 and Hymn to Sin, line 18). There is another sign used more commonly than ZAU to represent "stone"; namely, DAKKU. had (see on line 1). aka-zu-su: aka equals ramdmu, "roar" (Br. 4746). The meaning of RAM as ramdmu seems to come through mnemonic paronomasia by way of the value aka as equal to rimu, "love". It is important to distinguish ramdmu from Hamman, an Assyrian name for Mer meaning "thunderer", as well as from ramdnu, "self". ramdnu self is often a pun on Ramman. zu (see Hymn to Bel, line 21). sii (see Hymn to Bel, line 15). kur-gal: kur (see Hymn to Bel, line 3). gal (see Hymn to Bel, line 14). a-a dimmer M u -id-lil (see Hymn to Bel, line 3). In the Hymn to Bel (line 16), Bel seems to be called a mountain. The thought probably is suggested by E-kur of Nippur. 14. ursa-zu hma gal dimmer Nin-lil ba-e-di-hu-lah-e Thy thunder terrifies the great mother Belit. ursa equals ramdmu (Br. 8556). ur is a value of HAR which itself may mean ramdmu (Br. 8539) and 3a is a value of DU which we know means aldku. ursa must mean "advancing thunder". hma equals ummu, "mother". The idea of "mother" arises out of "amplitude", which the sign is intended pictorially to represent. damal is a common value of the same sign (see Hymn to Bel, line 10). gal (Hymn to Bel, line 14). dimmer Nin-lil. Nin-lil is the Sumerian name of Belit, the consort of Bel. Nin equals Bellu, "lady", lil has the same meaning as in En-lil or Mid-lil (see Hymn to Bel, line 2). Kin-lil is exactly the reverse with respect to sex of Em-lil. Belit, like Bel, had a temple at Nippur which dates back apparently to the time — 63 — of the early dynasties of Ur. It was, however, simply a dim shadow of the temple of Bel. The goddess of the divine family never achieved the popularity attained by the god , the father of * the family. Besides being called Nin-lil, "lady of mercy" (Br. 5932), she was sometimes called Nin-har-sag, "lady of the high mountain", which would indicate that she dwelt with Bel in E-kur , "the mountain house". Under the name of Nin-har-sag, Belit had a temple also at Girsu, one of the divisions of the town of LagaS. Nin-har-sag was sometimes addressed as "the mother of the gods". ba-e-di-hu-ldh-e is a verb, ha is an indeterminate verbal prefix. Here it is third person (see Hymn to Bel, line 25). e (see Hymn to Bel, line 18). di is an unusual infix; it is probably used here in the interest of vowel harmony for da (see Hymn to Bel, line 16). hu-ldh is the verb itself and is equal to galdtu, "frighten" (Br. 2076). On closer analysis, hu must be a prefix of generalization ; for example hu may equal amelu, "man" (Br. 2050). Idh must be the real verb; it is equal to galdtu (Br. 6166). e must be a vowel of prolongation. The usual phonetic complement after Idh is ha. The fear of the lightning of Adad in this hymn is somewhat like that expressed in the Babylonian Epic of GilgameS, Eleventh Tablet. The lord of the storm caused the heavens to rain heavily. There arose from the foundation of heaven a black cloud. The thunderbearers marched over mountain and plain , and Ninib con- tinued pouring out rain and Adad's violence reached to heaven. The southern blast blew hard. Like a battle-charge upon mankind the waters rushed. One could no longer see an other. The gods were dismayed at the flood. They sought refuge by ascending the highest heaven, cowering like dogs. On the battlements of heaven thy crouched and Istar screamed like a woman in travail. 15. din 9 ir En-lil-li dumu-ni dimmer Mer-ra h mu-un-da-an-aka Bel to his son Mer measures out power: dingir En-lil-li: Bel's name has appeared before in this hymn, but in the ES form (line 13). din a ir En-lil (see Hymn to Sin, line 5). It (see Hymn to Bel, line 23). dumu-ni: (see on line 3). ni (see Hymn to Bel, line 13). a (see Hymn to Bel, line 14) = ID. mu-un-da-an-aka: mu-un (see Hymn to Sin, line 17). da-an is a verbal infix (MSL. pp. XXIV and XXXII). Its antecedent here is dumu-ni. aka: we have had aka equal to ramdmu (line 13), but here we have aka equal to madddu, "measure out", madddu, "measure out", is a pun on madddu, "love" (thus MSL. p. 21). — 64 — 16. mulu dumu-mu u um-me-si-si-si u um-me-ki-ld-ld Thou who art my son, the day thou didst lift up the eye, the day thou didst look! mulu: The sign is the usual ideogram for •man", but may stand for the Assyrian s"a, as here. Note that the sign takes the value lu in composition (see Hymn to Bel, line 20). dumu-mu: dumu (see line 3). mu is a suffix of the first person (Br. 1241). There are three pronominal mu's. First, the determinate pronominal suffix mu of the first person, cognate with ma-e, the personal pronoun of the first person ; this is the mu we have here. Secondly, there is a mu of mu-un, the indeterminate verbal prefix, mun or mu-un is simply this mu nasalized. We have had this mu quite often. Finally, there is another mu, an indeterminate suffix, which is related to mu of mu-un, rather than to mu, the cognate of ma-e. This indeterminate mu is found at the end of relative clauses. We shall meet it in the Hymn to Tammuz (see below). H (see Hymn to Sin, line 17). um-me-si-si-si is a verb, um-me is a indeterminate verbal prefix, but is chosen here for the second person, since mu-un is so often used for the third person, umme is not a very common prefix. It stands for ume which is a shortened form of umeni. it": SI with the value ige or ide we have seen equals mu, *eye" (see Hymn to Sin, line 16). it' here, however, seems to be regarded as a part of the verbal stem and hence slips in between the prefix and the root, si-si (see Hymn to Bel, line 22). The Sumerian idiom means *fill the eye". um-me-Si-ld-ld: um-me-Si (just explained). Id-Id: Id is a value of LALLU which occurs as a phonetic complement in the word En-lil-ld (Hymn to Sin, line 5) also equals naSu, "lift up" (Br. 10101). 17. d * mmer Mer-ri u um-me-Si-sisi u um-me-Hld-ld Adad, the day thou didst lift up the eye, the day thou didst look! dimmer jj/g,. ( see on \[ ne 2). ri (see Hymn to Bel, line 19). u um-me-si-si-si u um-me- si-ld-ld (see on line 16). 18. u iminna-bi-mes" ba-gan-tal-ld u um-me- si-ld-ld During those seven days thou didst blow a full blast, when thou didst look. & (see Hymn to Sin, line 17). iminna-bi-vieS: iminna is the Sumerian word for "seven". The sign in our text consists of seven uprights, four above and three below. The Assyrian form consists of three above, three in the middle and one at the bottom, bi is the demonstrative pronoun — 65 — = "those" (Br. 5134 and Hymn to Sin, line 27). mes is the Sumerian sign of the plural number (Br. 10470). The sign is composed of ME and ES and means 'many". ba-gan-tal-ld: ba (see on line 14) ; ba = prefix, gan is an infix here of adverbial and corroborative character (see Hymn to Bel, line 9). tal is a value of RI equal to zdku, "blow" (Br. 2581). We assume tal to be the correct value because of the following LALLU = Id (see on line 16). u um-me-si-ld-ld (see line 16). This interesting statement on the flood agrees entirely with the story of the flood in the Eleventh Tablet of the Babylonian Epic of Gilgames. The difference between the length of the Hebrew and that of the Babylonian deluge is significant. The narrative of Pirnapistim , the Babylonian Noah, is quite graphic. He represents the gods as seated weeping, their lips covered in fear. Six days and nights the wind blew. When the seventh day appeared, the storm subsided, the sea began to dry and the flood was ended He looked upon the sea, man- kind was turned to clay, corpses floated like reeds. He opened the window. He sent forth a dove which returned. He sent forth a raven , which saw the carrion on the water , ate, and wandered away, but did not return. He built an altar on the peak of the mountain and set forth vessels by sevens. The gods smelled the savour and gathered to the sacrifice, and the great goddess lifted up the rainbow which Anu had created. Those days he thought upon and forgot not. 19. u I di-zu-ka har-ha-ra ab-ba u um-me-si-ld-ld It was the day of the word of thy judgment, bull-god of the abyss, the day thou didst look. u (line 16). I equals amdtu, "word" (Br. 518, see also Hymn to Sin, line 16). di-zu-ha: di equals denu, "judgment" (Br. 9525 and Hymn to Bel, line 7). zu (Hymn to Bel, line 21). ka = nota genitivi (Hymn to Bel, line 1). har-ha-ra is the same as hhr-har-a. hhr is a value of GUTTU, meaning kardu, "heroic one" (MSL. p. 174). We have had the sign with the value gu (Hymn to Bel, line 9). ha-ra, phonetic representation of hhr-a, with the same meaning as hhr of GUTTU, plus phonetic complement. ab-ba: ab equals tdnitu, "sea" (Br. 3822). The common word for "sea" is AB.ZU, written ZU.AB, meaning "sea of wisdom", the abode of Ea, the god of wisdom, ab also equals aptu, "abyss" (Br. 3815). ab, "sea", or "abyss" is a shortened form of a-ab, 5 — 66 — "water enclosure", 'water space". AB with the value 6s we have had (Hymn to Sin, line 10). u um-me-si-ld-ld (line 16). 20. nim-gir luh su-si-sii mu-ra-du-ud As the lightning, a messenger for terror, thou didst go. nim-gir equals birku, "lightning" (Br. 9020). nim-gir literally means "high lightning", nim equals elu, "high", gir alone equals birlcu (Br. 306). The sign GIRU in its primitive form is a picture of a "dagger". From the conception of the "dagger", there is, of course, but a short step to that of the forked lightning. luh equals sulckallu, "messenger" (Br. 6170). We have had the sign SUKKALLU with the value lah (line 14, lah, and Hymn to Sin, line 27). su-Si-Su equals noun su-Si and postposition sit. su-si: SU.SI means "increase of eye" and equals salummatu which means "splendour", or perhaps "terror". SU.SI might be read su-lim. SU.ZI, however, has the same meaning y (see Br. 235 and 187, also MSL. p. 298), proving the reading SU.SI. mu-ra-du-ud: mu (see Hymn to Bel, line 18). ra is an infix of adverbial character denoting motion (MSL. p. XXIV). du-ud is no doubt for du-du, an intensified form of du (see Hymn to Bel, line 23, gin). 21. mulu dumu-mu rii gin-na-gin-na a-ba zi-gi-en te-ga When thou who art my son goest violently about, who can attack like thee! mulu dumu-mu (see on line 16). ru equals nakdpu, "break forth violently", or "storm furiously", (Br. 9144). Here we come near to the primary idea of the sign which is that of "the goring bull" (see Hymn to Sin, line 14). gin-na-gin-na: DU = aldku may have any one of three values, gin, turn or ra (Br. 4871). gin is the correct value here, as is shown by the phonetic complement na. The value du must be closely related to turn and gin. du by change of d to t and by addition of the nasal m becomes turn, turn by change of t to g, of u to i and of m to n becomes gin. a-ba equals mannu, "who" (Br. 11370). See also below. zi-qi-en probably is a phonetic and dialectic form for za-e-gim (line 22). te-ga: te equals tehu, "attack" (Br. 7688). ga: BA is probably dialectic for ga (Br. 103) which would be the same as PISANNU, i. e., ba$u } "being", or §akdnu, "establishing". — 67 — Reverse 22. ki-bala hul gig a-a muh-zu-su a-ba za-e-gim te-ga The troublesome evil hostile land, father, which is against thee, who like thee can attack! ki-bala: ki (see Hymn to Bel, line 9). bala equals palu, •weapon" (Br. 276). From the idea of "weapon", it is easy to pass to that of "hostility", expressed by nukurtu (Br. 272). hul equals limnu, "bad" (see Br. 9502 and Hymn to Sin, line 16, hill). gig equals marsu, "sick" (Br. 9235). The sign is composite, the principal element of which is MI meaning "black". a-a (see Hymn to Bel, line 3). muh-zu-su: muh equals eli, "upon", or "against" (Br. 8841). zu (Hymn to Bel, line 21). sit (Hymn to Bel, line 15) governs the phrase muh-zu. a-ba (see on line 21). za-e-gim: za-e (see Hymn to Bel, line 16). gim (see line 12). te-ga (see on line 21). 23. nd imi tur-tur-e su-um-me-ti a-ba za-e-gim te-ga The little stone of the storm do thou take. Who can attack like thee! nd: DAKKU has three values for abnu, "stone", za, si and nd. We have also had the sign ZA with the value za equal to abnu (line 13). No doubt DAKKU indicates "hailstone" here. imi is the common value of the sign IMMU for sdru, "storm" (Br. 8369). tur-tur-e: tur (see Hymn to Sin, line 28, ban-da). The sign is DUMU (lines 3, 15 and 16). e (see Hymn to Bel, line 3). su-um-me-ti: su is a part of the verbal conjugation (see Hymn to Bel, line 25), making it causal, um-me (see on line 16). ti equals laku, "take" (Br. 1700). This is the same word as ti meaning "life" (Hymn to Bel, line 16). a-ba za-e-gim te-ga (see on line 22). 24. nd gal-gal-e su-um-me-ti a-ba za-e-gim te-ga The large stone do thou take. Who like thee can attack! nd (see on line 23). gal-gal-e: gal (see Hymn to Bel, line 14). e (see Hymn to Bel, line 3). su-um-me-ti a-ba za-e-gim te-ga (see line 23). 25. nd tur-tur-zu nd gal-gal-zu muh-ba u-me-dm Thy little stone, thy large stone, on it (the land) let it be! 5* — 68 — nd (see on line 23). (jal-qal-zu: gal (see Hymn to Bel, line 14). zu (Hymn to Bel, line" 21). tur-tur-zu: tur (see on line 23). muh-ba: muh (see line 22). ba is a pronominal suffix of the third person singular (Br. 114). ii-me-dm verb in the imperative mood, u-me, the same as um-me (line 16). dm (see Hymn to Bel, line 12). 26. ki-bala-a zi-da-zu u-mu-e-gul da bur su ii-mu-e-se The hostile land thy right hand destroys. It gives com- plete destruction (?) ki-bala-a (see on line 22). a (see Hymn to Bel, line 9). zi-da-zu: zi equals imnu, "right hand" (Br. 2312). da is a phonetic complement (see Hymn to Bel, line 4). zu (see Hymn to Bel, line 21). u-mu-e-gul: u is an indeterminate verbal prefix; it is used of the third person (Br. p. 547 ; see also Hymn to Bel, line 1). mu-e constitutes a double verbal infix, the mu being pronominal and the e adverbial, mu (see line 16 and Hymn to Bel, line 18). e (see Hymn to Bel, line 18). gul equals abdtu, "destroy" (Br. 8954). da equals idu, "strength" (see Hymn to Bel, line 16). bur equals nasdhu, "tear away" (Br. 7528). The sign SLRU occurs only here in all of the four hymns of this Thesis, su is the common word for "body", represented by zumru (Br. 172). This translation is only provisional. ii-mu-e-se: u-mu-e (just explained) se equals naddnu, "give" (Br. 4418). Briinnow gives to the sign the value si, when it stands for naddnu. 27. dimmer Jj^^-.ri dug-dug-ga a-a muh-na-sii ges-ni ba-si-in-ag Adad, when he speaks (to one), father, on him he imposes his government. dimmer Mer-ri (see on line 17). dug-dug-ga is a /wri-clause equal to "in commanding", dug (see Hymn to Sin, line 15). a-a (see Hymn to Bel, line 3). muh-na-sii: muh. (see line 22). na, pronominal suffix of the third person (see Hymn to Bel, line 1). su (see Hymn to Bel, line 15). ge$-ni: ge§ equals sutesuru, "government" (Br. 5706). ni Hymn to Bel, line 13). ba-H-in-ag: ba (see Hymn to Bel, line 25). Sufix si-in (see Hymn to Sin, line 16). ag (see Hymn to Bel, line 25). — 69 — 28. a-a ^ mm « r Mer e-ta c-a-ni u \ di na-nam Father Adad, when he comes out of the house he fixes the day of judgment. e-ta: e (see Hymn to Sin, line 3) ta (see Hymn to Bel, line 15). i-a-ni: e (see Hymn to Bel, line 15). a is a vowel of pro- longation, which c is accustomed to take (see Hymn to Bel, line 9). ni (see (Hymn to Bel, line 13). u (see Hymn to Sin, line 17). i (see on line 19). di (see on line 19). na-nam : na is an indeterminate verbal prefix (see MSL. p. XXIV and Hymn to Bel, lines 1 and 18). nam evidently a verb here, equals simtu, "fixing" (Br. 2103). 29. e-ta eri-ta e-a-ni uku dan-da na-nam When he comes out of the house out of the city, he fixes the mighty day. e-ta (see on line 28). eri-ta: eri (see Hymn to Bel, fine 13). S-a-ni (see on line 28). uku (see on line 9). ban-da equals ekdu, "strong" (Br. 4127). ban-da, following the idea "strength", also equals "youDg" (see Hymn to Sin, line 28). na-nam (see line 28). 30. eri-ta an-na-ta gar-rani u I har-ra na-nam When he establishes himself out of the city, out of heaven, he fixes the day of curse. eri-ta (see line 29. anna-ta: an-na (see Hymn to Bel, line 18). ta (see Hymn to Bel, line 15). gar-ra-ni: gar equals iakdnu, "establish" (Br. 11978). ra, phonetic complement, (Hym to Bel, line 3). ni (see line 28). u (see Hymn to Sin, line 17). \ (see on line 19). har-ra: har equals usurtu, "curse" (Br. 8545). ra, phonetic complement. na-nam (see on line 28). 81. . . £r lim-ma dimmer j/^ .... Hymn to Adad. — 70 — Chapter IV Tablet 29628, Plate 19, Hymn to Tammuz Obverse 1. ies-e tus(KXJ)-e-na eri er(A.SI)-ra na-nam To the brother whose dwelling is the city of weeping, thus : 2. a-kala ses-e tab An-na The mightiness of the brother, the companion of Anu! 3. a-kala h(ID)-ba en dimmer Dumu{T\JR)-zi The mightiness of his power, the lord Tammuz! 4. duwiu(TUR) e(BYT)-gal-a-ni nu mu-un-su(SUD,S\JG)-ga-mu The son whose temple is not far away! 5. azag dimmer JSJand-geQLYI) £(BIT) An-na-ka im-me The shining one of Istar, who is in the house of Anu! 6. mulu u-sun-na-ge(KIT) nu mu-un-su-ga-mu The one of plant-germination, who is not far away! 7. azag dimmer Nand-ge(KlT) za NANNA Unw#(UNU)- w -A;a im-me The shining one of Ktar, who is the NANNA-stone of Erech! 8. mulu zib(KA)-ba-ra-ge(KlT) nu mu-un-su(SUD,SXJG)-ga-mu The one of speech, who is not far away! 9. bara-ka azag dimmer Nand-ge(KlT) te ki-ka im-me In the temple, the shining one of Istar, who is the foundation of the land! 10. mulu ka-ds-ka-sa-ge(KIT) nu mu-un-su(S\JD,SXJG)-ga-mu The one of much wine, who is not far away! 11. azag dinuner Nana- ge(KlT) Sh(LlB)-mu u-sun mu-un-simal(IG) The shining one of Istar, whose heart is full of plant-production ! 12. mulu hul-mal(IG) nu mu-un-su-ga-mu The one enduring evil, who is not far away! 13. dimmer mui!m(GE§TIN) An-na-ge{KlT) ka$(Bl)-ra-bi mu-un- sub(RXJ) The wine-god of Anu, to whom they present their offering! 14. mulu it-sun-na-ge(KlT) a-na-am(A.AN) su-ba ab-ru(UL) The one of plant-germination, what does his hand ordain! 15. mulu zib(KA.)-ba-ra-ge(KIT) The one of speech! 16. mulu ka-d,i-ka-sa-ge(KlT) The one of much wine! — 71 — 17. mulu hul-mal(~LG) ana-dm(A. AN) su-ba ab-gin(DJJ) The one who endures evil, whither does his hand go! 18. dimmer Tnwtfn(GESTIN) An-na-ge(KlT) PAHADU sigisse-ra mu-un-sub(KU)-bi The wine-god of Anu, to whom they offer the lamb of sacrifice ! 19. nim-me azag d i mmer Nand-ra 1(KA) mu-un-na-ab-e-e The lofty one, the shining one of I§tar, to whom they speak! 20. nim-me ki mu-lu ni ma-ra an-pad-de(NE) a-na mu-un-ba-e-e The lofty one of earth who is the abundance of the land, to wbom they speak! what do they say? 21. 2(BIT) kas(BI)-a-ka e(BIT) gurun(KlL)-na-ka dumu(TXJ~R) mu- lu azag zu-ge(KIT) ne-ne mu-un-til-li In the house of wine, in the house of fruit, the son, the shining one of wisdom, who indeed lives! 22. nim-me azag dimmer ?nwfrVi(GESTIN) An-na-ge(KIT) t(KA) mu-un-na-ab-e-e The lofty one, the shining one, the wine-god of Anu, to whom they speak! 23. nim-me ki ses ma-ra an-pad-de(!$E) a-tta-aWi(A.AN) mu-un- ma-al The lofty one of earth, the brother of the land, to whom they speak! what is it (that they say)? Reverse 24. a(BIT) kas(BI)-a-ka e(BIT) gurun(KIL)-na-ka dumu(TTJR) mulu azag zu-ge(KIT) sigisse-sag tuk-a-na In the house of wine, in the house of fruit, the son, the shining one of wisdom, who has a great sacrifice! 25. ur-sag 9% ku-a sag-mal-mal-ge(KIT) The hero of great weapons! 26. dimmer mutin (GESTIN) An-na-ge(KIT) u-sun-na sag-mal- mal-ge(KIT) The wine-god of Anu, the great plant-germinator ! 27. u-sun gurun(KlL)-gurun(KIL) u-sun gurun(KXL)-gurun(KlL) ses-mu u-sun gurun(KIL)-gurun(KIL) The germinator of many fruits, the germinator of many fruits, my brother, the germinator of many fruits! 28. u-sun a-ra-li u-sun gurun(KIL)-gurun(KIL) ses-mu u-sun gu- run(EILygurun(KIL) The germinator of the lower world, the germinator of many fruits, my brother, the germinator of may fruits! — 72 — 29. in-nu y/S(U§) 0" gu-ga-i «l I ■ ■ MM IHffi Hn i inn Ml ■ ■ . i i ■ , ; isil 1 ii W I