CORRECTIONS TO PARTS 2 AND 3 0 Page I2I, 5, translate “sadly 1 wail” for “shall their misery be”? 123, 32-3, see variant 2154, Obv. 25 = No. 6 in part 4. 125, for Reverse. 9- 1 3, read 10-14. 141, note I, read Cst. 1578, 11 7 and ma-ni-ib-i-i.,, 145, The title of Gestinanna in Ur-Bau, Statue VI 6 is nin-gu-a-si-a which proves that the name of the goddess of wine should be pronounced Nin-gu-si. 1 59, 20, dg-tur not dg-p-em. 181, note 5, read BE. 29, 1 111 20 and IV end. 183, note 5, read 148 for 138. i87t read obverse 11 10, not reverse line 10. 199, 28, ar-^iL 212, 31, ScHEiL would render, “As to the axe, double was its edge.” 215,36, render, “An only hero”; also 219, 27 and see Hroiny, N inrag, 28, 10 UNIVERSITY OF PENNSYLVANIA THE UNIVERSITY MUSEUM PUBLICATIONS OF THE BABYLONIAN SEd:TIOM VoL. X No. 1 SUMERIAN EPIC OF PARADISE, THE FLOOD AND THE FALL OF MAN BY STEPHEN LANGDON PHILADELPHIA PUBLISHED BY THE UNIVERSITY MUSEUM 1915 CONTENTS PAGE INTRODUCTION 5 Synopsis 6 I Dilmun ' 8 The End of Paradise 13 The Poem on the Creation and the Flood 14 The References to the Creation of Man 16 Marduk Associated with Aruru 22 Her Connection with the Story of the Decapi- tation OF Marduk 23 The Eridu Tradition. 26 • ✓ Relation of the Two Sumerian Poems to these , i Traditions 27 Ihe Greek Tradition Concerning Prometheus. . 29 The Egyptian View 34 The Biblical Form of the Assistance of the Mother Goddess 35 The Eridu Version of the Fall of Man 38 The Nippurian Version of the Fall of Man on THE Tablet in the University Museum 49 The Hebrew Tradition. 56 (3) ' . 4 CONTENTS PAGE The Babylonian Tradition Concerning the Pre- DiLuviAN Period 62 The Meaning of the Name Tagtug 66 TRANSLITERATION AND TRANSLATION 69 Note on Obverse III, II 85 FRAGMENT OF A LEGEND CONCERNING ZI- UD-SUD-DU, HERO OF THE FLOOD 88 DESCRIPTION OF PLATES 91 INDEX 92 ABBREVIATIONS 98 AUTOGRAPH PLATES i-iva PHOTOGRAPHIC PLATES v-vi THE SUMERIAN EPIC OF PARADISE, THE FLOOD AND THE FALL OF MAN INTRODUCTION In the autumn of 1912 the author copied, among about fifty others, a triangular fragment of a tablet in the Nippur collection in the Museum. This fragment, which had been numbered 4561, can be distinguished clearly in the right upper corner of the obverse and right lower corner of the reverse of the restored tablet shown in Plates V and VI which show the tablet in its natural size. The contents of this fragment were first mentioned by my colleague. Professor Sayce, at the June meeting of the Society of Biblical Archaeology in Lon- don, at which our lamented friend. Professor R. F. Harper, was present and contributed memorable remarks. An epit- ome soon afterwards appeared in the London Times. Later the Museum authorities found other portions of this remark- able text which obviously contains a Sumerian version of the Flood and the Fall of Man, antedating by at least a thousand years the version in Hebrew. The photograph will show how well the Museum authorities have succeeded. To my original fragment they have added one large fragment and one small one which practically restores this large six column tablet. This edition has been made from my copy of the original frag- ment and photographs of the later joins. The composition is of an epical nature and probably repre- sents more nearly than any production yet discovered the ^The author published an account of this fragment in the June number of PSBA. 1913. (5) 6 UNIVERSITY MUSEUM BABYLONIAN SECTION national epic of the religious and cultured Sumerian people. The theme is too humanitarian and universal to be called national, but in those days, and in that part of the world, Sume- rian culture was synonymous with world culture and her great religious traditions became universal traditions, adopted by the Semitic peoples who subsequently came upon the scene of history. The colophon describes the composition as a "hymn of praise.”^ Synopsis The theme which inspired this epic is the Fall of Man, and it will be generally admitted that this theme suggests the most profound ideas and inspires the deepest emotions of man. Enki the water god and his consort Ninella or Damkina ruled over mankind in paradise, which the epic places in Dilmun. In that land there was no infirmity, no sin and man grew not old. No beasts of prey disturbed the flocks, and storms raged not. In a long address to her consort, Ninella glorifies the land of Dilmun, praising its peace and bliss. And all things were so. But for some reason which is all too briefly defined Enki the god of wisdom became dissatisfied with man and decided to overwhelm him with his waters. This plan he revealed to Nintud the earth mother goddess, who with the help of Enlil m the earth god had created man. According to Col. 11 32 Nintud under the title Ninharsag assisted in the destruction of humanity. For nine months the flood endured and man dissolved in the waters like tallow and fat. But Nintud had planned to save ^ ^ag-sal. For a similar composition see BE. XXXI 14-18, a hymn to Dungi. Connected with this liturgical note is the use of the verb ^ag-sal at the end of cylinders A, B of Gudea; see SAK. 122; 140. STEPHEN LANGDON SUMERIAN EPIC OF PARADISE 7 the king and certain pious ones. These she summoned to the river’s bank where they embarked in a boat. After the flood Nintud is represented in conversation with the hero who had escaped. He is here called Tagtug and dignified by the title of a god. He becomes a gardener for whom Nintud intercedes with Enki and explains to this god how Tagtug escaped his plan of universal destruction. This at any rate is the natural inference I to be made from the broken passage at the end of Col. Ill of the obverse and the beginning of Col. 1 of the reverse. Enki became reconciled with the gardener, called him to his temple and revealed to him secrets. After a break we find Tagtug instructed in regard to plants and trees whose fruit the gods permitted him to eat. But it seems that Nintud had forbidden him to eat of the cassia. Of this he took and ate, whereupon Ninharsag afflicted him with bodily weakness. Life, that is good health in the Babylonian idiom, he should no longer see. He loses the longevity of the prediluvian age. Such in the Sumerian epic is the conception of the fall of man. His great loss consists in being deprived of extreme longevity and good health. The fall from primeval sinlessness is not mentioned here. But we infer from column two that sin had already entered into the souls of men before the flood and caused Enki to send that great catastrophe. In a real sense, therefore, our epic contains both the fall from purity and the fall from longevity. The latter is brought about by eating of the tree, and this was considered the greater disaster. We now find that man is fallen on toil and disease. Where- fore the gods send him patrons of healing, of plants, and various arts to comfort him and aid him in his struggle for existence. 8 UNIVERSITY MUSEUM — BABYLONIAN SECTION Dilmun Tablet No. 4561 locates Paradise in Dilmun and apparently Tagtug the gardener dwelled here after the flood. Also the epical fragment of Creation and the Flood published by Dr. Poebel says that Ziudgiddu, the king who survived the deluge, received eternal life and lived in the mountain of Dilmun.^ This land is frequently mentioned in the inscriptions of all periods as an important province in the extreme south of Baby- lonia. Sargon the ancient speaks of Dilmun in connection with the Sea Land,^ after which he turned his attention to Der a city in Ashnunnak on the Elamitic border. Magan (Arabia), Meluhha (Egypt), Gubi and the mountain of Dilmun are mentioned together by Gudea,® and the boats of Dilmun, Magan and Meluhha occur together in a lexico- graphical list.^ The copper of Dilmun, Magan and Meluhha is mentioned in another text.® Geographical lists also con- nect Eridu and Dilmun,® a fact of special interest, since Eridu, on the Euphrates near the head of the Persian Gulf, is the most famous center of the cult of Enki the water god. Our text affords abundant proof that Enki was also connected with the religious traditions of Dilmun. Nebo, the city god of Barsippa and also connected with the Enki water cult, has at least eleven Sumerian titles as a god in Dilmun, whence we may suppose that * The classical ideogram for Dilmun is and in the earliest known Sumerian passage it has also this form, Gudea, St. D IV 10, as in CT. 15, 27, 7 a Sumerian text of the Isin period. But IV Raw, 36 No. i Obv. A 21 has the form and our text has ^ and No. 4562, 2 (a text copied by the author) has 2 King, Chronicles II 92. 3 St. D IV 10. 88 V 5-7. Note also that Sargon, the ancient, conquers Dilmun, Magan and Me- luhha, CT. 13, 44 B 16. ® V Raw. 27A 25-7. MIR. 53A II. STEPHEN LANGDON — SUMERIAN EPIC OF PARADISE 9 Barsippa derived this deity from Dilmund Also Zarpanit, consort of Marduk, son of Enki, has seven Sumerian titles as a deity of Dilmund Thus Dilmun was associated with the water god in the earliest Sumerian traditions and in Babylonian the- ology. Still more noteworthy is the constant association of Dilmun with Elam and Ansan. Zarpanit of Dilmun is followed by the Zarpanit of Elam in a theological list of gods.® Astrological texts also reflect the ancient importance of Dilmun and its association with Elam, in that eclipses occurring in the third month (Sivan) portend the ruin of the king of Dilmun, and those occurring in the second month (Ajar) portend the ruin of the king of Elam.^ Delitzsch many years ago identified Dilmun with the island Bahrein;® although that scholar does not expressly defend this identification, yet this inference has been accepted and generally adopted. The identification with the largest of the Bahrein islands has been suggested to scholars by passages in the inscriptions of Sargon, who in describing his invasion of Bit-Jakin (the seacoast land at the head of the Persian Gulf) and Elam says, “Upiri king of Dilmun, who had made an abode in the midst of the sea towards the East, like a fish a distance of 30 kasgid heard of the might of my royal power and brought tribute.”® If this passage be taken literally we must infer that an island is intended, or as Delitzsch says, "at any rate a peninsula.” But we now know that in Assyrian historical inscriptions the 1 CT. 25, 35A 20-30. ^ Ihid. 12-18. ® Ibid. 1 . 19. ^ViROLLEAUD, Sin, XXXIII. See Jastrow, Religion, II 505. ® See Delitzsch, JVo Lag Das Paradies?, 178. ® WiNCKLER, Sargon, p. 61 1 . 370; 84 I. 20; cf. 64 1 . 381; 126, 144; 150, 55; 180, 23. lO UNIVERSITY MUSEUM BABYLONIAN SECTION kasgid or hour’s march was 5346 meters^ or 3.3218+ English miles. If we suppose that Sargon intended to state the distance from the innermost shore of the Persian Gulf as it was in his day, that is 1 5 or more miles further inland than at present, we assume that Dilmun lay about 100 miles from that point, say a degree and a half south of modern Basra. Of course Dilmun, if it designated a province on the Elamitic side of the Persian Gulf in the region of modern Laristan, may have included all the small islands off that coast such as Shaikh Shuaib, Kais and Kishm. All of these are considerably more than 100 miles from Basra, but Sargon may be using some point farther south as his place of reckoning. Dilmun cannot be an island in another passage of this same Sargon who says, “The land Bit-Jakin which lies on the shore of the salt stream^ as far as the boundaries of Dilmun as one land I ruled.’’® Here Dilmun and Bit-Jakin form a con- tiguous territory. On the whole the identification with a strip of land from about the twenty-ninth degree of latitude south- ward along the eastern coast of the Persian Gulf including the islands off the coast perhaps as far as the strait of Ormuz and the Arabian Sea will satisfy all the known references concerning Dilmun. The expression of Sargon, “in the midst of the sea,’’ will then refer to one of the small islands of the province to which the king Upiri fled. This location of the Sumerian Paradise will explain also the curious geographical boundary given in the Hebrew tradition concerning the Garden of Eden. In Chapter 11 10-14 of Genesis the Hebrew preserves a geographical description which is ob- 1 So F Thureau-Dangin in a letter to the author who bases his calculations upon the length of the side of the stage tower in Babylon, 91 m. (not 100 as Weissbach gave) which results in 5346 m., not 6014 m. as previously calculated. 2 1, e., the Persian Gulf, ndru marratu. ^WiNCKLER, ibid., 84 1 . 25; cf. 138, 19 and below 15; 144, 19; 152, 86; 160, 26. STEPHEN LANGDON SUMERIAN EPIC OF PARADISE I I viously derived from Sumero-Babylonian cosmology and can be understood only by comparing the description with a Baby- lonian map of the world as they understood it. Fortunately such a map for early Babylonian and Assyrian cosmology exists.^ Here Babylon is the center of a flat circular surface, with the land of Assur located to the right. On the upper edge the draughts- man indicates mountains, probably the highlands of Armenia. In the right lower corner is the city Dir and at the left bottom Bit-Ja’kinu or the seacoast lands. Beyond this to the south appear canals {e-ku) and marshes (apparu). In the upper left corner, i. e., in the northwest, the scribe places the Hittites (ha-at-Um). Around this circular world flows the ndru mar- ra-tum, the bitter river, which is the Babylonian name for the Persian Gulf. Beyond this stream lie at least five regions or countries of whose existence the geographers had a vague monition. Let us suppose that the ancient Sumerians held the same conceptions in regard to Paradise. Around it flowed the "Bitter Stream,” or the Persian Gulf, upon whose eastern bank tradition located Paradise in the land of Dilmun. Into this stream on the north flow the Tigris and Euphrates. In the far southeast the Indus flows into the Arabian Sea, which the Sumerians probably regarded as a continuation of the world encircling bitter stream and in the far southwest flows the Nile from Ethiopia into the Mediterranean Sea in which they saw the western segment of the same bitter stream. Now all this agrees admirably with the Biblical account. "And a river issued from Eden to water the garden and thence it divided itself and became four branches.” This river issuing forth from Eden is the Persian Gulf and the ^Published by R. C. Thompson, CT. XXII 48. This tablet probably belongs to the period of the first Babylonian dynasty. 12 UNIVERSITY MUSEUM — BABYLONIAN SECTION encircling bitter stream as Sayce first saw.’^ In Hebrew and Assyrian idiom res ndri, “head of a stream,” or “head,” when applied to streams means the mouth of the river, as De- LiTZSCH Paradise has long since emphasized. The four branches are rivers which flow into the stream which constantly encircles Paradise. “The name of the first is Pishon; this is the one that surrounds all the land of Havilah where there is gold.” The Pishon 1 would identify with the Indus which would lead us to assume that Havilah here indicates India or in a vague manner the far east. “And the name of the second river is Gihon; this is the one that surrounds all the land of Ethiopia.” Jewish and Christian tradition identified this river with the Nile and the identification follows both from the connection with Ethiopia and from Babylonian cosmology. “And the name of the third river is Hiddekel,^ which is -the one flowing before Assur.” The city Assur, which lay on the eastern bank of the Tigris below the greater Zab, appears to have been unknown to Sumerian rulers as late as the era of Dungi {circa 2400 B.C.). The city itself was a Mitanni or Hittite foundation and not until shortly before Sumuabu, founder of the first Babylonian dynasty {circa 2232-2218 B.C.), do we hear of Semitic rulers at Aisur. But cities in northern Mesopotamia such as Assur and Karkemish according to recent excavations at low levels on those sites are shown to be extremely old, perhaps even older than the more famous cities of Sumer which surpassed them in culture and fame. In any case we cannot suppose that Assur was unknown to the early Sumerians at least in a vague way and consequently the mention of As§ur here does not imply that the source Gen. II 10-14 is of later origin than the other portions ^ See Sayce, Higher Criticism and the Verdict of the Monuments, 95 ff. ^ I. e , the Tigris. STEPHEN LANGDON — SUMERIAN EPIC OF PARADISE 13 of the Hebrew story of Creation, Paradise and the Fall of Man in Gen. II 4-III 24. Genesis II 14 states finally that the fourth branch of the encircling stream is the Euphrates. The Biblical statement is, therefore, perfectly intelligible when the passage has been interpreted on the basis of Babylonian cosmology. The End of Paradise Our poem omits the primitive history of the Creation and prediluvian kings, for its motive is to describe the Fall of Man. It begins, therefore, with a description of the blissful state of man as it existed immediately before the Flood. In all the land of Sumer men and animals dwelled together in peace; sin and disease had not yet afflicted humanity. And in this land lay an especially favored garden in Dilmun. Dilmun has two desig- nations which are indicated by two ways of writing the name, dilmun-ki, “the city of Dilmun,”^ and kur-dilmun, “the mountain of Dilmun,” or more accurately “the Dilmunian mountain.” This is the method employed in our tablet and in Poebel, Cr. VI 12. Ordinarily, however, is employed for “ the mountain of Dilmun.”^ According to Sumerian grammar kur prefixed to a name indicates the land of which the city in question is the capital. Strictly speaking we should render kur-dilmun by the “Land or Province of Dilmun.” But kur means both mountain and land. In case of those provinces which were mountainous the Sumerians and Babylonians spoke of it as the “Mountain of X,” and not the “Land of X.” An interlinear text has pu kiir-dilmun-ki-ka = ina bur-ti sa-di-i dil-mun, “At the well of the Mountain of Dilmun (Ishtar washed her head).”^ ^ For the original use of ki to designate only a city, see Sum. Gr. p. 58. 2 Gudea, St. D IV 10. 2 ASKT. 127, 37. 14 UNIVERSITY MUSEUM — BABYLONIAN SECTION The reader will, therefore, understand that dilmun-ki means the city, kur dilmun, the province or land which is here rendered by “Mountain of Dilmun.” Since after the Flood the king Tagtug becomes a gardener and a garden is expressly mentioned,^ and since after the curse Dilmun is mentioned as under the protection of one of the patron genii, we infer that the Sumerians regarded the Land of Dilmun as the garden of Paradise and the religious center of Sumer. Of its city Dilmun, where Enki the water god ruled mankind and in whose temple he revealed secrets to Tagtug, our epic says, “His city was the home which assembles the Land (of Sumer).” Sumer or the land of the Sumerians is related to the land of Dilmun in the same way as in the Hebrew “A garden in Eden,”^ Eden^ or the plain of southern Mesopo- tamia is related to the garden. According to the Hebrew version the first of mankind Adam and his consort forfeited the blessings of Paradise almost im- mediately after the Creation. On the other hand, the Sumerian version allows us to infer that mankind enjoyed this blissful state until the Flood. In the days of one Tagtug who is men- tioned as a king, and probably the king of Dilmun, man became sinful and so EnkP ended the Utopian age with the Deluge. The Poem on the Creation and the Flood A poem on the Creation and the Flood, likewise in six columns and in the same script as the one under discussion and also found in the Museum collections (No. 10673), belongs ^ Rev. I 27. 2 Gen. II 8. ^ Eden in Sumerian does not mean a barren plain but a wide stretch of flat land and more often refers to meadow lands. ^ Enki is the Cannes of Berossus. He appears in religious texts most frequently under the title E-a, or god of the water-house, a name which is preserved by Damascius as Aos (’Ao?)- STEPHEN LANGDON— SUMERIAN EPIC OF PARADISE 15 to the same cycle of epical literature concerning the origin and fall of man. This composition, which has been published by Dr. Poebel in Vols. IV and V, is unfortunately much more fragmentary than the text of No. 4561. The styles of the two poems are strikingly similar. The tablet previously published is devoted entirely, so far as the fragment permits us to infer, to the period from the Creation to and including the Flood. It appears to have described somewhat minutely the creation of man and the political affairs of Sumer before the Flood. Also the Flood is minutely described, but the portion of the fragment which gave the reason why Enki destroyed mankind is not preserved. At the end we learn that the gods caused the king Ziudsuddu, who escaped, to dwell in Dilmun. Evidently the postdiluvian history of man did not form part of the theme of this epic as it does in our own. Moreover, it agrees with the Semitic Babylonian account in two vital matters. The name of the royal hero of the Flood, Zi-ud-sud-du,^ is obviously identical with Zi-tid, the Sumerian original of Uta-napishtim, Semitic name of this hero in the eleventh book of the Epic of Gilgamish, where the Semitic Babylonian version is given at great length. The element suddu, which means “to be long,” had been omitted before the name was translated into Semitic. And like the Semitic Babylonian version this hero is transferred to the island of the blessed. For in Poebel’s tablet we must assume that Dilmun still retains after the Flood its ancient character of a land of the blessed. Sumerian tradition probably rehearsed the story of this hero’s translation to one of the islands off the coast of Dilmun the ancient land of Paradise. And the Semitic ^ In this name we have an excellent example of the Sumerian method of forming compounds by placing the construct after the genitive. Zi-ud—ud-ii, '‘breath of life/' is rendered into Semitic by the only construction possible in Semitic, viz. construct and genitive. The full translation should be Uta-napishti-arik, "Long is the breath of life." See PS BA 1914, 190. i6 UNIVERSITY MUSEUM — BABYLONIAN SECTION version says thatUtanapishtim was made like the gods and taken by them to a far-away place at the mouth of rivers. This probably refers to Dilmun, the traditional Paradise into whose encircling stream poured the four great rivers of the primitive cosmos. This tradition of the translation of the hero of the Flood to the blessed isle must have been widely spread among ancient peoples and it is curious that it has not survived in Hebrew tradition.^ Berossus, as reported by Polyhistor, says that this hero, whom he calls Xisuthrus, disappeared in the air and was seen no more, and Abydenus reports Berossus to have written that “The gods translated him from among men.” The References to the Creation of Man As we have seen, our poem refers to the creation of man only incidentally. According to Babylonian tradition, as reported in Berossus, ten kings ruled from the creation of man until the Flood and these reigns covered a period of 432,000 years. Our composition in regard to this long period during which there was no sin and men grew not old, makes no reference to these ten kings, but begins with the last of the kings who ruled in pre- diluvian times. In the description of the Flood, however, our text says that “Nintud mother of the Land (of Sumer) had begotten mankind.”^ The verb employed here means ordinarily “to beget, give birth to,” and another passage is still more explicit. The mother goddess under the title Ninharsag says to the Earth God Enlil, “1 have begotten thee children.”® And 1 This part of the tradition has in some way attached itself to Enoch in Hebrew. So far as Noah is concerned Hebrew tradition follows our epic and not the more current traditions dis- cussed above. ^in-tu-ud, Obv. II 46; HI 20. ^ mu-e-si-du-mu-un, Rev. II 41. The verb dumu is connected with the noun dumu, ‘'son.’’ STEPHEN LANGDON — SUMERIAN EPIC OF PARADISE '7 Enlil is also called “the begetter,” or “father begetter,” the same verb being employed as in the case of Ninharsagd All these references to the direct descent of man from the Earth God and the Earth Goddess we must interpret figuratively.^ Sumerian, Babylonian and Hebrew tradition agree in regarding man as a creature fashioned in some mysterious manner by the hands of the gods or a god. Undoubtedly the Sumerians, whose greatest and most ancient deity was mother earth, attributed the creation of human kind exclusively to this virgin goddess, a role which became attached to that type of mother goddess who presided over childbirth. In the evolution of this religion the earth god, primarily the brother^ of the mother goddess, became associ- ated with her in the creation of man; the Sumerian Epic of the Creation and the Deluge speaks also of Anu the heaven god and Enki the water god as deities who assisted the earth goddess and the earth god in fashioning the “Dark-headed people,”^ and the creatures of the field. But the references to the creation of man in Sumerian and Babylonian poetry generally agree in describing the mother goddess, under the titles Arum and Mami, as the deity who made man from clay. In the poem of 1 Rev. II 42. 2 Note for example Code of Hammurapi 44, 43, where Hammurapi speaks of Nintud as ummu hdntti, “my mother who begat me,” a purely figurative expression which describes Nintud as the patroness of childbirth. Also Nebuchadnezzar speaks of the mother goddess as ummu hdniti-ia, VAB. IV 128, 16. ^ In the same way, Innini the major type of mother goddess, is originally the sister and consort of Tammuz, the god of vegetation. For Arum as sister of Enlil see Meek, BA X pt. i No. II, 13, ^A-ru-ru SAL-{-KU(ahatu) ^Mu-ul-lil-ld, “Arum sister of Enlil;“ cf. Craig, RT. 19, 6 and BE , 88, 3+34, 2. Note also that she is the aunt of Lillu, son of Enlil; [^A-ru-]ru ama-tur ^Lil-ra-ge, “Arum the aunt of Lillu;“ ^Lil-ra, i. e , Lir-ra is a son of Ninlil, consort of Enlil, CT. 24, 26, 107. Lirra, Lilia is a variant of Lillu, title of Ninib, son of Enlil, II R. 57, 66. The passage on which this relation of Arum to the earth god is based was previously misunderstood; see SBP. 24, 3. ^Col. I 13 f. Here the verb is dim, ordinarily used for “to build i8 UNIVERSITY MUSEUM BABYLONIAN SECTION Atarhasis^ and Ea, Mami the mother goddess restores men upon the earth by creating them from clay. “When she had recited her incantation and had cast^ it upon her clay, fourteen pieces she pinched off. Seven pieces on the right she placed, and seven pieces on the left she placed. Between them she put a brick . . . she opened. She . . . the wise wives, seven and seven mother wombs; seven create males and seven create females. The mother womb^ creatress of fate caused them^ to complete,^ yea these she caused to complete (their offspring) in her own likeness.® The designs of men Mami designed.” A religious text of the late Assyrian period in form of an acrostic has the line, “The workmanship of the hand of Arum are the things with the breath of life altogether.”'^ Not only did the Sumerians and Babylonians retain this tradition concerning the creation of man from clay at the hand of Arum, but they believed her capable of thus creating a human being at any time and for any necessity. In the first book of 1 In this legend which describes the repeated affliction and final annihilation of humanity by plagues Atarhasis probably represents the last of the ten kings and the hero of the Flood. The legend probably refers to a tradition in which mankind succumbed to famine, drought or pestilence and not to a flood, but from this annihilation Atarhasis escaped. The text is badly damaged (CT. 15, 49) so that the general import cannot be divined. See Dhorme, Choix de Textes Religieux 128-130; Rogers, Cuneiform Parallels 1 13-12 1. 2 Read [ta-at-]ta-di, and for the verb nadu employed with siptu, cf. idisuma siptam, ‘"over him cast the curse.” This act is distinct from the recitation {manu) of the curse, and refers to mystic movements with the hands. 3 A title of Aruru. ^ /. e., fourteen mothers who begat males and females. ® Ukalala, historical present. With this passage compare Ham. Code, III 27, sa u-sa-ak-li- lu-su e-ri-is-tum ^^^^Mama, "(Hammurapi) whom the wise Mama ( = Mami) caused to be per- fected (in his mother's womb).” ® mah-ru-sa; this interpretation was suggested by Dhorme and is supported by the Sumerian hymn to Nintud, BL. 88, 21; 89, 10; 90, 24, etc. where woman is said to be created like Nintud in form. lipit hat Aruru mitharis napisti, Craig, RT. 51, 24; Martin, Textes Religieux 184; A. Jeremias, Handhuch der altorientalischen GeisteskuUur 334. STEPHEN LANGDON — SUMERIAN EPIC OF PARADISE 19 the Epic of Gilgamish, the people of Erech call upon her to create a being capable of protecting them from the violence of Gilgamish. “Unto the rnighty Aruru they called. ‘Thou O Aruru hast created [Gilgamish], and now create his likeness. Like unto the spirit of his heart may his spirit be.^ May they strive with each other and may Erech repose.’^ When Aruru heard this she formed a likeness of the god Anu in her mind. Aruru washed her hands; clay she pinched off and cast it upon the field . . . ' Enkidu she fashioned, the hero.^” The only important Sumerian hymn to Aruru as the creatress of men is the interesting but badly damaged liturgy to her in eight sections inscribed on a prismatic prayer wheel now in the Ashmolean Museum.^ Although this important text has been 1 Read with Jensen, a-na u-um libhi-su lii-u ma-[si-il u-um-su]. For umu, spirit, soul, see SBP. 98 n. 7. For ma^dlu construed with ana, cf. isten ana sani la musul, “One is not com- pared to another,” Harper, Letters 17. anaalakti rabuti-su laumassalu ilu aiumma, “No god can do ought comparable to the ways of his greatness, K. 8519, Rev, 2 f. 2 So, after Dhorme. 2 Dhorme, Choix de Textes, 186, 30-188, 35. ^ The text was published in Babylonian Liturgies No. 197 and a Constantinople duplitate will be found in my Historical and Religious Texts No. 23. Radau, Miscel. No. 8 furnishes a variant of Col. IV and partially restores the seventh section of this litany. This latter variant escaped me when 1 edited the text. Radau, 8 Obv. i = BL. 92, 30 and the end of the sixth section is identical on both texts. The seventh section can be much restored from the variant in the University Museum. Col. IV 2 =* Radau 8, 7: 2. i a^ag-dib-bi e-nun 3. e Ke^-(ki) a^ag-dib-bi^^^nun^^^ 4. e-a^^^ en-bi ^A-nun-na-mes 5. nu-es-bi dim e-an-na-mes 6. kisal-e lugal bur-ra-an^^^ mu-e-gub Var. omits. Read e-nun ==kummu. Traces of e on e-a — e-a = dsu. Var. a-an 2. To the temple, to which the holy enter, the shrine, 3. To the temple of Kos, to which the holy enter, the shrine, 4. The Anunnaki go up, their lord(s), 5. The dim of Eanna, their priest(s) of sacrifice. 6. The aisle, oh king, with festivity thou treadest. prism. 20 UNIVERSITY MUSEUM BABYLONIAN SECTION partially restored from two duplicates we are still unable to fully understand its general import. It is clear that the liturgists intended to compose a chant in eight sections to Nintud the creatress to be sung in her temple at Kes. Since each section ends with the mournful refrain, “Who shall utter lamentation,” and the seventh section speaks of calamities which befell the 7^ en-dug — iag tug{?)-lal nam-mi-in lar^^ 8 . a-diig?-e umun^‘^ ^En-hi ne-gab in-? 9. tu-e^^^ a-l}in^^^-a-an mu-e-gub 10. Idl-e... a-su-bi hi-aiag-ga-a-an du{?)- du{?) e(?)^*'> 11. en-du-sig^^^ ahkal ubar-e-ne^^^ ki-^°' a-an ma-gdl-li-es 1 1 ... 'ses-a-ni su-mu-un-sig-gi-ne^^^ 12 RU URU-RU mu-ni-ib-bi^^^^-ne 13. . . .ma-ge gig-ga^^^^ mi-ni-ib-ia \su?-\ d-lal-e gu-gu-mi-ni-ib-bi^^'^^ 14. ... ligir?^^^^-ra sug-sug mi-ni-ib-ia [. . .e\dug-[gi] si-ga-ba-ni-ib-sd 15. [ . . . e]-dug- ka-ial- bi al-dug^^^^ 7. The beneficent lord hath clothed it with ( 15 )_ 8. The lord Enki watches over it. 9. The baptizer treads. 10. The in the holy place dwells. 11. The. . .lord, the councillor — the pro- tegees salute him with prostration to the earth. 1 His they 12 the city humiliated they recite. 13 with sorrow abounded. 13 bis bound cried aloud. 14 in desolation abounded. 14.^^^ . .theharem truly she directed aright. 15 of the harem its festivity she made good. Var Cstpb. 1992 Rev. II 4 [nam-]mu-un-lal. Var. Radau 8, omits. So Radau. The prism has the sign UR Br. 1 1887 clearly written. Var. Radau, 8, Idl-e ki-a^ag-ga nam-mi-in-durun{?) . Cf. CT. 16, 37, 22, ^en-du-sig{?)-bi. Thompson read SA (for stg?). So clearly Cstple. 1992 Rev. II 7. Ash. Prism; Cstple. 1992 Rev. II 7. Radau, KA-\-LI sic! (for stg?) is slightly damaged here The prism has hi clearly, not ku. This line is preserved on Cstple. 1992 and Radau 8, but the prism omits it. My copy Cstple 1992 Rev. II 10 has ga, probably an error for bi. Var. Radau, ga-a-an; Cstple. 1992 simply gig. Note also line 10 a-an where the variant omits a-an is therefore an adverbial ending having the same force as the oblique ending a; see Sum. Gr. §79 and SBP. 40, 23 bar-tul-ba-dm {a-an)=ina suklisu. This line would be ren- dered into Semitic by ina mursi ustabarri, cf. IV R 24 No. 3, 21. Cf. ZiMMERN, KL. 28 Rev. 31 ff. ( 13 ) yp-g prism is clearly not the one given by Radau. My collation has ^ A. Ligir is, however, the most probable rendering. Cstple. 1992 omits the three preceding lines. Radau, su-me. I read tug-lal on the prism. A title of Enki as a god of the water cult. ™ Title of Enki STEPHEN LANGDON SUMERIAN EPIC OF PARADISE 21 city we may suppose that, like all other Sumerian liturgies, our text was written as a lamentation concerning some local calamity. Bui in the composition of this liturgy the scribes have given more than ordinary attention to the legends which concerned the cult in question. At the end of each section they have added a refrain in four lines which obviously refers to the crea- tion of man in the image of Ninib (assirigi) and of woman in the « image of the mother goddess Nintud. 1 would now render this refrain in the following manner: “In accordance with the incantation of the earth design^ a form may man bear. Their strong one like Ninib (aHirgi) in form may a mother beget. Their lady like Nintud in form shall be.” 1 6. i-dus ka-xal-bi al-dug^^^ 17. . . . ^al-hi-a mu-un-durun 18. . sag-gd nin-tag-bi-a mu-un- durun 19. [EN’-HAR-(ki)']^^^gim rib-ba gain si-in- ga-[an-tum-mu\ 20. ur-sag-bi ^ds-sir-gi-gim rib-ba ama si-[in- ga-an-il-tud] 21. [nin-bi] ^Nin-tud-gim rib-ba-ra^^^ a-ba er- [mu-ni-in-dug] 16 of the harem its festivity she made good. 17 in their. . abode. 18. . in their. . . abode. 19. In accordance with the incantation of the “earth design” a form let man bear. 20. Their strong one like Ninib in form may a mother beget. 21. Their lady like Nintud in form is. Who shall lament? Cstple. 1992 omits this line. Here ends the variant in the Museum collections. The sign before :(al appears to be ga on the prism. I have carefully collated these signs and read ^ J -ga- This ideogram is followed by ki-ga (Var. gd) III 17; by ki. III 3, II 7, I 25, and in II 21 both ki and ga are omitted. We are induced to suppose on the analogy of forms like unu-{ki)-ga-{ki) — Urug-ga, Erech, Zimmern, KL. 200, 26; tt^-(^/)-?zi3 = Nina, Allotte de la Fuye, Documents Pre-sargoniques 167; that EN-HAR represents the name of some city which ends in g, and according to I 25, where it follows immediately upon Kes, that it is a quarter of that city. Such was my impression when this difficult text was edited in the Liturgies, but for another view see note i bebw. ra emphatic demonstrative equivalent to am, see Sum. Gr. §163. ^ en-gar-ki-ga, see above, note (4) ; Semitic kima sipti usurat irAtim. If this interpreta- tion be correct we must explain gar as an abbreviation for gis-gar, for gar in the sense of 22 UNIVERSITY MUSEUM BABYLONIAN SECTION Marduk Associated with Aruru Thus beyond all doubt the Nippurian school of Sumerian theology originally regarded man as having been created from LM I clay by the great mother goddessd But later tradition tended to associate Enlil with Nintud or Aruru in the creation of man. We have no reference to such a tradition concerning Enlil, ^ but Semitic tradition repeatedly associates Marduk with Aruru in this act and even goes to the extent of regarding him as alone having created man. This evolution of the tradition concerning Marduk is, I venture to think, based upon an earlier one con- cerning Enki. In any case this association of a great god in the act of creation cannot be earlier than the Hammurapi period, for in our text (Rev. II 44) Enlil accuses Ninharsag of having herself created two creatures. Nevertheless, following a ten- dency to regard Marduk the god of Babylon as the chief actor in the ancient Sumerian tradition, a tendency which is repeated later by the Assyrians with their god Asur, the Babylonians ascribe the creation of the ordered world, its cities, its rivers, its vegetation and the beasts of the field to Marduk. And in reciting the various orders of creation by Marduk they tell us that he also “built” mankind.^ In this act Aruru assists him; “Aruru built with him the first men.”^ The text from which “design" occurs rarely without the abstract prefix gis and is then rendered by the loan-word Jsarru in Semitic, ki or iisitu has here the meaning “ground," and gar-ki would mean ‘'a plan designed on the ground," from which man was patterned. For the idea compare kt-a gar-ra — ina kakkar esrit, Haupt, ASKT. 86, 72. In the passage cited above p. 22 Mami recites an incantation over the clay from which she moulds the fourteen mothers. 1 See tablet No. 4561, Rev. II 44. Also Enki is said to have created from clay the minor deities who preside over brickmakers, carpenters, jewelers and various arts; see Weissbach, Miscl. 32, 26. * Except in the titles, tud, Rev. II 4; hanu abi SBP. 84, 15; bane Hi u sarri basil iiti-ka, PSBA. 1912, 153 1 . 14. ^ ameluti ibtani. *^er ameluti, “the seed of mankind," i. e., those from whom mankind descended. Adapa is called the ler ameluti, which obviously reveals a tradition that Adapa was the first created man, Dhorme, Choix, 158, 12. STEPHEN LANGDON SUMERIAN EPIC OF PARADISE 23 this description has been taken belongs to the period of the first Babylonian dynastyd Like many other important literary documents it forms part of an incantation,^ and in this case an incantation for the dedication of a temple.^ Sumerian and Semitic sources seem to agree in bringing the mother goddess into connection with the creation of man only. She has apparently, in all the known sources, no clear connection with the creation of the world, or its animate and inanimate nature.^ Her Connection with the Story of the Decapitation of Marduk On the whole the theology and traditions concerning Nintud or Aruru belong to the Nippurian school which taught that the earth god Enlil created the universe and assisted the mother goddess in creating man. Over against the teaching of this school we have constantly to keep in mind the teaching of the Eridu or southern group of theologians who taught that Enki or Ea not only created the universe but mankind as well. It is, therefore, not surprising that we find the great Babylonian Epic of Creation teaching that Marduk the son of Enki created man from blood and bone. A grammatical commentary on this 1 CT. 13, 35-38. Translated by Dhorme, Choix, 82-9; A. Jeremias, Handbuch, 24. A small variant of the ends of the first lines has been discovered by Zimmern, ZA. 28, 10 1. See also Rogers, Cuneiform Parallels 48-50. 2 This text originally written in Semitic is provided with a Sumerian translation so arranged that part is on the left of the Semitic text and part on the right. ^ See the reverse 1 . 13, E^ida subtum sirtum naram libbi ^^'^Anu u I star alia and the under- line, enim-enim-ma [e-]md-md-de-ge, " Incantation for the building of a temple.” Note also that a poem of Creation, enuma Anu ibnu same, “When Anu created the heavens, ” is recited at a ceremony for rebuilding a temple, Weissbach, Miscl. No. 12, line 23. For a similar text on the building of a private house see Zimmern, ZA. 23, 369, a text partly rendered into English by the writer in an article on Babylonian Magic, “Scientia,” V9I XV, pp. 239 f. ^ The only phrase which can be construed so as to include animals in her creative work has been cited above, p 22 n 7. 24 UNIVERSITY MUSEUM — BABYLONIAN SECTION epic says that Marduk created the dark-headed peopled The description of this act occurs at the beginning of the sixth book as restored by Dr. L. W. King^ and runs as follows: “When Marduk heard the discourse of the gods. His heart prompts him® as he devises a clever thing. As his mouth is opened^ he speaks unto Ea. That which he conceives in his heart he imparts unto him. My blood I will fix together, bone 1 will fashion. I will cause man to stand forth, verily man shall be . . . I will build man, the dweller of the earth. Verily let the cults of the gods be established and may these occupy their shrines.” This well-known passage has been properly elucidated by King, who compares the statement of Berossus: — ^“And Belus seeing a land deserted but fruitful commanded one of the gods to take off his® head and to mix earth with the blood that flowed therefrom, and to fashion men and animals capable of bearing the air.”® An earlier source detected by Zimmern in a tablet of the first Babylonian dynasty'^ shows that this idea of creating 1 PSBA. 1910, 161, K. 12830, i; cf. also page 167. 2 King, The Seven Tablets of Creation p. 86. ^ ubbal, an historical present followed by the hal present, see Meissner, Kurigefasste Assy- risch'e Grammatik, §51 g, and for the historical present, ibakki selibu, CT. 15, 32 Rev. 9. ^ For the subjunctive permansive construction efsu pt-su, epsa pi-kunu, etc. (see examples in Muss-Arnolt, Lexicon 788 b)\ see also ZA. IV 233, K. 3199, 1 1. ^ The head of Belus. 6 iSovra Sk Tov BrjXov epTjfiov Kal Kap'7ro(p6pov KeXevmi ivl rOiv Oechv TTjv K€cj>aX^v dcpeXovTL iavrov rw oLTTOppvevTL dt/xart (pvpd(raL r^v y^v Kal SiaTcXacrai dvOpioTTOVs Kal Orjpla rd Svi/dpieva Toy depa cpipety, Cory, Ancient Fragments, second edition, p. 26. ^ CT. VI 6 Obverse. See ZA. 14, 281 ; also A. Jeremias, Handbuch 18 1 n. g. This difficult text was first copied by the skillful hand of Dr. T. G. Pinches and a new copy by the writer will be found on Plate III of this volume. The original is much weatherworn. Although I have succeeded in reading some more signs yet I owe more to Dr. Pinches’ copy than is apparent. The original text contained six columns of about forty lines each and probably be- longs to some unknown epic STEPHEN LANGDON — SUMERIAN EPIC OF PARADISE 25 man from earth mingled with the blood of a god belongs originally to the Eridu school. This tradition taught that Mami at the instigation of Enki and other gods fashioned man from clay and the blood of a slain god. At least such conclusions force them- selves upon us from the few words which we can decipher upon this tablet. 4. kdt^ si-kin haldti a-we-lum li-is-si 5 . il-ta-am i^-iu-u in- ^ 6 . u-su-uf ildni e-ri-is-tu ^^^^Ma-mi 7. at-ti-i-ma sd-as-su-ru 8. ba-ni-a-at a-we-lu-tim 9. bi-ni-ma, lu-ul-la-a li-bi-eP ap- sa-nam 10. ap-sa-nam li-bi-el SI 1 1 . kdt si-kin baldti a-we-lum li-is-si • 12. ardatu{?)rabUu bi-a-sa te-pu-sa- am-ma 13. ii-ia-kar a-na ildni rabu-ti 14. it-ti-ia-ma la-na tu-? -e-?^ 1 5 . it-ti dunani-su i-ba-as-si u 4. A form of a creature of life may man bear. 5. A goddess they called, they 6. ''Oh help of the gods, wise Mami, 7. Thou art a mother-womb, 8. Creatress of mankind. 9. Build a virile figure, let him bear the yoke. 10. The yoke let him bear 1 1 . A form of a creature of life let man bear.'' 12. The mighty maid® opened her mouth, 13. Speaking unto the great gods. 14. ''With me a form shall you 15. With his shape shall there be. ^ Uncertain. The sign after SU I have taken for and the whole for kdt, Br. 7095. kdt, construct of kantu > kattu ''form,” is possible, for which we have the analogy of hintu > hUu, cstr. hit "house.” My rendering has been influenced by the Sumerian hymn to Nin- tud cited above where we have the refrain, "In accordance with the incantation of the earth- design a form let man bear.” The construction here with two constructs so common in Hebrew can be paralleled in Assyrian; e. g., isdi kussi 'sarrutisu, Tiglathpileser, Prism VIII 78. 2 Certainly not i^-du-u. ^ Cf. Rev. 20. ^ For li-hil? Cf. Li-bi-il-hegalla, name of a canal at Babylon, VAB. IV Index, and u-bil apsanaki, King, Magic, 8, 7. ^ tu-li-e-su-us, might answer to the traces on the tablet. ® Uncertain. For the original form of GIN, Brunnow, 11131 see Allotte de la Fuye, DP. 49 Rev. 6; BM. 38744. For gin in the sense of ardatu and a title of the mother goddess of love, a character attached to Innini, see Tammui and Isbtar 75. The sign has also the value ki-el, kel=ardatu; see MIO. 4159 Obv. 3 (Genouillac, Inventaire), where the sign is followed by la. See also Oppert, ZA. i, 440. 26 UNIVERSITY MUSEUM — BABYLONIAN SECTION 1 6. su-u-ma ?-la-? ka-la-ma 17 . ti-it-ta-am It- ma da-ma t • • • lu{?)-nu-us 1 8. ^En-ki pi-a-su i-pu-sa-am-ma 19. ii-ia-kar ana ildni ra-bu-ii 20. i-na ar-hi ri-huAi u -la-ti 2 1 . te-li-ilAu ma-ti diAn-ri-?-? 22. ilam is-te-en li-it-hu-hu-ma 23. li-te-elAi? ildni i-na di-l-bi 24. i-na si-ri-su u da-mi- su 25. ^^^^Nin- bar-sag li-ba-li-il ti-it- tam 16. He shall 'all things. 1 7. Of clay shall he , of blood shall he ” 18. Enki opened his mouth, 19. Speaking unto the great gods. 20. “In the wide highways and the 21. Cleansing of the land 22. One god let them slay. 23. Let the gods 24. With his flesh and his blood, 25. May Ninharsag mix clay.” The Eridu Tradition In the tradition concerning the creation of man by Marduk we have apparently to do with a Babylonian transformation of the Eridu view which taught that Enki or Ea the water god created man from clay, which the Nippurian schools taught con- cerning Aruru.^ In the so-called bilingual Babylonian version which associates Mami with Marduk in this act we have a com- posite tradition made by the Babylonians from two Sumerian sources. And in the Babylonian source just discussed the Eridu view of the origin of man from a mixture of clay with the blood of a god has been associated with the Nippurian teaching con- cerning Mami. An Assyrian fragment, however, shows that the Semites retained the pure Eridu tradition in some quarters.^ According to this source “the gods” created the heavens and the earth, the cattle and creeping things, after which Enkb created 1 According to the Biblical narrative we expect here some word for ‘‘rule, direct ” 2 1 use this title by preference only. The reader will understand that the other titles, Mami, Nintud, Ninharsag all indicate the same mother goddess. ^ DT. 41 in CT. 13, 34. See Dhorme, Choix, 96. ^ Nin-igi-axag is the title used in this poem. STEPHEN LANGDON SUMERIAN EPIC OF PARADISE 27 "two little ones.”^ A tablet from Babylon of the late period^ but doubtlessly resting upon a much earlier text says that Enki^ pinched clay from the sea and built the various minor deities, patrons of the arts, of agriculture, etc., after which "he created the king to care for the temples and men to care for the cults.” We have, therefore, evidence for a tradition which taught that Enki had created mankind from clay. Relation of the Two Sumerian Poems to These Traditions The poem of Creation and the Flood appears to have completely confounded these traditions for here both Enki and Ninharsag^ create mankind, but Enki alone brings the "cattle and fourfooted beasts of the field” into being, and causes cities to be built. Obviously the later bilingual account discussed above depends upon this poem.® This Sumerian poem also agrees with the Babylonian bilingual account on one other vital point in that it speaks of the origin of mankind as "the seed of man- kind,” or the first men.® The fragments of this poem permit us to infer that the god Enki of Eridu is here regarded as ruling over mankind in prediluvian times. The Poem of Paradise, the Flood and the Fall of Man agrees entirely upon this latter point. Both poems incorporate fully the Eridu tradition of 1 2 su-ha-[ri ib-ni]. 2 Weissbach, Miscel. No. 12. ^ The text employs the title Nu-dim-mud. ^ Col. I 13 where also Anu the heaven god and Enlil the earth god are added. ^ Here Marduk replaces Enki. ^ numun-nam-lu-kal{ = ^er ameluti) Col. IV 7, cf. I 2. This is the transcription given by PoEBEL. The bilingual text has numun-nam-lu-gdl-lu, CT. 13, 36, 21; cf. Thureau-Dangin, S A K. 154 III 24. In a strict sense the term ''seed of mankind,” should refer to the first man, as the term is applied to Adapa alone. The Greeks render this idea by rKev avTOLs Kal TTVpy XdOpa Atos, €v vdpOrjKL Kpv\j/a<;, 2 Lucian, Prometheus, 13; Kal Ktird tov Trotr^TtKov Xdyov <^yalav uSct Kal Siapakd^as dveTrXacra rous dvOpdirovi eri Kal t^v ^AO'qvdv TrapaKaXeaas (TweTaXapio-OaL p,OL TOV epyov. Orelli, Commentary on Horace, Bk. I 16 p. 108 quotes this passage of Lucian so that it says that Athena breathed upon the clay and thus gave it a soul. (Tvveipyd^eTo S’ duTO) Kttt ^ *AOyjvd ip^TTviovaa tov tttjXov. It would be interesting to know how Orelli obtained this distortion of Lucian for it is the only mention of breathing upon the clay to give it a soul. 2 /. e., some characteristic from each animal. ^ Horace, Carmina I 16: Fertur Prometheus, addere principi Limo coactus particulam undique Desectam, et insani leonis Vim stomacho apposuisse nostro. ^Hyginus, Fahulae 142: Prometheus lapeti filius primus homines ex luto fmxit; postea Vulcanus Jovis jussu ex luto mulieris elfigiem fecit cui Minerva animam dedit. STEPHEN LANGDON SUMERIAN EPIC OF PARADISE 31 Classical scholars seem to be agreed in assuming that the legend of the fashioning of man by Prometheus came into Greek mythology in the Alexandrian period d several drawings of this mythological event are known from the late period, in which Prometheus fashions several youths from clay. In one of these scenes Athena or Minerva presents to these clay figures a dove, by which the artist intended to indicate that Athena gave to men their souls. ^ Orelli, however, remarks upon the sixteenth ode of Horace: “The legend concerning the creation of men from clay by Prometheus was unknown to Homer and Hesiod, and was first mentioned by Erinna.” Now Erinna, a Greek poetess and contemporary of Sappho, seems to refer to this story in the following lines : “Out of tender hands (came) the pictures, oh most agreeable Prometheus! And men are like unto thee in wisdom.”® It would appear, therefore, that the story began to invade Greek mythology as early as the seventh century. We have then no conclusive evidence for assuming that it was borrowed from Babylon, but the rapid propagation of the myth after the works of oriental writers like Berossus and Lucian became widely known tends to confirm the writer in this belief. The ^ So Toutain in the Dictionaire des Antiquites Grecques et Romames, p. 682. Dr. L. R. Farnell has expressed the same opinion to me and says that the whole Prometheus story probably came from Babylon. 2 Dr. Farnell, however, says that these youths are already alive as they leave the hand of Prometheus, and he thinks that Athena here gives the children a bird to play with. He says that only occasionally on Greek monuments does a bird (not the dove) represent the soul. In other scenes of the creation in the late Greek period the butterfly invariably typifies the soul and in these scenes Athena holds the butterfly over the head of the newly created. Dr. Far- nell adds that in the scene referred to above, which is taken from a sarcophagus in the Louvre of the Graeco-Roman period, the dove no longer represents the soul and that the older and deeper idea has become a playful motive. ^Anthologiae Palatinae, 1 p. 221, Epigram 352: diraXwv ra8e ypdfxfxara. Xwo"T€ UpojuLaOev. evrt Kal dv6po)7roL Ttv 6/xaXot cro^tav. 32 UNIVERSITY MUSEUM BABYLONIAN SECTION Greek traveler Democritus says that he was at Babylon, and Clement of Alexandria states that Democritus translated the story of Ahikar into Greekd This proves that Babylonian influence was already exerting itself in Greece in the fifth century. More authentic in classical Greek tradition is the myth of the fashioning of Pandora, the first woman, and the cause of all human sorrows. So well known was her creation by the potters that Sophocles devoted a tragedy to the subject called "Pandora or the Forgers.” Only a few fragments remain, one of which has become well known and taken to refer to the myth of Prome- theus and the creation of men: "And to knead the first primeval clay with the hands. If this passage refers to the creation of men and not of Pandora, then the poet surely referred to the fashioning of the latter in some lost passage. He apparently knew of her creation at the hands of several divine potters, for he says in verses ascribed to this tragedy by Hermann: "Go ye on the way now, all ye skillful people. Who the grim-eyed Ergane^ of Zeus with standing Winnowing fans beseech, ye who beside the anvils Fashioned with hands soulless matter. Obedient to the heavy hammer and the blows. ^ Diels, H., Fragmente der Vorsokratiker, 2d ed., Vol. I 439, No. 299; Xeyerai yap t^v ' AKLK apov (TTrjXrjv eppievevOeLcrav toLTov dp-)(ov TrrjXov opyd^eLv The text is not quite certain regarding dp^ov but the passage is clearly connected with Horace, Carmina I 16 so that Sophocles may possibly refer to Prometheus here. ^ Title of Athena as the “worker."’ ^ See Frag. Soph. ibid. Frag. 705: xSar ei 5 ooov orj, 7ras o yeipinva^ Aeto? di T^v yopydiTTiV "‘Fjpydvrjv (rrarot? Xlkvolctl TTpocTTplTrecrOe, ryv Trap' aKpiovL TvirdSi (Bapeia Kal kottol^s viryjKoov dxjjvy^ov vXtjv SYjaLOvpyovvT€/oas, eVAao-av 6eol TrpwTYjv ywoLKa. 2 Hesiod, Theogony 571. 2 1 hid. 185. ^Orpheus, Argonautica, 17-20: DptfjLOV^ T evovvaroio yom?, ^0 epya aioijAa Trjyev€(x)v, oi Xvypov iir Ovpavov iardiarro ^TreppLa yovijg to irpocrOev, o$€V yevos e^eyeVopTO ®vrjT(i)v, ol Kata yaiav direipiTov aiev eao't, 5 Tyjs 7rat5 elpl Kal 'Ovpavov dcTcpoevTOS. ® Orpheus, preserved by Malala a Byzantine writer; see Cory, Ancient Fragments 2q8. 34 UNIVERSITY MUSEUM — BABYLONIAN SECTION Thus we see that the Greeks first explained the inception of life and soul to the assistance of the mother goddess. This assistance permeates the whole Babylonian tradition, but there she confines her work to assisting in moulding the clay. We seem to be here in the presence of a tradition in Greece which although strangely like the Babylonian is nevertheless either wholly independent or a borrowing modified by Greek thought. The origin of the soul and life was explained in Babylonia by the fact that the creatress mingled the blood of a god with the clay. This view seems to survive in Greece only in the story of Dionysus Zagreus; for they said of him that man’s soul came from his blood and that the body had been made from the ashes of the blighted Titans. The Egyptian View The Egyptians have nearly the same story regarding the creation of man. Here the river god Khnum, who is frequently called the potter,^ is represented in the same role of Enki the water god of Eridu. And like Enki in Babylonian symbolical mythology he has the head of a ram in Egyptian representations of him.^ Unfortunately we possess no details of this legend in Egypt; our argument is based solely upon the inferences which we draw from the sculptures of Deir el Bahari and Luxor. The former represents Khnum in the act of moulding the em- bryonic figure® of the future queen Hatshepsut from clay on a 1 keten in Egyptian. 2 Enki is generally represented by a creature having a ram’s head, neck and fore shoulders with fore feet in a crouching position; the body is that of a fish. ^ The god moulds two figures, one of which the Egyptologists explain as the Ka or divine double of the queen. In Egyptian religion each person had a Ka or spiritual protector which corresponds to the ‘'god of a man” {ilu sa ameli), of the Sumero-Babylonian religion. The queen represents herself as a man in these sculptures and the two clay figures are also those of a male. STEPHEN LANGDON SUMERIAN EPIC OF PARADISE 35 potter’s wheel. The frog-headed goddess Hek^et extends the ank, sign of life, to the nostrils of the clay figure, in order to give it life.^ The sculptures of Luxor represent in the same manner the ram-headed Khnum moulding the figure of the future king Amonhotep HI. Here, however, it is Hathor^ who extends the symbol of life to the moulded clay.'* These scenes, which are contemporary with the Cassite period in Babylonia, are much later than the Sumero-Babylonian legends. Whether these ideas are based upon an earlier Egyptian tradition or not I am unable to say. The similarity of ideas and details is striking and a borrowing from Sumer seems to me probable. The theme of a life-giving mother evidently runs through the whole fabric of ancient mythology and has been embedded in Hebrew tradi- tion in the story of Eve. The Biblical Form of the Assistance of the Mother Goddess In Genesis 3, 20 we have a tradition that the name of the first woman was Hawwd, a name which probably represents a survival of an ancient west Semitic mother goddess.^ Like all other peoples the western Semites must have worshipped the earth mother goddess and considered her as the creatress of men. Ijlawwd has probably survived as the first woman in Hebrew 1 See Eduard Naville, Deir el Bahari, part II, plate XLVIII and pages 14 flf. 2 Helmet is only a local form of Hathor. 2 See Colin Campbell, The Miraculous Birth of King Amon Hotep III, 27 f. and plate opp. page 28. ^ Following their custom of explaining unintelligible foreign words by a native homophone, the Hebrews explained Hawwd by connecting it with the verb to live, "be full of life." Hence they probably understood the name to mean, "Life, source of life." Semitic scholars have long since rejected this explanation. 36 UNIVERSITY MUSEUM — BABYLONIAN SECTION tradition after this people had became thoroughly imbued with Babylonian ideas. She yields her place as the creatress in the native tradition to the Babylonian teachings of Eridu which represents a god as creator assisted by Nintud-Aruru-Mami the great goddess of childbirth. Under the influence of this myth which they seem to have borrowed in its entirety the Hebrews transformed Hawwd into the mother goddess who assists in the creation of man. As wife of the first man she gives natural birth to the first human child, but the phraseology used by the Hebrew in describing the birth of Cain is taken directly from the bilingual poem of the creation of man by Marduk and Aruru. For, as we have seen, in that version “Aruru fashioned the seed of mankind with him.”^ And the Hebrew says of the birth of Cain, “And she conceived and bore Cain and she said, ‘1 have created a man with Jahweh.’ The word used for “with” in each language is philologically the same and the form of expres- sion shows clearly enough the survival of the Babylonian myth. Hawwd like the Sumerian earth goddess was connected with serpent worship in prehistoric times. Scholars have long since connected her name with the Aramaic word for serpent hawwe. That Hawwd really was an ancient ophidian goddess is proven by the fact that the name Hawwat has been found in Phoenician with the title of a goddess. This important inscrip- tion, which preserves the only reference to this lost deity, was found in a necropolis at Carthage and belongs to a late period. A devotee addresses a curse against his enemies to her as, “ Queen' Hawwat,^ goddess and queen. Since the imprecator ^it-ti-su= “with him/' “in company with him.” ^ eth Jah^weh. ^ This is of course the proper pronunciation of the letters HVT. ^ So Lidsbarski: G. A. Cooke, North Semitic Inscriptions 135 follows Clermont-Ganneau who renders, “O ladies Hawwath Elath and Milkath.” STEPHEN LANGDON — SUMERIAN EPIC OF PARADISE 37 placed the sheet of lead on which he wrote the curse in a sepulchre, we have generally inferred Hawwat to have been an underworld deity. This argument and these facts are all accepted views of Biblical criticism, but the arguments from Babylonian sources have not been used by Old Testament scholars. The author has collected material in the chapter on the ophidian and oracular deities in Tammui and Ishtar^ to indicate how im- portant was the serpent character of the Babylonian mother goddess. In fact the first sign used to write her name prob- ably represents a serpent coiling about a staff.^ Curiously the type of mother goddess who became the special patron of childbirth retains special connection with this ophidian » character. A mythological text says that Nintud, “From her girdle to the soles of her feet appears with scales like a ser- pent.”^ The Babylonians identified Nintud with Serpens or Hydra in their mythology. Although none of her titles which we shall presently discuss reveals any ophidian connection, nevertheless, the major mother type Innini or Ishtar, especially the local type KA-Dl at Dir retains distinct titles of an ophidian character and the facts adduced above complete the argument. Thus Aruru-Nintud-Mami, the Babylonian mother goddess who assisted Marduk in the creation of man, was clearly con- nected with serpent worship; this fact probably hastened her identification with the western Hawwd. 1 Oxford, Clarendon Press, 1914. 2 Ihid., 122 n. 4 and PSBA.. 1914, p. 281. ^ Ibid., 123 n. 3. 38 UNIVERSITY MUSEUM BABYLONIAN SECTION The Eridu Version of the Fall of Man. Since the fashioning of the first human pair by the god of Eridu is evidently the source of that general Babylonian tradition which passed to the Hebrews and the Greeks/ we should expect to find an Eridu version of the Fall of Man which agrees more or less with that of the Hebrew. The view taken of this great problem in the text of tablet No. 4561 is evidently the one taught by the theologians of Nippur. As we have seen, they do not raise the problem of the origin of sin as does the Hebrew version, but they attempted to explain the origin of disease, mortality, the hostility of nature to man- kind, and his subjection to endless toil. This side of the prob- lem found its way also into the Hebrew. But there it is the first man Adam whose disobedience brought about this infinite woe. On the other hand, the Nippurian theology, as repre- sented in our tablet, attaches this disobedience to the survivor of the Flood. Had the Sumerians any body of speculation which regarded the first man as having been culpable? We have as yet no Sumerian source to confirm this suggestion, but several Semitic fragments of a long poem known as the "Legend of Adapa” obviously support an Eridu teaching on this subject.^ 1 We may of course suppose that the Hebrew version is based upon an ancient Canaanit- ish indigenous tradition; Sanchonjathon, to whom we must look for such traditions among the western Semites, has, however, no similar statement and other Hebrew mythology is closely con- nected with Sumero-Babylonian. In case of the Greek myths concerning Prometheus we are not in a position to affirm or deny borrowing from Babylonia, but that appears to be at least probable. The Egyptian version is possibly independent of the Sumerian. 2 ZiMMERN appears to have been the first to see the relation between Gen. 2, 4*^-3 24 and the Adapa Myth. This epic is far from complete in the present state of our Assyrian studies. The first tablet or book is undoubtedly represented by Rm. 982+80-7-18, 178 in CT. 13, 31 from the Asurbanipal Library. After a break of unknown length we have twenty-two lines from an Assyrian cylinder published by Scheil in Maspero’s Recueil de Travaux, 20, 127 ff. The most important part of the text has been found in the Amarna Collection of the Cassite period, obverse 36, reverse 35 lines, text in H. Wickler’s Thontafeln von El-Amarna No. 240, and collated by Knudtzon, BA. IV 128-130, and VAB. II 964-969. Not much can be missing between Scheil’s STEPHEN LANGDON SUMERIAN EPIC OF PARADISE 39 This poem begins by describing how the god Ea {i. e., Enki) created Adapa in the sea; whereupon he became mighty/ his build became well developed/ his growth was extensive/ He became skilled in navigating the seas by aid of the winds/ Ea had equipped him carefully/ and he was exalted much in fame/ The fragment refers to his great wisdom, his four eyes and his lips. The Scheil fragment goes on here with the description of his wisdom. Like Adam of the Biblical account he possessed that infinite knowledge which enabled him to give names to all things with the breath of life.^ “ 1 caused him to be equipped with a vast intelli- gence to reveal the forms of the land.”® usurat mati, the forms of the lands, means in Babylonian the- ology the divine concepts of things, which exist in the world. fragment and this text. A fragment K. 8743 published on plate IV is said to be a duplicate of lines 12-20 of the obverse of the Amarna tablet. This is true only in a general sense, for this fragment differs considerably; we must infer that the Assyrian redaction (to which K. 8743 belongs.) differed much from the Babylonian to which the Amarna text belongs. A fifth fragment of twenty-two lines from the Assyrian version belongs somewhere near the end of the epic: K. 8214, published by Strong, PS BA. 1894, 274, and collated by the writer. K. 8743 and 8214 are in the same handwriting, have the same clay texture and belong to the same copy. Rm. 982 is of other color and texture and the writing is from another hand. K. 8214 is from the obverse of a large single column tablet. Line 6 after su I read J^l^. Line 9 Line 10 ^ — ki. Line ii, hlU is wholly uncertain. Line 20, I see The sign inline 6 is probably el but I do not know the construction el ki-ma for “more than.’' I would, however, render [ki]hit-su el{?)ki-ma ki-hit ^^^A-nu man-nu u-at-iar, “Who has made his command to exceed the command of Anu?” At the beginning of line 20 I would restore [mar-s]u. 1 i-ti-il-ma, Rm. 982 Rev. 4; prt. of etelu 2 sam-hat nab-ni-su, Rev. 6. r ^ [su]-tu-lat A-ta-su. ^i-ris mebi, “skilled with storms.” us-ta-as-hi-sum-ma, IIP of sabu, to fix firmly, to prove, examine. See for this root VAB. IV 359; aVsum eklam lu-biAm (II Inf.), “In order to inspect the field,” CT 29, 5, 6. bit ''^'^Enlil beli-ia us-te-is-bi-ma, Messerschmidt, KTA. 2 III 5, cf. II ii, su-te-is-bi-u {which) had been made well.” ana su-te-is-bi-i, King, Bd. St. 27, 28. ® su-us-ku ma- -dis. ^ Genesis 2, 19 f. ® Ui-na rapas-tum u-sak-lil-su u-su-rat mati kul-lu-mu, Frag. Scheil 3. 40 UNIVERSITY MUSEUM — BABYLONIAN SECTION as well as their outward material forms. The idea which God has of a thing constitutes its reality, fixes its fate; its out- ward form is the result of this divine idea. To design the usurtu of a thing is to fix its fate {simtu) and to give it a name {sumu). The Hebrew says that whatsoever Adam called each living thing of the field and each bird of the sky that was its name.^ Philologically the Babylonian word for “name,” sumu and the Hebrew cognate sem, have no connection with the word for “fate,” simtu, but the Babylonians regarded the name of a thing as its reality. The names of things define the divine concept of them, and to name a thing practically means in their theology to determine its essence. The Hebrew state- ment really coincides with the Babylonian statement concern- ing Adapa. Ea, says our poem further, gave unto Adapa wisdom but not eternal life.^ Ea created him like a sage among men.® The Anunnaki, sons of the water god and divine spirits of the waters of the lower world, gave him his name.^ The Biblical account also represents Adam as a seer of great wisdom who defined the names of living things. The kind of wisdom which he did not have seems to have consisted in the knowledge of right and wrong, the consciousness of the distinction between purity and impurity, modesty and obscenity. But this limi- iD^; Babylonian sumu, Arabic simu, ismu. This word has apparently no connection with the verb sdmu, Arab, sdma, to fix, determine, whence simtu fate. 2 Frag. Scheil, 4. 2 ki-ma rid-di ina a-me-lu-ti ib-ni-su, Assyriologists have argued from this passage that Adapa was not the first man since he is spoken of as living among men. It would not be wise to test a mythological and poetic statement by the strictures of logic. In any event Adapa belongs to the first race of men (see Dhorme, 158, 12 last fragment of the Adapa legend, where Adapa is the iir ameluti, ‘'seed of men,” “ancestor of the human race) and he was created by the creator god Ea. ^ So Dhorme, 149 n. 8, which see for other views which make Adapa one of the Anunnaki. But no passage mentions A. as a god. STEPHEN LANGDON — SUMERIAN EPIC OF PARADISE 41 tation should not obscure the important fact that the wisdom of Adapa is also in a large measure attributed- also to Adam. And the Hebrew like the Eridu version regards this hero as mortal.^ The Babylonian poem describes Adapa as one clean of hands, a priest who anoints, who studies the divine instruc- tions. He joined with the bakers in preparing food for Eridu. He prepared the sacred table for the cult of Enki and removed it. He sailed on the Persian Gulf to catch fish, the trade of Eridu.^ The Scheil Fragment breaks off with the description of how Adapa sailed out to sea with a fair wind, guiding his ship with an oar.^ The south wind, however, blew furiously and threw him into the sea.^ Whereupon in rage he broke the wings of the south wind, who for seven days ceased to blow. Anu the heaven god sends his messenger to investigate, who reports that Adapa broke the wings of the south wind. Upon hearing this Anu rose from his throne and cried, “Bring him to me.”^ And so Ea knew that which the heaven god said® and he took Adapa, and caused him to have boils^ and clothed him in a coarse mourner’s garment. Before his departure to appear before the heaven god Ea gives him the following advice : 1 Genesis 3, 19. 2 Fishing was naturally the important business of the inhabitants of this seacoast city. The passage has been generally misunderstood: ha’irutu dahutu sa {dl)Eridi ippus, "'Fishing the trade of Eridu he practises.’’ dahutu is a variant of dikutu, literally "a summoning, a call- ing.” Cf. da-ku-ut saM-ia askun, Messerschmidt, KTA. 13 1 30. 2 gimussu, ''oar or punt-pole,” here used as a rudder. Hardly "rudder” in the modern sense. Read ina {isu)gi-mus-si-ma, and for gis-gi-mus, belonging to the equipment of a ship see Gen- ouiLLAC, TSA. 26 Rev. 1 . Without determinative gis in Allotte de La FuVe 55 V, offerings to the gi-mus of the god Nindar. ^ a-na hi-i-tu he-li-ia u-sa-am-si-i-el-an-ni, "(The south wind) caused me to descend unto the house of my lord;” see Dhorme, Choix, 15 1 n. 3. ^ Anu commands that Adapa be brought. This is clearly the meaning of the passage, Knudtzon, against Dhorme, 153, 13. ® For the text see VAB. 11 964, 14. an-ni~ha-a sa same i-di, "And so Ea knew that which was of heaven.” ma-la-a, 1 . 15 is certain from K. 8743, 12. 42 UNIVERSITY MUSEUM BABYLONIAN SECTION “Adapa before Anu the king thou shalt go. [When thou takest the way of heaven]/ when unto heaven Thou ascendest, when to the gate of Anu thou drawest nigh, At the gate of Anu, Tammuz and Giszida will stand. They will see thee, they will question thee. ‘Oh man For whom are thou become so? Adapa for whom^ a mourner’s garment dost thou wear?’ ‘In our land two gods have disappeared. ^ Restore, harran same ina sabdti-ka, from Rev. i. 2 K. 8743 contains the ends of 20 lines of the section which describes the wrath of Anu and the instructions of Ea. Dhorme edited this fragment, Choix 1 56-9, but he was not aware that the lines originally contained much more at the left. In fact the Assyrian version has a different account of Ea’s intrigue to cause mankind to lose immortality. My restorations are conjectural. 1. [ ^^^A-nu a-ma-ta an-ni-]ti ina le- mi-su 2. [ilsi na-ra-ru i-kab-bi ina ug-]gat lib- bi-su 3. [li-il-gu-ni-su] mar sip-ri i-sap-par 4. l^arrana usasbassuma ana ^^^E-a m]u- du-u lib-bi ildni rabuti 5. [sa ] PI- i-bar-rum 6. [su-u it-ti-bi a-na bit ^^^E-a] sar-ri ka-sa-di 7. [ ]ma a-ma-ti us-ta-bil 8 . [A -da-pa ik-su-ud-ma il-ki-]su a-na sar-ri ^^^E-a 9 ri il-tap-pa-a[s-sii\ 10. ^^^E-a ha-si-su rap-sajtq-ni mu-du-u lib-bi ildni rabuti 1 1 . [a-na ]same-e u-kan-su 12 ma-la-a ul-tas-si-su 13 u-ba-lil-ma kar-ra ul-tap-pi-[is-su] 14. [te-ma is-kun-su a-ma-]ta i-kab-bi-su 15. [A -da-pa a-na pa-ni ^^^A-ni]sar-ri at-ta ta-lak-ma 16. [te-mi sM-ta-]bil-ma a-ma-ti sa-bat 17. [a-na sami-e ina e-li-ka a-]na bdbi ^^^A-ni ina te-hi-ka 18. [ina bdbi ^^^A-ni ^^^Dumu-^i u ^^^Gis-^i- da] ii-^a-ai-^u I When Anu heard this report, 2. be cried, Help! saying in the wrath of his heart, 3. “Let them bring him to me. A messenger he sends, 4. Causing him to take the way unto Ea, knower of the hearts of the great gods, 5. who investigates the 6. This one went forth to come unto the house of Ea, the king. y. He and he was much concerned about the affair. 8. Adapa he found and took him unto the king Ea. 9 he touched him. 10. Ea, the wise, the intelligent, knower of the heart of the great gods, 11. Against the of heaven he con- firms him. 12 boils he caused him to bear. 13. He with his .... made foul and clothed him with a mourner’s garment. 14. Advice he gave him, addressing him an injunction. 15. “Oh Adapa thou goest before Anu the king. 16. My advice think on and keep my in- junction. 17. When unto heaven thou ascendest, when unto the gate of Anu thou approachest, 18. at the gate of Anu Tammui and Giszida will stand.” STEPHEN LANGDON^ — SUMERIAN EPIC OF PARADISE 43 Therefore I am thus become.’ 'Who are the two gods who from the land have disappeared?’ 'They are Tammuz and Giszida.’ These shall look at each other, and cry aloud. ^ These a favorable address unto Anu shall speak. The beaming face of Anu they shall cause thee to behold. When before Anu thou standest, food of death they will hold out to thee; not shalt thou eat. Water of death they will hold out to thee ; not shalt thou drink. Clothing they will hold out to thee; clothe thyself. Oil they will holdout to thee; anoint thyself. The advice that I gave thee not shalt thou neglect. The injunction that I said to thee mayest thou hold fast.” Provided with this ruse to obtain the intercession of the guards of heaven’s gate, Adapa ascends to heaven. In the guise of a mortal attending the wailings for the dying gods he excites the compassion of these ascended deities who present him to Anu. Without affording these divine patrons the opportunity of interceding Anu demands of this mortal his reason for break- ing the wings of the south wind. He explains how this wind upset his boat and threw him into the sea. Here Tammuz and Giszida stand beside Adapa and intercede for him. It is evident from what follows that Tammuz and Giszida explained to Anu that Ea had revealed wisdom unto this man and had initiated him into magic so that he was able to control the winds 1 A root sdhu, cry, is certain from CT. 29, 49, 2 kakkadu naksu isih, ‘‘a severed head cried out.” These two gods utter a cry of woe in memory of the death which they had suffered as vegetation gods. 44 UNIVERSITY MUSEUM BABYLONIAN SECTION by his curse.^ He had also taught him modesty and given him fame. This revelation of wisdom had thus brought him into conflict with the gods for he now possessed power to oppose them. Anger had entered into his heart also and had caused him to be violent. And so Ann pardons this mortal and utters the following remarkable words: “Why has Ea to mankind impure the matters of heaven and earth revealed, and a coy heart^ created in him and made him a name?” The gods do not appear to envy man the wisdom of under- standing the realities of things but the knowledge of good and evil, the sense of decency and consciousness of imperfections. The Eridu version claims that man obtained this knowl- edge by revelation from his creator the wise Ea and that Anu discovered it in the way described above. ^ The Hebrew ver- sion does not represent the possession of philosophical insight into the meaning of things as dangerous to man. , Only the consciousness of indecency do the gods envy him and this he obtained by eating of the tree of the knowledge of good and lAt the end of his speech Adapa says that in his anger he cursed the south wind, at-ta- la-ar, see Dhorme 155, 18. This verb is used in a magical sense, see Muss-Arnolt, Lexicon, 661 . ^li-ib-ba ka-ap-ra, “a covered heart,” one smeared over with cunning, ruse. So I believe this passage should be interpreted. We must look here for a parallel to the result of attaining wisdom by Adam and Eve in Gen. 3, 7. “And the eyes of both of them were opened and they knew that they were naked, and they sewed together fig leaves and made for themselves aprons.” “A covered heart” I interpret to mean a heart ashamed of indecency, a mind aware of imper- fections which man attempts to conceal. Dhorme renders li-ib-ba ka-ab-ra “a strong heart,” but this hardly does justice to the insight of the passage. 3 The story of the breaking of the wings of the wind is a clumsy invention to explain how Anu discovered that man had attained the knowledge of good and evil. Nothing that Adapa had done should have caused Anu to make such inferences. There is also nothing in his appearing as mourner for the dying gods which could give any cause for such suspicion. In fact Ann’s discovery is wholly gratuitous. The Adapa legend although it discusses the same problems falls far below the Nippur version as well as the Biblical in literary imagination. In both of the others we have a real reason given for the discovery of man’s illegitimate knowledge. STEPHEN LANGDON SUMERIAN EPIC OF PARADISE 45 evil. In the main Hebrew version this results in the loss of Paradise and the entering into the world of toil and sorrow. And in the issue of his disobedience this threat is fulfilled: “By the sweat of thy brow thou shalt eat bread until thou returnest to the ground, for from it thou wast taken; because thou art dust and unto dust thou shalt return.” The Eridu version makes man mortal from the beginning, or at any rate credits him only with extreme longevity. When the father of the gods at the gates of heaven discovered that a certain kind of knowledge had been given unto him he ex- pressed concerning this revelation words from which we may perhaps infer that this wisdorn would bring woe to mankind. Obviously the Eridu teaching and the teaching of the main Hebrew source are independent theological masterpieces, both attempting to explain the loss of Paradise, but both develop- ing an explanation upon similar independent lines. The Nippurian version in our tablet undoubtedly starts with the supposition that man in Paradise is originally a per- fectly moral being but the problem as to his ejection is obscure. I shall attempt to state the argument of this version and its relation to the Eridu and Hebrew versions subsequently. The Legend of Adapa has now a curious denouement. As in the Bible so here the principle motive is to explain how mankind lost his boundless happiness. After Ann’s expression of astonishment at the revelation of knowledge to man he decides to complete his likeness to the gods by bestowing upon him immortality; “Now what shall we do for him? Bread of life offer to him, let him eat.” Bread of life they offered to him; not did he eat. Water of life they offered unto him; not did he drink. Clothing 46 UNIVERSITY MUSEUM BABYLONIAN SECTION they offered him and he clothed himselfd Oil they offered him and he anointed himself. Ann beheld him and cried in astonishment at him, “Come, oh Adapa, why hast thou not eaten, not drunk? Not shalt thou remain alive.” And so Adapa is dismissed from the courts of heaven and brought back to earth. For the further events in this version of the Fall of Man we must depend upon a fragment of the Assyrian copy which does not permit us to obtain a very clear idea of the issue. The fragment belongs to the obverse of a rather large tablet, consequently we know nothing about the last fifty or more lines of this poem. The first lines contain a somewhat different phraseology of the scene in heaven. In fact K. 8214 is a duplicate of the last lines of the Amarna or Canaanitish version but the phraseology differs so greatly that scholars have failed to detect this fact.^ 1 su-u 2. [sam-na] ik-bi~sum-ma su-u ip- [pa-m] ' 3. [su-]ba-ta ik-bi-sum-ma su-u il- ’ la-bis I and he 2. Oil he commanded for him and he anointed himself. 3. Clothing he commanded for him and he clothed himself. 1 This passage is parallel to the statement in the Hebrew where Jahweh makes tunics of skin for Adam and Eve. These passages follow immediately upon the loss of immortality in both compositions. 2 K. 8743, fragment of the Assyrian version transcribed and translated above page 42 shows how widely and materially the Assyrian version differed from the Canaanitish found at Amarna. In fact the Amarna text cannot be an Assyrian or Babylonian product for it contains words peculiar to Canaanitish; as annika obv., 14 and kd 22. This text belongs to a version written in the Canaanitish region. It differs so materially from the Assyrian that we must assume other serious divergencies which will be detected when we recover more of the text from each version. The striking similarity between the Canaanitish text and the Hebrew proves that the Western Semites developed an independent argument based upon the Babylonian material. The serious disagreement between the Amarna text and the Assyrian is extremely important for the whole problem of the relation of Hebrew sources to the Babylonian and Assyrian. Direct borrowing must be given up. In fact the Canaanites seem to have developed Babylonian tradi- tions upon independent lines for many centuries before the Hebrews incorporated them into their documents. STEPHEN LANGDON — SUMERIAN EPIC OF PARADISE 47 4. .... ana ep-sit ^^^E-a sa-kis i-n-ih-ma [igabhi] 5. {ildniYsa sami-e u irsi-ltm ma 4 a ha-su-u man-nu ki-a-am lu ik~ [hi] 6. [ki-Ybit-su el ki-ma ki-bit ^^^A-nu man-nu u-at-iar 7. [. . . .A-]da^-pa istu i-sid sami-e ana e-lat sami-e 8. [ ip-]pa-lis-ma pu-luh-ta-su i-mur 9. [ina u-]mi^-su ^^^A-nu sa A-da-pa e-li-su ia is-kun 10. [aluY-ki sa ^^^E-a su-ba-ra-su is- kun II .... gu-us-su ana a -kdt u-me ana su-pi-i Um-tam i?-sim?^ 12. [ina u-]mi A-da-pa {i-ir a-mi-lu- ti 13. [ina. . . .]ni-su sal-tis kap-pi su- u-ti is-bi-ru 14. [u] a-na sami-e e-lu-u si-i lu-u ki-a-am 15. [is-\sa-kan u sa lim-nis ana nise is-tak-nu 4 Anu because of the deed of Ea cried loudly saying, 5. “Of the gods of heaven and earth as many as there be who verily would have com- manded thus? 6. Who makes his command to sur- pass the command of Anu?'' 7 Adapa from the horizon of heaven to the zenith of heaven 8 looked and saw its gran- deur. 9. Then Anu, as regards Adapa, upon him placed . . . . *^. 10. Of the city of Ea he instituted sacerdotal rights^ for him. II his priesthood to glorify unto far away days as a destiny he fixed. 12. At the time when Adapa the seed of mankind 13. with his cruelly broke the wings of the south wind, 14. and ascended to heaven, this verily so 1 5. is issued. And whatsoever of ill this man has brought upon men V ^[AN-]MES. AN can no longer be read on the tablet. Likewise in line 3 all signs before TA are now broken away. Strong, who copied this text twenty years ago, fortunately read these signs before they crumbled away. 2 No sign can be seen before hit. ^ DA is not certain but possible. ^The end of the sign mi can be read. ^ Or restore eri-dug-(ki) = Eridu. ^ i-sim is wholly uncertain. I read ^7-^ . ’ The loss of this word from our text is regrettable. Apparently Anu places upon Adapa some kind of sorrow. My collation has ^ I thought at first to read e-li-su-ma mi-ta is-kun, but the traces are against this. ^ Subaru is some kind of a religious privilege entitling the inhabitants of certain cities to the revenues of the temples and freedom from national taxation. 48 UNIVERSITY MUSEUM 16. [u] mur-su sa ina lumur nise is4ak-nu 17. [su-]a4um ^^^^Nin-kar-ra-ak u- na-ah-hu^ w w 18. [lit]-bi-ma si-im-mu mur-su lis- hur 19. [ell ameli] su-a-tum har-ba-su lim-ku -ma « 20 sit-tum tab-turn la i-sal- lal 21 lal bu-u-du nu-ug lib-bi • VA nise 22 DA-hi BABYLONIAN SECTION 16. and the disease he has brought upon the bodies of men, 1 7. the goddess Ninkarrak will allay it. 18. May illness depart, may sick- ness turn aside. 19. Upon this man may his. horror^ fall. 20 sweet sleep not shall he enjoy. 21 .?, joy of heart of men.® 22 Unfortunately this fragment allows no decision concern- ing the loss of eternal life in the Assyrian version. However, we may assume that it contained essentially the same story of Adapa’s rejection of the bread and water. Nevertheless, the text preserves a few precious lines which show that Anu, father of the gods, places a curse upon humanity because of Adapa. As to whether these human sorrows were brought into the world because Adapa had surreptitiously received the revela- tion of the knowledge of good and evil or because he had refused the offer of immortality, our text remains equivocal. The story of the breaking of the wings of the south wind is a motive incomparably less effective than the scene of the temp- tation in the Hebrew story. The Eridu version both in the Assyrian and Canaanitish redaction leaves little opportunity for any wilful disobedience on the part of man. Yet his sin is equally fatal, for he attained forbidden knowledge and lost 1 Sic! I cannot explain the overhanging vowel. 2 larha-su, probably in the sense of horrible action, or conduct. ^ This line should refer to the loss of happiness of mankind caused by Adapa, but I can find no interpretation for hudu or pudu which suits the context, hudu, pudu has two meanings, “shoulder,” and “staff,” or “part of an axe.” STEPHEN LANGDON — SUMERIAN EPIC OF PARADISE 49 for humanity eternal life; through the jealous designs of the water god it is true, and not by his own choice, nevertheless the same penalty follows. Adapa brought woe and disease upon men, and his own sorrows became the most horrible of all. But the gods send a patroness of medicine to heal man- kind; Gula or Ninkarrak in fact is the goddess of healing par excellence in Sumero-Babylonian religion. On the analogy of the Nippur version of the text we may suppose that this Eridu version ended by describing the mission of other patrons of civilization sent by the great gods to console humanity. The Nippurian Version of the Fall of Man on the Tablet in the University Museum In handling the different teachings concerning the loss of Paradise we must, in order not to fall into grievous error, regard each body of teaching as the result of independent speculation in different theological centers. At Eridu the catastrophe results almost wholly through intrigues of a god. Man is here not a free agent, but the pawn of the higher powers.^ All the versions start with the supposition that when man was created he enjoyed perfect happiness in paradise, oblivious to 1 The Eridu teaching takes the view that Enki, the water god, revealed not only theological or mystic wisdom unto Adapa (to which the other gods did not object) but also the knowledge of good and evil, a possession he should not have had even for his own good. And Enki appears to have done this out of jealousy of the other gods. Adapa was his own creation to whom he wished to teach all wisdom and all knowledge. We must, however, not make too much of the Enki motive. He appears as a revealing god also in the Babylonian Flood story where he warns Uta-napistim of the plan of the gods to destroy men. Here again he betrays the plans of the gods to man and here for man’s good. In the Adapa legend Enki’s revelation of the knowledge of good and evil seems to be brought in solely as a means of explaining how Adapa acquired this knowledge. Nevertheless, all the Adapa versions agree in describing the gods as jealous of man’s attaining immortality or of his knowing the difference between good and evil. 50 UNIVERSITY MUSEUM BABYLONIAN SECTION the existence of indecency, to the knowledge of right and wrong and possessed of perfect health. The major Hebrew version also concedes him great wisdom if 1 rightly understand it. The Nippurian school allows that men inhabited Paradise until the Flood which seems to have been brought about by the creator god Enki because men did not show respect unto him. However this may be, the problem of the origin of sor- row is not propounded in the teachings of this school until after the Flood. We hear nothing of any famous forbear at the beginning of things who possessed vast intelligence. Only after the Flood does Enki begin to reveal wisdom unto Tag- tug the gardener.^ And the statement in regard to this reve- lation must be taken with caution for the text is obscure. It is clear, however, that after the Flood Enki becomes intimate with this gardener. Our tablet is obscure regarding the orig- inal state of man in respect to immortality. 1 infer, however, that, like the theologians of Eridu, it also assumes that man did not possess immortal life. In the Elood they dissolve like tallow, says our text, and there seems to be no reference here to even a lost opportunity of attaining this infinite boon. Enki’s conversation with Tagtug in the secret chamber of the temple is broken by a damaged portion of the tablet at the top of the second column of the reverse; but shortly after we read of various plants which grew in the garden, and ^ This part of the Nippurian version which makes Tagtug a gardener is probably connected with the account of J. in Hebrew which describes Noah as a gardener after the Flood, Gen. 9, 18-27. The Hebrew describes him as the first husbandman and founder of vine growing. In Hebrew we appear to have here an attempt to alleviate the troubles of humanity caused by the barrenness of the soil after God had cursed it. This is the interpretation generally put upon Gen. 5, 29. The planting of the vine is not mentioned in our text, but the role of Tagtug, after the Flood is obviously that of a patron of agriculture who redeems the earth made barren by the Flood. STEPHEN LANGDON— SUMERIAN EPIC OF PARADISE 51 that the mother goddess commanded^ Tagtug^ to take and eat from all except the cassia. We must assume that the goddess had placed this plant in a special category after the list of plants from which she allowed mankind to eat. For when we reach the name of the cassia the phraseology used in connec- tion with the previous plants changes, and it is called the plant whose fate Ninharsag had determined. This goddess had obvi- ously forbidden Tagtug to eat from the cassia, for immediately after he takes and eats he is cursed with human frailty. The Anunnaki, who as children of Enki were the special friends of the newly created men,'* sat in the dust to weep over this dire- ful calamity. Ninharsag in rage regrets that she had created mankind. In a broken passage at the top of Rev. Ill which follows the story of the Fall we find Ninharsag and the earth god Enlil planning to send divine patrons to assist fallen humanity. Of this latter motif we have a trace in the Eridu version where Ninkarrak, i. e., Gula, is sent to heal disease which entered into the world because Enki had revealed knowl- edge unto Adapa. The Nippurian text names eight divine 1 mu-na-ab-hi: the root hi is used in the sense of “to name, proclaim,” only in the syllabar, 93058 Rev. 7 in CT. 12, 21. In connected texts hi is invariably used in the sense of “to speak, say, command,” Assyr. kahu. By taking Ninharsag as the subject and by giving hi its ordinary meaning we have a sense in keeping with Genesis 2, 16, “And Jahweh commanded 0 ^.*!!) man, saying, ‘from every tree of the garden thou shalt eat, but from the tree of the knowledge of good and evil thou shalt not eat.’ ” In the translation which I formerly gave out I interpreted mu-na-ah-hi by “he named” and took lugal-mu, i. e., Tagtug ior the subject. This of course led to the inference that Tagtug named the plants; I was influenced hereby the Biblical narra- tive, in which Adam is said to have given names to all living things. This view is probably erroneous. The Sumerian verb for “to give a name to” is mu-sd-a==mma nahu, “to proclaim a name,” or simply nahu to name. Cf. CT. 13, 36, 4; [eri]aiag-ga kidur sag-dug-ga-ge-e-ne mu mag-a mi-ni-in-sd-a = dlu el-lum su-hat tu-uh lih-hi-su-nu ^i-ris im-hu-u, “The holy city, abode of their hearts’ joy, he named with a far-famed name.” 2 In Rev. II the name Tagtug is not mentioned, but he is referred to as lugal-mu “my king,” as in Obv. Ill 9. In fact this hero does not receive the name ^Tag-tug until after the Flood, Rev. I 36. 3 Note also in the Eridu version of the Fall that it is the Anunnaki who give Adapa his name. See Dhorme, Choix 148, 8 and above page 40. 52 UNIVERSITY MUSEUM — BABYLONIAN SECTION patrons; over against these I here place the patrons of civiliza- tion in the Hebrew (J) narrative. Hebrew. 1. Abel, patron of flocks. 2. Cain, patron of agriculture.^ 3. Enoch, patron of city life. 4. 'Irad.^ 5. Mehijjael,^ patron of health. 6. Methushdlah} 7. Lantech,^ patron of psalmody. 8. patron of tents and flocks. 9. Jubdl, patron of music. 10. Tubdl-Cain,^ patron of smiths.'^ ^ Ab-u is a title of Tammuz the god of vegetation who dies for his people. In early civil- ization the king of a city or a human substitute was put to death in the cult of the dying god, see Tammui and Ishtar 25 f.; Frazer, Adonis, Attis and Osiris 84. It is difficult to see how the slaying of Abel by the jealous Cain in Gen. 4, 2-16 can be based upon the idea of a human sacrifice in honor of the dying god of vegetation. Nevertheless the story in Hebrew seems to have been told to explain this ancient custom. In the Hebrew Cain is the founder of agri- culture (Gen. 4, 26) and we know that the whole Tammuz story arose in the idea that a king or man died that agriculture might thrive. Abel, moreover, clearly personifies the sheep neces- sary for sacrifice; Cain at first offered only fruits, but’ Abel offered the first born of animals, and only the latter were acceptable. The killing of Abel appears to be based upon the ancient theory that a human being died that the plants might thrive. Later arose the theory that animals might be substituted for this human sacrifice, but animals only. Hence the Cain and Abel story combines both the ancient and the later practices. In Sumerian religion the idea of the human, who symbolizes the dying vegetation, becomes a dying god who returns to earth as symbol of reviving vegetation. in the name Tubal-Cain, patron of the smiths, clearly means, "the smith,” Arabic ^ain, but in the name of the first son of Adam, the word has probably no connection with this Semitic root. 3 So J., Gen. 4, 18; P. has Jered, Gen. 5, 15. ^ Or Mehoujd-Sl; P., Mabdlal-el. The name is probably for "God makes alive,” or "God is my enlivener.” ® So P., Gen. 5, 21: J. has MHhoushd-el, "Man of God”(?). The correct reading is doubt- ful, and all interpretations given for both readings are dubious. ® Lantech is a Hebrew transcript of lumha, the Sumerian title of Enki(Ea) as patron of the temple musicians, CT. 25, 48, ii; 24, 43, 120. See Babylonian Liturgies XXIV f. ^ The last three names appear to be of western origin and attached to the earlier Canaan- itish tradition which was obtained from Babylon. Sumerian. 1. Abu, patron of pastures, and flocks.^ 2. Nintulla, patroness of cattle. 3. Nin-KA-ufud patron (^55.?) of health. 4. Ninkasi, patroness of the vine and of drinking. 5. Nap, patroness of ? 6. Dapmd, patroness of ? 7. Nintil, patroness of femininity. 8. Ensagme, patron of wisdom. STEPHEN LANGDON SUMERIAN EPIC OF PARADISE 53 The Hebrew regards these patrons as direct descendants of the first man, whereas the Sumerians say that they are of divine origin. The Hebrew list like the Sumerian follows directly upon the story of the Fall. When we consider that the Nippur version also agrees with the Hebrew in making the eating of a plant or tree the direct cause of the Fall of Man^ it becomes evident that the Hebrew has been greatly influenced by the doctrines of the Nippur school. Our text describes the curse only in one line: "The face of life until he dies not shall he see."’^ “Life” in Sumerian means “good health,” and we can hardly be wrong in under- standing this passage to mean that the great sorrow caused by the Fall is bodily weakness and rapid decay. In Adapa’g fall we read only of the bodily miseries which entered the world. The Hebrew too mentions the pain of woman in child- birth as the first of human woes.^ Neither the Nippur nor the Adapa version mentions the ejection from Paradise.^ Per- haps this part of the story is peculiar to the Hebrew. Human sorrow, toil and misery surely afflicted men in the land of Dil- mun which the Sumerians and Babylonians knew so well. The ejection at all events points no moral to the tale. The Nippur text represents the Fall as following directly upon eating of the cassia. No revelation of the knowledge of good and evil is mentioned. The curse of Ninharsag seems to be caused by disobedience and this is the sole motif we can 1 The verb ha-ra-an-har-ri-en, Rev. 1 1 38, may be sec. per. sing., since the ending e-\-n could well be an emphatic form of the sec. per. ending e; cf. he-ib-si-il-e, Var. im-si-il-li-en = tusallit, SBP. 198, 15. But the verb ba-dig-gi-a which must have the same subject is in the third per. It is better to regard e-{-n as an emphatic 3d per. future. Sum. Gr. §§223 f. 2 Gen, 3, 16. Naturally the Eridu doctrine may have mentioned other sorrows like the Hebrew in the last lines of the Adapa legend which breaks off at the point disease is mentioned. ® The Nippur text infers that after the Flood the earth was barren and needed irrigation, so that we may conclude that this school believed that the deluge ended the blissful state of Paradise. Only disease and brevity of life had not yet entered the world. 54 UNIVERSITY MUSEUM BABYLONIAN SECTION read into this the earliest of all doctrines on the Fall of Man. The plant in question if connected with either of the two trees mentioned in the composite narrative of the Bible must be identified with the tree of life. Our text has am-ga-ru before which the determinative for plant {u) must be supplied. This is clearly identical with am-ga-ra, or Semitic kasu, cassia, the most important of all medical plants in antiquity.^ It is, how- ever, not necessary to assume that the pundits of Nippur, or the myth makers of early Sumer regarded the cassia as a plant capable of bestowing eternal life upon those who ate its fruit or chewed its leaves. The Hebrew undoubtedly knew of such a plant and the same legend appears in the Assyrian Epic of Gilgamish.^ Since Tagtug actually ate from the cassia and consequently brought disease into the world, the plant could not have been regarded as a “tree of life,” in the sense of the later Assyrian and Hebrew legends. Undoubtedly the Sume- rians regarded the cassia as having marvelous healthgiving properties, but 1 do not believe that we have here any theory concerning a plant capable of bestowing immortality. The theory taught by the early Sumerian sages seems to be as follows: Man in Paradise had perfect health, extreme lon- gevity,® and lived peacefully without toil. For some reason not explained to us he failed to show respect to Enki his creator, and hence all but a few pious were destroyed. In this universal deluge Paradise also disappears and thereafter man must live by toil. Wherefore after the deluge Tagtug becomes a gar- dener, a human raised to the station of a god, for he has now 1 See PSBA. 1914, 192. 2 One of the main motifs in this epic is the search for the plant whose name is, "The old man shall be made young." The legend of a tree or plant capable of bestowing immortality occurs only here in Babylonia and is, I believe, of comparatively late origin. 3 See obverse I 24 f. STEPHEN LANGDON SUMERIAN EPIC OF PARADISE 55 this title. ^ The problem of the origin of sin does not concern them. They put forward no theory in regard to it, their only teaching in this regard is that sin is a purely religious matter. It consists in disrespect toward the gods and in nothing more or less. But the Flood eliminates all the wicked. After the deluge Tagtug, and we presume his pious mariners, continued a different life in Paradise.^ The earth had now become hostile, wherefore the survivor of the deluge became a tiller of the soil. Such was the explanation of the loss of Paradise. But a more serious misfortune was now to follow, namely the entrance of disease and abbreviated mortality. To explain this the sages of Nippur taught that the mother goddess had forbidden man to eat from the cassia. This command he disobeyed and lost, as we have seen, pre-diluvian longevity. They do not appear to have held any views concerning mystic powers which this plant might bestow, so that the interdiction of the cassia is wholly arbitrary. As our text stands the only reason for this injunction seems to be that of testing the obedience of man. I fail to find any other meaning here. In a sense the mother goddess is the ternptress who caused this great disobedience. Have we here the origin of the temptation of Adam by his wife Eve? We know that Eve like Ninharsag was originally an ophidian mother goddess. Has this led further to the Hebrew story concerning the serpent? In Hebrew mythology the ophidian as well as the goddess character of Eve seems to have been lost sight of. Perhaps her serpent origin is retained in ^The fact that Tagtug has the divine title is here to be explained by the Sumerian habit of raising kings to the rank of the gods during their reigns. This custom became established during the period of the Ur dynasty several centuries before our tablet was written. It can not have the same sense as the translation of Utanapistim to the lands of the blessed where he attained immortality. 2 Also the Biblical narrative P. Gen. 1 - 2 , 4^+5+6, 9 ff., knows of no expulsion from Para- dise, but in the days of Noah the world became full of violence and wickedness, wherefore Jahweh sent the deluge. (Gen. 5, 29 is taken from J.) 56 UNIVERSITY MUSEUM BABYLONIAN SECTION the peculiar form in which we know it there. Suppose that the general tradition obtained that a serpent goddess placed this daring temptation before man. Suppose that by the involved crossing of ideas in the evolution of this legend the goddess became the consort of this sorely tried ancestor of man. Evidently the serpent alone would be left to figure as the tempter. Such seems to be the probable construction we must place upon this story. Here it has a doctrinal aspect. The sages of Nippur solve these problems with the minimum of mythological structure. The temptation does not appear in their sacred books. But obviously imaginative folklore sought at once to restore the old motifs, if in fact they had ever given them up. It is conceivable that to these expounders of Sume- rian theology the story of a goddess temptress was current mythology. In any case their theories about the origin of toil, the hostility of nature on the one hand, and the origin of bodily weakness on the other are based upon views wholly different from those taught in the legend of Adapa. They place the whole guilt upon man as a free agent. They do not represent the gods as envying him knowledge of any kind. Here man from the beginning passed from catastrophe to catastrophe because he himself failed to have the inflexible will to obey the gods. The Hebrew Tradition The oldest Hebrew document which traces the history of man from his creation to the days of Terah and Abraham,^ or the mythological and theological reconstruction of their 'This document is roughly as follows: Gen. 2, T-l+S, 19+6, 1-4+6, 5-8+7, 1-12+ 16-17+22 f+8, 6+12+20-22+9, 18-27+11, 1-9+28-30. For minutiae of textual division see the commentaries on Genesis. STEPHEN LANGDON SUMERIAN EPIC OF PARADISE 57 history when analyzed will be found to be another product evolved from the Babylonian doctrines. Here the loss of Paradise and the entrance into the world of disease to- gether with the hostility of nature to man follow shortly after his creation. He appears to have enjoyed the peace of Paradise for only a brief period. For in his Paradise the creator God had placed a tree called the “Tree of the knowledge of good and evil.” But Adam like Adapa was initiated into the most profound philosophical knowledge. In wisdom he lacked only the awareness of indecency. Otherwise his knowledge equaled that of the gods. This kind of knowledge could be obtained by eating from this tree, a fact which he did not know. And his creator added the threat that in the day of his eating thereof he would fall a victim to disease.^ Then a woman is created for his consort to whom a serpent reveals the true meaning of the forbidden tree. She ate and she gave also to her husband, whereupon their eyes were opened and they lost their innocence. Whereupon woman is afflicted with the pangs of childbirth and subserviency to man. And for man God cursed the earth, whereby he henceforth lived only by toil. Both are expelled from Paradise. Theologically this story is a masterly combination of the Eridu doctrine, known to us only in the Semitic legend of Adapa, and the doctrines of our Nippur tablet. The Adapa legend has influenced the Hebrew particularly in causing the Fall to be placed at the beginning of civilization and in attrib- uting the origin of disease to the forbidden possession of the knowledge of good and evil. In Adapa’s case temptation does 1 “Dying thou shall die/' Gen. 2, 17, obviously refers to the beginning of bodily weakness and attenuated mortality. The Babylonian verb mdtu, cognate to the Hebrew verb employed here, is often employed in this sense. 58 UNIVERSITY MUSEUM BABYLONIAN SECTION not figure in the problem. On the other hand, the Nippur teaching has given them the idea of a tree, which under influence of the Eridu school they construct into a tree of knowledge. For given on the one hand the doctrine that man of his own wilful disobedience ate of the fruit of a tree, and on the other that his fall was due to the revelation of knowledge, the ancients inevitably formed a legend regarding a tree of knowledge. Moreover, the idea of temptation latent, and innocently so in the Nippur doctrine, here becomes an important factor. The sin is explained not alone as a wilful act but as the act of a will overcome by the cajolery of woman. This factor is original in Hebrew. The idea of a woman tempter in Sumerian is wholly different. Here she is the ophidian mother goddess who places temptation before man only in that she forbids him to eat to test his obedience. But as we have seen the Nippurian doctrine based probably upon a richer and more concrete mythology easily gave rise to the serpent tempter and the woman in Hebrew. In the ultimate analysis of the origin of human suf- fering the Hebrew like the tablet No. 4561 traces its cause to man’s own frailty. His wavering will fails to comply with the plain injunctions of deity. We have in neither document any trace of divine jealousy,^ nor any erroneous action whose cause could be traced to superior instigation as in the Adapa teaching. On the other hand, we seem to have an equally ancient Hebrew document embedded in the text of Genesis 2 and 3 which incorporated more clearly the teachings of Eridu: Here in a gloss in verse 9 of chapter 2 we hear of a tree of life. ^ The serpent accuses God of jealousy (3, 5) but this is not to be regarded as the doctrine held by the author of J. STEPHEN LANGDON SUMERIAN EPIC OF PARADISE 59 And at the end of chapter 2 we again come upon traces of this document which knows of the same tree forbidden in Paradise. “And Jahweh Elohim said, ‘Lo, man has become like one of us in knowing good and evil and now lest he put forth his hand and take^ from the tree of life and eat and live forever.’ And so he drove out the man and caused him to dwell east of the Garden of Eden, and he stationed the cherubim, the flaming sword which revolves to guard the way of the tree of life.” This document probably adopted the Eridu teaching con- cerning the acquisition of knowledge, attributing it to a sur- reptitious revelation by a god. Here too the gods envy man this knowledge and take steps at once to prevent his attain- ing immortality. The Eridu school also raise the problem of man’s loss of immortality in connection with his acquisition of knowledge. It is, therefore, reasonable to suppose that a Hebrew document which depended upon that source, would raise the same problem. Now this teaching regarding eternal life for man is late in Babylonia. Such a thing could not occur as possible in the Sumerian schools whose whole attitude toward man regarded him as dust of the earth to which he must inevit- ably return. But a longing after this priceless boon gave rise to that widespread belief that after all the gods possess bread and water which bestow eternal life, or that in some far away Paradise grows an herb of healing to infuse mortals with im- mortality. In Babylonian tradition this plant was well known, and the same idea traveled westward to the Hebrews. They too adopted this same theory that man lost immortality through ^ The MT. has here DJ, “also” which implies in the same source also a tree of knowl- edge. The Septuagint and the Syriac texts omit and this is surely the correct text. It then follows that “tree of life” in 2, 9 stands in a false position there and has deranged the text. 6o UNIVERSITY MUSEUM — BABYLONIAN SECTION the jealousy of the gods; here by being expelled from Eden before they proceeded to eat from the tree of life, there because a jealous god had advised his protege not to partake of the bread of life. The story of early Hebrew origins as told by the priests of a later age speaks of no Paradise and mentions no sin until the days of Noah.’^ We may infer, ex silentio, however, that this document supposed that in the long ages ruled ov^r by the ten patriarchs men lived in a sinless state enjoying extreme longevity. According to this narrative, in the days of the tenth patriarch the world became full of violence, wherefore God destroyed all but this patriarch and his family in the deluge. This scheme of the priestly writer agrees with the theologians of Nippur. That Hebrew narrative makes the Flood begin on the 17th day of the second month, the text of tablet No. 4561 on the ist of the first month. There it rises five months^ and recedes until the 27th of the second month of the next year, in all one year and ten days; here the flood endures eight months and nine days. Thus the priestly narrative approximately agrees with the tablet No. 4561 in the chronol- ogy of the Flood. On the other hand, the older Hebrew story makes the waters rise 40 days and recede 21 days, a much shorter period. This chronology agrees more closely with that of the Semitic Babylonian story where the waters increase six days and cease the seventh. At a distance of twelve double hours march® Utanapistim sees the top of a mountain. The time taken to reach it is not given, but after the landing he waits seven days to send forth a dove. Since he sends two 1 Gen. 1 - 2 , 4 a+ 5 + 6 , 2-22. 2 One hundred and fifty days. 2 That is obviously the meaning of the Babylonian poem; see Dhorme, Choix 113 note on line 140. STEPHEN LANGDON — SUMERIAN EPIC OF PARADISE 6l other birds at intervals we suppose that seven days separated these, so that we have the same story as that of the ancient (J) narrative in Genesis 8, 6-12, where Noah sends three birds at intervals of seven days each. Hence we have on the one hand the long chronology of the Sumerian account and the priestly Hebrew narrative, and on the other the short chro- nology of the Babylonian version and the ancient Hebrew docu- ment. In a sense the revelation of wisdom to Tagtug the gardener in the tablet No. 4561 is parallel to instructions which God reveals to Noah in the priestly document.^ Both conversa- tions follow immediately after the Flood. If the priest’s nar- rative in Hebrew knew of any further story of the disobedience and loss of continued good health which should follow here he has left us no trace of it. Nevertheless his close adherence to the theories of the Nippur school is clear enough. After the Flood he fills in the history from that event to the age of Abraham by a genealogy of nine patriarchs, whose lives are of considerable length.^ Nevertheless even here we have a rapid decline in longevity and the ages of these are on the whole less by half than those of the ten patriarchs before the deluge. The Babylonians also told of the incredible ages of the heroes before this catastrophe. We are, 1 believe, on. safe grounds in assuming that in agreement with the sages who wrote our epic of the Fall of Man there was in Babylonia a deeply rooted tradition that the greatest of all catastrophes, the loss of long life, overtook mankind only after he had lived in Para- dise for many ages. Such I believe to have been the doctrine adopted by the scribe to whom we owe the priestly narrative in 1 Gen. 9 , i-8. 2 Gen. 11, 10-26. Omitting Shem who belongs to the race before the Flood, we have Arpaksad 438 years, Shelah 433, ‘Eber 464, Peleg 239, Re‘u 239, Serug 230, Nahor 148, and Terah 205. (Masoretic text; Samaritan and Greek differ slightly.) 62 UNIVERSITY MUSEUM BABYLONIAN SECTION Hebrew. He surely pursued his investigations beyond the Sem- itic poems of Babylonia, rehearsed by the Canaanites before the Hebrew occupation. He must have come under the influence of the great Babylonian renaissance which set in, in the middle of the seventh century; an age when the scholars of Babylon studied the theological systems of their remote past. The theologians of Nippur particularly attracted them as we know from their corpus of temple liturgies.^ The tablet which forms the subject of this volume proves the profundity of their think- ing in the region of ethics and philosophy. We venture to think that no document has yet been recovered from the ruins of the past to which such a volume of influence can be traced from our own civilization for the immense period of four thou- sand years. The great Hebrew documents, which propound the harassing problem of the origin of human sorrows, would have been impossible without the pious and scholarly teach- ing of these pre-Semitic poets of Nippur. And we all realize, perhaps too little, the incalculable influence which these Hebrew masterpieces have exercised upon the ethical and religious men- tality of a considerable portion of the human race. t The Babylonian Tradition Concerning the Pre- DiLuviAN Period Old Testament critics speak of Gen. 4, 16-23 (JO the Cainite genealogy,^ and the ten patriarchs of Gen. 5 (P.) as the Sethite genealogy. The earlier list of the J. document with its seven patriarchs is obviously based upon the Sumero- ^ See the Introduction to the author's Babylonian Liturgies. 2 For genealogical purposes Abel is not included in this list. But when the list is understood in its true perspective, Abel must be included, since this document places upon him the role of patron of flocks and originator of animal sacrifice. STEPHEN LANGDON SUMERIAN EPIC OF PARADISE 63 Babylonian tradition of divine patrons of industries. The early Hebrew legend constructed these into a genealogy. The Sethite genealogy of the later P. document although employing all of the seven earlier patron names, except for obvious reasons Abel, in more or less modified forms and in slightly different order has, as is well known, attempted to reproduce the Babylo- nian scheme of ten legendary kings who ruled during the 432,000' years before the Flood. The Babylonian kings in this legend were not all divine patrons but some were famous mythological rulers who belong to that period of longevity before the Fall of Man. The Hebrew in both documents has thoroughly trans- formed the Babylonian sources. The list in Gen. 5 reproduces, it is true, the spirit of the Babylonian legend of the ten kings, in that it holds them to be rulers in a long dynasty and largely misunderstands those who had a connection with the arts.^ In fact this genealogy has largely replaced the names of the Baby- lonian by the names of Hebrew patrons of civilization, whose meanings were clear to J., but wholly misunderstood by the authors of P. This Babylonian list which is preserved only in the fragments of Berossus^ seems to contain both Sumerian and Semitic names. I translate so far as possible in order to show that they are not all based upon the idea of patrons of the arts; 1. *'A\o>/)os, Alorus, of Babylon, a Chaldean. Source unknown.^ Reigned 36,000 years. 1 Note how P. changes Mehijjdel, a. name connected with healing, into Mdhdldl-el, “Praise of God.” For Cain which at least in Gen. 4, 22 means a “smith,” P. has l^endn, probably a word having no connection with l^ayin, Cain. ^Irad, surely a Sumerian or Babylonian word for some craft, is distorted to Y ered, “descent.” 2 See Cory, Ancient Fragments, 30 f. ® Hardly connected with the mother goddess Aruru as asserted by Hommel and Jeremias. The name is Sumerian. 64 UNIVERSITY MUSEUM — BABYLONIAN SECTION 2. ’AX.a7Ta/3os, Alaparus. Probably for Adaparus, Adapa, a Sumeriand a sage.^ Reigned 10,800 years. 3. ’AfxijXcov, Amelon,** of Pantibiblus (i. e., Sippar?). This name is Semitic, Babylonian amelu, "man.”^ Reigned 46,800 years. 4. ’A/a/acWv, Ammenon, the Chaldean.® This name is probably from ummdnu,^ "skilled workman,” and is the only name in this list which clearly suggests connection with divine patrons of culture. Reigned 43,200 years. 5. Meyakapos,^ of Pantibiblus. Reigned 64,800 years. 6. Aar might revert to an older Raos; there would then be no difficulty in seeing in this name the Babylonian re’u, Hebrew rd‘e “shepherd.” 7. EveSwpaxo?, Euedorachus of Pantibiblus.^ Doubt- lessly identical with the Sumerian mythical sage Enmeduranki, king of Sippar, to whom the oracular gods Shamash and Adad revealed the mysteries of divination ; said to have been created by Ninharsag herself.^ The name is pure Sumerian, and means “Lord of the decrees of the totality of heaven and earth.” Reigned 64,800 years. 8. ‘Afiefixf/Lvo's, Amempsinus, a Chaldean from Laranchse, i. e., Larak.^ Reigned 36,000 years. Generally regarded as Semitic for Amel-Sin, “Man of Sin,”® but 1 doubt this. The name must be of great antiquity and, originating in a Sumerian center, should be Sumerian. Sin, the name of the moon god, is also a somewhat late Sumerian contraction for the earlier {u-en. However, no better suggestion has been made.® 9. 'ilirdfnrig, Opartes,'^ a Chaldean of Laranchae. Reigned 28,800 years. Berossus makes Opartes the father of Xisuthrus, hero of the Flood. According to the Babylonian version the lA connection with Babyl. le’u, “wise, intelligent,” would be probable, if we assume this to be original. ^ Abydenus, E'U€So)p€cr;(05, pi(T)(ohasis-atra, “The supremely wise.”® In this list all those names designated as Chaldean are probably Sumerian. In fact Berossus appears to employ the word “Chaldean” in the sense of “Sumerian” here. It is curious that the only names certainly Semitic, Nos. 3, 6, are from Pantibiblus. Even here we have in No. 7 a Sumerian ruler. On the whole this list is preponderatingly Sumerian. The Meaning of the Name Tagtug I have already defended in print a possible connection of the Sumerian name Tagtug with the Hebrew Noah.^ The argument to which I have nothing new to add is as follows. ^ Semitic translation of Sumerian Zi-ud. 2 This name is also Sumerian and means ''The protege of the god Tu{d)-tu(d).” The title Tu-tu is one assumed by Marduk in religious texts of the Assyrian period but even there it does not always apply to him, e. g., Shurpu IV 45, VIII, 12. This title is unknown before the period of the first Babyl. dynasty. Hammurapi uses it without a determinative for god, Code III 10, and in that section which refers to Barsippa. The title occurs in n.pra. of this period but not before or after. It may be that the two n.pra. in V R. 44, 6 and 21, which are Sumerian and contain this title, belong to this period or slightly earlier. In the Assyrian rendering the god Marduk is used, but this is based upon later views. In the period when these names were given Tu-tu probably referred to some other god, probably a local deity of Suruppak or Larak, both of which seem to have been parts of the famous city Isin, where Gula was worshipped, SBP. 160 n. 7 and 26, 7. It is surprising that a deity who appears so late in the history of the pantheon should here occur in the name of a prehistoric Sumerian ruler. ^ This title appears as at-ra-Jja-sis, in the Gilgamish version, Dhorme, 118, 196 and in an early Babylonian version. Frag. Scheil VIII 4, as at-ra-am-ha-si-is. The hero of the Flood has also the same title atra-^asis in a fragment from another version, Dhorme, 126, 1 1 . The inver- sion lasis-atra is probably based upon a too mechanical rendering of the Sumerian PI-DIRIG(?). ^ PSBA. 1914, 189. STEPHEN LANGDON SUMERIAN EPIC OF PARADISE 67 Since we know that the Babylonians did not employ the Sumerian name of the hero of the Sumerian epic of the Creation and the Flood, viz., Zi-ud-sud-du, but translated it into Semitic by Uta-napistim, we may expect that the Babylonians who preferred the Nippur epic would likewise render Tagtug by its Semitic translation. Although no Babylonian version has been found based upon the Nippurian, yet Hebrew mythology was obviously much indebted to it. The problem is, then, to trans- late tag-tug and if possible to justify a translation from which the Hebrew Noah (nl.3) might be derived. Both words tag and tug are derived from the Sumerian stem d t-g, whose general meaning is “to rest, repose.” The form of the root tug is regularly rendered by ndhu, “to repose.” As for the form with internal vowel a, tag, we know that it can be rendered by lahdsu, a word usually taken to mean “cast down;” the ordinary meaning of the root tag is the active of the idea gen- erally expressed by tug, i. e., “to cause to rest, to suppress, to beat down violently.” These two ideas are connected and we need not hesitate to suppose that the intransitive idea of “repose, to come to an end,” was expressed by the active root tag also, lahdsu is probably the same root as rabdsu, “to lie down;” it is true that the verb lahdsu is explained by tag in a syllabar where it occurs between lu’unu, “to fashion skill- fully,” and mahdsu sa mimma, “to hammer something,” and the verb has undoubtedly the same active idea here.^ Also in the only other passage where lahdsu occurs it is given the same active sense “to cast down.”^ Naturally this persistent use of lahdsu in the sense of “cast down, smite,” may exclude 1 Syl. C 292-5. ^ ka-m-gdl^la-ha-su, Syn. lahan appi, CT. 13, 32, ii. 68 UNIVERSITY MUSEUM BABYLONIAN SECTION a connection with rabasu,^ and render the whole argument so far as this word is concerned ineffective. Nevertheless the possibility of the root tag having this meaning need not depend upon evidence so fragile. The cognate dag means both asdhu, \ “to sit,” and subtu, “abode, place of repose.”^ The form with internal vowel e, teg, is one of the ordinary words in Sumerian for pasdhu and ndhu, “to rest,” as well as the variant tend Also tug has the variant tub, a word which is repeatedly employed for ndhu. This evidence would under ordinary cir- cumstances induce a Sumerologist acquainted with the ten- dency of the language to use the stems of roots with various internal vowel inflections all in the same sense to expect a root tag, “to rest, repose.” A reduplicated stem like tag-tug would ordinarily have an active sense, and be rendered by the piel in Semitic. Granting that we have here such a reduplicated stem for ndhu, tag-tug, should be rendered by nuhu, “to cause to repose,” and the permansive singular would be nu-uh, “he is appeased,” i. e., “God is appeased,” “God’s wrath is made to repose.” Such was the theory by which 1 connected this name with the Hebrew Noah. In its favor we can also urge the appropriateness of this name for the hero who survived the deluge, by which the anger of the gods against sinful men was appeased. Against this theory we may adduce the fact that no direct evidence for the meaning “to rest,” for tag has been adduced. And much more serious than this will be the objection that, when Sumerian wished to express intense action and causa- tion, they double the same form of the root, not different 1 This was the reason for my entry to tag in the sense of “rest, abide,'’ in Sum. Gr. 245. Cf. nabdsu, napdsu, “to overwhelm.” ^ SeQ Sum. Gr. 20S; SBP. 320, 12; Bolle'NRVcher, Nergal, 12, ddg-ga = sub-ti; Meiss- ner, SAI. 3869. dag-na nu-un-til = ina subti-su ul asib, Meek, BA. X, No. 38, 9. STEPHEN LANGDON — SUMERIAN EPIC OF PARADISE 69 forms of it. We should expect for this idea tug-tug, or tag-tag, \ like gar-gar, mal-mal, etc. I am unable to find any examples of the reduplication of a stem in which two vowels not of the same kind are employed. On the whole we must regard this interpretation as doubtful. To say impossible, would be to allow too little scope for future discoveries. To accept it as proven would lead to uncertain conclusions. TRANSLITERATION AND TRANSLATION Obverse I I. [e-ne-ha-\dm e-ne-ha-dm me-en- si~en 2. \kur\ Dilmun ki-aiag- ga- dm 3. [ki-aiag-]ga e-ne ha-dm me-en-si- en 4 kur Dilmun kt-aiag- ga- dm 5. kur Dilmun ki-aiag-ga-dm kur Dilmun el-dm 6. kur Dilmun el-dm kur Dilmun Idg-ldg-ga-dm 1 . They that slept, they that slept are ye.^ 2. [In mountain of] Dilmun which is an holy place, 3. [In the holy place] they that slept are ye. 4 the mountain of Dilmun which is an holy place. 5. The mountain of Dilmun which is an holy place, the moun- tain of Dilmun is pure. 6. The mountain of Dilmun is pure, the mountain of Dil- mun is clean. 1 References to the sleeping chamber of each of the great gods and his consort can be sup- plied from religious texts which concern other cult centers. An illuminating comment upon this passage will be found in the Scheil Fragment of the Adapa legend where the poet says of Adapa: '' In those days Adapa a man of Eridu, When the chieftain Ea paraded unto the sleeping chamber, Daily guards the bolt of Eridu.” enumisu Adapa mar (dl) Eridi [mas-]su{d) ^^^Ea ina maiali ina sadadi umisamma sigar {dl) Eridi issar. For the restitution mas-su{d) =massu, ‘Teading goat,” and title of Ea, see CT. 16, 20, 124. ZiMMERN first made this evident restoration which was unfortunately rejected by other editors. See for the text Dhorme, Choix 150, 16-18. 70 UNIVERSITY MUSEUM — BABYLONIAN SECTION 7. ds-ni-ne Dilmun-{ki)-a u-be- in- nad} 8. ki ^en-ki dam-a-ni-da ha-an-da- nd-a-ba 9. ki-bi el-dm ki-bi Idg-lag-ga-dm 10. ds-ni-ne 11. ki ^en-ki ^nin-el-la^ ba-an-[da- nd-a-ba] 1 2 ki-bi el-dm 13. Dilmun-{ki)-a u-nag-ga-(gu) dug- dug nu-mu-ni-bi^ 14. dar-{gu)-e gu-dar-{gu)-ri nu-mu- ni-ib-bi 15. ur-gu-la sag-gis nu-u¥-ra-ra 16. ur-bar-ra-ge^ stl nu-ub- kar- ri \A/h^ 1 7. lik-ku mds gam-gam nu- te- -ba 18. tud{?)se-kur-kur-e nu- te- ba 7. Alone in Dilmun they lay down; 8. Where Enki with his consort lay, 9. That place is pure, that plac^ is clean. 10. Alone in Dilmun they lay down. 1 1 . Where Enki with the pure di- vine queen lay down, 12. That place is pure, that place is clean. 13. In Dilmun the raven® shrieked not. 14. The kite^ shrieked not, kitelike. 15. The lion^ slew not. 16. The wolf plundered not the lambs. 17. The dog approached not the kids in repose. 18. The mother {goat) as it fed on grain he disturbed not. ^ For u-nad= salalu, v. IV R. 13& 39 u-ba-ra-e-ne = la aslalu. The verb should be inflected with the dual ending d^-ds, but this is found rarely and only after nouns, Sum. Gr. §130. The above passage is the only example of a dual verb known to me and we may conclude that no inflection existed for the dual in the Sumerian conjugation, u-ne becomes e-ne in e-ne-ba-dm, “he that slept,” or "they two that slept.” 2 This title is applied also to the consort of Negun, son of Ninlil, in CT. 24, 26, 1 13; Negun is a name of Ninurasa. Note also the connection of these deities in egunna-e{?)-mu-ki{?) son of Amel-^Ninella, CT. 8, 44?? 18 f. Also gasan-el-la, SBP. 170, 6 is a title of Gula, Bau or a similar mother goddess. Only in this passage does the title apply to Damkina. In line 31 she is represented asThe daughter of Enki. ^ Cf. dug-mu-ni-ib-bi, [The storm in heaven] shrieked, Zimmern, K. L, 28 Rev. 31 ff. Also SBH. 97, 74 an-ta a-nun-na dug-bi-ib-bi, '‘On high the tempest shrieked.” ^ The sign is clearly te but ub should be expected. ® Cf . Dhorme, Choix 118 1 . 190. ® Bird of the storm, and symbol of the city of Lagash. ^ In any case a storm bird which flies high and has a shrill voice, SBP. 240, 47. Note that the tarru, a loan-word from dar, is rendered in Sumerian by NAM-\-?AB-dar-gu in CT. 14, 4, 6 and NAM-\-^AB is the raven {aribu), hence a bird allied to the raven; in the same passage the “night bird” issur musi precedes. Muss-Arnolt, Lexicon, \2ga renders “kite” which is probable. ®The Semitic deluge 1 . 188 has ur-mag. STEPHEN LANGDON — SUMERIAN EPIC OF PARADISE 71 19. nu-mu-un-iu dim-i^gar -ra-bi. . . -ha 20. musen-e an-na dtm-hi nu- e 21. iud-{gu)-e sag-nu-mu-un-da- sub-e^ 22. igi-gig~e igi-gtg me-en nu-mu- ni-bi 23. sag-gtg-gi sag-gtg me-en nu 24. um-ma-bi um-ma me-en nu 25. ab-ha-hi ab-ba me-en nu^ 26. ki-el a-nu-tu-a-ni eri-a nu-mu-ni- ib-stg-gi 27. galu id-da hal-e-mi-de nu-mu- ni-bi 28. ligir-e ga-na nu-um-nigin 29. lul-e e-lu-lam nu-mu-ni-bi 30. galam eri-ka i-dur^ nu-mu 31. ^nin-el-la a-a-ni ^en-ki-ra git- mu- na- de-a 19. The (ewes) impregnate their * foetus .... 20. The birds of heaven their young [forsook] not. 21. The doves were not put to ai. flight. ■ - -7 I 22. '‘Oh disease of the eyes thou art the ' Sick Eye/ '' one said not.^ 23. "Oh head ache thou art the ' Head Ache/ '' one said not. 24. As to the old woman, "thou art an old woman'' one said not. 25. As to the old man, "thou art an old man" one said not. 26. A pure place where water was not poured for cleansing in the city one inhabited not. 27. "A man has changed a canal," one said not. 28. A prince his wisdom withheld not.^ ' t d f \ t ! i 29. "A deceiver deceives," one said not. t- 30. "The counsellor of a city ," one said not. A 31. Ninella to Enki her® father spoke. ^ This compound probably illustrates a fact in regard to the prefix sag already noted by Delitzsch in his Glossary, p. 233. sag does not appear to alter the meaning of a compound. Cf., beside the examples cited by Delitzsch, sag-hi—tamu, sag-gis-ra = niru. 2 The sign is sessig of » with the modifying lines on the right of the sign, and usually has the value galam, skillful, see BE. XXXI 45. For the simple sign see line 30. Should we suppose a value galag-ga'^ galam-ma? ® Cf. ZiMMERN, KL. 26 Rev. I 17. ^ The idea is taken from the incantations against the demons of disease. ®The meaning of this line has been suggested by nigin-galam-ma = sukuru, to make rare. ® Ninella, the consort and daughter of Enki, is obviously identical with Damgalnunna in II 32, who is there represented as the daughter of Enki. Damgalnunna is ordinarily represented as the consort of Enki in religious texts. 72 UNIVERSITY MUSEUM BABYLONIAN SECTION 32. eri-mu-e-stg eri-mu-e-stg nam mu-sum-ma-ia 33. Dilmun eri mu-e-stg eri 34. [. . . .]mu-e-stg eri 35 id-da nu- un- ink- a 36. [eri]mu-e-sig eri 37 da 38 a a 32. “ K city thou hast founded, a city thou hast founded and a fate thou hast given. ^ • 33. In Dilmun a city thou hast founded, a city (thou hast founded and a fate thou hast given). *34 thou hast founded a city ^ (thou hast founded and a fate hast given). 35 {which) a canal has not. 36. [ ] thou hast founded, a city (thou hast founded and a fate thou hast given). About seven lines broken away. Obverse II 1 . gir-ma-an-gal-la-ia a ge-im-ta-e-^ de 2. eri~iu a ge-gdl 4 a gu-mu-ra-nag- nag 3. Dilmun-ki a ge-gdl-la 4. dul a-ses-a-iu dul a dug-ga ge- im-[-ta-da-du-ne\ 5. eri-:[u e gu-kar-ra^ kalam-ma-ka ge-a 6. Dilmun-ki e 7. t-de-su^ %abbar ud-de- a 8. ^babbar an-na gub-bi- e 1 . In thy great ' : . may waters flow. 2. Thy city may drink water in abundance. 3. Dilmun may drink water in ^ abundance. 4. Thy pool^ of bitter waters ^ a pool of^sweet waters may flow. 5. Let thy city be the home which assembles the Land of Sumer. 6. Let Dilmun be the home which assembles the Land of Sumer. 7. Now oh Sun-god shine forth. 8. Oh Sun-god in heaven stand. ^ The photograph appears to have da-du not DUL-DU{ = e), but in line 12 the sign DUL is clearly written. This curious form of the sign REG. 233 I have found nowhere else. The identification with DUL is the only one which seems possible. ^ ProhMy for gu-gar-r a ^puhhuru, RA. 10, 71 II i. ^Cf. i-de-su = inanna, IV R. 13, Rev. 40 in Corrections and PSBA. 1914, 192. STEPHEN LANGDON — SUMERIAN EPIC OF PARADISE 73 9. gtr-du-a dug-eien ki-na-ta 10 sugur-e ^nanna{r)~a~ ta 1 1 . ka-a-ki-a-lag-ta a-dug-ki-ta mu- na-ra- guh i.vl: , -vU - t' r!'. ri 12. gtr-ma-an-gal-la-na a im-ta-e-de 13. eri-ni a ge-gdl-la im-ta-nag-nag 14. Dilmun-(ki) a ge-[gal-la im-ta- nag-nag] 15. dul a-ses-a-ni a-dug-ga na-nam 16. a-sag agar-ra?^ nam-a-ni se-mu- na-ah-? 17. eri-ni e gu-kar-ra kalam-ma-ka na-nam 18. Dilmun-{ki) e-gu-[kar-ra kalam- ma-ka na-nam] 19. t-de-su %abhar ud-de-a ur ge na- nam-ma^i HI*. - w ‘ 20. ds-^P gispika-gi tuk-a 'kJ 2 1 . ^nin-tud-ama-kalama-su 22. ^en-ki-ge gispitug-gi tuk-a 23. ^nin-tud 24. us^-a-ni e-a ha-an-si-in-dun^ 9. 10. 1 1 . 12. 13 - 14. 15 - 16. 17 - 18. 19. 20. 21. 22. 23 - 24. He that marches from his place. the Moon-god From the mouth of the earth walking forth, with sweet waters of the earth he comes unto thee.'' I In his great 7 . waters went up. His city drank water in abun- dance. Dilmun drank water in abun- dance.. His pool of bitter waters was (a pool of) sweet water. The low-lands n His city was the home which assembles the Land (of Sumer) . Dilmun was the home which assembles the Land (of Sumer). Now oh Sun-god shine forth. Verily it was so. Cc ' » He the renderer of decision, the possessor of wisdom, v | To Nintud the mother of the Land of Sumer, Enki the possessor of wisdom. Even unto Nintud (the mother of the Land of Sumer) ^ , His counsel in the temple re- vealed.: : 1 The signs are not precisely those of KAR-RA. 2 luatu lu kiam, “verily it was so.” This phrase was rendered into Hebrew by 3 Below hil a clearly written TAR. Perhaps lal > lil > sil and glossed sil. ^ us = temu, V. Sum. Gr. 255. ^dun = pitu sa ndri, “to open a canal,” V Raw. 42a 55, is a rendering derived iromdun to dig, hence “to open a canal.” See also Bah. Liturgies 120, 15. From this meaning the verb received the sense of “to reveal.” 74 UNIVERSITY MUSEUM BABYLONIAN SECTION 25. d-a-nt gi-a kds-kds^~e ba-an-si- kds-kds-e 26. us-a-ni har-su mag-dug sa-ha-ra- an-ii-ii 2"} ..^gu-be-m-de md-ra galu nu-mu- un-dib-bi 2Sr^^en-ki-ge gu-bP-in-de 29. li-an-na ni- pad 30. nd-a^ md-ra nd-a md-ra enim-ni 3 1 . ^en-ki-ge a ^dam-gal-nun-na enim -ni mi-ni-in-dug 32. ^nin-gar-sag-gd-ge asag-ga ba-ni- in-rig 33. asag-ga su-ba-ni-in-ti a ^en-ki- ga-ka 34. ud-ds-dm iti- ds-a-ni 35. ud-min-dm iti-min-a-ni 36. ud-es-dm iti-es-a-ni 37. ud-lim-dm iti-lim-a-ni 38. ud-id-dm 39. ud-as-dm 25. His revelation in the reed-house as a decision he rendered unto her. 26. His counsel in secret grandly and beneficently to her he affirmed. 27. He spoke. '' Unto me man en- ters nOt.''^'‘^/|y 28. Enki spoke, 29. By heaven he swore. 30. ‘‘Cause him to sleeps for me, cause him to sleep for me,'' was his word. 31. Enki the father of Damgal- nunna uttered his word. 32. Ninharsag the fields^ . | < 33. The fields received the waters of Enki. 34. It was the first day whose month is the first. ■ 35. It was the second day whose month is the third. 36. It was the third day whose month is the third. 37. It was the fourth day whose month is the fourth. 38. It was the fifth day [whose month is the fifth]. 39. It was the sixth day [whose month is the sixth]. ^ For kas=purussu, v. ka-ds, SBH. 77, 7. 2 The reading be for ne is a suggestion of Poebel. ® ^uni’il, CT. 16, 45, 47. # ^ See for another suggestion on this important line, PS BA. 1914, 256. ® /. e., to perish. ® The meaning is uncertain. The mother goddess nowhere else appears as hostile to man until he eats of the cassia and is cursed, ha-ni-in-rig might of course be rendered by uraHi$, “she devastated,” which is the most natural rendering. Perhaps we have to do with the verb rig > ri to fashion, build, whence rib “form,” v. Sum.Gr. 234. In the latter case we should render, “Ninharsag in the fields had fashioned (men), (but) the fields received the waters of Enki.” STEPHEN LANGDON — SUMERIAN EPIC OF PARADISE 75 40. ud-imin-dm 41. ud-ussu-dm 42. ud-elim-dm Hi-elim-a-ni iti nam- saUa-ka 43. id-lurn^-gtm id-lum-gim id-dug- nun-na^-gim 44. [^nin-tud]-ama-kalama-ka 45. [^nin-kilr-ra?] 46. in-tu-ud \ 40. It was the seventh day [whose month is the seventh]. 41. It was the eighth day [whose month is the eighth]. 42. It was the ninth day whose month is the ninth; month of the cessation of the waters. 43. Like fat, like fat, like tallow. 44. Nintud mother of the Land, 45. [Even Ninkurra], 46. had created them. Obverse 111 1 . ^nin-tud gu-td-da-gd-su mi-ni-ih- . gK^) 2. ^en-ki-ge md-ra im-da-lal-e-ne im-da-laUe-ne^ 3. sukkaUa-ni dingir-guda-ne gu- mu-na-de-e 4. galu-dumu^ sdg-ga-e-ne nu-mu- un-pi-te-bi^ 5. ^nin’-tud sdg-ga-e-[ne nu-mu-un- iu-te-bi\ 6. sukkaUa-ni dingir-guda-ne wu- na-ni-ib-gt-gi 7. galu-dumu sdg-ga-e-^ne nu-mu- un-iu-te-bi 1. Nintud to the bank of the river summoned. !« i 2. '' Enki (for me) they are reck- oned, yea are reckoned.'' 3. Her herald the divine anointed ones® called. ^ 4. The sons of men who were pious she was not wroth against. 5. Nintud against the pious was not wroth. 6. Her herald the divine anointed ones caused to return. 7. The sons of men who were pious she was not wroth against. ^ Probably the original of id-lu = lipu, fat, tallow, AJSL. 28, 219. Cf. DP. 2d I 3. *The same word in Gud. Cyl. A 18, 21 where it follows id-nun, butter. * The verb im-da-lal occurs in Poebel, Cr. VI 4 la-da-ne-ne im-da-lal, “With you he has been reckoned,” i. e., counted among the immortals. Cf. also line 2 la-ad-da ge-im-da-lal, “With thee may he be reckoned.” For lal in this sense note also ha-ab-lal-en = taUadaVsu, “Thou countest him,” BE. 29, 7 Rev. 53. ^Cf. ZiMMERN, KL. 27 Rev. II, 9. ® For ^u-ieg = ^dru, v. BA. V. 638, ii. ® Probably priests. Or perhaps the Anunnaki are meant. UNIVERSITY MUSEUM — BABYLONIAN SECTION 76 8. ^nin-tud sdg-[ga-e-ne nu-mu~un- lU’-te-bi\ 9. lugal-mu ni-dirig-ga-ri^ nt-dirig- ga-ri 10. gtr~ni ds-a he-in-guh 1 1 . 2 gu-ma^ maskim^~ma nam^-mi- in-guh 12. du-im-ma-an-tah gibil-im-ma-an- su-teg 13. ^en-ki-ge asag-ga ba-ni-in-rig 14. asag-ga su-ba-ni-in-ti a ^en-ki- ga-ka 1 5 . ud-ds-dm iti-ds-a-ni 16. ud-min-dm iti-min-a-ni I 1 7. ud-elim-dm iti-elim-a-ni Hi nam- sal- a-ka^ 8. Nintud against the pious was not wroth. 9. My king, who was filled with fear, yea was filled with fear, 10. His foot dlg^e upon the boat set. 1 1 . Two '' watchmen he placed on guard. 12. Doubly he caulked the ship; torch e^s he lighted.^ L.,- f 13. Enkf S'e^ the fields. 14. The fields^ received the waters of Enki. 15. It was the first day, whose month is the first. 16. It was the second day, whose month is the second. 17. It was the ninth day, whose month is the ninth; the month of the cessation of the waters. ^ ^ ^ For this emphatic ri, v. Sum. Gr. §163; also ri = ge in enem^mullilla-ri, “the word of Enlil,'" Bab. LH. 186 Rev. ii. Literally '‘the terror filled.” ^ kan^i, dual of kansu, “the humble,” a designation for slaves or attendants. Wholly uncertain. For gum a derivative of gam = kandsu, cf. Sum. Gr. 218. J * - ' - ' ■ ^ ' 3 This sign which recurs in line 3 1 below has at the beginning an element identical with the first part of the sign gidim = utukku; also maskim = utukku, RA. 10, 71 II 10. In all other known examples this sign begins with PA. cf. Manistusu A 14, 6, etc. Some confusion between these two signs must be supposed to explain the form here. ^nam is not negative here and the positive force can be paralleled; nam-ta-e-gdl = tapti,. “thou hast opened,” IV R 20 No. 2, 3; na-dm-md-ni = uUamma, SBP. 172, 36; nam-ma-ra-e (From his queen), “he caused him to go forth,” SBP. 284, 16. es-e-ninnu-ta ug-ga nam-ta-e min- kam-ma e-su iig-u-ne be-dib, “From the chamber of Eninnu at daybreak he went forth and again to the temple at midday he went,” Gud. Cyl. A 8, i. gu-nam-mi-de, “he called,” SAK. 12 VI 7; gu-nam-mi-in-de, CT. 16, 20, 132; cf. 22, 236. This nam is obviously the emphatic nam seen in nanam an emphatic enclitic:; su-gi-me na-nam, “verily I take hold,” II R. 16, 36; kur gig-g'ig- ga-na-nam, “the land it afflicts,” SBP. 44, 3 (cf. 5). Note also na-mu-un-ba-al, “verily he trangresses against,” SBP. 284, 12 if. ®The second rehearsal omits the months 3-8. This form of recital describes in a vivid manner the gradual rise of the waters and the monotony of their long duration. ®Cf. NE-su-ud — iiparu, torch, BA. V, 708, 4. This phrase is wholly uncertain. su 4 eg in nig-su-teg, KL. 78 R. 19 has a meaning synonymous with “atonement, purifi- cation.** STEPHEN LANGDON — SUMERIAN EPIC OF PARADISE 77 1 8. id-lum-gim id-lum-gim id-dug- nun-na-gim 19. [^nin-kur-ra id-lu]m 20. ^nin-tu[d ama kalama-ka] in- tu-ud 21. ^nin-kur-ra [gu-id-da-gd-su] mi- ni-[ih-gt?] 22. ^en-ki-ge md-ra im-[da-lal-e-ne im-da-lal-e-ne] 23. sukkal-a-ni dingir-guda-ne [gu- mu-na-de-e\ 24. galu-dumu-sdg-ga-e-ne nu-mu- un-[iu-te-bi\ 25. ^nin-kur-ra sdg-[ga-e-ne nu-mu- un-iu-ie-bi] 26. sukkal-a-ni dingir-guda-ne mu- na-ni-ib-gt-gt 27. galu-dumu sdg-ga-e-ne su-in- SAL+KU-ni 28. ^nin-kur-ra sdg-[ga-e-ne su-in- SAL+KU-ni\ 29. lugal-mu ni-dirig-ga-ri ni-dirig- ga-ri 30. giY-ni ds-a ^^^md-a be-in-gub 31.2 gu-ma maskim-ma nam-mi-in- gub 32. du-im-ma-an-tab gibil-im-ma-ni- su-te 33. ^en-ki-ge asag ba-ni-in-rig 18. Like fat, like fat, like tallow, 19. Ninkurra^ (like) fat, 20. Nintud [mother of the Land] had created them. 21. Ninkurra [to the shore of the river had summoned]. 22. ''Enki, for me they are reck- oned, yea they are reckoned.'' 23. Her herald the divine anointed ones had called. 24. The pious sons of men she was not wroth against. 25. Ninkurra against the pious sons of men was not wroth. 26. Her herald caused the divine anointed ones to turn unto her. 27. The pious sons of men she 28. Ninkurra the pious 29. My king the terror filled, the terror filled, 30. His foot alone on the ship had set. 31. Two ''humbles'' as watchmen on guard he had placed. 32. Doubly he had caulked the ship; torches he had lighted. 33. Enki devastated the fields. ^ This title of Nintud does not occur in the great list, CT. 24, 12 and 24, 25 but has the same import as the title Ninharsag, 'Tady of the mountains.” Both names reflect the ancient home of a mountain dwelling people who spoke of their great mother goddess in this way. In fact the great list does apply this name to the major type of mother goddess Innini, CT. 25, 30, Obv. 5. This aspect common to both branches of the unmarried goddess is seen in Nintud ama-mag kur-kur-ra-ge, ‘'Nintud, great mother, she of the mountains,” Bahyl. Liturgies No. 102 II. 3 and 7. In later texts Ninkurra developed into a patroness of stonecutters and quite an independent deity, II R. 58, 68; VR 61 IV 17; Zimmern, Beitrdge, 142, 15; ibid., Col. Ill 6; also No. 38, 20;' Weissbach, MisceL, XII 31; CT. 26, VI 77; Meissner- Rost, Senecherih, p. 19, I. 20. 78 UNIVERSITY MUSEUM BABYLONIAN SECTION 34. asag-ga su-ba-ni-in-ti a ^en-ki-- ga-ka 35. ud-ds-dm Hi ds-a-ni 36. ud-elim-dm Hi elim-a-ni Hi nam- saUa-ka % 37. id-lum-gim id-lum-gim ia-dug- nun-na-gim 38. ^nin-kur-ra ia-lum 39. Hag-tug sal-ni-dlm in- 40. ^nin-tud-ri Hag-tug-[ra] gu-mu-na-de-e 4 1 . na-ga-e^-rig na-rig-mu 42. gu-ga-ra-dug(?) enim-enim-mu 43. galu-ds-dm md-ra im-da-lal-[-e- ne im-da-lal-e-ne] 44. ^en-ki-ge md-ra im-[da-lal-e-ne im-da-lal-e-ne] 45. igi-im-?-e- 34. The fields received the waters of Enki. 35. It was the first day whose month is the first. 36. It was the ninth day whose month is the ninth; the month of the cessation of the waters. 37. Like fat, like fat, like tallow, 38. Ninkurra (like) fat [had created them]. 39. To the divine Tagtug she re- vealed secrets .... 40. Nintud to the divine Tagtug spoke. 41. ''Verily I will purge thee^• my purging 42. I will tell thee; my words. . . . 43. Oh thou one man, for me [they were reckoned, yea were reck- oned]. 44. Enki, for me has reckoned [has reckoned]. 45 One line broken from the end of this column. Reverse I About twelve lines broken away before the first traces of lines in this column. 13 sal-ni-dlm igi-im^ . . . . 14 - 13 revealed secrets [caused] to see . . . . 14 1 See Thureau-Dangin in RA. ii, 53 for ^ indicating the second person both of the sub- ject and object. 2 7. e., Ninharsag will explain how Tagtug escaped the universal catastrophe, and secured his pardon. ® This verb occurred in the obliterated line Obv. Ill 39. STEPHEN LANGDON — SUMERIAN EPIC OF PARADISE 79 15 - i6. 17 - 18. 19. 20. 21. 22. 23- 24. 25 - 26. 27. 28. 29. 34 - 35 - 36. 37 * a-na sag gis-sar a [e-bara-gu-ul-du-]-ba DU-um e-rab-ga-ra-an-ba DU-um e-a tug-su-nun-tug-tud}-mu ge- dur ^en-ki-ge tug-su-nun-tug-tud-mu ge-ne-in-dur 2 gu-ma a-si-si-Ha-ni eg a-b e-in-si pd a-b e-in-si kislag a-be-in-?^ nu-gis-sar a-na NE . . . gu-ial"^ gu-da im-si-in- a-b a me-en gis-sar ^en-ki-ge nu-gis-sar [ra Here four lines -im-ma- .... e-bara-gu-ul-du-ba im-ma-na-an- gub e-rab-ga-ra-an-ba^ im-ma-na-an- gub ur-ra-ni be-in-mal-e ^en-ki-ge igi-ni-im-ma-an-stg- stg^ mudur su-be-in-dug 15 16 in the garden 17 18. [In Ebaraguldu] stand. 19. In Erabgaran stand. 20. In the temple may my guide dwell, 21. May Enki my guide dwell. 22. Two “bumbles” who fill with water, 23. The water course filled with water. 24. The canal they filled with water. 25. The barren land they irri- gated {?) .... 26. The gardener 27. A secret 28. Who art thou? the garden 29. Enki to the gardener. broken away. 34 35. In E-baraguldu he stood. 36. In E-rabgaran he stood. His seat he took. 37. Enki beheld him. A scepter in his hand he grasped. ^ A title of Girra, god of the flocks, and interpreted by sa st-ma-ni, CT. 24, 42, 95. The ideogram is usually rendered by summanu, a nose cord for leading oxen (also men, as in Senh. Taylor inscr. V 74). simanu and summanu are obviously connected so that Girra is thus the god who leads the oxen. (My note in SBP. 66 n. i is false.) This title is applied to Adad in SBH. 120, 21 and 49, 8, where the phrase markas mdtim seems to translate the ideogram. An unpublished text from Erech employs markasu as a synonym of massu, "'leader.” In CT. 24, 7, 19 the ideogram tug-su-nun-tug-tud designates apparently Ninurasa son of Anu, and recurs in 24,34,2. ^ a-si-si occurs also in SBP. 330, 16 a-ni mi-ni-in-si and perhaps also in Bah. Liturgies 209 a-mu-ni-in-si-es . ^ We expect de, i. e., a-be-in-de = saku sa ikli, but the sign is not de. ^ Read gu-ial=piristu, Voc. Hittite, Berlin 7478 II 28. ® The sign is imperfectly made. ®Cf. igi-sig = amdru, Br. 9323; RA. 10, 74, 29, and the name of the deity igi-stg-sig, CT 24, 3, 25; ZiMMERN, Rt. No. 27, 8. 8o UNIVERSITY MUSEUM BABYLONIAN SECTION 38. ^en-ki-ge ^Tag-tug-ra gtr-im-ma- an-gub 39. e-na al-de-de-e gdl-kid gdl-kid 40. a-ba me-en la-e me-en 41. md-e nu-gis-sar gul-si gis-ma^. . . 42. X-dingir-su ga-mu-ra-ab-stg 43. ^Tag-tug sag-gul-la-ni-ta e-e gdl- ba-an-kid 44. ^en-ki-ge ^Tag-tug-ra sal-ni-dtm 45. gul-ds gar-ra-na ba-na-ab-sum- mu 46. e-bara-gu-uUdu-ba ba-na-ab-sum- mu 47. e-rab-ga-ra-an-ba ba-na-ab-sum- mu 48. ^Tag-tug sal-ni-dim gub-mu-na- ab~ii lu-mu-na-stg-gi 38. Enki for Tagtug waited 39. In his temple, he cried, ''Open the door, open the door. 40. Who is it that thou art?'' 41 . "I am a gardener joyful " 42 1 will cause to be given unto thee. 43. The divine Tagtug with glad heart opened the temple's door. 44. Enki unto the divine Tagtug revealed secrets. 45. His he gave unto him joyously. 46. In E-baraguldu he gave unto him. 47. In Erabgaran he gave unto him. 48. The divine Tagtug was con- fided; the left hand he raised; the (right) hand he composed. Reverse II Here about six lines are obliterated. 7 8. [u im-ma-\an-md 9. \u im-ma-\an’-md 10. [u im-ma-] an-md 11. [u im-] ma-an-md 12. [u ] 13 - [u ] 14. u[ ] im-ma-an-md 15. ^en-ki-ge md-ra im-da-lal-e-ne im-da-lal-e-ne 16. sukkal-a-ni dingir-guda-ne gu- mu-na-de-e 7 • 8. [The plant ] grew. 9. [The plant ] grew. ^ 10. [The plant ] grew. 1 1 . [The plant ] grew. 12. [The plant ] grew. 13. [The plant ] grew. 14. The plant. ...... grew. 15. "Enki, for me they are reck- oned, they are reckoned." 16. Her herald the divine anointed ones called. ^ gis~ma is the ordinary ideogram for tittu, fig. STEPHEN LANGDON — SUMERIAN EPIC OF PARADISE 8l 1 7. u ma-e nam-hi li-be-sd 18. a-na-dm be-e a-na-dm be-e 19. sukkal-a-ni dingir-guda-ne mu- na-ni-gt-gt 20. [lugal]-mu u-giV- mu-na-ab-bi 2 1 . mu-na^-kud-de ba-kur-e 22. lugal-mu u-gurun mu-na-ab-bi 23. mu-na-sir-ri ba-kur-e 24. lugal-mu u- mu 25. mu-na-kud-de ba 26. lugal-mu u-a-gug mu 27. mu-na-sir-ri ba-kur-e 28. [lugal-mu] u?-tu-tu mu 29. [mu-na-kud-de] ba 30. [lugal-mu u ] mu 3 1 . [mu-na-sir-ri ba 32. [lugal-mu u mu 33. [mu-na-kud-de] ba 34. [lugal-mu u]- am-ga-ru mu-na- ab-teg 35. [mu-na-sir-]ri ba-kur-e 36 u nam-bi be-in-tar sdb- ba ba-ni-in-di 17. As for the plants, their fates 1 have determined forever. 18. Something it is; something it is. 19. Her herald caused the divine anointed ones to return unto her. 20. My king as to the woody plants she commanded: 21. “ He shall cut off; he shall eat.'' 22. My king as to the fruit bearing plants, she commanded: 23. '' He shall pluck; he shall eat." 24. My king as to the plants, she commanded : 25. ''He shall cut off; he shall eat." 26. My king as to the prickly plants, she commanded : 27. " He shall pluck; he shall eat." 28. My king as to the plants she commanded: 29. "[He shall cut off;] he shall eat." 30. [My king as to the plants ] she commanded : 31. "[He shall pluck; he shall eat]." 32. [My king as to the plants she commanded] : 33. "[He shall cut off; he shall eat.]" 34. [My king] the cassia plant ap- proached. 35. He plucked; he ate. 36 the plant, its fate she had determined; therein she came upon it.^ 1 This term appears to refer to exogenous plants whose fruits were used for food. "^na in the verbal forms of lines 21-33 has probably a locative force, ''therefrom.” 2 For the grammatical elucidation of this passage see PSBA. 1914, 191, note 8. 82 UNIVERSITY MUSEUM — BABYLONIAN SECTION 37. ^nm-gar-sag-ga-ge mu ^en-ki 37. Ninharsag in the name of Enki nam-erim ha-an-kud uttered a curse. 1 38. i-de na-dm-ti-la en-na ba-dlg-gi-a 38. '‘The face of life until he dies i-de-ba-ra-an-bar-ri-en not shall he see.''^ 39. ^a-nun-na-ge-ne sagar-ta im-mi- 39. The Anunnaki in the dust sat in-dur-dur-ru-ne-es down (to weep).^ 40. gus-a ^en-lil-ra mu-na-ra-ab-bi 40. Angrily unto Enlil she spoke. 41. ma-e ^nin-gar-sag-gd mu-e-h-du- 41. "I Ninharsag begat thee chil- mu-un a-na-dm nig-ba-mu dren and what is my re- ward?''® 42. ^en 4 il tud gus-a mu-na-ni-ib- 42. Enlil the begetter angrily re- gi-gt plied ; 43. la-e^nin-gar-sag-gdmu-e-du-mu- 43. Thou oh Ninharsag hast be- un-nam gotten children, (therefore) 44. uru-md 2 gis-maV- ga-ri-du mu~iu 44. "In my city two creatures I ge-pad-di will make for thee," shall thy ^ M name be called. 45. dim? sag-ni ds-dm^ im-ma-an- 45. The renowned — his head as a pes-pes^ prototype she had moulded. 46. [gtr?]-ni ds-dm im-ma-an-bur- 46. His foot as a prototype she had bur designed. 47. igi-ni as-dm gibil-b e-in- gar 47. His eyes as a prototype she had made luminous. ^ In the legend of creation DT. 41 line 9, Ninigiazag, i. e., Ea, creates two This restoration is plausible but uncertain. “Two small creatures” is the version generally given for this line, gis-mal would be rendered perhaps by siknatu, “creature.” 2 Literally mahrii, restu, “first.” ^pes, “to sculpture,” pasdsu, pasadu. Both verbs are doubtful but for pasadu compare Messerschmidt, KTA. 18, 7, kisir lade ina aggullat eri lu-pi-si-id, “the living rock with bronze axes I hewed.” Note also pes = purkullu, sculptor, and passuru, plate. ^ That is freedom from disease he shall no longer have. ® A similar passage occurs in the Babylonian version, Epic of Gilgamish XI 125, where “the gods who are the Anunnaki” weep over mankind with Ishtar who had begotten men. The text has ildni su-ut ^^^A-nun-na-ki. For su-ut in the sense of id est, “that is,” see CT. 17, 42, 13, ^Niniud su-ut ^Mag, “Nintud, that is Mah.” ® With this passage compare Genesis 6, 6: ‘‘And Jahweh repented that he had made man on the earth and he was vexed in his heart.” See also on the idea of God’s expressing regret for what he had done in Hebrew, Skinner, Genesis 151. STEPHEN LANGDON — SUMERIAN EPIC OF PARADISE 83 6 . 7 - 8 . 9. 10. 11. 12. 13 - 14. 15 - 16. 17 - 18. 19. 20. 21. 22. 23 - 24. 25 - 26. 27. 28. 29. Reverse III About five lines are broken away. ne en ^en-lil ne en~ii . . /su mu-du-ne en dingir sn mu-du-ne en ^ ? ? ni-me-a ii{?)mu-mu ? ? mu ^nin-gar-sag-gd-ge ? im- . . . Aeg ba-an - .... ^nin-gar-sag-dg-ge e ? kds-im-ma- an- ^en-lil su-ga-ni ba-an-tub- bi-es li-im-ra -an-ag-es nam-im-ma-an-tar-es su-li im-ra-an-bur-ru-us ^nin-gar-sag-gd-ge la-na ba-ni-in-tub ses-mu a-na-iu a-ra-gig utul-?-mu ma-gig ^abu^ im-ma-ra-an-tu-ud ses-mu a-na-iu a-ra-gig u- tul-mu ma-gig ^nin-tul-la^ im-ma-ra-an-tu-ud 6 the lord Enlil 7 the lord 8. To they went, the lord, god 9. To.... they went, the lord of the gods .... 10 11 12. Ninharsag 13 14 15 16 17 18. Ninharsag . 19. Of Enlil, in his.... they re- posed. /“V it' ' 'O' 20. t ' ' 21. Fates they declared. 22. Destiny they fixed. 23. Ninharsag in her reposed. 24. ''My brother what of thee is ill?^^ 25. "My pastures are distressed.^' 26. "Abu 1 have created for thee." 27. " My brother what of thee is ill?" 28. "My flocks are distressed." 29. "The queen of the flocks 1 have created for thee." 1 Read dingir-ri-ne-ge{?) . 2 For Abu or Tammuz as a patron of pastures and flocks see Tammui and Ishtar, p. 54 n. 5, 162 and 8. In line 41 below his protection over vegetation is emphasized. Since the ideo- gram ^ in line 25 is followed by a broken sign the whole may possibly be an unknown group of signs for re'itu, pasture. 3 Nintulla also in CT. 24, 26, 1 13, where she is the consort of Negun. 84 UNIVERSITY MUSEUM 30. ses-mu a-na-iu a-ra-iu KA mu ma-gig 31. ^Nin-KA u-tud im-ma-ra-an-tu- ud 32. ses-mu a-na-iu a-ra-gig ka mu ma-gig 33. ^nin-ka-si^ im-ma-ra-an-tu-ud 34. ses-mu a-na-iu a-ra-gig [ . . . . mu ma-gig] 35. ^na-ii^ im-ma^-ra-[an-tu-ud] 36. ses-mu a-na-iu a-ra-gig da-[^i-mu ma-gig] 37. ^Da-ii-md-a im-ma-ra-[an-iu-ud] 38. ses-mu a-na-iu a-ra-gig iil-[mu ma-gig] 39. ^nin-til^ im-ma-ra-an-[tu-ud] 40. ses-mu a-na-^u a-ra-gig me-mu [ma-gig] 4 1 . ^en-sdg-me im-ma-ra-an-[tu-ud] 42. iul-tul-ld-ba^ tu-ne-en-na-ds gar- ra-[ne-en-na-ds] 43. ^ah-u lugal u ge^a 44. ^nin-tul-la en md-gan-na ge-a BABYLONIAN SECTION 30. /'My brother what of thee is ilir "My .... 31. ' ' N in-K A-u-tud 1 have created for thee/' 32. "My brother what of thee is ill?" "My mouth is dis- tressed." 33. " The queen who fills the mouth (with wine) I have created for thee." 34. "My brother what of thee is m?" "My .... is ill." 35. "The goddess Na^i I have created for thee." 36. "My brother what of thee is ill?" "My .... is ill." 37. "The goddess Dazima 1 have created for thee." 38. "My brother what of thee is ill?" "My health is ill." 39. "The queen of life 1 have created for thee." 40. "My brother what of thee is ill?" "My understanding is distressed." 41. "The Lord who renders the understanding good I have created for thee." 42. Since grandly were they born, (grandly) they do,® / 43. Abu lord of vegetation let be. 44. Nintulla lord^ of Magan let be. 1 Ninkasi is a title of Gestinana, the vine goddess. 2 See also CT. 24, 48, 10; a handmaid of Sin. ® Text NE! ^ Probably goddess of femininity. In line 48 she is connected with the month (iE) and in III R. 66 Rev. 4 she follows ‘‘Father of the month?" ^ The text has Id-ld; cf. Sum. Gr. §43 and p. 248 tul. 2. ®The restoration is uncertain. Cf. Sum. Gr. §21 1 for emphatic en-na. ^ .Sic! Here a male divinity? STEPHEN LANGDON— SUMERIAN EPIC OF PARADISE 85 45. ^nin-KA-u-tud ^nin-a-iu ga-ba- an-tuk-tuk 46. ^nin-ka-si nig- sag-si ge-a 47. ^na-ii u-mu-un-dar-a ga-ba-an- tuk-tuk 48. ^da-p-md-a p-im ga-ba-an- tuk-tuk 49. ^nin-[til] nin-iti-e ge-a 50. [^en-sdg-me] en Dilmun-na ge-a 51 . lag-sal^. 45. May Nin-KA-u-tud Ninazu pos- sess. 2 46. May Ninkasi be she that fills the heart. 47. May Nazi the lord of possess.^ 48. May Dazima possess. 49. May Nintil be the mistress of the month. 50. May Ensagme be lord of Dil- mun. 51. Praise! Note on Obverse III, 11 The two watchmen correspond to the boatman of Uta- napistim in the Gilgamish Epic story. In that legend we have considerable warrant for supposing that on the ship Utanapistim really had two boatmen also, for there is great confusion regarding the name of the boatman. In Col. X his name occurs six times as Ur-Nimin^ and in the same manner seven times in Col. XI. Since Nimin or ''forty,’' is the sacred number for the god Ea, ‘ this name should probably be ren- • dered Ur-Ea. On the other hand, the same name occurs twice in Col. XI as Ur-Ninnu, where Ninnu or "fifty,” is the sacred number of Enlil. In the Journal of the American Oriental Society, Vol. 23, 48-50, the author concluded that the original 1 Cf. Historical and Religious Texts, BE. XXXI, p. i8. 2 Uncertain. Ninazu, "Lord of healing,” is an epithet of Nergal. I understand the line to mean, "May N. have Ninazu’s skill.” ^ Cf. note 2. ^ Nimin, written with four heads, is the sacred number of the god Ea. By confusion this sign came to mean sanabi (4/6) which in No. 4604 (pt. 2) actually means Ea. Dhorme seems to be responsible for the reading Ur-Shanabi, which Ungnad and Rogers have adopted. Thureau-Dangin explained the origin of sanabi, see OLZ. 1909, 383 and Sum. Gr. p. 12 1. 86 UNIVERSITY MUSEUM — BABYLONIAN SECTION name was Ur-Enlil or Ur-Ninnu; but in XI 95 this same boatman is named Pu-iu-ur-'^'^Kur gal, which I take to be a Semitic view of the meaning of the Sumerian name Ur-Enlil. If this be true then we have only one boatman in this story. If, however, Puiur-*^^Kurgal represents originally another per- son then this story also mentioned two boatmen. In favor of regarding Puiur-^^'^Kurgal as identical with UrrEnlil is first of all the fact that ‘‘«Kur-gal in this poem, which was com- • posed in the period of the first Babylonian dynasty, obviously refers to Enlil; see for this meaning of kur-gal, SBP. 220, i; 280, 13; IV Raw. 23 A 29. The reading Pu:(ur-^‘“AmurriP is certainly false, for kur-gal became a title of the western Adad or ^’■^Amurru, only in the late period; see Clay, BE. X 7 ff, and Tallquist, Namenbuch 233. Even here kur-gal probably refers to Enlil in most cases. Pu:(ur-^‘^Kurgal, or Puiur-^^’^ Enlil, means, “The secret of Enlil,” a name the Semites may have devised to replace Ur-Enlil, since by the craft of Ea, the secret plan of Enlil was revealed to Uta-napistim. Then again the Sumerian Ur may possibly have the meaning pu^ru, “secret.” Note that the Sumerian for pu^ru is gi-ra, CT. 12, 2 B 15. It is possible that UR also had a value gir. Both UR and NIT AH have the meaning ardu, “male,” and NITAH has the value gir as is proven by '^^N IT AH-ra = gi-ra, in Messerschmidt, KTA. 26, 12. Also gir-ra = gasru, “strong,” IV R. 9A 36, a title of the moon-god and gir-gir-ni = mugdasru, “the power- ful,” IV R. 21 B rev., 14; gtr-ra glossed ga-aNru, K. 69, obv. 6 = SBH. 19, 42. But the ordinary meaning of both NITAH and UR is, “virile, strong, manly,” hence UR may well have the value gir. Supposing this to be true this sign would readily iSo Ungnad, AUorientalische Texte und Bilder 52, and he is erroneously followed by Rogers, Cuneiform Parallels 94. STEPHEN LANGDON SUMERIAN EPIC OF PARADISE 87 be used for writing the word gtra{ = pu{ru) also. Pu~iu-ur- ^‘’‘Kurgal, may be a Semitic translation of Ur-'^'^Kurgal, or Ur- Any of these theories may account for the various forms of this name and we have probably to assume but one boatman in the Babylonian account. Nevertheless the sug- gestion of two names which may have been confused is possible in view of the fact that the Nippurian version has two pilots or watchmen. FRAGMENT OF A LEGEND CONCERNING ZI-UD-SUD-DU, HERO OE THE FLOOD This single column tablet (No. 4611) probably belongs to still another epic on the Flood and the Fall of Man, which in this case was redacted on a series of small tablets. The portion here preserved consists of twenty-one consecutive lines from the end of the obverse and top of the reverse of a tablet now num- bered 4611 in the University Museum Collection. In these lines a divinity which is almost certainly the mother goddess Nintud instructs the survivor of the Flood in religious and political matters. The same situation occurs in both the Epics which have been already published from the Museum Collec- tion. After the Flood Nintud begins an address to the royal survivors at the end of Col. Ill in the Epic of the Eall of Man (No. 4561). The hero is there called Tagtug. This address is almost wholly lost on that tablet, but the succeeding address to Tagtug by Enki and also another by the mother goddess have been preserved there. The Epic of Creation and the Flood (No. 10673) in Col. IV also contains an address to this hero who there bears the same name as in fragment No. 4611. Here Nintud^ warns her protege concerning the catastrophe and provides for his escape in a ship precisely as in the Epic of the Fall. But the fragmentary lines at the end of the sixth column of the Epic of Creation and the Elood (No. 10673) have led us to infer that according to this version Zi-ud-sud-du (or Zi-ud-gid-du) was translated to a blessed * This divinity is most certainly the subject of the address in No. 10673. ( 88 ) STEPHEN LANGDON FRAGMENT CONCERNING ZI-UD-SUD-DU 89 land or isle. On the contrary, the Epic of the Fall makes him (Tagtug) a gardener and like the Biblical account of Noah he continues his life among men. From the fragment 4611 it is obvious that this third version held the same view of the survivor of the Flood. Zi-ud-sud-du continues his earthly career and under the guid- ance of the gods teaches men the proper worship of the gods and establishes justice and mercy among men. We shall with further investigation of the Nippur Collection recover other portions of this legend and the instructions revealed to the hero of the Flood for the regulation of human society. We may also expect sooner or later to recover portions of these post-diluvian instructions and revelations which correspond to those delivered to Noah in both the and documents. The information derived from fragment 461 1 throws doubt upon our interpretation of the last lines of No. 10673, which Zi-ud-sud-du is supposed to have been translated from among men.^ This assumption was based more upon the Babylonian statements concerning Utanapishtim and those of Berossus concerning Xisuthrus than upon anything in the text of No. 10673. Nevertheless the fragmentary lines do point to this conclusion and we must assume that the Sumerians held con- flicting views about the post-diluvian history of Zi-ud-sud-du or Tagtug. They also applied two epithets to this hero and the fragment which is edited on the following page shows that Zi-ud-sud-du and Tag-tug denote the same person. 1 Genesis, 8, 1 5-22, 2 Genesis, 9, 1-17. ^ See above, p. 15, and Poebel, Creation and Deluge, p. 61. 90 UNIVERSITY MUSEUM — BABYLONIAN SECTION 461 I Obverse I 2. {i-ud-sud-du^ enim ga-[ra-ab dug-dug] 3. na-ri-ga-mu^ su-ii-de [ga-mu- nariga] 4. dug-dug-ga mu-na-ab-te(g) I 2. Oh Zi-udsuddu a command ''[1 will speak to thee]^ 3. My purification faithfully [will I accomplish]” 4. Words to him she spoke 1 TUD na-an-gai lag (?) el 2 na-an-gai-gai lag ingar e- [gaz-gaz?] 3 e-gal na-an-gai-gai lag. . . . su(J) ur {?) .... 4. sag-kiir-ra^ kur-bi-es-sa e- 5. galu ki-nu-^u-a-ni sa-u-um. . . 6. dumu-mu hi ^babbar e-a 7. a gu-mu-ra-an-de-e igi-iu-su ge • ••••• 8. e-nu-tuk e-a-ni tul-la-ba 9. uru-nu-tuk uru-ni tul-la-ba 10. la-ba-da-dug-li e-la-li? 1 1 . [dumu-]mu hi %abbar-e-[a] 12 na-an-ni not shall be sacri- ficed; beside the not shall be sacrificed; beside the brick wall shalt thou [sacrifice] 3. In. . .of the palace not shall be sacrificed ; beside the [shalt thou sacrifice] 4. The slave from a strange land, to his land thou shalt [cause to return] 5. Him that knows no place (home) shalt thou cause to [ ] 6. My son where the sun goes up, 7. Shall he be thy water libator, before thee .... shall he .... . 8. Of him that has no house, his house enlarge. 9. Of him that has no city, his city enlarge. 10. Him that is not happy, with joy [enthuse]. 1 1 . My [son] where the sun goes up, 12 Reverse I. In 2. In 1 In view of this reading and of li-sud-da — ut-na-p'is-te, CT. 18, 30 a 9, it is probable that the sign BU in Ni. 10673 Obv. Ill 20, Rev. IV 2, V 7 has the value sud and that the vowel u at the end is due to harmony. 2 See also Ni. 10673 Rev. IV 5 and na-ri-mu, Ni. 4561 Obv. Ill 41. 3 Restored from Ni. 10673 Rev. IV 4, and 4561 Obv. Ill 42. ^ a NITAHXKUR = ardu. DESCRIPTION OF PLATES PLATE I, II Light brown tablet. Baked. Built up from three fragments. Nearly complete. Three columns on obverse, and three on reverse. Measurements in centimeters, 19.7X 13.6X3. Sumerian epic of Paradise, the Flood and the Fall of Man. C.B.S. 4561. Period of the I sin Dynasty. Ill, IV Light brown tablet. Unbaked. Large fragment from right edge of a three column tablet containing a Semitic poem on the creation of mankind. Formerly published by Dr. T. G. Pinches, Cuneiform Tablets of the British Museum, Vol. VI., pi. 6. Measurements in centimeters, 14X13X2,5. Bu. 91-5-9, 269; in the British Museum. Period of First Baby- lonian Dynasty. See page 25. IV Slate-colored fragment from right edge of a baked tablet belong- ing to the Asurbanipal Library. Not more than half the column is preserved in width and only a slight portion of the column in length. The text belongs to the Assyrian redaction of the Eridu version of the Fall of Man and is a variant of part of the obverse of a large tablet found at Amarna, which contains the central portion of the Canaanitish Version. See Knudtzon, Die El-Amarna Tafeln, No. 356. K. 8743; in the British Museum. See page 42. IV A Light brown. Baked. End of obverse and top of reverse of a single column tablet. Measurements in centimeters, 7X5.1 X2. 5. C.B.S. 4611. See page 90. 91 INDEX Abel, patron of flocks, 52; corre- sponds to Abu in Sumerian. Abu (ilu), god of vegetation and flocks, 52; 83, 26; 88, 43. Adam, in Hebrew version a sage, 57. Not philologically con- nected with Adapa, 64 n. i. Adapa, 22 n. 4. Story of, in Eridu version, 38 ff. Fisherman, 41 n. 2. Rejects immortality, 45. Brings disease upon mankind, 46; 47; 53. Derivation of name, 64 n. I. Ahikar, 32. Alaparus, Adapa, 64. Alorus, 63. . AlloUe de la Fuye, 21; 25. Ama, A~md, title of Nintud at Agade, see Mami. A melon, 64. Amempsinus, 65. Ammenon, 64. Anu {ilu), assists in creating man, 17. Anunnaki {ilu), 82, 39. Aos, Greek for Ea, 14. Apolodorus, 30 n. i ; 33. Aruru {Hat), title of mother goddess as creatress. The word con- tains the root ■\lru = banu, ''to build.'' Sister of Enlil, 17 n. 3. Fashions man from clay, 17; 18; 19; 22. Creates animals (?), 23 n. 4. Asa potter, 29 n. i . Belongs to Nippun pantheon, 23. A late title of Nintud, Ninharsag, Mami; not found before I sin period and never in n. pra. nin-mag ^A-ru~ru, KL. 23, 5. In a list found by ScHEiL at Sippar she occurs with "^Nintud and ^Ninmag, Recueil de Travaux (ed. Mas- pero), XVII 32. CT. 24, 12, 22 [^A-\ru-ru is one of the titles of Belit-ilani, i.e., Nintud (I. 13), Ninharsag (I. 3). Cf. 24, 25, 86. She is connected with Adab in SBP. 24, 4 [Adab-\ bu-ra-ge and 26, 5 she is the great goddess mother of Adab-bu-ra-ge. Cf. BE. 72, i. In BE. No. 102 she is connected with Kes. A hymn to Aruru, KE. 173 Rev. 10. She is also the mother goddess type in Sippar, PSBA. 1911 PI. XI 9. A penitential psalm to Aruru as nin-mag, IV R. 53 III 40. On boundary stones she has the same symbol as Ninharsag, ZiMMERN in Frank, Bilder 34 flf. [There identified with the fal- con but Bab. VI 220 identi- fies the falcon with Nidaba.] For her symbol see Ninharsag. Assirgi {ilu), title of Ninib. , Man made in his image, 2 1 . Assur, city, 12. Atarhasis, poem of, 18. See Xisu- thrus. Athena, aids Prometheus in creating man, 30. Babbar {ilu), 72, 7; 73, 19. (92 INDEX 93 Babylonian map of the world, 1 1 . Berossus, his pre-diluvian genealo- gies, 63 f. Boatmen, two boatmen, 76,1 1. Con- nected with Puzur-Enlil, 85 flf. Cain, 52. Campbell, Colin, 35 n. 3. Canaanitish transformation of Baby- lonian sources, 46 n. 2. Cassia, eaten by Tagtug, 51; 54; 81, 34. Clay, A. T., 65; 86. Clermont-Ganneau, 36 n. 4. Clothing, of Adapa, 46; of Adam, 46 n. I. Cooke, G. A., 36 n. 4. Craig, J . A., 18. Creation of man from clay. In Babylonia, 16 ff. 18. Blood and bone, 23; blood and clay, 25. In image of Ninib, 21. In Greek mythology, 29 ff. In Egyptian mythology, 34 f. Animal vitality, 28. Creation bi-lingual tablet an incanta- tion, 23; 27. Creation and Flood Epic, published by PoEBEL, its contents and relation to the Epic of Paradise, 14 ff. Its relation to Nippurian theology, 27. Damgalnunna {Hat), 74, 31. Dabnus, 64. Da^ima {Hu), 52; 84, 37; 85, 48. Delitisch, Friedrich, 9; 12. Democritus , 32. Dilmun, land and city, 13. Sume- rian Paradise, 14; 69; 70; 72; 73; 85, 50. Location of, 8 ff. Ideograms for, 8 n. i. Dionysus Zagreus, 34. Dhorme, 18; 19; 22; 23; 26; 28; 40; 42; 51; 66; 85. Eharaguldu, 79, 18; 80, 46. Eden, 14. Enki {Hu), water god, assists in creating man, 17. Creates minor deities, 22 n. i . In Eridu theology he creates man, 23; 26 ff. Creates cattle, 27. Rules in Paradise, 27 f. As potter, 27 n. I. In Nippur Epic of Fall, 70; 71; 73; 74; 75; 76; 77; 78: 79 - Enkidu, 19. Enlil {Hu), as begetter of man, 16 f. Assists Aruru, 23. Brother of Aruru, 17 n. 3; 82, 40; 83, 19. Enoch, translated, 16 n. i; 52. Ensagme {Hu), 52; 84, 41; 85, 50. Er ah gar an, 79, 1 9, 36 ; 80, 47. Erinna, Greek writer, 31. Eridu, its version of the Fall, 38 ff. Rejects free will, 48. Euedorachus, 65. Farnell, L. R., 31 n. 2. Flood, epic of, 15. Its duration in various sources, 60. Fraser, Sir James, 52. Four rivers of Genesis 2, p. 1 1 . Garden, in Nippur epic after the Flood, 14. Gardener, Tagtug, 79, 26, 29; 80, 41 ; 50. In Hebrew Noah, 50 n. i. Good and evil, revealed to Adapa and Adam, 44. Harper, R. F., 5; 19. Hathor, 35. Hawwd, Phoenician serpent goddess, 35; assists as Eve in creation of man, 36. Heket, 35. 94 UNIVERSITY MUSEUM — BABYLONIAN SECTION Hesiod, 33. Hommel, Friti, 64. Horace, 30 n. 4; 32 n. 3. Hyginus, 30 n. 5. Immortality, withheld from Adapa, 40; Adam, 41; 50. Idea of late, 59. I rad, 52. J document in Hebrew, depends upon both Eridu and Nippur systems, 56 ff. Secondary J containing tree of life and in its lost por- tions attributing the Fall of man to revelation by a jealous God, 59. Genealogy in J, 62 f. Jahal, Jubal, Tubal-Cain, 52. Jastrow, Morris, 9. Jealousy of God, 43; 49; 49 n. i. A late mystic doctrine, 56 n. i. Not in Hebrew J, 58. In secondary J source, 58 f. Jensen, P., 19. Jeremias, Alfred, 18; 23; 24. Ka, in Egyptian religion, 34 n. 3. Khnum, 34; 35. King, L. W., 8; 24; 25. Knudtion, 38 n. 2. Lamech, 52 n. 6. Laranchae, 65. Part of I sin, 66 n. 2. Lidsbarski, 36 n. 4. Lucian, 30 n. 2; 30. lugal-mu, ''My king,'' 76, 9; 77, 29; 81, 20, 22, 24, 26, 28, 30, 32, 34- Magic and divination, revealed to man, 43; 44; 48. Mama (Hat), see Mami. Mami {Hat), title of mother goddess as creatress, 17 f. Creates man from blood and clay, 25. In great theological list, CT. 24, 13, 41=25, 96. Same name as earlier ^Ma-ma, root Jmdl— banu, "to build, create." Mama. does not occur before Sargon the ancient, but the title is earlier than Aruru. Without dingir in n. pr. at Agade; Gimil- ma-ma. Stele of Manistusu, 8, 22: at Ur also without din- gir; Amar-ma-ma, Ur-ma-ma, Legrain, Les Rois d'Ur, 331, 7. Cf. Ur-ma-mi, Thureau-Dan- GiN, Recueil de Textes Chal- deens, 353 I 3, but Ur-'^Ma-mi, 398 1 1 4; Bur-^Ma-mi, DeClercq Catalogue, 209. In Hammu- rapi period, Utul-^Ma-mi, and Ma-mi-sarrat, Ranke, Personal Names, 201 . SeealsoTuuREAU- Dangin, Lettres et Contrats, 63. Hymn in Semitic to Ma-ma, CT. 15, i f. In proper names of Cassite period ^ Ma-ma; see Clay, Personal Names oj the Cassite Period, 206. Disappears after Cassite period. In theo- logical list, CT. 24, 13, 40 = 25, 96. The title A-ma and A-md {MAL) is connected with Ma- ma, and is the ordinary title of the mother goddess Nintud V' at Agade. Sargalisarri built her temple at Babylon (SAK. 225c), in Neo-Babylonian period called Emah of Ninmah, see VAB. IV, Index. For this temple to A-ma in Babylon see RTC. 1 18 Rev. 5. In n. pr. ^A-ma-isdagal, Stele Manistu- su, C. XHI24; XIX 28. The priest of A-ma, ibid. A. XV INDEX 95 19. Manistusu is sakkanak of "^A-ma, RA. 9, 92, 1 1 . Urumus mentions her with Shamash as deity in Agade, RA. 8, 138 Col. I . Also in a letter of the Hammurapi period, CT. 29, 43, 25+40. [Source unknown.] At Dir, a city in Asnunnak, mentioned in the Sargon Stone, dated in the nth year of Sargon of Assyria and written in Babylonian, Col. IV 27, a man is sangu of In Neo-Babylonian period the title survives. ^^^Anim u ^^^^A-md an assn marrutu li-i-ru- ur, ''May Anu, Enlil and Ama each curse him with his (her) bitter curse,'' Strassmaier, Cyrus, 277, 17. The title has been read falsely A-E(= mar hiti) in n. pra. of the late period, Tallquist, Neu-babylonisches Namenbuch, 226. Not to be confused with DUMU-E = mar btti, A marble slab from Agade, OBI pi. VI 1 Col. V 4 has ^A-md {\\mKE, Boundary Stones , 220). On the other hand, ^A-E = mar btti = Neho, is certain in y order asiatische Schriftdenk- mdler, I 2761+3, ^^^^Nand u ii^A-E (Kudurru of Nabusum iskun). Cf. ibid. 1 17 kardu mugdasru and Nana is hirat ^^^Nabu in 1 . 5, hence A- ^=mar biti= Nabu is certain from ninth century. When the signs MAL and E are confused the rendering must be settled by the context in the late period. In theological list, CT. 24, 13, 39 = 25, 95. Marduk (ilu), assists Arum in making man, 22. In Creation Epic, 23 f. In Berossus, 24. Martin, Er., 18. maskim, 76, 1 1 ; 77, 3 1 . Megalarus, 64. Mehijjd-el, 52. Meissner, B., 24. Methushalah, 52. Minerva, 30. Murray, Sir Gilbert, 33. Muss-Arnolt, IV., 70. nam, emphatic verbal prefix, 76 n. 4 * Nannar (ilu), 73, 10. ndru marratu, Persian Gulf, 1 1 . Naville, Ed., 35 n. i. Naii {Hat), 52; 84, 35, 47. . Nebo, god in Dilmun, 8. Ninella {Hat), 70, 1 1 ; 71, 31. Ninkarrak {Hat), patroness of heal- ing, 48; 49. Ninkasi {Hat), 52; 84, 33, 46. Nin-KA-utud {ilu), 52; 84, 31, 45. Ninharsag {Hat), one of the most ancient and well known titles of the mother goddess as crea- tress, 16; 22; 26; 27; 74, 32; 82, 37, 41, 43; 83, 12, 18, 23. In theological list regarded among 41 names as the third most important, CT. 24, 12, 3=25, 75. Principal title of mother goddess in Ke?. As a married type she is associated V __ with the god Sulstge, Zimmern, KL. 78, Obv. 15, Rev. 14; SBP. 150, note 5, line 10. Sulsige is a form of Enlil originally. Her 96 UNIVERSITY MUSEUM — BABYLONIAN SECTION symbol on boundary stones is the altar with oval band and occurs beside those of the great trinity, Anu, Enlil, Ea. See Hinke, Boundary Stones, p. 6, fig. 2, No. 7, etc. Also Deimel, Pantheon Babylonicum, Rome, 1914, p. 208. Nin-kurra (Hat), 77, 19, 21, 25, 28; 78, 38. Nintil (Hat), 52; 84, 39; 85, 49. Nintud (Hat), one of principal titles of mother goddess as patroness of birth. Creates man, 16; 17 n. 2; 17; 18 n. 6. Liturgy to her, 19 f. Woman created in her image. Saves mankind in the flood, 28; serpent deity, 37. In the Nippur epic, 73, 21, 23; 75, 44; 75, i; 75, 5, 8; 77,20; 78,40. The reading is certainly Nintud not Nintur as Deimel, Pantheon Bahyloni- cum 221 has read. The second sign is REC. 147 tud = banu not tur~erebu, REC. 144, 145, 56. See Ham. Code 111 35. Also ^nin-tu-ud, CT. 24, 12, 13 = ^nin-tud 24, 25, 82. Note also her title ummu bdnitu, “beget- ting mother,'' where tud is rendered by bdnitu, Code XLIV 40, and as ‘^Mag she is ummu bdniti-ia, VAB. IV 128, 16; as ^Ninmag she is also ummu bdniti-ia, King^ Letters and Inscriptions, 20 \ , 4^. In^nin- tud-ra, Poe BEL, Creation Epic, I 3, ra is either an emphatic particle or the postposition ra. The forms ^nin-tud-tud-ri, CT. 24, 25, 81 and ^nin-tud-ri, p. 82, 40 and BL. 54, 5, probably contain the word ri^ ffl M lirf fef l-B >-^< XX 're ..T 44 sgf ^ >1 y/M§M ^ tify IK If S ffffi^ ^ /////////////// 4 ^r P Iff^R S I / / / , y // / / / y / / , ,/N^ iAA>^ / , / / / / / / y , / .y/,2/1 Iyi7 R r7 trrJrr W L 7 K ■ W ' . m%r^^ IB- 1 i«s» Qr FK m' rr v & m/j/ 10/11 II III III /!///! ^wi'iiii iii/i'iii/'i/ ^ k ?H¥^S^JEfe ^^M>. . M * 4 ^> I/////////// //}yy(/^///////////////A ' wfH ; W fM ' rnFfTR" 4u fxr Hi Wr'' 1 1 ^ IF k- F m iss i-lr4^^te Ml 4 p/ ! ^ ^ Sw?MH W 4 i&/////y "4 K M& &Mmmmiiiii 42 iiiziJii *i 4 &'//,'i '/////, m.'- m I y^r\ * rz^-^i .* JT •.‘'^•4* j^— lh— » m ^t:^ihmPMmliiljj jirniiiiniJP'^ ^iv III! ;u^ BABYL. PUB. UNIV. MUSEUM VOL. X PLATE III 2 OBVERSE Col. 3 BABYL. PUB. UNIV. MUSEUM VOL. X PLATE IV 2 REVERSE BABYL. PUB. UNIV. MUSEUM VOL. X PLATE IV A REVERSE PHOTOGRAPHIC PLATES BABYL. PUB. UNIV. MUSEUM. VOL. X PLATE V OBVERSE THE CREATION. FLOOD AND FALL OF MAN BABYL. PUB. UNIV. MUSEUM. VOL. X PLATE VI UNIVERSITY OF PENNSYLVANIA THE UNIVERSITY MUSEUM PUBLICATIONS OF THE BABYLONIAN SECTION VoL. X No. 2 SUMERIAN LITURGICAL TEXTS BY STEPHEN LANGDON PHILADELPHIA PUBLISHED BY THE UNIVERSITY MUSEUM 1917 CONTENTS PAGE INTRODUCTION 103 SUMERIAN LITURGICAL TEXTS: Epical Poem on the Origin of Sumerian Civili- zation Ill Lamentation to Aruru 115 Penitential Psalm to God Amurru 118 Lamentation on the Invasion by Gutium 120 . Legend of Gilgamish 124 Liturgical Hymn to Ur-Engu.r 126 Liturgical Hymn to Dungi 136 Liturgical Hymn to Libit-Ishtar(?) or Ishme- Dagan(?) 140 Liturgical Hymn to Ishme-Dagan 143 Lamentation on the Destruction of Ur 150 Hymn of Samsuiluna 151 Liturgy to Enlil, habhar-ri hahbar - ri - gim , includ- ing A Translation of SBH 39 155 Eragment from the Titular Litany of a Liturgy 172 Liturgical Hymn to Ishme-Dagan 178 Liturgy to Innini 184 Epical Legend on the Musical Instrument of Enlil 187 Liturgy of the Tammuz Wailings 191 Liturgy to Nintud on the Creation of Man and Woman 192 Prayers and Incantations of Shamash-Shum-ukin . 193 INTRODUCTION Under the title Sumerian Liturgical Texts the author has collected the material of the Nippur collection which belonged to the various public song services of the Sumerian and Babylonian temples. In this category he has included the epical and theological poems called lag-sal. These long epical compositions are the work of a group of scholars at Nippur who ambitiously planned to write a series of poems concerning cosmological, ethical and religious problems. They were read or sung in the temples and formed part of the corpus of sacred literature in Sumerian times, like the liturgies and hymns, but unfortunately these fine compositions com- posed in narrative and heroic style were eventually banished from the public readings. For such reason the scribes ceased to propagate this the best and most important branch of all their literature. The poem published in Part I of this volume which is the Epic of Paradise, has as its colophon 'y'Nidab]a lag- sal, “Oh praise the goddess Nidaba,” which really means, Oh praise the goddess of the reed, or praise the art of writing, an impulsive note added by the scribe in admiration of the fine poem which he had just copied. The same colophon is probably to be restored at the end of the poem on the Flood^ and the epical legend published as the first text in this volume. It occurs also as a scribal note at the end of a hymn to Dungi.^ ^ POEBEL, PBS. V No. I. 2 Langdon, Historical and Religious Texts, p. i8. ‘The same note occurs at the end of Ni. 4588, a hymn to Innini. (103) 104 UNIVERSITY MUSEUM BABYLONIAN SECTION This fanciful use of lag-sal, of course, has per se no reference to the contents of the text nor to the purpose for which it was written, but evidence can be produced for the statement that this note when attached to poems and hymns really designates the text as liturgical, that is as part of the public song services. For lag-sal or “praise” occurs frequently in its proper sense. For example a legendary poem to Enki the water-god in the Nippur collection in Constantinople ends with the note a-a “^En-ki (ag-sal, “Oh sing in praise of father Enki.”’^ The word :(ag designates some kind of an instrument perhaps and sal is a verb meaning to sing in joyful strain.^ In any case {ag-sal designates, in its proper usage, a poem of joyful character in distinction from such liturgical notes as ersemma and kisuh which characterize a melody as sorrowful and attended by spiritual humiliation. Hence at the end of a long double column hymn concerning the earth-god the scribe adds the line a-a '^En-lil lag-sal,^ “Oh sing in praise of Enlil.” Two hymns in heroic measure sung to the mother goddess Innini end with the rubric, ^ag-sal-^u dug-ga-dm, “It is good to sing thy praise.”^ And a long epical composition to Nidaba ends with the line, {ag-sal-mu dug-ga-dm, “It is good to sing my praise.”^ In similar manner a double column tablet ends ama ‘‘Nina lag-sal- lu dug-ga-dm, “Oh mother Nina it is good to sing thy praise.”® Although the rubric ^Nidaba :(agsal is employed in the fanciful sense “Oh praise her of the stylus,” nevertheless the line obviously purports to classify the composition as an epic and 1 Langdon, Historical and Religious Texts, p. 45. The same rubric at the end of Ni. 14059, also a hymn to Enki. 2 See 5^7(3) in Sumerian Grammar 240. 2 Ni. 9205 (unpublished). ^Ni. 14065 and 13859 (unpublished). ^Ni. 7071 (unpublished). ® Radau, Miscellaneous Sumerian Texts, No. 22. STEPHEN LANGDON SUMERIAN LITURGICAL TEXTS 105 liturgical.^ When the cults no longer provided opportunity for the bards and philosophers to sing their epics in the hearing of the congregations, or to cause them to be sung by the temple choirs, they appear to have lost their incentive and their inspira- tion. For we must bear in mind that writing to be read figured slightly in the imagination of authors who wrote painfully upon clay. Their only means of reaching the ears of a wider public, and these fine epics had that end in view, was to induce the temple choristers to incorporate their compositions in the corpus of public worship. Naturally these heroic measures and these ethical problems, so shrewdly propounded and answered in the recital of ancient legends, gave little scope for the varied melodies characteristic of the mournful liturgies. They appealed only to the thoughtful. When this class of literature disappeared with the scribes and schoolmen of the Isin period Sumero-Babylonian religion and universal literature suffered an unknown loss. Of this epical and theological class of literature part two of my volume contains only one text which introduces the book. Several texts belonging to the well-known liturgical type of daily prayer, such as survived almost exclusively and in great numbers into the Semitic cults of Babylonia and Assyria, will be found here. So far as they add new material for knowledge of the corpus of liturgical literature and fill up gaps in hitherto imperfectly known prayer books, these will be welcomed. 1 The rubric is employed properly after a hymn to Nidaba in Zimmern, Kultlieder, No. 207. The term came to be misused in the temple schools and hence we find it at the end of tablets which contain lists of names and other prosaic material. Thus Ni. 13889, a large tablet devoted to the names of the gods, ends ^Nidaba :(agsal. Here, of course, the note cannot have a liturgical reference but is an impulse of the scribe who wishes to praise the excellence of the written tablet. Dr. Chiera in PBS. XI, p. 19, has noted several examples of this use of the term at the end of school texts. Note also the rubric placed above the long liturgical hymn to Bur-Sin and Gimil- Sin in Radau, BE. 29 No. 2 [enim-]ta ^Nidaha (so Radau restores). I06 UNIVERSITY MUSEUM — BABYLONIAN SECTION I trust, by scholars and general readers. The consecutive publication of these liturgical texts will contain more tablets of this type. The most important group of texts in this volume (Nos. 6 , 7 , 8 , 9 and 14 of the contents) represent a great religious move- ment, always latent in Sumerian religion but especially char- acteristic of the scholastic period in which the Sumerian people became extinct. Beginning with the early years of Dungi, second king of the dynasty of Ur, the doctrine of the deification of kings holds perhaps the foremost place in Sumerian theology and certainly the practice of this belief occupies the chief posi- tion in their liturgy. The doctrine of a divine right to rule was proclaimed by the early city kings of Sumer at the dawn of history when they assumed the religious title patesi, priest-king, either to the exclusion of or in conjunction with thd secular title lugal, king. During the long ages preceding the rise of the Ur dynasty in the twenty-fifth century the Sumerian people generally accepted this ancient dogma. It may have been due to an aristocratic priesthood, but it was a belief which gave them peace and confidence because they believed themselves ruled by the vicars of god. And this faith in the divine origin, mission and rights of kings resulted at last not alone in the deification of mortal rulers and the institution of cults for their worship, but in a widely spread Messianic hope. Another more powerful doctrine current in that philosophic age aroused a longing and prepared the way for their implicit belief in the kings as Messiahs who had at last arrived to restore on earth the prediluvian paradise. The well-preserved epic published in Part 1, as well as the small fragment concerning Ziudsuddu, lone survivor of the Flood, show a well-known legend concern- ing a lost paradise where men toiled not and disease was not. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS IO7 Such doctrines naturally gave rise to an irrepressible hope that the gods would one time restore the lost prediluvian paradise. The hymns sung to the deified kings of Ur and Isin, who ruled from 2475 to 2133 B. C., reveal clearly enough the state of mind which existed in that age. Beginning with Dungi of Urf whose extremely long reign probably increased their faith in him as an immortal, the Sumerian people really believed that the divine deliverers had come, begotten by the gods, made mortal that they might rule over men, and wedded to the great mother goddess herself.^ Even the catastrophe which befell the divine Ibi-Sin last king of Ur, whose city was pillaged by the Elamites and who himself took the way to Susa as a captive, failed to cool the ardor of their belief. In the kings of Isin who succeeded them they placed the same confidence. In the hymn sung in the cult of Ishme-Dagan and trans- lated on pages 143-9 of this volume the reader will find some- what modest claims compared with other hymns of this class. “He whom Innini, queen of heaven and earth, as her beloved spouse has chosen, I am,” says our hymn. More explicit in regard to the belief in his Messianic nature is the other hymn of his cult published here: “The maiden, mother Bau, has looked with faithful eyes upon thee, and good things decreed in order that life of days may go forth forever.”® This hymn claims for him a “crown that prolongeth the breath of life;” for him the rivers brought abundance and the cellars overflowed with honey; the fields bore grain in abundance and the sheepfolds were made more spacious. 1 For hymns and liturgies to Dungi see also the writer’s Historical and Religious Texts. 2 See on the identification of these divine kings with Tammuz the author’s Tammui and Ishtar, pp. 26 f. 2 Ni. 7184 Obv-. 30. I08 UNIVERSITY MUSEUM BABYLONIAN SECTION The extreme length to which this worship of mortal rulers was carried, the Messianic position which they occupied in the official cult, characterize the Ur and Isin period as one of the most remarkable and interesting in the history of religion. That it had a philosophic and legendary background supported by the ancient doctrine of the divine origin of kings, the Epic of Paradise and the Sumerian historical inscriptions abundantly prove. Some of these deified men in a way justified the faith which they inspired, but they all failed to banish toil and dis- ease, or even to protect their people from the violence of foes. Nevertheless all the kings of Isin were deified even to the last unfortunate Damik-ili-su and we have liturgies to the first, ^ third, ^ fourth,^ fifth,^ sixth® and eleventh.® For the last five kings of Isin no cult hymns have been found, but their names have the divine title. The Semitic people, who after centuries of conflict, peace- ful and violent, at last supplanted the Sumerian race, abolished the entire institution of king worship and with it the belief in the Messianic age. The facts belied their claims and their fate took from them the last vestige of divine authority. Instead of enthusiastic chants and hymns which proclaimed the advent of god-sent rulers and the golden age, we now see the rise of the famous poem of pessimism, the Epic of Gilgamish. Although a few tablets have been found which indicate the existence of ^ Ishbi-Girra; see Sum. Gr., p. i6. ^ Idin-Dagan; see ibid. ^ Ishme-Dagan. Two liturgies in this volume and one in Zimmern, KL. 200. ^ Libit-Ishtar. Liturgy to, in Zimmern, KL. 199. Libit-Ishtar. Liturgy to, in Ni. 13979. ® Enlil-bani. Hymn to, in Langdon, Historical and Religious Texts No. 38. The contem- poraneous kings of Larsa were also deified, but since they did not rule at Nippur until the period of Warad-Sin we cannot expect to find many hym.ns and liturgies of their cults at N-ppur. For Sin-idinnam third king at Larsa, mentioned in the hymn to Enlil-bani, our collection possesses one liturgy, Ni. 7072. STEPHEN LANGDON SUMERIAN LITURGICAL TEXTS IO9 a Sumerian epic concerning Gilgamish/ nevertheless it is most improbable that it contains the elements (other than legendary) of the Semitic masterpiece. The Epic of Gilgamish is obviously due to the wave of pessimism which followed upon the failure of the Messianic kingdom and the cults of the deified kings. Here mankind is taught, in the long tale about an ancient godlike hero, that the pain of life and the fate of death are unavoidable and ordained by the gods. Its doctrine is the antithesis of the hope expressed in these hymns and liturgies which, we now know, were the favorite songs in public worship from the twenty-fifth to the twenty-second centuries. The major theological and ethical movements which stand out so clearly in that critical age of human history are only outlined here. The object of this volume is to supply material for investigating in detail the great movements of that period which so directly affected the progress of all dogma, belief and practice. The collection possesses a large number of similar texts which will be an important addition to the material now published. 1 See p. 124. SUMERIAN LITURGICAL TEXTS 4562 An Epical Poem on the Origin of Sumerian Civilization No. 4562 is a fragment of a legendary poem similar to the legendary poems of the Elood translated by Poebel (10673) ^^d that of Paradise translated by myself (4561). All three tablets are apparently from the same hand and are written in three columns on each side. They belong to a series of poems treat- ing in epical style of the legends of prehistoric times. The fragment 4562 is the upper right Corner of a tablet and con- tains only a small portion of the text. Unfortunately the reverse is almost illegible. As in the epics of the Flood and of Paradise, so in the poem to which I now call attention the god Enki of Eridu appears as the chief divine figure in the beginnings of civiliza- tion. He declares the fate by which Sumer became the divinely chosen land of the universe (Obv. Ill 10). This decree follows immediately upon a few obscure lines which refer apparently to the Flood and a ship. The fragmentary lines at the top of Obv. II mention Magan and Dilmun, but the references are extremely obscure. If the Flood is referred to at the top 'of Obv. Ill, then Col. II must refer to prediluvian times. In any case, the well preserved passage in Obv. 1 1 1 tells of the glorious destiny decreed for Sumer by the wise god of Eridu. In much the same way, Enki restores civilization after the Flood in the Epic of Paradise. On the reverse (I 16) we find the Anunnaki who also figure in the legend of the Fall of Man in the Paradise Epic. It is extremely regrettable that so little definite informa- (iii) I 12 UNIVERSITY MUSEUM — BABYLONIAN SECTION tion can be gleaned from the reverse. In any case, we have here another legend concerning the origin of civilization and religion in Sumer, but its contents and relation to the other two epics must remain undefined until the tablet by good chance is restored. Obverse II I ?-stg-stg-ga-bi u-ga-dm- dug^ 2. md-gan-{ki) dilmun-{ki)- hi 3 en igi-ge-im-da-a-dug 4. Dilmun(ki)na gis-ge-en-du^ 5. [N[k]-gan-{ki)-na an-iag ge-en- lal 6 gi-lum me-lug~ga-{ki)-a- ge 7 UD bal-su ge-me-e^ 8 kur-kur-ra-ranippur-(ki)-su ge-na-ab-tum 9 e-nu-tuk- ra 10 1 1 . [e-gal kalam-ma-]na e- a- ra 12 ne sal {id mu-un-ne-de'^ 13 me-el-lu u- a I its brilliant let him behold. 2. Magan and Dilmun 3 may be looked upon. 4. May Dilmun 5. May Magan the limits of heaven reach. 6. The of Meluhha 7 • 8. [The tribute?] of the foreign lands unto Nippur may he bring. 9. Unto who has no house 10 . 1 1 . For him [who from the palace of his land] had gone forth, 12 he established faith- fully for them. 13. The who exalts the pure decrees. ^ The compound verb u-dug = hdtu, baru, behold, forms its imperative second singular in the unusual manner u-ga-e-dug = hit, SBP. 138,27, for which we have the variant u-gd~e-de, in IV R. 28* No. 4^5. Obviously the vowel e indicates the second person here and ga has the force of the imperative although ordinarily the optative of the first person. Still another variant IS u-de-dug ior u-ga-e-dug, SBP. 292, i ff., and ior g>d see §50. Note the verb ii-dug-gi , a participle conjugated with the verb me to be, u-dug-gi-im-mi, “I am beholding,” Radau, Miscel. 2, 16 = Sum. Gr. 197. ^ gis-du occurs regularly for the act of slaying animals for sacrifice: In the temple gis-he~ du "he sacrificed,” RA 9, 112 II 22; gukkal gis~du, unweaned kid for sacrifice, Langdon, Drehem 21; Legrain 79, 10; mds-gis-du, kid for sacrifice; gud gis-du, ox for sacrifice, passim in Drehem texts. ^ Cf . hal-su me-a, CT. 15, 10 Rev. 9. ^ Possibly a lapsus calami for KA, dug. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS II3 14 gir- gub- ha 15 lag- du- a 16 kal-la-ds me-mag su-ti-a 17 en an-ki 18 e- a- ra 19 ne 20 erida-ra- ne 21 ki-en-gi-ra-ge- ne 22 mu-na-ab-bi- ne 23 im-mi-ib-du?-ne I -md 2. en-ra ^^^md-su 3. Higir-sig"^ PA 4. en-ra mudur a^ag su 5 . la-ga-ma^ engur-ra se-hi 6. ka-ra-e-ne gen- gam musen an-na 7. lugal u-na-gu¥ a-a ^en-ki kalam- ma-[ ] 8. e-gal kalam-ma-na e-a-[ra] . . 14 treads. 15 is glorified. 16 possesses the far famed decrees. 17 lord of heaven and earth 18. The. .who went forth 19. The 20. The. .of Eridu. . . 21. The [inhabitants] of Sumer 22 said to him. 23 Ill I ^ 2. For the high-priest upon a ship 3. Ligirsig 4. To the high-priest a splendid scepter 5. Lahama in the abyss a flood 6. Their wail woefully{?) like the birds of heaven 7. The king, who stands aloft, father Enki, the Land [ ] 8. For him who from the palace of his Land had gone forth, Col. ^ The scribe has obviously written his text erroneously. 2 A reading mir-si{g) is possible, in which case dingir mirsi may perhaps mean ''god of the flood;’’ for girsu, flood, see Liturgies, p. 96. ^ la-ha-ma = Lahamu, of the Creation Epic. Identical with Lahama, CT. 24, i, 15; 20, 9, female principle of Lahmu; here Lahmu and Lahama are father-mother names of Anu, or emanations of the first principle Heaven. As emanations of Heaven they probably represent the ocean and belong to the order of the gods. In CT. 17, 42, 14-24 Lahmu is described as a sea-serpent and identified with Ea; cf. Rm. 279, 1-12. The paragraph 25-40 probably describes Lahamu or Damkina; she has the body of a fish and scales like a [serpent?]. Lahmu and Lahamu are the first emanations who are called gods, Creat. I 10. They are the fathers of the gods HI 68 and counsel them against Tiamat HI 125. On the other hand, the female Lahamu belongs to the dragons of chaos, I 12 1; II 27; HI 31, 89. In our passage Lahama clearly represents the ocean. ^ Cf. Liturgies 1 1 5, i . 114 UNIVERSITY MUSEUM — BABYLONIAN SECTION Obverse 111 9. ge-gdl an-ki-a pa-e mu-na-ab-ag 10. ^en-ki~ge nam-im-mi-ib-tar-ri 1 1 . ki-en-gi kur-gal ma-da an-ki 12. se-ir-ii-gur-ru babbar-e-ta babbar- su-'Ms kalam-e me sum-mu 13. me-^u me-mag su-nu-tu-tu 14. sag-iu galam gen^ galu nu-pad- de 15. umun-^id ki-an u-tud-^a an-gim su-nu-te-gd 16. lugal u-tud mus-iid kes-di 1 7. en u-tud sag men md-md 18. en-{u en idim^ dingir lugal da bara-an-na-ka i-im-durun 19. lugal-iu kur-gal a-a ^en-lil 20. gis-sig^-gim dug-dug- gi sa-mu- ra-an-gib{ib) a-a kur-kur-ra-ge 2 1 . ^a-nun-na dingir- gal- gal-e-ne 22. sag-^a ki-ur-ra su-ba-ni-in-ti-es 23. gi-gun-na gal-gal-^a u-mi-ni-ib- su-su-ne 9. Surpassing abundance in heaven and earth he made. 10. Enki issued a decree. 11. ''Sumer/ the great mountain, land of Heaven and Earth, 12. Bearing a sheen of splendor, from sunrise to sunset teach- ing the Land decrees, 13. Far famed are thy decrees and unchangeable, 14. Thy heart is profound; man has not discovered it. 15. As a true form (designed by) earth and heaven thou wast created, like heaven intan- gible. 16. Offspring of a king, clad upon by a true form. 1 7. Offspring of an high-priest whose head is crowned. 18. Thy high-priest is the lord of the deep, the divine king who within the sanctuary of heaven dwells. 19. Thy king is the great mountain father Enlil. 20. Like a wall he turns back for thee the wicked ones{?), father of all lands. 2 1 . The Anunnakki, the great gods, 22. Within thee Kenurra^ inhabited. 23. In thy great dark chambers they feed. 1 Sumer is here employed in its original signification, as a name for the district about Nippur, see Sum. Gr. §1. 2 Cf. Rev. 18 . ^ idim, abyss, well, the deep, is employed in the title of Ea dingir idim, “god of the deep." ^ gis-stg~gis-s'ig = iiii > i-^i = igaru; cf. ZA. 24, 387; K. 4558 II 14; II R. 15a 22, etc. ® Chapel of Ninlil in Ekur temple of Enlil. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 24. e ki-en-gin tur-iu ge-du-du dh-iu ge-lu-lu 25. amas-:(u ge- gar- gar udu-^u-ge- V / V ^ sar-sar 115 24. The house(s) of Sumer, thy stable(s) let be built, and may thy cattle be many. 25. May thy sheepfold (s) be built and thy sheep be fat. 45 Nearly Complete Lamentation to Aruru I men ?-e HAR-a ^ 2. SAL-\-R^U^~g^l ^mu-ul- lil-ld 3. e-mag e-a-na-ka 4. ‘ ^a-ru-ru [ur-]sag^ e-mag e-a-na-ka 5 gu e-hi-su e-mag-a-ni-su 6. [u-]ma-du-du-hi u-ma-ni mag me-en 7. u-ma mu-lu-mu har-ta KU-a- men 8. u-ma mu-lu e-a-mu har-ta KU-a- men 9. en-e"^ ka-na-dg-gd-ka har-ta KU- a-men 10. e-ki-nam-ma-ka har-ta KU-a- men 11. e-gal kes-{ki)-a-ka har-ta KU-a- men 12. nin-men ud-nu-^u Hi ^nannar^ nu-iu men 1 thou art; 2 great sister of Enlil. 3 of Emah^ her temple. 4. Aruru procreative womh of Emah, her temple. 5 in that temple, in her Emah 6. Which attains unto her glory, her glory was far-famed, 7. The glory of my lord abides far away. 8. The glory of the lord of my temple abides far away. 9. The lord of the Land abides far away. 10. From the 'Temple of Fate"' she(?) abides afar. 1 1 . From the Hekal of Kesh she(?) abides afar. 12. A queen thou art. The day thou knowest not, the new moon thou knowest not. ^This text does not distinguish between the sign NIN = beltu and SAL-\-KU —ahatu. For Aruru sister of Enlil see part i, Index. 2 Emah appears to have been applied to temples of Aruru in Nippur, Larsa, and Babylon. For Emah at Nippur and Larsa, see SBP. 60 n. 3, and at Babylon, VAB. IV p. 302 where she has the title Ninmah as in CT. 24, 12, 2=25, 75. In Kes where she was chiefly worshipped her temple is called Ur-sabba, see BL. 147. This leads to the inference that our hymn applies to Aruru of Nippur where she seems to have been confused with Ninlil. ^ Conjectured restoration from the name of Aruru’s temple in Ke§. Cf. Nintud ur~ra, BL. 72, 13. ^ en-e probably refers to Enlil here; cf. Enlil e-ne dg-ii-da-ge, ''lord of justice,'’ Zim. KL. 9, 4. ® Cf. ZiMMERN, KL. 65, 14 ff. UNIVERSITY MUSEUM — BABYLONIAN SECTION I l6 13. SAL-\-KU ^mu-ul 4 il-ld men ba- ni-in-kus-u ba-nad 14. nin-men es-ldV- e dg-nam-ma-an- V \ su 15. ^a-ru-ru e-a-na gu-bi-na-ma-an- 16. dam-a-ni-gim nd-a ba-ni-in-dur- ru-ne-es-dm 17. tu-mu-ni-gim nd-a ba-ni-in-dur- ru-ne-es-dm 18. ^a-ru-ru an mu-na-du nu-mu- ni-in-tug^-e 19. ^en-lil mu-na-du nu-mu-ni-in- tug-e 20. ^nin-lil mu-na-du nu-mu-ni-in- tug-e 21. ^en-ki mu-na-du nu-mu-ni-in- tug-e 22. ^nin-mag mu-na-du nu-mu-ni- in-iug-e 23. ^nannar mu-na-du nu-mu-ni-in- tug-e 24. %abbar mu-na-du nu-mu-ni-in- tug-e 25. e-ne-ra^ ^a-nu-na mu-un-na-ldg- Idg-gi-es 26. an-a an a-ri-a mu-un-na-ldg-ldg- gi-es 27. ki-a an a-ri-a mu-un-na-ldg- Idg-gi-es 13. The sister of Enlil she is; she languishes, she sleeps. 14. A queen she is. The house L^L of the temple she inhabits not. 15. Arum her temple has renounced. 16. Like her whose husband slum- bers they sit. 1 7. Like her whose child sleeps they sit.2 18. To Aruru Anu went, but pacified her not. 19. Enlil went but pacified her not. 20. Ninlil went but pacified her not. 21. Enki went but pacified her not. 22. Ninmah^ went but pacified her not. 23. Nannar went but pacified her not. 24. Babbar went but pacified her not. 25. Unto her the Anunnaki has- tened. 26. They whom Anu in heaven begat® hastened. 27. They whom Anu in earth begat"^ hastened. ^ Cf. es-lM kur-ri-gdl mu-na-ab-sub, '‘The es-ldl which is in a strange land he occupies/’ Cstpl. 2378, 16 in Historical and Religious Texts No. 35. Cf. also IdUe ki-a:[ag-ga nam-mi-in- durun, “The Idl, a holy place she inhabits,” Radau, Miscel. 8, 16. This sign has also the value ru, n,(KiNG,CT. 24 pages 12 f.) hence we may have here some new value for LAL a “sanctuary.” Confusion with EDIN is hardly to be assumed in this period. 2 Lines 16 f. probably refer to the weeping of Innini for Tammuz. ® See Sum. Gr. 248 n. 2. '‘This title applies here to Damkina. It designates also Aruru and Gula. ® Cf. e-ne-ra = ana sdsu, BL. 122, 28. ® The Igigi. The Anunnaki. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS II7 28. um-ma sir-sag-e^ sir-mu-na-ra^ 29. [. . .] M-ab — gt-gi-mu str-mu-na- ab-bi 30. . . . ma mu-lu gu-de gu-de~iu nam~mu 31 mu-lu ad-di ad-di-iu^ nam- mu 32 mu-lu er-ri^ er-gul-iu-nam- mu 33. usumgal^ mu-lu se-DU se-DU- lu nam-mu 34. ^a-ru-ru gu-^u mu-lu kur-ra im- me^ 35. ^a-ru-ru er-^u mu-lu kur-ra im- me 36. NU-NUNUZ-e se-DU-^u mu- lu kur-ra im-me 37. ^a-ru-ru an-^i-ga nigin-e-bi-en 38. ‘^a-ru-ru e-tur amas-a-ge nigin-e- bi-en 39. tu-mu e-dub-a-ge^ N E-im-du^^ 40. ma-e-gtn^^ ab-al(?)-gim gu-gig nu- gd-gd 41. [ma-e?]-gim gil-li-em-md ab. . . . er-nu-ni-ib-gul-e^‘^ 28. The artist the first melody chants. 29. My he sings. 30 the man of lamentation laments to thee.^ 31 the man of wailing wails to thee. 32 the man of weeping is thy sorrowful weeper. 33. The great usum, the man of threnody is thy threnodist. 34. Oh, Aruru, thy songs a stranger utters. 35. Oh, Aruru, thy liturgy a stranger utters. 36. Oh, woman, thy threnody a stranger utters.^ 37. Oh, Aruru, the seized away, return. 38. Oh, Aruru, to the stalls and the sheepfolds return. 39. The inmate of the house of letters implores. 40. As for me like a. . . .cow words of misery 1 restrain not. 41. 1 like a that has fallen on calamity weeping withhold not. 1 Cf. SBP. 96, 10; 332, 9 and Radau, Miscel. 17, 13. 2 Cf. IV R. I ib 30; CT. 15, 8 Rev. 9; 14,21-3. 3 Literally, “is thy lamenter.'’ ^ See note on Dublin Text 1 . 22. ^ Cf. BL. Introduction XXIII. For this term applied both to a lyre and a musician, see Tammui and Ishtar 1 15 n. 2. ’ For gu~me, see IV R. 27^ 32 and for im-me — ikahhi, RA. 1 1, 144, 4. ® Lines 34-6 probably refer to the conduct of the liturgies in the temples. ^ Cf. BA. VI 5, 61, dumu e-duh-ha = dup-sar. This verb probably means “to pray, implore."' Cf. sag-N E-du — unninu and Historical and Religious Texts 55, i, ses-a-ni ur-sag ^gihilgamis NE-du, “His brother, the heroic Gilgamish implores." Probably emphatic particle gi-in, or gi-im. Cf. RA. 12, 12 Cf. SBH. 66, 15. ii8 UNIVERSITY MUSEUM BABYLONIAN SECTION 35 Penitential Psalm to the God Amurru This tablet, unfortunately broken in such manner that only the introductory and concluding lines are preserved, yields us the first ancient example of a private penitential psalm in pure Sumerian. Several interlinear compositions of this kind are known which of course led us to suppose that this class of religious literature originated in Sumer, but hitherto the total absence of material of this kind in early Sumerian supported the contention that perhaps the psalms of private penance were a Semitic creation. In the inter- linear redactions of the library of Asurbanipal these composi- tions have the title er-sag-tug-mal, see for example IV R. lo; 21* No. 2; BL. 1 24-1 30. A penitential psalm in pure Sumerian redacted in the Assyrian period is K. 4795 in Gray, Shamash, but the reverse continues with a psalm in Semitic. Closely allied to the ersagtugmal are the su-ila, or prayers used in incantations. The distinction probably consists in the fact that the ersagtugmal was accompanied by music and liturgical formality. Note, however, that a prayer in an incantation ritual has both titles in IV R. 55 No. 2 Rev. 6. Also Zimmern, KL. No. 51, describes a ritual to accompany an ersagtugmal, which there clearly belongs to an incantation, so that the two groups of private prayers were confused. Since the ersagtugmal was properly a penitential psalm of a liturgical character, entirely distinct in origin from the prayers used in incantations, they were employed also in funeral dirges. Harper, Letters 437, see Behrens, Briefe 97. Psalms of this kind in pure Sumerian existed in the Assyrian period as K. 9618 in BL. 115 testifies.^ This title has not yet been ^ Cf. also BL. 139. STEPHEN LANGDON SUMERIAN LITURGICAL TEXTS I 19 found attached to any pure Semitic psalm, although Zimmern in his Busspsalmen included IV R. 61 No. i and 66 No. 2, in this class of literature. 1. dingir gu-ul-gu-ul edin-na edin- na ha-ii-ga 2. dingir edin-na dingir gu-ul-gu- ul edin-na edin-na ha-^i-ga 3. ^Amurru u-[rm 4 \-un nun-ur^ sd- mal-ge 4. e-gi li-di a-ha ga-sa-an gu-la^ 5. ur-sag dingir-ii-da men ^Amurru 6. ^Amurru dingir-p-da men ^Amurru 7. a^-ur-sd-sd-mu ^Amurru 8. di-li-ri-md-mu ^Amurru 9. har-hi mu-lu-ga-hi 1. The great god, on the hills, on the hills advances. 2. The god of the hills, the great god on the hills, on the hills advances. 3. Amurru, lord nunur, councilor. 4. Faithful prince, father of the great queen. 5. Heroic, faithful god thou art, Amurru. 6. Amurru, a faithful god thou art, yea Amurru. 7. He that directs my limbs, Amurru. 8. He that gave life unto my form, Amurru 9 Reverse 1. a-ra-[iu ] 2. lit 3. lu e-ri di[m-me-ir-hi la-a-iu-ta mu-un-kur-e] 1. Supplication 2. The man who [ thou dost 3. If a man has [ ] 1 nun-ur-ra is a title of Ea as god of pottery, II Raw. 58, 57. nunur in our passage probably represents nunir>nunur = Ramman sa mehri, ‘'R. of battle,” CT. 24, 41, 63. 2 This title designates Nina the water goddess in BL. 72, 29, who was worshipped in Sirar a quarter of Lagash, SBP. 284, 5 f. MAR-TU, a western title of Immer, the rain-god, therefore, becomes the father of the irrigation goddess in theological speculation. This western Amurru, Adad, is really a married type, a western ha‘al, who after his identification with Immer becomes a composite and illogical character. ^ Var. of d; the title would probably be rendered mustesir mesrHi-ja. 120 UNIVERSITY MUSEUM — BABYLONIAN SECTION 4. lu e-mi-da}- [ ] hi la-a- [lu-ta ag-a-ni] 5. ih-st^ su-mu-ra-iu^ mi-ni-su-ud sag-iu gi-im-si-[ ] 6. ur^-gu-ud ki-in^ gu-ru^-ki-in su- lu-a su-mu su-al 7. nam-da-ad^ gu-ud su-har-iid^ sag- di-ih^^-^a gi 8. uku-e pad gi-ni-ib-bi ka-na-mi tu-su 9. sag-^u sag-a-ma du-da-ki ki-bi ga-ma-gi-gi 10. ama du-di a-ia du-da-a-ki ki-bi ga-ma-gi-gi 4. If a man [has ] 5. It is enough! Thy mercy is un- searchable. May thy heart 6. Like a mighty hero, like a strong man in thy hand take^ my hand. 7. The sin overlook; faithfully remove, and thine anger turn away. 8. ''Give heed to the people,'' let be said (to thee) ; and the Land 9. May thy heart like the heart of a childbearing mother re- turn to its place. 10. Like a childbearing mother, like a begetting father return to its place. 4577 A Lamentation on the Invasion of Sumer by the People OF Gutium This interesting tablet probably refers to the conquest of Sumer by Gutium, a people who enjoyed the suzerainty of 1 Probable variant of aggig, IV R. \oa 34. 2 Literally uggatu maldt, 'The wrath is full,” mast, "it is enough;” a phrase characteristic of penitential psalms; see ASKT. 122, 14, gasan-mu e-ri-iu-su ih-si ha-ah~dug, "Oh my queen, for thy servant say unto him, 'it is enough’;” also BL. 122, 27. ® I have regarded sumur as a variant of sugar = gimillu. ^ sag appears to have been omitted. Note also the omission of mu in Obv. 3. ^ ¥ or gim > gin > kin = kima, cf. CT. 15, 11,6, se-gim, Var. se-gt-in, VAT. 617 in ZA. 25, 201. Also ki = kin=-kima, below, lines 9 f. ® guru = gurus = idlu. su-al = su-ila = kata nasu{?). See al i). Sum. Gr. 202. ^ For nam-tag. Cf. asaga>asada, field, Man. Tammui V 9. ^Cf. IV R. lya 38. Var. of sag-dih = kis lihhi. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 12 I this land for a long period in the interval between the period of the Sargonic dynasty of Agade and Ur-Engur. It evidently represents a numerous series of liturgical compositions which commemorated this great calamity, for a duplicate from the same period has been found in the Nippur collection in Constantinople, see Historical and Religious Texts No. II. These two redactions differ considerably, a fact which can only be explained by supposing that this liturgy had been handed down for many generations and had passed through many redactions. The Constantinople fragment belongs to column two of a large four-column tablet which probably used an excerpt from this short composition. Both texts belong to the Isin period when the method of constructing long services by compiling from ancient liturgies was already in vogue. See for a discussion of this method Babylonian Liturgies^ p. xlii. This composition possesses a liturgical refrain a gisgal-gul-la e-gul-la, etc., which recurs after each section describing the sorrows of some city. I (ki) uru ha-diha su-sug- ha-ah-dug 2. ^ mus-da-ge kidur kenag- ga-ni gtr-kur ha-ra-an-dur 3 . niialam-a-ni dingir nam- 4. sdg-ga-a er- in- hit- hil- e 5. a gisgal-gul-la e-gul-la-mu gig- ga-hi ni-im-me 6. td-hi sag-sug-ga ni-gdl^ a-nu-un- de I the city, which has been seized , has been annihilated with calamity. 2. As for mushda, his beloved abode the foot of a stranger inhabits. 3-4. His spouse Nam saggd wails repeatedly. 5. How long my destroyed habi- tations, my destroyed temple — shall their misery be? 6. The canal which rejoices the hearts of the cattle waters the fields no more. ^ See Bab. Liturgies, p. 75 n. 10. 122 UNIVERSITY MUSEUM — BABYLONIAN SECTION 7. td ^en-ki-ge nam-kud-du-gim sag^-bi-a ba-til 8 . a-sag-ga se-gu nu-gdl kalam-e nu-nag-e 9. dul ^^^sar-bi "gir-gim ba-mur- mur^^ dub-bi stg-gan ba-ab-du^ 10. mds-ansu nig-ur-fab-lab- nu-mu-un-BU-e 1 1 . nig-ur-tab-tab an-gtr-ge ni nu- mu-ni-ib-te-en-te-en 12. Hugal-{?)-da-ge uru-ni-ta bar-ta ba-da-tum^ 13. ^nin-iu-an-[na?] ki-dur kenag-gd- ni gtr-kur ba-ra-an-dur 14. a gisgal-gul-la e-gul-la-na gig-ga- bi im-me 15. t-si-in-{ki) nigin kar-ri nu-me-a a^e KU-e-DAR 16. ^[nin t-]si-in-na sag-kalam-ma-ge er-gig ni-dug-ga 17. [a gisgaUgul-]la e-guUla-na gig- ga-bi im-me 18. [nigin nippur](ki)-a^ dur-an-ki- ka mitta ba-an-slg 19. [igi ^en-lil-li] uru-ni nippur- (ki-)a ela ba-ab-gar 7. The ^^Canal of Enki/^ like a , malediction by a curse, is brought to nought. 8. In the fields rain is not; the land is watered not. 9. The garden cellars are become heated like an oven and its stores are scattered. 10. The domestic animals as many as are four-footed of the. . . . not. 1 1 . The four-footed animals of the plains repose not. 12. The god, Lugal-?-da-ge, from his city has been taken away. 13. As for Ninzu-anna, her beloved abode the foot of stranger entered. 14. How long of her destroyed habitations and her destroyed temple shall the misery be? 15. In I sin mercy and salvation are not: ? 16. The Lady of I sin, princess of the Land, weeps bitterly. 17. How long of her destroyed habitations and her destroyed temple shall the misery be? 18. [All of Nippur], the binder of heaven and earth, by the death dealing weapon is smit- ten. 19. [Before Enlil,] in his city Nippur a deluge was sent. 1 sag-hi = mamit, is the original of the regular form sag-ba, from -y/stg to cast and hi to utter. 2 For the root mur, to heat, boil, see Sum. Gr., p. 229, and ki-mu-ri, furnace, Historical and Religious Texts, p. 29, 32. 2 du is employed as a variant of dug. ^ Or gub. Literally, “has been placed outside.” ^Restored from Zimmern, K-L., 199 II 51. The variant has a somewhat different text, ^en-lil-li dur MI{i) STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 123 20 . {ama ^]nin-lil nin ki-ur-ra-lge] * • V V /V-i er-gtg m-ses-ses^ 21. [a] gisgal-gul~la e-gul-la-na gig- ga-hi-iw? 22. [Kes-\{ki) an-edin-na-ds du-a su- lil-ld- ha- ah- dug 23. Adah-hu-{ki) e id-hil-ld a-ri a-e ha-da-ah-dim 24. kur Gu-ti-um-ge ki-nad ha-ni-ih- gar ki-hal su-ha-ah-dug 25. Gu-fi-[um-ki]- sag-ha ni-hal-hal numun(!) ha-ni-ih-i-i 26. ^nin-iud-ri nig- -dim-dim-ma-ni^ * • V V /V er-gtg-nt-ses-ses 27. a^ gisgal-gul-la e-gul-la-na^ gig- ga-hi-im-me 28. a-gi edin-na-aiag-ga su- lil-ld-ha-ah-dug 29. unu ^innini ha-da-an-kar ki-erim-e^ ha- ah- dug 30. e-an-[na] es ge-pdr aiag-ga erim-e igi i-ni-in-har 31. [ge-pdr\aiag nam-en-na-ha su- ha-e-Hal-ld 32 ge-p dr-fa ha-da-an-kar 33 ertm-eha- ah- turn 34. [a gisgal]-gul-la e-gul-la-na gig- ga-hi im-me 20. Mother Ninlil, mistress of Ki- urra, weeps sorrowfully. 21. How long of her destroyed habitations and her destroyed temple shall the misery be. 22. Kes which is built on the plain he has razed like the winds. 23. In Adab the temple placed by the new canal ? 24. Hostile Gutium made there his resting place; the stranger wreaked destruction. 25. Gutium rebelled in his heart and exalted his race. 26. Nintud because of his deeds weeps bitterly. 27. How long of her destroyed habitations and her destroyed temple shall the misery be? 28 in the holy plain he has razed like the wind. 29 of Innini is plundered and cursed. 30. Eanna, abode of the ''Dark Chamber/' the foe beheld. 31. Of the holy "Dark Chamber" the priestly rites are suspended. 32 from the "Dark Chamber" has been plundered. 33 the foe carried away. 34. How long of her destroyed habitations and her destroyed temple shall the misery be? ^ The variant has er-gig mu-un-ses-'ses, ^ This line is omitted on the variant. ® Var. adds m, which is necessary to the sense. ^ Var. omits. ^ Var. mu. ® On abstracts formed with prefixed ki, see Sum. Gr. §152. ^ e is evidently not an indication of the second person here but produces the effect of an umlaut on the vowel a; read bd-la-lal; see Sum. Gr., p. 35 note 6. For su-lal, to bind, restrain, V. Historical and Religious Texts, p, 7 1 . 18, and VR. -50a 65. 124 UNIVERSITY MUSEUM — BABYLONIAN SECTION 35. ... (ki)lum-kur~ba-ba-dib ud gig- 35. [In Erech?] its. . . .is seized ga ba-e-ri(g) light in darkness is over- whelmed. 4564 Legend of Gilgamish This fragment together with one in the Nippur Collection of Constantinople published in my Historical and Religious Texts No. 55 are the only parts yet recovered of a series of Sumerian tablets containing the legend of Gilgamish. These were certainly excavated at Nippur. It is probable that a similar double column and nearly complete text in Berlin, VAT. 6281, published by Zimmern in his Kultlieder No. 196 should be assigned to the same source. Although the dealer who sold the Berlin tablet asserted Dilbat as the source, yet it is more likely that this tablet was filched from the excava- tions of Nippur. The style of all three texts and their epigraphy show that they belong together. In KL. 196 Rev. 11 14 and 16 the companion of Gilgamish is mentioned {en-gi-du(g)) , and the Constantinople tablet begins ses-a-ni, “his brother,” which clearly refers to Enkidu.’^ As in the Semitic epic of Gilgamish so also in these three tablets the city Erech and its goddess Innini are frequently mentioned, aiag '^innini occurs in His- torical and Religious Texts No. 55, 14; KL. 196 II 21; 24. The temple of Innini in Erech, e-an-na occurs in KL. 196 I 7: Ni. 4564, Obv. 16. Note also lugal-a-ni-ir ^ag-sal mu-na-hi, “To his king praise he uttered,” Ni. 4564 Rev. 16, and lugal- a-ni-ir ’^Gibilgamis gu-mu-un-du “(Enkidu) to his king Gilgamish spoke,” KL. 196 Rev. II 17. ^ The Semitic epic of Gilgamish calls them “brothers/' aha kilalldn {ses PL), see Haupt, Nimrodepos, p. 48 1 . 173. STEPHEN LANGDON SUMERIAN LITURGICAL TEXTS 125 I am unable to make a connected translation of any of these tablets although many lines are intelligible. Obverse 15-18 of Ni. 4564 may be rendered: unug-{ki) gis-hin-ti'- dingir-ri-e-ne-ge e-an-na e-an-ta e-ne dingir-gal-gal-e-ne me-bi ha-an-ag-es-dm bdd-gal hdd-an-ni ki-us-sa “In Erech the skillfully made work of the gods, From Eanna the lofty house they went forth. The great gods their decrees had instituted. On the city wall, the lofty wall she(?) stood. I f'O - 1 And Reverse : unug-{ki)-ga dim-ma-hi ■ ba-siig ^ gi-bil-ga-mis en Hallab-ge^ ur-sag-bi-ne-ir gu-mu-na-de-e ur-sag-mu-ne igi-mu-un-sug-sug-ii-ne “In Erech his work was confounded. Gilgamish the lord of Hallab To their strong men cried, 'My strong men behold!’ ” 1 cannot discover in any of these tablets a reference to the fight of Gilgamish and Enkidu with the divine bull. Additional material, however, will enable us to translate these obscure lines and place in our hands the Sumerian prototype of the Gilgamish Epic. ^Applied to a temple(?) in SBH. 94, 35, mu-us-kin-ti ka-nag-ga, ''the skilled work(?) of the land/’ 2 Cf. Gilgamish Epic. VI 174. ^ Same title Obv. 25. 126 UNIVERSITY MUSEUM — BABYLONIAN SECTION 4560 Liturgical Hymn Concerning Ur-Engur Right half of a large tablet originally containing six columns and about 240 lines. A hymn to Ur-Engur and of historical importance, since it throws some light upon the events which led up to the founding of the dynasty of Ur. The founder of this dynasty has left us no other important literary documents, for the few inscriptions hitherto known concerning this king are too brief to be considered important.^ These merely mention the building of temples in Ur, Nippur, Kesh, Erech, Larsa. The longest of his previously known inscriptions, a clay peg from Lagash, mentions extensive irrigation works and the institution of righteous laws for the empire which, as in the case of Hammurapi, the king promulgated under the guidance of Shamash the sun-god. The second column of this hymn continues a panegyric on the character of the king, a subject which certainly filled up the whole of the first column. Beginning with line 24 of Col. 11 the poem mentions the king’s expeditions unto unknown lands, his conquest of seven strange lands and the tribute that flowed to his capitol. Col. Ill begins an interesting section continued for about eighty lines on the offerings made by the king to various gods and goddesses. The references to the god Gilgamish as “his brother”^ for whom weeping is ordered and as the beloved of the queen of Arallu^ afford indispensable material for the history of the Tammuz cult. At the end of Col. IV the king makes a pathetic reference to his wife. The iThureau-Dangin, SAK. 186-9. See also Clay, Miscel, No. 16. 2 Rev. IV 16. ^Obv. Ill 10. STEPHEN LANGDON SUMERIAN LITURGICAL TEXTS 127 fragmentary lines of Col. V refer to the institution of right- eousness in the land and the banishment of sin. In material structure this six column text resembles the six column tablet No. 4562 which, however, is a real liturgical composition to a king who had been deified ._ Ur-Engur never received the honor of deification in his lifetime, neither did his successors found a cult to him.’^ The unecclesiastical spirit of this hymn to him accords with the other historical facts which we know concerning the evolution of emperor worship in the dynasty of Ur. If the reader will compare the liturgical hymns to Dungi published in my Historical and Religious Texts, Nos. 4 and 5, or the long liturgy to Bur-Sin and Gimil-Sin in Radau be. 29 No. i, or to Ishme-Dagan in this volume, Ni. 4563, he will discover at once the immense change which came into the royal panegyrics after the reign of Ur-Engur. Only in this hymn to him do we gather many facts of profane history. The others are wearisome laudations composed for public worship. Obverse 11 1 nt-te Ur-Engur e-ka-ra. . . i awe Ur-Engur. . . -su 2 e-gal-a-na ni-nad 2 in his palace he lies. *A tablet in the Bodleian Library dated in the first year of °Ibi-Sin mentions offerings to the cults of his divine predecessors, “Dungi, “Bur-Sin, “Cimil-Sin. It is curious indeed that the founder of this dynasty and father of the second king Dungi did not receive divine honors. Evidently this practice and religious theory had not been adopted in the reign of the first king. Dungi himself does not appear to have received this title until he had reigned many years. The fact that his successors did not elevate Ur-Engur to this rank and build a temple to his cult tends to prove that the divinity of kings depended upon a sacrament of some kind admin- istered to the living king. Religious ideas which controlled this cult of emperor worship pre- vented the elevation of a dead king to the rank of a god. After Dungi the kings of Ur receive this title immediately upon accession to the throne. 128 UNIVERSITY MUSEUM — BABYLONIAN SECTION 3 - . . dtwT-e kenag-md gu-nn-mn-un- 3. The lord, my beloved, turns not gt-gi{sid) back the breast. 4 - .. .r a ni-nad gis-lal-bi im-gub 4. In... he lies, the bridal cham- ber^ he occupies. 5 - sur-ba RU-TE teg-sag^ gim. . . . 5 raging like 6 . ra-gim im-ma-sud me- 6 like.... is long, whose gim-bi. . . . limbs 7 - na -pi mu-ni-in- . . . 7 - " 8. .... sar a- gim e-gal 8. 9. [n\ad? niiaglam a-nt. . . . URU- LU-da- 9. 10. a-ni-da dam-a-ni-gim .... Id 10. 1 1. . . . .ga-ni Dl-mu-du GIBIL V KUS a-la-na-ba 1 1. 12. nig-dug-ga la-ba-an-fag-gi su-gib-ba 12. • 3 - a-ni ^a-nun-na-ge-ne kus- im-ma-an-[?] 13 - 14. ba-e-gub ud-bi la-ba-ni- 14 thou standest; that day ib-si was not 15 - .... a-dug-ga-sM teg la- ba-gdl 15 16. du ki-ba-dg-gd-bi igi-gdl-bi 16 which he loves, his un- ba-kur derstanding is changed 17 - la{?)lu nu-pi'^-u-ne i-im-bal-bal- e-ne 17. Their they altered. 18. . . . -sal-la Ur-^Engur ga- gap gim 18 of Ur-Engur like one that a-ba-ni-in-m-as drinks milk they bestowed. 19. . . . a-ni im-bdr-gid-da-gim gal-bi 19 his, like...., grandly he im-si-gub mounted. 20. nu-gd-gd-a nig- sag-gi su- 20 ceases not; whose thoughts nu-gid i-im-me are unattainable, thou art. ^ REC. 290; see for this form PSBA. 1913, 277. For dim in the sense of “king/’ see SBP. 292, 14 e-dim-ma, the royal house; probably in SBP. 14, 15, dim-ma-^u ki-nu-un-gam amas-iu ta-dm-gid-gid, “thy lord is not reverenced, thy sheepfolds are demolished,” where dim refers to Tammuz. 2 See Bab. 1 1 1 179. 2 Cf. Historical and Religious Texts, p. 17, 12. ^ The sign is perhaps ha. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 129 21. Ur-^Engur me li-e-a^ nam-mu 22. . , .ki sak-ki kalam-ma-su 23. [dingir-]nin-sun enim-dug-li-na ba-da-du 24. ni-ldg-es-a? er-mu-da-ab- us- e 25 ki nu-^u-na ^^^md-bi ba-da- ab-^u^ 26. . 'fe-l?] ba- da- ab- tar 27. gi-mus gil-ii ge-gdl-la-bi gu-edin ba- ab- du 28. [Gu-edin-]na dub-ba-da-ab-dug bal-bi ba-tar 29 si A-SU^ba-da-gar sagar-ses- a^ ba-tum 30 ud-da-ba ru Kis{ki) mu-un-di-ni-ib-tum 31 kalam-ma-ge ba-da-bal ur kalam-ma ba-kur 32 ra in-ti^-sug-ga-dm 33 ^^^ginar ba-da-sus gar-ra- an im-ma-da-sug su-nu-um- ma-nigin^^ 21. Ur-Engur! I will praise. 22 23. N insun with comforting words walked with him. 24. Those whom he plundered fol- lowed with him in tears. 25 in a place which was unknown his ships were known. ^ 26 was severed. 27. Oars of cedar^ its wealth to Guedin® brought 28. In Guedin{?), it was heaped up, and its exchange value was fixed. 29 was made, in lessive was washed (?) 30 at that time brought with him the gifts of Kis(?) 31 of the Land rebelled ; the foe showed himself hostile to the Land. 32 .he was hurled down. 33. The chariot was overthrown, the expedition^® was annihilated, but he was not captured. ^ anaku anammar, cf. SBH. 54, 5 and SBP. 2, 14. 2 Cf. BL. p. 30 No. 19, 3 and 35. ^ The text has su clearly, but it is probably to be regarded as an error. ^ The foreign expeditions of this king are referred to in a date formula of his reign, "'Year when Ur-Engur the king from below to above directed his footsteps,’' Thureau-Dangin, SAK. 228^). ^ Literally, ''faithful wood,” probably an adjective for cedar, and employed also in the divine name N in-gis-^i-da, a tree god, v. Tammui and Ishtar 7 n. 2. ® This term appears to coincide with Sumer here. ^ AS U (with or without determinative tug) ordinarily means z^hsu, a kind of garment, CT. 5, 3 I 5; RTC. 221 Rev. 3. The sign A is written mm = "two.” ^According to II R. 32, 8, idranu, potash. ® For ta passive. See Sum. Gr. §200 and ^a-ma-te-dug, "let it be proclaimed,” Zim. KL., 199 II 43. Literally, "route.” Su-nigin occurs as a verb also in KL. 65, 10, lu-mu-un-nigin-e, "it gathers, captures.” 130 UNIVERSITY MUSEUM — BABYLONIAN SECTION • V 34 ^^^ginar ba-da-sus gar-ra-an im-ma-da-sug sM-nu-um-ma- nigin 35. kur?ra imin-hi nig-ba ba-ab-sum- mu 36 ba-dtg-gi-es- a 37 nin-dingir-dtg-ga gi-e^ ba-dub-ba 38 (?) mu-un-iu-us kur-ra la- pa-dg mu-un-gar 39 md-ab-kum-e^ udu - im-ma- ab-sar-ri 40 nig- gal- gal-la^ ba-si-in-dur- ru-ne-es 41 ilru-dm a-kur-ra uru-na- dm 42. .. .an kur- ra- ge 43 sag-ga-ni mu-un-^u Col. 1. lugal-e nidab-kur-ra-ge gis-im- ma-ab-tag-gi 2. ur-^engur nidab-kur-ra-ge gis-im- ma-ab-tag-gi 3. gud-du mds-du udu-seg en-na-ab- du-du-a 4. gis-kdk-dlg^ gis-Ur-gal^ e-mar-ur^ gis-kak-sir gir-ka-sil 34 the chariot was over- thrown, the expedition was annihilated, but he was not captured. 35. The seven foreign lands gave presents. 36 whom he slew 37. ... priestess of the dead on the earth caused to repose. 38. ... at thy name terror in the land of the stranger produced. 39 eat; the sheep become fat. 40. In ... they dwell. 41. An high priest he is, mountain- like might, ^ an high priest he is. 42. . . .of the mountain. 43 his heart knows. Ill 1 . The king freewill offerings of the mountains brought as sacri- fice. 2. Ur-Engur freewill offerings of the mountains brought as sacrifice. 3. Sleek oxen, sleek kids, fat sheep, as many as he had brought, 4. A ''death dealing weapon'' of marble, a quiver, a KAK- V SIR, a sword with sharp edge. ^ For ki-e? 2 For hum, ‘To eat/' v. BL. 98 n 3. ® Cf. gain ni g- gal- gal-la = 's a rapdti sa atrdti, “he of greatness, excellence," Voc. Hittite, 7455. ^ Cf. d-kur-ra, SBP. 86, 28 n. 2. ® Cf. Nip 4577, 18 and SBH. 39, 3. The Semitic rendering is apluhtu, “boomerang," or mittu, “sickle." ® Sic without determinative dag. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 5 . kus 4 u-ub-ddr-a^ ih-ba-gdl-la-ha 6. ^ne-unu-gal ^en-lil kur-ra- ra 7. sib ur-^engur-ge e-gaUa-na gis~ im-ma-ab-tag-gi 8 . gis-gid-da kus-lu-ub-kalag{?)si- me-a i-mi-ib-ug?-an-na^ 9 ? ki-us-sa d nam- ur-sag-gd TUM SI L 10- [?ygcL-da-gar kenag^eris-ki-gal 4 a 1 1 . ^ gibiUga-mes lugal-kur-ra- ge 12. sib ur-^engur-ge e-gal-la-na gis- im-ma-ab-tag-gi 13. [ ^]-kes-da id ba-ni-in-de-a bur-sagan^ su-du-a 1 4 . tug . . . .la-TU L-gid tug-nam- nird nam-nin-a 15. e md-dalla me- kur-ra 16. %in-{?) a-ba- ra 17. sib[ur-^engur-ge e-gal-la-na gis- im-ma-ab-tag-gi] 18. LU 19. pa aiag-gi. .en-na. . . .su zagin • • • • 20. ^dumu-zi-ium-ma kenag ^innini- ra 131 5. A variegated leather pouch which 6. to Nergal, the Enlil of the mountains 7. The shepherd Ur-Engur in his palace^ offered. 8. A bow, smiter of battle, the imi&-weapon, panther of Anu, 9 that treads the , strength of heroism, 10. To beloved of Erishkigal, 1 1 . Gilgamish, lord of the moun- tain,^ 12. The shepherd Ur-Engur in his palace offered. V 13. A copper {?)-KESD A, into ^hxch. oil is poured, a well-made stone ointment bowl, 14. A long garment, a ''royal garment,'' for the royalty, 15. of the temple that glorifies the decrees of the world, 16. Unto Nin-sun 17. The shepherd [Ur-Engur in his » palace offered.] 18 19. A pure staff, .lazuli. . . . 20. which is worthy of Tammuz^ the beloved of Innini, ^^^LU-KU=luhbu. 2 So, probably not "‘temple,’' see Expository Times XX 457. 2 Cf. mi-ih-an-na-ge ng-gim kur-su dug-gar-ra-a, “The weapon Mi-ib of Anu which, like a lion, roars against the strange land,” Gud. Cyl. B 7, 24. ^ Since Erishkigal, queen of the underworld, occurs in the preceding line, the title “lord of the mountain” refers also to the underworld. ® urudu? Cf. gis-kesda a cult utensil. ® Cf. IV Raw. 20, No. 2b 3; 28& 14. tedik bUutim, BL. p. 80, 14. ^ tum-ma — suluku; see Hrozny, Ninrag p. 16, 18; Ebeling, KTA. No. 4 Obv. 33, Rev. 10; POEBEL, PBS. V 154 V 6 f. 132 UNIVERSITY MUSEUM — BABYLONIAN SECTION 21. sih ur-^engur e-gal-a-na gis-im- 21. ma-ah-tag-gi 22. gil-sa} su-du-a kes-^^aiag-gi md- 22. gur-bi su? 4 ag-ga 23- dag-gug-a^ag nig-du dingir-ri-e- 23- ne 24. ^nam-tar galu nam-tar-tar-ra-ra 24. 25 - sib ur-^engur e-gal-a-na gis-im- 25- ma-ab-tag-gi 26. dub-ba^ lagin . . nam-irigal-a-ge 26. 27. gis-keMa-a^ag^ dag-gug-tag-ga 27. gis-bi gu-?-sal-a 28. ^Rus-bi-sdg dam ^nam-far-ra-ra 28. 29. sib ur-^engur-ge e-gal-a-na gis- 29. im-ma-ab-tag-gi 30. gis- gar SU-? . . . .aiag-gi-ta ri{?)-a 30. 31- giY ki gtr-ug 31- 32. gir-ur dar-dar 32. The shepherd, Ur-Engur, in his palace offered. A beautiful gilsa, a sacred KES{?) whose skiff Of pure porphyry, that which is appropriate to the gods, To Namtar lord of fates. The shepherd, Ur-Engur, in his palace offered. A tablet of lazuli. ... of the fate of Arallu, A Kesda-a^ag fashioned of por- phyry, whose wood To Rusbisag, consort of the god of fates. The shepherd Ur-Engur in his palace offered. A wagon with golden . . . . . .covered(?). ^ gil-sa ro.itxs to a definite object here as in Gud. B. 6, 76. 2 Probable value of REG. 215. For su-lag-ga cf. SAK. 48 V 14. ^ A tendency to regard the goddess of the nether world as she who possesses the tablet of fates probably refers to the summons to die passed on the living by the lord and queen of Arallu (Nergal and Allatu). For Nergal as scrutinizer of the dead, see Bab. VI 209 n. 8. The title dupsarraf aralU (scribe of Arallu), is employed of types of the queen of the land of the dead. ^nin-[na]-an-na, a title of the mother goddess Innini, CT. 16, 3, 95. Nin-gestin-na, vine goddess, identified with the western mother goddess bHit seri (and related to the grain goddess Nidaba), IV R. 2yb 29; Dhorme, Choix 214, 47. For Nidaba as the scribe who holds a tablet and knows the secrets of the stars and all wisdom, see Tammu^ and Ishtar 151 f. The goddess Mar-uru~ lal-an-ki ad-g'i-g'i {nds abubi same u irsitim mdlikatu), a name for Allatu is the mother of the god of fate Namtar, CT. 25, 5, 29, who is the messenger of this same Allatu or Eriskigal, ibid. 3 1 = 24, 34, 4. Namtar is probably the herald whom the queen of Arallu sends forth to cause men to die and bring them to her realm, hence he is a pest god. The goddess Rusbisag his consort, CT. 24, 34, 5 = 25, 5, 32, is only another form of the goddess who holds the tablet on which the hour of death for each man was written. This function originally belonged to the great mother goddess, especially in her capacity as queen of the land of the dead. In her later evolution this duty of keeping the roll of fate fell to the inferior deity Rusbisag or more frequently to Nidaba or Gestinanna when she became the patroness of letters. The main fact to be emphasized is the theory of the divine summons to die, laid by the mother goddess upon man and executed by her herald the ‘'God of Fate.” ^ kesda-a:(ag is a title of Arallu in CT. 16, 3, 95. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 133 33. sib munsub^ a- us-e 34. dun ur-sag ^nin-gis-ii- da 35. sib ur-^engur-ge e-gal-a-na gis- im-ma-ab-tag-gi 36. dag-dub-iagin ba-da-ra-ni^ Id-a 37. SAR-DI-da guskin kubabbar sag- bi rus-ma 38. ^nannar as-me-aiag-gi lag-ga-na gub-hu-de 39. tug-sakkad gis-pituk-mag-galu-:(u gis-sir-gal 40. gi-dub-ba idg-bar-ra nig-nam- dub-sar-ra-ge 41. ? -gan-?kur gi-dis-nindd^ 42. KAK-US , . . .a-ni nin 43. dub ra li Col. 1. 2. 3 -a-bi 4 na ? ab. . . . 33. To the shepherd, the pastor, who 34. The mighty, the valiant Ningis- zida, 35. The shepherd Ur-Engur in his palace offered. 36. A tablet of lazuli attached to a handle, 37. A SAR-DI-DA of gold and silver, which is exceedingly brilliant, 38. For Nannar sacred disks to stand at his side 39. A headdress for the great sage, the learned, of marble, 40. A stylus of bronze, instrument of the art of writing, 41 a rod measuring reed (made of ) 42. 43 - IV 1 . 2 . 3 4 ^ PA-{-USAN is given in CT. 12, 13 as the full form of USAN {su-uh)=ri-e-um, or USAN {mu-un-su-uh) , Weissbach, Miscel. p. 30, 7. For the full form PA-\-USAN see also DP. 31& V 14, where it forms a proper name, and RTC. 76 I 3; sib and munsuh are both rendered by re’u shepherd which makes their conjunction here inexplicable. Evidently some distinction exists between these words. 2 badarana = hat-tar-ri (or pa-tar-ri?), syn. patru, sword, BL.. 79, 21 = P 1 . LX I 16 and ASKT. 120, 21. ^ GAR when employed as a standard of linear measure has probably the value ninda, variant of Br. 4658 {ninda)—iUa, side, border, and equals twelve cubits or between five and six yards, see Thureau-Dangin, JA. 1909, p, 97. Hence the word kan nindanahu, means a reed measure 12 cubits long. For the usual gi-ninda-gan = kan nindanahu, ‘Teed of the side of a field,’' SAL 1558, we have gi GAR (ninda)-na = ka-an [nindanahu], VR. 32, 43. Our text has Tpan isten nindanahu, “reed one ninda long,” which verifies Meissner’s restoration, SAL 1654. Note also [gi-'BAR-N INDA] = han [misil nindanaki] or a reed ninda long, CT. XI, 47 III 25. i34 UNIVERSITY MUSEUM — BABYLONIAN SECTION 5. [sih{?) . . . ]kur-ra-ge si-be-in-sd- a-ta 6. [ur-^Engur sih{?)]kur-ra-ge si-be- in-sd-a-ta i 7 uru gal-la- ge be 8 su-ge be 9. ur-^engur-ra-ge mu-ni-ib-tug-u be 10. kur-ra ki... . mu-na-md-md be 1 1 . dug-dug-ga ^eres-ki-gal-la-ka-ta 12. erim gis-KU[? ?] en-na-ba- ? -ga 13. gain nam-tag-ga en-na-ba- • • • • 14. lugal-la su-ni-su. . .im-ma-ab- sum-mu-ne 13. ur-^engur ki-bi-su es. . . , 16. ses-kenag-gd-ni gi(s)-bil-ga-[mes] 17. e-ne sd-kur-ra-ni-de ka-as kur-ra- ni bar-ri 18. ud-imin ud-u-dm ba-^al-la-ba 19. lugal-mu i-si-is ki-en-gi-ra-ge sd-nam-bi mu-ni-ib-dug 20. ur-^engur i-si-is ki-en-gi-ra-ge sd-nam-bi mu-ni-ib-dug 21. bad uri-{Jki)-ma mu-un-Hl-la-ni 22. e-gal-iii-na mu-un-l-ni nu- mu-un- 5. [The shepherd the. .. .] of the lands directed. 6. [Ur-Engur, the shepherd, the. .. .] of the lands directed. 7. [By the command of the lord] of Arallu he directed. 8. [By the command. . . . ] of . ... he directed 9. Ur-Engur who the lands pacified, directed. 10. The foreign lands which paid him obeisance he directed. 11. By the injunctions of Eresh- kigal, 12. the . . . .men as many as 13. The wicked men as many as 14. Whom into the hand of the king they gave, 15. Ur-Engur to their place them. 16. Eor his beloved brother Gilga- mish,^ 17. That one, who to bless his land, rendered judgment for hisland,^ 18. When the seventh day and the tenth dawned, 19. My king the lamentations of Sumer commanded. 20. Ur-Engur the lamentations of Sumer commanded. 21. The wall of Ur which had become old, 22. The palace which by fire was and was seen no more, 1 Cf. BE. 3 1 No. 55 1 . I. 2 We expect here a reference to the perishing of Gilgamish, an ancient king who died for his people in the role of Tammuz. See Tammui and Ishtar 40 2 The scribe seems to have omitted a line here referring to the rebuilding of the wall and palace of Ur. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 135 23. sib-be e-a-ni ta be-in-aga-ni 24. dam-a-ni urrra-na. . . .nu-mu- un-gt-a-ni 25. dumu-ni du-ba-na li-be-in-pes- a-ni 26. 27 • • • 28. sib-iid i-lu nig-me-gar ni-te-na • • • 29. md-e nig ne-e ba- aga-a-mu 30. dingir-ri-e-ne-ir mu-ne-gub-bu- nam ?-ur mu-ne-gdl 31. ^ a-[nun-na-]ge-ne ge-gdl-la pa- mu-ne-e-a-ni 32. gis-nad u-iagin^ ddg-ga-ba gilsa mu-ne-gar-ra-mu 33. an-ki mal-la-ba e-du-la mu-la ba- ni-ib-sud^-di 34 me-en nig-abrig-sdg-ga^-mu an-gim mu-ne-su-ud 35 da-gub-ba Dl-a-md-a-na sM-ba-ni-fi 36 da-du-u nu-tug-md-a^ ud- im-ma-ni-Ul 37 ne-su I M-an-ta-dm-md gim 38 ta-e-a sig uri-{ki)-ma-su su- nu-um-ma-nigin^ 23. The shepherd whose home by had been plundered (?), 24. Whose wife to his bosom, .one had not restored. 25. Whose son grew not up on his knees, 26. 27 - 28. The faithful shepherd, wailing and lament in fear . 29. As for me whatsoever 1 have made, 30. To the gods verily 1 erected, and 31. To the Anunnaki whom with riches 1 have glorified, 32. A bed of lazuli whose couch^ with a precious work 1 con- structed, 33. Like heaven and earth con- structed, with a covering like the stars 1 made bright. 34. A....am^ 1 , whatsoever (was revealed to me) by favorable omen this 1 made beautiful like heaven for them. 35 - 36. 37 - 38. 1 Cf. Gud. Cyl. B. 9, 8; 17, i. 2 dag, the part of the bed on which the sleeper reposed; see Sum. Gr. 208 dag 2. ^ For K = sud, sud = masdhu, cf. the gunufied form of this sign with values sug, 11 R. 26^ 1 5 and suh, RA. 10, 79, 9. All these roots sug, sud, sud, sub, sub have the meaning shine. ^ For abrig-sdg, favorable omen, see IV Raw. 35 No. 6 II i; King, LIH., 61, 26. ^ la inuhha. ®Cf. Obv. I 34. 136 UNIVERSITY MUSEUM — BABYLONIAN SECTION 39. lid giilam-mu mu-un-iu-dm 39. Of my faithful wife whom I had known, 1 40. [sag?] a-nir nig-gig-ga-a ud-mi- 40. (Her) heart of bitter sorrows I ni-ib-ial-ial-e made glad. Col. V 7 u-si-in-tu-ra-? 8. [sag? a-nir] nig-gig-ga-a ud-mi- ni-ih-ial-iaUe 9 sdg-ga-ni bar-ta ba-da-gub 10. . . .sdg-ga-ni sag-gd-na li-be-in- 11 na-ge d-mag-a-ni sag-gd-na li-be-in-gi-en 12 en ^ds-tm-iir KU-ta nu-un- ri 13 nun-ki-ga-ge ba-ra ba-ra-ta- an-e 14 im-ma-ni-in-si-ig enim su- nu-mu-un-di-ni-ib-gt 15 imi-sur-ra ba-ra-ab-sig gis- ui nu-mu-sdg {?) . 7 8. The heart of bitter sorrow 1 made glad. 9 stood aside. 10. .... .upon his head not did he 11 his mighty arm upon his head not did he lay. 12 the lord Sin not. 13 of Eridu caused to go far away. 14. . . .fixed and revoked not.^ 15 - Liturgical Hymn to Dungi (tablet at the university of Dublin) I te ana-ge gt-gt 2. en kalama gi-en-gi-ir-{ki) dug-ga 3. su-un su-un-na-ni kur-ra dib-dib- bi 4. me nt-ie-na . . . .dug 5. ^en-lil sib da-rt kalam-ma. . . . I of heaven, the merciful(?). 2. Lord who makest glad the land of Sumer. 3. Who causest his devastation to befall the foreign land. 4. Who fearful decrees speakest 5. Whom Enlil as the everlasting shepherd of the Land [did choose?] 1 For lu in the same sense, but of animals, see PBS. X pt. i p. 70, 17, nu-ub-^u, “he knew not.” 2 Cf. Thureau-Dangin, SAK., 52 n. f. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 137 6. ^dun-gi lugal uri-ma me-en 7. igi-dug-bar-ra-na gu-^id ma-ni- in-de 8 . en aiag^ sd-bi-ga-na -sig 9. lum ga me-en 10. It ga guiabi me-en 11. sib ^nannar me‘^ dam-kar me-en 12. enim ^nin-lil-ld ki-gar sdg-ga ki- sar-ra ma-ldg 13. u-il-la"^ e(?)igi-u-ni-in-dug gu u- ? ?-de-de 14. ud-bi nam(?)-str~ra lugal{?)du 15. ^dun-gi me ka-iag-sal uri-{ki) tub-bi-men 16. ^nin-tud-ra^ nig-ma 17. dingir-ri-e-ne ni-DU md 18. ^mul-genna^ sugus-a KA ra 19. mu-ge-gdl-la tub-bi ? ? -da 20. um-mi-a gi-mume- lu 21. enim nin-mu^ ta 22. a-da-ge^ nim bad-du ma-al-?-tum mu-si- gar- gar-ri-es 6. Oh divine Dungi king of Ur thou art. 7. When he turns his regard he speaks faithfully. 8. Holy priest who peace bestows. 9 thou art. 10 thou art. 11. Shepherd of Nannar thou art; recorder thou art. 12. By the command of Ninlil, pious works in the universe he established.^ 13. Oh magnified one the temple behold! give command! 14. On that day melody befitting a king 15. ''Dungi 1 praise, him that causes Ur to repose. 16. Whom Nintud 17. Who the gods 18. Whom the "god of the steady star ' upon a foundation .... , 19. To cause to repose in years of plenty. 20. The army 21. By the command which my lady, the goddess. . . . (has spoken), 22. Wailing in the upper land far away they caused. 1 For this title see also Allotte de la Fuye, DP. 81 III; Thureau-Dangin, RTC. 43 Rev. 2, etc. 2 Sic. For me-e. For e and e-en as inflections of the second singular see RA. 1 1, 47. ^ The interpretation of this line is uncertain. Also the signs sag and hi are uncertain ^ Cf. u-il-la — saku, CT. 17, 12, 12. ^ Probably ra emphatic. ® This title of Ninurash as god of the planet Saturn occurs in other texts only in the late period; umun genna, i. e., hHu kamanu, PS BA. 1908, 80 1 . 12; ^genna is a regular title of Saturn in astronomical texts of the late period, Camby. 400 Rev. 41 ; RA. 8, 57. ^ For the root ad, wailing, which is not entered in my vocabulary, note the following passages: ad-da — ina riggim, SBH. 10 1 Rev. 6; ad-mu — rigmi, my wail, SBH. 75, 7; mulu ad-da-ge — bHnissdti, lord of wailing, Zimmern, K-L., 12 II 3; mulu ad-du-ge, IV R. II ^23; ad-du = nissafu, IV R. iga 13; BA. V 620, 19. mu-lu ad-di ad-di-iu nam-mu, Ni. 4596, 31 in this volume. 138 UNIVERSITY MUSEUM 23. sig tug-mal su ab-e-bal. . . .ni lal 24. kur-nim-m u-?-gal-gim gid- da 25. igi-nim-ta kalama se-gim dul 4 i ni-lal 26. kur dun bad-du-ds ag. . . .ni-lal 27. lul su-su^-ag kaskal ta-gub- mal 28. su-?-a ki-gtr-gtn-na-ge 29. slr-gid-da teg nam-lugal- la 30. bad-du-mds nig-bal-bal-e ga-mu- si-gar-gar-ra 31. nam-dup-sar-ra nig-gi-gt-^u^ ga- mu-si-md-ar-md-ar-su 32. ud sar-sar-ra gar-ra-be-gdl ma- an-ru-a-md 33. gul-gul-li-mal dug-dug- gi-mal 34. su-su LU . . . .^a-am la- am^ 35. did su-si gis-ka-silim Hl-la 36. nig-d-nu-gt-a^ la-ba-gub-bu-ne- en-na-mu 37. dug- gar nu-kus-u sd-al-e me BABYLONIAN SECTION 23. In the lower land songs of pacification thou didst cause to be uttered, .... 24. Unto the upper land like a great .... he approached. 25. From the upper land over Sumer beneficently a shadow he stretched. 26. Upon the violent foreign land far away he stretched. 27. The doers of rebellion from the ways he caused to stand aside. 28 29. With a long song befitting royal power, 30 a meditation I will com- pose for it. 31. In writing thy laws^ I will set forth.^ 32. When the writings are set forth, (?) 33. Gladness causing, prosperity causing. 34 - 3 5 . The weapon of sweet voice 36. The unopposed which is not restrained. 37. He that tirelessly causes anarchy to depart, thou art. 1 Sic! su twice. 2 Uncertain; cf. nig-gi-gi-na, SAK. 72, 38. The inflection su after the verb ma-ar indicates a plural object. ^ Redactions of Sumerian laws existed before the first Semitic dynasty and served as a model for the great Code of Hammurapi; a fragment of such a code has been published by Professor Clay, OLZ. 1914, p. i. Se3 also Ni. 4574 in this volume. ^ ga-am occurs in lines 38 and 56, here after gi-gid{ = malilu) , flute. Also in K-L., 200, 17, lul-halag-a ra-dug la-am la-am, the word occurs in connection with a word for flute {tigu). ^a- am contains, probably, the element :(a, second per. sing. ^ sa la immaharu; see II R. 36^ 27 and SBP. 86, 28. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 139 38. gi-gid la-am la-am ga-mu-si-md- ar-md-ar-su 39. mu dingir-lugal sag-hi-su e-a 40. ^en-lil nig-dug-ga-ni su-nu-bal^- e-ne 41. mu ^en~iu uru nam-kud-da-ni lum^-bi nu-gur-ra-[ni] 42. galu nam-kud-du-ni nig- gig sagar-ra-ka 43. mu %abbar maskim^ dingir-ri- e-ne 44. nig-lul-li-du-md galu ba-ra-ma- ni-in-gar 45. sub-mu nig-nu-um-s tg-s tg-ga dam^ ba-ra-ni-dug 46. ^dun-gi me sd nt-mal dirig-ga slr-ra ma-ra-an-gdl 47. aiag-sdg-ga-gim Idg-ldg-ga- md 48. gis-dur ki-gar: str-sa¥-ba-mu 49. sib me-nig-na-me lag-iil-ttl-la- md 50. nam-lugal-? sal-itd nin-ge-ni- dug 5 1 . mu nig-li-du-md li-na ba- gdl-la 52. lul ba-lag-na ge -en 53. li-du-md a-da-du ge da-ma- al ga-tum{?) ge-du 38. On the flute I will set forth (these matters). 39. The name of the divine king transcends all, 40. (The name) of Enlil whose fixed decree- is not transgressed. 41. The name of Sin who a city fated, whose splendor is not to be supported. 42. Whose curse the unclean purges. 43. The name of Shamash attendant of the gods. 44. My music let no man make. 45. My prayer which is unequaled let no wife utter. 46. Divine Dungi ! 1 ..... in song institute for thee, 47. Who as one clean and pious brings about purity, 48. Instituting culture. My chief song. 49. The shepherd who fulfills the decrees as many as there be, 50. Royal power may care for faithfully. 51. When my melodies in future days are , 52. May the musician on his lyre 53. May my melody weeping . . . dispel ^ The sign has one superfluous wedge at the end. ^ nig-dug-ga = adannu, ‘Tixed time in which things occur ^ lum in this passage has clearly the same meaning as the cognate lam ^ For PA-{-DU instead of PA+DU gunufied, see BM. 91-5-9, 279, 8, in CT. 6; and 88-5-12, 71 1 line 42, in CT. 4 ® This form of the sign DAM is probably peculiar to the script of Larsa where this tablet was apparently written. ® sag > sab for the root sag is here found for the first time Compare SBP 96, 10 and 332, 9; also Radau, Miscel 17, 13. 140 UNIVERSITY MUSEUM BABYLONIAN SECTION 54. sir-gid-da teg nam-lugal- la 55. bad-du-mds nig-bal-bal ge-im 56. gi-gid ^a-am ^a-am ge-im 54. In a long song befitting royal power, 55 a meditation let be. 56. The flute let be. 4566 Liturgical Hymn to Libit-Ishtar (?) or Ishme-Dagan (?) Ni. 4566 forms the upper left corner of a large three column tablet belonging to the group of historical hymns to deified emperors; The name of the king Lilazag has not the sign for “god” before it and the fragment contains no reference to his deification. Perhaps this particular king of the Isin dynasty never received this distinction. The name itself is new among royal names of the period and no alternative remains but to identify him with one of the unknown sixteen kings of the Isin dynasty. In the dynastic list Ni. 19797^ the name of the fourteenth king has remained undeciphered for the tablet is badly weather-worn at this point. Hilprecht’s copy shows traces of a name containing not more than three signs and these agree admirably with lil-aiag-ga, or perhaps ga is omitted. 1 have collated the line again and find the reading liP-a^ag possible but not certain. At any rate this name offers a possible identification and since the fragment obviously reveals a hymn to one of the kings of Isin, this seems to be a solution unless lil-a^ag be taken as a mere epithet of the king. In that case the fragment does not contain the name of the king. 1 Hilprecht, be. 29 pi. 30, published the reverse of this tablet on which the names of the sixteen kings of Isin stood. Poebel has given the entire text in PBS V pi iy. 2 The first sign resembles UR more than Lit. Both Hilprecht and Poebef s copies are inexact, [The name of the fourteenth king is probably Ur-azag, since this name occurs in Ni. 13954-] STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS I4I 1. Lil-aiag ah numun-i-i^ na-aiag- ga mu-dug-ga sd-a 2. sdb-ha a-lu^ lugal RU-TIG^ lugal li-ldg-ldg-gi 3. e-malga-sud eri bar ^^lagin-na ni-in-su-bu-un{?) 4. kur-sud-sud esbar me-i-i sit~e ka- su-gdl 5 :[u nun sag-lal-sud kalam- ma X® kur-kur-- ra 6 a-^iu-gal sag-gtg-ga nam- eri-tar-ri 7. dumu-sag dingir-aiag-ga ki-el ama %a-u 8. e eri-aiag sub e be-in- gub 9. bara-ia-ku be-in- gar^ 10. 8 e %a-u 1 . Lilazag,^ of the house of exalted seed, the holy man, named by a good name. 2. Whose heart is....; the king ' ; the king who makes glad the soul. 3. “The Temple of Wisdom'' in the clean city with lapis lazuli he made splendid. 4. The far away land he subdues, having recounted unto them the observance of laws and decrees. 5. The , merciful prince of the Land; the of the foreign lands. 6. The great of the dark headed people; who declares the fate of his city. 7. First born son of the holy god- dess, the woman, mother Bau. 8. As to a temple in the holy city, the clean city, a temple he founded. ’9. A chapel he made. 10. Eight .temples of Bau Obv. II 9 mentions Hallab. On the reverse occurs the goddess Ama of Agade for whom this king constructed seven temples. The reference in Rev. 7 to a temple of the Mul-mul ^ The same epithetjs applied to Libit-Ishtar, fifth kii|p of the Isin dynasty, Zimmern, KL. 199, 4. Cf. Cst. 1^78, ^4^0 in BE. XXXI, numun ma-ni^i-i, '"he exalted his race.’' See also Ni. 7184, 19 (W. ^ Or if these syllables are simply an epithet we may translate 'The holy wind,” a reference, to the divine spirit of the deified king. 2 Cf. K. L. 199 Rev. I I . ^ Title ordinarily applied to the river god, ^td-lu-RU~TIG, IV R 14 No 2, 22; BL. No. 46, 8; SBH. 132, 40; CT. IV 3^ 33 See also BL. No. 69, 9 ^ The sign is REG. 447 = SAI 3752. It has ordinarily a meaning synonymous with "canal,” but here the sign obviously conveys a sense synonymous with "shepherd, guide,” and probably recurs in the title sag-X. ® See also Historical and Religious Texts, Cst. 1575. 142 UNIVERSITY MUSEUM — ^BABYLONIAN SECTION contains the earliest mention of these astronomical deities. The Semitic translation is ildni sihitti or the seven gods, Zim- MERN, Rt. 26 1 1 1 63 ; in astronomy mul-mul ordinarily designates Taurus. The seven gods who are designated by the words mul-mul are probably of astronomical origin and originated in a religious fancy concerning the Pleiades. They appear as seven small balls or irregular little figures on seal cylinders from the earliest period. Note for example Ward’s Seal Cylinders of Western Asia, p. 132 No. 372, a seal with an agri- cultural scene and in the upper field the moon, Venus and the Pleiades. These seven balls recur in the glyptic and figured monuments of all periods and seem to have represented the Igigi or heaven spirits whose number was six hundred. The identification with the Igigi has been inferred from the corre- spondence between the symbols and the divine names on the rock relief at Bavian, see Ward, ihid. 392.^ The identification with the Igigi has been defended also for the reason that they are represented by the symbol dingir V-fill, commonly taken for “god 7.” But the figure 7 is never written in this way and the sign really means iaXgis+gis or 5X(6o-b6o) =600. There is no evidence for the statement that the Igigi were seven in number. According to II R. 25 Z) 69 and 39 No. 2 (Add.) the Igigi were eight in number,^ hence they probably are confounded and identified with the Pleiades. It is, therefore, probable that in practice mul-mul really represents the Igigi. 1 Hinke, be. Ser. D Vol. IV p. 245, was inclined to identify these seven balls with the seven planets, a theory wholly impossible. Also the identification with Nergal in Frank, Bilder p. 29 is certainly erroneous. 2 See Jensen, KB. VI 587. STEPHEN LANGDON SUMERIAN LITURGICAL TEXTS 143 4563 Liturgy of the Cult of Ishme-Dagan The remnants of Col. I refer to conquests of the king who in his own land secured obedience (gu-ur-e ma-mal, 1. 3) and compelled the foreign land to submit (kur-ri ka-su-gdl, 1. 7). The disobedient he crushed (nu-se-ga sii-a, 1 . 9) and one line speaks of victories (su-sig-stg-ge-dam 15). With line 19 begins the long series of intercessions to various gods which forms the greater part of the liturgy. 19. [“Divine lshme-Da]gan son of Dagan I am. 20. [May the god decree me prosperity. 21. [To my reign] prosperous years may he announce.” After a considerable gap in our fragment, Col. II line 3 begins with an address to the Moon-god. Addresses to Nusku, Ninurash, Shamash, and Innini follow and this series of inter- cessions ends with an appeal to various minor gods. With line 21 of Rev. I begins a section which, if I under- stand correctly its obliterated phrases, contains a long address to the divine king by the liturgists and choir the king is referred to in the third person throughout. Noticeable among these phrases are the appeals to the king for the bestowal of wealth and increase upon the land, gu-mu-un-pes-pes-e, “may he multiply;” sd-dug ge-ni-tab-lab , “the regular offerings may he double;” md ka-bar-a-gim ge-ni-bal-bal, “my like a pastor may he store up.” Of particular interest is the probable reference in Rev. II j 17 to the nine children of Nin-KA-si. This goddess is entered 1 The first intercession probably appealed to Enlil. 2 Note especially Rev. II 10. . . .e lugal-md alad ge-ni-sar-sar-ri, in the temple of my king may the protecting genius make abundant.’’ 144 UNIVERSITY MUSEUM BABYLONIAN SECTION in the theological list CT. 24, 10, 24 among the inferior deities of the court of Enlil, as in the abbreviated list II R. 59 Obv. 32 and SBP. 156, 46, gas-tin-nam nin-KA-si-ra, where Nin-KA-si is identified with the goddess Gastinnam,^ goddess of the vine. This goddess is probably identical with GeUin, or GeUinanna, sister of Tammuz. In any case Nin-KA-si is a vine goddess, who in SBP. 156 appears as consort of Pa-te-en-dug, lord of sacrifices {sa ni-ki-i), and under the original title Pa-gestin- dug{du) =mulK ne-sag-ga-ge{sa ni-ki-i) the same god is entered in the official list immediately before Nin-KA-si, CT. 24, 10, 22, but here his consort is Sa-hil, or Su-^ag, “she who causes to burn,” likewise a deity that presides over sacrifices. Since Nin-KA-si follows immediately upon Sabil, both are probably the consort of Pagestindug and Sabil is but another name for Nin-KA-si, who is thus a vine goddess whose fruit is offered in sacrifice as well as the goddess that presides over the fires which consume the sacrifice. In this aspect of a fire goddess she is the sister of Gibil the fire god, IV R. 14 No. 2 Rev. 20. She ordinarily appears as a vine goddess, however, and in IV R. 14 No. I, 26 is identified with her daughter Siris, whose name became a loan-word in Semitic for an intoxicating liquor, and Nin-KA-si presides over the mixing bowl, IV R. 14 No. i, 28. Her nine children are: (1) Siris; (2) Siris-kas, a special kind of liquor; (3) Siris-kas-gig, “The black liquor siriskaN,” (4) Me-gus, “She of the terrible decrees,” a title also of Ishtar belit ildni, CT. 25, 30, 7, referring to Ishtar as patroness of government; (5) Me-a^ag, “She of the pure decrees;” (6) Erne- ^ Hardly to be read kurun-nam, although GAS-TIN has the Semitic value kurun, v SAl. 3510 - ^ King’s copy has dumu, i. e , mar nikt, but it is probably to be corrected to mulu. STEPHEN LANGDON SUMERIAN LITURGICAL TEXTS 145 teg, “She of seemly tongue” (lisan (7) Kidurkaial, “She of the abode of festivity,” referring probably to her con- nection with drinking liquors; (8) Nusilig-ga;^ (9) Ninmada, Var. Ninmadim, 11 R. 59, 33. Ninmada is the original form. She appears as a goddess of purificatory rites, Gud. Cyl. B. 4, 2 and Myhrman, BP. I No. 4, 21. Of these nine daughters five are patronesses of liquors. Nin-KA-si, as we have seen, is an epithet of Gastinnam, the vine goddess, in SBP. 156, 46. In Ur-Bau’s Statue Col. VI 6 nin-K A-a-si-a is used as an epithet of Gestinanna. The element KA-si, KA-a-si-a, evidently has the meaning wine, liquor, or some similar meaning. A hymn to Nin-KA-si is published in Zimmern’s, Kultlieder No. 156. (See now Prince, AJSL, XXXIII 40-44.) She is the fourth patron of humanity in the Epic of Paradise and her father is Ea supreme patron of the arts, ZiM. KL, 156, 5. This composition has passages which are strikingly similar to many in Gudea’s inscriptions. Its author evidently knew the literature of Gudea extremely well and one is impressed repeatedly by a similarity of style. Several centuries, perhaps a millennium, intervenes between Ishme-Dagan and Gudea, which makes the resemblance all the more remarkable. ^ 1 So I would interpret this ideogram; one cannot refrain from comparing IV R. 14 No. I 24, sal tuk-tuk dagar-ra me-teg gar — sinnistu itpestu ummu sa ana simdt’i saknat, ''The skilful woman, the mother who is sent to do what is seemly,” a description of Nin-KA-si. For dagal > dagar, cf. dagar-ra( = rapsu), CT. 15, 10, 10; Zimmern, K-L. 15 I 21, and see especially Liturgies, p. xx n 3. 2 Cf. Zimmern, Shurpu 9, 56 and RA. 9, 78. Perhaps la pitUu. 146 UNIVERSITY MUSEUM— BABYLONIAN SECTION Obverse II 1 . nig-a-na mu-sd 2. gis-pitug imin-a su-gal ga-mi-lni- ib-du] 3. ^en-:(u dumu-sag ^en 4 il-[ld’-ge] 4. gis-gu-ia nam-lugal-la 5. bar a nam-en-na sag-ga-su 6. ud-su-du-su gis-dur be-in-tag 7. ^nusku sukkal ^en-lil-ld-ge 8. gisdur nam-lugal-la su-md ga-ma- ni-gar 9. e-kur-ra d-bi ga-ma-an-p ad-pad I o. ki-gub-bu nt-feg-gd-e-bi ga-ma-an- gar 11. sag ^en-lil-ld dagal-la-dm ia-ge- mi-gi-in^ 12. ^nin-uras ur-sag kalag-ga ^en-lil- Id-ge 13. ^nu-nam-nir^ enim-md ga-ma- ni-in-gub 14. ka-sdg-ga ^en-lil ^nin-lil-ld md- a-ar gu-mu-na-ab 15. nam-lugal-la pal-mu ge-ne-in- dirig 1. Whatsoever things are named 2. May he with understanding of the seven (numbers) grandly [adorn me]. 3. Sin first born son of Enlil, 4. A throne of royalty 5. In a chamber of ruling loftily [may. . . .] 6. May he fashion unto far away days a restless scepter. 7. May Nusku the messenger of Enlif 8. Into my hand a regal scepter place. 9. In Ekur oracles unto me may he reveal. 10. Wheresoever I go, his awe may he lend me. 1 1 . The heart of Enlil like (the heart of) a mother may he make faithful. 12. Ninuras, the valiant hero of Enlil, 13. The divine prince of valor my commands may make sure for me. 14. A favoiable word to Enlil and Ninlil for me may he speak. 15. With royal power may he cause my reign to be surpassing. I would compare with tam-gin in gar-bi tam-gin-de, “to encourage his souf SBP. 328, 4 (instead of the reading ug-gi there given). tam = Mnu, CT. 12, 6, 46 and ta has the mean- ing kattu, ‘‘form,” probably from the same root. Also gin has the meaning Mnu. ta{m)-gin is probably one of those intensives made by compounding two roots of similar meaning, as mal-gar, sui-rig (IV R. i6a 62), sus-ru. 2 Variant of ^nun-nam-nir and ordinarily an epithet of Enlil, CT. 24, 5, 43; frequently of Asur, V R. 3, 33; KTA. 14, 25; of Shamash, ZA. IV 245, 9. In this passage it refers to Ninuras as in BA. V 644, 5. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 147 ,16. nam-en-na ma-e ge-im-mt-l-en DA{d)-iag-mu ge-e 17. e-kur-ra su-gu-mu-da-gdl-gdV- 18. maskim nam 4 ugal-md ge-e 19. gis-KU-lig-ga kur-kur gam- gam-e 20. da-mag su-ii-da-mu ge-ne-in-si 2 1 . ^babbar nigs is d ka-gi-na ka-md ga-ma-ni-in-gar 22. sd-tar-ru ka-ds-bar kalam-e si- sd-e 23. nig-gi-na sag-ga-su Mg 24. li-da-tuk us-hu-e^ erim-du ga- lam-me 25. ses-ge ses-ra nig-gi-na-sd a-a-ra 26. SAL-\-KU gal-ra ka-dug-na nu- sd ama-ra IM-SU-NE 27. si-ig-ga kalig-ga-ra nu-mal-mal gain 16. With lordship may he cause me to be ; my helper may he be. 17. In Ekur may he take me by the hand. 18. The protecting genius of my royalty may he be. 19. With a valiant weapon sub- duing the foreign lands, 20. A mighty arm, may he fill my faithful hand. 21 . MaytheSun-godplacejusticeand righteousness in my mouth; 22. The judge, giver of decision, who directs the Land; 23. Who makes justice exceedingly good. 24. The transgressor(P) he pardons, the wicked he destroys. 25. To justify brother with brother to the father 26. Not to justify the slander(?) of a sister against the elder (brother) to a mother, courage he ensures. 27. Not to place the weak at the disposal of the strong a man Reverse I 1. d-tuk nig-sag-ga-na nu ag galu galu gab-nu-gar 2. nig-erim nig-d-^ig-ga^ ga-lam-e nigsisd md-md^ 1. That the rich man may not do whatsoever is in his heart, that one man to another do not anything disgraceful, 2. Wickedness and hostility he destroyed justice he insti- tuted. 1 See F. Thureau-Dangin, SAK. 108, XVIII 17. ^ Variant of us-ku-e=padu. 2 Cf. RA. 9, 1 12 I 13, and Nouvelles Fouilles de Tello, p. 214 II 7. ^ md-md is an intensive formation from md—hanH. 148 UNIVERSITY MUSEUM — ^^BABYLONIAN SECTION 3. %abhar dumu ^nin-gal-e tud-da-a ga-la-ha}-md ge-ni-in-gar 4. ^innini ntn an-ki-ge-a 5. nitadam kenag-ni-su ge-en-pad- de me-en 6. mlr- gtn-na-md la?-la? gu-mu- si-in-ag 7. tgi nam-til-la ka-ial gu-mu-si-in- bar 8 . sag-di ug-ga-ni md-a-su gu-mu-si- in-iig 9. ^^^nad gi-in-na ge-be-in-gtn{enY 10. ge-pdr-ra ud-sud-sud-mal-md, 1 1 . nam-en nam-lugal-da iab-e-a-md 12. e-an-na-ka mul-nuAum-mu-md 3. May the Sun-god, son whom Ningal bore, my portion create. 4. He whom Innini, queen of heaven and earth, 5. As her beloved spouse has chosen, I am.^ 6. For my luxury may she create. 7. With a joyous eye of life may she look upon me. 8. Her blazing form upon me may she cause to shine.^ 9. May she establish for me a couch secure. 10. In the mysterious sanctuary to create me length of days, 1 1 . To add the office of high priest- hood unto regal power for me, 12. That in the ''House of Heaveff' the serpent rob me not,^ ^ galaha occurs in business documents of this period in the sense of derived from an inheritance,’' Chiera, PBS VIII 18, 7; 15, 5 and Poebel, BE. VI 36, 6 2 In lines 4-8 Innini is described as the consort of the sun god. Ordinarily the consort of Shamash is Aja, who is by origin perhaps a personification of the sun’s light She is in reality a special aspect of Innini in her role as queen of heaven and a light goddess. The theologians of the late period identified Aja with Innini-Ishtar, CT. 25, 10, 12-33, and our text proves that the idea belongs to the classical Sumerian period. On the whole subject of Innini as a goddess of light and her connection with the sun god, see Tammui and Ishtar, 96 ff. ^ en is probably a phonetic indication after the sign DU to read gin or gen = kmu. ^ This reference to a serpent adversary is unusual and is referred to but once in other Sumerian literature; a passage in Gudea Cyl. B Col. 10 refers to a serpent who is prevented from robbing the mother of Ningirsu of the goats’ milk by which she feeds the ‘'leading goat.” Here the serpent is the traditional adversary of the prehistoric earth goddess, represented as a patroness of goats who feeds the young goat Ningirsu The tradition of the serpent adversary probably reveals itself in the story of Gilgamish from whom a serpent stole the plant of life, see the Epic of Gilgamish XI 304. The same tradition has found its way into Hebrew legend, and the ancient version of the temptation and fall of man in Genesis 3 represents the serpent as the moral adversary who brought about the loss of immortality. Evidently the tradition of the serpent, incarnation of evil and all hostility to mankind, permeates Sumero-Babylonian religion and was transmitted to the Hebrews. The hostile character of the serpent must not be confused with the beneficent serpent symbol of the mother goddesses and other vegetation gods. Serpent worship, which forms one of the important features of ancient religion, is of course based on this latter aspect of ophidian tradition. See for the ophidian worship, Tammui and Ishtar, Chapter HI. [See now Ni. 7184 Rev. 21.] STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 149 13. ki-unug-{ki-) ga am-gim 14. kullab-{ki) me 4 dm-mu dul-Hu- da 1 5 . enim-a^ag nu-kur-ru-da-ni ge-bg- in-dug 16. ^en-ki ^nin-ki ^en-uP ^nin-uP 17. ^a-nun-na en nam-tar-ri-bi 18. dingir utug nippur-(ki) alad ekur-ra-ge-ne 19. dingir- gap gal-e-ne^ a nam-mu- un-tar-ri-es-a!^ 20. ge-dnP umun-kur-ru-ga^ ge-im- mi-in-dub-es 2 1 . ^is-me-^da-gan dumu ^da-gan me- en 22. ^en 4 il lugal kur-kur-ra-ge 23 ru ur-ra- ta 24. .. . . su-gi-e ge-be-in-pad-de 13. That in the land of Erech like a wild bull 14. To cover Kullab with my glory 15. An holy command which is unchanged may she utter. 16. May Enki and Ninki, Enul and Ninub 17. The Anunnaki, lord(s) who de- cree fate, 18. The divine spirit of Nippur and the protecting geniuses of Ekur, 19. The great gods who determine oracles, 20. Crush the pride of the hostile ruler. 21. Divine Ishme-Dagan son of Dagan thou art. 22. May Enlil lord of the lands 23. Who in 24 choose. ^ The sign is the ^eVsig of UR and is to be identified with Br 6964 where the sign has also the regular gunufication at the left. The sign either seVsig or seVsig plus the gunufication has the values dul, dun “to cover” and ligir “prince.” For this sign see also Zimmern, KuUlieder, 199, 41 and PoEBEL, PBS. V 125, 5. See also Radau, Miscel. No 3, 27; PSBA 1913, 278 ff. Christian, WZKM. 1911, 143. 2 ul for mul, see SBP. 150, 7. These titles of Enlil and Ninlil refer apparently to the stars, a sphere wholly foreign to the powers of the earth gods. Perhaps this idea is based upon a tendency towards monotheism. ^ The Igigi are probably referred to here. ^On this inflection of the subjunctive, see §221 and ibid note 3. ^ ge-am occurs also in the title of Enlil, ge-dm-gi-na, CT. 24, 22, 105. A connection with gen, gan, abundance, suggests itself and the reading ge-a-an may be preferable. ^ ga, indirect construct for ka. 150 UNIVERSITY MUSEUM BABYLONIAN SECTION 4584 Fragment of a Lamentation on the Destruction of Ur Obverse 1. ud-ba ud uru-da ha-da-an-gar uru-bi (?) [se-dm-du] 2. a-a ‘^nannar uru dim-dul-duP-da ba-da-an-[gar] 3 . uku-e se-dm-du 4. ud-ba ud kalam-da ba-da-an-kdr uku-e se-dm-du 5. uku-bi sika-kud-da nu-me-a bar- ba ba-e-si 6. bdd-bd gu-nin^ kaskala im-ma-an- gar-gar uku-e se-dm-du 7 gtr-gdl-la-ba dd-a im-ma- an-BAD 8. ... -a-ba sag-bal-e ba-ab-gar 9 dd im-ma-an-gar-gar 1 . At that time the spirit of wrath^ upon the city he sent and the city lamented. 2. Father Nannar upon the city of master-workmen sent it, 3. and the people lamented. 4. At that time the Word hastened upon the Land, and the people wailed. 5. Her people without water jars without her sit in humiliation. 6. Within^ her reed baskets are thrown in the ways and the people lament. 7 in her streets the corpses 8. In her an usurper exer- cised. 9. In her. . .corpses were placed. ^ A synonym of enem — amatu, '‘the word.” See SBP. 98 n. 7. ^ dim-dfd-dul is probably a plural {Sum Gr. §124) of dim-dul — dim-gul=TAR-kullu, Syl. b 284 and note also dim-gul gloss on MA-MUK, CT. 25, 4, 8. The original word appears to have been dimgul=TAR-hullu, and later dim-gal, Br. 2759, SAl. 1873, SAK. 270. The Assyriologists usually render the loan-word by tarkuUu, Delitzsch, H. W., 303 and Muss- Arnolt, Lexicon 359 or tarkullu, ibid. 1193. TAR may have the value dim and the word should be t/dimgallu, “cable? of a ship,” or “mast? of a ship,” and this is the only meaning hitherto assigned to TAR-kullu. The word, however, like markasu (see RA. 12 p. 82) has also the meaning, master workman, leader, chieftain. Note dim-gal = markasu, Syn. of ummdnu, “master workmen,” RA. 12 p. 82, and Gudea, Cyl. A. 22, ii, dim-gal-gal ki-a mi-ni-sig-sig, “The master workmen placed it in the earth.” The goddess Gunura is dim-gal kalam-ma = TAR-kul-li mdtim, “leader of the Land,” SBP. 160, 13. Ishtar is the dim-gal, “directress” of Babylon, SBH. 97, 65. ^^^Ninurasa is the dimgul an-na, chieftain of heaven, II R. 57^ 56 and dimgal kalam-ma, “chieftain of the Land,” ibid. 59. ^ For kunin = kuninu, kuninnu, kuninndtu, “a reed vessel” usually employed for mixed wines. gi-nig-kas-sur-ra = (kanu) kuninndtu, Syn. marngu, vessel for mixed wine, CT. 14, 47> BM. 43, 339, 15; II R. 22 No. I Rev. 8, Syn. sutukku, basket, -ku-ni-nu in a list of synonyms for pisannu, vessel, is explained by pat-[tu-u], reed basket, K. 10452, 14 in CT. 18, 20. ^ For hdd-ba contrasted with bar-ha, cf. bdd-bi and bar-bt, BL. p. 117, 10. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS I5I Reverse I. uru ud-de am- gul-e 2. gis-gt-gdl^ ki-sub-gu-da-kam 3’ ama ^nin- ■gal uru- nu- -be- sub '-ba 4- bar-ta ba-da- du 1. The city the spirit of wrath destroyed. 2. The interlude of the strophe (is as follows) 3. The mother Ningal her city inhabits not. 4. Without she wanders. 4568 Hymn of Samsuiluna to Statues of Lions and His Own Statue This hymn to the statues set up by Samsuiluna is not complete on the tablet 4568. Another tablet in the same col- lection, which I know only from a copy placed at my disposi- tion by Dr. Poebel, has the whole of 4568 on its obverse; the reverse continued the hymn but only a few signs are pre- served. We have, therefore, no means of determining the length of this, composition unless some scribal note can be made out on the reverse of the duplicate. This hymn is particularly interesting, since the same event is mentioned in the date formula of the sixth year of Samsuiluna, which is most fully preserved on the contracts, Strassmaier, ^ For gis-gi-gal — mihir sa lamari, see Zimmern, I star und Saltu, p. 6. In all the known examples of this liturgical note the interlude of two or three lines is separated from the ki-sub-gu by lines. Here the interlude or choral reflection apparently ends the liturgy, which is contrary to all known rules of liturgical practice, ki-sub-gu, the ordinary word for “strophe” {seru, see ZiMMERN, ibid. p. 5), is followed by da which occurs only here. The word is often shortened to ki-sub, and ki-su, see BL. p. xlv. 2 The city Ur is meant and the reference to an usurper in Obv. 8 leads us to suppose that the calamity referred to is none other than the invasion of the Elamites who seized Ibi-Sin, last of the rulers of the dynasty of Ur. A lamentation on this event was published in my Historical and Religious Texts 6-8; according to that text Ibi-Sin was taken captive to Elam. 152 UNIVERSITY MUSEUM — BABYLONIAN SECTION 54 and 62. Short variants will be found in Poebel, BE. VI, p. 70, to which add Poebel, No. 26. mu Sa-am-su-i 4 u-na lugal-e ‘^bahhar ^marduk-e-ne- bi-da-^ge nig-dtm-dtm-ma-bi al-in-na-an-du-us-dm^ alam sub-sub-be alad-gushkin-ds-ds-bi-ta e-babbar igi "^babbar- su e-sag-il^ {igi ^marduk-su) ki-gub-ba-ne-ne mi-ni-in- gi-na, ''Year when Samsuiluna the king, whose deeds Shamash and Marduk have extolled, a statue in an attitude of prayer and animal statues of gold upon their foundations in Ebabbar before Shamash and in Esagila before Marduk established.'' 1. sug-me gus usund-gal nam-kal-a 2. tiUdul^-la sag-dP-ldg-ga-na im- ma-si~in-bar 3. nam 4 dg-ga-ni-su la-la na-an-si-^ in-ag 4. alam-st a-ni-su dug-li im-ma-si- 1. Terrible form^ governor of valor, 2. Whose brilliant form shines up- on all living things. 3. Because of his beneficence plenty is created. 4. Because of his radiant^ statue prosperity is made complete. ^ For this peculiar form of the conjunction hi-da or bi-ta attached to the plural ending e-ne, see also e-ne-bi-ta in the date formula of the 34th year of Hammurapi. ge marks the subject. ^ This compound verb is formed from the root al, lofty, and the intensive suffix dug > du; us is the plural inflection and dm the sign of a dependent phrase al is connected with il = elu, see Sum Gr p. 202 ^ See Poebel; Strassmaier has apparently NE i e , gil? The sign usum is expected here but the text has gir clearly ^ This is the first example of the sign SUH with the gunufication at the left, REG 294**'^. ® Note the unusual gunu of LAGAR — dul, and see RA 13, pt. Ill Bibliographie, for this sign. til-dul = balat nabntti; for dul = nabnUu, see Sum Gr. p 21 1 The sign employed here has prop-^ erly only the value du (REG 233), but it is confused with dul, REG 277^*^ ^ bunu namru, v SAK. 214 f. 16 . The scribes themselves appear to have been uncertain concerning the sign di for which they frequently write ki, di, however, is the original and correct reading since it is the well-known augment, dug, du, da, di. Note sag = (imu and sag-di = ^Jmu. Also sag-du-ga = banu, begetter, a word certainly connected with biinu, form See Sum Gr. §153 For sag-di see also Ni. 4563 Rev I 8. The scribes appear to have confused sag-di with sag-ki=putu, front. ^ Here infixed si reproduces a causal su, a rare usage of this infix, see Sum. Gr. p. 145 above. in is obviously a mere euphonic element. ^ The sign is REG. 34 not REG 48 which alone has the values si, sa (RA. 10, 77, 40) = sig, sag = banu, sdmu, etc. But here the scribe has again confused his signs A reading gun-a is also possible, a value given to both signs, GT. 19, ^\b 3 and 12, ga 17. For gun = banu, V. GT 24, 31, 86 = 25, 26, 21, etc. Gf. dug-li nu-tU-la, '‘joy he completes not,” SBH. loi, 50 STEPHEN LANGDON SUMERIAN LITURGICAL TEXTS 153 5 . hal-a-ri-ni-su im-ma-an-si-gub 6 . den}- kal-la-bi sag-im-ma-ab-tub- bi 7. sag-gu-bi - gt-a-na? im-ma-ab- nigin-e^ 8 . an ukkin-lugal-ra ka-mu-un-dar- dar-am^ 9 . M-mu-un na-dm-(u^ it-ba-dm ki- gdl dm dam 10 . sa-am-su-t-lu-na suba si-a} mds- gis-i-de-kar-kand 1 1 . igt-mu gim-ba-ma be-tum du-ri- V / / • • su it-ts 12 . i-ii-em^ dg-dug-KA+NE-^^a as Hal da-ra-ab-si 1 3 . kalama gu-ri-a^^gub-daE^-ma mu- ra- an-ag 14 . sa-am-sn-i-lu-na da}^-gdUia-a- kam kalam-sdr-ra-en-e^^ 5. Over his transgressors he has been established. 6. Whose precious presence ap- peases the heart. 7. At whose repentance there is forgiveness. 8. Lofty one who to the assembly of kings renders decision. 9. Lord that knows fate obedi- ence. . . . 10. Samsuiluna, the pure, the bril- liant, the seer. 11. My eyes are lifted (?) to bestow life forever(?)* 12 1 will fill thee with rejoicing. 13. The land to obedience 1 will reduce for thee. 14. Samsuiluna thy champion am I, who enriches the land. ^ For the reading den, gen, see SBP. 12, 29 2 sag-gu-hugi-a, literally “the returning of the waters to the bank,” the restoration of normal conditions of a canal The literal sense occurs in Gudea, Cyl A. 1,5. The figurative sense appears to be “the return of the affections to their normal state,” to repent This meaning occurs in sag dingir-ri-ne gu-hi-gt-a-dm, “the hearts of the gods returned to their bank,” i. e., they repented, Cyl. A. 25, 21 ^ Literally “(God) is made compassionate.” ^ Cf Br 632 pu purrusu. The verb is a variant of dug-tar = denu, v. K 4610 Rev. 17. 5 Cf SBP 276, I. ® See note on line 4. ^ Cf igi-kar-baru. ^ Cf for this line. Bilingual of Samsuiluna, 27-3 1 . ^ For idim, wailing(?). Note li-du = iamd.ru, a synonym in line 24 This sign occurs also in the Berlin Astrolab, Hemerologie, 1 27, where it is rendered by *^^Gibil} fire Also ^KA-\-NE = ‘^^^Gibil, Weidner, Handbucb 86,4. See also MVAG 1913, 2 p. 71 1 84 In K. 8503 Obv 3 ( = CT. XI 28) the Sumerian value is . . . as-gud{?) =libbatu, anger See below, line 24 Variant of Gu-ur-a; Meissner, SAL 484. Cf. nam-gub-dar in PBS. V 25 V 39. In line 20 the phrase recurs; ma is not wholly certain. The sign appears to be Meissner, SAL 3752. Sic ! Read d-gdl Var. sdr-ra-da-ni, being the suffixed conjugation to indicate a relative phrase. The form sdr-ra-en-e is the gerundive participle in the status rectus. See Sum. Gr. §210. 154 UNIVERSITY MUSEUM BABYLONIAN SECTION 1 5 . mu~us-mis-sdg-ga-iu ni-me-en nam-en-nu-un mu-ag-e-en 1 6. :[ag nam-lugal-la-su^ gub- bu-da-ni^ 1 7. kalama nam-lugal-la-su nam-dug mu-un-kud 18. ur-gal alad alad mu-ne-en- sig 19. an-ia-ne-ne da^-gdl ag-de 20. bal-a-ri gu-ri gub-dar-ag-de 21. ^innini d^-^i-da ba-an-da-gub 22. gub-bu-ne-ne-a sa-am-su-i-lu-na ba-gub 23. sU-gar-aiag-gi-e-ne nt-da-e-ne 24. li-du dg-dug-KA+NE-a mu-un- us-ne-ne 25. bal-a-ri gu-ri mu-un-ii-H-ne ' 26. me-en-ne ga-sa-an an-na alad- sdg-ga-me^ 27. ilduJ il-la sa-am-su-t-lu-na me- en-ne-en 28. me-en-it-en bal-a-ri-ii-in^ gid- dug-ge 15. 1 am thy strong prince the pious; watchful care I exer- cise. 16. Who at the head of kingship joyously has been placed. 17. For the kingship of the Land with a good fate he has been destined. 18. Lions as protecting spirits he dedicated, 19. Their loftiness to make fearful, 20. The transgressors to reduce to obedience, 21. Innini with a true arm estab- lished. 22. At their left Samsuiluna has been' placed. 23. Their holy praise, their fear, 24. They 25. The transgressor in obedience they will cause to live (dwell). 26. They are the propitious spirits of the queen of heaven. 27. A group of lions, object of adoration of Samsuiluna, are they. 28. Your transgressors ye destroy. 1 Var. ka. 2 The same signs in Zim. K. L. 199 II 21, nam-lugal-la du-su, to adorn the kingship. ^ Var. na. ^ Probably for d-gdl. ^ The text has again da for d. ® See Sum. Gr. §126. ^ Syl. Ass. Berlin, unpublished, renders IGI-LAMGA-BU{ildu) by illat halH, troup of dogs. The phrase obviously refers to the group of lion-images mentioned in line 18. ilia I have taken for igi-illa=m^ ini. For ntsu without ini, cf. alsat ntsi-ka, CT. VI 2^h 23, 27. ^ This is the first example of gin as the possessive suffix of the 2d per. pi. Note the peculiar participial conjugation in which the verb me (esse) is separated from the participle gid-dug = nasdiu. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 155 29. i-it-em dg-dug-KA +NE-a la-ha- dtO- 30. pi-el-pi-li ga-mu-ra-ab-sid Edge. sag-lal 4 d? alam nu-un ki-tag- tag-i nu-ma-al 29. Song and praise I restrain not. 30. Humiliation I will recite unto you. Edge. The hymn to the protecting^ statue (s) which, has (have) been set up is not finished. Liturgy to Enlil, Series bdbhar-ri babhar-ri-gim, Ni. 497 1 This fragment (originally numbered Khabaza 15-8, 1888) forms the top of VAT. 1334+1341 published by Zimmern, KL. No. 12. The obverse of 497 completes the beginning of KL. 12 obverse I and II. The reverse of this fragment completes KL. 12 rev. II to the end. It also contains a portion of the liturgical note which ended the last column. KL. 16 joins the reverse on the right and contains also the beginning of a few lines of the end of KL. 12 rev. 1 . This series, built upon an old song, hdbhar-ri hdhhar-ri-gtm te-ga-h'i ^al, resembles, both in title and literary construction, the late series ^babbar- gim e-ta of which we have the second (?)^ tablet in Assyrian® ^ For the root du = kalu, to restrain, compare on the one hand du = ne‘u, CT. 19, iib 24, and on the other, DU = kalu, Br. 4886, SAL 3332. The sign DU in this sense was read gin by me in Sum. Gr. 216 on the basis of gi = ne‘u, p. 215. In any case guh means kalu, v. ZA. 10, 197, 16 sag si-sd gub-ba — kusur libbi likU, ''may contentment of heart abide,'’ where likU is a syn. of li:(:(i:(. Note also nam-ka-gar gain galu-ra in-na-gub-bi-es, "Man against man restrains complaint,” Strassmaier, fVarka 34, 16; ba-an-gub-ba-ba, it is restrained, Zim. K-L., 26 Rev. Ill 3. However, du has probably this sense here and note dib, dub, to confine, seize. Sum. Gr. 209, 2 1 1 . 2 Cf. Liturgies, p. 2 n. 4. ^ For nun, protector, v. CT. 16, 7, 243 nu-un-md ge-a, "my protector may he be.” Also the noun formation with nin > in > en, in en- nu-un — masartu. ^ IV R. 1 1 is certainly not the first tablet of this series as I supposed in SBP. 246. If this were tablet one its first line should agree with the title ^babbar-gim e-ta. But its first line is the beginning of another Enlil song, see SBP. 238, i. s IV R. II. 156 UNIVERSITY MUSEUM — BABYLONIAN SECTION and Neo-Babylonian^ interlinear versions and a Neo-Babylonian version of the fifth(?) tablet.^ Col. I of our tablet contains two melodies. Col. 11 consists of the melody ddmgara bddakur duaka-ndggallu, which also forms Col. I of tablet two(?) in the allied series ‘^babbar-gim e-ta. The fourth melody consists of a long litany filling Cols. Ill obverse and Col. 1 reverse. This melody is one of those movements based upon a liturgical phrase forming the opening line, which is repeated after the titles of all the important gods of the pantheon. Unfortunately this refrain is no longer preserved here. The most well-known “titular litany” is that used in the fifth tablet of the weeping mother series SBP. 150-167. Here the liturgical phrase is sd-ab u-mu-un mu-un-tug-e-en-ne ul-li-es, “The heart of the lord we will pacify with praise.” After three more lines which vary this motif, ^ the litany begins a long list of titles each replac- ing the word umun “lord” by the name or title of a deity. A titular litany was used as the next to the last melody in KL. No. 8 and KL. No. 11, but here also the liturgical motifs have been broken away. At the top of Reverse 11 continuing to the end of Col. Ill began the intercessional psalm called in the late liturgies the ersemma. Our tablet, therefore, repre- sents one of the few known examples of a series not entirely compiled from older songs, but having a creative element. The titular litanies and the intercessionals were creations of the liturgists of the Isin and early Babylonian schools who usually constructed these series by simply compiling old songs for musical and religious effect. The later liturgies generally ^SBH. No 33. See SBP. 237-47. 2 SBH. No. 39. This tablet almost certainly belongs to the series ^babbar-gim e-ta. 3 See Bab. 1 1 1 249. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 157 end the section before the final song or intercession by the rubric: sub-be se-ib e X ki-de-en-gt-gt ki-su-bi-im balag gii-de^ This rubric may have been used here and in KL. 8 and 1 1. We should expect it at the end of Rev. 1 . It is just pos- sible that the last sign on KL. 16 right column is the beginning of the word sub, in which case we have this rubric already in the classical period. If we may assume that this advanced type of liturgy already possessed the complete terminology of the late period, then the intercessional should be called an ersemma. See BL. XXXVIll and SBP. 174, 53, etc.^ Note especially that the intercession and recessional of the late series to Enlil, which so closely resembles the last melody here, also ends in this way, BL. p. 51. At any rate our tablet does not give the name of the series at the end as do the colophons of all the late series, so we may infer that this scribal method had not been adopted in the early period.® Ni. 497+ VAT. 1334, ETC. 1. bahhar-ri hdbhar-ri-gim te-ga-bi- Zal* 2. mi-ri-mi-ri-gim te-ga-bi-ial 1. Like the sun, like the sun his approach illuminates. 2. Like lightning his approach illuminates. iSee BL. XLV. 2 BL. p, 123, 9; SBP. 195, 72. ^ZiMMERN, KL X introduction to No. 12 on the basis of a copy by Radau, has already discovered the connection between 497 and VAT. 1334. ^According to IV Raw. ii, b 50, a similar series to Enlil was known as ^habbar-gim e-ta, "Arise like the Sun-god." Such also was the title employed for this series by the catalogues of series in the Neo-Babylonian period, IV R. 53 I 5 ^babbar-gim-e-ma, and the old ersemma from which the series arose has the same title {^b abb ar-gim- e-ta) in the great catalogue III 16. A small catalogue published by Luckenbill in AJSL. Vol 26, has in line 8 this title in the 158 UNIVERSITY MUSEUM — BABYLONIAN SECTION 3. JJD^ e-lum-e mu-un-ial-a-rt^ 3. 4. UD^ mu-un-ial-a-ri 4. 5. am-e uru e-en-^al-a-ri 5. 6 . uru-na e-en-^al-a-ri 6. 7. nibru-(ki)-na e-en-:(aUa-ri 7. 8. ^ e-en-ial-a-ri 8. 9. [se^ih e -]gal-la^ e-en-ial-a-ri 9. 10. [se-ib ^imbir-]ki-ta e-en~ial-a-ri 10. 1 1 . se-ib e-bdr-ra e-en-iaUa-ri 1 1 . 12. uru^ ^ anunitum-ma^ e-en-ial-a-ri 12. 13. se-ib ul-mas-a-ta e-en-ial-a-ri 13. 14. se-ib iin-iir-{ki)-ia e-en-ial-a-ri 14. 15. se-ib sag-il-la e-en-ial-a-ri 15. 16. ud mus fil-e ud gtn til-e^ 16. Babbar the exalted illuminates. Babbar-¥.n\\\ illuminates. The bull the city illuminates. Enlil his city illuminates. The brick-walls of Nippur he illuminates. [The brick-walls] of Ekur he illuminates. The brick-walls of the palace he illuminates. On the brick-walls of Sippar he shines. The brick-walls of Ebarra he illuminates. The city of Anunit he illumi- nates. On the brick-walls of UlmaS he shines. On Babylon he shines. The brick-walls of Sagilla he illuminates. Spirit that brings the youth to extremity; spirit that brings the maid to extremity. form ^babhar-gim ud-da-im-ta. The same series appears in the catalogue IV R. 53 I 35 with the addition of bar-u and this occurs also at the end of K. 3264, see SBP. 237. [This term har-u occurs as yet outside the catalogue I 34-39 only on K. 3264 and seems to indicate that a well-known series has been rearranged.] The titles of series are invariably identical with their first lines. The idea in the title of our liturgy seems to be nearly identical with the title of the other Enlil liturgy ^babbar-gim e-ta. ^ The restoration [dingir]-babbar which would make ‘'God Shamash/’ a title of Enlil does seem probable. Enlil is obviously connected with light in these lines and his father-mother names en-ul, nin-ul, en-mul, nin-mul connected him with the stars probably as the son of Anu. Note also the N. Pr. ^Samas-^ Enlil, “Shamash is Enlil,’’ in an unpublished text. 2 For the emphatic verbal ending a-ri see BE. 107 and SBP 10, 10-12. 3 This restoration is not justified by the parallel passages for the names of secular buildings do not occur in liturgies. The egalla or ekallu, “palace” at Nippur recurs frequently in the documents excavated there, see Expository Times XX 457. ^ So traces by Zimmern, KL. No. 12 I 2. ® Eulmas was the temple of Anunit in Sippar-Anunit or Agade, see Tammui and Ishtar, 98 f. It is, therefore, probable that e-nun renders here the Semitic name Anunitum. ® Here begins a passage to the Word or Spirit of Wrath which occurs also in SBH. 95, 19 ff. = SBP. 187, 19 ff. where it forms part of the second tablet of a weeping mother series. STEPHEN LANGDON SUMERIAN LITURGICAL TEXTS 159 17. udtur guUe ud amas sir- ri 18. tug-aiag-di ud sdh-ha nu-pad-de- da-ri^ 19. tur al-gul-gul-e amas sir-sir-ri 20. dg-fism mag-ha mu-da-ab- gi-gi^ 2 1 . mus-an-na lal-gu¥ mus-bi se-dm- V A sa 22. gln-an-na!^ lal-gub gtn-bi se-dm- V A sa 23. [gis-mes gal-gal-]e^ gu-ri-^[us-dm- me] 24. [ud-du du-dii-]dam su-su [al-ma- ma] 25. [e-ne-em ^ enu-ul-lil-li bul-bul-dm ^i-de nu-bar-bar-]ri 26. 27 NE 28. [ . . "^mu-ul-lil-li . . .]NE 29. [u-mu-]un-e [kur-kur-ra^ . . . . 30. [u-mu-\un dug-ga-\iid-da ] 31. [a-a ka-nag-ga ] 32. [sib sag-gig-ga. . .] 17. Spirit that destroys the stalls; spirit that desolates the folds. 1 8. Possessor of wisdom, spirit whose intentions are not discerned. 19. The stall it destroys; the sheep- fold it desolates. 20. Small and great it slays. 21. Upon the youth it arrives and that youth wails aloud. 22. Upon the maid it arrives and that maiden wails aloud. 23. The great mesu-trees it sweeps away. 24. Spirit that reduces all things to obedience. 25. The word of Enlil rushes forth and eye beholds it not. 26. 27 28 29. The lord of the lands 30. Lord of the faithful word ...... 3 1 . The father of the Land . . . 32. The shepherd of the dark-headed people. . . ^ Var has another emphatic particle nam; da postfixed passive particle. 2 Var. mu-dm-da-ab-gi-gi. ^ Var. mus-a-\na\ nam-mi-guh. Var. mi-a-na. ^ Var. ^ ® Var. gu-gur-ru. For gur, gurgur, gugur, to sweep away, see Sum. Gr. 219 gur i. ^ These signs correspond to KL 12 I 16. Here the tablet certainly had a line to separate the first melody from the second. Line 27 probably contained an interlude, or, if no interlude was used here, then it represents the first line of some melody That the first melody ended here seems evident from the fact that line 25 is the end of a melody on the variant SBH. 95, 37 and also SBP, 40, 35 Zimmern, KL. X, states that KL. No. 33 I, which contains the ends of lines ending a-ri, is a duplicate of the end of this column, but this is not probable. ^ Here stood the first syllable of the verb form at the end of lines 27-8; the verb ended in de or ne, or he. This syllable followed the seven names of Enlil as an abbreviation; cf. for this form of melody SBP. 102, 1 12, 120; BL. 11 1, etc. l6o UNIVERSITY MUSEUM — BABYLONIAN SECTION 33. [i-de-du m-te-na . . . .] 33. He of self-created vision. . . . 34. [am erin-na sd-sd. . .] 34. The hero who directs his host • • • • 35. [u 4 ul 4 a dur-dur. . . .] 35. He that quiets the strength of rebellion . . . Here followed about five lines concluding the melody and the end of the column. Col. II 1. dam-ga^-ra ha-da-[kur du-a ka- nag-gd al 4 u] 2. uru 4 a dam-ga^-ra [ba-da-kur du- a ka-nag-gd al 4 u] 3. mu 4 u-str-ra^ es [nibru-(ki-)ia ba] 4. se 4 b e-kur-ra 4 a [ken-ur^ e-nam- ti 4 a^ ba] 5. se 4 b pmbir-{ki-)[ia es e 4 )ar-ra ba- da- kur] 6. se-ib iin-fir-{ki)-ka-[ta e-sag-il-la ba 7. uru-ta M-mu-un-bi [na-dm-ba-da- an-tar\ 8. ga-sa-an-bi gi-gi-a^ [ba-da-an-tus] 9. uru u-mu-un^-[bi li li-be-in-tar- ra-bi 1. The shepherd is estranged, all the Land is terrorized. 2. Against the city the shepherd is estranged, all the Land is terrorized. 3. The master of threnody against the abodes of Nippur is estranged. 4. Against the brick-walls of Ekur, of Kenur and Enamtila he is estranged. 5. Against the brick-walls of Sippar and the abode Ebarra he is estranged. 6. Against the brick-walls of Tintir and Esagila, etc. 7. Against the city whose lord has cursed it. 8. Its mistress^ sits in misery. 9. The city, whose lord no longer guides its destiny, 1 Var. SBP. 238, i kar, 2 hU sirhi, here a title of Enlil as the one who caused the lamentations of Nippur. The same title is applied to Gula in KL. 25 II 7. * Chapel of Ninlil in Ekur. ^ Chapel of Enlil in Ekur. ® Sic! an error of dittography. ® Var. gtg-gig~bi. 7 Ninlil. ® Text e-en which is probably erroneous. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS l6l 10. u-mu~un-e lil-la-ds iu-ra-biY 1 1 . mulu er-ra-ge er mu-ni-ih-ses-ses 12. mulu ad-da-ge ad-[du mu-ni-ih- gar] 13. mu-dul-'^di gif-gir-^mu-ni-ib- [dug?] 14. sib-be gi-er^ mu-ni-ib-ne^ 1 5. gudu gis-asilal-W nu-mu-ni-ib-be 16. gala-e^ a 'sag-iu nu-mu-ni-ib-be^ 17. gudu-bi dug-li-da^ ba-ra- e 18. en-bi mi-pdr-^Ha ba- ra- e 19. u-mu-un-bi nu-mu’-un-til ga-sa- [an~]bi nu-mu-un-til 20. u-mu-un dtm-^^ma kur-su ba- 21. [ga-]sa-[anybY^ dtm-ma}^ kur-su ba-da-u^^ 10. Which the lord Enlil surrendered to the winds. 11. The mourner mourns. 12. The wailer beats himself. 13. The herdsman hastens in dis- tress. 14. The shepherd sits down to play the reed of weeping. 1 5 . The anointer commands no more the atonement. 1 6. The psalmist commands no more the ''How long thy heart?'' 17. The anointer departs from his riches. 18. Her high-priest from the dark chamber^^ has gone forth.^^ 19. Her sovereign remains not; her queen remains not. 20. The lord cried aloud and rode to the mountains. 21. Her queen cried aloud and rode to the mountains. 1 Here begins KL. 12 II i =SBP. 238, 19. ^ mudul < mudur = hattu, staff, Sum. Gr. 229. Here used also for shepherd. This word goes back to mu-gur = GlS-BU = mudulu, gasisu, massu, gislalu, all words for pole, baton, staff, Voc. Berlin, 2559, Col. IV (unpublished). The variant has the ordinary word for lord, mulu; cf. SBP. 238, 25; 66, 16; SBH. 77, 24. ^Var. gir-gtr; the root is gir (i), hasten, be nervous, galdtu; this fixes also the original sense of sdpu, tread, hasten. ^ Var. er-ra. ^ne = nad. , ® Var. gudu-bi asilal-ld=pasissu duppir, v. Frank, Religion, 64 n. 147. Or lagar, lobar, see BL. XIX f. * Var. ib. ® Var. to. Var. par. giparu usually indicates a stage of the pgurrat. See RA. ii, 109. 12 Here the later version has an insertion concerning the psalmist, v. SBP. 240, 37. Var. idim-ma-ra [sic!]. 14 Var. a. 13 Here begins KL. 33 11 . UNIVERSITY MUSEUM — BABYLONIAN SECTION 162 22. ka-a} kun-bi mi-ni-ib-ur-ur-e^ 23. dar-gu-^e gu-il-la im-ta-di-di-e^ 24. sdb-bi lil-la-dm bar-bi lil-la-dm 25. sdb-bi si-ga^ ni-gul-gul-e 26. Mb-bi mu-lu str-ra^ mulu im-ta- ne-a^ 27. mar{?) - mag-bi^^ ki-^'^ba i-ni-gid- da 28 mu mag-bi i-ra in-dib 29 an-gu-ab-bi ba-gai-gai 30 ba This melody must have continued for at least ten lines. At the end of IV Raw. 1 1 Col. 1 a break of at least twelve Sumerian lines must be assumed if the melody ended at the bottom. Also at the end of SBH. 62 a break of similar length must be conjectured. 22. The fox's tail bristled. 23. The many colored bird shrieked aloud. 24. Within her is the whistling wind; without her is the whistling wind.^ 25. Her interior by the wind is made desolate.^ 26. Within her the master of thren- ody and weeping has caused men to go forth. 27. Her treasure bouse from its place has been sei{ed. 28. Her has been taken. 29. Her has been demolished. ^ For this reading of NAR-A, see Thompson, Reports 103 Rev 9. ^SBP. 240, 45 ri; SBH. 62, 21 and 92Z? 20 ur-ur-ra. On this passage see Sum Gr. 254 {ur 12). ^ KL. 12 II 15, 33 II 3 and SBH. 62, 23 have ri; on the other hand, IV R. 1 47 and Nip. 4561 I 14 have gu which is obviously the true reading. See also SBH. 92^ 21. ^WdLX.de-de-e. See also SBH. 92Z? 21 . ^Cf. SBH. 92& 6. ® So also KL. 33 II 5; SBH. 92^ 7, but IV R. 1 51 ni-si-ga = m-sig = urpatu, irpitu. This form yields the true reading of IM-DIRIG and also establishes the word ni, n't for wind ^ Here SBH. 62, 29 IV R. i 53 = SBH. 92^ 8 have e-de-bi gul-a ni-gul-gul-e, v SBP 242, 53. ® Cf. SBH. 92& 9, mu-lu sir-er-ra = hU Arbi u bihUi. ® Probably for im-ta-ni-e-a = usen-sunuti mar-mag = tublu? Cf. e-e sid-lal = tublu SBH 92^ 24 and mag = tublu II R, 49. tublu designates some part of the temple here. Zimmern’s text has DI. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 163 Col. Ill (About twenty-two lines broken from the top.) (23) 6. ^am-an-ki am uru-si-ib-ba- (24) 7. ama e-mag^ ^dam-gal-nun- na-ge (25) 8. ^asar-lu-dug u-mu-un tin- tir-(ki)-ge (26) 9. mu-ud-na-ni ^pd-nun-na- ki-ge^ (27) 10. sukkaV'-iid mu-dug-ga-sd- la ] ^ (28) 1 1 . sukkal-iid u-mu-un [ (29) 12. dumu^-sag \urds-a e-gt-a- ni ] (30) 13. u-[mu-un mu-du-ru stg-su- du] Here followed at least ten lines to the end of the column which can be supplied from SBP. 154, 34 ff. 6. The divine wild bull of heaven and earth, wild bull of the holy city.^ 7. Mother^ of the house of the famous one, goddess, great spouse^ of the prince. 8. Asarludug, lord of Babylon. 9. His spouse, Panunnakige. 10. The faithful messenger, he named with a good name. 1 1. The faithful messenger 12. 'The first born daughter of Urasa, his bride. 13. The lord of the wand, adorned with splendor.^ iCf. SBP 154, 26 2 Var. SBP. 154, 27 es-mag; see also 106, 7 and IV R 21* No. 2 Rev. 13. On the other hand 112, 26 has ama dumu-mag, “Mother of the famous son,” i. e., Marduk. es-mag and e- mag — bit seri, probably a technical name. For the e-mag of E-ninnu at Lagash, see SAK. 68 V 51 (and 88 1 ), IV i, built by the canal bit seri probably means the building constructed near a river where the priests performed the rituals of the water-cult of Eridu, see BE. 1 15 n. i. mag should not render seru, “field, highland,” but suu, “lofty.” The Sumerian has no reference to “field” but designates this building as the “house of the famous one,” i e , house of Marduk god of the water cult. ® “Mother” is probably used in a pregnant sense, “she who bore the god of the house of the water cult.” ^ Read dam with all variants; Zimmern has nin. ^ For pd-nun-an-ki-ge, which is obviously the original of the meaningless PAP-nun-an-ki, PAP-nun-na-ki. The text of SBH. 85, 29 has sukkal which should be corrected to nun. The name seems to mean “Canal of the prince (Ea) of heaven and earth.” ® SBH. 85, 30 has the sign MAL, or E, but sukkal alone is correct. Cf. SBH. 134, 23. ^ Here followed some unknown title of Nebo not found in other liturgies. ® Probable reading for an unintelligible sign. Cf. SBP. 154, 31; BL. No. 56 Rev. 28 etc. ^ For this title cf Nusku, see BL. No. 101, 1 =SBP. 154, 33. 164 UNIVERSITY MUSEUM — BABYLONIAN SECTION Reverse I (About twenty lines broken away.) I- gi 3. ur-sag ligir? 5. ur-sag- gal{?) [^urasd-ra ? f 7. ^amurru [mu-lu gar-sag-gd- ■ ge?] 9-15 no traces. 16 . nin^ 18. uru-mu-a 20 ^ 2. pa-ie-si-ge{?) 4. u-mu-un-si^ ^[mu-ul-lil-ld] ligir ni • • • • 6. iu{?)-ri-kur-ra^ 8. su{?) 1 7. ama-gal ga-[sa-an ] 19. nihru-{ki) 6 Reverse II (16) I. mu e-du-a mu-mu pad-de mu-mu nu-pad-de (17) 2. mu uru-du-a mu-mu pad-de mu-mu nu-pad-de (18) 3. kur in-gai-e kur in-ga-stg mu-mu ni-pad-de (19) 4. kur ur-ba um-mi-in-gul ug- ga mu-mu ni-pad-de 1 . The name of the builded temple by my name is named, which by my name was not called. 2. The name of the builded city by my name is called, which by my name was not called. 3. 'The strange land he smites, the strange land he humili- ated,"' shall my name be called. 4. "The strange land altogether he terrified," shall my name be called. ^ Cf . SBP. 150, below, note 5 1 . i2 = KL. ii Rev. II ii, and BL. 22, 5, title of Ninurasa. 2 Title of Ramman? Cf., however, SBH. 56, 2 for iu-ri{!) ® Cf. BL. No. 56 r. 20. Read umun after gal? ^ KL., 16 I I. ® Restore, 20. s[uh se-ih e-kur-ra ki-de-en-gi-gi] 21. [kt-su-bi-im balag gu-de ]?? ® Here ended this column. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 165 (20) 5 - kur-kur lar-ri-i es-e^ mu-un- gab-gab^ mu- 1 1 • 1 de (21) 6. ki-bal ^ar-ri-el '^-e^ mu-un- gdl-gdP mu-mu ni- pad- de (22) 7 - a-{gi-a)-mu(?)-> a um-mi- in-sur mu-mu ni-pad- de ( 23 ) 8. sag gi-u gi-u^ sd-ab tug-e iug-e^ ( 24 ) 9. sag an-[naf gi-u gi-u ( 25 ) 10. sag ^mu-ul-lil-ld gi-u gi-u (26) I I. [sag ur-sag-gal] gi-u gi-u ( 27 ) 12. [sag gi-u] gi- [u] (28) 13 - [sag gi-u gi-u] ( 29 ) 14. sd-ab su-mu-ufi i-tug-[mal] im-^ ra- du'-[a ( 30 ) 15 - [uru-]iu %abbar-gim ^a-e-ta [e-bar-raY^ ( 31 ) 16. nippur-{ki) %abbar-gim la- e-[ta e-bar- ra] 5. “The lands in anger he devas- tated/' my name shall be called. 6. “The hostile land in anger he destroyed/' shall my name be called. 7. “ With .... waters he makes clean,” shall my name be called. 8. Oh heart, be reconciled, be reconciled, oh heart, repose, repose. 9. Oh heart of Ann, be reconciled, be reconciled. 10. Oh heart of Enlil, be reconciled, be reconciled. 1 1 . Oh heart of the great hero,^ be reconciled, be reconciled. 12. Oh heart of. .be reconciled, etc. 13. Oh heart of. ...be reconciled, etc. 14. To cause the heart to repose, let us speak unto thee. 15. Unto thy city like the sun hasten gloriously. 16. Unto Nippur like the sun hasten gloriously. iSic! 2 gah-gab = gab- gab = kummuru. ^On this root see Sum Gr 214. ^ Cf . IV R. 2\*b 30 and Sum. Gr. §216. ® Cf. ibid. 32. Var. KL 84 $a-ab gt-ii, etc. ® Cf BL. 49, 4 and Meek, No 32, 4. Var. KL 84, i has sag ^gu-la, a title of Ann. ^ I. e., Ninurasa. Cf BL. 49, 13. ^Sic!notV£. ® Cf. SBP. 90, 14. The remaining lines are completed by KL. No. 16 left column. Here begins a variant in SBH. 70, 26. For !{a-e-ta this text has ia-e = i'6 or le is for lal > id > le; for the tendency of open d to become e, cf. a-su > e-su > e-iu, CT. 25, 20, 18; e = mu, 'Vater,” for d, in KL. 2 I 10, e uru, ''waters of the city,’’ for which Scheil, Tammui has a-uru. e nu-me-a, "waters were not,” KL. 44 r. 5, cf. BL. 207, III 2 and p. no note. For e-bar-ra, SBH. has e-ba-ra = dr-ha, energetic imperative, "hasten.” la-e-ta, it-i't-ta = ina upL For upu, cf. King, Magic 20, 12 and SBH. 128, r. 37. UNIVERSITY MUSEUM — BABYLONIAN SECTION 1 66 (32) 1 7. e-kur %abbar-gim ^a-[e-ta e- bar-ra\ (33) 18. ken-ur ^babbar-gim [{a-e-ta e-bar-ra] (34) 19* li"^bir-{ki) %abbar-gim la- [e-ta e-bar-ra] 17. Unto Ekur like the sun hasten gloriously. 18. Unto Kenur like the sun hasten gloriously. 19. Unto Sippar like the sun hasten gloriously. Reverse III 1. [e-bdr-ra %abbar-gim la-e-ta e- bar-ra] 2. [uru ^anunitum-ma ^babbar-gim ia-e 4 a e-bar-ra] 3. [e-ul-mas ^babbar-gim ^a-e-ta e- bar-ra] 4. [tin-tir-(kiybabbar-]gim :(a-e-[ta [e-]bar-ra^ 5 . [e-sag-il-la] %abbar-gim ia-e-[ta e- bar-ra] 6. [nippur-ki uru^in^ nru-pi ge-du-e 7. {e-kur e-iu nippur-{ki) ge-du-e 8. [ken-ur e-nam-ti-la] ge-du-e 9. limbir-ki ge-du-e [e-bdr-ra] ge-du-e I o. e-sd-kud-kalam-ma ge-du-e [....] ge-du-e \ I . tin-tir-{ki) ge-du-e sag-ila ge-du-e 12. e-ii-da^ ge-du-e kis-{ki) ge-du-e 13. e-kisib-ba ge-du-e e-me-te-ur-sag ge-du-e 14. gar-sag-kalam-ma ge-du-e e-iur- kalam-ma ge-du-e 1 . Unto Ebarra like the sun hasten . gloriously. 2. Unto the city of Anunit like the sun hasten gloriously. 3. Unto Ulmas like the sun hasten gloriously 4. Unto Babylon like the sun hasten gloriously. 5. Unto Esagilla like the sun hasten gloriously. 6. [Thy city Nippur] be built. 7. [Thy temple Ekur] in Nippur be built. 8. [Kenur and Enamtila] be built. 9. Sippar be built, Ebarra be built. 10. Esakudkalam-ma be built,.... be built. 11. Babylon be built, Sagilla be built. 12. Ezida be built, Kish be built. 13. Ekisibba be built, Emeteursag be built.^ 14. Harsagkalamma be built, Etur- kalamma be built.® ^ First line on KL. 12 Rev. III. 2 So Zimmern's text. Not ki. Cf. SBH. 70, 21. ^Although Barsippa is not mentioned yet Ezida probably refers to the temple of Nebo there and not to the Nebo chapel in Esagilla. ^Temples in Kish, cf. BE. 51, 41 f. See VAB IV 185 n 2, where evidence warrants the conclusion that Ekisib was the chapel of Emetenursag ® Probably both temples in quarters of Erech, cf BE 93, 7 f.; 78, 31 f. According to KE. 199 r. I 35 Harsagkalamma is also the name of a temple in Kish. STEPHEN LANGDON SUMERIAN LITURGICAL TEXTS 167 15. gu-du-a-ki ge-du-e mes-lam ge- du-e 16. dil-bad-(ki) [ge-du-e]e-i -be -an- na ge-du-e^ 17. [sag-iii-tum ge-ra-ab-bi] 18. [dib-bi-ip-tum ge-ra-ab-bi] 19. [sag-gi-u sag tug-mal-u] 1 5 . Cutha be built, Meslam be built. 16. Dilbat be built, E-ibe-Anu be built. 17. [May one utter petition unto thee.]2 18. [May one utter intercession unto thee.] 19. [Oh heart be reconciled, oh heart repose.] 20. SBH. No. 39. Series, ''Like the Sun Hasten'' This tablet belongs to the Neo-Babylonian redaction of the series ^hahhar-gim-e-ta and is probably the fifth or next to the last tablet. A Neo-Babylonian tablet of the same series is SBH. No. 33, duplicate of IV R. 1 1 an Assyrian copy, possibly tablet 2. This tablet (2?) has been edited in SBP. 238-47. Col. I of tablet 2(?) has been copied into Obv. 11 of the ancient allied Enlil series hahhar-ri hahhari-gim teg-ga-hi lal, which see, for a new edition of SBP. 238-43. 1 venture to designate BL. 73,^ an Assyrian copy, as the sixth or last tablet. This text contains the ersemma or recessional which ended a long Enlil liturgy. The colophon which gave the name of the series is destroyed, but if our conjectures be correct BL. 73 Rev. at the end should be restored er-sem-ma ^babbar- gim e-ta sa On these hypotheses we have the greater 1 Cf. BE. 5 1, 44 2 The restorations at the end of this column are conjectured. Cf BL No. 73, 45 ff. ^ Meek, No 32, is an Assyrian duplicate. ^ Cf. SBH 99, 75. UNIVERSITY MUSEUM BABYLONIAN SECTION 1 68 portions of three large tablets of this well-known Enlil liturgy. The only other Enlil series whose contents are more completely known is the am-e har-an-na-ra series, SBP. 96-129. Obverse? (About twenty-five lines broken away at the top.) 1 . i-de-^u [u-di-iu nu- kus-u] 2. iig-in ki-ma-al-[la nu-gt- gtf 3. sag~iu bal-bal li-su ni^-kus-u 4. dam be-ib-tdg ki-kur-ra be-in-sub 5. as-sa-ta u-se-zib-ma a-sar sa- nim-ma id-di 6 . dumu be-ib-idg nim-nim-ma be- in-sub 7. ma-ra u-se-zib-ma ina la as- ra-[ti]-su(?) id-df 8. mu-un-ga ma-aL-la kur-ri ba-an- li-em^ 9. ma-ak-ku-ri sak-na ana nak-ri ta-ad-din 10. gil-sa-a ma-al-la kur-ri^ [su-kut- fa sa-kin-fa ana nakri t addin] 1 1 . gis-gu-ia-a^ag-ga-bi kur-ri ba-an- da-fus 1 1 . Thy seeing eyes weary not.^ 2. When thy neck is set it turns not back. 3. How long until thine estranged heart weary not? 4. The wife he rescued and settled in a strange place. 6. The son he rescued and settled in a place not his own. 8. The accumulated property thou hast given to the stranger; 10. The hoarded Measures thou hast given to the stranger. 11. In its holy throne the stranger sits. ^ Here preceded a litany like SBP. 136, 12-19. 2 Cf. SBP. 136, 20. ^ Reisner gives traces of two signs which do not resemble gi Cf SBP 138, 21. ^ So IV R. 28* a 37 = SBH 82, 4. But SBH 13 1, 48 nu-kus-u ni is here a variant of nu and may perhaps have the value U; It, la frequently occurs as phonetic variants of nu. ^So Messerschmidt-Ungnad in Meissner, SAl 6800 Literally, “in the highlands.'' ^Cf. BL. XVI 25. ® Cf. ibid. 27. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 169 12. ina ku-us-si-sa^ el-li nak-ri it- ta-sa-ab 13. mu-nad-hi^ aiag-ga-hi kur-ri ha- an-da-nad 14. ina ir-si-su el-li-tu sa-nu-um- . ma i-ni-il 15. e-^u mu-lu-kur-ra a-gim mu-un- na-it-em 16. bit-ka ana nak-ri ki-i ta-ad- din 17. uru-iu mu-lu-kur-ra a-gim 18. sag-\u ge-en-tug-mal har-{u ge- en-sed- de 19. ^mu-[ul-] lil-ld-[ge?] sag-{u 20. [^kur-gal am-]nad^ sag-^u 2 1 . [nippur-ki ] uru-iu ge-du-e 22. [nippur-ki ] ala-ka li-in-ni- pu-us-ma 23. [e-kur] e-{u ge-du- e 24. [ken-ur e-nam-H-la es] nippur-ra^ 25. [e-fe-me-an-ki es] e-ddr-an-na ge- du 26. uru-iu hahhar-gim ii-ii-ta e-ba- ra 13. On its holy couch the stranger lies. 15. Thy temple unto the stranger thou hast given. 1 7. Thy city unto the stranger thou hast given. 18. May thy heart repose, thy soul be at peace. 19. Oh Enlil may thy heart repose. 20. [God of the great mountain, crouching wild-hull], may thy heart repose. 21. Nippur thy city be rebuilt. \ 23. Ekur thy temple be rebuilt. 24. Kenur and Enamtila the abode(s) of Nippur be rebuilt. 25. Etemeanki and the abode Edar- anna be rebuilt. 26. Unto thy city like the sun hasten in splendor. ^ Sic! but 1. 14 ina irsi-su, where the masc. su is employed. The pronouns can hardly refer to sukuttu for no evidence supports a meaning ''chapel, shrine” for sukuttu, although it has the meaning "treasure house,” BL. 47, 18. Cf. SBH. 84, 9 where it is a synonym of makkuru. sa and su cannot both be employed of the same antecedent unless one or the other is an error. I regard bUu, "temple” (always masc ) as the antecedent and sa as an error. 2 Sic! an error. Strike bi. 2 Restoration uncertain. Cf. SBP. 276, 9. ^ Here the scribe has written, 6 mu-mes gu-ud-mes, "Six lines are omitted ” These six lines are: (1) iimbir-{ki) ge-du-e, "Sippar be rebuilt.” (2) e-bdr-ra e-sd-kud-kalama ge, "Ebarra and Esakudkalama, etc.” (3) tin-tir-ki ge "Babylon, etc.” (4) e-sag-il-la e-tur-kalama ge, "Esagilla and Eturkalama, etc ” (5) bad-si-ab-ba-(ki) ge. "Barsippa, etc.” (6) e-p-da es e-mag-ti-la ge, "Ezida and the shrine Emahtila, etc.” See for these lines SBP. 238, 6-1 1. UNIVERSITY MUSEUM BABYLONIAN SECTION 170 27. ana ali-ka ki-ma ina u-pi-e ar-ha 28. nippur-ki uru-iu%ahhar-gim 28. Unto Nippur thy city like the sun in splendor hasten. 29. e-ddr-[an-na%ahhar-gim I't] 29. Unto Edaranna like the sun in splendor hasten. 30 30 2 Reverse(?) (Eight or ten lines missing.)^ 2. [eltm-ma?] umun kur-kur-[ra-ge] 3. [ . . .-]ra umun ^mu-ul- tl-ld 4. elim-ma ur-sag ^asar-lu-dug y ur-sag-gal umun ^en-bi-lu-lu 6. sib [li-da?] sib sag- gig- ga 7. mu-lu sag-iu-a tug ba-tul-la^ 8. tig~iu ur-ra ba-e-ni-mar-ra 9. sag-{u gi-pisan-gim dm-ma ba- V \ su-a 10. e-lum mu-us-pitug-iu ur-ra mi- ni-ib-us-sa^ 1 1 . [dug-ga-^u a-ba mu-]un-kur-ri de 12. ki-bit-ka man-nu u-nak-kar 13. tag-a-iu a-ba mu-un-dib-bi-de I the temple. . . . 2. Oh exalted one, lord of lands. 3 lord Enlil. 4. Oh exalted one, heroic Asar- ludug. 5. Mighty hero, lord Enbilulu. 6. Faithful shepherd, shepherd of the dark-headed peoples.^ 7. Thou who hast covered thy head with a garment. 8. Thy neck thou hast placed in thy bosom. 9. Thy heart like a reed water bucket thou hast covered. 10. Exalted one thou hast put thine ears in thy bosom. 1 1 . Thy command who can alter? 13. Thy help who can surpass? 1 Here again six lines with the six titles in note 2 and the refrain ^hahhar-gim ii-ii-ta e-ba-ra after each have been omitted 2 The melody continued here for about ten Sumerian lines to the end of the tablet. These two motifs, ge-du-e and ^hahhar-gim it-ft-ta (or la-e-ta) e-ba-ra, characterize the last melody of the classical series Ni 4591 + KL 12, but occur there in the order ^babbar-gim, etc , and ge-du-e ® Here began a melody whose motif is lost. ^ SBP 124, 5; 120, 7, etc ^ Var. SBH. 131, bi-tul-la ® Var. SBH 13 1, 53 has a rendering suited to the Semitic idiom, "'Exalted, thoii who hast put thy fingers in thine ears.’' STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS I7I 14. a-sap-ka man-nu it-ti-ku 1 5 . i-de il-la-iu a-ba ha-ra-e 16. dug-had-du-^u a-ba ba-ra-sub-bu 1 7. kur igi-nim-ta mu-un-iu mag-dm 18. ina ma-a-tu e-li-tu sum-ka si- ■yi 19. kur-igi-sig-ga-ta mu-un-iu mag- dm 20. ina ma-a-tu sap-li-tu sum-ka si-ri • 2 1 . an-na mag-men ki-a mag-men 22. ina sa-me-e si-ra-ta ina irsi- • • tim si-ra-ta 23. an-na mag-men mu-un-^u mag- dm 24. ina sami-e si-ra-ta sum-ka si- ri 25. mu-un-iu mag-dm \a-e dingir mag-dm 26. sum-ka si-rum at-tu i-lum si- • • rum 27. i(a-e dingir mag-dm dam-pi nin- mag-dm^ 28. ditto as-sat-ka be-lit ilani 29. dam-[{u ^a-]ru-ru^ SAL-\-KU ^mu-ul-lil- Id 30. [as-sat-ka '^^^a-ru-ru^] a-hat 31 ^mu-ul-lil-ld 15. From thy vision who escapes?^ 16. From thy stride who shall flee? 17. In the upper land thy name is famous. 19. In the lower land thy name is famous. 21. In heaven thou art mighty; in earth thou art mighty. 23. In heaven thou art mighty and thy name is famous. 25. Thy name is famous; thou art a mighty god. 27. Thou art a mighty god and thy consort is a mighty queen.^ 29. Thy consort is Arum, sister of Enlil. 30. 31 .of Enlil (About twenty-four lines broken away.) iCf SBP. 8 n. 2. 2 Cf. SBP. 276 Rev. I, ga-sa-an nu-um-til dam-iu ga-sa-an ab-da, “A queen there is not, thy consort as queen rules.” ^ Semitic version, “Thy consort is the goddess 'Mistress of the gods’.” ^ Aruru, title of Nintud, is a type of the mother goddess and usually kept distinct from all married types She and Enlil were originally sister and brother, like Innini and Tammuz. Enlil developed into a local bel of Nippur and his consort, originally his sister Aruru, was given the name Ninlil. In Meek, ii, i3 = BL. No. 88, 3+N0 34, 2 = Craig, RT. 19, 6, Aruru is a title of Ninlil and also sister of Enlil, where the ancient prehistoric relation survives as here ^ Indicated by “ditto.” 172 UNIVERSITY MUSEUM — BABYLONIAN SECTION I 12 Fragment of a Titular Litany This fragment, which consists of the lower half of a single column tablet, contains only interesting titles of various gods, followed by a refrain which began with ab. Liturgies of this kind recur frequently. For example, tablet five of a series edited in SBP. 130-175 began as follows: M-ab u-mu-un tug-e-en-ne ul-li-es sd-ab tug-mal bar tug-mal-da Idb-^be-en me-en-ne M-ab u-mu-un mu-un-tug-e-en-ne ul-li-es M-ab an-na Mg ‘‘asar-lu-dug mu-un. "The heart of the lord let us pacify with gladness. To pacify the heart, to pacify the soul let us go. We the heart of the lord will pacify with gladness. The heart of Anu, the heart of Marduk we will pacify.”^ Note that the prefix mu-un in line 4 indicates that we restore mu-un-tug-e-en-ne. This liturgy then continues for more than one hundred lines, with the same refrain, mu-un, etc., being repeated after a name and title of some god precisely as ab is repeated after names and titles of gods. The frag- ment is a partial variant of the fifth tablet of the series muten- nu-nunui gim, edited in SBP. 130-179. Obverse i is parallel to SBP. 156, 51 and the last line on the reverse is parallel to SBP. 162, 27. A considerable number of divine names in the fifth tablet of the above series do not appear here. This is due to the fact that the Nippur text is more than 1500 years older than the Neo-Babylonian redaction in the muten-nu series. Lines 4-13 of Zimmern, KuUlieder 8 IV are closely 1 The sign DU-\-DU, lag, lag {=^aldku) when followed by NE should probably be read lab-be. ® See for these restorations Babyloniaca 1 1 1 249 STEPHEN LANGDON— SUMERIAN LITURGICAL TEXTS 173 parallel to Rev. 6-13, but KL. 8 IV 10 does not appear here and the order of the divine names is slightly different. KL. II Rev. dll i=Obv. 2 and forms a close parallel for several lines. This text will prove to be of surpassing interest for its phonetic spellings of hitherto obscure ideograms and will settle also the meanings and connections of several divine names. Obverse 1. ga-sa-an i-ri-ga-al^ a-ma ku-ul- la-ha ah 2. en-a-nu-un^ dur-ur-ku^ imin ah 3. ma-su in-da-ag^ ra mu-u-ri-na^ ah 1. Oh queen of the ''great city/' mother of Kullab, a¥ 2. Enanun that harnesses the seven dogs, ah 3. Chieftain Indag, the urinu- spear, ah 1 Note 1 . 6 and Var AB-gal, SBP. 156, 51. 2 The rendering of this phrase offers difficulty due to the preceding lacuna which obscures the connection, ab at the end of these lines represents sorhe verbal phrase which began with ab in a preceding line It is no longer possible to restore this refrain 2 Var. of en-d-nun, a title common to Innini and Gula of Isin. The theological list of gods, CT. 25, 2, 33 places this title in the Gula section with her husband Pabilsag who below Rev. 5 becomes her son; thus Enanun (Gula) and Pabilsag are types of Innini and Tammuz Accord- ing to CT. 25, 2, 33 en-d-nun is um-mi ri-mi ^^^^Gula, ''Mother- womb, Gula,” a title empha- sizing the mother goddess as patroness of childbirth, see Tammui and Ishtar 60. Also en-d- nun ama gu-an-ni-si-ge refers to Gula in SBH 93, 8 = Myhrman, BP I 5 Rev. 7. In SBH. 86, 52 = 91, 21 en-d-nun is a title of Innini and ama gu-an-ni-si-ge is rendered, um-mi is-ta-[ra sarrat sa-su-u], "The mother Ishtar, queen of lamentation,” restored from K. 4349 8 in CT. 24, 21, a variant of CT. 25, 2, 33 K. 4349 recognizes both aspects of Enanun, i. e., istara sarrat sasu (= Innini as weeping mother) and ummi rimi sa ^^^^Gula, "Mother-womb, this is Gula” For ^en-d-nun ama gu-an-ni-si as title of Innini see also, Zimmern, KL. ii Rev. Ill I . gu-an-ni-si is perhaps, despite the Semitic translation above, to be regarded with Radau, be. 30, 14 as a variant of gii-d-nu-sd — gu-d-nu{n)-gi-a (by palatalization, see Sum. Gr. ^4o{b)) = karradat sa la immahhar, see SBP. 158, 58; 82, 52; 86, 28 and ku-a-nu-si, KL. II Rev. Ill 7. Hence En-i-nu{n) = En-d-nu-gt-a, "the queen (sic!) unopposable.” In this aspect she is identified with the queen of Hades, Allatu and Nergal lord of the lower world, see Radau, ibid , who adduces ^gu-a-nu-si — itatAiiatum, CT. 25, 4, 25 ^ My rendering depends upon the passage VAB IV 274 HI 14, sa sandati sibitii labbu, "[I star] who harnesses the seven lions ” 5 Var of ^^^Endagga, husband of Gula, CT 25, 2, 32 ( = K 4349 7) ® mu < gis as in mu-uri = urinu, M®, 82-5-22, 574, 8 For gis-uri, a spear with handle, see RA V 130. Uncertain. 174 UNIVERSITY MUSEUM BABYLONIAN SECTION 4. sa-ga ga-an-du-ur sa- mal fa-ri-ba \ab] 5. ga-sa-an mu-ga^ bu-lu-uk-ku^ li- ma mi-ri-iu ga-al-la-[bi ab] 6 . u-mu-un i-ri-ga-al gu-si-sa^ . . . . [ab] 7. ir-ra-ga-al gu-si-sa^ . . . .[ab] 8. ni-in-ni-^im-ma gu ma-nu-un .... [ab] 9. e-ii-na^ dnr-rn-si-gd} dur-ru sa- ri-ba[ab] 4. Potentate who the head [ab] 5 . Oh queen sovereign thy foot is placed, [ab] 6. Oh lord of the vast abode, the impetuous ox, [ab] 7. Great (G)irra, the impetuous ox, [ab] 8. [Lord] of whatsoever has a name, ox who is unopposed, [ab] 9. Ezina, that sprinkles libations, that libations, ab ^ ni-mi-ir = nimgir > ni-gir > li-gir = nagiru, potentate, susapinnu, bridegroom, see Sum. Gr. 231 and RA. 10, 72, 26 MIR-SI (li-gir) = susapinnu. The feminine nagiratu has not been found. 2 For gisgaU? ^bulug, literally, crab, and originally an astral title of Innini, has followed the analogy of usumgal, python, and obtained the meaning, potentate, ruler. This passage yields the earliest known occurrence of the word bulug which is earlier than the sign BULUG, see Tammu^ and Ishtar, 160. ^ Var of gu-si-sd, title of Nergal, SBP. 82, 43; alpu mustessiru. SBP. 158, 58 has gu-d- nu-sd=KL. II Rev. Ill 7 ku-a-nu-si = alpu la immahhar, SBP. 86, 28. See note on Enanun 1 . 3 These lines correspond to SBP. 158. 57 f. ^ Var SBP. 158, 61 umun nam-ma-ge=KL ii Rev. Ill 10, u-mu-un nig-nam-ma-ge = hH mimma sumsu; ni-in-ni-im-ma = nignamma, but the text omits umun. Our text also omits, after Irragal, his consort ^KA L-sdg-ga sil dagal-la edin-na = ardatu damkatu sa su-li-e [rap-si sa seri], “Pure maid that walks the wide street of inferno.” It also omits ^nin-sig-ge ^guskin- banda, SBP. 158, 60= KL. 1 1 III 9, a title of Nergal, or at any rate an under-world deity ^nin- stg = ^nin-sig, 1 1 R 59^ 28 is rendered bUu nabnit bunnane bel mim-[ma sumsu], CT 25, 49 Rev. 2, “Lord, creature of a bright form, lord of whatsoever has a name ” Obviously bH mimma sumsu translates the other title nin-nam-mu, II R. 59<3 2^ = umun-nam-ma-ge, etc. Another title of this same god is sun-kul-kul (so read for sun-mu-mu) II R. 59^7 2g = umun sm-kul-kul, SBP. 158, -sun-kul-kul, CT. 24, 23, 24= (mu) sen-kur-kur, KL. ii Rev. Ill 10. stn — hunnanu, cf CT. 24, 41, 79 and kul > kur is probably for gul, “sculptured,” hence “the sculptured form,” the statue-like figure. ^ e-ii-na is one of the pronunciations of the name of the grain goddess SE-TIR, ordinarily pronounced asnan; see 81-4-28, 9, e-ii-nu = ^SE-TIR, JRAS 1905, 829. In CT 24, 23, 12 [‘^SE-\TIR and <^e -li-nu-ii are distinguished, hence Ezinu and Asnan are different types of the grain goddess. This line is parallel to SBP 158, 64= KL. ii Rev III ii. durru siga is a variant of A-SUG, i. e, durusug in SBP. 159, 64 duru = A =ratbu, “watered,” Syl Berlin 3024 I 3 and dur = labdku, “pour out,” II R 48^ 30, hence duru, dur has probably the meanings, flow, pour, and libation, hence “She that sprinkles the libation (of meal or grain) ” The Var KL. ii Rev. Ill ii has the more common a^ag-sug, a title of Nidaba the grain goddess, CT. 24, 9, 35=23, 17 and the same title also applies to the fire-god Gibil, the of Enlil, Meek, No 24,4; CT 24,10,12; IV R 28*^12 probably means roasted cakes, here (ellitu) as in PSBA. 1909, 62, 15 and Myhrman, BP I 14, 49, and is connected with the root :(ag, roast, burn. Sum Gr 257; a^ag-sug, “He or she that sprinkles roasted grain.” STEPHEN LANGDON— SUMERIAN LITURGICAL TEXTS 175 10. u-mu-un ma-da su-du^ a-na\ab] 1 1 . U'-mu-un u-mu-un e-\ ah\ 12. u-mu-un mu-ii-da^ gu-ni..[ah] 10. Lord of the earth, light of heaven, ah 1 1 . Lord, healer, lord [of the seizing hand] 12. “Lord of the true tree,'' whose neck ah. Reverse 1 . e-ri-da^ gu i-nu [... .ah] 2. ga-sa-an ii-il-dih-ha me p. . . [ah] 3. ga-sa-an su-hu-ra^ ha-an-su-ur^- a-na ah 1. Oh virile lord, ox ah 2. Queen that gives life to the dying. . . . [ah] 3. Queen of the earth, heavenly table, ah ^ sudu, variant sub-be, SBP. 160, 5, is probably the same root as sud (3), Sum. Gr. 242. A root sugy from which sud, sud was derived {g > d), meaning light, was suggested, ibid. 24'^. See now su-ku = mas dhu, to shine, RA. 10, 79 III 10. The root sug, sug, be bright, pure, is probably the original of both sud, sudu, and sub, sub-be. 2 Var. d~iu; for Nergal as healer see Bollenrucher, Nergal, No. 2, 2. ^ umun muiida indicates primarily Ningiszida II R. 59, 36, but more frequently Tammuz. See Tammui and Ishtar j n. 2 and 1 18, and SBP. 160, 7. ^ e-ri-da, a variant of irre's, SBP. 160, 8 and a title of Ninsubur, is probably an augmented form of eri to beget, virib; hence, mistress, lord. As title of Gestinanna, see BL. 16, 9 f. ^ subura; subur, subur is the ordinary value of a sign confused with SAf^ in the name of the god Nin-subur, Gasan-subur = bel irsitim, a type of unmarried god related to Tammuz. For gasan-subur = T2immuz, see BL. 62, 6, and for the reading of the second sign see Hrozny in ZA. 19, 367. On subur see Sum. Gr. 242. In SBP. 160, 8 and ii Gasan-subur seems to be identified with the god of I sin and consort of Gula of I sin, but in all other passages this god is without consort and generally regarded as a herald of Anu sukkal Anim. But gasan ^Subur-ra refers to Innini in SBP. 26, i5 = BL. 72, ii, and gasan-subura in our passage clearly refers to Gula of Isin. We have here another one of those feminine titles of the ancient mother goddess applied without reference to gender to the youthful god of vegetation. Note that KA-DI is a title of both mother goddess and Tammuz, and ama-usumgal-anna has the same indiscriminate application, Tammui and Ishtar, p. 16. ® Literally, 'Table of heaven.” Ninmarki, a related type of mother goddess in Radau, Miscel. 3, 4, is called gis-bansur glr-gi-ne = passur = ubarti, 'Table for the fugitive handmaid.” [ubarru, fugitive. Sum. gir in AJSL. 28, 232, 16 and me-e gtr-men = u-ba-ra-ku, a fugitive am I, Meek, 87, 9 = SBP. 122, 33 = BL 94, 12. Hence u-ba-ru, foreign resident, contrasted with mar dli, native citizen, Shurpu Vlll 41. Note ubartu, the fern., rendered into Sum. by gir-gi-ne, where gi-ne = gin, ardatu, Var. e-ne, SBH. loi, 15] A Kassite king calls himself the passur nisi, "table of the people,” Radau, BE. 17 p. 47, 5. The figurative meaning of these passages is apparently "One who supplies food.” Our passage probably describes Gula as she that supplies food to mankind, a title entirely consonant with all the types of mother-goddesses. a-na I take to be the ordinary theological addition ana, anna, "heavenly,” see Tammui Ishtar, 29 n. i, 44, etc. UNIVERSITY MUSEUM — BABYLONIAN SECTION 4. ga-sa-an i-si-na ma-su-gi^ ki-ga ah 5 . du-mu-iu pa-bi-il-sa’-dg^ fu-ku-uP nam-mu-pp ah 6. gu-nu-raP di-im-gu-ul ka-na-dm- md ah 7. da-mu sa-gcd me-ir-si ni-mi-in- di ah 4. Queen of I sin, sovereign of the earth, ah 5. Thy son Pabilsag, the comforter of wisdom {love?), ah 6. Gunura, farkuP of the Land, ah 7. Pious Tammuz, who the floods causes to flow, ah ^ masugi = mds-sag = asaridu, SAL 1178, and probably identical with mds-sug = massu, leading-goat; hence, lord, chieftain. Shamash is mds-sag kur-hur-ra = dsarid matdta, “sovereign of the lands,'’ Meek, i, 21, and the same title of Shamash in Bah. Ill 78. Our passage refers to Gula as the earth-mother, the idea original with all the mother goddesses. ^ This phrase yields the true reading of the name PA-N E-SAG who in III R. 66c 14 occurs between Belit-seri ( = Gestinanna, sister of Tammuz) Gula and Gunura ( = Nina sister of Ningirsu). This list of eleven gods, 11 10-20, refers obviously to Innini and Tammuz or mother goddess and dying son under various types who were worshipped in the temple of Gula at Assur. Gula in this list reverts to her ancient unmarried character and is identical with Innini, more especially with Innini as a healer. Again K. 4338 V 41 places Pahilsag between Nintin- digga ( = Gula) and Damu (= Tammuz). An ancient Semitic poem, CT. XV 6-7 (see Dhorme in RA. VII 18 ff. and Holma, OLZ. 1912, 442) describes the brother of Innini, here called Pabilsag (col. VI 8), whom Enlil and Ninlil begat in wedlock, but who is seized away from Innini. In astrology the constellation Pabilsag designates the Archer, hence the Sumerians regarded him as a hunter. In Poebel, Creation II 17, P ahilhar sag \oxd of Larak, is probably his most ancient name, hence by origin a mountain god, type of Tammuz, who became a local haal of Larak with his consort and sister or mother Innini, who here becomes a married type under the name Gula-Enanun, see above note on obverse 2 Larak was a part of the great city I sin whose gods Nin-uras and Gula are married types of Tammuz and Innini See further, Radau, BE 30 p 14 w. 5 Our line is a variant of SB P 160, 12 = Zim. KL. 8 IV 4 and ii Rev. Ill 22. ^ KU = tukultu has probably the value tukul. Compare the sign name of KU, tukullum, Syl A. I 25 and Syl. C. 265. tukul is then a Semitic loan word. nam-mu{u = nardmu{?) probably not remu, mercy. In any case the idea of love suits the character of Tammuz mu-lu-mu-^u = ra‘imtu, “[I star] the loving," or “the merciful" (?), in SBH 106, 53, leaves us in doubt concerning the root, rdmu or remu. If this interpretation be correct nam-mu-^u contains the root lu with abstract prefix gis > mu's > mu and the abstract prefix nam mulu mu-^u really means hel (or hel.it) muduti, “He of wisdom," and the rendering ra'imtu “she that loves" is secondary For gis-iu = mudutu, wisdom, cf. gal-mu-^u, “Mighty in wisdom," Gud Cyl. A. 12, 20. Another gis-iu = \2ih\&X, scroll, in colophons, see Del. H W. 193& and Harp Lett. 185, ii and 14 ^gunura is title of both Nina and Gula as patroness of healing Both in CT. 17, 33 Rev. 34 and SBP. 160, 13 she occurs with Damu, i. e , Tammuz as healer See BL. 136. ® Var. KL. 8 IV 5, gis-md-mug. ^ Var. 'sdg-ga = damku, SBP. 160, 14; KL. 8 IV 6. STEPHEN LANGDON SUMERIAN LITURGICAL TEXTS 177 8. u-mu-un ^Immer am i-di-en^ ab^ 9. u-mu-un si^ ka-na-dm-md si kur-kur-ra? 10. su-ud du-mu nu-un e-se-en-di-li^ a^ag-[ga ab] 1 1 . e-ii-ra na-dm-in-ge se-i-ti na-dm- dib-dib-bi^ 12. su-mu-un-ga-an^ lig-gdV igi-in- ba-ar u si-im-dib-a ab 8. Lord, god of the storms, bull of terror, ab 9. Lord of the life of Sumer, of the life of the lands. . . . 10. Sud, daughter of the prince, radiant esendili, ab 1 1 . 12. Gira, the god who gives heed to the cattle, who causes them to have grass, ab ^ Var. nt-te~na, SBP. 160, 15. Note the variant m-a-an-na, KL. 8 IV 7 and m-du-an-nUi 1 1 Rev III 29. ^ The text has ta, which I have corrected, but see KL. 8 IV S ^.ta at end of the lines, depending on some other motif. ^ si = :(i = napistu. Cf KL 8 IV 8; ii Rev. Ill 31; SBP. 160, 17. ^ KL. 8 IV 9, ^su-kur-rru dumu nun-a es-sid-dil aiag-ga-ta. SBP. 160, 18, ^su-ud-dm ama i-sdh-ba SBP 26, 7=BL. 72, 3, ^su-kur-ru dumu-nun-abiu-ge. Hence su-ud and su-ud-dm are titles of ^suruppak, the goddess of Shuruppak, a form of Gula, called mar at ruM ^^5?, “daughter of the prince of the sea." This goddess is clearly a form of Gula (see SBP. 161 n. 12) and V j Suruppak like Larak was probably a part of the great city Isin, modern Fara. But ^suruppak is given as a title of Ninlil in the great list, CT. 24, 5, 9 = 22, 109, where she is also called ^su-ud. Here we have a tendency to identify the mother goddess of Shuruppak with the married deity Ninlil of Nippur As to the goddess Sudj Sudam, note that SBH 134, 36 = SBP. 160, 18 renders ^su-ud-dm by “ditto," and dumu nun-a by [ma-rat ru-hi-]e, “daughter of the prince," i. e., daughter of Ea The noun sud probably means “light," see above, note on Obv. 10 and su- da-dm, a title of Aja, goddess of sunlight, and originally a type of the mother goddess Innini, later associated with Shamash of Agade, see Tammui and Ishtar 96 f. su-ud-da-dm = nur sam^, a title of Innini as Venus, SBH 98, i. ^su-ud-dm clearly refers to Aja mar at rube, in SBP. 158, i=SBH 134 II 4 f Note also that Shamash and Aja come under the Ea pantheon, SBP. 159 n. 12 Hence the goddess of Shuruppak was a type of mother goddess especially connected with sunlight, esendili probably denotes a similar idea. ^Var. KL 8 IV 13 <^KA-DI nam-en-me LI-SAR-te-me na~dm-dib-dib-ba-{ba sic!)-if<3. Thus we have at last the reading of the ophidian god KA-DI of Dir, i-sir = e-^i-ir . str — iir, is probably the root sir, “be long," hence serpent, rendered by in Semitic. The Sumerian and Semitic words are not philogically connected. For KA-DI as a serpent god see Tammui and Ishtar, p. 16 and 1 19 ff. The line corresponds to SBP. 162, 24. ®A variant of sumugan < sumukan — ^^'^^Girra, god of the cattle and son of Shamash, CT. 24, 32, 1 12; ASKT. 105 Rev. 10 ^Gira dumu ^Babbar sab nig-nam-ma-ge, “Gira son of Shamash, shepherd of whatsoever exists." sumu-gan contains the root gan = aladu, “to beget," and is connected with sa-gan { — mu‘allidu) also a title of Gira, BM 38177 and sakkan ( < sa-gan) a dialectic variant, 81-8-30, 25 Rev 8. See also Thureau-Dangin, RA. ii, 104 ^ Since Gira is the god of cattle, lig-gdl should be rendered by bulu, cattle, a passage which tends to show that II R. 24, 23 has no sign broken away before iig-gdl = asu (bulum), domestic animals Also Delaporte, Catalogue No. 298, has a similar title of Gira, {ig-gdl sdr-sdr-bi, he who makes fat the cattle [For sdr = dussu, see Syl. C 75 and IV R. 20, 26.] This line corresponds to KL. 8 IV 12, ^gir mas-ansu igi-bar [u] na-dm-ma-tuk-tuk ta. 178 UNIVERSITY MUSEUM — BABYLONIAN SECTION 13. [en-gi]-im~du ab-si-im~ma} e-pa- 13. Engidu/ who causes the canals ri^ gi-ir^ [se-gu-]nu ma-a^ ah and water courses to lave the corn; who causes the gunu- grain to thrive. 7184 Liturgy of the Cult of Ishme-Dagan This single column liturgical text of sixty-five lines belongs to the corpus of ritualistic hymns and prayers written for the cult of the deified Ishme-Dagan, fourth king of the dynasty of Isin, who enjoyed an unusually long reign of twenty years. Two other well-preserved liturgies of his cult have been found, Ni. 4563 published in this volume and one in the Berlin col- lection, published by Zimmern in his KuUlieder No. 200. The latter text, like Ni. 7184, is a single column tablet, but contains only the twelfth strophe or melody of a long liturgy. In our text and in KL. 200 the king is said to be the son of Enlil, but in Ni. 4563 the god Dagan is his father. The present hymn clearly originated in the temple schools of Lagash, since that city and its temples figure chiefly in the local references. This explains also why the mother goddess Bau, divine patroness of Lagash, is praised as the divinity ^ absim > absin > absenu, ''ear of corn 2 So also ^en-gi-du, KL. 8 IV 1 1, but SBP. 162, 27, ^en-ki-im-du. For the rise of a phonetic nasal, cf. saglientar = saglitar=pdkidu. This deity is the well-known ^^^Enkidu, related to Gira,' patron of cattle. A description of him is given in the first book of the Epic of Gilgamish, Col. II 35-41 and in K. 10164, (2 A. 25, 380) where he is called lugal-e-pd ra-ab[? ], and cf, CT. 24, 28, 58 where both titles follow Tasmetum, hence related to the Nebo group. Since the theologians regard him as specially connected with canals the name probably means bUu sa irsitam udahhadu, "lord that makes the earth fruitful.” ^ SBP. 162, 27 umun-e-pd-a-ra. ra, ri are employed here for the conjunction and ^ gir = tebu, salu, see Sum. Gr. 217 {gir 7). Note Var. KL 8 IV 1 1, ki-ab-sim-a e I't-ri, where pa, pd, is omitted. For pr = “to wash, lave,” cf. gi-ir, Var. of slr = takdnu, "wash,” SBH. 12 r, II. sag-sir-sir (or sar-sar), glossed kar-kar{!) =rummuku, RA. 10, 77, 37. Voc. Berlin 2559 I 39 gives gigri{ < gir-glr) = tabu. la-al on the edge is unintelligible ^ Var. KL. 8 IV ii md-a. STEPHEN LANGDON SUMERIAN LITURGICAL TEXTS 179 who cares for the deified ruler. The tablet was found at Nippur, a fact which reveals once more the practice of borrowing well-known and popular choral compositions from the various cults. Although the statue or image of the worshipped king is not mentioned, as in the case of a similar hymn to Idin-Dagan,^ nevertheless lines 26-7 of the reverse make evident the situation. Our hymn was sung by the choir in the presence of a statue of Ishme-Dagan in a chapel at Lagash and later at Nippur. Obverse 1. ninnt-ila 2. Ugir{?Y %a-u gu-gal nin ur-sag 3. dingir sumugan me-mag-a su-du .... il 4 u- -gal-lu 4. su-un-su-na sal-iid nin-gal ^[^]sag-ta-de-aga 5. dumu-an-na tur KA-pad-de bur. . . .su-ni-si 6 . nin-a-iu-gal sag-gig-ga lu 4 i-li lit it-iud 7. su-gal gestinkas-ese KU^kalama lU’~Cl 8. sag-lal-tuk silam-sud kalam-ma nin-gar 1 . Lady that beareth awe 2. Princess Ban, the peeress, lady the heroic 3. She that keepeth the great decrees of Sumugan, the far- famed bearer of 4. The vigorous, the faithful woman, the illustrious lady, goddess NIN (?)-sagtadeaga. 5. Celestial daughter, she that choseth the offspring of the sheepfolds, she whose hand filleth the bowl, 6 i Great queenly healer of the dark-headed people, she that gave life to man, she that created man. 7. She that apportions wine, beer and barley-meal (?) unto the Land 8. She that possesseth a solicitous heart, compassionate cow of the Land, lady who 1 Published by Radau, Miscel. No. 2; see Sum. Gr., p. 196. 2 Perhaps seVsig of TUN confused with sessig of UR. 2 Perhaps TUD or NIN. This title of Bau is unknown to me. 4 For lid? i8o UNIVERSITY MUSEUM — BABYLONIAN SECTION 9. ^en-lil lugal kur-kur-ra-[ge] 10. ^nU'-nam-nir en nam-tar-ri 11. es nibru-(ki) dur-an-ki-a enim- gal-bi be-in-[ dug ] 12. e-kur lagin-na mi-ni-im-mag-en igi la. . 13. sa-ku-kalig-ga ^nu-nam-nir-ra- [ge me-en] 14. an-gub-ba^ e-kur-ra ka-pad -sum- mu gu 15. ^en-lil-ld e-am a-mag-d-ni me-en a-gub-ba-ni^ [me-en] 16. su-na sita-ba ki-lal a-{u- us 1 7. ^nu-nam-nir nun kur-kur-ra-ge 18. nam-sag-tu-mag^ an-ki su-iu im- mi-in-ta-sum 19. mu-un-ila-en nam-nin es numun- i-ia-ra mu-ra-an-sum 20. a-a ugu^-iu an dingir-mag-e mu- mu ME-ZID^ mi-ri-in-mu 21. ur-sag ^en-lil-ld ^nin-gir-su git- lam su-ma-ra-an-sum 9. Enlil king of the lands, 10. Nunamnir, lord that decrees fate, 11. In the house of Nippur, band of heaven and earth their great words [spoke.] 12. In brilliant Ekur they made thee far famed, that eyes cannot [support thee].'^ 13. The mighty net- weapon of Nu- namnir, [thou art]. 14. Sentinel of Ekur, that givest bread to eat, that [thou art]. 15. Of Enlil in the tempk his right^ hand thou art; his left hand thou art. 16. His shining weapon is suspended at thy side. 17. Nunamnir prince of the lands. 18. Mighty dignity in heaven and earth he gave into thy hand. 19. He exalteth thee; lordship unto the house of thy seed he hath bestowed for thee. 20. Thy paternal father, Anu the far-famed god, hath clothed thee with the robe of a sage. 21. The champion of Enlil, Nin- girsu, hath caused to be given unto thee a wife. ^ Addressed to the king Ishme-Dagan. ^ an-gub-ha = ina same kaiamdnu, originally said of the stars which stand as sentinels, CT. 33, I, 23. Then as sentinel, guard, CT 24, 24, 67; 25, 6, 15; BL. 195, 33. For the Semitic rendering see IV R 28^ 7 2 Literally "mighty ^ See Sum. Gr 218, gub 2. ^Cf. BL. 143. ® Cf. Clay, Miscel. 53, 118 title probably muktn par si, a kind of councillor, CT. 32, 19, 15 f ; 34, 9 and 15; and ibid Col 1 1 20. STEPHEN LANGDON — -SUMERIAN LITURGICAL TEXTS l8l 22. e-ninnu uru-a^ag es numun-i sag. . . .mu-ri-PA-\-KAB-\-DU 23. lagas-{ki) gir-su-{ki) dim-gal- kalam-ma-ka 24. e-malga-sud^ kidur-kenag-ia 25. sil-sir-siA e nam-nin-a-ka bara- mag-iu mi-ni-ri 26. kidur-mag-iu daP-an-ki lagas- {ki)-a imAi-su-su-e-ne-e¥ 27. nin lag-dib^ bar-ni su-nu 4 eg-gd 28. dumu an-na nin-gal nig-nam-iu 29. sul me-gim-sdg^ nun ^is-me- ^da- gan dumu ^en 4 il 4 d-ge 30. ki-el ama %a-u igi-iid mu-si-bar nam-dug mu-ni-tar ud-ti-la e-a- V / su 22. And Eninnu in the holy city he presented .... unto thee as the abode of (thy) seed. 23. In Lagash and Gir-su metropolis of the Land, 24. The house of wisdom, thy be- loved abode, 25. Silsirsir,^ temple of lordship, thy magnificent hall, he founded. 26. Thy magnificent dwelling place, band of heaven and earth, in Lagash they have placed. 27. The queen that holds universal power, whose side is unattain- able. 28. Celestial daughter, great queen that knoweth anything what- soever, 29. The mighty one, healer of the limbs of the prince, Ishme- Dagan son of Lnlil, 30. The maiden, mother Bau, has looked with faithful eyes upon thee, good things decreed in order that life of days may go forth forever. 1 See also Ni 4566, 4 in this volume 2 In Gudea, St E 6, 16 e-sil-sir-sir, temple of Bau in Lagash. See SAK. Index, p 268, and RA 10, 102, n i A Berlin vocabulary renders sil-sir-str by ussuru, sunnuku, unnuku, sukdtu, alley, narrow street. Hence a long narrow chapel of Bau in the temple Eninnu ^ dar here in the sense of band, for the first time; in any case connected with tar in tarkullu, (See Sum. Gr. 208 dur 2.) ^ A double plural es probably indicates the past tense here ^Literal’y, '"holds the boundary,” then to possess, encompass nam-sul~la lag-dih-ha, possessing heroic strength, Kkxyku, Miscel 5, i; see also BE 29, ijll 20 and iVend; KL. 199, i; 200, 4. ® Semitic mudammikat hindti, she that makes the limbs healthy, a title which harmonizes with Bau, goddess of healing See also Genouillac, Drehem, AO. 5501 Rev I end. But the title is also employed for Shala, the western goddess, CT. 25, 20, 23 The variant me-dim-sd, is employed for Shala, II R 57^2 36; RA. 13, ii and KL 24 II 4. UNIVERSITY MUSEUM — BABYLONIAN SECTION 182 3 1 . sa- sud- da- dw} 32. ama %a-u nun ^is-me- ^da-gan dumu ^ en-lil-ld-ra nam-til ud-sud-du sum-mu- dam 31 . It is a long sa[bar]. 32. The mother Bau unto the prince Ishme-Dagan son of Enlil life unto distant days hath given. 33. gis-gi-gdP sa-sud-[da-kam ] 33. This is the interlude for the long sa[bar]. Reverse j. [ki] nam-til-la e ^ en-lil-ld-su 2. [ ] UD-LU ka-gar-sdg-ga gab-na im-mi-tab 3. ab{?) ^is-me-^da-gan la-e im-me- ni-tud 4. lugal-men nam-til-la-da im-da-e- gub 5. kur-gal ^en-lil-ra X^-ki-mu-ne- gdl 6. a-a ^mu-ul-lil u-mu-un-gal kur- kur-ra 7. ^is-me-^da-gan-na na-dm be-ib-tar mu-: . . ib- . . . e-ne-ir mu- ne-dug 8 . ^en-lil lugal kur-kur-ra-ge igi-iid- til-la sag-ki Idg-ga-ni mu-un- si-in-bar 9. ^is-me- da-gan-na nam-mu-ni-ib- tar-ri 10. ^^^gu-ia me-ur-ur aga li-ud- sud-du-a had-kal-kalag gi-ni us-as-a Idg-e I. In the place of life, temple of Enlil, 2 good thoughts in his breast multiplied. 3. Thee oh father(?) Ishme-Dagan he created. 4. A king thou art and with life thou hast been firmly fixed. 5. Unto^ the great mountain Enlil 6. Father Enlil great lord of the lands 7. For Ishme-Dagan decreed the fate, for him he ordered. 8. Enlil king of the lands cast the faithful eyes of life of his bright face upon him. 9. For Ishme-Dagan he decreed fate. 10. A throne that proclaimeth laws, a crown that prolongeth the breath of life, a precious scepter that conducteth the faithful in unison, 1 A liturgical rubric found as yet only in liturgies to deified kings. The full form is sa-har- sud-da-dm, KL. 199 I 29; cf. bar-sud-da-dm, Radau, BE 29, i 1 5. The rubric occurs also in KL. 199 II 34 and BE. 29, i III 22. 2 See above, p. 141, n i. ^ MA-GUNU, SAL 2767. ^ Perhaps ra is here the demonstrative pronoun, in which case Enlil is the subject. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 183 1 1 . nun ^is-me-^da-gan nam-e-es ge- tar 12. td idigna id limhir-e gen-gdl a-dug{?)-ga gu-mu-ra-ab-tum gu-bi ga-ra-sug-e 13. gu-bi kas-u-bi-e gu-mu-ra-an-md stl ga-ra-ab-lal 14. garak ^^^sar-ba Idl-e gu-e ki-gu- mu-ra-ni-ib-us 15. a-kar lid-bi^ se-gu-nu^ ga-ra-ab- md gur-bi ga-ra-dub-dub 16. tur ga-ra-du-du^ amas ga-ra- dagal-dagal 17. nam-lugal-la mu gu-mu-ni-mag 18. nam-nun-na sag-an-su ge-ni-ila 19. sig igi-nim kur-iag-til-la-bi gu-un gu-mu-ra-ab-ila 20. buranun^ ud-gim idigna ge-ni- in-e 21. nindaba-iu e-kur-iagin-na mus nam-ba-an-tum-mu 22. ^en-lil-li nam-su mu-ni-in-tar^ 23. lugal-la e-kur-ta sibir^-mag mu- na-sum 1 1 . Be decreed unto the prince Ishme-Dagan for his destiny. 12. May the Tigris and the Eu- phrates bring thee abundance , and their banks be full for thee. 13. May their banks produce for thee drink and food, and bring thee gladness. 14. In the cellars of the gardens may the honey reach the edges. 15. May the field produce for thee gunu-gvddn unfailingly and may the granaries be heaped for thee. 16. May the stalls be filled with increase for thee and the sheepfolds be spacious for thee. 17. May he make famous the im- perial power. 18. May he exalt higher than heaven the rights of princes. 19. May the lower land and the upper land even unto the borders of the earth bring tribute unto thee. 20. May the Euphrates like the sunshine go up unto the Tigris. 21. Not shall the serpent seize thy sacrificial cakes in holy Ekur.^ 22. Enlil decreed this for his fate. 23. Unto the king in Ekur a mighty scepter he gave. ^ See Sum. Gr. §72 2 See OLZ. 1912, 447; Jastrow, Religion II 713. The gunu grain has not been identified. ^ See du (10) in Sum. Gr., p. 21 1 and dU-du= ^uma^^uhu, rich, RA. 10, 75, 8. ^ Note the unusual method of writing buranun. ^ We have here an additional reference to the serpent adversary, which occurs also in another liturgy to Ishme-Dagan, Ni 4563. See above, p. 158, n. 4. ® Cf. above, 1 . 1 1. Cf. ZiMMERN, KL. 199 II 22. UNIVERSITY MUSEUM — BABYLONIAN SECTION 184 24. nir mu-un-gal enim ^en-lil-ld-ta gab-su-gar nu-mu-un-tuk 25. gtr-il-il-la im-guh-guh-hi 26. ddg-gal-mag ki-dur nam-lugal- la-ka im-ma-da-an-tur-iur 27. bar a a^ag lagin-na dur-be-in- gar^ e-gal mu-un-[ ] 28. sal-:(id dumu-an-na ^en-lil enim- ma-[ni-ta] bara-a^ag iagin-{na dur-u-be-in-gar\ 29. ki-el ama ^ba-u dumu-an-na ^en-lil bara-aiag [{agin-na ]ab-bi 30. ^is-me-^da-gan dumu ^en-lil-[ld]- ra nam-til ud-sud-du sag-[e-es PA]-KAB-DU-a-ni-ib 3 1 . uru en-bi-im[ ]%a-u- kam 24. He became majestic and by the command of Enlil no rival he had. 25. He is given exalted station, he is adored. 26. Into the vast dwelling, the far- famed habitation of royalty he was made to enter. 27. In the chapel of gold and lapis lazuli he takes his seat. The palace 28. Oh faithful woman, celestial daughter, by the command of Enlil in the chapel of gold and lapis lazuli [cause him to sit]. 29. Oh maiden mother Bau, celes- tial daughter, Enlil in the chapel of gold and lapis lazuli 30. Unto Ishme-Dagan son of Enlil life unto far away days grant as a gift. 3 1 . Of the city he is its lord and he is the of Bau. 32. en es-bar galam dingir-ri-[e-n]e 32. Oh lord' by the profound wis- sig-nim-ma uru-sub-bi dom of the gods shepherd the cities in the south and north. 475 A Liturgy to Innini, the Mother Goddess The fragment Ni. 475 contains only the first melody of a long liturgy to Innini. Its title egulla kihi mena gi-gi-mu does not occur in the Assyrian catalogues, nor has it been found in any previously published text. Lines 13-19 are identical 1 For the verb dur-gar see Meek No 83 rev 4 For the noun dur-gar see RA. 12, 82, 41. STEPHEN LANGDON— SUMERIAN LITURGICAL TEXTS 1 85 with K. 41 Obv. II 3-15, also an Innini liturgy.^ But the melody has the greatest similarity to No. 31 of Reisner's Sumerisch-Babylonische Hymnes, of which it forms an almost complete duplicate. Apart from the contents the text is unusu- ally interesting, since it has a rubric in Sumerian at the top of the tablet and a Semitic rubric at the end of the first melody where an interlude of one line occurs between the first and second melodies. kus-sa an-ga-dm an-ga-dm Oh sigh indeed; indeed sigh. kus-u 1. e-gul-la ki-hi 2. nu-gig-an-na 3. kur-sun-sun 4. e ma-mu-da 5 . uru ma-mu-da 6. e tur-amas-gim me-na^ gt-gt-mu dingir ga-sa-an an-na[mu] ga-sa-an e-an-na [mu] ma-du-a[mu] ma-du-a[mu] lu-lu-a mu^ 7. e-ii-gim amas-gim lu-a mu 8. bur-gul-e bur ba-an-gul-la mu 1. As for the temple destroyed how long until it be restored to its place? 2. Heavenly virgin, divine queen of heaven, as for, etc. 3. She that shatters the mountains, queen of E-anna, as for, etc. 4. The temple which had been built like a dream, how long, etc.? 5. The city which had been built like a dream,^ how long, etc.? 6. The temple which was made wealthy like a stall and a sheepfold, how long, etc.? 7. Which like the flocks and sheep- folds was made wealthy, how long, etc.? 8. Which the engraver carved as a vase, how long, etc.? ^ Published in PSBA 1895, pi. I, II. 2 See Sum Gr , p 177. 3 Cf. SBH 60, 21 ^ Cf . ibid , Obv 7 lu-lu < lum-lum — dussu; cf. also IV R. 12 R. 33; ga 61, and e-i'i lu-a = $eni dussdti, Sm. 526, 9 UNIVERSITY MUSEUM — BABYLONIAN SECTION 1 86 9. lagtn^-dim-e lagin^ ba-an- dim-ma? mu 10. kd-bi-ta ki u-di mu^ 11. ki-su-me-DU^ na-dm-mulu mu 12. ma-dm-ma-ra^ kur-kur-ra mu 1 3 . ni-du-dm kur in-ga-du-dm 14. ba-gul-gul kur ba-da-gul-gul 15. dam-sdg-ga kur-ri ba-da-ab- go’ 16. dumul-sdg-ga kur-ri ba-da-ab- ga^ 1 7. ad^-gal-bi su-nu-du-du 18. me-gal-bi e dm -gt 19. me-bi al-ur-ur ub ba-ra-an-gub 20. billudu-bi ag-ba-da-an-kur^^ bal- bi^^ ba-kur-kur 21. e-ii-da bal-bi bal-kur-ra^^ su-bal- aga-a-bi^^ 9. Which the jeweler worked like a stone. 10. In whose gate is the place of admiration, how long, etc.? 1 1 . The assembling place of the people, how long, etc.? 12. The house of convocation of the lands, how long, etc.? 13. It hastened, unto the foreign land, yea hastened.® 14. It perished, yea unto the foreign land perished.® 15. The good wife unto the foreign land was taken. 16. The good child unto the foreign land was taken. 17. Its great festivals are not exe- cuted. 18. Its great rituals in the temple are withheld. 19. Its decrees which guide are placed in disuse. 20. Its rites are annulled, its store is diverted. 21. Of the faithful temple, its store the plunderer has decimated. ^ Var. 2 Var. ma-ma. 3 The Semitic version in SBH. 60 Obv. 16 completely misunderstood the Sumerian; mu indicates that the second part of 1. i is to be repeated. ^Var. e-iid ki-su-SU{?). Reisner’s copy is probably incorrect. ^ Var. e nigin-mar-ra = bitu sa kit-ru According to our text Br. 9251 has also the reading ma-am. ®The Semitic version in SBH. 60 Rev. 3 is hardly correct; also K 41 Obv. II 4 has the same error. Var. K. 41 II 7 kur-ri ba-da-ab-gam = nakri istalal. ^ L. 16 omitted on K. 41. ® Text AD clearly. Var. eien{?) =isin-{nu] is better. i°The Semitic rendering in SBH. 60 Rev. 17 is illegible. Note the gunu of BAL; also in 1 21. The Semitic translation is probably sap-ku. Var. ba-da-kur-ri = ^ap-[ . . .], sic! Var. su-bal ba-ab-si-in-aga. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 187 22. e-ltd-a mu-gi-ga nam-me-a lil-ld- 22. In the faithful temple darkness dm ha-ni-in-gur is and lo! it is turned over to the wind. 23. ka-lu-su-nu i-za-ma-ru 23. Their psalmists shall sing. A Psalm to a Mythical Musical Instrument, the Trumpet(?) of Enlil, Ni. 13877 Ni. 13877, a large double column tablet, contains about 120 lines concerning a subject of fascinating interest, a legend of a musical instrument employed by Enlil, father of humanity, to decree fate, to sound the call of battle,^ to terrify the foe and pronounce their destruction, to utter sweet music in the temple of Enlil at Nippur by day and by night. This musical instru- ment is mentioned under a longer name, al-gar in Gudea, Cyl. B 10, II, where it is placed in the “harem” of the temple Eninnu at Lagash, the mythical bridal chamber of Ningirsu and Bau. The TTeYeT^^FM?* i o of our text mentions the reed M AL-GAR of Ninlil. One is led to infer that this legendary instrument of Enlil was one of the sacred symbols that belonged to the bridal chamber of Ekur, and that the legend was inherited by the cult of Ningirsu, son of Enlil, at Lagash. In a hymn to Idin-Dagan and the mother goddess Innini, celebrating the mythical marriage of that deified king with the goddess, the singer proclaims that, “With the instru- ment, wailing voice of the storm , yea with the instru- ment al-gar whose sound is sweet, I will speak unto thee.” But this instrument is nowhere else mentioned in cuneiform literature as one that was actually employed by humans in their ^ See the Rev. Col. I end ki-me, in the place of battle. 1 88 UNIVERSITY MUSEUM BABYLONIAN SECTION music and we may retain the statement concerning its purely mythical character. The edge of the tablet carries a short colophon scratched upon the clay after the text had been com- pleted and probably served as a library index. It reads ku-su-u al-kam, “It is a psalm of meditation concerning the trumpet(?).” The Nippur collection contains this long text on a series of smaller tablets of which the author published one in the Constantinople Collection, Cstple. Ni. 616 in Historical and Religious Texts, No. 10.^ That tablet carries lines Obv. 1 19- II 14 of our text, hence it must be the second tablet of the redaction to which it belongs. A small fragment from a dupli- cate will be found on the last plate of this volume, Ni. 1021 5. Col. I I . [ ]nig-du-e pa na-an-ga mi- I . . . . .decrees(?) with glory truly in- e he exalted. 2 . [ ]nam-iar-ra-na su-nu-bal- 2 . whose injunction is not e-ne changed. 3- [ ]mu-un-ba- ab- ta- e-de 3- he caused to go forth. 4- an[ ]du-ne sag na-an-ga 4- In heaven. . .as a gift truly he ma{?)-an- stg gave. 5- ki[ ]-ne sag na-an-ga ma- 5- In earth as a gift truly he an-sig gave. 6 . « • • DU a sag- sar- 6 . To sar^-de 7- • • • SA L+ME^ u-nam- 7- the priestess sus- mi-in-lal pended(?). 8 . gis- ■al-e mu-un-gar babbar ib-e 8 . The instrument AL he caused to be instituted; the sun arose. 9 . el-kar mu-un-du nam-al-tar-ri 9 . The fixed tax he made; fate he decreed. 1 I misunderstood this text in my edition, pp 3 i f 2 Gf. sag-sar-sar = rummuku, RA 10, 77, 37. ^ Semitic nadUu, v. Landsberger, ZDMG 69, 506. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 189 10. gis-al-e il-e-da si-ba-ab-sd-e 1 1 . al-a-ni lag-sal ba-an- dug 12. aUa-ni[ ]gi-ga sag-bi nd lagin 13. gis-al e-a-ni aiag-e[ ]ga-dm 14. gis-al-la-ni[ ]-ba engar- :(agin-kand- 15. gu-bi^ gud-si-ds bad-gal ed-de- dam 16. en-e al mu-un-sid nam-mi[ ] 17. ki-in-gtn a^ag [ ] 18. sag nam-lu-gdl u-sub[ ] 19. ^en-lil-su kalam-ma-ni ki-mu-un- U-in-[kin-kin?] 20. sag-gig-ga-ni^-su igi-iid nam-mi in-bar 2 1 . ^a-nun-na mu-un-na-ldg-ldg-gi- V es 22. su-ba^ ka-ba mu- un- ni- gal 23. ^en-lil-a-ra ma-a mu-ni-in-itd- e-ne 24. kalam sag-gig-ga al mu-un-da- bi^-ne 10. He gave directions for carrying the instrument AL. 11. Enlil sang the praise of his instrument the AL. 12. His AL ..whose head is of lazuli. 13. The instrument AL in his temple, the pure, was 14. His instrument the AL whose was like the.... of a healthy farmer, 15. Its voice like that of a horned bull over the great wall arose. 16. The lord on the AL recited in numbers(?) fate he * • • • « 17. Sumer 18. The face of mankind with brightness [he caused to shine]. 19. Unto Enlil his land [gave heed]. 20. Upon his dark-headed people he cast a kindly gaze. 2 1 . The Anunnaki hastened thither. 22. Their hands, their mouths, he opened(?) 23. Unto Enlil adoration they of- fered in fidelity. 24. Unto the land of the dark- headed people destiny they uttered.® 1 Cf. Textes El-Sem , Vol. 14, p. 125. For ^agin = ellu, clean, brilliant, applied to persons, see SBP. 158, 53; CT. 17, 4 II 8. 2 Note the distinction between the use of hi and ni in II. 14 f : ni refers to Enlil, a person, and hi to a thing, i. e., the instrument. See Sum. Gr. §159 ^ Here begins line one of Cst. 616. 4 Var. hi. ® Var. ah-hi. ^ al-hi, “to speak on the instrument AL,” is employed as a synonym of nam-tar in SAK. 220 f , 1 1 13 = e, 1 1 13. 190 UNIVERSITY MUSEUM — BABYLONIAN SECTION 25 - SAL-\-i^U en u-tud-de- en 26. lugal u-tud-de- en 27. ^nin-men-na-ge^ tud-tud al-md- md 00 [mds]-sag{?)an-ki-a en^ nu-nam- nir-ri^ 29. sag-ii sag-kalag- dm 30. mu-ne-ib- sd-sd 25. “By the sister^ of the lord ye were created. 26. By the king ye were created. 27. Ninmenna fulfilled the creating. 28. The leading goat in heaven and earth, lord Nunamnir, 29. He who is impetuous, the heroic, 30. gave unto them a name. Obverse 2 1. sag-bi gu-nu{?)- dm 2. mu- un- (ne)- e- de- a 3. dingir-ri-e-ne-ra PAD-iid mu- un-dub-hP 4. ^en-ki-ge al-a-ni ^ag-sal-ba-an- dug 5. ki-el ^nidaba es-bar-ra ba-an-du 6. al^-mul aV-aiab-ba su-mu-ni-gdl 7. e-kur (e) ^en-lil-ld gis-al-e gar-ra- dm 8. ud-de [gi^ al-du-e gig al-mu-mu 9. nippur-ki ki-gar-ra-ta tum-ma- al-(ki)-a 1. Their chief, whom like 2. He shall have raised up for them, 3. Unto the gods shall offer meal cakes.'' 4. Enki sang the praise of his instrument, the AL. 5. The maiden Nidaba rendered advice. 6. The star-like AL, the holy AL she took in her hand. 7. In Ekur, temple of Enlil the instrument AL was placed. 8. By day the AL shall utter speech, by night the AL shall give forth song. 9. In Nippur the well builded, in Tummal, ^ i. e., Aruru, or Nintud, see PBS X, pt. i, p. 17, n. 3. 2 Var. Damgalnunna, wife of Enki. Ninmenna is one of the titles of Nintud the mother goddess, CT. 24, 12, 18 = 25,83; ZA. IV 245, II; IV R. i^a 15. We have here evidence to trace the origin of the wife of Enki to the same unmarried mother goddess from whose character all the great married goddesses were developed. ^ Var. inserts dingir. ^ Var. e. ® Var. da-hi. The phrase occurs frequently in pre-Sargonic texts: PAD-{id e-dub, ''he made the meal-cake offerings,’’ Nik. 32 Obv. II, Rev. I. Also without lid in the title of a priest, lu-pdd-dub-ha, "The offerer of sacrificial cakes,” DP. 151; Hussey, Harvard Mus. 2 Obv. I 2, ei passim. ® Vars. gil-al. Ni. ,10215 a^ab-bi su-a-an-[gdl]. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 10. tum-ma-al-{ki) gi-MAL-GAR^ ama in-lil 4 a-kam 1 1 . e-gig tum-ma-al ninda sd-dug- ga-bi-ta^ 12. ur-sag \Nin-Mrasd] ^en-lil-ra • ^ 1 3 . mu-un-da-an-tud-tud^ 1 4 . mas gig murub en-na-ta 15. a:(ag ^nin-t-si-in-na ^en-lil-ra. . . 191 10. Tummal, which is the reed of mother Ninlil, 11. In the dark chamber^ of her that ^ the bread of their fixed offerings, 12. The heroic god Nin-urasha for Enlil the instrument AL created. 14. A vision during the middle of the night 15. The holy goddess N in - 1 sin unto Enlil Lines 16-20 are obliterated. Lines 21-28 contain only a few legible signs. Note lines 21 f., ''The devastating storm® .the god Shulpae From the mutilated reverse no connected translation can be made. The tablet ends with the instructive lines: gis-al gis-nam-tar-ra a-a The instrument AL is the instru- ment of the decision of fate of father Enlil, gis-al gis lag-sal-dug- ga The instrument AL is the instru- ment of praise. ^Nidaba ^ag- sal Oh sing praise unto Nidaba. Liturgy of the Tammuz Wailings This liturgy, Ni. 6890, must have survived into the late Assyrian and Babylonian period, for it appears in the liturgical catalogue IV R. 53, Col. I 43. 1 Cf. RTC. 304 III 1 1 ; M YHRMAN, BE. Ill 76, i 2 kissu, PoEBEL, PBS. V 106 IV 17: cf. e-gig e-an-na, Clay, Miscel. 36, 16. ^ Cf Radau, Miscel 4 Rev. 49. ^ tummal, a title of Ninlil. ® So Ni. 13877. The Constpl. variant omits gis-al. Ni. 10215 also omits gis-al and has mu-?-?. ® For ud al-tar = umu ddpinu, see RA. 12, Tablet Erech, 1 1. 192 UNIVERSITY MUSEUM — BABYLONIAN SECTION Col. I 1. db-gim gu-de-de ga-ba-ra-e edin- su ga-ba-ra-e 2. mu-gig^ an-na ga-sa-an an-na men 3. kur-sun-sun ga-sa-an e-an-na men 4. [an al-] dub-ba ga-sa-an ge pdr- ra men 5. [^lil-ld-]en-na ga-sa-an tur-amas- a^ men 6. [ama e-a “] da-da NU-NUNUZ sdg-ga 7. fna-na-a du-]mu sdg^ e-e- ge 8. [ ] ga-ba-ra-e 9. [ ] ga-ba-ra-e 10. [ ] ud-^al-la-ge II. [ ] ga-ba-ra-e 12. [ ] ga-ba-ra-e 1 . Like a cow I will raise the sound of lament, and unto the field (of Arallu) I will go. 2. Sacred harlot of heaven, queen of heaven am I. 3. She that shatters the mountains, queen of Eanna am I. 4. She that makes the heavens tremble, queen of the dark chamber am I. 5. Lillanna queen of the folds and stalls am I. 6. Mother of the temple, Dada beneficent woman, the child bearing. 7. Nana first born daughter of Ea. 8. [Unto ] 1 will go forth. 9. [Unto ] I will go forth. 10 of the morning light. II. [Unto ] 1 will go forth. 12. [Unto ] 1 will go forth. Liturgy to Nintud on the Creation of Man and Woman, Ni. 14031 This small fragment probably belongs to a large double column tablet in the Musee Imperial Ottoman, Ni. 1992 of that collection, published in my Historical and Religious Texts, No. 23. The fragment 14031 apparently forms part of the upper right corner of the original tablet, its obverse containing the end of section two of the liturgy and its reverse the end of section six. The entire composition was a liturgy in eight sections to Nintud creatress of mankind, and is inscribed on a prismatic prayer 1 See Tammui and Ishtar, p. 81, n 6. 2 So read also BL. 46, 63; 43, 8. ^ Vars. have dumu-sag e-a-ge, see BL., p. 105, n. i. STEPHEN LANGDON SUMERIAN LITURGICAL TEXTS 193 wheel in the Ashmolean Museum, published in the writer’s Babylonian Liturgies, No. 197. That text has the formula gu-X-kam at the end of each section, in which it disagrees with the duplicate Cstple. 1992+Phila. Ni. 14031 which has e-X- kam} Not only did the Nippur temple possess these two edi- tions of the liturgy on the creation of man and woman, but a third edition written on two or three small tablets is known to have existed in the same period. The last tablet of this serial edition has been published by Hugo Radau in his Miscellaneous Sumerian Texts, No. 8, and translated in the writer’s Sumerian Epic of Paradise, p. 19, note 4. Unfortunately the text of this most important treatise cannot be adequately restored from the fragments now published. Prayers and Incantations of Shamash-shum-ukin, Ni. 1203 This important Semitic text contains a long incantation against wizards and witches accompanied by a ritual which continued for two days. The unusually long incantation written for Samas-sum-ukin is based upon those contained in the great Maklu series, a series in which symbolic magic by burn- ing images and other objects in fire constitutes the characteristic rites. In fact nearly every line of this prayer composed for Samas-sum-ukin can be paralleled by passages in the Maklu series, many parts of which are restored from our text. The chief feature of the ritual which accompanied this prayer is the burning of fifteen images of the various demons and evil spirits which had tormented the king. The tablet has already formed the subject of a popular article in the Museum Journal, Vol. VI 1 , No. 4. 1 See BL, 88 , n. 4 . 194 UNIVERSITY MUSEUM — BABYLONIAN SECTION Obverse 1. . 2. [ ] bU dababi-ial [u belit dabdbi-ia] 3 - [ ] bH limut-tim-mu^ [u belit limut-tim-mu] 4 - [ ] ep-sa bartd [ ] 5 - [ kdlu sa] is-hu-ra^ [ ] 6 . [ ]-ma ik-bu-u [ ] 7 -'[ ]-ti-su-nu AN- [ ] 8 . [ ]i^a^{u{^^'') salmdni-su- nu . . . . [ ] 9. [sa ana] id-si kis-pi ru-hi-e ru- [si-e ] 10. rdmu^ idru DI-BA L sibii pt^ [ ^ ] 11. nikis napistim^ KUS-KU-MAL IGI-NIGIN-NA ID-GUR [ ] 12 NE-MI pani ni-it te-me kat Hi [u kat] i start i 13. [kat ] kat mamif kat ameluti ]? 14. [ ] HUL-ZA mu-kil res limut- tim is-[ ]ma 15. [ -ia] u-lab-^hi-tu kisadi u- tar-ri-ru pt-ia ? -hi-tu 1 2 my accuser, my fe- male accuser, 3 my transgressor, my trans- gressoress, 4 machination, rebellion • ••• •••• 5 all that surround me, 6 they have commanded. . 7 their 8. . . they stand, their statues 9. Who against me sorcery, venom, witchcraft 10. Love, hatred, contention? stutter- ing? 11. Shortness of breath (?), ? ? ? • •••••• 12 distortion? of plans, hand of god and hand of goddess. 13. Hand of. . . .hand of the curse, hand of man, 14 supporter of evil 15. My they have seized, my neck they have wrung, my mouth they have. . . . ^ Cf. Maklu 1 1 46. 2 Sic! So also Maklu II 48. Tallquist read tim-mu as ti-ia, but the writing suggests that perhaps mu was read as Sumerian. For TIM = ti, see perhaps V Raw 64 III 16, ga-ti{m) *^^Samsi. See also Maklu I 32. 3 Cf. King, Magic, 7, 54. 4 [KI-AG-] MAL ®This conjecture of Meissner is supported by usabbit sapti-ia, (the demon) has seized my lips. King, Magic 13, Rev. 22. ^ li-tar-ru-da-a = nikis napi slim, King, Magic, 12, 108, variant Cf also IV R 59^4, [ni- ki-]is na-pis-ti. ^ So our text. Maklu I 97 u-sab-bi-tu. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 195 1 6. [ yia iUdu-du id-i-pu^ lib-bi^ un-ni-su 17. [ ]-ia ik-su-u bir- ki-ia ik-su-u 18. a-li-ka [idi-ia?]^ u-sim- su-u?? esen-siri-ia ik-pu-pu 19. [ ]-ia u-ia{?)-na-du[ ]-ia man-ga lu-u-tam u-mal-lu- in-ni 20. sarti-ia im-lu-su^ ulinni-[ia] ib- tu-ku ruti-ia il-ku-u 0 • 21. epir sepe-a is-\bu-su] man-da-at la-mi-ia u-man-di-du^ /s 22. salmdni-[ia lu sa bi-] nu lu sa ^■^erini lu sa lipt lu sa GAB- LAD 23. [lu sa GAB samassammi] lu sa iddi lu sa titti lu sa It 24 ia ? LU „ SE-LUH-A lu-u epusu-ma 25. [kalba] lu-u u-sa-ki-lD sdba usd- kilu issur same usdkilu nun • » apst usdkilu 16. My they have drawn, my breast they have shattered, my heart weakened. 17. My they have bound, my knees they have bound. 18. My god(?) that walks at my side(?) they have seized away;^ my back-bone they have bent. 19. My. . . .they ; my with disease and pollution they filled me. 20. My hair they have sheared. My girdle cord they severed. My saliva they took. 2 1 . They encompassed the earth at my feet. The measure of my form they measured. 22. Images of me, be it of tamarisk or cedar, or tallow, or. . . . honey. 23. Or baked cakes of sesame, or bitumen, or clay, or dough, 24 lo they have made. 25. A dog verily they caused me to eat, a pig they caused me to eat, a bird of the skies^® they caused me to eat, a fish of the nether sea^^ they caused me to eat. ^ So restore Maklu I 98. ^ From da’dpu, depu, to shatter. So also id-i-pu, Maklu I 98. See also Zimmern, Rt. No 60, Obv. 5; Meissner, Supplement, p. 30; PSBA. 18, 158, etc. ^ So restore Maklu I 99. ^ The traces are against this restoration. ® For masu, cf. BA. V pt. IV 184, 74 sa limutu Bdhili imissu, ‘Vho seizes away the wicked of Babylon.’' The verb corresponds to Arabic masa‘a. ^ Maklu I 132 imlusu. The Babylonian root is maldsu, Arabic malusa, to shear, see Holma, Personal Names of the type fu‘ul, p. 72. Also Tx. El. Vol. 14, p. 70, a plant malasu. ^ Cf. CT. 17, 15, 21, and King, Magic 12, 55. For mandatu, form, outline, see also K. 2563, 16, fhan-da-ti-ia likdt. ^ Cf. Myhrman, PBS. I 13, 20; Maklu IV 40, and Ebeling, KTA. No. 80, 10. ®Cf. Myhrman, PBS. I 13, 21. Here issur same is employed for unclean birds such as hawks, crows, etc. nun apsi is also employed for some kind of unclean fish. 196 UNIVERSITY MUSEUM — BABYLONIAN SECTION 26. [ -]mu-iu-su-nu an-nu-tu sal- mdni-su-nu kima-su-nu la ilia-iu salmani-m-nu 27. [ina] pan ilu-ti-ka rabt-iu a- kal 4 u-su-nu-ti 28. [salmdni-]ia epusu-ma ina isdi pagri is-ku-nu 29. [ina ]? duri ip-hu-u ina hi- i^ sa duri i-te-pu-u^ 30. [salmdni-ia ina ]ta * ^^^^AZAG-SU{DY us-ni-lu } 4 ina Ukari ildni sibitti us- [ni-lu\ 31. \ n ] ina [ 1 kis-kit-te-e pa-ga{?)-? 32. ina kibir ndri ki-lal-li-e ^-[ . ] 33. M ina hurri e-rib ^^^$amsi{si) ip-hu-u n ina bit ^^^^AZAG- SlJ{D)sa 34. ina utun pa-ha-ru is-ru- pu „ ina utun ^^^^KU-RUN- NA^ 35. .. ina kan-ni ^^^^NI-SUR it- me-ru^ ina la-ab-ti . 36. ;; ina ti-nuA siparri ik-lu-u n ina si-it ^^^samsi (si) 26 these their images shall not endure, even as they themselves; their images 27. before thy great divinity 1 will burn. 28. Images of me they made and placed them on the lap of a corpse. 29. In a. .. .of a wall they concealed them, in a dark hole of a wall they hid them. 30. Images of me in. . . .of cereals they laid, images of me in ''beer of the seven gods'' they [laid]. 31. Images of me in a.... of the carpenter they 32. Images of me on the two shores of the river they 33. Images of me in a cavern at sunset they concealed; images of me in the house of the grain goddess 34. Images of me in a potter's oven they burned; images of me in the oven of a restaurant keeper they ...... 35. Images of me in a cauldron of an oil mixer they cooked ; images of me in a flame they 36. Images of me in an oven of bronze they ignited; images of me at sunrise they ^ bi'u probably connected with epu, be pale, dark. 2 Cf U-ta-’-pu, CT 23, 10, 18 1 2. ® A title of Nidaba ^ Read “ditto” marks. ® Cf . PoEBEL, BE. VI 55, 7, and the woman KURUN-NA in the Code of Hammurapi. ® This passage yields the first example of the verb temeru, root of tumru oven. The verb is obviously a synonym of sardpu. ^ See Rev. 15. STEPHEN LANGDON — SUMERIAN, LITURGICAL TEXTS 197 37. n ina e-rib ^’'^samsi ik-lu-u ina e-rib kabal{?) 38. ina suk irbitii uiam-me-ru ina sapla-na ^^^^AZAG-S[UD ] 39. [ ] pi-sa-an-nu mu-sar- di-i ina buri is-ku-nu 40. [m ] kakkab sd-ma-mi M J 41. ] sa is-ru-pi un-? bdbiu-[ ] 42. [n TU-BAR} id-di-nu-ma ndru Hu-bur u-[se-bir?] 43. End of obverse is mostly de- stroyed. 37. Images of me at sunset they ignited; images of me at midday they 38. Images of me at crossways they concealed; images of me be- neath cereals they 39. [Images of me ] a water vessel in a well they placed 40. [ ] star of the skies they 41. [Images of me upon] which fistules in the gate. . . . they 42. [Images of me unto] Gilgamish they gave and he [caused me to cross] the Hubur river. Reverse 3. ^^^gibillu sd ^‘'^nam-tar sukkal irntim 4. ^^^samas M kis-pi ru-hi-e ru-si-e [ar-sa-]si{?) limnu-[ti ] 5. ^^^lugal-dtg umun-nun^ [sa] amel 6. ki Hi u istar u-ii-nu-in-ni 7. u-lam-me-nu-in-ni ina biti T U ina suki 8. is-ku-nu-nim-ma ^^^samas ka- [sid?limni u aibi?] 3. Oh Gibil who Namtar mes- senger of the lower world, 4. Oh Shamash who .... sorcery, venom, saliva, witchcraft evil, 5. Oh divine lord of the dead, protector, who the , 6. Since god and goddess have become enraged against me 7. Have maltreated me and in house in street 8. Have placed against me, Oh Shamash [conqueror of the wicked and the foe] 1 Probably restore ^^^GIS-TU-BAR, Gilgamish. The association of Gilgamish with the river Rubur, the world surrounding salt stream, which that hero crossed in search of eternal life, is interesting and shows how the priests utilized popular legends in the incantations. 2 The same deity is appealed to in a prayer of Samas-sum-ukin, Myhrman, PBS. I 13, 37 f. Cf. also IV Raw. 55^ 4, No. 2, and also 1 . 21. Ebeling, KTA. No. 26, 7, and CT. 23, 15, 8. 198 UNIVERSITY MUSEUM 9 - um-ma la v -[ ]bat 10. till ^ samas V 7 V V \ sa kas-sa- •pi-ia kas-sap- ti-ia e-pis-ia mus-te-[pis-ti- ia] 1 1 . ra-hi-ia ra-hi-ti-ia kis-pi-su-nu ina [ . . ] 12. kima is- -par-ri lib-bal-kit- [su-na] 13. episdn-su-nu li-ha-ru-su-nu-ti ^^^‘'samas ka-sid [ ] 14. kima di-ka-ri 15. ki-ma ti-nur^ ku-tur-m-nu It- rim^ 16. li-hu~lu li-iu-hu- u lit-[ta-at-iu- ku ] 17. [e-] pis-ta-su-nu kima me na-a- du ina [fi-ki lik-tu] 18. su-nu li-mu-tu-ma ana-ku lu- [ub-lut] 19. su-nu li-ni-su-ma ana-ku lu- [ud-nin] 20. su-nu li-ik-ti-su-ma? ana-ku lu- [up-pa-tar\ 2 1 . su-nu li-is-sab-tu-ma ana-ku lu- 22. ana ki-bi-ti-ka ilu-u-tu"^ sa la innakaru{ru) u an-ni-ka ki- nim [sa la innu-u] BABYLONIAN SECTION 9. And Aja mother who does not ...... [come to my aid?] 10. May Shamash break the sorcery of my sorcerer and sorceress, my wizard and my witch, 1 1 . My befouler and befouleress with 12. Even as a net. 13. May they catch them at their evil doings, and may Shamash conqueror of 14. [Shatter them] like an earthen jar. 15. Like a furnace may he quench their smoke. 16. May they melt, glow and run away. 17. May their deed(s), like the water of a leather pouch by pouring, cease. 18. May they die and 1 live. 19. May they quake and I stand fast. 20. May they be bound and 1 be freed. 2 1 . May they be seized and 1 22. By thy command, which is a thing divine, and changes not, and by thy true grace which alters not, 1 Sign SAB, here first with this value ^ ardmu, entered in Delitzsch, H. W. 134Z7 as meaning “destroy” really has this general sense. The original idea is cover, Syn. hatdmu, RA. 10, 74, 24; often in this sense in liver omens, Boissier, Choix, 93, 8-10; CT 20, 15, 10; 31, 26 Rev. 12. It is employed in the sense quench v/ith kutru in Maklu 111 170 ^ For the passive meaning of the F form note liptasis “may it be annihilated,” Ebeling, KTA. 67 Rev. 27. ^ Sic! The parallel in Mak I 1 19 has sirtu. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 199 23. ana-ku Samos- sum-uktn mar ili-su arad-ka lu-ub-lut lu-us- [lim] 24. nar-bi-ka lu-sd-pi dd-U-lt-ka ana mse rapsdti [lu-ud-lul] 25. ^^^samas sur-bi a-si-pu-iam sd abkal ildni i-pu-su [DIM-MUD] 26. npti kassapfi sd kis-pi ma--du- tu i-pu-su 27. tirra-ma sa-lu-ti^ sa kassapti sa ru-hi-e i-pu-su su-pi-i (• V 28. ar^kn up-pu-us 29. kikittu sudti lu ina ? lu ina seri me elluti tanaddi kakkara tas- • • • abbit 30. pas sura pan ^^^samsi tasakkan 3 kurumdti 12-ta-dm sd kunasa tasakkan 3 1 . niknakki burasi tasakkan kuruna tanakki hu-lu hu-ka ana pan ^^^samsi tasakkan 32. lu te-lab^ tarn te-si-en salam^ titti salam titti kibir • ••• ndri 23. I Shamas-shum-ukin, son of his god, thy servant would live and prosper. 24. Thy greatness I will extol, thy praise unto far dwelling peoples 1 will sing. 25. Oh Shamash exalt the magic curse which Nudimmud, counsellor of the gods has made. 26. Incantation against the sor- ceress who has done much sorcery. 27. Turn away the enmity of the sorceress who has employed venom. Make clean 28. Quickly the one bewitched. 29. This is the ceremony. Whether in the. . . .or in the field thou shalt cast clean waters and sweep the ground. 30. A table before Shamash thou shalt place; three loaves of spelt twelve times thou shalt place. 31. A censer of cypress thou shalt place. Best wine pour out. A pig and a huku bird before Shamash thou shalt place. 32. Thou shalt set fire (to the censer) and fill it with wood. An image of clay, of clay from the two river's banks. ^ The transcription is uncertain; salutu, if correct, is the first example of this derivative. ^ So I interpret from ladhu, to burn, tal’ab > teldh, is probably due to the influence of the liquid 1. ^GAR-NU. 200 UNIVERSITY MUSEUM — BABYLONIAN SECTION 33. ki-la-li-e salam lipi salam lipi salam ha-sd-ri salam GAB^ • • u samassammi 34. salam It salam It sei M salam ' It sei ?? 35. salam salam ^^^eri-ni salam iddt salam GAB-LA L 36. salmdni an-nu-ti ta-kas-si-su-nu- ti-ma tipara 37. ina Ne[ A ^^^Ndri ana lihhi-sd pa-tur-ra^ tanaddt- ma 38. siptam an-[ni-tam] ysu tamannu kima ib-tas-lu ina libbi me tu-na-ah-su-nu-ti 39. siptu [ ]-su-nu me '^-su • tamannu-[ma] tasarrap-su-nu- ti ina har-ma^-ii ta-na-di{?) 40. [siptu ]GA-UD-DU i- siptu AS-HU^ umdm sandm '^-su tamannu 41. [ -\ as-ru mamitu mus- mtiatu ai ithu-u 42. [siptu ] dtm-in-?^ 33. An image of tallow, an image of tallow(sic!), an image of flesh, an image of baked bread and sesame. 34. An image of dough, an image of dough of barley and beans, an image of dough of barley and 35. An image of tamarisk, an image of cedar, an image of bitumen, an image of baked bread and honey. 36. These images thou shalt bind and with a torch 37. In fire(?) on the bank(?) of the river thou shalt them; into the midst thereof a bronze double axe thou shalt throw. 38. This incantation three times thou shalt recite; when they are boiled thou shalt cool them in water. 39. The incantation, them water,''^ thrice thou shalt re- cite, and burn them : in a waste place thou shalt throw them. 40. [The incantation ] ; the incantation, ''Curse of the bird"' on the second day thrice thou shalt recite. 41. May the and the death dealing Mamit not come nigh. 42. 1 Here to be read some derivative from epu. 2 Var of patarru, a kind of weapon. Loan-word from ba-da-ra, BL. 79, 21 ; cf. {gi)-ha-da-ra = kusaru, PSBA. 1901 May, PI. II I. i. urudu-sun-tab iabar-gus-a = pattaru, i. e., double axe of red bronze, K. 8676 R. 30 in Meissner, Suppl. pi. 15. ^ Title of some incantation. ^ Sic ! Error for ba? ^ Title of some well-known incantation. ® Probably a Sumerian title of some unknown incantation which was recited here. Cf. Myhrman, bps. I No. 13 end. DESCRIPTION OF TABLETS Text Plate Museum Number Description I 7-9 4562 Right upper corner of a three column baked tablet. inches H.; 3X W.; 1%-^ T. Fragment of an epical and legendary composi- tion. Seepages 111-115. 2 lO 45 Complete single column tablet. Baked. H. 4; W. 2>^; T. Liturgy to Aruru. See pages 1 1 5-1 17. 3 1 1 35 Upper part of a single column dark baked tablet. H. 2; W. 3; T. Psalm to the god Amurru. Seepages 118-120. 4 12 - 4577 Complete single column tablet. Light brown; 13 unbaked. Cracked on left edge. H. 3^; W. 23^; T. yi-yi. Lamentation on the invasion of Sumer by Gutium. See pages 1 20-1 24. 5 14- 4564 Lower half of a long single column tablet. Light 16 1 brown; baked. H. 4; W. 2^; T. \yi-yi, A legend of Gilgamish. Seepages 124-125. 6 17- 4560 Right half of a large three column tablet. 24 i Light brown; unbaked. H. 7L2; W. 4; T. lyi-y^L. Hymn to Engur. See pages 126-136. 7 25- Dublin tablet Nearly complete single column tablet. Light 27 brown; unbaked. See pages 136-140. 8 28 4566 Left upper corner of a large three column tablet. Light brown; unbaked. H. i>^; W. 3; T. \-} 4 . Liturgy to a deified king. See pages 140- 142. 9 29- 4563 Lower right corner of a large three column 32 tablet. Dark brown; unbaked. H. 5; W. 4; T. \~yi. Liturgical hymn to Ishme-Dagan. See pages 143-149. 202 UNIVERSITY MUSEUM — BABYLONIAN SECTION Text Plate Museum Number 10 33 4584 I I 34- 4568 35 12 36 497 13 37- 38 I 12 14 39- 7184 42 15 43 475 16 44- 13877 47 ‘ 17 48 6890 18 49- 1203 53 19 54- 2359 55 Description Upper half of a small single column tablet. Light brown; unbaked. H. 2; W. 2j^; T. Liturgical lamentation on the pillage of Ur. See pages 1 50-1 51. Complete dark brown baked tablet. Single column. H. W. 3; T. Hymn of Samsuiluna. See pages 1 51-155. Left upper corner of a large three column tablet. Dark brown; unbaked. H. 2; W. 3; T. Liturgy. Seepages 155-171. Lower half of a long single column tablet. Light brown; unbaked. H. 3; W. 2>^; T. Fragment of a litany. See pages 172-178. Complete light brown tablet. Single column; unbaked. Liturgical hymn to Ishme-Dagan. H. 5^; W. 2^; T. See pages 178-184. Fragment of a large three column tablet. Brick- red and baked. Upper left corner. H. 5^; W. 3^; T. Liturgy to Innini. See pages 184-187. Complete light brown tablet. Two columns; unbaked. Right edge damaged. H. 5^^; W. 3X^ T. Legend of a musical instrument. Seepages 187-191. Upper left corner of a large three column tablet. Light brown; partly baked. H.2>^; W. 2^; T. Liturgy of the Tammuz wailings. See pages 191-192. Long thin single column tablet. Light brown; unbaked. Damaged at top and bottom. From the top five lines entirely broken away. At the end of the obverse about ten lines entirely destroyed. H. 7; W. 3>^; T. i->^. Incantation and prayers for Shamash-shum- ukin. See pages 193-200. Nearly complete single column tablet. Light brown; unbaked. H. 534^; W. 23^; T. Hymn and legend of Sin. STEPHEN LANGDON — SUMERIAN LITURGICAL TEXTS 203 Text Plate Museum Number Description 56- 57 58- 60 61 62 Upper half of a long single column tablet; mole-brown; unbaked. H. 4>^; W. 2 %] T. Hymn to Enki concerning the building of his temple in Eridu. Upper part of a large two(?) column tablet. Light brown; unbaked. Left edge broken away. Reverse damaged. H. 33^; W. 3^; T. \} 4 -} 4 - An epical legend. Small fragment from a large two column text. Light brown; unbaked. H. 2; W. 2; T. i>^. For contents see page 192- 193. Duplicate of No. 16. Dark brown; baked. AUTOGRAPH PLATES IV. MUSEUM VOL. X 1 OBVERSE 15 IF IT 20 m Htm BABYL. PUB. UNIV. MUSEUM VOL. X PLATE VIII 1 OBVERSE S(4( m > V ^ V A>-'X --X ^ ^ ^ ^XX?Vy;: 'X V v-XX; 5" |!®x.rxx'x yx;; : v - K'xx xxx Hg" ^ \X . life ^ ^ rx W «. * K_ ^ Vr A ^ .^ . rv «tai«K. ^ 4ft a. J. * ^ ^ -- ^ ]An ifl w€ wm ' ^ 1' W-. . / / JK 1T~^ Jjl J\. 1--^ V til 4-®' IM I#- ^ 4 ? ^ WlC' ' ' ' ' I’^rFiffii 4 -^Uk isH Sf^ t'ffT M my fFir 15 if" 25 BABYL. PUB. UNIV. MUSEUM VOL. 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IT 4-v vfc=\ I II VHT tf ^ hH - Hff H ^ h^M tx-|> UNIVERSITY OF PENNSYLVANIA THE UNIVERSITY MUSEUM PUBLICATIONS OF THE BABYLONIAN SECTION VoL. X No. 3 THE EPIC OF GILGAMISH BY STEPHEN LANGDON PHILADELPHIA PUBLISHED BY THE UNIVERSITY MUSEUM 1917 INTRODUCTION In the year 1914 the University Museum secured by pur- chase a large six column tablet nearly complete, carrying originally, according to the scribal note, 240 lines of text. The contents supply the South Babylonian version of the second book of the epic nagba imuru, “He who has seen all things,” commonly referred to as the Epic of Gilgamish. The tablet is said to have been found at Senkere, ancient Larsa near Warka, modern Arabic name for and vulgar descendant of the ancient name Uruk, the Biblical Erech mentioned in Genesis x. 10. This fact makes the new text the more interesting since the legend of Gilgamish is said to have originated at Erech and the hero in fact figures as one of the prehistoric Sumerian rulers of that ancient city. The dynastic list preserved on a Nippur tablet^ mentions him as the fifth king of a legendary line of rulers at Erech, who succeeded the dynasty of Kish, a city in North Babylonia near the more famous but more recent city Babylon. The list at Erech contains the names of two well known Sumerian deities, Lugalbanda^ and Tammuz. The reign of the former is given at 1,200 years and that of Tammuz at 100 years. Gilgamish ruled 126 years. We have to do here with a confusion of myth and history in which the real facts are disengaged only by conjecture. The prehistoric Sumerian dynasties were all transformed 1 Ni. 13981, published by Dr. Poebel in PBS. V, No. 2. 2 The local Bel of Erech and a bye-form of Enlil, the earth god. Here he is the consort of the mother goddess Ninsun. ( 207 ) 208 UNIVERSITY MUSEUM— BABYLONIAN SECTION into the realm of myth and legend. Nevertheless these rulers, although appearing in the pretentious nomenclature as gods, appear to have been real historic personages.^ The name Gil- gamish was originally written ^Gi-hil-aga-mis, and means “The fire god {Gihil) is a commander,” abbreviated to ^Gi-hil-ga-mis, and ^Gi(J)-bil-ga-mis, a form which by full labialization of h to u was finally contracted to ‘‘Gi-il-ga-miL^ Throughout the new text the name is written with the abbreviation '^Gi(s),^ whereas the standard Assyrian text has consistently the writ- ing ^GlS-TU^-BAR. The latter method of writing the name is apparently cryptographic for ^Gi^-bar-aga-{mis) ] the fire god Gihil has also the title Gis-har. A fragment of the South Babylonian version of the tenth book was published in 1902, a text from the period of Ham- murapi, which showed that the Babylonian epic differed very much from the Assyrian in diction, but not in content. The new tablet, which belongs to the same period, also differs radically from the diction of the Ninevite text in the few lines where they duplicate each other. The first line of the new tablet corresponds to Tablet 1 , Col. V 25 of the Assyrian text,® where Gilgamish begins to relate his dreams to his mother Ninsun. iTammuz is probably a real personage, although Dumu-^i, his original name, is certainly later than the title Ab-u, probably the oldest epithet of this deity, see Tammui and Ishtar, p. 8. Dumu-ii I take to have been originally the name of a prehistoric ruler of Erech, identified with the primitive deity Abu. 2 See ibid., page 40. ^ Also Meissner’s early Babylonian duplicate of Book X has invariably the same writing, see Dhorme, Choix de Textes Religieux, 298-303. ^ Sign whose gunufied form is read aga. ^ The standard text of the Assyrian version is by Professor Paul Haupt, Das Babylon- ische Nimrodepos, Leipzig, 1884. ® The name of the mother of Gilgamish has been erroneously read ri-mat ^^^^Nin-lil, or Rimat- BMit, see Dhorme 202, 37; 204, 30, etc. But Dr. Poebel, who also copied this text, has shown that Nin-lil is an erroneous reading for N in-sun. For Ninsun as mother of Gilgamish see SBP. 153 n. 19 and R.A., IX 113 III 2. Ri-mat *^^^Nin-sun should be rendered ‘The wild cow Ninsun.” STEPHEN LANGDON — THE EPIC OF GILGAMISH 209 The last line of Col. 1 corresponds to the Assyrian version Book I, Col. VI 29. From this point onward the new tablet takes up a hitherto unknown portion of the epic, henceforth to be assigned to the second book.^ At the end of Book I in the Assyrian text and at the end of Col. I of Book 1 1 in the new text, the situation in the legend is as follows. The harlot halts outside the city of Erech with the enamoured Enkidu, while she relates to him the two dreams of the king, Gilgamish. In these dreams which hd has told to his mother he receives premonition concerning the advent of the satyr Enkidu, destined to join with him in the conquest of Elam. Now the harlot urges Enkidu to enter the beautiful city, to clothe himself like other men and to learn the ways of civilization. When he enters he sees someone, whose name is broken away, eating bread and drinking milk, but the beauti- ful barbarian understands not. The harlot commands him to eat and drink also: “It is the conformity of life. Of the conditions and fate of the Land.” He rapidly learns the customs of men, becomes a shepherd and a mighty hunter. At last he comes to the notice of Gilgamish himself, who is shocked by the newly acquired manner of Enkidu. “Oh harlot, take away the man,” says the lord of Erech. Once again the faithful woman instructs her heroic lover in the conventions of society, this time teaching him the importance of the family in Babylonian life, and obedience to the ruler. Now the people of Erech assemble about him admiring his 1 The fragments which have been assigned to Book II in the British Museum collections by Haupt, Jensen, Dhorme and others belong to later tablets, probably III or IV. 210 UNIVERSITY MUSEUM — BABYLONIAN SECTION godlike appearance. Gilgamish receives him and they dedicate their arms to heroic endeavor. At this point the epic brings in a new and powerful motif, the renunciation of woman’s love in the presence of a great undertaking. Gilgamish is enamoured of the beautiful virgin goddess Ishara, and Enkidu, fearing the effeminate effects of his friend’s attachment, prevents him forcibly from entering a house. A terrific combat between these heroes ensues,^ in which Enkidu conquers, and in a magnanimous speech he reminds Gilgamish of his higher destiny. In another unplaced fragment of the Assyrian text^ Enkidu rejects his mistress also, apparently on his own initiative and for ascetic reasons. This fragment, heretofore assigned to the second book, probably belongs to Book III. The tablet of the Assyrian version which carries the portion related on the new tablet has not been found. Man redeemed from barbarism is the major theme of Book I.I. The newly recovered section of the epic contains two legends which supplied the glyptic artists of Sumer and Accad with subjects for seals. Obverse III 28-32 describes Enkidu the slayer of lions and panthers. Seals in all periods frequently represent Enkidu in combat with a lion. The struggle between the two heroes, where Enkidu strives to rescue his friend from the fatal charms of Ishara, is probably depicted on seals also. On one of the seals published by Ward, Seal Cylinders of West- ern Asia, No. 459, a nude female stands beside the struggling heroes.® This scene not improbably illustrates the effort of Enkidu to rescue his friend from the goddess. In fact the satyr stands between Gilgamish and lshara(?) on the seal. 1 Rm. 289, latter part of Col. II (part of the Assyrian version) published in Haupt, ihid., 81-4 preserves a defective text of this part of the epic. This tablet has been erroneously assigned to Book IV, but it appears to be Book III. 2 K. 2589 and duplicate (unnumbered) in Haupt, ihid., 16-19. ^ See also Ward, No. 199. TRANSLITERATION AND TRANSLATION 1. it’-hi-e-ma ^^^Gilgamis su-na-tam i-pa-as-sar, 2. ii-ia-kar-aw}- a-na um-mi-ln 3. um-mi i-na la-a-at mu-si-ti-ia 4. sa-am-ha-ku-ma at-ta-na-al-la-ak 5. i~na bi-ri-it id-da-tim 6 . ib-ba-su-nim-ma ka-ka-a^ sa- ma-i 7. ki-?-?-rum^ sa a-nim im-ku-ut a-na si-ri-ia 8 . ds-si-su-ma ik-ta-bi-it^ e 4 i~ia 9. ilam^ is-su-ma nu-us 4 a-su^ u-ul el 4 i-i 10. ad-ki ma-tum pa-hi-ir^ e-li-su 1 1 . id-lu 4 um u-na-sa-hu si-pi-su 12. u-um-mi-id-ma pu-ti 13. i-mi- du ia 4 i 1 4. as-si- a-su-ma at-ba-la-ds-su a~na si-ri-ki 15. um-mi ^^^Gilgamis mu-u-da-a-at ka-la-ma 1 6. ii-ia-kar-am a-na ^^^Gilgamis 1. Gilgamish arose interpreting dreams, 2. addressing his mother. 3. ''My mother! during my night 4. I, having become lusty, wan- dered about 5. in the midst of omens. 6. And there came out stars in the heavens, 7. Like a. . .of heaven he fell upon me. 8. I bore him but he was too heavy for me. 9. He bore a net but 1 was not able to bear it. 10. 1 summoned the land to assem- ble unto him, 11. that heroes might kiss his feet. 12. He stood up before me^ 13. and they stood over against me. 14. 1 lifted him and carried him away unto thee.'' 15. The mother of Gilgamish she that knows all things, 16. said unto Gilgamish: — 1 Here this late text includes both variants pasdru and lakdru. The earlier texts have only the one or the other. 2 For kakabe; b becomes u and then is reduced to the breathing. 2 The variants have kima kisri; ki-[ma]?-rum is a possible reading. The standard Assyrian texts regard Enkidu as the subject. ^ Var. da-an ^ SAM-KAK—Uu, net. The variant has uUaprtd ki-is-su-su, ‘Te shook his murderous weapon.’* For kissu see ZA. 9,220,4 = CT. 12,14b 36, gis-kud = ki-is-su. ® Var. nussu for nus-su — nussa-su. The previous translations of this passage are erroneous. ^ This is to rr)y knowledge the first occurrence of the infinitive of this verb, paheru, not pabdru. * Literally “he attained my front.” ( 211 ) 212 UNIVERSITY MUSEUM — BABYLONIAN SECTION 17. mi-in-di *^^Gilgamish sa ki-ma ka-ti 18. i-na si-ri i-wa-li-id-ma 19. u-ra-ab-bi-su sa-du-u 20. ta-mar-su-ma [sa{l)yap-ha-ta at- ta 21. id-lu-tum u-na-sa-ku st-pi-su^ 22. ie-it-ti-ra-su^?) su-u-iu 23. ta-tar-ra-[ a]-su a-na st-{ri-i]a 24. [iJ-(?)] ti-lam-ma^ i-ta-mar sa- ni-tam 25. [su-na-]ta i-ta-wa-a-am a-na um- mi-su 26. [um-m]i a-ta-mar sa-ni-tam 27. [su-na-ta a-ta]mar e-mi-a i-na lu-ki-im 28. [t-na?] Unuk-{ki) ri-bi-iim^ 29. ha-as-si-nu na-di-i-ma 30. e-li-su pa-ah- ru 31. ha-as-si-nu-um-ma sa-ni bu-nu- su 32. a-mur-su-ma ah-ta-ia a-na-ku 33. a-ra-am-su-ma ki-ma ds-sa-tim 34. a-ha-ap-pu-up el-su 35. el-ki-su-ma ds-ta-ka-an-su 36. a-na a-hi-ia 37. um-mi ^^^Gilgamish mu-da-ai ka- la-ma [38. ii-ia-kar-am a-na ^^^Gilgamish] 17. 'Truly oh Gilgamish he is 18. born^ in the fields like thee. 19. The mountains have reared him. 20. Thou beholdest him and art distracted (?) 21. Heroes kiss feet. 22. Thou shalt spare him 23. Thou shalt lead him to me.'' 24. Again he dreamed and saw another dream 25. and reported it unto his mother. 26. "My mother, 1 have seen another 27. [dream. 1 beheld] my likeness in the street. 28. In Erech of the wide spaces^ 29. he hurled the axe, 30. and they assembled about him. 3 1 . Another axe seemed his visage. ^ 32. I saw him and was astounded. 33. I loved him as a woman, 34. falling upon him in embrace. 35. 1 took him and made him 36. my brother." 37. The mother of Gilgamish she that knows all things [38. said unto Gilgamish: — ] < ( ^ IV^ of walddu. ^ Text ma? ^ istanamma '^istilamma. ^ Cf. Code of Hammurapi IV 52 and Streck in Babyloniaca II 177. ® I. e., in the suburb of Erech. % Vd fU > a STEPHEN LANGDON — THE EPIC OF GILGAMISH 213 Col. 1 . as-sum us-[ta-] ma-ha-ru it-ti-ka. 2 . ^^^Gilgamish su-na-tam i-pa-sar 3. ^^^En-ki-[du w]a?-U-ib ma-har ha-ri-im-tim 4. UR [ yha-mu DI-?-al 4 u- un 5. [ ] im-ta-si a-sar i-wa- al-du 6. dme 6 ^ u j mu-si- a-tim 7. ^^^En-ki-du te-bi- i-ma 8 . sa-[am-ka-ta] ir- hi 9. ha-[ri-im-tu pa-a]-sa i-pu-sa-am- ma 10. ii-ia-[kar-am] a-na ^^^En-ki-du^ 1 1 . a-na-tal-ka ^En-ki-du ki-ma Hi j 7 fV V * la-ba-as-st 12. am-mi-nim ii-ti na-ma-ds-te-e^ 13. ta-at-ta-[na-al-]la -ak si-ra-am 14. al-kam lu-ur-di- ka 15. a-na libbi Uruk-(ki) ri-bi-tim 16. a-na biti [el-]lim mu-sa-bi sa A-nim 1 7. ^En-ki-du ti-bi lu-ru-ka 18. a-na E-\an-n\a mu-sa-bi sa A-nim 19. a-sar [*^^Gilgami^ it-[ ] ne-pi-si-tim{?) 20. u at-[ ]-di [ “] ma 21. ta-[ ] ra-ma-an- ka II 1. that he may join with thee in endeavor/' 2. (Thus) Gilgamish solves (his) dream. 3. Enkidu sitting before the hiero- dule 4 - 5. [ ] forgot where he was born. 6. Six days and seven nights 7. came forth Enkidu 8. and cohabited with the courte- san. 9. The hierodule opened her mouth 10. speaking unto Enkidu. 11. 'i behold thee Enkidu; like a god thou art. 12. Why with the animals 13. wanderest thou on the plain? 14. Come! 1 will lead thee 15. into the midst of Erech of the wide places, 16. even unto the holy house, dwell- ing place of Anu. 1 7. Oh Enkidu, arise, 1 will conduct thee 18. unto Eanna dwelling place of Anu, 19. where Gilgamish [oppresses] the souls of men(?) 20. And as 1 2 1 . thou shalt thyself. ^ Restored from Tab. I Col. IV 21. 2 Cf. Dhorme Choix de Textes Religieux 198, 33. ® namaUu a late form which has followed the analogy of restu in assuming the feminine t as part of the root. The long u is due to analogy with namass'Ci a Sumerian loan-word with nisbe ending. 214 UNIVERSITY MUSEUM — BABYLONIAN SECTION 22 . aUka ti-ba i-[na] ga-ag-ga-ri 23. ma-a-a?^ -ak ri-i-im 24. is-me a-wa-ai-ia im-ta-gdr ga-ba- V sa 25. mi-il-kum sa sinnisti 26. im-ta-[ku]-ut a-na libbi-su 27. is-hu-ut li-ib-sa-am 28. is-ti-nam [u]-la-ab-bi-is-su 29. li-ib- [sa-am] sa-ni-a-am 30. si-i it-ta-al-ba- as 31. sa-ab-ta-at ga-a^- {u 32. ki-ma ? i-ri-id-di-su 33. a-na gu-up-ri sa ri-i-im 34. a-s[ar ] tar-ba-si-im 35. i-na [ ]-hu-ru ri-ia-u^ 36 22. Come thou, arise from the ground 23. unto the place yonder (?) of the shepherd.'' 24. He heard her speak and accepted her words with favor. 25. The advice of the woman 26. fell upon his heart. 27. She tore off one garment 28. and clothed him with it. 29. With a second garment 30. she clothed herself. 31. She clasped his hand, 32. guiding him like 33. unto the mighty presence of the shepherd, 34. unto the place of the of the sheepfolds. 35. In to shepherd 36 (About two lines broken away.) Col. Ill 1 . si-ii-ba sa na-ma-ds-te-e 2. i-te-en- ni- ik 3. a-ka-lam is-ku-nu ma-har-su 4. ip-ie-ik-ma i-na -at-taP 5. u ip-pa-al-la- as 6. u-ul i-di ^En-ki- du 7. aklam a-na a-ka-lim 8. sikaram a-na sa-te-e-im 9. la-a lum-mu- ud 1 . Milk of the cattle 2. he drank. 3. Food they placed before him. 4. He broke bread^ 5. gazing and looking. 6. But Enkidu understood not. 7. Bread to eat, 8. beer to drink, 9. he had not been taught. ^ Room for a small sign only, perhaps A; mdidk? For mdka, there, see Behrens, LSS. II page I and index. 2 Infinitive "to shepherd”; see also Poebel, PBS. V 106 I, ri-ia-u, ri-U-ia-ii. ® The text has clearly AD-RI. * patdku has apparently the same sense originally as batdku, although the one forms its preterite iptik and the other ihtuk. Cf. also ma^d^u break, hammer and construct. STEPHEN LANGDON — THE EPIC OF GILGAMISH 215 10. ha-ri-im-tum pi-sa i-pu-sa-am- ma 1 1 . ii^ia-kar-am a-na ^^^En-ki-du 12 . a-ku-ul ak-lam ^En-ki-du 13. p-ma-at ba-la-ti-im 14. hi-si-ti si-im-ti ma-ti 1 5 . i-ku-ul a-ak 4 am ^^^En-ki-du 1 6. a-di si-bi-e-su 1 7. sikaram is 4 i-a-am 18. 7 as-sa-am-mi-im^ 19. it-tap-sar kab-ta-tum i-na-an-gu 20. i-U 4 s libba- su- ma 21. pa-nu-su [it-]ta(^)-bir -ru^ 22. ul-tap-pi-it [ ]-i 23. su-hu-ra-am pa-ga-ar-su 24. sa-am-nam ip 4 a-sa-ds-ma 25. a-we 4 i 4 s i-me 26. iUbU’" as U 4 b 4 a-am 27. ki~ma mu 4 i i-ba-ds-si 28. iUki ka-ak-ka-su 29. la-bi u gi 4 r- ri 30. is-sa-ak-pu sab-[si]-es mu 4 i-a 4 i 31. tap -pi-is sib 4 )a-ri^ 32. uk 4 [a ]-si-id 33. i/-/i immer na-‘ki’\e?] ra-bu 4 um 34. *^^En-ki-du 35. a-we 4 um 36. 37. ma-as-sa-av’-su-nu wa-ru-um id 4 um . u]-^a-ak-ki 4 r 10. The hierodule opened her mouth 1 1 . and said unto Enkidu : — 12. ''Eat bread, oh Enkidu! 13. It is the conformity of life, 14. of the conditions and the fate of the land.'' 15. Enkidu ate bread, 16. until he was satiated. 17. Beer he drank 18. seven times {?). 19. His thoughts became unbounded and he shouted loudly. 20. His heart became joyful, 21. and his face glowed. 22. He stroked 23. the hair of the head} His body 24. with oil he anointed. 25. He became like a man. 26. He attired himself with clothes 27. even as does a husband. 28. He seized his weapon, 29. which the panther and lion 30. fells in the night time cruelly. 31. He captured the wild mountain goats. 32. The panther he conquered. 33. Among the great sheep for sacri- fice 34. Enkidu was their guard. 35. A man, a leader, . 36. A«-hero; 37. Unto he elevated (About five lines broken away.) ^ Or aiiammim ? The word is probably an adverb; hardly a word for cup, mug (??). 2 it is uncertain and ta more likely than ns. One expects ittabriru. Cf. muttabrirru, CT. 17, 15, 2; littatabrar, Ebeling, KTA. 69, 4. ^ The passage is obscure. Here suhuru is taken as a loan-word from sugur — kimmatu, hair of the head. The infinitive IP of sahdru is philologically possible. ^ For sapparu. Text and interpretation uncertain, uttappis IP from tapdsu, Hebrew tdpa's. seize. 216 UNIVERSITY MUSEUM — BABYLONIAN SECTION Reverse I 1. 2 . 3 - 4 - 5 - 6 . 7 - i-ip-pu-us *V V * ul-sa~am ts-st-ma t-nt-i-su i-ta-mar a-we-lam if-^^a-kar-am a-na harimti sa-am-ka-at uk-ki-st^ a-we-lam a-na mi-nim il-li-kam {i-ki-ir-su lu-us-su^ 8. ha-ri-im-tum is-ta-si a-we-lam g. i-ba-us-su-um-ma i-ta-mar-su I o. e-di-il^ e-es-ta-hi-[ta-am\ 1 1 . mi-nu a-la-ku-^u na-ah~^ [ -]ma 12. e pi-su i-pu-sa-am-[ma] 13. ti-ia-kar-am a-na ^^^En-[ki-du] 14. bi-ti-is e-mu-tim [ ] 15. si-ma-a-at ni-si-i- ma 1 6. tu-sa^-ar pa-a-ta-tind 1 7. a-na dli dup-sak-ki-i e si-en 18. UG-AD-AD-LI L e-mi sa-a-a- ha-tim 1. And he made glad. 2. He lifted up his eyes, 3. and beheld the man, 4. and said unto the hierodule: — 5. “Oh harlot, take away the man. 6. Wherefore did he come to me? 7. I would forget the memory of him.'' 8. The hierodule called unto the man 9. and came unto him beholding him. 10. She sorrowed and was aston- ished 1 1 . how his ways were 12. Behold she opened her mouth 13. saying unto Enkidu: — 14. “At home with a family [io dwell ? ?] 15. is the fate of mankind. 16. Thou shouldest design bound- aries(?P) 17. for a city. The trencher-basket put (upon thy head). 18 an abode of com- fort. ^ Text ta\ 2 On ekesu, drive away, see Zimmern, Shurpu, p. 56. Cf. uk-kis, Myhrman, PBS. I 14, 17; ukkisi, King, Cr. App. V 55; etc., etc. ® The Hebrew cognate of masu, to forget, is nasd, Arabic nasiia, and occurs here in Baby- lonian for the first time. See also Brockelman, Vergleichende Grammatik 160 a. ^ Probably phonetic variant of edir. The preterite of ederu, to be in misery, has not been found. If this interpretation be correct the preterite edir is established. For the change r > I note also attalah < attarah, Harper, Letters 88, 10; hilku < hirku, RA. 9, 77 II 13; uttakkalu < uttakkaru, Ebeling, KTA. 49 IV 10. ^ Also na--[ -]ma is possible. ® The text cannot be correct since it has no intelligible sign. My reading is uncertain. ^ Text uncertain. kal-lu 4 im is possible. STEPHEN LANGDON — THE EPIC OF GILGAMISH 217 19. a~na sarri Unuk~{ki) ri-bi-tim 20. pi-ti pu-uk epsi^ a-na ha-a-^ a-ri 21. a~na ^^^Gilgamis sarri sa Unuk- (ki) ri-bi-tim 22. pi-ti pu-uk epsi^ 23. a-na ha-a-a-ri 24. ds-sa-at si-ma-tim i-ra-ah-hi 25. su-u pa-na-nu-um-ma 26. mu-uk wa-ar-ka-nu 27. i-na mi-il-ki sa Hi ga-bi-ma 28. i-na bi-ti-ik a-pu-un-na-ti-su^ 29. si- ma- ai- ^um 30. a-na p-ik-ri id-li-im 3 1 . i-ri-ku pa-nu-su 19. For the king of Erech of the wide places 20. open, addressing thy speech as unto a husband. 21. Unto Gilgamish king of Erech of the wide places 22. open, addressing thy speech 23. as unto a husband. 24. He cohabits with the wife decreed for him, 25. even he formerly. 26. But henceforth 27. in the counsel which god has spoken, 28. in the work of his presence 29. shall be his fate.'' 30. At the mention of the hero 31. his face became pale. Reverse 11 (About five lines broken away.) 1. i-il-la-ak- 2. u sa-am-ka-at[ ]ar-ki-su 3. i- ru- ub-ma^ a-na!^ libbi Uruk- (ki) ri-bi-tim 4. ip-hur um-ma-nu-um i-na si- ri-su 5. ipii-ia-am-ma i-na lu-ki-im 6. sa Unuk-{ki) ri-bi-tim 7. pa-ah-ra-a-ma ni-su 1. going 2. and the harlot. . . . .after him. 3. He entered into the midst of Erech of the wide places. 4. The artisans gathered about him. 5. And as he stood in the street 6. of Erech. of the wide places, 7. the people assembled 1 KAK-n. 2 Literally nostrils, piiik apunnati-su, work done in his presence(F). The meaning of the ideom is uncertain. 3 Text ZU ! ^ Text has erroneous form. 218 UNIVERSITY MUSEUM — BABYLONIAN SECTION 8. i-ta-me-a i-na si-ri-su it-tarn^ 9. a-na mi-[niY ^^^Gilgamis ma-si-il 10. la-nam 1 1 . e-st{ 12. sa- pi- il pu]-uk-ku-ul i ? -ak-ta 13. i[- -]di i-si? 14. si-i^-ba sa [na-ma-]ds-[te]-e 15. i-te- en- ni- ik 16. ka-id-na i-na [libbi] Uruk-{ki) kak-ki-a-tum^ 1 7. id-lu-tum u-te-el-li- lu 18. sa-ki-in ip-sa- nu^ 19. a-na idli sa i-tu-ru li-mu-su 20. a-na *^^Gilgamis ki-ma i-li-im 2 1 . sa-ki-is-sum^ me-ih-rum «*•/ 22. a-na *^^^Is-ha-ra ma-id-lum 23. na- [di]-i- ma 24. *^^Gilgamish id-[ ]na-an(?)... 25 - i-na mu-si in-ni-[ -]id 26. i-na-ak^-sa-am- ma 27. it-ta-[ ]i-na luki 28. ip-ta-ra-[ku ]-ak-tdm 29. sa ^‘'^Gilgamisb 30 da-na{?) ni-is-su 8. disputing round about him: — 9. ''How is he become like Gilga- mish suddenly? 10. In form he is shorter. 11. In he is made powerful. 12. 13 - 14. Milk of the cattle 15. he drank. 16. Continually in the midst of Erech weapons 17. the heroes purified. 18. A project was instituted. 19. Unto the hero whose counte- nance was turned away, 20. unto Gilgamish like a god 2 1 . he became for him a fellow. 22. For Ishara a couch 23. was laid. 24. Gilgamish 25. In the night he 26. embracing her in sleep. 27. They in the street 28. halting at the 29. of Gilgamish. 30 mightily (?) Col. Ill 1. ur-{?)ha I. Aroad(?).. 2. *^^Gilgamis 2. Gilgamish . 3. i-na si-ri 3. in the plain ^ Text PA-it-tam clearly! 2 Omitted by the scribe. ^ Sic! The plural of kakku, kakkitu{?). ^ Cf. e-pi-sa-an-su-nu libdru, “May they see their doings/' Maklu VII 17. ® For sakin-sum. ® On the verb ndku see the Babylonian Book of Proverbs § 27. STEPHEN LANGDON — THE EPIC OF GILGAMISH 219 4 - i-ha-an-ni-ib [pi-ir-ta-su?] 4 - 5 - it-bi-ma : 5 ‘ 6. a-na pa-nt- su 6. 7 - it-tam-ha~ru i-na ri-bi-tu ma-\ ti 7 - 8. ^‘'^En-ki-dH ba-ba-am ip-ta-ri- ik 8. 9 - i-na si-pi-su 9. 10 . ^^^Gilgamis e-ri-ba-am u-ul id- -di- 10. in 1 1 . is-sa-ab-tu-ma ki-ma li-i-im I I. 12. i- lu- du^ 12. 13 - p-ip-pa-am 'i-bu-* tu 13 - 14. i-ga-rum ir-tu-tu^ 14. * 5 - •‘"Gilgamis il dH • 5 - 16. is-sa-ab-tu-u- ma 16. 17 - ki-ma li-i-im i 4 u-du 17 - 18. i^i-ip-pa-am 4 -bu- tu 18. 19. i-ga-rum ir-tu 4 u 19. 20. ik-mi-is-ma ^^^Gilgamis 20. 21. i-na ga-ga-ag-ga-ri h-ip -iu 21. 22. ip-si-i ¥ us-sa-su- ma 22. 23. i-ni-i i-ra-a^-iu 23. 24. is-tu i-ra-pi i-ni-bu^ 24. 25 - En-ki-dtl a-na sa-si-im 25- 26. il-ia-kar-am a-na ^^^Gilgamis 26. 27. ki-ma is-te-en-ma um-ma-ka 27. 28. 1 • 1 • 1 ka 28. 29. ri-im-tum sa pu-ri 29. 30. ^^^^Nin- sun- na 30. 31 - ul-lu e-li mu-ti ri-es-su 3 «- his hair growing thickly like the corn. He came forth into his presence. They met in the wide park of the land. Enkidu held fast the door with his foot, and permitted not Gilgamish to enter. They grappled with each other goring like an ox. The threshold they destroyed. The wall they demolished. Gilgamish and Enkidu grappled with each other, goring like an ox. The threshold they destroyed. The wall they demolished. Gilgamish bowed to the ground at his feet and his javelin reposed. He turned back his breast. After he had turned back his breast, Enkidu unto that one spoke, even unto Gilgamish. "'Even as one® did thy mother bear thee, she the wild cow of the cattle stalls, Ninsunna, whose head she exalted more than a husband. ^The verb la'dtu, to pierce, devour, forms its preterite Hut; see VAB. IV 216, i. The present tense which occurs here has Hut also. 2 Note BUL(tu-ku) — ratdtu (falsely entered in Meissner, SAI. 7993), and irattutu in ZiM- MERN, Shurpu, Index. ® For ipsah. * Sic! ]ju reduced to the breathing ’u; read i-nWu. ® I. e., an ordinary man. 220 UNIVERSITY MUSEUM BABYLONIAN SECTION 32. sar-rurtam sa nt-si 32. Royal power over the people 33. i’-st-tm-kum *^^En 4 il 33. Enlil has decreed for thee/' duppu 2 kam-ma Second tablet. su 4 u-ur e 4 i Written upon , V V| 4 su-st^ 240 (lines). ^ The tablet is reckoned at forty lines in each column. INDEX TO PARTS 2 AND 3 A. Adab, city, 123, 23. wailing, 1 1 7, 3 1 ; 137,22; 161, 12. dhu, brother, 212, 36. Aja, goddess, 198, 9. dl-gar {gis)y a musical in- strument, 187-191. See also No. 20 Rev. 7-12. al-hi, com- pound verb, 189 n. 6. In Ni. 8164 (unpublished) aUgar, aU gar-balag in list with (gis)-d- Id, also an instrument of music. alad, protecting genius, 154, 18. amelis, like a man, 215, 25. Amurru, god. Psalm to, 1 18; 1 19. angubba, sentinel, 180, 14. Anu, god. 116, i8:26flf. 131, 8; 165, 9; 180, 20. Anunnaki, gods, 114, 1 7 :2 1 ; 1 1 6, 25; 116 n. 7; 128, 13; 135, 31; 189, 21. Anunit, goddess, 158, 12; 166, 2. apunnatu, nostrils, pitik apunndti, 217,28. assammim (?), 215, 18. Arallfi, 132, 26; 134, 7. ardmu, cover, 198 n. 2. ardku, be pale, Prt. iriku, 217, 31. arhis, quickly, 199, 28. Aruru, goddess. Lamentation to, 1 1 5. Sister of Enlil, 115, 2; 1 71, 29; 190, 25. Other refer- ences, 116, 13:15:18; 117, 34L Asarludug, god, 163, 8; 170, 4. As-im-ur, title of Moon-god, 136, 12. d'i omitted. No. 19, 2. as-me, disk, 133, 38. Assirgi, god. No. 22, Rev. 7. Azagsud, goddess, 196, 30:33; 197, 38. B. Babbar, god, 1 16, 24; 139, 43; 147, 21; 148, 3; 152. Babylon, city, 158, 14; 160,6; 163, 8; 166,4:11. badara, see 200 n. 2. badarant, a weapon, 133, 36. baiag, lyre, 138, 52. bansur, table; title of a goddess, 175. 3 - Bau, goddess, 179, 2; 181, 30; 182, 32; 141, 7:10. bisUu, condition, 215, 14. btu, cavern, 196, 29. bulukku, crab, 174, 5. burgul, engraver, 185, 8. C. Cutha, city. Center of the cult of Nergal, 167, 15. D. Dada, god, 192, 6. Dagan, West Semitic god, 149, 21. Damu, title of Tammuz, 176, 7. Deification of kings, 106-9; 127 n.i. dipu, shatter, 195 n. 16. ( 221 ) 222 UNIVERSITY MUSEUM — BABYLONIAN SECTION Dl-BAL, ideogram in incantations, 194, 10. Dilbat, city, 167, 16. Dilmun, land and city, 1 12, 2:4. dimguly dimdul, master workman, 150. dingir-gal-gaUe-ne, the great gods, theAnunnaki, 1 14, 21 :i25; 149, 19. dumu-anna, daughter of heaven, title of Bau, 179, 5; 181, 28; 184, 28. dumu-sag, title of Tasmet, 163, 12. Dungi, king of Ur, liturgy to, 136. dupsakku, trencher basket, 216, 17. Duranki, epithet for Nippur, 122, 18; 180, 1 1. E. E-anna, temple in Erech, 123, 30; 125; 148, 12; 213, 18. E-babbar, temple of the sun god, 152; 158, II, * 166, I. Perhaps read E-bar ra. E-daranna, temple of Enki in Baby- lon, 169,25; 170, 29. See BE. 133- edelu = ederu, be gloomy, 216, 10. e-dub, house of learning, 1 17, 39. e-gal, palace. No. 19, Rev. 3; 115, ii; 131,7; 134.22; 158,9. e-gtg-=kissu, 19 1, II. E-ibe-Anu, temple in Dilbat, 167, 16. E-kinammaka, temple, 115, 10. E-kisibba, temple in Kish, 166, 13. E-kur, temple, 180, 12; 183, 23; 190, 7; 146, 9; 147, 17; 158, 8; 160, 4; 166, 17; 169, 23. Emah, Esmah, ritual house of the water cult of Marduk, 163, 7; 115. 4- E-malga-sud, temple, 181, 24; 141, 3. E-meteg, daughter of Ninkasi, 144. E-mete-ursag, temple in Kish, 166, 13 - E-namtila, temple, 160, 4; 169, 24. en-a-nu-un, en-d-nun, title of In- nini and Gula, 173, 2. Enbilulu, title of Marduk, 170, 5. E-ninnu, temple, 18 1, 22. EN-HUL-tim-mu, 194 n. 2. EN-KA-KA, hU dabahi, 194, 2. Enki, god. Hymn to. No. 20, 113, 7; 114,10; 116,21; 122,7; 149. 16. Enkidu, satyr, 213, 3:7:10:11; 214, 6; 215, 11:12:15:34; 216, 13; 219,8:15:25; 131,11; 134.16; 178, 13- Enlil, god. Liturgy to, 155-184. Regarded as god of light, 157, iff. 158, 3f. Other references, 1 14, 19; 1 15, 2; 1 16, 19; 131, 6; 136, 5; 139, 40; 149, 22; 146, 3:7:14; 189, 11:19; 220, 33- Enul, god, 149, 16. Enzu, god, 139, 41 ; 146, 3. epsdnu, deeds, 218, 18. epu, be dark, P itepu, 196, 29. Erech, city, 125; 149, 13. Erech ribUim, 212, 28; 213, 15; 217, 19:21; 217, 3:6. eri-azag, holy city, Isin, 14 1, 8. erida, title, 175, i. Eridu, city, 113, 20; 136, 13. Erishkigal, goddess, 13 1, 10; 134, II. ersagtugmal, penitential psalm, 118. E-sagila, temple, 152. E-sakudkalamma, temple, 166, 10; 169 n. 4. esendili, a title, 177, 10. INDEX 223 eskar, fixed tax, i88, 9. es4aly a sacred place, 161, 14. E-temen-anki, temple, 169, 25. E-turkalamma, temple, 166, 14. Euphrates, river, 183, 12; 183, 20. E-zida, temple, 166, 12. Ezina, grain goddess, 174, 9. Ezira, reading of the divine name KA-DIy 177, II. F. Fara, modern Arabic name for the site of Isin (?), 177 n. 4. G. GABy baked bread, 200, 33. CAB-LA Ly a cake made with honey, 195, 22; 200, 35. GAR-sunu = episdn-sunUy 198, 13. gasan-guldy title of Nina, 1 19 n. 2. gepary dark chamber, 123, 3of., 148, 10; 161, 18. Gibil, god, 197, 3. gi-gdl (gis)y interlude, 151 n. i ; 182, 33 * gigunfidy 1 14, 23. Gilgamish, king of Erech, 207; 21 1, I :i5f. 212, 17:37; 213,2; 217, 21; 218, 9:20:24:29 and below 2; 219, 10:15:20:26. Deriva- tion of name, 208. See also No. 16 Rev. II 15; 197,42; i24f. gilsdy a sacred relic, 132, 22. Girra, IrrUy god, 174, 7; 177, 12. girrUy lion, 215, 29. Girsu, city, 181, 23. Guanna, deity, No. 16 Rev. 11 18. Guedin, province, 129, 28. Gunura, goddess of healing, 176, 6. gupruy mighty, 214, 33. Gutium, land, i2oflF. H. Hallab, city, 125; 141. handbuy grow thickly, Prs. ihannih, 219, 4. hapdpUy embrace, 212, 34. hasA'^Uy axe, 212, 29:31. harbatUy waste place, 200, 39. Harsagkalamma, temple, 166, 14. Hubur, mythical river, 197, 42. huluy a bird, 199, 31. hukuy a bird, 199, 31. I. Ibi-Sin, king of Ur, 151 n. 2. ibsiy liturgical expression, 120, 5. Igigi, heaven spirits, 1 16 n. 6. IGI-NAGIN-NAy 194, ii. imiby weapon, 131, 8. mi-iby ibid, n. 3. imifiy seven. Seven lands, 130, 35; seventh day, 134, 18. Immer, god, 177, 8. Indag, god, consort of Gula, 173, 3. Innini, goddess, 123. Liturgy to, 184; 123, 29. Consort of Shamash, 148, 4. Other refer- ences, 154, 21. issur samCy unclean birds, 195 n. 10. Ishara, goddess, 218, 22. Isin, city, 122, 15; 176, 4. Ishme-Dagan, i78ff. Son of Enlil, 181, 29; 182, 32. Liturgy to, 143. K. KA-DIB-BIy sibit pty 194, 10. KAK-DIGy a weapon, 130, 4. kakkitu (?), weapon. PI. kakkiatum, 218, 16. KAK-SIRy a weapon (?), 130, 4. 224 UNIVERSITY MUSEUM — BABYLONIAN SECTION kalama, the Land, Sumer, 138, 25; 141, 5; 147, 22; 150, 4; 154, 17; 177. 9 - kanami = kalama, land, 120, 8. KA+NE, a new ideograph, 153 n. 10. kasu, bind. L liktisu, 198, 20. Kenurra, chapel of Ninlil, 114, 22; 123, 20; 160, 4; 166, 18; 166, 8; 169, 24. Kes, city, 1 15, 1 1 ; 123, 22. kesda-a^ag, a relic, 132, 27. ki, kin for gim — kima, 120, 6. KI-AG-MAL, rdmu, 194 n. 4. Kidurkazal, daughter of Ninkasi, H5- ki-malla, to bend, tig-^u ki-ma-al4a nu-gt-gt, ''Thy neck wearies not in bending,'' 168, 2. [Cor- rect the translation.] ki-in-gin, ki-en-gin, Sumer, 115, 24; 134, 19; 189, 17. KESAR, kakkara tasabbit, 199, 29. Kish, city, 129, 30; 166, 12. e kis- {kiy$u, so read. No. 5 Obv. 8. Kullab, city, 149, 14; 173, i. kunin, gunin, reed basket, 150 n. 3. kurgal, "great mountain," title of Sumer, 114, ii. Of Enlil, 114, 19; 182, 5. KURUN-NA, (amelu), 196, 34. KUS-KU-MAL, 194, II. L. la'dtu, gore. Prt. iludu, 219, 12:17. labu, panther, 215, 29:32. Lagash, city, 181, 23:26. Lahama, goddess of Chaos, 113, 5. Laws, promulgated by Dungi, 138, 31 - Libit- Ishtar, king, 141. libsu, garment, 214, 27:29; 215, 26. Ligirsig, a god, 113, 3 - lilaiag, epithet of a deified king, 141, I. Lillaenna, goddess, 192, 5. limenu, be evil. 1 L ulammenuAnni, 197. 7 - Lugal-dig, god, 197, 5. luutu, pollution, 195, 19. M. Magan, land, 1 12, 2:5. maidlu, couch, 218, 22. maldsu, shear, 195, 20. Mamit, 200, 41. mandatu, form, 195, 21. mal-gar {gi), a musical instrument, 191, 10. mangu, disease, 195, 19. Marduk, god, 15 1. markasu, leader, 150. masu, seize, 195 n. 5. masu, to forget, 216, 7. Me-azag, daughter of Ninkasi, 144. mebru, fellow, 218, 21. Mehus, daughter of Ninkasi, 144. Meluhha, land, 112, 6. Meslam, temple in Cutha, 167, 15. mesu, a tree, 159, 23. muk, now, but now, 2 1 7, 26. Muigenna, Saturn, 137, 18. Mulmul, gods, 142. N. nddu, water bottle, 198, 17. nadtiu, temple devotee, 188, 7. nagu, shout. Prs. inangu, 215, 19. ndku, embrace, 218, 26. namastu, cattle, etc., 213, 12:17; 214, I ; 219, 14. Namtar, god, 197, 3; 132, 24. Nana, goddess, 192, 7. INDEX 225 Nannar, god, 1 15, 12; 116,23; 133, 38; 137, ii; 150, 2. Nergal, god, 13 1, 6. Nidaba, goddess, 191. ni-gdl, cattle, 12 1, 6. nimir = ligir y 174, 4. ninda, linear measure, 133, 41. Ningal, goddess. No. 19, 5; 148, 3; 3 - Ningiszida, god, 133, 34. Nin-isinna, goddess, 122, 16; 191, 15 - Ninkasi, goddess, 144. Ninki, goddess, 149, 16. Ninlil, goddess, 116, 20; 123, 20; 137, 12; 146, 14. Ninmada, daughter of Ninkasi, 144. Ninmah, goddess, 1 16, 22. Ninmenna, epithet of Damgalnun- na, 190, 27. Ninsun, goddess, 219, 30; 208 n. 6; 129; 131, 16 (?). Nintudri, goddess, 123, 26. Nin- tudra, 137, 16. Creatress of man and woman, 192. Ninul, goddess, 149, 16. Ninurasa, god, 191, 12; 146, 12. Ninzuanna, goddess, 122, 13. Nippur, city, 112, 8; 122, 18:19; 160, 3; 169, 21; 180, ii; 149, 18; 158, 7; 165, 16. NI-SUR (amelu)y 196, 35. Nudimmud, god, 199, 25. No. 20, 10. nugiganna, epithet of Innini, 185, 2. ntin apsi, unclean fish, 195 n. 1 1. Nunamnirri, god, 190, 28; 146, 13; 180, 10:13:17. nun-ur, epithet of Amurru, 119, 3. Nusiligga, daughter of Ninkasi, 144. Nusku, god, 146, 7; 163, 13. P. Pabilsag, god. Son and consort of Gula, i73n. 3; 176,5. A form of Tammuz. pananumma, formerly, 217, 25. Panunnaki, goddess, consort of Mar- duk, 163, 9. patdku, fashion, break, 214, 4. paiurru, a weapon, 200, 37. Pleiades, 142. R. rafdtu, demolish, 219, 19. Rimat ^^^^Ninsun, 208 n. 6; 219, 29. Ruskisag, goddess, 132, 28. RU-TIG, an epithet, 141, 2. S. sa-bar; sa-sud-da, liturgical note, 182, 31. sab sis y cruelly, 215, 30. Sagilla, temple, 158, 15. E-sagila, 160, 5; 166, 5; 166, 1 1. sahdtUy be astounded, 216, 10. Arabic sahita. ^ • saidhatUy desire, comfort, 216, 18. sakdpUy fell. P issakpUy 215, 30. salutUy enmity, 199, 27. Samas, god, 197, 4:8; 198, 10:13; 199, 25:31. Samas-sum-ukin, king. Incanta- tions for, 193-200; 199, 23. Samsuiluna, king, 15 1. SAR-DI-DAy a relic, 133, 37. Serpent adversary, 183, 21 ; 148, 12. Seven, sacred number. Seven gods, 196, 30. Ship, in legend, 1 13, 2. Silsirsir, a chapel. Sin, god. Hymn to. No. 19. sippUy threshold, 219, 13:18. 226 UNIVERSITY MUSEUM — BABYLONIAN SECTION Sippar, city, 158, 10; 160, 5; 166, 19. sirgidda, long song, 140, 54. Siris, daughter of Ninkasi, 144. Siriskas, daughter of Ninkasi, 144. Siriskasgig, daughter of Ninkasi, 144. sirsagga, first melody, 1 17, 28; 139, 48. SU-AN = kat ill, 194, 12. See also ^U-HNNINI, 194, 12. SU-NAM-ERIM-MA, 194, 13. SU-NAM-LU-GAL-LU, 194, 13. subura, earth, 175, 3. su-ud, sH-ud-dm, epithet of goddess V' ofSuruppak, 177, 10 and note 4. suhuru, hair (?), 215, 23. sukkal-iid, title of Nebo, 163, 10. V' Sulpae, god, No. 16 II 22. Sumer, land, 113, 21; 114, ii; 136, 2. sumugan, title of Girra, 177, 12 and note; 179, 3. T. Tablet of fates, 132 n. 3. Tammuz, ancient ruler, 208. Lit- urgy to, 191 . Other references, 126; 208; 131,20. iapdsu, seize, capture, IL uttappis, 215, 31. temeru, cook, 196, 35. Tigris, river, 183, 12. Tummal, land, 190, 9; 191, 10. U. ud, spirit, word, 150, 1:4; 158, 16; 159, 17:24. ul-al-tar, 19 1 n. 6. ulinnu, girdle cord, 195, 20. Ulmas, temple of Anunit, 158, 13; 166, 3. Ur, city, 134, 21; 137, 6. Lamen- tation for, 150. Other refer- ences, No. 19, 4:7:8:i6:28:Rev. 5 ; I5L 3- Ur-azag, king of Isin (?), 140 n. 2. Ur-Engur, king of Ur, 126 ff. urinu, spear (?), 173, 3. ursaggal, epithet for Ninurasa, 165, II. For Enbilulu, 170, 5. usumgal, 1 1 7, 33. Z. :(dbu, flow, li-iu-hu, 198, 16. Cf. gdm~iaihu, mitirtu, words for canal, SAL 691-3. lag-sal, liturgical note, I03f. No. 21 end. la-am, 138, 34; 139, 38; 140, 56. {mu, be enraged, I L uiinu-inni, 197, 6 . ZI-TAR-RU-DA — nikis napisti, 194 n. 6. DESCRIPTION OF TABLETS Number in this Volume. 1 Museum Number. Description. I 7771 ! i Dark brown unbaked tablet. Three columns. Lower edge slightly broken. Knobs at left upper and left lower corners to facilitate the holding of the tablet. H. 7 inches; W. 6J; T. i-|. Second tablet of the Epic of Gil- gamish. ( 227 ) AUTOGRAPH PLATES BABYL. PUB. UNIV. MUSEUM VOL. X PLATE, LXIir OBVERSE Col. 1 ^ BABYL. PUB. UNIV. MUSEUM VOL. X PLATE LXIV OBVERSE Col. 2 BABYL. PUB. UNIV. MUSEUM VOL. X PLATE LXV OBVERSE Col. 3 10 \fe 4T A- ' vIaU II Vi4 44 ^\ ^ M v^ vi4 41 m l^I 111 aa< U4 6 4-^ 14 1 V-E7 ^-4 , vVV aI( 4 Tt ^ '41 4— 44 tf ^I 41 AI~ in- 15 If 4=1 ^ A. ^ ^ M MA ^ A~ '"5?^ itiE iv| 44 v^ #4 m< M A M A- 14 M Tr Tt \Ak 4^- \4 ^ vAI 20 25 30 35 ^ Vfe ^ ^ v4' : S ■ 44^ V ^v4I ''^ 4k v4 ^ \4- M V V V— ^ 4 ^ 4 — ^^>.i ^ #1 \- v^VI V^ >-i V—K ^ 4- A ^ ^ ^ 4”'^4 ^A- 1? ^ ^ ^ \X^ P^4. ." i"* . ■ • * .* I , ■' ' •• V '^"V ' • “.. * • '*.••• .' t' ••,?■•« J- A"' < »< 'I BABYL. PUB. UNIV. MUSEUM VOL. X PLATELLXVI REVERSE Col. 1 'A\ - p IP p Vfe 10 . . V •• V \fe p VP- y ' I X7 . I Kr //. ^ -f\'^ 15 VHfc- M \fe IP- t^V:4|^f|.v'P 14-Pl^ m vP P Vfe 20 25 30 s V-IP p. pvp'\ \^vi'!-l P't pi l\ ^ ., 1^ iPl t^T ^ ^ vV ^P" vP tr P\vp p t=P U’^ M ^ \^- ^ iy tt± P iTfP" If 'pg P \fP v%^\^^kr /A \:p '‘P f, «= v-4 M \^IP tsiUP y _ _ _ / / .V _'v krr . ip ^ pf PI; ^ plfc If IV VI vV V P tP If vif 1^1 '« \:^. a V : BABYL. PUB. UNIV. MUSEUM VOL. X PLATE LXVIl REVERSE Col, 2 10 ~A~ 4^1 if ^ , m Vfe ^ vTA ^ ^ ^ ^ ^ ^ v4 Ifv^f v4\:f ^ 4~ '-^T 15 ^ A' ^ AA '•:'f ': •/--'■■:■ \ : ';••■■;•;■,■ V-.. ■ j A“ ^ ^ '■ > . ' 1 ^ ^ v^ v-4=r V — >%:r 20 25 / v^ T~ At hA ^ ^ T- H V-A A~ AA v^.•‘'•'••■'•^'-^•^^'' W AA /fv V ■ •: .•■.■'■V^^ vA\ ^ IHI t=i\ ■;■•:••.: .•;■' ^ 30 BABYL. PUB. UNIV. MUSEUM VOL. X PLATE LXVIII REVERSE Col. 3 BABYL. PUB. UNIV. MUSEUM VOL. X PLATE LXIX TABLET OF THE GILGAMISH EPIC (OBVERSE) BABYL. PUB. UNIV. MUSEUM VOL. X PLATE LXX TABLET OF THE GILGAMISH EPIC (REVERSE) UNIVERSITY OF PENNSYLVANIA THE UNIVERSITY MUSEUM PUBLICATIONS OF THE BABYLONIAN SECTION VoL. X No. 4 SUMERIAN LITURGIES AND PSALMS BY STEPHEN LANGDON Professor of Assyriology AT Oxford University PHILADELPHIA PUBLISHED BY THE UNIVERSITY MUSEUM 1919 CONTENTS PAGE INTRODUCTION 233 SUMERIAN LITURGIES AND PSALMS: Lamentation of Ishme-Dagan Over Nippur 245 Liturgy of the Cult of Ishme-Dagan 238 Liturgical Hymn to Innihi 260 Psalm to Enlil 265 Lamentation on the Pillage of Lagash by the Elamites 268 Lamentation to Innini on the Sorrows of Erech . . 272 Liturgical Hymn to Sin 276 Lamentation on the Destruction of Ur 279 Liturgical Hymns of the Tammuz Cult 285 A Liturgy to Enlil, Elum Gud-Sun 290 Early Form of the Series ‘^Babbar-Gim-e-ta. . . . 309 Liturgy of the Cult of Kesh. . 31 1 Series Elum Didara, Third Tablet 323 Babylonian Cult Symbols 330 (231) INTRODUCTION With the publication of the texts included in this the last part of volume X, Sumerian Liturgical and Epical Texts, the writer arrives at a definite stage in the interpretation of the religious material in the Nippur collection. Having been privi- leged to examine the collection in Philadelphia as well as that in Constantinople, I write with a sense of responsibility in giving to the public a brief statement concerning what the temple library of ancient Nippur really contained. Omitting the branches pertaining to history, law, grammar and mathematics, the following resume is limited to those tablets which, because of their bearing upon the history of religion, especially upon the origins of Hebrew religion, have attracted the attention of the public on two continents to the collections of the University Museum. Undoubtedly the group of texts which have the most human interest and greatest literary value is the epical group, desig- nated in Sumerian by the rubric n[ag-sal} This literary term was employed by the Sumerian scribes to designate a compo- sition as didactic and theological. Religious texts of such kind are generally composed in an easy and graceful style and, although somewhat influenced by liturgical mannerisms, may be readily distinguished from the hymns and psalms sung in the temples to musical accompaniment. The ^agsal ^ In addition to the examples of epical poems and hymns cited on pages 103-5 this volume note the long mythological hymn to Innini, No. 3 and the hymn to Enlil, No. 10 of this part. An unpublished hymn to Enlil, Ni. 9862, ends a-a ^En-lil ^ag-sal, praise father Enlil.” For Ni. 13859, cited above p. 104, see Poebel, PBS. V No. 26. (233) 234 UNIVERSITY MUSEUM — BABYLONIAN SECTION compositions^ are mythological and theological treatises con- cerning the deeds and characters of the great gods. The most important didactic hymns of the Nippur collection and in fact the most important religious texts in early Sumerian literature are two six column tablets, one (very incomplete) on the Creation and the Flood published by Dr. Poebel, and one (all but com- plete) on Paradise and the Fall of Man. Next in importance is a large six column tablet containing a mythological and didactic hymn on the characteristics of the virgin mother goddess!^ A long mythological hymn in four columns® on the cohabitation of the earth god Enlil and the mother goddess Ninlil and an equally long but more literary hymn to the virgin goddess InninP are good examples of this group of tablets in the Nippur collection.® One of the most interesting examples of didactic composition is a hymn to the deified king Dungi of Ur. By accident both the Philadelphia and the Constantinople col- lections possess copies of this remarkable poem and the entire text has been reconstructed by the writer in a previous publi- cation.® 1 have already signaled the unique importance of this extraordinary hymn to the god-man Dungi in which he is described as the divinely born king who was sent by the gods ' So far as the term is properly applied. Being of didactic import it was finally attached to grammatical texts in the phrase ^Nidaba zag-sal, “O praise Nidaba,” i. e., praise the patroness of writing. 2 Poebel, PBS. V No. 25; translated in the writer’s Le Poeme Sumerien du Paradis, 220-257. Note also a similar epical poem to Innini partial duplicate of Poebel No. 25 in Myhrman’s Babylonian Hymns and Prayers, No i. Here also the principal actors are Enki, his messenger Isimu, and “Holy Innini” as in the better preserved epic. Both are poems on the exaltation of Innini. 3 Ni. 9205 published by Barton, Miscellaneous Babylonian Inscriptions, No. 4. This text is restored by a tablet of the late period published by Pinches in JRAS. 1919. * Ni. 7847, published in this part. No. 3 and partially translated on pages 260-264. ® Undoubtedly Ni. 1 1327, a mythological hymn to Enki in four columns, belongs to this class. It is published as No. 14 of this part. A similar zagsal to Enki belongs to the Constantinople collection, see p. 45 of my Historical and Religious Texts. ^Historical and Religious Texts, pp. 14-18. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 235 to restore the lost paradise.^ The poem mentions the flood which, according to the Epic of Paradise, terminated by divine punishment the Utopian age. The same mythological belief underlies the hymn to Dungi. Paradise had been lost and this god-man was sent to restore the golden age. There is a direct connection between this messianic hymn to Dungi and the remarkable Epic of Paradise. All other known hymns to deified kings are liturgical compositions and have the rubrics which characterize them as songs sung in public services. But the didactic hymn to Dungi has the rubric [^Dungi] lag-sal, “O praise Dungi.” It would be difficult to claim more conclusive evidence than this for the correctness of our interpretation of the group of lagsal literature and of the entire mythological and theological exegesis propounded in the edition of the Epic of Paradise, edited in part one of this volume.^ When our studies shall have reached the stage which renders appropriate the collection of these texts into a special corpus they will receive their due valuation in the history of religion. That they are of prime importance is universally accepted. From the point of view of the history of religion 1 would assign the liturgical texts to the second group in order of impor- tance. Surprisingly few fragments from the long canonical daily prayer services have been found. In fact, about all of the perfected liturgies such as we know the Sumerian temples to have possessed belong to the cults of deified kings. In the ^ See PSBA. 1919, 34. ^ One of the most remarkable tablets in the Museum is Ni. 14005, a didactic poem in 61 lines on the period of pre-culture and institution of Paradise by the earth god and the water god in Dilmun. Published by Barton, Miscellaneous Babylonian Inscriptions, No. 8. The writer’s exegesis of this tablet will be found in Le Poeme Sumerien du Paradis, 135-146. It is not called a ^ag-sal probably because the writer considered the tablet too small to be dignified by that rubric. Similar short mythological poems which really belong to the ^ag-sal group are the following: hymn to Shamash, Radau, Miscel. No. 4; hymn to Ninurta as creator of canals, Radau, BE. 29, No. 2, translated in BL., 7-1 1; hymn to Nidaba, Radau, Miscel. No. 6. 236 UNIVERSITY MUSEUM — BABYLONIAN SECTION entire religious literature of Nippur, not one approximately complete canonical prayer service has survived. Only frag- ments bear witness to their existence in the public song services of the great temples in Nippur. A small tablet^ published in part two of this volume carries a few lines of the titular or theological litany of a canonical or musically completed prayer book as they finally emerged from the liturgical schools through- out Sumer. Long liturgical services were evolved in the temples at Nippur as we know from a few fragments of large five column tablets.^ The completed composite liturgies or canonical breviaries as they finally received form throughout Sumer in the Isin period were made by selecting old songs of lament and praise and re-editing them so as to develop theological ideas. Characteristic of these final song services is the titular litany as the penultimate song and a final song as an intercession. A considerable number of such perfected services exist in the Berlin collection. These were obtained apparently from Sippar.* The writer has made special efforts to reconstruct the Sumerian canonical series as they existed in the age of Isin and the first Babylonian dynasty. On the basis of tablets not excavated at Nippur but belonging partly to the University Museum and partly to the Berlin collection the writer restored the greater part of an Enlil liturgy in part 2, pp. 155-167.^ In the present and final part of this volume another Enlil liturgy has been largely reconstructed on pages 290-306.® From these two partially reconstructed song services the reader will obtain an ^ Ni. 1 12; see pp. 172-178. 2 For example, Myhrman, No. 3; Radau, Miscel. No. 13; both canonical prayer books of the weeping mother class. For a liturgy of the completed composite type in the Tammuz cult, see Radau, BE. 30, Nos. i, 5, 6, 8, 9. 2 See ZiMMERN, Sumerische Kultlieder, p. V, note 2. ^ The base text here is Zimmern, KL. No. 12. ® The base of this text is Zimmern, KL. No. 1 1. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 237 approximate idea of the elaborate liturgical worship of the late Sumerian period. These were adopted by the Babylonians and Assyrians as canonical and were employed in interlinear editions by these Semitic peoples. Naturally the liturgical remains of the Babylonian and Assyrian breviaries are much more numerous and on the basis of these the writer was able in previous volumes to identify and reconstruct a large number of the Sumerian canonical musical services. But a large measure of success has not yet attended his efforts to reconstruct the original unilingual liturgies commonly written on one huge tablet of ten columns. Obviously the priestly schools of the great religious center at Nippur possessed these perfected prayer books but their great size was fatal to their preservation. It must be admitted that the Nippur collection has contributed almost nothing from the great canonical Sumerian liturgies which surely existed there. Much better is the state of preservation of the precanonical liturgies, or long song services constructed by simply joining a series of kisubs or songs of prostration. These kisub liturgies are the basis of the more intricate canonical liturgies and in this aspect the Nippur collection surpasses in value all others. Canonical and perfected breviaries may be termed liturgical compositions and the precanonical breviaries may be described as liturgical compilations, if we employ “composition” and “compilation” in their exact Latin sense. Since Sumerian song services of the earlier type, that is liturgical compilations, are more extensively represented in the Nippur temple library than in any other, this is an appropriate place to give an exact description of this form of prayer service which preceded and pre- pared the way to the greatest system of musical ritual in any ancient religion. If we may judge from the literary remains of 238 UNIVERSITY MUSEUM — BABYLONIAN SECTION Nippur now in the University Museum, the priestly schools of temple music in that famous city were extremely conservative about abandoning the ancient liturgical compilations. These daily song services, all of sorrowful sentiment and invariably empha- sizing humility and human suffering, are constructed by simply compiling into one breviary a number of ancient songs, selected in such manner that all are addressed to one deity. In this manner arose intricate choral compilations of length suitable to a daily prayer, each addressed to a great god. Hence we have in the temple libraries throughout Sumer and Babylonia liturgies to each of the great gods. Even in the less elaborate kisub compilations there is in many cases revealed a tendency to recast and arrange the collection of songs upon deeper principles. A tendency to include in all services a song to the wrathful word of the gods and a song to the sorrowful earth mother is seen even in the Nippurian breviaries of the precanonical type. 1 need not dilate here upon the great influence which these principles exercised upon the beliefs and formal worship of Assyria and Babylonia, upon the late Jewish Church and upon Christianity. The personified word of god and the worship of the great mater dolorosa, or the virgin goddess, are ancient Sumerian creations whose influence has been effective in all lands. As examples of the liturgical compilation texts the reader is referred especially to the following tablets. On pages 290-292 the writer has described the important compiled liturgy found by Charles Virolleaud.^ It is an excellent example of a Nippurian musical prayer service. It contained eleven kisubs, or prayers, and they are recast in such manner that the whole set forth one idea which progresses to the end. The liturgy has in fact almost reached the stage of a composition. And in these same pages ^ Now in the Nies Collection, Brooklyn, New York. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 239 the reader will see how this service finally resulted in a canonical liturgy, for the completed product has been recovered. On pages 309-3 1 o will be found ■ a fragment, part of an ancient liturgy to Enlil of the compiled type. Here again we are able to produce at least half of the great liturgy into which the old service issued. In the preceding part of this volume, pages 184-187, is given the first song of a similar liturgy addressed to the mother goddess. Undoubtedly the most important liturgical tablet which pertains to the ordinary cults in the Nippur collection is dis- cussed on pages 279-285. The breviary, which probably belongs to the cult of the moon-god, derives importance from its great length, its theological ideas, especially the mention of the messengers which attend the Logos or Word of Enlil, and its musical principles. Here each song has an antiphon which is unusual in precanonical prayer books of the ordinary cults. ^ Students of the history of liturgies will be also particularly interested in the unique breviary compiled from eight songs of prostration, a lamentation for the ancient city of Kes with theo- logical references. This song service was popular at Nippur, for remains of at least two copies have been found in the collection. A translation is given on pages 311-323. The oldest public prayer services consisted of only one psalm or song. A good number of these ancient psalms are known from other collections, especially from those of the British Museum. In view of the conservative attitude of the liturgists at Nippur it is indeed surprising that so few of the old temple songs have survived as they were originally employed; ancient single song liturgies in this collection are rare. The following ^ A similar liturgy is Ni. 1975 1 , published by Barton, Miscellaneous Babylonian Inscriptions, No. 6. 240 UNIVERSITY MUSEUM — BABYLONIAN SECTION list contains all the notable psalms of this kind. Radau, Miscellaneous Sumerian Texts No. 3^ is a lamentation of the mother goddess and her appeal to Enlil on behalf of various cities which had been visited by wars and other afflictions. Radau, ibid., No. 16 has the rubric ki-^u^ s\r-gal ^Enlil, “A prayer of prostration, a great song unto Enlil.” A psalm of the weeping mother goddess similar in construction to Radau No. 3 is edited on pages 260-264 of this volume.^ No. 7 of this part, edited on pages 276-279, is an excellent illustration of the methods employed in developing the old single song psalms into compiled liturgies. Here we have a short song service to the moon god constructed by putting together two ancient psalms. The rubrics designate them as sagar melodies,^ or choral songs, and adds that it is sung to the lyre.® An especially fine psalm of a liturgical char- acter was translated on pages 115-117. It is likewise a lament to the sorrowful mother goddess. The student of Sumero-Babylonian religion will not fail to comment upon one remarkable lacuna in the religious literature of every Sumerian city which has been excavated. Prayers of the private cults are almost entirely nonexistent. Later Baby- lonian religion is rich in penitential psalms written in Sumerian for use in private devotions. These are known by the rubric ersaggunga, or prayers to appease the heart. Only one has been found in the Nippur collection,® and none at all have been recovered elsewhere. Seals of Sumerians showing them in ' Translated by Radau on pages 436-440. 2 Abbreviation for ki-suh-gu-da — Uru, strophe, song of prostration. ® No. 3 of the texts in part 4. ^ sa~gar—pitnu saknu, choral music, v. Zimmern, ZA. 31, 112. See also the writer's PBS. Vol. XII, p. 12. ® nar-balag. The liturgists classified the old songs according to the instrument employed in the accompaniment. See SBP. p. ix. ® See page 1 18 in part 2. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 241 the act of saying their private prayers abound from the earliest period. Most of these seals represent the worshipper saluting a deity with a kiss thrown with the hand. The attitude was described as su-illa, or “Lifting of the Hand.” Semitic prayers of the lifting of the hand abound in the religion of Babylonia and Assyria. Here they are prayers employed in the incantation ritual. We know from the great catalogue of Sumerian liturgical literature compiled by the Assyrians that the Sumerians had a large number of prayers of the lifting of the hand.- In Sumerian religion these were apparently purely private prayers unconnected with the rituals of atonement. At any rate the Nippur collec- tions in Constantinople and Philadelphia contain a large number of incantation services for the atonement of sinners and the afflicted. These resemble and are the originals of the Assyrian incantation texts of the type utukku limnuti, and contain no prayers either by priest {kisuh in later terminology is the rubric of priest’s prayers in incantations) or by penitent (su-il-la’ s) . The absence of prayers of private devotion in the temple library of Nippur is absolutely inexplicable. Does it mean that the Sumerians were so deficient in providing for the religious cure of the individual? Their emphasis of the social solidarity of religion is truly in remarkable contrast to the religious indi- vidualism of the Semite. But the Sumerian historical inscriptions often contain remarkable prayers of individuals. The seals em- phasize the act of private devotion. The catalogue of their prayers states that they possessed a good literature for private devotions. When one considers the evidence which induces to assume that they possessed such a literature, its total absence in every Sumerian collection is an enigma which the writer fails to explain. ^ See IV Raw. 53, III 44-IV 28 restored from BL. 103 Reverse, a list of 47 su-il 4 d prayers to various deities. 242 UNIVERSITY MUSEUM — -BABYLONIAN SECTION In the introduction to part two of this volume^ the writer has emphasized the peculiarly rich collection of tablets in this collection pertaining to the cults of deified kings. In the present part is published a most important tablet of that class. This liturgy of the compiled type in six kiSuhs sung in the cult of the god-man Ishme-Dagan, fourth king of the I sin dynasty, is unique in the published literature of Sumer. Its musical intri- cacy and theological importance have been duly defined on pages 245-247. With the publication of these texts the important song services of the cults of deified kings are exhausted. In addition to the texts of this class translated or noted in part two, I call attention to the very long text concerning Dungi, king of Ur, published by Barton, Miscellaneous Babylonian Inscriptions No. 3. In that extremely long poem in six columns of about 360 lines^ there are no rubrics, which shows at once that it is not a cult song service. Moreover, Dungi had not been deified when the poem was written. It is really an historical poem to this king whose deification had at any rate not yet been recognized at Nippur. It belongs in reality to the same class of literature as the historical poem on his father Ur-Engur, translated on pages 126-136. The only Sumerian cult songs to deified kings not in the Nippur collection have now been translated by the writer and made accessible for wider study. One hymn to Ur-Engur which proves that he had been canonized at his capitol in Ur will be found in the Proceedings of the Society of Biblical Literature, 1918, 45-50. The twelfth song of a liturgy to Ishme-Dagan published by Zimmern from the Berlin collection is translated on pages 52-56 of the same article. Finally a long liturgy to ^ Pages 106-109. 2 Less than half the tablet is preserved. STEPHEN LANGDON — ^SUMERIAN LITURGIES AND PSALMS 243 Libit-Ishtar, son of Ishme-Dagan, likewise in Berlin, has been translated there on pages 69-79.^ Since the Berlin texts probably came from Sippar their existence in that cult is important. For they prove not only the practice of cult wor- ship of deified kings in that city, but the domination of I sin over this north Semitic city is thus documented for a period as late as Libit-Ishtar. Nearly all the existing prayer services in the cults of the deified kings of Ur and Isin are now published and translated. The student will observe that they are all of the compiled type but that there is in most cases much musical arrangement and striving for combined effect. A few, and especially the Ishme- Dagan liturgy published as No. 1 of this part, reveal theo- logical speculation and an effort to give the institution of god- man worship its proper place in their religion. The hymns of these cults comparatively so richly represented in this volume will be among the most interesting groups of religious texts supplied by the excavations at Nippur.^ Oxford, July 9, 1919. ^ Note that this breviary of the cult of Libit-Ishtar terminates with two ancient songs, one to Innini and one to Nina, both types of the mother goddess who was always intimately connected with the god-men as their divine mother. 2 For a list of the abbreviations employed in this volume, see page 98 of Part I. SUMERIAN LITURGIES AND PSALMS 13856 (No. i) Lamentation of Ishme-Dagan Over Nippur The liturgical character of this tablet is unique among all the numerous choral compositions of the I sin period. It is a large two column tablet containing six long kisuh melodies. Liturgies of such kind, compiled by joining a series of kisubs, or melodies, attended by prostrations, represent an advanced stage in the evolution of these compositions in that the sections are not mechanically joined together by selecting older melodies without much regard for their connection, but as a whole they are appar- ently original compositions so arranged that they develop a motif from the beginning to the end of the liturgy. Choral services composed of kisubs in the cults of deified kings have been found^ wherein the deeds and personality of the king are sung, his divine claims are emphasized and his Messianic promises rehearsed. But the liturgy here published resembles in literary style the classical lamentations which always formed the chief temple services of Sumer and Babylonia. It more especially resembles the weeping mother liturgies, but here Ishme-Dagan appears in the lines of the service in a role similar to that of the sorrowful mother goddess of the ordinary liturgies, as he weeps for Nippur. "Her population like cattle of the fields within her have perished. Helas my land I sigh.” So reads a line from the second melody. ^ The twelfth kisuh of a liturgy to Ishme-Dagan is published in Zimmern’s KuUlieder, No. 200. A somewhat similar song service of the cult of this king has been published in thewriter’s Sumerian Liturgical Texts, 178-187. A portion of a series to Dungi was published by Radau in the Hilprecht Anniversary Volume, No. i. The liturgy to Libit-lshtar in Zimmern, K L. 199 I — Rev. I 7, is composed of a series of sa-(bar)-gid-da. (245) 246 UNIVERSITY MUSEUM BABYLONIAN SECTION Lines of similar character occur repeatedly in the laments of the mother goddess as she weeps for her people in the standard liturgies. In other words, the cult of the deified kings issues here into its logical result. The god man created to live and die for his people usurps the sphere of the earth mother herself. And like her he is intimately associated with the fortunes of mankind, of nature and all living creatures. The great gods and the hosts of their attendants rule over man and the various phases of the universe from afar. But the mother goddess is the incarnation of fruitful nature, the mother of man whose joys and sorrows she feels. So also in this remarkable liturgy the deified son of the great gods lives among men, becomes their patron and divine companion . The tablet contained originally about fifty lines in each column, or 200 in all. About one-third of the first column is gone. The first melody contained at least fifty lines and ended somewhere shortly after the first line of Col. 1 1 of the obverse. It began by relating how Enlil had ordered the glory of Nippur, and then had become angered against his city, sending upon it desolation at the hands of an invader. When we take up the first lines of Obv. 1 1 we are well into the second melody which represents Ishme-Dagan mourning for fathers and mothers who had been separated from their children; for brothers who had been scattered afar; for the cruel reign of the savage conqueror who now rules where the dark-headed people had formerly dwelled in peace. At about the middle of Obv. II begins the third melody which consists of 38 lines extending to Rev. I 19. In this section the psalmist ponders upon the injustice of his city’s fate, and looks for the time when her woes will, cease, and Enlil will be reconciled. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 247 The fourth section begins at line 24 of Rev. I and ended near the bottom of this column which is now broken away. Here Ishme-Dagan joins with the psalmists weeping for Nippur. Section 5 began near the end of Rev. I, and ends at line 16 of Rev. II. Here begins the phase of intercession to Enlil to repent and revenge Nippur upon the foe. Section 6 , beginning at Rev. II 17, probably continued to the end of the column and the tablet. Here the liturgy promises the end of Nippur's sorrow. Enlil has ordered the restoration of his city and has sent Ishme- Dagan, his beloved shepherd, to bring joy unto the people. After sections 2 and 3 follows the antiphon of one or two lines. The ends of sections i and 4 are lost but we may suppose that antiphons stood here also. Section 5 does not have an antiphon. Since section 6 ended the liturgy it is not likely that an antiphon stood there. Obverse. Col. I (About eighteen lines broken away.) I tug ba-ra-pad-da 2. ^’A-nun~na-ge-ne na-ba-an-ri-gi- es-dm 3. ub-su-ukkin-na^ ki di-gal tar-ru 4. es-bar-e si-di ba-ra-an-{u-us^-dm 5 . dingir-bi-ne ki-dur ba-ab- gar-ra!^ 1. 2. The Anunnaki he caused to take their seats.^ 3. In the Assembly Hall, place where the great judgments are decided, 4. Decisions to arrange he caused them to know. 5. These gods he caused to take up there their abode. 1 na-ba- is for nam-ba, emphatic prefix. See PBS. X pt. i p. 76 n. 4. Cf. na-ri-bi, verily she utters for thee, BE. 30, No. 2, 20. 2 On the philological meaning of this name, see VAB, IV 126, 55. 3 For the suffixes e's, us, denoting plural of the object, see Sum. Gr. p. 168. ^On ki-dur-gar ci. Gudea, Cyl. B 12, 19. 248 UNIVERSITY MUSEUM — BABYLONIAN SECTION 6 . ^ug 4 dg-bi im-sub-ba aga-bi im- ri-a 7. ki 4 ugal du-a^ag^ kin-stg^ unu^- gal-ba 8. /zV Idl bal-bal-e mu-su be-ib- tar-ra 9. Nibru-{ki) uru gis-gig-dagal-la- 7 • V / bt-su 10. uku-sag-gig-ga m-im-si-ib-te-en- na 1 1 . ki-dur-ba gu-ni a-gim^ ba-ra-an- sub 12. ab stg-gan-dug-ga-gim e-ne stg- gan-ba-ra-an-dug 13. uru sag-bi er-gtg stg- bi 14. en~na^ dam^ dingir ga-sa-an-bi li-bi nu-tar-ri^ 15. S'‘gu 4 a ^a-pa-ag ib-iu-a 4 )i 1 6. e’-ri-a-sud-gim galu nu-un 4 ur 4 ur 17. Nibru-{ki) uru ki Ugir 4 igir-gal- gal-e-ne su 4 m-ma-an-HA^-es- dm 18. a-na-ds u-gu i-ni 4 n-de-es^^ 6 . Their clean sacrificial food he gave, their crowns he clothed upon them. 7. In the king's place, the throne room, the kinsig of the vast abode, 8. The libation of wine and honey yearly he decreed. 9. For Nippur the city whose shadow extends afar 10. The people, the dark headed, he caused to have reverence. 1 1 . But its habitations he cursed . . 12. Like scattered cows he scattered them. 4 13. The city's interior is filled with weeping, 14. While the consort, its divine queen, is not solicitous for her. 1 5. The great house which knew the cry of multitudes, 16. Like a vast building in ruins men enter not. 17. In Nippur, the city where great princes were prosperous, 18. Why have they fled? ^ Usually written du-a:(ag, throne room. On the meaning of du in this word, see AJSL. 32, 107. Written also du-aiag, in Ni 1 1005 II 9 2 Cf. Gudea, Cyl. A 25, 14, the kin-gi of the unu-gal. 3 Br. 7720. The sign TE is here gunufied. Cf. OBI. 127, Obv 5 ^ Tin alone may mean “wine,'’ as in Gudea, Cyl B, 5, 21; 6, i. See also Nikolski, No. 264, duk-tin, a jar of wine. ^ a-gim = dimUu, ban, SBH. 59, 25. a-gim ge-im-bal-e, The ban may he elude, Ni. 11065 Rev. II 25. Unpublished. The line is not entirely clear; cf Brunnow, No. 3275. ® For en-na in the sense of “while,” see Pery, Sin in LSS. page 41,16 ^ The sign is imperfectly made on the tablet ® Cf. SBP. 328, II. ® fjlA is probably identical in usage with PES, and the idea common to both is “be many, extensive, abundant.” Note Zimmern, Kultlieder 19 Rev. has JjA where SBP. 12, 2 has PES. occurs in Gudea, Cyl. A 16, 23; 11,9; 19, 9 and CT. 1 5, 7, 27. i®On ugu-de — halaku, nabutn, to run away, see Delitzsch, Glossar p. 43. Also ugu-bi-an- de-e, V R. 25^ 17; u-gii-de, RA. 10, 78, 14; u-gu ba-an-de, if he run away, VS. 13, 72 9 and 84, 1 1, STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 249 19. uku sag-gig gu-sa-gi-d^ udu-gim be-ib-?^-a 20. e{?)-en-su KAK-RU^ er a-nir sag PA-HI-BAD-a 2 1 . en-su baA be-ib- ul 22. sag nu-ub-si-tug-e 23. ^^ub ^^d-ld mu-un-tuk-a-ri^ 24 gh~^^ 25 sig ne ba-dur-ru-ne-es 26 gar-ra-bi er-su ba-ab-bi-ne 27 sub-ba tur-ru-ba-ne 28 str-ri-es ba-ab-bi-ne 29 ki-dur-bi kar-ra 30 im-si-str-str-e-ne-es^ 31 ne-ne-tug 32 ga{?)nu-iu-gim 33 (End 19. The people, the dark headed, all of them like sheep 20. How long shall loud crying(?), weeping and wailing distress (?) the heart? 2 1 . How long shall the soul be terri- fied? 22. And the heart repose not? 23. To the drum and cymbals 1 sing. 24 sorrowfully (?) 25 brick they dwell. 26. in tears they speak. 27 are made small. 28 in misery they speak. 29 whose habitations are desolated. 30. Unto they have hastened. 32 like one that knows not 33 is in confusion. OF Col. I.) Col. II (About fifteen lines broken away.)® I. gdl I 2 -e ba-ab-dug-dm^ 2 3 ma-lal im-me 3 with variant 73, 1 1 = if he take himself away. u-gu-ba~an-de-^u, when thou fleest, BE. 31, 28, 23. u-gu-ha-de, Genouillac, Inventaire 944; Clay Miscellen 28 V 71: md u-gu-ha-an-de, “If a boat float away,” ibid. IV 14. See also Grant AJSL. 33, 200-2. ^ Sic! gu-sa-bi is expected; cf. RA. 1 1, 145, 31 gu-sa-bi=naphar-su-nu. 2 Sign obliterated: the traces resemble SU. ^ Read perhaps du-sub = nadu sa rigmi, to shout loudly. Cf. dug sir-ra sub-ba-a-:(u~rigme larbis addiki, ASKT. 122, 12. Passim in astrological texts. ^ The tablet has MA§. The Semitic would be adi mati kabattu iparrad. ^ ri is apparently an emphatic element identical in meaning with dm; cf. SBP. 10, 7-12. Note ri, variant of nam, SBH. 95, 23 = Zimmern, KL. 12 I 8. ® Sic! Double plural, es probably denotes the past tense, see Sum. Gr. § 224. ^ Sign Brunnow, No. 11208. ® The first melody or liturgical section probably ended somewhere in this lost passage at the top of Col. II. ^ Text A-A Si 250 UNIVERSITY MUSEUM — BABYLONIAN SECTION 4 gul-nu-iu-ne nig-dug he-ih-tar-m-us-dm 5 . i 4 u-gtg im-me 6. nam 4 u-gdl-bi mds-ansu-gim sag- ha mi-ni-ib-tU-la-as 7. a ka-na-dm-mu im-me 8. kt-el kalag tul-tul-ld-bi-ne sur^-ri- -es mi-ni-ib- sal-la-ds 9. is-a-bi im-me 10. ^es-bi imi-dugud seg-gd-gim di-e- be-ib-sud-dm^ 1 1 . er-su nu- gul-^ e 12. e-e db amar-bi kud-du gim nt- bi-su ur-gtg-ga^ im-gub 13. sig-stg^ ni- mal- mal 14. balag-dP lu-ad-dug-ga-ge^-ne um- me-da-u-a-di-gim 15. mu-bi er-ra mi-ni-ib-bal-bal-e-ne 1 6. uru u-mu-un-bi sag-ib-ta-an-dlm- ma 17. igi-ni sd kur-ra ib-ta-an-gar-ra ad-e-es ba-an-ara-ds 4 evil they know not, good they have decreed. 5. Bitter lament B utter. 6. Her population like cattle of the fields within her have per- ished. 7. Helas! my Land! 1 sigh. 8. Maid and young man and their children cruelly have been scattered far and wide. 9. Tearfully 1 sigh. 10. Their brothers like a rain storm have fled afar. 1 1 . 1 cease not to weep. 12. The household like a cow, whose calf has been separated from her, stand by themselves with . sorrowful souls. 13. They have lapsed into the mis- ery of silence. 1 4. Oh sing to the lyre ! The wallers like a child nursing mother who cries in woe 15. because of them devised lamen- tation. 16. The city whose lord had been magnified, 17. In whose presence a hostile rule has been established, with sighing they have caused to walk. ^The subject is Ishme-Dagan. 2 The sign is a clearly made Br. No. 10275 but probably an error for 10234 For silr-ri-el see BA. V 633, 22; SBH. 56 Rev. 27; Zimmern, KL. 12 Rev. 17. 3 This compound verb di-e-sud here for the first time, di-e is probably connected with de to flee. At the end AS is written for AN. Read a-ds and construe ses as a plural? ^ gul=kalu, restrain, is ordinarily construed with the infinitive alone; se-du nu-u's-gul-e-en —damdma ul ikalla, Lang. B.L. 80, 25; SBH. 133, 65; 66, 15, etc. ® Confirms SAL 6^oj=ukku, dumb, grief stricken. ® Variant of sJg-stg, etc. See Sum. Gr. p. 237 sig. 3. Also Poebel, PBS. V 26, 29. ^ On the liturgical use of halag-di, see BL. p. XXXVII. * Var. of ad-du-ge=bel nissdti, IV R. 1 23: ad-da-ge, Zim. K.L. 12 II 3. See for discussion, Lang. PBS. X 137 n. 7. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 251 1 8. e-{id kur-kur-ra igi-su ha-an-gtn- 1 8. na 19. uku sag-gig-gi he-tb-fub-ba 19. 20. a-na ib-ag a-na im-ga-lam-ma-bi^ 20. 2 1 . u-mu-un-bi ib-ta-kds sag-ki^a mu- 2 1 . un-du 22. ki-sub^- gu- 2 kam ^ 22. As for the faithful temple, which in the lands excelled all, (Where) the people, the dark headed, reposed in security; What has done it, what has de- stroyed it? Its lord is a fugitive, he hastens in flight. A melody with prostrations. Second section. 23 . me-gal sag-bi^ ba-ra-an-e-a-ds git- 23 . The meaning of the great decrees gtg-ga nu-mal^-as they have glorified. Sorrow- ful words they restrain not. 24. gis-gi-gdl-bi-im^ 24. This is its antiphon. 2 5 . The city whose lord is distressed,^ 26. Until when shall it not return (to its rest)? Until when shall its ''How long'' not be spoken? 27. Why are its brick walls trodden underfoot ? 28. The doves screaming flew from their nests. 29. The temple the sweet voiced flute, ^ A new ideogram. Perhaps uVsu ktnu, ‘'sure foundation.'' 2 For suffixed ni, hi, ha in interrogative sentences note also a-na an-na-ah-dug-ni, What can I add to thee? Genouillac, Drehem, No. i, 12, a-ha ku-ul-la-ha, Who shall restrain? Ni. 4610 Rev. I. 3 See BL. p. XLV, and PBS. X 151 note i. ^On the anticipative construct, see § 138 of the grammar. ® nu-mal are uncertain. The tablet is worn at this point. * On the use of this term, see PBS. X 1 5 1 n. i and 182, 33. ^ Cf. BL. 1 10, II. ® Written Br. 3046, but the usual form is the gunu, Br. 3009. sug-dm-hi = a]julap-su, PoEBEL, PBS. V 152 IX 8: cf. also lines 9 and 10 ibid. In later texts sug-a=ahulap, Haupt, ASKT. 122, 12. Delitzsch, H. W. 44a. ahulap has the derived meaning of mercy, the answer to the “How long" refrain as in this passage. See also SBP. 241 note 27 and Schrank, LSS. Ill I, 53. ® Cf. nar-hdlag nig-dug-ga, Poebel, PBS. V 25 IV 48. Our text has the emesal form ag-ph. 25 - uru u-mu-un-bi sag ba-da-an- dib-ba 26. en-sd la-ba-si-gur-ru su^^-dm-bi nu- um- im me 27. stg-bi a-na-su gtr-ib-ta-an-gar 28. tu{gu) la-pa-dg md-md-bi ab-ta ib-ta- an-dal 29. e 1 lu stg nar-balag dg-^t-ba^ 252 UNIVERSITY MUSEUM — BABYLONIAN SECTION 30 be^tn-gt 31. Entirely destroyed. 32. e du- na^ 33. e nt-nu-tuk-gim si-ga 34. dg-me-bi nu-aiag-aiag-ga 35. su 4 ug-bi kur-kur-ra nU'-ub-da- sug^-a-gim 36. su-be-in-kal tug-ni ib-ta~an-pg 37. dg-gig-ur-ra a a-se-ra mu-un-di 38. ta-se^ egir na-dm-ga-lim^ du-a la- ba-an-kalag 39. dg-el-du-a-gim gur-rv' lag-be-in- bi 40. sig-bi pd-e a-na-as ib-ta-an-e 30. 31 - 32. The temple violently 3 3 . The temple like one without rev- erence 34. Its regulations unholy ones .... 35. Its cult of ablutions like those which had not been chosen above those of all lands 36. He has demolished, its wealth he seized away. 37. In misery of soul how long shall I utter lament? 38. Why after the destruction has been done is it not respected? 39. As one who accomplishes pure things this one has uttered a curse : — 40. ''Why rise her brick-walls in effulgent glory?'" Reverse, Col. I 1. gig-an-bil^-ba sag-ba er be-in-[ii- em\ 2. d-se kur dg-gtg be-ib-aga-a 3. u-mu-un-bi im-gul-dm su-bi be- in-gi-dm^ 4. uru-bi e-bi in-gul-gul-dm 5. ur-bi in-sir-ra-dm sitim^-e-ne in- ra-dm i: Night and day within her wail- ing is made. 2. Now the stranger has wrought insult. 3. Its lord like a storm wind their hands have removed(?) 4. Their city, their temple, he has destroyed. 5. Its foundation he laid waste, the skilled workmen he trans- ported. ^ For du-na = saltis, see RA. ii, 146, 33. * Written Br. ^0/\6 = nasdku. ^ For Cf. BA V 679, 14. ^ Probably a variant of namgalam, namgilim = sa]^lukiu ® The demonstrative pronoun gur, Hr. ® must ii urra, IV R. 5<2 65; CT. 16, 20, 68. ’ Text A-AS. ® Sign AL. liiim, sidim = idinnu is usually written with the sign GIM, Poebel, PBS. V 1 17, 14 f. amelu GIM = idinnu, passim in Neo-Babylonian contracts. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 253 6. dam dumu-hi sag-ha mi-ni-in- dtg-ga-dm 7. uru-hi uru-sub-ba im-ma-ni-in- tu-ra-dm 8 . mu-un-ga-bi nt-e be-in-ne-ra-dw? 9. uru-gdl-la-bi nu-gdl-la mi-ni-in- tu-ra-dm^ 10. dim-ma-bi gtr ib-ta-an-kur-ra-dm 1 1 . tug-bi in-sug^-dm lil-e be-in-stg- dm 12. u-kas-a-bi ib-ta-an-kar-ra-dm 1 3 . ga-^u-bi mi-ni-ib-tU-la-dm 14. e-e kur dg-rig^ be-ib-aga-a 1 5 . a-se-ir-gig im-me er be-ib-lu-lu 16. balag-di galu i-lu ba-ab-bi-dm 17. sag nu-ii-ba-bi mu-un-na-ni-ib- gH^ 18. u-mu-un-bi me-bi ba-ra-an-e-a- as^ 19. d-bi nu-mu-un-tag-ga-dm li-bi nu-tar-ra-dm 6 . Wife and children within her he slew. 7. Their city a subjected city he caused to become.^ 8. Its property he himself took as plunder. 9. Their city which was he has caused to become a city which is not. 10. Its works of art he placed a hostile foot upon. 11. Its garments^ he seized away, the winds tore them in shreds. 12. Its food and drink he pilfered. 13. Their infants(?) he caused to perish. 14. The temple a stranger plun- dered,. 15. Bitter sighing I utter, tears I pour out. 16. Oh sing to the lyre, he that speaks the songs of wailing. 17. Their hearts which are not glad it will pacify. 18. The decrees of their lord they have glorified. 19. He^ concerns himself not with their oracles; he cares not for their future. 1 Literally, “caused to enter ” 2 munga with ra, to carry away property as booty, see SBH. No. 32 Rev. 21 and BL. No. 51. The comparison with line 1 1 suggests, however, another interpretation, immer-e he-in-ne-ra-dm, “the storm-wind carried away." 2 In lines 7 and 9 the verb tur is employed in the sense of “to cause an event to enter," to bring about the entrance of a condition or state of affairs. ^ Br. 1 1208 ® The passage refers to the priests' robes and garments of the temple service. See also SBP. 4, 9. ® Variant of nam-rig~aga = saldlu. ^ See Obv. 1 1 23. 8 Enlil. 254 UNIVERSITY MUSEUM — BABYLONIAN SECTION 20. ki-sub-gu ^-kam-ma-dm 20. A melody with prostrations. Third section. • 21. me-gal-gal-la-ni a-gim ba-ra-an- 21. His great decrees thus he has -V es ordered. 22. d-bi la-ba-an-tag-ga-dm li-bi nu- 22. He has concerned himself not tar-ra-dm with their oracles; he cared not for their future. 23. gis-gt-gdl-bi-im 23. This is its antiphon. 24. mu 4 u str-ra} na-dm 4 ar-gtg-ga mu-us^ 25. me ib-si-en^-ne-en er im-si-ses- V / V ses-en 26. d-se balag-di sir-iu~ ne 27. yAR-dur-ra-mu ma-ar ba-bi-ne- dm 28. t-de-su kus-a tm-ma-sig^~ga-mu 29. galu^-bi er-ra ma-an-md-md-ne~ dm 30. d-se sag-pi^-mu ne-tdb-idb-ba-mu 3 1 . d-se dur-ra-bi ma-ar gain mu-da- an-iu-dm 32. a-rd gig-ga sag-sir-ra-mu 33. u-a tur-ra-mu er-ra ma-an-tuk- dm 34. es e-du-a ki-dur-a-ne-ne 35. nar-e-es ba-ab-gar-ra nt-tuk ba- ab-tur-ra-dm 24. He of melodious song the sor- rowful fate weeps for. 25. Sound of mourning he causes to arise; lamentation he utters. 26. Now oh sing to the lyre! They that know the melodies 27. My shall speak for me. 28. Now I am filled with sighing. 29. Her population offer prayers to me. 30. Now my intercession, my plead- ing(?), 31. Now mightily the population unite with me in making known. 32. Upon ways of pain my mercy ^ 33. Oh woe! my children weep for. 34. In the house, the well builded temple, in their dwelling, 3 5 . Sound like one chanting is raised and praise is diminished. 1 Rendered fa sirhi, BL. 95, 19. On this title for a psalmist, see BL. XXIV. 2 us has evidently some meaning similar to the one given in the translation but it has not yet been found in this sense in any other passage. We have here the variant of is, es = baku with vowel u. See Sum. Gr. 213 and 222. 3 DUL-DU. The sign DUL is erroneously written REG. 236. In the text change si to si. * Br. 3739. ® Here treated as plural. ® The tablet has SU. For ''sag-iu synonym of tesliiu, see IV R. 2i*b Rev. 5. lihhu ruku; see Zimmern, KL. No. 8 I 3 and IV 28. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 255 36. galu ertm-eka na-dm-mu ib-tU-la 37. er-ra ma-pad^{?)ma-an-md-md- ne-dm 38. sag dg-gtg-ga ih-stg-mu ad-bi-su Pl-ga^-bi de-ib-sed-de-ne-dm / 39. er-bi ugu^-md mu-un-md-md-dam 40. E+SAL"^ sagAii-du ma-ar ma- [an-tuk-tuk-e-ne-dmf 41 . ^ Mu-ul-lil 36. The foe has caused my land to perish. 37. They beseech 38. My heart which is filled with misery by their wailing .... may they calm. 39. Their weeping is made unto me. 40. In the mother goddess' sanctu- ary prayer to me they offer. 41. Enlil (About twelve lines broken away.)® Reverse II 2 2. 3 3 4. [ . . mu-ra’-ab-\dug mu- na-ab 4 5 ^.dg-ga-gim 5 6. [ m]u-ra-ab-dug mu-na-aV 6. 7 aga- a- mu 7. 8 mu-. na- ab 8. 9. [ ]ma-a[r :(a]l-la 9. 10 ib-du-e KA-mu-na- ab 10. • 11 gar-ra-ge-es sag-i^i-du 1 1 . 12. - arrus^ ma-ra-tuk-tuk^ 12. Have mercy upon me. ^ The sign like many others on this tablet is imperfectly made, ma-pad? or ma-sig? The meaning is obscure. 2 Text uncertain. Perhaps Pl-SI-gd-hi. 3 Written A-KA. An unpublished Berlin syllabar gives A-KA (uga)==mu^hu. 4 Br. 5515. For this sign with value mastaku, see Delitzsch, H. W., sub voce and BA.,V 620, 20 The Sumerian value is ama, Chicago Syllabar, 241 in AJSL. 33, 182. ® Restored from an unpublished text in Constantinople, Ni. 721. ® Section 4 ended somewhere in this break. ^ Probably a refrain ® For the reading, see AJSL. 33, 182, 240. 9 See BL. 128, 21. UNIVERSITY MUSEUM — BABYLONIAN SECTION 256 13. lag-iu ^ag-sig ib4a-ba-e sag-lag ma-ra-an-gar-ra-me(sic !)^ 14. sag-iui(i-ii- i^gis-sub-ba-^a ul-su^ ma-ra-an-md-md 1 3. dg-kur-ri la-ar^ i-ri-ib-aga-e su-bi de-ib-gt-gt^ 16. uru-ki-a su-bar-ri nu-^u-a mur- ri^ de-ib-stg-gi 1 7. ki-sub gu ykam-ma-dm 18. d-se u-mu-un-iu gu-sub-ba kur me-e-si-in-ra-dm 19. arruP ma-ra-an-tuk-dm na-dm-iu in-tar-ra-dm 20. stg-iu a-se-ir ib-ta-an-e-a ib-si be-in-dug-ga-dm 2 1 . gar-^dg-gi-iu-ra^ ma-ra-ni-in-tu- ra-dm 22. ^’Nin-urasd maskim kalag-ga sag-^u be-in-tuk-dm^ 23. dun-u-a-ni gts-ib- si-in- gub-ba- dw}'^ 24. e-kur kalag-kalag du-du-u-dam d- mu-un^^ ba-an-ag-dm 13. Thy heart whose portion has been affliction become for me a glad heart. 14. Thy head which is held aloof turn unto me to glorify thy portion. 15. The hostile deeds which he did unto thee be returned unto his hand. 16. In the city which knew not for- giveness let there be given tbe cry of multitudes, 1 7. A melody of prostrations. Fifth section. 18. Now thy lord anger upon the foe will direct. 19. He will have mercy and will decree thy fate. 20. Unto thy brick walls where lamentation arose he will command “it is enough."' 2 1 . Thy happy soul he will cause to return for me. 22. Ninurash the valiant guardsman will sustain thy head. 23. His pastor^^ he will establish over (the city). 24. Ekur like (a temple) which has been tenderly built he will make ^ Read A-AN ,\ e , dm. 2 Cf. sag-bi p-ii, Zimmern, K L. 199 I 36. ^ Cf. Lang. Sumerian Liturgical Texts 154, 16. ^ AR is written Sl-\-HU! ® The second sign gt is only partially made by the scribe. * The analysis of the text and the meaning are difficult. Perhaps a should be taken with the following sign a-HAR-ri, an unknown ideogram, mur-ri is here taken for rigmu. See line 12 above. *Sic! Demonstrative pronoun. See Sum Gr. § 163. ^ Here we have the first occurrence of the original expression for kullu sa resi; cf. Br. i 1244. ^®The epithet refers to Isme-Dagan. Cf. SBP. 330, 10. This word is obscure and unknown. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 257 25. dg-du-bi ki-bi be-in- gt-dm 26, 27. gi-gHn-na-bi^ ki-gt-gt-bi ud- gim kar-kar- bi^ 28. sug^-ba-la-tum-tum-mu in-na-an- dug-ga- dm 29. garia kur-ri ib- sug^- dm 30. me^ ib-bir-a-bi ki-bi-su in-gar-ra- dm 31. su-lu^ erim^-e su-be-in-ld-a-ba 32. aiag-gt el-e- bi 33. uru-aiag nam-sub-da-ni in-na- an-dug-ga-dm 34. [^‘] Is-me-^Da-gan sib kenag-gd- ni-ir^ 35 bi{?) gu ul-sdr-sdr-ri-da 36. in-na-an-dug-ga-dm 37. a:(ag nam-tar-ri-da-ni 38 .-ra-dm 39 DU-ra-dm 25. Its beauty he will restore to its place. 26, 27. That its great dark chamber be restored to its place, that it shine like day 28. Unceasingly he commands. 29. The ordinances the stranger has placed in confusion. 30. The ritual utensils which have been scattered he will restore to their place. 31. The rituals of hand-washing which the wicked caused to lapse into disuse/ 32. To cause to be holy and pure 33. In the holy city which has been consecrated he commands. 34. For Ishme-Dagan his beloved shepherd 35 to cause rejoicing 36 he commands. 37. The holy whose fate has been decreed, 38 39 (About twelve lines broken away, in case th^’s section continued to the end of the tablet.) ^ On gigunna, part of the stage tower, see VAB. IV 237 n. 2; BL. 38, 14. 2 Cf. SBP. 328, 5. ^ Written Br. 3046. See Br. 3035. ^ Br. 1 1208. ® me = parsu, refers primarily to the rubrics of the rituals, the ritualistic directions, but here the reference is clearly to the utensils employed in the rituals. 6 NE-RU. ^ lal, Id-a = sukammumu, see SBP. 66, 20. * ir is uncertain. The sign may be either du or ni. 258 UNIVERSITY MUSEUM — BABYLONIAN SECTION I 1005 Liturgy of Ishme-Dagan (No. 2) Col. II. 3. ^‘En 4 il lugal dingir-ri-e-ne-ge 4. sig igi-nim-ma nam-en-bi ga-ma~ an-stg 5. dug-dug-ga ^ Nu-nam-nir-ra-ta 6 . ka-ta-e-a En-lil-ld-ta 7. A n-ni enim-iid-de md-a-ar ga-ma- an-de 8 . Ubir-sibir su-mu ge-ma-stg 9. ^'Urala-e dH-aiag-ga^-ni-a sal- lid ga-ma-ni-dug 10. ^’Nin 4 il-li sag ldg 4 dg-ga-ni^ 11. bara-mag ud-sud-du gu-KU- MAL^ 12. gis-sub-ba-md bal-bi Mg-gi-da 13. kus^ ^'En 4 il 4 d ka-dug-gi-md 14. e-kur-ri ud-su-us sag-us-md 3. Enlil king of the gods 4. In the South and North^ may give lordship over them unto me. 5. By the commands of Nunamnir, 6. By the utterance of Enlil, 7. May Anu speak for me an order of confidence. 8. Scepters may he give unto my hand. 9. May Urasa bestow upon me faithful care in his holy throne room. 10. Ninlil whose heart is pure, 1 1 . She that in the far-famed chapel assures length of days, 12. She that renders good my por- tion exceedingly, 13. She who unto Enlil spoke assur- ingly for me good words, 14. She who daily protects Ekur for me,® ^ Literally, “Below and above.” 2 Probably a variant of du-a^ag. As the phrase is written dug-a^ag-ga might mean “holy knees,” birku ellitu, but that is not probable. A parallel passage occurs in the liturgy to Dungi, BE. 31, 12, 8, where my interpretation is to be corrected. For dii, du, rendered into Semitic by the loan-word dii, with the sense “high altar, pedestal of a statue, altar or throne room” see AJSL. 32, 107. 2 Cf. Gudea, Cyl. B 13, 4. ^ This phrase should have a meaning similar to “speak words of peace,” “assure, comfort.” The expression occurs also in Gudea, Cyl. A 7, 5, Ningirsu, son of Enlil gu la-ra ma-ra-gun- gd-e, “will speak to thee words of peace.” ^ kus, preposition = is derived from kus = iumru, “body,” literally “at the body.” ® In view of the parallel passages where kings are called the sag-us of temples and cities (i. e. the mukmu or mukU res) it seems necessary to render S-kur-ri as the object of sag-us. See SAK. 197 below c 5; BE. 29 No. i IV 6; PBS. V No. 73. A rendering, “She who raiseth me up daily in Ekur” is possible. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 259 15. ki-ur ki-gal-e^ nam su-ga-ma-ni- tar 16. ^'En-ki en-gal erida-{ki)-ga-ge 17. ganun ^id-mag sag~md ga-ma- ni-in-usi?) 15. May render me my fate in Kenur the vast place. 16. May Enki the great lord of Eridu 17. Sustain(?) my head in the ritual chamber, the faithful, the far- famed. Reverse 1 5 . ki-ur gal-la li-bi tar-ri-ge 6. ^'En-lil-li d-bi gu-mu-da-na-dg 7. dug-dug-ga a-a ^'En-lil-ld-su 8 . ^'Da-gan me-en gu-mu ge-in-si-ri 9. ka-ta-e-a lugal-md-su gis-tug-ni^ ge-im-si-ag 10. ki-en-gi-ra nig-si-sd ge-ni-in-gar 1 1 . Nibru-{ki) an-gim gu ge-im-mi- us 12. e-kur-ra me-bi gu-mu-un-ur-ur 13. gis(?)-gar(?) u-a-ba li-be-[in-tar] 14. garia^ ki-ta sub-ba-bi ki-bi ge- [mu-un-gt] 15. ^'En-lil-ld me kal-kalag-[ni] 16. ^'Is-me-^’Da-gan me-en 1 7. ^‘Nin-lil-ld 5. Of the great Kenur its care .... 6. Of Enlil his oracle be proclaimed. 7. Unto the words of father Enlil — 8. Ishme-Dagan am 1 — verily my neck I will turn. 9. To the utterance of my king may I lend my^ ears. 10. In Sumer justice may 1 institute. 1 1 . Nippur may I exalt like heaven. 12. Of Ekur its decrees I will deliver. 13. Of the plans(?) unto their care may 1 give heed. 14. The sacred relics which have fallen from their places may 1 restore to their places. 15. Of Enlil his precious decrees — 16. I am Ishme-Dagan — 1 will . . . . 17. Of Ninlil her 1 will . . . . 1 Cf. SBP. 52, 5; BL. p. 138. 2 Sic! third person. 3 Text “his." ^ Or read hilludu. This passage proves that gar^a and billudu really do have a meaning, sanctuary, cult object or something synonymous. See hilludu in VAB. IV Index. The meaning, sanctuary, has been suggested for the Semitic parsu and this must be taken into consideration. 26 o UNIVERSITY MUSEUM — BABYLONIAN SECTION 7847 Liturgical Hymn to Innini (No. 3 and duplicate No. 4) Col. I 1 . nin me-dug-ga} hdbbar dalla-e-a 2. sat^iid me 4 am gur-ru kenag ^'Urasa-a 3. nu-gig an-na ninij) str^gaUgaUla 4. aga-it-de .... nam-en-na turn-- ma 5. me 4 mtn 4 )i su-sd-d^g-ga 6. nin-mu me-gaUgaUla sag-sir-bi la-e me-en 7. me-mu^-ila me mu-e- lal 8 . me-mu-^kin me gab-^u be-tab t 9. uiumgaUgim kur-ra sub ba-e-sig 10. ^Immer-gim ki iu-gi-a^ ^‘Asnan la-ba-si-gdl 1 1 . a-ma~ru kur-bi-ia e^de 12. sag-kaUan-ki-a dingir-ri-bi^ me- en 1. Oh lady of the good decrees, that risest splendidly like the sun. 2. Faithful woman, bearing a sheen of terrible splendor, beloved of Urash^, 3. Heavenly virgin, queen(?)^ of the great songs, 4. Who puttest on a faithful crown, who hast been created fit for rulership, 5. Whose hand attaineth the seven decrees, 6. My queen, of the great decrees their directress^ art thou. 7. The decrees thou bearest; the decrees thou boldest in thy hand. 8. The decrees thou directest; the decrees thou claspest to thy breast (?) 9. Like a champion thou subduest the foreign lands. 10. Like the storm-god in the place of the . . . .curse the grain- goddess thou leavest not. 1 1 . A whirlwind upon their lands thou sendest. 12. Oh leader of heaven and earth their divinity thou art. ^ Var. sar-ra. 2 Var. is certainly not nin. 3 For sag-str, see also ASKT. 96, 25; K. L., 199, 15; 199 Col. Ill 51; CT. 24, 1 5, 79. ^ Var. mii-e. ® Cf. Ni 4581 Obv. 8 in PBS. X pt. 2, where it is connected with ^'Immer. Var. KA-gi-a! ® Read HU Lr RI{?). musen — helu, heltu, cf. PBS. V 15 Rev. 14. Render “Their divine queen th u art"? STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 13. ne-ne-ne-ra kalam-ma a-an-mal 14. dingiri-tr^ me-stg-gd^ nin-ur’-ra-- u-a^ 1 5. enim-aiag-an-na-ta enim dtig-dug 16. garia-gaUgaUla gar in a-ba mu- un- in 17. kur-gul-gul ud-de-da ha-e-stg 18. kenag ^'En-lil-ld kalam-ma im- mi-ni-ri 19. d-aga ba-gub-bi me-en 20. nin-mn la-pa-dg-iu-su kur ni- gam-gam-e 21. ni-me-lam-ra^-iu-da nam 4 u-gdl- In 22. nig-me-gar gtr-bi u-mu-ri-gub 23. me-te me-gus^-bi su-ba-e-ri-ti 24. i-lu er-ra-iu gdl-la-ra-ab-Us{?) 25. e-a nir-gal-gal-la sil-ba mu-ri-du 26. igi-me-ta gar ma-ra-ta-si-ig^ 27. nin-mu d-nt-ia enim-enim-ni- dug-e 28. ud ul-ul-gim ni-du-du-ne 261 13. For them thou didst create the Land (of Sumer). 14. That givest orders unto the gods (?), queen that guidest the universe. 15. That utterest command by the holy order of Anu. 16. The great decisions who (but thee) knoweth to teach? 1 7. Thou that shatterest the moun- tains, by a spirit of wrath thou art filled. 18. Beloved of Enlil, thou hast founded the Land. 19. Thou art she that hast effected the mandate of Ninlil. 20. My lady, at thy cry the lands quake. 21. At the fear of thy splendor let mankind 22. With shouting await thee. 23. Fittingly they have* received their terrible decrees from thee. 24. Thy lamentations and mourn- ings let them wail for thee. 25 . Unto the ternple the chief singers shall walk the streets for thee (? ?). 26. From before the face of battle they hasten unto thee. 27. My lady, of thy fury they speak. 28. The spirit^ like an onrushing storm rushed over them. ^ Var. ni. Sic! 2 Var. ma. ^ hdmimat kis^ati. ^ Sic! Prepositions ra and da in the same phrase! ® T ext gtrl ® Cf. mar-^en, gar-!(en = hdsu, SBP. 116, 33; K.L., 15 II 12. ^ In liturgies usually translated by “the Word.” 262 UNIVERSITY MUSEUM— BABYLONIAN SECTION 29. ud ka-ra-ta uku im-da-ab-ra-ra 30. ^'Immer-da tu~ mu-da-an-gt-gt-in 31. im-gul-im-gul-da im-da-kus-u-ne 32. gir-^a sil kui-u i-ni- si 33. halag a-nir-da i 4 u mU’-un-da-ab- bi 34. nin-mu ^'^A-nun-na dingir-gal- gal-e-ne 3 5 . su-din~(gu)-dal-a-gim^ dul-de mu- e-si-ba-ra-as 36. igi-gtr-a-ia-la^ ba-lag-gi-es-a^ 37. sag-ki gtr-a-^a sag-nu-mu-un-ne- gd-gd^ 38. ^ag-ub-ba-ia ba-a ni-te-en-[te-en] 39. ^ag-^ul-la-ia te-[en-te-en-na-dm] 40. nin gar-ni sag nin [ . . . . -ni- . . . . ] 4 1 . ib-ba nu-te-en-[te-en ] 42. nin-kur-ra-dirig-ga 43. ^ar^-sag ki-^a ba . . 44. kd-gal-a 29. The spirit with a loud cry anni~ hilated the people. 30. By the storm god they were accursed. 31. By the storm winds they were brought to woe. 32. Thy foot hastens restless in the street. 33. Upon the lyre of weeping they utter lamentation. 34. Oh my lady, the Anunnaki, the great gods, 35. Like a flying sudin-h\rA from the crannies hasten unto thee. 36. When before thy feet they run, 37. Unto the presence of thy feet they attain not. 38. Thine angry heart who shall pacify? 39. Thine evilly disposed heart let become calm. 40. Oh lady, whose soul is magnani- mous; oh lady [whose is ] 41 . Whose wrath is unpacified • • • 42. Lady that stormeth over the mountains 43. The mountains (?) thy place (?) 44. The great gate iCf. SBP. 6, 16. ^ For ra. Read ia~Ja for lal-la ? ^ Note the overhanging vowel a denoting a dependent phrase without a relative introductory adverb, and see also Sum. Gr. page 163, examples cited he-in-da-ra-du-a, etc ^ The plural of this verb has been indicated by doubling the root, a case of analogy, being influenced by the similar plural formation of nouns. See Sum Gr. § 124 An example of the same kind is sag-nu-mu-un-da-ab-gd-gd==ul t-ir-ru-su, "they approached it not," K. 8531, 6 in Hrozny, N inrag, p. 8. ®Text uh! Read uh sag-ki-‘(a = tuphi pani-ki(??). STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 263 Col. II 1. galba^-ba nu 2. ki ^^^lu-ub 3. ka-sir-la(?y 4. nir-da-ni-bi^ . . 5. uru iws dinig-di-bi mer-i-in-si- [si] 6 . kal-'^ag-gan-bi . . .. -su ma-ra- ab-mu--[mu\ 7. uru-iagin-ra li-be-in-dug-ga^ 8 . a-a uku-^a li-be-in-es-a-a 9. ka-aiag-iu de-in~dug-dug gir-ia ge-ih-gt 10. sd-ab-bi~ta gus ge-ib-ta-an-ii-ni 1 1 . sal-bi dam-a-ni-ta sdg-ga-na-ds an^-da- ah- bi 1 2 . gig-u-na-la^‘ na-an-ba-ni-ib-gt-gt 13. nig-aiag sag-ga-na nam-mu-da- an-bur-ri 14. u-gul-ii-ii-i dumu-gal ^ Zu-en- na-ds 15. nin dingir-ra dirig-ga^ a-ba ki-{a ba-an-tum 16. me-ii-de nin-gal nin-e-ne 17. uru-aiag-ta e-a ama-uku-ni-ir dirig-ga^ 1. Its frost 2. 3 - 4. Their afflictions 5. Their city, an arid habitation, the whirlwinds have filled. 6. Their workmen in supplicate thee. 7. Forthebrilliant city they mourn in song. 8. The father thy creator sends forth cries of distress for it.^ 9. May thy holy mouth speak the command and thy feet return. 10. From her midst mayest thou cast the cruel one. 1 1 . Let a woman with her husband speak kindly. 12. During the nights forever let her return unto him. 13. That which is pure in her heart may she disclose. 14. Fervid intercession unto, the great son. Sin, 15. Oh lady surpassing the, gods who beside thee brings? 1 6. Establisher of decrees, oh great lady, their lady, 17. Thou that risest from the holy city, thou that surpassest his^ child-bearing mother, ^ For the form, see PBS. V 102 IV 3. 2 If be correct, then the reading is ka-sil-la 3 Cf. nir^da-an, K. 45, 6, and nir-da, Gudea, Cyl. A 12, 26 with 18, 3 where nig-erim = nir-da ^ For i-lu-dug == sardhu. ^ a-a= e-a = asu. CT. 15, ii, 7; K. L. 3^ 28. Cf. also the N. Pr. ^'Gisbar-a = ^’Gisbar-k ■"The fire-god causes to come forth.” * So the text for sdg-ga-ds na-an-da-ab-bi. ^ See above, line 36. ® For the construction dirig with ra, see lu-nc-ir dirig = eJi annim rabi, Poebei , PBS V 1 52 52 Refers to Sin. 264 UNIVERSITY MUSEUM 18. gal-iu igi-gdl nin kur-kur-ra 19. :[i-gdl kalama-{u-a 5 tr-a:(ag-iu ga-a-an-dug 20. dingir ^i-me-a tum~ma ki-bi dug- -ga-bi 2 1 . iag-sud-du sal-pd Idg-ldg-ga me- ga-mu-ra-ab-ddg(?) 22. mi-ib-a^ag-gd gu-mu-e-si-in-iu-ri 23. en me-en en- -ul-an-na me-en 24. gi-ma-sd-ab ni-gur-ru kesda-bi- dug 25. ki-stg-ga be-in-gar md-e nu-mu- un-ne -ti-li 26. ud-de ba-nim ud-el da{?)-btl 27. gis-gig ud-de ba-nim ? -da im-mi- du 28. KA-ldl-mu SU-? a-ba-ab-tum 29. ninda-mur-sdg-sdg-mu da-ta ba- e-de-gt 30. nam-mu ^’En-lil lugal an-ki 3 1 . an-ra enim-mu-na-ab an-e ga-ba- dug-e 32. a-da-lam an-ra enim-mu-na-ab an-e mu-e-tub 33. nam-lugal-an-ni sal-e ba-ab-kdr- ri-en BABYLONIAN SECTION 1 8. 1 ntelligent and wise, oh queen of the lands, 19. Oh breath of life of thy Land, I will recite thy holy songs. 20. Divinity who has been made agreeable unto the fury of battle, whose words unto their place 2 1 . Thou of the unsearchable heart, who purgest faithfully, I will relate thy decrees. 22. The holy mi-ib weapon verily thou causest to enter upon (the foe). 23. ** K ruler am I, a ruler of heaven am 24. The reed censer I bear and I arrange the ritual (?). 25. At the parentalia 1 place it; and these things 1 cease not to do. 26. By day I and daily renew 27. By night and day 1 and in . . .am clothed(?)2 28. My of honey ... . . 1 bring. 29. By my pious offerings of baked cakes thou wilt be pacified. 30. Something Enlil lord of heaven and earth 3 1 . To Anu spoke as a command and verily Heaven is opened. 32. Now unto Anu he has spoken the command and thou causest Heaven to shudder. 33. The royal power of Anu thou a woman hast seized. ^ Here begins abruptly a passage spoken by the goddess herself, liturgical texts. * The sign is dit, not dul. This is not unusual in STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 265 1 5204 (No. 5) Psalm to Enlil Containing a Long Intercession BY THE Mother Goddess This liturgical psalm in one melody adds one more docu- ment of this kind to the classical Sumerian corpus of old short musical services on which the later complex liturgies were based, ^ The title, drabu-{gu) drabu-(gu) mu^u kdrra munmdllaSu ide alminna, arranged in seven dactyls, does not appear in the cata- logue of old songs given in the Assyrian list, IV Raw. 53 Col. 111 . Since the greater part of the psalm consists in an address of the mother goddess to Enlil on behalf of Nippur, the composition is defined as an adoration of “my mother,”^ an epithet applied to I Innini by the singers in most liturgies. The psalm begins with twelve lines sung by the choir and addressed to Enlil. They then in lines 13-15 introduce Innini whom they represent in discourse before Enlil in lines 16-47. This part of the song service contains refrains characteristic of public worship. Theo- logically the text illustrates one of the most profound principles of Sumerian religion, the sympathy and concern of the virgin mother for mankind.® The great daily services of the standard prayer books represent her as a mater dolorosa and she with Tammuz shares the vicissitudes of mortal life. Our text is unique and noteworthy for one salient fact. It illustrates the scenes so common on Babylonian seals, where the mother goddess stands in intercession before the god, with one or both hands raised in supplication and the left foot advanced as though about to set it on the paved approach to the throne of the deity. 1 For a discussion of these early Sumerian single song services, see the writer’s Babylonian Liturgies, pp. XXXVII ff. 2 See also line 13. 3 See Tammui and Ishtar, p. 1 1 1. 266 UNIVERSITY MUSEUM — BABYLONIAN SECTION 1. ard-bu-(gu) ard-bu-(gu) mu-iu kur-ra mu-un-ma-al 4 a’-M 2. la-e al-me-en-na 3. ^'Mu-uUlil ard-bu-{gu) mu-iu kur-ra mu-un-ma-al-al-la-su 4. ^a-e al-me-en-na 5. ^’Mu-ul 4 il sag-sud-du e-ne-em lid- da 6. gu ki-ma-aP e-ne-em di- dP 7. mu-iu kur-ra mu-un-ma-al-la-su la-e al-me-en- na 8 . mu-iu kur-ra mu-un-rna-al-la-su 9. dug-ga-iu kur-ra dm-da-ma-al- la-su 10. tag-a-iu kur-ra dm-da-ma-al-la- V / su 1 1 . uru-me-a^ an ni-bi nam-duh kt ni-bi nam-sig 12. nibru-{ki)-a an ni-bi nam-dub ki ni-bi nam- stg 13. ama mu-gig-gi ama nu-bar-ra ama-mu ni-mi-ni-in-gi-gi 14. ]-e ga-sa-an uru-bar- ra-ra^ I. Oh bird arabu, arabu^, thou art he whose name is proclaimed in the world. 3. Oh Enlil, arabu-bird, thou art he whose name is proclaimed in the world. 5. Enlil of unsearchable heart, of faithful word. 6. He that bends the neck, that speaks the word. 7. Thou art he whose name is pro- claimed in the world. 8. At thy name which is pro- claimed in the world, 9. At thy discourse which is pro- claimed in the world, 10. At thy aid which is wrought in the world, 11. In my city heaven trembles of itself, earth quakes of itself.^ 12. In Nippur the heaven trembles of itself, earth quakes of itself. 13. The mother virgin, the mother courtesan, my mother began discourse. 14. She the divine queen of the villages, ^ The Sumerian ard-bu (UD-DU-BU) is rendered into Semitic by the loan-word arabu, called i^^ur mehu, bird of the storm, ZA. VI 244, 48. In CT. XII 7a 2 LJD-DU {ara) = namru, fierce, raging, where the entry is followed by UD-DU {ara)^sa UD-DU-bu {gu), hence in any case a bird of prey. Were it not for the reference to this bird in the omen text, Boissier, DA 67, 18, one might conclude that the bird is mythical. For the reading arabu, see also Reisner, SBH. 104, 35. 2 =kadddu sa kisadi, see SBP. no, 22, “bend the neck,” i. e., “grant favor.” ® Cf. V Raw. 39fl 33. * Cf. dagan-tne-a = ina puhri-ni, RA. XI 144, 8. 5 Cf. SBP. 45, 13; 79, 13; 98, 44, etc. ® For this method of forming the plural see Sumerian Grammar, § 124. For uru-bar — kapru, see Meissner, SAI. 543. Note also umun urMar, SBH. 22, 57= 19, 56 and K. 69 Obv. 20. title of Nergal as lord of the city of the dead. STEPHEN LANGDON — ^SUMERIAN LITURGIES AND PSALMS . 267 J 5 - ni-mi-m-in-gt- gi 15- discoursed. 16. ku-a-^u- de 16. When in thou dwellest, 17 - 4 a ku-gar-ra}-iU-de 17- When in thou makest thy abode, 18. [^'Nin 4 il-da?Y ga-sa-an kes-{ki)- 18. With Ninlil (?) queen of Ke 5 a-ge 19. gen mu-e-da-ah 4 ar-ri 19. thou decreest. 3 20. ge me-ri-mu-su^ 20. “[As I was ] my foot 1 nu-GA-e lifted not.^ 21. [a-a-mu lu-]lu-mu-ur^ su-din-gu 21. To my father, my benefactor, as db-ha-ge a sudin-h\xA of the sea,"^ 22 . me-ri-mu-su nu-GA-e 22. My foot 1 lifted not. 23. Mu-ul-lil-]-e sag-sud-da 23- [To Enlil of] unsearchable heart, 24. [u-mu-un e-ne]-em li-da 24. [Lord] of faithful word. 25- \gu ki-ma-al e-]ne-em di-di 25- That bends the neck, that speaks the word. 26. ge me-ri-mu-su nu- 26. [As 1 was ] my foot 1 GA-e lifted not. 27. [^' Mu-ul 4 il ?]-e me-ri-mu-su u^- 27. [But unto Enlil] 1 would lift my GA-e foot. 28. -ra ga-dm-si-rd 28. Unto ... .verily I will go; 29. [me-ri]-mu-su ga-mu-ni-ib-GA 29. My foot 1 will lift. 30. [a-a-mu]lu-lu-mu-ur ga-dm-si- 30. To my father, my benefactor, rd verily 1 will go; 31 - me-ri-mu-su ga-mu-ni-ib-GA 31 - My foot 1 will lift. 32. Mu-ul-lil-ra su-mu-su ga-mu- 32. Unto Enlil my hand 1 will raise; ni-ib-GA 33. me-ri-mu-su ga-mu-ni-ib-GA 33 - my foot 1 will lift. ^ Cf. Historical and Religious Texts, p. 34, 6. 2 For Ninlil as queen of Kes,-see also Zimmern, KL. 23 3; SBP. 23 note 17. At Kes she was identified with the unmarried and earlier deity Ninharsag. ^ The line drawn across the tablet intersects the address of Innini and, if not for some unknown musical purpose, must be regarded as an error. ^ For the construction, see Sumerian Grammar, §91. ® GA = nasu, variant of ga {ILA)=nasu. The figure of lifting the foot and raising the hand (line 30) to Enlil refers to the attitude of adoration assumed by the mother goddess as she stands before one of the gods and intercedes for mankind. She is frequently depicted on seals in this attitude; see for example Ward, Seal Cylinders of Western Asia, 303^2, 304, 308, etc. ® The suffixed pronoun mu with affixed preposition ra. ^ Innini is compared to the sudin-bxxd in SBP. 6, 16 also. ® For the optative use of this vowel, see Sumerian Grammar, § 2 17. 268 . UNIVERSITY MUSEUM— BABYLONIAN SECTION 34. me-e ^'Mu-ul 4 il-ra um-ma de 4 il 35. tu^-mu-na-da- ah- dug 36. d’-a-mu lu-lu-mu’-ur ah-ha de-til 37. tu-mu-na-da-ah- dug 38. gu-gu gu-si-di tu-mu-na-dm-mar 39. uru-me-a ama dumu de-im-me 40. dumu ama de-im-me 41 . nibru-(ki)-a ama dumu-dS-im-me 42. dumu ama dS-im-me 43. uf-e stl-bi ge-im-si-ib-le-gi-en 44. e-ne-em ^‘Mu-ul-lil-ld UZ-de^ mds-bi 4 5 . ge-en-si-ib-'^e-gi-en 46. Mu-ul-lil-ra uru-ni se-ib nibru- (ki) 47. ki-bi ga-mu-na-ab-gt 48. m-na-teg ni-na-teg ama-mu ni- na teg 34. I unto Enlil will say, May the mother live/' 36. Unto my father, my benefactor, I will say, May the father live/' 38. Words which set aright all things I will say. 39. I n my city may the mother hail her son, may the son hail his mother.2 41. In Nippur may the mother hail her son, 42. may the son hail his mother. 43. To ewe and her lamb may he be propitious. 44. May the word of Enlil be pro- pitious to the she-goat and her kid. 46. For Enlil, his city, brick-walled 47. Nippur, unto its place 1 will restore." 48. She offers devotion, she offers devotion, my mother offers devotion. 2154 (No. 6) Lamentation on the Pillage of Lagash by the Elamites This neatly written but seriously damaged single column tablet carried when complete about fifty-five lines. In style the liturgical lamentation has a striking resemblance to the lamen- 1 Dialectic for du = da = ga (by vowel harmony). Note the form ga-mu-ra-ab-sid with variant da-mu-ra-ab-sid, Sumerian Liturgical Texts, 155, 30 (variant unpublished). See also Sumerian Grammar, § 50. 2 For the idea, see also SBP. 292, 25-29. V* 3 For SURIM with value = see Thompson, Reports 103, 1 1 and supply u-u^ in CT. 12, 26a 22. ^ The sign for emiu certainly has a phonetic value ending in d; note Nikolski No. 262, where the sign is followed by da and Zimmern, Kultlieder, 123 III 9, where it is followed by dL STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 269 tation on the invasion of Sumer by the people of Gutium, published in the author's Sumerian Liturgical Texts, 1 20-1 24. The same refrain, ''How long? oh my destroyed city and my destroyed temple, sadly I wail, "distinguishes both compositions.^ Other lines are common to both threnodies. The contents are similar to the lamentation on Lagash published in Cuneiform Texts of the British Museum, Vol. XV 22, of which Zimmern has pub- lished a variant VAT. 617 Rev. II 10-42, in his Sumerische Kultleider. A translation of the British Museum text will be found in the author's Sumerian and Babylonian Psalms, p. 284, an edition which can now be improved. 1 . a-a[ ] 2. ? dmgir[ ] 3. a uru-gul-la e-[gul-la-inu gig-ga- hi im-mi] 4. ud-ha enim ud-dam ht-[ ] 5. enim ^'En 4 il 4 d [ ] 6. ^‘En 4 il gain nam 4 ar [ ] 7. ^'En 4 il 4 i nim-{ ] 8 . ^‘Md-md^ dumugu [ ] 9. ^'Nin-mar-{kiyra-ge gu [ ] 10. aiag ddg-iagin ^^^md-gaUgal 4 a bal-[ ] 1 1 . nin nig-ga 4 u igi-[ ] 4 i- la a a^ag pi-el I. Father [ 2 3 . How long? oh my destroyed city, my destroyed temple, sadly I wail. 2 4. At that time the word like a storm 5. The word of Enlil 6. Enlil who the fate of determined. 7. Enlil 8. Mama the princely son 9. Ninmar 10. The holy one who lapis lazuli in great ships 1 1 . The queen humiliates 1 See lines 3, 23, 31 and 44 below and lines 5, 14, 21, 27 and 34 of the parallel text in the volume cited above. 2 This refrain occurs also in Sumerian Liturgical Texts, 121, 5; 122, 14, 17; 123, 21, 27, 34, where it characterizes a lamentation for various cities of Sumer destroyed by an invasion frorn Gutium. The translation given above is preferable to the interpretation accepted in my previous volume. 3 Title of Sin in CT. 25, 42, 5. Note also that dumugu is a title of Sin, II Raw. 48, 33, and CT. 24, 30, 5. 270 UNIVERSITY MUSEUM — BABYLONIAN SECTION 12. ntn-e KA. ? gim NE-a im-da-ra? 13. ki lagas-{ki) nim-ki su-ni-a im- ma-si-in-gt 14. ud-bi-a nin-e ud-da-ni sd-nam-ga}-mu-ni-ih~dug 15. Ba-u galu-sukal-lu-gim ud-da- ni sd- nam-ga-mu-ni-ib-dug 16. me-li-e-a ud-de su-ni-a im-ma- si-in-gt 17. ud uru gul-gul-e su-ni-a im-ma- si-in-gt 18. ud e gul-gul-e su-ni-a im-ma-si- in-gi 19. [uruY] ^ Dumu-ii-abiu-ge-ta ki nir-sa-ki-ba-ge im^-ma ba-an- teg^ 20 nir-sag-{ki) uru nam-sibir- ka ni-kar-kar-ge iii-ba-ab-dug 21. uru(?)-ni Nind-{ki)-a kur-ri ha-ah-gar^ 22. [Si]rar^-{ki) ki-dur kenag-gd-ni gul-gdl-e ba-ab-sub 23. [a uru]-gul-la e-gul-la-mu gtg-ga- bi^ im-me 24. [gl~pdrY d^ag nam-en-na-ba su- ba-e-ld-lal 12. The queen 13. The land of Lagash he abandoned unto the hand of Elam. 14. At that time his wrathful word verily attained the queen. 15. His wrathful word attained unto the divine Bau even as a messenger. 16. Woe is me, the spirit of wrath into her hand he entrusted. 1 7. The spirit of wrath that destroys the city into her hand he entrusted. 18. The spirit of wrath that destroys the temple into her hand he entrusted. 19. In the city(?) of Tammuz of the sea, the place of wailing . . . .terror it caused. 20. The city nirsag, city of . . . . with fire it con- sumed. 21 of her city Nina it seized away to the mountains. 22. Sirar her beloved habitation an evil one has overthrown. 23. How long? my destroyed city, my destroyed temple, sadly 1 wail. 24. Of the holy ‘'Dark Chamber"' the priestly rites are suspended . ^ For namga as an emphatic adverb, see Journal of the Society of Oriental Research, I 20, Met- ropolitan Syllabar, Obv. I 12-15. Variant nanga, Sumerian Liturgical Texts, 188, i, 4 and 5. 2 The scribe has written im twice. 3 Cf. SBP. 4, 6. ^ gar is employed as a variant of kar, see Sum. Gr. 223 . For gar in this sense, note gar ^ sa^dtu, nasdhu in the syllabars. See also SBP. 198, 14 and note 1 5. The same sense of gar will be found in Gudea, Cyl. A 6, 16; 7, 14; St. B 9, 16; Cyl. A 12, 25. ^ The third sign of this ideogram is clearly UNU not NINA on the tablet. For the ideogram see SBP. 284, 6. ® For the adverbial force of bi see Sum. Gr. § 72. ^ Restored from Sumerian Liturgical Texts, 123 31, and below line 45. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 271 25. [en\-ht ge-pdr-ta ba-da-an-kar ki- erim-e ba-ah~KA{duY 26 KU-si-na ^'Nannar-ka da- dugud ha-si-in-du 27 gan kaskal-gid ^'Nannar- ka tur-dugud 28 kar-ra-gim ib-ri ba- ra- . . . 29. gxm ib-ri ba-an-de i-im-gul-gul-lu-ne^ 30. aiag-ga-biim-ii-ir- li-ri-^e-ne -e-m 31. [a uru-gul-]la e-gul-la-mu gtg-ga- bi im-me 32. [ge-pdr] aiag nam-en-na-ba su- ba-e-ld-lal 33. [en]-bi ge-pdr-ta ba-da-an-kar ki- erim-e ba- ab- du 34 gid-da-bi [ ]a-nir ba-an-da-di 35 -bi nu gud-du sag me-te- a-ds li-be-tb-gdl 36 KA tb-bi ba-ra-an- kdd^ 37 a a-ri-a-e ba-da-ab-lal 38 ka lit-erim-e ba-an-? 25. Its high priest from the "'Dark Chamber'" has been taken and unto the land of the foe has gone. 26. 27 - 28. 29 they destroyed. 30. Of the its holy they shattered and 31. How long? oh my destroyed city and my destroyed temple, sadly 1 wail. 32. Of the holy ''Dark Chamber" the priestly rites are suspended. 33. Its high priest from the "Dark Chamber" has been taken and unto the land of the foe has gone. 34 - 35 - 36. 37. has bound with him(?) 38. The ... .of the the foe has 39 -da{?)-ab-ag 39. 40. e -sug-ga ba-an-du 40. ^ KA with value du~aldku occurs here for the first time. Variant has du (line 33). This text supplies two more signs and makes possible a better translation. 2 Cf. Babylonian Liturgies, No. 78, 3. 3 Cf. PBS. XII No. 6 0 bv. 11. ^ Identification uncertain. 272 UNIVERSITY MUSEUM — BABYLONIAN SECTION 41 . ki LU a-ri tur-dugud~ gim ba~gul 42. dingir Nin [ . . .] md [ ] gtr kur ba-ra-an-ku 43. N in-U-ga-ge im na er- • V fv V nt-ses-ses 44. a uru-gul 4 a e-gul-la-mu gtg-ga-bi im-me 45. ge-pdr-a:[ag nam-en-na-ba^ Jw- bd-e 4 d-[lal\ 46. en-bi gi~pdr 4 a ba-[da-an-kar ki- erim-e ba-ab-KA{du)] 47. ^'Nin-a-iu-ge 48. ^‘N in-gar-sag 49. tu-{gu)-gim 50. a uru-gul-la e-gul-la-mu gtg-ga- bi im-me 41 like a ruined cattle stall has been destroyed. 42. As for the goddess Nin her.... the foe has set his foot.^ 43. Ninliga weeps bitterly. 44. How long? oh my destroyed city and my destroyed temple, sadly I wail. 45. Of the holy '‘Dark Chamber" the priestly rites are suspended. 46. Its high priest from the "Dark Chamber" has been taken and unto the land of the foe has gone. 47. Ninazu^ 48. Ninharsag 49. Like a dove 50. How long? oh my destroyed city and my destroyed temple, sadly I wail. 13859 (Poebel No. 26) Lamentation to Innini on the Sorrows, of Erech This well preserved single column tablet is published by Poebel in PBS. V 26. The composition reflects the standard theological ideas found in the canonical psalms and liturgies. The mother goddess Innini is represented as a divine mother wailing for the misery of her city and her people. The calamity ^ The line is parallel to PBS. X 122, 13. ^ nam-en-na = eniUu, priesthood. 3 A title of Nergal. * About four lines are broken away to the end of the tablet. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 273 consists in the pillage of the city and its holy places by a foreign invader, who is repeatedly compared to an ox. Like the ordinary psalms of public service the singers abruptly introduce the goddess speaking in the first person as in lines 16; 18-20; 33-4. But the lamentation does not have refrains and at the end the style approaches nearly that of a prayer. The tablet also bears no liturgical note at the end. For these reasons and because of the general impression which the lines leave with the present interpreter, he classifies this text as the product of a scholastic liturgist of the Ur or Isin period whose work was not incorporated into the corpus of the official breviary. Obverse 1 . ^abar aga-\iu?] itn-gur-gur-ri 2. til-igi-da}-ju im-bi-bi-ri 3. ^id^-gu-Ug su^ur-su-lal (gd)-da . . -kilr ; 4. eg ga stg eg-eg ga su 4 um-ma-gim im-bul-[ ] 5. gud-dam ra e-str unug-(ki)-ga-ge sdr-dm mu-na-ab (?)- us 6 , sdr-ra gis-KU-A^ mu-na-an-dur- ru-ne-es 1. Oh pure one thy(?) crown over- awes. 2. Thy proceeding arrow scatters the 3. Meal of the.... bean to the beared skate-fish thou givest to eat. 4. She that gives fish to the stream, in the streams fish (as nume- rous) as dates she causes to dart about. 5. Rushing like an ox in the street of Erech like a multitude(?) he followed^ 6. Multitudinously in the habita- tions they dwelled. ^ igi-da occurs also in the title of Sin, igi-da-gdl, Zimmern, KL , No. i Obv. I 3 and 6. The most natural interpretation is to regard da as a variant of du, hence "to go before.” 2 Written tug. gu-sig is a kind of plant, on a tablet of the Tello Collection in Constantinople, MIO. 7086. For the meal of the gu-Ug see also CT. X 20, II 33 and Reisner, Templeurkunden, 128 Col. III. ^ Restored from line 14. Here begins the rehearsal of the woes of Erech. ^ Cf. also CT. 15, 19 Rev. 2 where a place word is also expected. 274 UNIVERSITY MUSEUM — BABYLONIAN SECTION 7. lattam-a-ni lugal gab-gdP ki-gub- bu-ne ba-ra-e 8. ugnim-e igt-im- ma- an- stg 9. nar-e li-du-a su-i-ni-in-gt u¥ su-na be-in-sub 10. ni^-nag-a-iu ni-nag-a-iu 1 1 . nu-e-nag amas-iu um-mi-ni- nag 12. ni-nag-a-iu nt-nag-a-iu 13. kal nu-e-nag us^-^u um-mu-ni- nag 14. gud-dam e^ e-sir unug-{ki)-ga-ge sdr-dm ma-ra-mi-u-us 15. sar-ra-dm gis-KU-A ma-ra-dur- ru-ne-es 16. men^ a-na-ag-en sal-e md-a ma- an-dug-ga sal-un-ne^ men-ne- en 17. gud-dam e ib-tag-ra be-in-ra ni- lu^^ e-ne-ib-us 18. sar-ur d nam-ur-sag-gd-mu su- nu-um-ma-ti 7. Her precentor, 2 the defender king, whither they go, went up. 8. The hosts of peoples she beholds. 9. The singer refuses to chant and from his hand has thrown the drum. 10. Thou drinkest not; thou drink- est not. 1 1 . Water thou drinkest not, but thy sheepfolds drink. 12. Thou drinkest not; thou drinkest not. 13. Beer thou drinkest not, but thy proteges drink. 14. Like an ox going forth in the streets of Erech like a multi- tude(?) he pursues thee. 15. In multitudes they have taken up their abodes in the habita- tions. 16. As for me what shall 1 do? 1 who have bestowed care. A sacred devotee 1 am. 1 7. Coming forth like an ox, hasten- ing in destructive fury he came ; even thee thyself he pursued. 18. The sar-ur weapon, arm of my heroic power I have taken not in my hand. 1 Cf. Gudea, St. B 9, 27. 2 Semitic sattamma a title employed in later times apparently in a secular sense. Originally it has a sacred meaning and probably denoted a musical director who was also a priest. The application of a priestly title to the king is in accord with his royal prerogatives. ® The sign is Br. 8899. * For ni = nu, see SBP. 138, 22, ni-kus-u — nu-hus-u; SBH. 70, 3 = 131, 48. Read /f? ® T ext GA R! ® BAD = kidinu, has the value u^: cf. us-sa = kuddinu, Br. 5061. ^ ^ is here interpreted as a phonetic variant of UD-DU. Cf. also e~dam in SBP. 1 18, 39. ^ This is the first example of this form employed as subject. ® The text is difficult. UN is certain but the sign SAL is not clear on the tablet. 10 Text SU. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 275 19. e galldb-ma a-gil-in^-bi dal 4 a mi- ni-gV‘ 20. gis-dal e-an-na pa-ba mi-ni-in- kud 2 1 . gud-dam sil-su im-ma-na-ra-e 22. gud-dam e e-sir unu-{ki)-ga-ge sdr-ra mu-ni-in-gai 23. sdr-ra gis-KU-A-a-na mu-ni-in- dig 24. gis-ig kd-gal-la im-ma-an-giir- gur 25. a-tug^-na-ka im-ma-an-e 26. su-PES^ dumu su-PES ^'Innini- ge 27. sen-urudu mu-na-an-bar-ri-ia- dug^ 28. gud-dam ra im-ma-an-ra-ag 29. gud-dam e er-im-ma-an-suV stg- stg-ni-md-maP 19. Of my temple in Hallab its treas- ures he has hidden far away. 20. Of the tallu^ of Eanna its PA he broke off. 21. Like an ox he came up against thee on the highways. 22. Like an ox going forth in the streets of Erech he slaughtered multitudes (?). 23. Multitudes in their habitations he caused to die. 24. The doors of the city gate he shattered. 25. Her defender he caused to go forth, 26. The fisherman, the son fisher- man of Innini. 27. The copper vessels he scattered. 28. Hastening like an ox he has wrought demolition. 29. Coming forth like an ox tears he has caused to fall and misery he caused to be. ^ Phonetic variant of gil-sa — sukuttu. The prefix a is difficult and probably the noun aug- ment, see Sum. Gr. § 148 The vowel a seems to possess another sense in SBP. 284, i. ^ gt=pihu, confine, RA. 9, 77 I, 10; note also e-a-dm gi = ina Mti pihu, K. 41 Col. II 12. ® Part of the door; see VAB. IV Index. ^Variant of d 4 ag=^resu. The final ka is for the emphatic ge in the status obliquus {ga). This emphatic particle is here attached to the object which is not a construct formation, but the choice of ka for ge is probably influenced by the principle of employing the oblique case of the construct when the noun in question is in the accusative; see Sum. Gr. § 135. ‘'Defender” refers to Tammuz. 5 The same title in PBS. V 2 Obv. II 23, Dumu-:(i su-PES. Poebel interpreted this as a variant of su-ga = ha'iru, fisherrhan, and his suggestion is probably correct. We have, however, to consider the possibility of a confusion with kam = ukkusu, the afflicted, SAL 5082. ® The rise of the semi-vowel i between the vowels a-a occurs under similar circumstances in igi-ge-ni-ib-ila-ia-dug, Radau, Miscellaneous Texts, No. 4, 5. See also Sum. Gr. § 38, 2. The form above arose from bar-ri-a-a-dug. The prefixed element dug falls under § 1 53 of the Grammar. bar = sapdhu is a variant par, to spread out, scatter. ^ sub, to let fall, hence tabdku, to pour out. Heretofore this meaning of ^ub was known only from the forms al-su-su-be — ittanatbak, SBH. No. 62, 15, and forms cited by Meissner, SAL 8345. See also suni. 202 UNIVERSITY MUSEUM — BABYLONIAN SECTION 4. [ -]su-ud arad-na sag ki~ ba-da-ab-gdl-la 5. [ ]-nae-ne-em-sur-ragur- da-bi 6 . [ ] ba-da-an-dur-ru-ne- es-a 7. ur-ge-im-ma-gid-gid-da ge-im~ ma 4 al 4 d 8. an-ra a-i-ne-md me-e ge-im-ma- na-dug 9. Mu’-ul-ltl-ra ni-mu sag-ne-du ge 4 m-ma-ag I o. uru-mu nam-ma-gul-lu ge-im-me~ ne-dug 11. Uri-(ki) nam-ma-gul 4 u ge-im- me-ne-dug 12. uku-bi nam-ma-bir(?)-e ge-im- me-ne-dug^ 13 - an~ni e-ne-em-bi ba-ra-mu-un- gur 1 4. Mu-ul-lil-e ni-sdg ge-dm- bi 15. sag-mu ba-ra-be-in-sed-di 1 6. uru-mu gul-gul-lu-ba-da-bi ge-im- ma-an-?-es 17. Uri-{ki) gul-gul-lu-ba-da-bi ge- im-ma-an-l-es 18. uku-bi dig gi-bil-su dg-bi ga-ba- an-tar-ri-es 19. me-e nig-dug-mu mu-ne-sum-ma- gim^ 20. me-e uru-mu-da ge-en-bi mu-un- da-lal-es 21. Uri-{ki) mu-durun-da ge-en-bi mu- (un) -da-lal-e-es 22. an-ni [dug-ga-ni gur] nu-kur-ru- dam 4 - 5. [ ] the angry word be prevented. 6 . 7. The foundations it has anni- hilated, and reduced to the misery of silence. 8. Unto Anu 1 will cry my "'how longr^ 9. Unto Enlil 1 myself will pray. 10. "My city has been destroyed” will 1 tell them. 11. "Ur has been destroyed” will I tell them. 12. "Its people have been scattered” will 1 tell them. 13. May Anu prevent his word. 14. May Enlil order kindness. 15. And may my heart be at peace from sorrow. 16. My city which has been de- stroyed may they 17. Ur which has been destroyed may they 18. Of its slain people may they decree a new dispensation 19. I will offer my meditations unto them. 20. I (will say to them): "In my city they have despised the splendor.” 21. "In Ur the city of homes they have despised the splendor.” 22. Anu whose words in this man- ner change not. ^ Lines 50-54 on Col. 1 1 1 may be restored from lines 8-12. 2 Literally, "'decree again their oracle."' ® gim, emphatic suifix. 1 STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 283 23. ^'Mu-ul-lil-e enim-hi e-a-ni . , .. . . . e-dafn 23. Enlil the going forth of whose word 24. M-mb-gn ^’-kam-ma-dm 25. uru-ni ba-da-gul-dm me-ni ha- da-kur-am 26. gis-gt- gdl-bi- im 27. En-lil-li ud-de gu-ba-an-de 28. uku-e se-dm-sd 29. ud ge-gdl-la kalama-da ba-da-an- kar • 30. uku-e se- dm- sd 3 1 . dug Ki-en-gi-da ba-da-an-kar uku-e se-dm- sd 32. ud gul-gdl-e d-ba-da-an-dg uku-e se-dm-sd 33. kin-gal-ud-daud-da-gub-ba su-na im-ma-an-stg 34. ud kalam-til-tU-e gu-ba-an-de uku-e se-dm-sd 35. En-lil-li Gi-bil d-tag-a ki-mu- na-ni-in-[ ] 36. ud-gal an-na-ge gu-ba-an-de uku- e se-dm-sd 37. ud-gal-e^ an-ta gu-ni-ib-im-me uku-e se-dm-sd 24. It is the fourth song. 25. Her city has been destroyed, her ordinances have been changed. 26. This is its antiphon. 27. Enlil utters the spirit of wrath 28. and the people wail. 29. The spirit of wrath prosperity from the Land has destroyed 30. and the pebple wail. 3 1 . The spirit of wrath peace from Sumer has taken and the people wail. 32. He has sent the evil spirit of wrath and the people wail. 33. The ''Messenger of Wrath,'' the "Assisting Spirit" into its hand he entrusted.^ 34. He has uttered the spirit of wrath which exterminates the Land and the people wail. 35. Enlil has sent Gibil as its helper. 36. The great spirit of Heaven has been uttered and the people wail. 37. The mighty spirit on high he commanded forth and the people wail. ^ We meet here for the first time with two avenging angels or genii who attend the Word in its execution of the wrath of god. I^ingaludda is mentioned as one of four evil spirits ilu limmu in CT. 25, 22, 44. He is mentioned with the Zu bird and the demon IMu as appearing in dream omens, Boissier, DA. 207, 34. See also Boissier, Choix, II 53, 4. On uddugub as a title of kings see BE. 31, 22 n. 9. 2 The ud-gal is regarded as -gAnxdl — umu rabuti and identified with the evil spirits of incanta- tions, CT. 16, 22, 266 and 276. In the Epic of Creation the “great spirit of wrath” is one of the demons attendant upon Tiamat. 284 UNIVERSITY MUSEUM 38. ud kalam til-Ul-e a^ag ki 39. im-gul-e a-mag-e-a-gim 40. gis-dur^ uru-ge sag-gai ni-ag .... 4 1 . an-na ur-ba ? mu-un-nigin 42. ud-da igi-ba-ne mu-un-ne-ne .... 43. bdr-bdr-ri ne-gig-edin-na tur{?) . . 44. an-ne-bar-dm ne-gur-gur 45. an-ne e UD-UD e 46. kalam-ma Idg-ldg-ga BABYLONIAN SECTION 38. The spirit that annihilates the Land 39. The evil storm like a mounting inundation 40. The shepherd of the city it slew. 41. Of heaven its foundation it ... . 42. 43 - 44. 45 - 46. (Lines 47-55 mostly illegible.) Col. V. (Lines i“6 mostly illegible.) 7. Un-{ki)-ma iug-gim ba-e-gul 7. Ur like a garment thou hast . . . gim ba-e-bur destroyed, like a thou hast scattered. 8. ki-sub-gu ykam-ma-dm 9. ud ug{?)-dm al-[ ]uku-e se-am-sd 10. gis- gt- gdl -bi‘ im 8. It is the fifth song. 9. The spirit of wrath like a lion . . . .and the people lament. 10. This is its antiphon. 1 1 . ud-ba ud uru-da ba-da-an-gar uru-bi 1 2 . a~a Nannar uru dim-duUdul-da ba-da-an-[ ]uku-e se- dm-sd 1 3 . ud-ba ud kalama-ta ba-da-an-kdr uku-e se-dm-sd 1 1 . At that time the spirit of wrath upon the city was wrought and the city ^ 12. Father Nannar upon the city of master workmen and the people wail. 13. At that time the spirit of wrath descended upon the Land and the people wall. 1 See PBS. X 161, 13. 2 The traces on Ni. 7080 are against the restoration se-am-td. Lines 1 1-19 are restored from PBS. X No. 10. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 285 14. uku-bi sika-kud-da [nu-me-a bar- ba ba-e-si] 15. bdd-ba gu [kaskala im- ma-an-gar-gar uku-e se-dm-sd] 16. kd-gal-mag gtr-gdl-la-[ba dd-a im-ma-] an [BAD] 17. duk?-tun-sir-gim du-a-ba [sag- bal-e] ba-ab- gar 18. [ ] e-sir gtr-gdl-la-ba ad im-ma-an-gar-gar 14. Her people without water jars sit without her in desolation 15. Within her in the ways are placed and the people wail. 16. The great city gate and the highways with the dead are choked up. 17. Like a leather vessel all of her the usurper cast asunder(?) 18. In her streets and roads corpses he heaped up(?) 3656 (Myhrman No. 5) Liturgical Hymns of the Tammuz Cult The obverse of this fine single column tablet contained a hymn in thirty-eight lines to the departed Tammuz. It repre- sents the people wailing for the lord of life who now sleeps in the lower world. Thirteen lines have been completely broken away from the top. The reverse carried a long liturgical song of the cult of this god in which the mother goddess is represented wailing for her ravished lover. Songs of the weeping mother are common enough in these wailings for Tammuz, but all other known examples of this motif represent the major unmarried type of mother goddess Innini-Ishtar wandering on earth, crying for her departed son. The hymn on our tablet reveals in a wholly unexpected manner the close relation between the mother goddess Gula of Isin and Innini. It was known that both sprang from a common source, a prehistoric unmarried goddess, but one had hardly supposed that the liturgists went so far as to intro- ^ gtr ? Variant gu - nin ! 286 UNIVERSITY MUSEUM — BABYLONIAN SECTION duce the married goddess of I sin in the role of the virgin mother Innini. The great mother divinity of Isin, although attached in a loose way to a male consort Ninurta, in that city retained, never- theless, much of her ancient unattached character. In the standard liturgies she is almost invariably the type of weeping mother, whereas Innini is this type in the Tammuz liturgies. Since Gula of Isin was the ordinary liturgical type we find the influence of the ordinary liturgies effective in the composition of the Tammuz hymn. It explains the extraordinary phenome- non of the introduction of a long passage (Rev. 3-10) from one of the wailing liturgies. And the short litany refrain lines 1 1-20 is obviously an imitation of numberless similar passages of the ordinary liturgies in which the goddess wails for various temples ; here only for Nippur and Isin, since the composition was written for the services at Nippur in the period of the Isin dynasty. In a most gratifying manner our tablet shows how the lamenta- tions of the mother goddess in the canonical prayer books express sorrows for certain concrete misfortunes and certain defined temples and cities and find their general expression in the lamen- tations for Tammuz, the representative of all human vicissitudes. This edition has been made from my own copy. The tablet was first published by Myhrman, PBS. Vol. I No. 5, and by Radau, BE. 30 No. 2. To these copies I have been able to make only slight additions. Hymns of the Tammuz Cult \.KU- 1 [ ] I. 2. kalag gis [ ] 2. Oh strong one [ ] 3. me-ri kus 4 t,-{iu^ ] 3- Thy weary foot [ ] 1 Cf. RA. 12, 37, I. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 287 4. d-lirum-su^-[kus-u-:(u ] 5. a-pC^’-gurus a-pi [ ] 6. kalag ^'Da-mu-mu [ ] 7. tu-mu u-mu-un mu-ii-da [ ] 8 . a-^u a dam ....... ni-kus-il-a-iu 9. a-pi a tu-mu ni-kus-u- a-pi 10. i-de (?)... .tu-ru ? [na?] lu-de 1 1 . kalag da-ga-dm-ma^-ni .... :(u-de 12. a-ri¥ su-si me-ri a-bal-md na-nam 13. sag-^u-su la-ag-[la-ag-]gu-a-iu 14. kalag Da-mu-mu a-bal-md na- nam 15. ama-iu mu-lu er-ri nu-kus-u 16. ama ga-sa-an tin-dib-ba tub-bi- su nu-durun 1 7. u-sub-ba-{a u-ii-ga-^a str-ri-su na-ri-bt 18. kalag a-rin-na-^a u{?) a-tar-ra-ia str-ri-su na-ri-bi 4. Thy weary 2iYms — breast — hands [ ] 5. Oh strong healer, oh healer [ ] 6. Oh strong one, my Damn [ ] 7. Oh child, lord Giszida [ ] 8. Oh healer, how long husband wilt thou be weary? 9. Oh healer, how long son wilt thou be weary? 10. When before thou sittest, 1 1 . Oh strong one, when into his assembly thou 12. Alas he whose fingers and feet [are bound], my irrigator^ is he. 13. Because of thee she wanders far for thee. 14. My sturdy Damu, my irrigator is he. 15. Thy mother she of lamentation rests not. 16. The mother, queen who gives life to the afflicted, tarries not to repose. 17. In thy perdition, in thy seizure, in melodious sighing she speaks of thee. 18. Oh hero, in thy contumely, in thy removal, in melodious sighing she speaks of thee. 1 So from my copy and CT. IV 4b 12 = Babyloniaca, III 17. 2 For this title of Tammuz, see Tammui and Ishtar, 34. 3 Probably for dagan — puhru, RA. ii, 144, 8. See also dakan, divine abode, Delitzsch, Gloss ar, 132. 4 Cf. SBP. 304, 13. ® Title of Tammuz as spirit of the waters, see Tammui and Ishtar, pp. 6 and 44. arbal = idbik pourer of water, irrigator, is the original idea of this ideogram. For the title galu-a-bal in this sense, see CT. 13, 42, 7 ff. Ak-ki gain abal, the gardener who cared for Sargon. See also Thureau-Dangin, Lettres et Contrats, No. 174, 6-8, gain a-bal, a kind of laborer. The later usage of the word as libator of water for the souls of the dead, Semitic ndk me is a strictly conven- tional development, see Babyloniaca, VI 208. 288 UNIVERSITY MUSEUM — ^BABYLONIAN SECTION 19. ama-ugu-mu GAR-LU L-LU L- na-mu slr-ri-su nu-us ma-gub- hi 20. kalag idim-[ma me-]en galu-kur-al 21. en me-en galu-kur-dim^ 22. unu-[dagal-mu] kur-idim-ma-mu 23. en me-en a-ra-li ki-sag kirud-da- mu 24. kalag me-en kur-ri-sud-du-su im- ma-ah-du me-en 25. ud-me-e^na^ ni- ? ? 1. $d-ab-er-ri^ kus-u-a-mu ma-a-a nad-da-[mu] 2. balag-di sd-ah-er-ri kus-u-a-mu ma-a-a nad-da-[mu] 3. ama uru-sag ga-sa-an tin-dib-ba men V 4. sag-tu-an-na ga-sa-an I-si-in- {ki)-na men 5. iu-mu e-a ga-sa-an-mu^ ^ Gu-nu- ra 6. ium-lu-aiag ama e-sdb-ba men 19. My child-bearing mother, my lamenter(?) with melodious sighing behold she stands 20. Oh sturdy one, prostrate thou art, a man of the land of wailing(?)^ 21. Oh lord, thou art, a man of the land of lament. 22. In my vast chamber, in my land of misery, 23. A lord am I. In Aralu, place where I am cast away, 24. A laborer am I. Unto the faraway land I go. 25. Daily (?) he [sorrows?]^ 1. I weary with heart woe, where shall I rest? 2. Oh sing to the lyre; I weary with heart woe, where shall I rest? 3. Mother of the chief city,® queen who gives life to the dead am I. 4. First born daughter of heaven,*^ queen of I sin am I. 5. Daughter of the temple. Queen Gunura. 6. Holy tumlu mother of Esabba am I. 1 at as synonym of DE (in line 21) is probably a variant of ilu — nagti 2 Sign DE. 3 This line is connected with the classical interlude ma-a-bi ud-me-na-gim etc. discussed in SBP. 185 n. 10 and BL. XLIX. ^ Below the double line the figure 38, i.e. 38 lines on the obverse. Thirteen lines have been broken from the top. ® Cf. ZiMMERN, K L., 25 II 42. ® I. e. Isin. ^ On this title see BL. 143. * Probably an error. Omitted in translation. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 289 7. En-d-nun^ ama gu-an-ni-si men 8 . ga-sa-an nigtn-mar-ra ki-aiag-ga men 9. ga-sa-an ds~te^ . . . ga-sa-an La-ra- ak-{ki) men 10. ama e-a ^ A man ^'Aiag-sud men 1 1 . sd-ah-er~ri a-se-ir-ri ma-a kus-u- mu 12. er e-kur-ra-ge ma-a kus-u-mu 13. er kenur-ra-ge ma-a kus-u-mu 14. er du-a{ag-ga-ge ma-a kus-u-mu 15. er e-dtm-ma^-ge ma-a kus-u-mu 16. er uru-sag-gd-ge ma-a kus-u-mu 17. er tir-aiag-ga'^-ge ma-a kus-u-mu 18. er I-si-in-(ki)-na-ge ma-a kus-u- mu 19. er e-gal-mag-a-ge ma-a kus-u-mu 20. er La-ra-ak-{ki)-a-ge ma-a kus- u-[mu ma-a na]-d-da-bi 21. M-ab dam-e-mu sa-ab [tu-mu-Y mu 22. [ ] ki-el-la sab mu-ud-na- mu 7. Enanun mother of lamentation am 1. 8. Queen of Niginmarra,^ the holy place, am 1. 9. Queen of Aste,^ queen of Larak. 10. Mother of the temple, Asnan the divine lustrator^ am 1. 1 1 . Weeping and sighing where shall 1 find rest? 12. Weeping for Ekur, where shall I repose? 13. Weeping for Kenur, where shall 1 repose? 14. Weeping for Duazagga, where shall I repose? 15. Weeping for the “House of the King, '' where shall I repose? 16. Weeping for the chief city, where shall I repose? 17. Weeping for the sacred forest, where shall 1 repose? 18. Weeping for Isin, where shall I repose? 19. Weeping for Egalmah, where shall I repose? 20. Weeping for Larak, where shall I repose, where shall he rest? 21. The ravished one my husband, the ravished one, my son, 22. [In ] the clean place, the ravished one my spouse. ^On this line, see the commentary in Sumerian Liturgical Texts 173 note 3. 2 Temple in Isin-Suruppak. Suruppak must have been a quarter of the later and more V famous Isin. Note that this temple is assigned to Suruppak in Poebel, PBS. V 157, 7. The liturgies, however, constantly place Niginmar at Isin. ® I see traces of a sign after te. ^ Temple in Larak, a quarter of Isin. See SBP. 160 n. 7. ® a^ag-sug title of the deities of lustration Asnan, Nidaba and Gibil. ® Rendered bit sarru, V Raw. 16, 52, probably a royal chapel or room in Ekur especially pro- vided for the king. See also SBP. 292, 14; KL. 25 I 1 1 . ^ Probably name of a sacred park at Isin. It contained a chapel, e-iir-a^ag-ga, KL. 25 I 12. ® For the restoration, cf. RA 12, 34, 9. 290 UNIVERSITY MUSEUM — BABYLONIAN SECTION 23. tu-mu-tur tu-[mu ] 24. ga-sa-an [ ] 25. sS-ab [ ] 26. AN-NE [ ] 27. sukkal [ ] L. E. a-sab-ba-ni a-ba-bar-ra-ni 23. The little son, the son [ ] 24. 25- 26. 27. 1 L. E. How long his ravishing? how long his absence?^ A Liturgy to Enlil, Series e-lum gud-sun (Zimmern KL. No. ii) The history of the text of this long and intricate Enlil liturgy elucidates in unusual manner the evolution of Sumerian prayer books until they attained canonical and permanent form. The earliest text of this liturgy is partially preserved on the Tablet Virolleaud published in the Revue d’ As syriologie, Vol. XVI. The fragment was brought to Europe in 1909 by the assyriologist Charles Virolleaud, having been purchased by him during his excavations in Persia. It is light brown and varies from the center to the edge by two inches to one inch in thickness. The fragment is from the upper left corner of a large three(?) column tablet. About half of the first melody is preserved on the obverse. The reverse preserves the last two melodies. From their rubrics we learn that the entire series contained eleven sections. This tablet has the rubric ki-sub’-gu after each strophe. The titular litany® occupies as usual the next to the last place but only the opening lines giving the motif and a few titles are given. The redactor indicates the remaining titles by a rubric “(Recite the title) of a ^ The edge has the figure 48 which indicates the number of lines on the reverse and left edge. 2 See also the same idea in SBP. 312, 12 and KL. 25 11 41. ^ Concerning the titular litanies, see PBS. X 156, 173, etc. STEPHEN LANGDON SUMERIAN LITURGIES AND PSALMS 291 god until they are finished.” The rubric is in Semitic which shows that the redaction was done by Semitic scholars. The series as it finally issued from the hands of the liturgists in the Isin period was written upon a huge five(?) column tablet, the lower half of which has been published by Zimmern, Alt- sumerische Kultlieder, No. i i . Each column contained about fifty lines. There are no gis-gi-gal or antiphons after the melo- dies, ten of which 1 have been able to restore. By borrowing from old songs and other liturgies the redactors have greatly increased the length of this service. At least ten songs have been lost on Cols. Ill, IV of the obverse and 1 , 11 of the reverse. The late Assyrian redaction is mentioned in the catalogue of prayer books IV Raw. 53 1 13 and in BL. No. 103 Obv. 13. SBH. No. 21, edited in SBP. 1 12-1 19, is tablet one of the late Babylonian SchooB and contains the first four songs, duplicates of the first four on K.L. 11. SBH. No. 25, edited in SBP. 120-123,^ carries on the obverse two songs (e-lum di-da-ra and me-e ur-ri men) found on Col. Ill of K.L. No. ii. Rev., or the two last melodies before the titular litany. A fragment published by Meek in BA. X pt. i. No. 1 1, contains the end of e-lum di-da-ra and all of me-e ur-ri men. SBH. 25 and Meek No. 1 1 belong to the series e-lum di-da-ra, entered in the Assyrian catalogue, IV Raw. 53a 8, and form tablet one of that service. The titular litany of the e-lum gud-sun series is identical (except for some variants) with the famous titular litany of the mother goddess series mu-ten NU-NUNUZ gim-ma, tablet five, edited in SBP. 149-167. Portions of the titular litany of the Enlil series have been edited in PBS. X 155-167, see pages 163-4. The titular litany of ni-ma-al gu-de-de occurs at the end 1 Erroneously designated the fourth tablet of ame baranara in SBP. 2 Erroneously assigned to ame baranara in SBP. 2Q2 UNIVERSITY MUSEUM^ — BABYLONIAN SECTION of tablet two of that series, SBP. 24-9 = BL. 72-3. Not every series has a theological litany of this kind, which ordinarily comes before the er-hm-ma, or intercessional song at the end. The song to the ''word,'' which occurs in all series, is partially preserved on Obv. Ill and begins a-ma-ru na-nam. The indis- pensable song to the weeping mother comes just before the titular litany. This little nine-line melody me-e ur-ri-men me-e kas-men must have been a national religious song. It was copied into another Enlil song service as we have seen. The same song introduces tablet four of an Innini series of which we have only the end of tablet three, K. 2759, in BL. 93 f. Finally the reader will note that the first song e 4 um gud-sun of this series has been copied into one of the tablets of ame haranara, SBH. No. 22 = SBP. 126 f. A fragment of some unknown series, K. 8603 = BL. 14 also employs this song in the body of its text. 1 . e-lum gud-sun mu-iu kur-kur-su^ 2. U’-mu-un-e^ kur-kur-ra gud-sun 3. u-mu-un dug-ga-p-da gud-sun 4. Mu-ul-lil a-a ka-na-dg^-ga gud- sun 5. sib sag-gtg-ga gud-sun 6. i-de-dug ni-te-na gud-sun 1. Exalted one, bull that over- whelms, thy name is on the lands. 2. Lord of the lands, bull that over- whelms, thy name, etc.^ 3. Lord of the faithful word, bull that overwhelms, etc. 4. Enlil, father of the Land, bull that overwhelms, etc. 5. Shepherd of the dark-headed people, bull that overwhelms, etc. 6. Thou of self-created vision, bull that overwhelms, etc. ^The text of lines 1-25 is taken from Tablet yirolleaud, now Collection Nies, No 13 is 2 SBP. 1 12 and 126 have umun, et passim. ^ SBH. 42 has an inserted line between II. 1-2. See SBP. 1 12 ^ Vars. nag. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 293 7. am GIR}-na sd-sd gud-sun 8. u 4 ul 4 a ku-ku^ gud-sun mu-^u kur-kur-su 9. mu-iu kur-ra mu-ma-al-la-su an ni-bi nam-duh 10. ki ni-bi nam-stg 1 1 . Mu-ul-lil e-ne-em-^u kur-ra- dm ma-ma-al-la-su 12. dug-ga-iu kur-ra-dm ma-ma-al- la-su 13. dag-a-^u kur-ra-dm ma-ma-al-la- V / su 14. an ni dub slg"^ ki ni-bi nam-stg 15. ama [nuf-gig-gi ama nu-bar-ra dumu-ni mi-ni-in-gi-gi 16 ga-sa-an uru bar-ra-ra dumu-ni mi-ni-in-gi-gi 17 dumu-ni mi-ni-in-gi-gi 18. e-lum e-ne-em-iu-su .... kur-ri ni-in-gi-gi 19. ^'Mu-ul-lil mu-lu ? A 20. kur-ri ni-in-gi-[gi] 21. e-lum la^e e-ne-em-:(u an-e um- ma-[dug] 22. an-e ib-[ ] 23. ^‘Mu-ul-lil la-e e-ne-em-pi ki-e um-[ma-dug\ 7. Wild bull who directs his hosts, bull that overwhelms, etc. 8. Thou that sleepest the sleep of perversity, bull that over- whelms, thy name is on the lands. 9. When thy name is laid upon the lands the heavens tremble of themselves, 10. and the earth quakes of itself. 11. Oh Enlil, when thy word is laid upon the lands, 12. When thy command is laid upon the lands, 13. When thy command^ is laid upon the lands, 14. The heavens tremble of them- selves, the earth of itself quakes, 15. The harlot mother, the hiero- dule mother slays her son, 16 queen of the city, outside the city slays her son. 17 slays her son. 18. Oh exalted at thy word . . the foreign land thou reducesi to the misery of silence, 19. Enlil lord of ® 20. the foreign land thou reducesi to the misery of silence 2 1 . Oh exalted one, as for thee, thy word in heaven speak 22. and heaven shall 23. Enlil, as for thee, thy word on earth speak 1 Uncertain. Apparently REG. 225. Elsewhere in this passage always $AB which has been read erin-na~ummdni-su, BL. iii, 16. 2 See Yale Vocabulary 135. ^ On this passage see PBS. X 170, 13 and Ni. 15204, 8 of this volume. ^ Sic! Error for ni-hi-dub. ® Omitted by the scribe. Line restored from Ni. 15204, 1 1. ® With line 19 the variant SBH. 42 lower fragment begins. 294 UNIVERSITY MUSEUM — BABYLONIAN SECTION 24. ki nu-um-[ ] 25 - dim-me-ir a-tu-a^ um-ma- -dug 26. ^'am an-ki am uru p-ba-ge um- ma-dug [ . . . . ...] 27. ama e-mag-a^ [Dam- gal-nun -na- ge] 28. um-ma-dug [ . . . ...] 29. A sar-lu-dug-e [dumu uru p-ba- ge\ 30. um-ma-dug [ . . 31- id ama uru p-ba-ge um- -[ma dug . . . 32. ^'A-?^-e ga-sa-[an ab-su-ra-ka-di^ um-ma-dug . . . ] 33. [sukkaU^id mu-dug- ga]-sd-a-r a um-mad 34. [ud-de du{l)- du{T)-]dug su-dm mi-ih-gdl 35. te-e-dm ama-gan-ra dumu-ni {i- em-md-na-ad{ ^)-du^ 36. te-e-dm ama-gan-ra ga-sa-an uru}^ har-ra-ra dumu-ni it-em-md- na-ad(\)-du 24. and earth shall not 25. God of libation speak [and heaven shall ...and earth shall not . . . .] 26. Divine wild ox of heaven and earth, wild ox of the good city2 speak, etc. 27. Mother of the house of the famous one, Damgalnunna, 28. speak, etc. 29. Marduk, son of the good city^ 30. speak, etc. 31. River goddess, mother of the good city speak, etc. 32 . Zarpanit queen of speak, etc. 33. Faithful messenger, called by a good name, speak, etc. 34. [The spirit] reduces [all things] to tribute.^ 35. How long shall the child-bearing mother reject her son? 36. How long shall the child-bearing mother, queen of the city, cast aside her son?^^ 1 Var. adds ra 2 The god Ea of Eridu is meant. ^ Cf Col. II 19 On this variant for dumu-mag, see note in Sumerian Liturgical Texts 163. ^ Restored from Col 1 1 20 ^ We expect the sign EDlN( = rt) but the traces are clearly not those of EDIN. ® Col. II 23 ab-su-di Here begins KL No. 1 1, I, which joins directly on to Tablet Virolleaud. This refrain is read etc on the late variant, SBH No 2i,Obv lower fragment. ^ Cf SBP. 40, 33 Restoration uncertain This line does not appear in SBH 42 = SBP. 112 which has here insertions for Tasmetu and Nana ^ For -na-ta? The suffixed conjugation is frequently employed in interrogations; me-na g'l-gt-mu, ''When shall one restore it?,” BE 30, 12,2 a-ba ku-ul-la-ba, "Who shall restrain?,” Ni 4610, r I. a-na an-na-ab-tag-ni, "What shall I add to thee?,” Genouillac, Drehem, i, 12. Variant SBP. 1 14, 32 lag-na ab-i'i-em-e. Var. SBH. 43, 35 ur-ra-ge Parallel passages do not mention the "queen of the city” but only the ordinary mother who rejects her children, SBH 131, 58-61; BE. 74, 10 The phrase refers obviously to the mother goddess. "Her son” must be interpreted figuratively in the sense that the mother goddess is the protector of all human creatures. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 295 37. te-e-dm ama-gan-ra ga-sa-an sun-na-ra^ dumu-ni it-em-md- na-ad-du 38. a uru-a mu 4 u im-me-a-ra^ dumu- ni it-em-md-na-ad~du 39. a ki-dagar-ra-dm Nippur~dm ib es-ga-a-ra^ 37. How long shall the child-bearing mother, the wild-cow queen, reject her son? 38. How long in the city shall he of wailing reject his son? 39. How long in the wide land, in Nippur, in the region of the vast abode? 40. a^gal-gal sel-su-su mulu ta-iu mu-un-iu^^ 4 1 . e-lum a-gaUgal sel-su-su mulu ta- {u mu-un-i[u 42. ^’mu-ul-lil u-mu-un kur-kur-ra 40. Flood that drowns the harvests, who comprehends thy form? 41. Exalted, flood that drowns the harvests who comprehends thy form? 42. Enlil lord of the lands, who etc. Obverse II 1 . u-mU”Un dug-ga-ii-da^ 2. ^’mu-ul-lil a-a ka-nag-ga 3. sib sag-gig-ga 4. i-de-dug m-te-na 1 . Lord of the faithful word, who etc. 2. Enlil father of the Land, who etc. 3. Shepherd of the dark-headed people, who etc. 4. Thou of self-created vision, who etc. ^ This title gasan-sun. or nin-sun, really means heltu rimtu, ‘The wild-cow queen,"' and char- acterizes the ancient mother goddess as patroness of cattle The title usually refers to the married type Gula or Bau, as in SBP 284, 19, and note that Ninsun, mother of Gilgamish, is frequently called ri-mat, Poebel, OLZ , 1914, 4 The title also applies to the virgin type Innini in KL. 123 r. 11 7 ' ^ mu-lu imme also BE 30, 9 I 2 = bel kuli{?), “Man of wailing ” The late version replaces this line by [te-e-dm] da-ga-a-ta dumu-ni, “How long shall the wife of the strong man reject her son?", SBP 1 14, 37 dagdta = dam-gutu, SBH 13 1, 60 3 Probably a title of Ekur esgalla title of the temple in Kullab, KL 3 1 1 20 The late version rejects this line since its local reference was not suited to general use ^ Here this line begins an Enlil melody within the body of a series Originally a-gal-gal sel-su-su was a Nergal melody and a series based upon it is catalogued in IV R. 53s see Sum. Gr. § 40 &. ® Spirit of the lower world, GT. 24, 8, 13. ^ Vars. sun, or sen SBP, 1 58, 61 ; CT. 24, 23, 24. Hence HU (musen) has also the value sen or sun. See on lines 9 f. Sumerian Liturgical Texts 174 n. 5. ® For hul. ® Gunu of HH. Var. NU-NUNUZ-ki-a, see SBP. 158, 62 = CT. 24, 10, 2. ^ Var. A-ma-md. Ma-ma, Ma-mi, Md-ma, A-md—Bm, Nintud. ® For en-me = hH parsi. Var. umun me. Here certainly a male deity as ^Nin-ne = Almu, form of Nergal in V Raw. 21, 25. For Nin-ne in the early period see Allotte de la Fuye, DP. 128 II 3. But Nin-ne — Nin-ne-mal—kXdiVsm, form of Allat sister Ninlil, CT. 24, 10, 3, cf. V R. 21, 26. ® Variant SBP. 158, 63 = SBH. 86, 63 reads langa-mag ah^u-ge. For the writing of sanga, see Babylonian Liturgies, p. XXII n. 2. ^®On variants Duru-sug, Dur-ru-si-ga, see Sum. Lit. Texts 174, 9. Sic! Perhaps error for ga-mun. See also CT. 24, 9, 40 ^Ha-mun-sal(?)-sal? . SBP. 1 58, 64. Title of Shamash, CT. 25, 25, 1 1. Title of Shamash here. Variant Su-ud-dm = Aja, GT. 25, 9, 25. iM. e. Aja. Sol Var. mu-galam, ‘'of skilful name.’* See Var. Sum. Lit. Texts 175, 10. 3o6 UNIVERSITY MUSEUM— BABYLONIAN SECTION 19. [umun d-pi ; umun e^-gid-da ] 19. 20. {ga-ia-an-ne- ■da umun mu-ii-da] 20. 21. [ ] du-a 21. 22. [ ]-ga 22. 23 - 1 1 -sag ga-sa]-an-subur 23 - 24. [dingir ama e-uru-sag-gd gasan 24. tin-dib-ba] 25 - [sag-ga an-na gasan] 1 -si-in-na 25- 26. [^‘Pa-hil-sag u-mu-]un La-ra-ag- 26. 27 * [^‘ Gu-nu-ra dim-gal] kalam-ma 27. 28. [^'Da-mu sdg-ga u-]mu-un gir- 28. su-a 29. [^'Immer u-mu-un] nt-du-an-na 29. 30. ] id-da-ra 30. 31 - [u-mu-un si ka-nag-\gd si kur- 31 - kur-ra 32. [^'Su-ud-da-am du-mu nun-na 32. ama e-]sab-ba [Lord Nergal, him of the seizing hand.] [Allat and Ningiszida]^ [ ] [ ^ [Irris, the heroic] lord of the soil. [The divine mother of the tem- ple of the chief city^ queen who gives life to the dead.] The lofty browed queen of I sin. Pabil-sag^ lord of Larak. Gunura bar of the Land. The pious Damu lord of the flood.® Immer lord of terror.^ the river. ^ Lord of the souls of Sumer, of the souls of the lands. Suddam, daughter of the prince, mother of Esabba. About twenty-four lines completed this column and ended the liturgy. The void is to be completed by part of the titular litany, SBP. i6o, 19-164, 38, and by a short intercession similar to the fragmentary intercession at the end of KL. No. 8. It is possible that the eleventh and last section on Tablet Virolleaud was retained as the final melody of this later redaction. ^ So Var 1 . c 1 . 1 1. See above, line 6. 2 Certainly these two underworld deities are intended in this line. They occur together also in CT. 25, 5, 60-64. See also 25, 8, 14 where read Nin-i^^-da. ^ Two lines not on any variant. ^ Gula of Isin. ^ See for reading, Sum. Lit. Texts 176, 5. ® See Babylonian Liturgies 96 n i . ^ For variants, see Sum. Lit Texts 177, 8, ® Variant SBP. 160, 16 has another text. Other variants omit the line altogether, KL. 8 IV 8; Sum Lit. Texts, 177. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 307 Reverse of Tablet Virolleaud (The titular litany) 1 . t-e sub~da sub-da [mu-un-lag-en-ne-en] To the temple with prayer, with prayer let us go.^ 2. balag^ e-e dirig sub-da [mu-un-lag-en-ne-en] To the lyre unto the temple which surpasses all let us go. 3. balag nigin-na-e sub-da Mu-[ul-lil-ra mu-un] To the lyre unto the merciful one with prayer, [unto Enlil,] 4. balag dim-me-ir mu-lu sub-da Mu-ul-[lil-ra mu-un] To the lyre unto god, the lord, with prayer, unto Enlil [let us go]. 5. dim-me-ir lu-gdl-lu-ne-en sub-da mu-un-lag-en-[ne-en] Unto him who is god of his people with prayer let us go. 6. me-en-ne e-e tub a-ra-^u-a mu-un-lag-en-ne-[en] We ''Oh temple repose'' in prayer come, 7. me-en-ne ki-e tub a-ra-{u-a mu-un-lag-{en)-ne-en ^‘Mu-[ul-lil-ra] We "Oh earth repose" in prayer come, unto Enlil (come). 8. u-mu-un sd-ab tub-e-da in-gd^-lag-{en)-ne-en Mu-[ul-lil-ra] To pacify the heart of the lord behold we come unto Enlil. 9. sd-ab gun-gd bar gun-gd-da in-gd-lag-ne-en Mu-[ul-lil-ra] To pacify the heart, to pacify the soul, behold we come to Enlil. 10. me-en-ne sd-ab u-mu-un-na mu-un-tub-{en)-ne-en Mu-[ul-lil] We will pacify the heart of the lord, yea of Enlil. 1 1 . sd-ab an-na sd-ab ^'Mu-ul-lil-ld mu-un-tub-{en)-ne-en The heart of Anu and the heart of Enlil we will pacify. 12. ^'Mu-ul-lil-ld dam-a-ni ^'Nin-lil-ld [The heart of] Enlil and his wife Ninlil [we will pacify.] 13. ^'En-ki ^'Nin-ki ^'En-mul ^‘Nin-mul^ The heart of Enki, Ninki, Enmul and Ninmul [we will pacify.] 14 i-lu a-di ig-ga-am-ma-ru A god until they are finished.^ ^ Cf. SBP. 74, 19 and 68, 5. 2 For this sign = REC. 46, see now K.L., 25 III 15. The two signs halag and dup are dis- tinguished clearly on this tablet; see Obv. 9 for dup. On the distinction of two original signs in Br. 7024, see Thureau-Dangin, ZA. 15, 167; Chicago Syllabary 208 f., and PBS. 12 No. 1 1 Obv. Col. II 45 and 46 and page 13. Syl. B distinguishes the two signs. 3 See RA. 1 1, 45 n. 5. ^ All father-mother names of Enlil, CT. 24, 3, 29 ff. ® This Semitic rubric is unique in the published literature of Sumerian liturgies. It indicates that the choristers should here complete the long titular litany by reciting the titles of the deities named in the litany given in full on the Berlin tablet; see the preceding edition of K. L. 1 1 Rev. IV I ff. 3o8 UNIVERSITY MUSEUM — BABYLONIAN SECTION ki-suh-gu \o-kam-ma^ The tenth strophe. (The Recessional) 15. u-mu-un-mu babhar^ uru~md ur-sag-gd me~en My lord thou art, light of my city, a hero thou art. 16. sub-bi-mu u-mu-un kalag-a ur-sag-gd me-en My illumination, oh valiant lord, a hero thou art. 1 7. u-mu-un kalag-a ur-sag-gd me-en kalag-ga-na me-en Oh valiant lord, a hero thou art, its^ defender thou art. 18. ^'Babbar-gim :(a-e ? en-na an-ni tur-tur-ne-[en] Like Shamash thou art into heaven enters. 19. ^'N annar-gim ki dumu-^u an-na{?Y na-an-gir-ri-[ne-en] Like Nannar where thy son^ in heaven hastens. 20. u-mu-un-mu enem-^u galu-ra^ na-an-na-ab-it-[em] My lord thy word on man has fallen. 21. enem-iu galu kP-kal-ra na-an-na-ab-ii-[em] Thy word on him of the foreign land has fallen. 22. enem-iu galu en-na nu-seg-ra na-an-na-ab-it-[em] Thy word on men as many as are not obedient has fallen. 23. u-mu-un-mu uru-iu-a e-ni a-sar-sar-ra^ My lord beneficent waters in thy city cause to spring forth. 24. a-a ^'Mu-ul-lil ki-bur-ta-bur-ta uru-^u-a e-ni Father Enlil in thy city cause to come forth. ki-sub-gu 1 1 -kam-ma The eleventh strophe. 25. sub-bi se-ib e-kur-ra-ta ki-na gt-gt-ra. A prayer for the brick walls of Ekur, that it return to its place. ki-su-bi-im A song of supplication. 26. al-tU e-lum gud-sun It is finished, the series ''Exalted, bull that overwhelms.'' 1 For this rubric, see PBS. X 151 note i. 2 For Enlil connected with the idea of light, see PBS. X 158 n. i. 3 The pronoun refers apparently to uru in line 15. ^ Text na-an! The moon god was held to be the son of Enlil, SBP. 296, 5. ® Cf. BL. 48, 23. ^ Text DI. * Same phrase in Ni. 14005, 24. See Le Poeme Sumerien du Paradis, p. 140. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 309 11359 (Myhrman No. 8) Early Form of the Series ‘^'Babbar-gim-e-ta Ni. 11359, published by Myhrman, PBS. I. No. 8, is the left upper corner of a large four column tablet. It contained a series of ki-sub melodies which formed the prototype of the later Enlil series of which three tablets have been edited by the writer, see Sumerian Liturgical Texts 167. It stands to the completed series as the similar tablet of the e-lum gud-sun series. Tablet Virolleaud, is related to its completed canonical form in ZiMMERN, KL. II. Both Ni. 11359 and Tablet Virolleaud show the evolution of two great Enlil liturgies arrested midway in their evolution. They still consist of unmethodically joined melodies. Both have the same rubric at the end. The first melody of ‘^Babbar-gim-e-ta after line four agrees with the first melody of the Enlil series li-bu-u sud-du-dm in Zimmern, KL. 8 and 9 after line five of that series. A duplicate will be found in BL. pp. 37-39, which see for critical notes on the reconstructed text. Obverse 1 1. ^Bahbar-gim l-ta [ ] 2. ii-mu-un gan 3. a-a ‘^'Mu-ul-lil u-[mu-un kur- kur-ra 4. u-^u-[un dug-ga-^i- da] 5. am-nd-a gud-di sig-gan-nu-di 6. dam-kar-[ra ki-dagar- ra] 1 . Like the sun-god arise 2. Oh lord 3. Father Enlil, lord of the lands. 4. Enlil lord of faithful word. 5. Crouching wild ox, bull that rests not.* 6. Enlil herdsman of the wide earth. ^ For the interpretation, see RA. 12, 27 n. 5. 310 UNIVERSITY MUSEUM BABYLONIAN SECTION 7. u-mu-un mu erm-na-\nt sag-ma- al ki] 8. u-mu-un id erin-a-[ni ga-eri-dm da-]ma-{la] 9. u-mu-un ki-dur-a-ni [uru ir-ir] 10. ki-nd-a-ni d-dg-[gd-e gcd-zu] 11. a-a uru-[ta Nibru-ki] 12. e-kur e-sag-gi-pad-da-ta 13. gi-gun-na gis-tir-sim erin-na- ta 14. [ ]Ses-dil- -a-ka ses-mul [ ta] 15 - [ ]si-ra e-u-[di- ta ] 16. [ ]lu e babbar nu-[iu-ta] 17. [el-gi-dim-dim-ma i-de [nu-bar- ri-ta] 18. [ ]mag dug-li dug-[dug-ta] 19. [e{?)]-ku-a ^^^ik-[ku-igi-lal-a-ta] 20. [ ]-silim-ma mu-mar- [mar-ra-ta] 7. Lord who summons his toilers, recorder of the earth. 8. Lord who causes to abound oil for his toilers, milk for the newly born.^ 9. Lord whose abode is the city of weeping. 10. In whose chamber oracles are interpreted. 1 1 . Father Enlil in (thy) city Nip- pur. 12. In Ekur temple of (thy) heart's choice. 13. In the great dark chamber of odorous forest and cedar. 14. In 15. In the house of vision, 16. In house which knows the sunlight not, 17. In the house of the ''reed of sorrow,” which eye beholds not, 18. In the great causing pros- perity to abound, 19. In Ekua gate of the lifting of the eyes, 20. Reverse II sub-bi se-ib e-[kur-ra-ta?] ki-na- 21. Prayer for the brick walls of an-gt-gt-ra? Ekur that it be restored to its place. ki-su-bi-im 22. It is a service of prostrations. ^ See for readings BL. 38, 9. 2 See also Tablet Virolleaud, Rev. end. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 31I Liturgy of the Cult of Kes (Nippur Fragments and Ashmolean Prism.) Kes and Opis, two closely associated but unlocated southern cities of Sumer, lay apparently somewhere in the region between Erech and Suruppak. So closely were they united that the same cult of the great mother goddess obtained in both.^ According to II Raw. 60a 26, Innini of Hallab was the queen of Kes. The Sumerian liturgy, BL. p. 54, names Nintud as the goddess of this city, but the list of mother goddesses in PSBA. 191 1 PI. XII calls her by the name Ninharsag,^ where she is associated with Ninmenna, epithet of the earth mother in Adab a city near Suruppak. A fragment, No. 102 in BL., reads her title at Kes as Aruru. These various epithets all refer to the earth mother whose principal married type is Ninlil. In fact one liturgy actually names Ninlil as the goddess of Kes, SBP. 24, 74. On the other hand, a cult document of the Neo-Babylonian period names Kallat Ekur, the bride of Ekur, as the goddess of U-pi-ia or Opis, VS. VI. 213, 21.® The bride of Ekur is Ninlil. Thus the twin cities Kes and Opis of Siimer with their cult of the earth mother Ninharsag or Nintud were imitated in later times in Akkad and located on the Tigris where Opis survived into Greek times (wms) and Kes seems to have become confused in writing with Kis a famous city near Babylon. At Opis in Akkad a male satellite Igi-du was associated with the mother goddess and we ^ Also Opis was sometimes called Kes, see CT. 16, 36, 3, ki-e-si, gloss on the ideogram for Opis. 2 For Ninharsag at Kes, see also SAK. 14 XVI II 6. Another title Of the goddess at Kes is Ninmah, SAK. 23ye. 3 Here the god of Opis is given as Igidu, a form of Nergal. ' In this late text Opis on the Tigris at Seleucia is probably intended. The southern Kes and Opis were imitated in Akkad, at any rate in later times, and Kes was apparently confused with Kis which gave rise to a second Kis in Akkad. The ancient and historical Kis at Oheimer on the canal of the Euphrates should not be confused with Kis corruption for the new Kes near Seleucia. 312 UNIVERSITY MUSEUM — BABYLONIAN SECTION may be safe in assuming that he was borrowed from the original southern cultd Of the names Ninharsag, Aruru, Nintud, Ninmah, Innini of Hallab, we are not certain which one applied especially to Kes and Opis. In any case the liturgy which we are about to discuss had some special name for the goddess here. In a refrain which recurs at the end of each melody the psalmists say that the god of Kes, that is probably Igidu,^ was made like Assirgi, or Ninurta, and that its goddess was made like Nintud, hence the special name of the mother goddess in this liturgy cannot have been Nintud. So far as the text of this important liturgy in eight melodies can be established, it leads to the inference that, like all other Sumerian choral compositions, the subject is the rehearsal of sorrows which befell a city and its temple. Here the glories of Kes, its temple and its gods are recorded in choral song, and the woes of this city are referred to as symbolic of all human mis- fortunes. The name of the temple has not been preserved in the text. But we know from other liturgies that the temple in Kes bore the name Ursabba.® The queen of the temple Ursabba is called the mother of Negun, also a title of Ninurta in Elam.^ The close connection between the goddess of Kes and Ninlil is again revealed, for Negun is the son of Ninlil in the theological lists, CT. 24, 26, 1 1 2. Therefore at Kes we have a reflection of the Innini-Tammuz cult or the worship of mother and son, mother goddess Ninlil or Ninharsag, and Igidu or Negun.® ^ The god Igt-du of Kes is identified with Ninurta as were most of the male satellites of the mother goddesses in various cities. CT. 25, 24 K. 8219, 17+K. 7620, 18, ^lgi-du= ^Nin-urta. According to CT. 25, 12, 17 it is one of the titles of Ninurta in Elam. But in CT. 24, 36, 52 ^ Igi- du is a form of Nergal, and in the omen text, Boissier, DA. 238, 10 he is explained as ^Meslamtaea, a form of Nergal. 2 Or perhaps Negun. See below. 3 BL. 72, 14. Here Kes or Kisa is written with the ideogram for Opis. ^ CT. 25, 12, 23. See SBP. 1 56, 39. «SAK. 118 XXVII 2. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 3«3 Kes and Opis must have been closely associated with both Erech and Suruppak, and of traditional veneration in Sumer. Kes is mentioned in a list with Ur, Kullab (part of Erech) and Suruppak, Smith, Miscellaneous Texts 26, 5. Gudea speaks of a part of the temple in Lagash which was pure as Kes and Aratta (i. e. Suruppak).^ The various mother goddesses of Eridu, Kullab, Kesi, Lagas and Suruppak are invoked in an incantation, CT. 16, 36, 1-9. The first melody of the Ashmolean Prism contains a reference to the horse of Suruppak. The textual history of this liturgy is interesting. The major text is written upon a four-sided prism now in the Ashmolean Museum of Oxford. The object is eight inches high, four inches wide on each surface and is pierced from top to bottom at the center by a small hole, so that the liturgy could be turned on a spindle. The writer published a copy of this prism or prayer wheel in his Babylonian Liturgies. The eluci- dation of this exceedingly difficult text was lightened somewhat by the discovery of a four column tablet in Constantinople, which originally contained the entire text. It was afterwards published as No. 23 of my Historical and Religious Texts. Since the edition of these two sources, the Nippur Collection in Phila- delphia has been found to contain several fragments of the same liturgy. A portion of the redaction on several single column tablets had been already published by Radau in his Miscellaneous Sumerian Texts, No. 8 ( = Ni. 11876), last tablet of the series containing melodies six, seven, and eight. 1 failed to detect the connection of Radau’s tablet at the time of the first edition but referred to it with a rendering in my Epic of Paradise, p. 19. temple e-an-^a-kar is assigned to Opis in Poebel, PBS. V 157, 8 and Zimmern, KL. 199 Rev. I 37 (here without e). This temple can hardly be the one which forms the subject of the liturgy on the Ashmolean Prism. 314 UNIVERSITY MUSEUM — BABYLONIAN SECTION I Another tablet, also from a single column tablet redaction at. Nippur, has been recovered in Philadelphia, Ni. 8384.^ This text utilized here in transcription contains a section marked number 4 on that tablet but all the other sources omit it. Hence this redaction probably contained nine melodies. The new melody has been inserted between melodies three and four of the standard text. If evidence did not point otherwise the editor would have supposed that Ni. 8384 and 11876 belonged to the same tablet. But Ni. 8384 has melodies four, five and six of its redaction with the catch- line of the next or its seventh melody which partly duplicates the Radau tablet. Moreover, these two tablets have not the same handwriting and differ in color and texture of the clay. Finally a small fragment, Ni. 1403 1, contains the end of the second melody and the beginning of the third on its obverse. The reverse contains the end of the sixth melody. This small tablet undoubtedly belongs to the four column tablet in Con- stantinople. The two fragments became separated by chance when the Nippur Collection was divided between Philadelphia and the Musee Imperial of Turkey. Ni. 1403 1 will be found in my Sumerian Liturgical Texts, No. 22. Under ordinary circumstances a text for which so many duplicates exist should have yielded better results than I have been able to produce. But the contents are still obscure owing largely to the bad condition of the prism. My first rendering of the interesting refrain in which I saw a reference to the creation of man and woman was apparently erroneous. The refrain refers rather to the creation of the mother goddess of Kes and to her giving birth to her son Negun.^ ^ Published by Barton, Miscellaneous Religious Texts. 2 A new copy of the Ashmolean Prism is published in the Revue d* Assyriologie, Vol. XVI. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 3>5 Col. I (Lines 1-22 defaced) 23. \b ke]s-{ki)-dug-ga du-a 24. [^(?)] EN-(fAR-(ki)-dug-gu du-a 25. [«....] nun~gim an-na dirig-ga 26. [e ] aiag-gim ? -si ri-a 27. [e\ an-na-gim mus kur-kur-ra 28. [e ... .] tur-gim ki-a-ta sur-sur-ra 29. [e -]gim mur-du ninda^-gim gu-nun-di^ 30. [e ] bi-ta lipis kalam-ma 31. [e ] hi-ta lid Ki-en-gi-ra 32. [e ] ib-gal an-e-ri^ us-sa 33. ]-da-gal an-e^ us-sa 34. {e ] gal an-e us-sa 35. [i-.... . . . .] -na [an-e] us-sa 23. [Temple] in holy Kes builded. 24. [Temple(?)j in holy EN-HAR builded. 25. [Temple] like nun, like heaven exceeding all.^ 26. [Temple] like the pure clothed in 27. [Temple] like heaven the illumi- nation of the lands. 28. [Temple] like tur in the earth founded. 29. [Temple] like . . . .roaring, like a young hull bellowing. 30. [Temple] in whose .... the hearts of the creatures of the Land 4 • • • • 31. [Temple] in whose.. ..the soul of life of Sumer 32. [Temple], great /B, attain- ing unto heaven. 33. [Temple], great . . . .da, attaining unto heaven. 34. [Temple], great , attaining unto heaven. 35. [Temple ], attaining unto heaven. Col. 1 1 I an-ki . . I . heaven and earth 2. ........ ah^u 2 of the nether-sea . 3. e an-nHf) &-[ ] 3. Temple which Anu 1 Cf. BA. V 707, 7. 2 Probably for gud-NINDA = btru, miru. 2 Var. na. ^ Some verb seems to be missing here. The construction is obscure ® So the prism. ® Var. nt. 3i6 UNIVERSITY MUSEUM: — BABYLONIAN SECTION 4. ^'En-lil4i lag-su 5. ama ^'Nin-tud es-[bar-kin ] 6 . e Kes-ki na 7. EN-yAR-{kiy-gim rib-ha^ gain si4n-[ga-an4um-mu] 8 . ur-sag-bi ^'As-sir-gt-gim rib-ba 9. ama si-in-ga-an^-u4ud 10. nin-bi ^'Nin-tud-gim rib-ba-ra a-ba^ er-mu-ni4n-dug 11. gu 2 kam-[ma-dm] 12. e an~su gud-da ki-su ^ 13. e an-su ki-su 14. e an-su sikka^ ki~su udu-lgim. . . • • * * ^ 15 . e an-su ki-su ddr-[bar-gim 1 6 . e an-su gim .... ki~su ddr- bar-gim 17. e an-su mus-gim stg-ga ki-su babbar-gim la-e lag-[lag?] 4. Enlil above all 5. The mother, Nintud oracles .... 6. Temple in Kes 7. Like EN-HAR it has been made surpassing; verily man has brought solicitude for it.^ 8. Its hero like Assirgi has been 9. made surpassing ; the mother® verily has borne him. 10. Its lady like Nintud has been made surpassing. And then wailing began. 11. It is the second song. 12. Temple, in heaven resplendent, in earth 13. Temple, in heaven ....... in earth 14. Temple, in heaven {like) a wild goat, on earth like a sheep . . 15. Temple, in heaven {like ) . . . ., in earth like a roe 1 6. Temple, in heaven like , in earth like a roe 1 7. Temple, in heaven like a dragon gleaming, on earth like the sunlight thou shinest. 1 Variant Constple. omits ki. 2 Cf. ki-gim rib-ba = kima irsitim lutukat, Delitzsch, AL^ 134, 5. KAL {ri-ib) = sutuku, Chicago Syllabar 287; rib = sutukku, CT, 19, ii, 12; nam-kalag-ga-ni rib-ba — dannussu sutukat, IV Raw. 2/^a 48; ana-gim ki-gim rib-ba-^u-ne = sa kima same u irsitim sutugata, SBP. 250, 6. See also Ebeling, KTA. 32, 5, rib-ba-su-tu-ku. 3 The meaning is obscure. For the suggested rendering cf. en me-a tum-ma, the lord who cares for the decrees, SAK. 204, 6. For this emphatic verbal prefix cf. Delitzsch, AL^, 134, 5; Zimmern, KL. 68 Rev. 24. 5 I. e. Nintud. For ummu in the sense of "'mother goddess” note CT. 16, 36, 1-9 where the various mothers of Eridu, Kullab, Kes, Lagash and Suruppak are invoked. The reference here is undoubtedly to Ninlil as the mother of Negun, SBP. 1 56, 39. 6 a-ba = arka, and then. The same phrase in BE. 3 1, 2, 7 and for aba, see especially Sum. Gr. § 241. er-du{g) probably variant of er-du=damdmu. ^ Ni. 1403 1 in PBS. X No. 22 has as the verb the sign dug written five times, as also the prism. ® Restored from the variant Cstple. Rev. I 10. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 317 18. e an-su habhar-gim e-a ki-m ^'Nannar-gim 19. e an-su kur-ra ki-su idim-ma 20. e an-ki 3 gu-ma-bi na-nam A 21. EN-HAR-{ki) gim rib-ba gain U-in-ga-an-ium-mu 22. ur-sag-bi ^'As-sir-gt-gim rib-ba- [ra] 23. [ama] si-in- ga-an-u-tud 24. [nin-bi] ^'Nin-tud-gim rib-ba-ra a-ba er-mu-ni-in-dug 25- [g'^ '^-kam-ma-[dm] 18. Temple, in heaven like the sun arising, in earth like the new moon 19. Temple, in heaven shining,^ on earth loud crying.^ 20. Of the temple of heaven and earth three are its attendants. 2 1 . Like EN-HAR it has been made surpassing; verily man has brought solicitude for it. 22. Its hero like Assirgi has been made surpassing; the mother 23. verily has borne him. 24. Its lady like Nintud has been made surpassing. And then wailing began. 25. It is the third section. 8384. 1. [e- ] nt-gal-ar an-ni mu- mag sd 2. {e Vgcd ^'En-lil-li nam- ma-ni gal tar-ri 3 . [e] d-nun-gdl A-nun-ge-ne kalam sigi{?y ldm{?)-mu 4. e ki-dur im-dub-bu^ dingir gal- gal-e-ne 5. e an-ki-bi-da gis-gar-bi ni-gar me el su-ba-e-tag 6. e kalam ki-gar-ra :[ag-gar-ra us- sa 1. [Temple ] in splendor blazing, which Anu with a far-famed name has named. 2. [Temple ] great, whose fate Enlil has grandly decreed. 3. [Temple] of theAnunnaki, in the Land starlike gleaming. 4. Temple, peaceful dwelling place of the great gods. 5. Oh temple whose design in heaven and earth has been planned, thou art possessed of pure decrees. 6. Temple erected in the Land, where stand the chapels of the gods. 1 So? kur — napahu, better than my former rendering of this passage. 2 idim = segu, naddru (cf. Thompson, Reports 82, 6 with 108, 5), refers to the rumbling of the great gates of the temple. ^ Br. 2729? Cf. R (si-gi) = kakkabu, CT. 18, 49, 4. ^ Same phrase in Clay, Miscel. 31, 33. 1 8 UNIVERSITY MUSEUM — BABYLONIAN SECTION 7. e-kur ge-gdl ka-ial ud-ial-ial-lt 8. e ^'Nin-gar-sag-gd li-kalam-ma ki-bi-su gar 9. e-gar-sag-gal su-lug-ga tum-ma nig-nam-ma-ni ni^-kur 10. e da-nu ka-ds-bar nu-gd-gd 11. e kalam-dagal-su Id-a 12. [e\ kalam Mr u-iud numun gis- isimu tuk-tuk 13. [e] lugal u-tud nam kalam-ma tar- ri 14. [e\ bdr-bdr kar su-kin-ddr-bi ag-de 15. EN-HAR-{ki)-gim rib-ba gain si-in- ga-an-tum-mn 16. ur-sag-bi As-sir-gt-gim rib-ba ama si-in- ga-dm-u-tud 1 7. nin-bi ^'Nin-tud-gim rib-ba-ra a-ba er-mu-ni-in-dug 7. Mountain house, radiant with abundance and festivity. 8. Temple in whose place Ninhar- sag has instituted the breath of life of Sumer. 9. Great mountain house, made worthy of the rituals of puri- fication, of its possessions nought changes. 10. Temple ceases not to render decision. 11. Temple unto the wide Land bearing. 12. [Temple] causing the multitudes of the Land to produce off- spring, causing the seed to send forth sprouts. 13. Temple that gives birth to king, decreeing the fate of the Land. 14 A 15. Like EN-HAR it has been made surpassing; verily man has wrought solicitude for it. 16. Its hero like Assirgi has been made surpassing; the mother verily has borne him. 17. Its lady like Nintud has been made surpassing. And then wailing began. 18. [gu 4]-kam-ma-dm 18. It is the fourth section. ^ni—nu; cf. SBP. 138, 22, ni-kus-u; Poebel, PBS. V 26, 10. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 319 Ashmolean Prism, Col. II 26. [uruY-in~ga-dm uru-in~ga-dm sag-bi a~ha a-mu-un-iu^ 27. e Ke'i-kt um-m-ga-dm sag-bi a- ba a^mu-un-pi 28. sag-bi-a ur-sag ur-sag-e-ne si- mu-un-si-di-e-ne 29. es-bar-kin-dug-ga su-gal mu-un- du-dd.^ 30. e-e gud-udu^-dam gud-dm-ma- gur-ri{J)-en 31. ?-e tum-ma-dm lug-lug - .... 32. e-e gud-sdr-ra-dm^ al-dug-[ga?] 33. e-e udu-sdr-ra-dm al-dug-[ga}] 34. gis-KU-LIL{?)-ne^ gu-LIL-ma- dm gdl-li 35. gis-KU-da’^ gur 26. It is a city, it is a city! Its secrets who shall understand? 27. The temple of Kes is a city! Its secrets who shall under- stand? 28. Within it the heroic ones admin- istrate. 29. The oracles proclaimed grandly it executes. 30. 31 - 32. 33 - 34 - 35 - Col. Ill 2. ^^^A-TU-GAB-LIS-dam an-da- P 1 -PI-SAL{?) 3. gar-sag-da md-a^ an-da-stg-sig- [ga-dm?] 4. EN-HAR-{ki)-gim rib-ba galu si-in- ga-tum-mu 5. ur-sag-bi ^'As-sir-gi-gim rib-ba ama si-in-ga-an-u-tud 2. 3 - 4. Like EN-HAR it has been made surpassing; verily man has wrought solicitude for it. 5. Its hero like Assirgi has been made surpassing; the mother verily has borne him. 1 So on Var. Cstple. 1 1 6. 2 First example of the verb strengthened by augment a; cf. a-ru, a-sil in Bahyloniaca 1 1 96. 3 Cf. Gudea, Cyl. A 10, 18. ^ Semitic Cf. Ebeling, KTA. No. 4 Rev. 13. ® Var. Cstple. an. ® Read ge-ne? Ni. 8384 ge{?)-e-ne. ^ Ni. 8384 dam. ^ So on 8384. 320 UNIVERSITY MUSEUM — BABYLONIAN SECTION 6. nin-hi ^'Nin-tud-gim rib-ba-ra a- ba er mu-ni-in-dug 6. Its lady like Nintud has been made surpassing. And then wailing began. 7. [gu^ 4-kam-ma-dm 8 9. e[ ] 10. e [ ] 4 a ne [ ]tu^[ ]ur [ ] 1 1 . sag-bi-a ur-sag ur-sag-e-ne si-mu- un-si-di-e-ne 12. ^'N in-gar-sag-gd usumgaUdm sag-ki im-[ ] 13. ^'Nin-tud ama- gal-la tud-tudmu- un-[ ] 14. Sul-pa-e-a pa-te-si-ge nam-en- na mu [ ] 15. ^'As-sir-gi^ ur-sag-gd AB^-mu- 16. ^‘Urumas ligir-gal-dm^ edin-na- afd mu-da-an-[ ] 17. e-e sikka lu-lim^ gu-dm-ma-gur- ri^ 18. EN-HAR-(ki)-gim rib-ba gain si-in- ga-an-tum-mu 19. ur-sag-bi As-sir-gi^^-gim rib-ba 20. ama si-in- ga-a-an-u-tud 7. Section four^ it is. 8 9 - 10. 1 1 . Within it the heroic ones admin- istrate. 12. Ninharsag placed it in the bosom of the earth like a python. 13. Nintud the great mother •V 14. Sulpae the priest king lordship 1 5. Assirgi, the champion, 16. Urumas great prince in the (heavenly) plain has 17. The temple assembles the rams and bucks. 18. Like EN-HAR it has been made surpassing; verily man has wrought solicitude for it. 19. Its hero like Assirgi has been made surpassing; the mother 20. verily has borne him. 1 Var. Cstple. L See below line 21 and BL. 88 n. 4. 2 Fifth section on Ni. 8384. 2 First sign on Ni. 8384 Rev. i. ^Ni 8384 gf. ® Same sign on Var Cstple But Ni. 8384 has a sign apparently related to the difficult sign which I assimilated to Br. 4930 in AJSL. 33, 48. The sign on Ni. 8384 recurs in Zimmern, KL. 35115. ® Var. Ni. 8384 gal-e; Var. Cstple. gal-la. According to CT. 24, 10, 8 the throne bearer of Enlil, but in 24, 26, 124 a ligir-gal in the attendance of the mother goddess. ^ Ni. 8384 edin-na; Var. Cstple. edin. ^ Both variants add e. ® Var. of gu-gar = puhhuru. See BL. 10, 30. Vars. omit gim. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 321 21. nin-hi ^'Nin-tud-gim rih-ha-ra} a-ha er-mu-ni-in-dug 21. Its lady like Nintud has been made surpassing. And then wailing began. 22 . ^ 5 - -kam-ma-dm 22. It is the fifth^ section. 23- e ud-gim ki-gal-la gub-ha 23. The temple like the sun on the vast foundation stands. 24. am- ■lag-lag-gim edin-na sug-sug- 24. Like a white bull on the land- [gi] scape it reposes. 25- [ ] e gar-ra e [ ] 25- 26. [ ]-bi-ta [ ] 26. 27. [ -]ta [ ] 27. 28- 30. (28-30 illegible or lost on all the variants.^) 31- [ ] ra [ ] 3 '- 32. [ ] gar nu [ ] 32. 33 - [ ] an-sdr ki-sar 33 - 34 - [ ]bi la-ga-ma ki-us-sa 34 - 35 - [ ] na-ra-ab Uri-{ki)-ka 35 - kes-du 36. EN-HAR-{ki)-gim rib-ha^ galu 36. Like EN-HAR it has been made si-in- ga-an-tum-mu surpassing; verily man has brought solicitude for it. Col. IV I. ur-sag-bi 'As-sir-gt-gim rib-ba- I. Its hero like Assirgi has been ra made surpassing; the mother 2. ama-a^ si-in- ga-an-u-tud 2. verily has borne him. 3 - nin -bi ^'Nin-tud-gim rib-ba-ra a- 3. Its lady like Nintud has been ba er-mu-ni-in-dug made surpassing. And then wailing began. 4 - 6 -kam-ma dm 4. It is the sixth section. ^ Ni. 8384 omits ra. 2 Sixth on Ni. 8384. 3 Lines 29-lV 4 are partially restored from Ni. 1403 1. ^ First signs on Radau, Miscel. No. 8 = Ni. 1 1876. 5 So Ni. 11876. ® So apparently Ni. 1 1876. 322 UNIVERSITY MUSEUM — BABYLONIAN SECTION 5. e-aiag LU-bi 6 . e~Kes-{ki)-aiag LU-bi 7. e-a en-bi ^'A-nun-na-me-es 8. 'nU’-es-hi dim-e-an-na-me-es^ 9. kisal-e lugalA)ur-ra-dm mu-un~ gub 10. en-dug ^ag tug-lal nam-miAn-lal 11. a-tn-e umun ^'En-ki N E-GAB in-[ ] 12. tu-e a-ur(?y-a^ mu- e- gub 13. Idl a-sag-ga ki-a^ag-ga-dm mi- 5 14. en isimu-e^ abkal ubar-e-ne tu ki- dm-ma-gdl-li-es [ ] ^es-a-ni S U -mu-un- stg-gi-ne^ 15. [ ]RU URU RU mu-ni- ib-bi^e 16. [ ]-ma-ge gig-ga^ mi-ni- ib-ia [ ] d-lal-e gu-gu mi-ni-ib- bi 17. [ ]?-ra-ge sug-sug mi-ni- ib-^a [ ] dug-gi si-ga-ba-ni-ib di 5. The sacred temple whose (?) is 6. The sacred temple of Kes whose ? is 7. In the temple whose high priests are the Anunnaki, 8. Whose sacrificial priests are the dim of Eanna, 9. The aisle treads. 10. (The temple) unto which a be- neficent lord has shown solicitude 11. The libator(F), lord Enki • • 12. Thebaptizer treads thee. 13 * 14. The lord Isimu, the councilor 15 - 16 in sorrow abounds. the bound cry like birds (?)7 17 in desolation abounds. may direct aright.^ ^ Text certain. Not NUN. ^ Var. Cstple en. 2 Radau’s copy has KIN. ^ Var. a-an. ® Ni. 1 1876 has lal-e ki-a^ag-ga nam-mi-in-KU? ® Ni. 1 1876 omits e. This text proves that in the ideogram Br. 1202 the gloss isimu belongs properly to the first two signs only and that the original reading was isimu-abkal. See especially CT. 12, 16, 34 {i-si-mu) = PAP-sig=usmu. In the later period dhkal was apparently not pro- nounced and the whole ideogram was rendered by isimu. ’’ This line is not on the prism. ^ Ni. 1 1876 ga-a-an. Cstple. Var. gig simply. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 323 18. [ ] ka-^al-bi al-dug 19. [ -]dug ka-ial-hi al-dug 20. [ ]-ial-bi a-mu-un-KU 21. [ ygar-sag-gd nin -bi [?-] bi dm-mu-un-. KU(?) 22. EN-HAR-(ki)-gim rib-ha gain si-in- ga-an-tum-mu j ^ 23- ur-sag-bi As-sir-gi-gim rib-ba ama si-in- ga-an-u-tud 24. nin-bi ^'Nin-tud-gim rib-ba-ra a-ba er-mu-ni-in-dug 25. [e(?y] y-kam-ma-dm 18. Of its joy was sweet. 19. Of its joy was sweet. 20. 21. 22. Like EN-HAR it has been made surpassing; verily man has brought solicitude for it. 23. Its hero like Assirgi has been made surpassing; verily the mother has borne him. 24. Its lady like Nintud has been made surpassing. And then wailing began. 25. It is the seventh section. Third Tablet of the Series '' The Exalted One Who Walketh’’ (e-lum didara) (No. 13) The series elum didara is entered in the Assyrian liturgical catalogue, IV Raw. ^^a 8, and the first tablet of this Enlil liturgy has been found in the Berlin collection and published by Reis- NER, SBH. No. 25.^ The Berlin tablet belongs to a great Babylonian temple library of the Greek period redacted by a family of liturgists descendants of Sin-ibni. A fragment of the same first tablet of another Babylonian copy has been found, BM. 81-7-27, 203.^ The catch line of tablet two is lost on SBH. 25 and no part of tablet two has been identified. In 1914 ^ Or gii. 2 I edited this tablet in SBP. 120- 123 where I erroneously assigned it to the Enlil series ame haranara. The tablet has been partially restored from Meek, No. i i. The first two melo- dies of elume didara are used in the Enlil liturgy elum gudsun near the end just before the titular litany and have been re-edited above pp. 300-2 in the edition of the elum gudsun series. 3 Meek, No. i i in BA. X pt. i. 324 UNIVERSITY- MUSEUM — BABYLONIAN SECTION I copied BM. 78239 ( = 88-5-12, 94) the upper half of a large tablet carrying according to the colophon ninety-six Sumerian lines. The number of lines provided with an interlinear trans- lation on this fragment is only two, which increases the actual number of lines to ninety-eight. Probably a few more should be added for Semitic lines on the lost portion. This tablet, also from a Babylonian redaction, belongs to an edition made by another school of liturgists and contains tablet three of elum didara. The third tablet of elum didara began with a melody nin-ri nin-ri gti-am-me to the mother goddess Bau ( 1 . 2), who in line 7 is identified with Nana. Lines 3-6 introduce by interpolation other local forms of the mother goddess, as a concession to cities whose liturgists succeeded in inserting these lines before the canon of sacred songs were closed in the Isin period. Hence Babylon is favored by a reference to Zarpanit in line 3 ; Barsippa by a refer- ence to Tasmet in lines 4-6. Bau or Gula wails for Nippur whose destruction is here attributed to the moon-god. Sin. The introduction of a long passage to the moon-god in the weeping mother melody of an Enlil liturgy is unusual. The entire passage reflects the phraseology and ideas of the well-known Sumerian hymn to the moon-god magur a^ag anna} The composer desiring to utilize these fine lines makes a setting for them by describing Sin as the god who visited Nippur with wrath, regardless of the inconsistency of placing such a passage in an Enlil song service which attributed the sorrows of Nippur to Enlil himself. According to the catch line of tablet two of the Ninurta liturgy gud-nim kurra the third tablet of that series began by the same melody as tablet three of the elum didara} It is prob- ^ SBP. 296. 2SBP. 236. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 325 able that the first melody of tablet three of both series was identical. Melodies are always identified by their first lines and when these agree we assume that the entire melodies are identical. Since the tnusicians referred to all melodies by their first lines it was manifestly impossible to begin two different melodies with the same line. But tablet three of the weeping mother liturgy muten nu-nunui-gim begins its first melody^ nin- ri nin-ri gu-dm, etc., otherwise both melodies differ completely. This is the first known of example of two different melodies bearing the same title. It is curious indeed that an Enlil, a Ninurta and a mater dolorosa series all begin their third tablets in the same manner. The obverse of BM. 78239 breaks away before the end of the melody nin-ri ninri gu-dm-me. Here forty-five Sumerian lines are lost; one or two melodies at least stood in this break. For the last passage on tablet three, the scribe borrows the first melody of the Ninurta series gud-nim kurra} The litanies which begin these melodies or Series of addresses to Ninurta differ greatly in the two redactions. Since SBH. No. 18 belongs to a Ninurta series the addresses therein are much more extensive. The composer of the Enlil series elum didara obviously introduced this irrelevant melody to obtain the fine passage to the weeping mother. Rev. 10-21 on BM. 78239. These lines are lost on the Berlin text SBH. No. 18. On the whole the liturgy elum didara is more inconsistent in the development of ideas than any song service of which extensive portions are known. Only tablets one and three are as yet identified and neither of these is much more than half complete. * SBP. 140. 2 SBP. 226=SBH. No. i8 . 326 UNIVERSITY MUSEUM — BABYLONIAN SECTION ru-ba-tum {ruhatum) si-si-it ali i-ses- The princess, the princess, in si ina lal-la-ra-ti misery shouts the wailing of the city.i 1. nin-ri nin-ri gu-dm-me uru tn- ga-dm-me u-li-li 2. a gasan-mu nu-nunui-sdg-ga u 3. e~gi~a e-sag-il-la^ u 4. dumu-sag ^'Urasa-a u 5. dumu-sag e-i-he- ^'A-nu-um u 6. gasan gu-ur-a-stg ud-lal-a-ge u 7. gasan-mu ^'Na-na-a u 8. e-^u e-iu-su it 9. nru-iu uru-pi-su il 10. dam-iu dam-iu-su u 1 1 . dumu-^u dumu-^u-su u 12. se-tb-su se-tb-gi-gt u 13. sagar-su sagar-gt-gt^ u 14. si-md^ a^ag an-na se-ir-ma-al-la nt 4 e-na dirig-ga-^u-de {a-e dirig-ga-(U-de 1 5 . na-an-na-ru el-lu sa sa-me~e e-til ra-ma-ni-su ina su-tu-ru-ti-ka at-tam 1. 2. How long my queen, the pious woman, in misery?^ 3. The bride of Esagila in misery? 4. First born daughter of Urasha in misery? 5. First born daughter of the temple Ibe-Anum in misery? 6. The obedient queen, she the . . . . . in misery? 7. My queen Nana in misery? 8. (How long) shall thy temple for thy temple in misery be? 9. Thy city for thy city in misery be? 10. Thy wives for thy wives in misery be? 1 1 . Thy sons for thy sons in misery be? 12. (How long) for the brick walls shall the brick walls restored wail? 13. For the dust shall the restored dust wail? 14. Bright horned light of heaven mighty of itself, in thy excel- lence, yea thou in thy excel- lence, 15. ^ The first line, together with its Semitic translation's identical with the first line of the third tablet of the series muten nu-nunu^-gim, see SBP. 140. Otherwise the melodies dijffer. 2 The refrain u-li-li apparently provides an incomplete sentence. 3 Cf. SBH. No. 84, 13, there a title of the river goddess. ^ Lines 10-13 form a duplicate of SBH. No. 25, Rev. 2-5 = SBP. 122. ® si-md, literally karndnu, the horned, referring to the new-moon. The variant SBP. 296, i has md-gur, the crescent boat. Undoubtedly md-gur should be rendered by nannaru in this passage. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 327 16. a-a ^'Nannar si-md a^ag an-na se-ir-ma-aW a m-te-na 17. a-a ^'Nannar umun-e an-sdr 18. umun ^'Nannar umun ^'As-tm- jir-ra} 19. umun gu-la galu nin-gul-ma-al- la uru-{u ni-te-en-na se-ir-ma- al-la ni-te-en-na 20. uru-iu Nippur-(ki) galu nin-gul- ma-al-la uru-iu 21. nigin kalam-ma-iu d-si ma-ni- ib-bi 22. [uru?] kalam-ma-da-iu gig-ga-an- na-ag-es 23. [ ^-ba an- Idg^-es 24. [ pag-da^ ma-an- ld-lal-la-ag(?) ^-es 25 :[u ba-ni-ib-gul 26 :^u ba-ni-ib-stg-stg 27 HU L- AS- A (gloss) e-ga ib ... . 28 A-AN HUL . . .e-ga ib ... . 29 . . 16. O father Nannar bright horned light of heaven, mighty of itself, (in thy excellence, yea thou in thy excellence), 17. Father Nannar, lord of all the heavens, 18. Lord Nannar. lord of the rising light, 19. Great lord, who himself has wrought evil to thy city,^ mighty of himself, 20. As for thy city Nippur, he who has wrought evil to thy city, 21. All thy Land 22. Thy city and land are afflicted with woe. 23. In thy.... and thy the scribes are driven away. 24. In thy and thy the augurers are exiled. 25. Thy is destroyed. 26. 27. 28. / 29 Reverse I . [gu-ud nim] kur-ra [mu-lu ta-^u i . Exalted hero of the world, doth mu-un-iu] any one comprehend thy form?^ ^ See BL. p 132. 2 I e Sin himself is the author of Nippur’s sorrows. 3 Glossed ki. ^ LAH; transcription and interpretation uncertain. ® Hereby is established the reading pa(g)-dd = mudu, kapdu. Probably a kind of augurer. ® Probably tautological writing for lallag — itabbulu, Voc. Hittite 7509. ^ Cf. the first melody of the Ninurta series gu-ud nim kur-ra; see SBP. 226; BL. No. 9 and SBH. 40. 328 UNIVERSITY MUSEUM — BABYLONIAN SECTION 2. [kar-ra-]du sa-ku-u sa ma-a-tim kat-tuk [man-nu i-lam-mad] 3. alim-ma umun ur-sag-gal 4. ur-sag-gal umun si ^'Mu-ul-lil- Id-ge 5. alim-ma ahil e-kur-ra 6. ur-sag-gal umun e-su-me-DU^ 7. umun e-sag-mag-a umun-e e-i-be- su-gud 8 . umun sukkal-mag-di^ gal-ukkin ^'Nusku-ge 9. ^'Mas-tab-ba Lugal-gir-ra 10. dug-ga-iu mu-lu ta-iu mu-un-^u 1 1 . tag-a-iu mu-lu 12. e-ne-em-iu mu-lu 13. edin-na di-di edin-na se-dm-du 14. ama gasan tin-dib-ba edin-na 15. nin gasan nigin-gar-ra edin-na \ 6 . nin gasan Lara-ak-(ki)-ge^ edin- na 2. 3. Honored one, lord, great cham- pion. 4. Great champion, lord, light of Enlil. 5. Honored one, son of Ekur.^ 6. Great champion, lord of Esume- du, 7. Lord of Esamah, lord of E-ibe- sugud.^ 8. Lord, great messenger, the her- ald Nusku. 9. The twin god, Lugalgirra. 10. As to thy commands, who com- prehends thy form? 11. As to thy succor, who compre- hends thy form? 12. As to thy word, who compre- hends thy form? 13. She wanders on the plain, on the plain she wails. 14. The mother, queen who gives life to the dead, on the plain wails. 15. The queen, lady Nigingar, on the plain wails. 16. The queen, lady of Larak, on the plain wails. 1 Similar passages have e-sdr-ra (SBP. 226, 8; SBH. 40, 8) chapel of Ninlil in Ekur (SBP. 221 n. 7). 2 Temple of Ninurta in Nippur. A syllabary recently published by Scheil (RA. 14, 174 1 . 7) explains the name by hit gi-mir -par-si hammu, Temple which executes the totality of decrees. Note, however, the epithet e i-de-ila = hit nis me, House of the lifting of the eyes, SBP. 208, 1 1. 2 In any case an epithet of the temple of Urta in Dilbat, Ihe-^'^Anum. For this reading I -be see vars. I -hi, Im-bi, BL. p. 134. The word ibi is probably Sumerian for igi, and shows that the phonetic rendering i-de is erroneous The dialectic pronunciation of igi was ibe and despite the Semitic variant imbi the name is apparently Sumerian Ibe-Anu, Temple of the eye of Anu. Here su-gud is an epithet for Anu, i. e. the lofty. ^ See also SBH. 132, 46; BL. No. 56 Rev. 3 1 ; Craig, RT. 20, 30. This text has a variant a for di. ® Probably part of the great city Isin, see SBP. 160 n. 7. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 329 17 - nin gasan I-si-in-na-{ki) edin-na 17 - 18. nin ama e-dur^-aiag-ga edin-na 18. 19. nin ama SU-HAL-BE edin-na 19. 20. ^'Ba-u nu-numui sdg-ga edin-na 20. 21. /V / 7 es e-rab- ri-ri umun ^’Sd-kut- 21. mag-a edin-a The queen, lady of I sin, on the plain wails. The queen, mother of the holy city, on the plain wails. The queen, the mother, on the plain wails. Bau, the pious woman, on the plain wails. The abode, Erabriri, of the lord Sakutmah on the plain wails. 22. e-lum-e la-lu u-u-a u-u-a 23 . g 6 -dm mu-nd-bi-im duppu ^-kam e-lum di-da-ra nu al-Ul 24. gab-ri Bdr-sip-{ki) kima labiri-su sa-tir-ma barim duppu ik-sur mdri-su sa Bel-iskun- ni 25. mar Iddin-^ Papsukkal pa-lih ^‘Nabu ina sar-tum la ustesir u ina me-ris-tum la u-sa-bi^ 22. Oh honored one, the exuberant, alas, alas. 23. Ninety-six is the number of its lines. Third tablet of Elum didara, unfinished. 24. Copy from Barsippa, according to its original, written and collated. Tablet of Beliksur son of Belishkunni, 25. son of Iddin-Papsukkal wor- shipper of Nebo. In fraud he has not translated it and with wilful readings has he not published it. 1 Probably variant of e-dur = aduru, kapru, village, city, Poebel, PBS. V 106 IV 30; see also II Raw 52, 61 f Note the similar title of the city of Bau uru-a^ag-ga in SAK. 274; BL. 147. Here the title refers to Isin not Lagash. 2 Cf Craig, RT. II 16, 18 ^Ama-SU-HAL-BI-ta. 3 Cf. CT. 12, 3a 29; ina sar-tu la ustesir-su u ina me-ris-tum la i-hal-li, “By fraud he has not translated it and with wilful readings has he not published it.” For sutesuru, “to translate or edit a tablet,” see Lehmann, Shamash-shum-uMn, Taf. XXXIV 17 akkadu ana sutesuri, “to translate into Akkadian.” On this difficult passage concerning the education of Asurbanipal see Sumerian Grammar, p. 3 and corrections by Ungnad in ZA. 31,41. ikalli probably for ukallim; note the variant usdhi = usdpi. 330 UNIVERSITY MUSEUM — BABYLONIAN SECTION 6060 (No. 12) Babylonian Cult Symbols Ni. 6060, a Cassite tablet in four columns, yields a notable addition to the scant literature we now possess concerning Baby- lonian mystic symbols. A fragmentary Assyrian copy from the library of Asurbanipal was published by Zimmern as No. 27 of his Ritual Tafeln. The Assyrian copy contains only fifteen symbols with their mystic identifications, in Col. 1 1 of the obverse. The ends of the lines of the right half of Col. 1 are preserved on Zimmern 27, and these are all restored by the Cas- site original. The obverse of these two restored tablets contained about sixty symbols with their divine implications. Most of them are the names of plants, metals, cult utensils and sacrificial animals, each being identified with a deity. A tablet in the British Museum, dated in the 174th year of the Seleucid era or 138 B. C., Spartola Collection 1 131, published by Strassmaier, ZA. VI 241-4, begins with an astronomical myth concerning the summer and winter solstices^ and then inserts a passage on the mystic meanings of ten symbols. The myth of the solstices runs as follows : “In the month Tammuz, i ith day, when the deities Minitti and Katuna, daughters of Esagila,^ go unto Ezida® and in the month Kislev, 3d day, when the deities Gazbaba and Kazalsurra, daughters of Ezida, go unto Esagila — Why do they go? In the month Tammuz the nights are short. To lengthen the nights the daughters of Esagila go unto Ezida. Ezida is the house of iQnly in a loose sense. From Tammuz to Kislev is the period of death, from Kislev to Tammuz the period of revivification of nature. See on the meaning of this passage Kugler, Jm Bannkreis Babels 62-5. 2 Temple of Marduk in Babylon. 3 Temple of Nebo in Barsippa. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 331 night. In the month Kislev, when the days are short, the daughters of Ezida to lengthen the days go unto Esagila. Esagila is the house of day.” The tablet then explains the Sumerian ideogram guharra = Asra.t, the western mother goddess Ashtarte, and says that Asrat of Ezida is poverty stricken.^ But Asrat of Esagila is full of light and mighty.^ Some mystic connection between Asrat or Gestinanna, mistress of letters and astrology,® scribe of the lower world, and the daughters of night and day existed. This cabalistic tablet here refers to a mirror which she holds in her hand and says she appeared on the 15th day to order the decisions. The 1 5th of the month Tammuz is probably referred to or the beginning of the so-called dark period when the days begin to shorten and Nergal the blazing sun descends to the lower world to remain 160 days.^ For some reason Asrat, here called the queen,® appears to order the decisions, probably the fates of those that die. The phrase “The divine queen appeared” is usually said of the rising of stars or astral bodies, but the reference here is wholly obscure. As a star she was probably Virgo. At any rate some mystic pantomime must have been enacted in the month of Tammuz in which the daughters of Esagila and Ezida and the queen recorder of Sheol were the principal figures. The pantomime represented the passing of light, the reign of night and the judgment of the dead. Clearly an elaborate ritual attended by magic ceremonies characterized the ceremony. At this point the tablet gives a commentary on ^ mas-du = muskenitu. 2 sarahitum. 3 See Tammui and Ishtar, p. 151 Asrat or the western Ashtoreth usually had the title bHit shi, “Lady of the plains'' and was identified with the Babylonian Gestinanna and Nidaba. Hence [BUit-\shi is dupsarrat irsitim, scribe of the lower world, K.B. VI 190, 47; cf. IV R. 27 B 29. ^ See lines 51-4 of this tablet. Nergal descends into the earth on the i8th of Tammuz and remains until the 28th of Kislev. ® ^^^Sarrat. 332 UNIVERSITY MUSEUM BABYLONIAN SECTION the mystic meaning of cult objects used for the healing of the sick or the atonement of a sinner. Obviously some connection exists between this mystagogy and the myth described. The commentary is probably intended to explain the hidden powers of the objects employed in the weird ritual, at any rate the mystery is thus explained.^ (i) Gypsum is the god Ninurta.^ (2) Pitch is the asakku-de- mon.^ (3) Meal water (which encloses the bed of the sick man) is Lugalgirra and Meslamtaea.^ [A string of wet meal was laid about the bed of a sick man or about any object to guard them against demons. Hence meal water symbolizes the two gods who guard against demons. See especially Ebeling, KTA. No. 60 Obv. 8 lisurra talamme-su, “Thou shalt enclose him with meal water.”] (4) Three meal cakes are Anu, Enlil and Ea.® (5) The design which is drawn before the bed is the net which overwhelms all evil. (6) The hide of a great bull is Anu. [Here the hide of the bull is the symbol of the heaven god as of Zeus Dolichaios in Asia Minor.] (7) The copper gong® is Enlil. But in our tablet 1 1 1 3 symbol of Nergal and in CT. 16, 24, 25 apparently of Anu. The term of comparison in any case is noise, bellowing. (8) The great reed spears which are set up at the head of the ^ Here epitomized. It will be found transcribed and translated by Zimmern in his Zum Babylonischen Neujahrfest, p. 129 2 MAS. See below Col. II 15, gypsum is Ninurta, the god of war, primarily a god of light. Gypsum, Sum. im-har, “radiant clay,” became symbolic of Ninurta because of its light trans- parent color. 2 So, because gypsum, lime and pitch are smeared on the door of the house and the god of light (Ninurta) tramples upon the demon of darkness. ^ Two inferior deities related to Nergal, god of the lower world. Their images placed at the enclosure of a house prevent the demons, Zimmern, Rt. 168, 21 f. The image of Lugalgirra designed on a wall prevents the devils, ibid. 166, 12. He binds the evil ones, IV R. 21* C HI 26. The two are placed at the right and left of a door to forbid the devils to enter. Maklu VI 124. ® The great trinity: heaven, earth and sea ® In any case a cult utensil on which a noise was made, CT. 16, 24, 32. STEPHEN LANGDON SUMERIAN LITURGIES AND PSALMS 333 sick man are the seven great gods sons of Ishara. The seven sons of Ishara are unknown, but this goddess was a water and vegetation deity closely connected with Nidaba goddess of the reedd The reed, therefore, symbolizes her sons. (9) The scapegoat is Ninamasazagga. Here the scapegoat typifies the genius of the flocks who supplies the goat. See, however, another explanation below Obv. 11 17. (10) The censer is Azagsud. The deity Azagsud in both theological and cult texts is now male and now female. As a male deity he is the great priest of Enlil, CT. 24, 10, 12, and always a god of lustration closely connected with the fire god Gibil, Meek, BA. X pt. i No. 24, 4.^ But ordinarily Azagsud is a form of the grain goddess who was also associated with fire in the rites of purification. As a title of the grain goddess, see CT. 24, 9, 35 = 23, 17; SBP. 158, 64 A-sug where Zimmern, KL. II Rev. Ill II has A^ag-sug. She is frequently associated with Ninhabursildu and Nidaba (the grain goddess) in rituals, Zimmern, Rt. 126, 27 and 29; 138, 14, etc. The censer prob- ably symbolizes both male and female aspects, the fire that burns and the grain that is burned. See below 1 1 9, where the censer is symbol of Urasha a god of light. (1 1) The torch is Nusku the fire god in theNippur pantheon. Below (II 10) the torch is Gibil, fire god in the Eridu pantheon. The mystic identifications do not always agree, but the term of comparison can generally be found if the origin and character of the deities are known and the nature of the symbol determined. Each god was associated with an animal and a plant and with other forms of nature over which they presided. When the cult utensils are symbols the term of comparison is generally clear. 1 See the Chicago Syllabar 230 where she is identified with Nidaba. 2 Cf. ZA. 16, 178, 27; BA. V 649, 3; Shurpu V\\\ 10. 334 UNIVERSITY MUSEUM — BABYLONIAN SECTION Below will be found such interpretations of these mysteries as the condition of the tablet and the limits of our knowledge permit. Most difficult of all are the metal symbols which begin with Obv. 1 10. Here silver is heaven, but it can hardly be explained after the manner of the same connection of Zeus Dolichaios with silver in Kommagene. The cult of this Asiatic heaven god is said to have been chiefly practiced at a city in the region of silver mines. ^ That is an impossible explanation in the case of Anu whose chief cult center was at Erech. The association of gold with Enmesharra, here obviously the earth god, is com- pletely unintelligible. In Obv. I 31 he is possibly associated with lead or copper as the planet Saturn. In lines 1 14-18 the symbols are broken away, but they are probably based upon astronomy. Metals seem to be connected with fixed stars and planets on the principle of color. The metallic symbolism of the planets was well known to Byzantine writers who did not always agree in these matters. Their identifications are certainly a Graeco- Roman heritage which in turn repose upon Babylonian tradition.^ The following table taken from Cook, Zeus, p. 626, will illustrate Graeco- Roman ideas on this point: Kronos — lead (Saturn); Zeus — silver (Jupiter); Ares — iron (Mars) ; Helios — gold (Sun) ; Aphrodite — tin (Venus) ; Hermes — bronze (Mercury); Selene — crystal (Moon). Our tablet preserves only the names of the deities at this 1 So A. B. Cook, Zeus, 632. I would, however, entertain doubts concerning this explanation of silver as the emblem of the Asiatic Zeus and of Jupiter Dolichenus. The identification of this metal with the sky god in Babylonia and Kommagene surely reposes upon a more subtle idea. [For the explanation of silver = Anu and gold = Enlil, see p. 342.] 2 The Sabeans, a pagan Aramaic sect of Mesopotamia at Harran, are said to have assigned a metal to each planet. Since a considerable part of their religion was derived from Babylonia we may consider this direct evidence for the Babylonian origin of the entire tradition. For an account of the metals assigned to the planets by the Babylonians, Persians, Greeks and Ssabeans, see Bousset in Archiv fur Religionswissenschaft 1901, article on '‘Die Himmelreise der Seele.” The order of the planets, taken from the Byzantine list above, is based upon their relative dis- tances from the sun. STEPHEN LANGDON SUMERIAN LITURGIES AND PSALMS 335 point, and if metals stood at the left we are clearly authorized to interpret the divine names in their astral sense. This assumes, of course, that these astral identifications obtained in the Cassite period. Assuming this hypothesis we should have the metals for Beteigeuze, Ursa Major, Venus, Jupiter, Mars, Saturn, New-moon(F), a star in Orion, Venus as evening and morning star, Virgo, and perhaps others. The reverse of the tablet is even more mystic and subtle. The first section connects various cult substances with parts of the body. White wine and its bottle influence the eyes. White figs pertain to a woman’s breasts. Must or mead have power over the limbs as the members of motion. Terms of comparison fail to suggest themselves here and we are completely discon- certed by the fancy of the Babylonian mystagogue. In the next section, which is only partially preserved, we have twelve gods of the magic rituals. The province of each in relation to the city and state is defined. Kushu, the evil satyr who receives the sin-bearing scapegoat, hovers over the homes of men. Muhru, the deity who receives burnt offerings, or incarnation of the fires of sacrifice, dwells at the city-gate. Sakkut, a god of light and war, inexplicably protects the pools. Then follow hitherto undefined and unknown Cassite deities and a break in the tablet. As in the Assyrian duplicate, Zimmern Rt. 27, so also here, the reverse contains a lexicographical commentary on mytho- logical phrases. The name of the god Negun is commented upon here and most timely information is given. Both the phonetic reading of the name and the character of the deity are defined. The colophon at the end has the usual formula attached to cult instructions whose contents are forbidden to the uninitiated. 336 UNIVERSITY MUSEUM — BABYLONIAN SECTION 1 . ^^^a-gub-ba [ Y 2. ^'Nin-habur-sil-du nin(?) [tu-tu- gef 3. gan-nu-tur'^ ^'[ ]MES- GAR 4 . ^^Hinig ^'A-nim 5 . ^^^sag-gisimmar^ ^'Dumu-ii 6 . ^in-nu-uV ^‘E-a 7. ^^sul-gi ^‘Nin-urta 8 . ^'Nind^ ^ Restoration from Zim. Rt. 27. 2 This deity appears in incantations as the queen of the holy waters helit egubbe, IV R. 28*^ 16; Bab. Ill 28, Sm, 491, 3. Although placed in the court of Enlil the earth god as sister of Enlil by the theologians, CT. 24, 11, 40 = 24, 52, where she is associated with a special deity of holy water, ^A-gub-ba, yet by function and character she belongs to the water cult of Eridu. Her symbol is the holy water jar {dtik) agubba and the deity ^Agubba is su-lug Idg-ldg-ga Erida-ge, Purifying handwasher of Eridu, CT. 24, ii, 41=24, 53 The river goddess ^Id is also bHit agubbe, CT. 16, 7, 255 where in 1 254 Ninhabursildu is ahat ^A-[gub-ba], sister of Agubba, and the river goddess is mother of Enki, or Ea, god of the sea, CT. 24, i, 25 The reading babur for A-JjlA is most probable, and the cognate or dialectic form hubur is a name for the mysterious sea that surrounds the world. See BE 1 15 n 2. The holy water over which she presides is taken from the apsu or nether sea, which issues from springs, hence egubbu is spring water, CT 17, 5 III I. The name, then, really means “Queen of the lower world river, she that walks (du) the streets (sil) The Semitic scribe of CT. 25, 49, 6 renders the name in a loose way by bHit telilti belit dlikat sule [rapsdti], Queen of lustration, queen that walks the [wide] streets (of the lower world). For the title bHit telilti, see CT. 26, 42 I 14. For a parallel to the description of her walking the streets of inferno, cf ^Kal-sdg-ga sil-dagal-la edin-na, Lady of purity who (walks) the wide streets of the plain (of inferno), consort of Irragal, god of the lower world, SBP. 1 58, 59. A variant, KL 16 III 8 has sil-gig-edin-na, the dark street, etc. 2 Conjectural restoration from AS KT. 96, 2 1 . Zimmern, Rt. 27 I 3-4 has a longer description of [Ninhabursildu a-ha~]at [^A-gub-ba bHit] me{?) sa ndri{?). ^ Variant of kdn-tur, V Raw. 42, 39. ® In K. 165 Rev. 8 f. the tamarisk and date palm are said to be created in heaven {gis an~na u-tu) and the same is said of them in Gudea,Cyl B 4, 10, gis-sinig gis-sekka (i e = sig = gisimmaru) an u 4 ud-da This plant appears frequently in magic rituals, IV R. 59?? 4 ^^%i-ni (Semitic), IV R. 166 31, Shurpu IX 1-8, and also in medical texts, binu has been identified with Syriac bind, tamarisk. If this identification be correct, a comparison with the Hebrew legend of the manna (bread of heaven in Psalms 105, 40), said to have been the exudation of the tamarisk, is possible. ® Semiti'c ukuru, Aramaic herd, see Meissner, MVAG. 1913, 2 p. 40 and BE 31, 69 n. 2. Used both in medicine and magic. ^ ^ Passim in rituals and medicine. See BE. 31, 69, 27; 72,29; King, 1 1, 44; Meissner, SAL 2805. ^ In Shurpu VIII 70 mentioned with saldlu. A magic ointment made of the El and maUakal, CT; 34, 9, 41. See also Ebeling, KTA. 90 rev. 17; King, Magic 30, 25. Perhaps identical in name with the stone arzallu, SAL 8545. On a Dublin tablet often gis EL. Cf. u-stg-el-sar = sumu, onion. ® For the correct reading ni-nd-a, see AJSL. XXXI 1 1 194, 1 59. 1 . The vessel of holy water .... [of the gods] 2. is Ninhabursildu, 2 queen of in- cantations. 3. The little kannu-wessel is the deity 4. The tamarisk is Anu.^ 5 . The date palm-head is Tammuz. 6. The mashtakaUpldint is Ea. 7. The salalu-reed is Ninurta. 8. The E/-plant is Nina. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 337 9. gisburru^ 10. ^^^kubabbar ^'Gir-rd^ 9. The gisbur wood is the Fire God Girra. I o. Silver is the great god (the moon) . II. ‘^^^ku-gi En-me-sdr-ra^ II. Gold is Enmesarra (the sun). 12. '^^^urudu 12. Copper is Ea. 13. ‘^^^an-na ^'Nin-mag 13. Lead is Ninmah.^ 14. [ ^'Ninurta 14. [ ] is Ninurta. 15 - [ ] ^-NinliE 15- [ ] is Ninlil. 16. [ ] ^’Dilbat 16. [ ] is Ishtar-Venus. 17 - [ ] ^'AMAR-RA-GE- UD-DU-A-LU-TU^ 17 - [ ] is Marduk-Jupiter. 18. [ ] ^'Lugal-gis-a-tu-gab- 18. [ ] is Nergal-Mars. 19. [ ] ^Sak-kud' 19. [ ] is Ninurta-Saturn.^^ 20. [ ] ^'Nusku^^ 20. [ ] is Nusku. 21. [ ] ^'Pap-sukkaP^ 21. [ ] is Papsukal. ^ Here a wood employed in magic, cf BE. 31, 60, 6+15. In syllabars gis-BUR = gisburru, giskirru, indicates a weapon or an utensil. ^ NITA-DU, fire god, title of Nergal as fire god and identical with ^^Ir = Nergal. 3 Here certainly Anu, heaven god, followed by Earth and Sea gods. Note also Gu 4 a in liturgies passim as title of Anu, BL. 136. Anu = Sin, see p. 342. V ^ Title of Enlil, lord of the totality of decrees. Enlil = Samas. ® Originally title of the great unmarried mother goddess helit ildni, but often a title of the virgin types Innini and Nina, BL 14 1 ; of Gula ibid. Also somewhat frequently she is Damkina, consort of Ea, IV R. 54^ 47; CT. 33, 3, 21 her star beside that of Ea. Here she is the mother goddess and the same order, Heaven, Earth, Sea, Mother Goddess in Shurpu IV 42, where Nin-mag has the Var. Nin-tud, Ebeling, KTA. p, 121, ii. Symbols of these four deities on boundary stones in same register, Hinke, A New Boundary. Stone, p. 28 second register, et passim. ® Possibly a metal stood here, identified with ^MAS, a star in Orion (Kaksidi= Beteigeuze), CT. 33, 2, 6; King, Magic 50, 29. ’’ Possibly the constellation Ursa- Major. Margidda, the Wagon is intended, identified with Ninlil on a Berlin text, Weidner, Handbuch 79, 10. See also Bezold in Deimel, Pantheon Babylonicum 215. 8 From the context certainly a title of Marduk. Zim. 27 I 19 omits LU-TU. ^Or BH-sarbe, title of Nergal, v. VAB. IV 170, 67. Between lines 17 and 18 the variant inserts two lines. But Mars in Amos 5, 26. I accept here the later identifications, Nergal-Mars, Ninurta- Saturn. The identifications in the earlier period of Babylonian astronomy appear to have been Ninurta-Mars and Nexgal-Saturn. Probably the astronomical form of Nusku as god of the new moon, IV R. 23J 4. His char- acter as fire god is symbolized by the torch, ZA. VI 242, 24. In 1 1 10 supply Gibil after Zimmern RT. 27, 5. As fire god he is messenger of Enlil. Papsukal, messenger of Zamama, god of Kis, a form of Ninlirta He also like Nusku derives his messenger character from his connection with light, Papsukal sa te-ir-ti, Papsukal of the morning light, CT. 24, 40, 53. Since Ninurta is identified with Alpha of Orion, Pap-sukal is UNIVERSITY MUSEUM — BABYLONIAN SECTION 338 22. [ ’■]sdg ^'Sak-kuf 22. [ ] is Sakkut. 23- [ -]SID ^^^Ram-ma-nu 23 -'[ ] is Ramman. 24. [ ] Ishtar Uruk-{ki) 24. [ ] is Ishtar of Erech.^ 25- [ Ishtar A-ga-de-(ki) 25 - [ ] is Ishtar of Agade.® 26. [ -]TAR ^^^^Be 4 iUseri 26. [ ] is Belit-seri.^ 27- [ ] ^'Nin 4 il 27. [ ] is Ninlil. 28. [ ri-]kis-su-nu ^'Ninurta 28. [ ] their band(?) is Nin- urta. 29. [ ] ildni sibitti^ 29. [ ] is the seven gods. 30. [ ] ^'En-me-sdr-ra 30. [ ] is Enmesharra.® Obverse 11 2. •V r gts [ ] ] 2. [ • • • ] 3 - •V r gts [ ] 1 3 - [ ] 4 - [ ] [''• ] 4 - [ ] 5 - sim-saP ["• ] 5. Box-wood is the god • • • 6 . gi-dug-ga^ ["• ] 6. The good reed is the god . . • • • identified with one of the stars in Orion, CT. 33, 2 1 1 2; sih-p-an-na ^Pap-sukal [sukal ^Anim Istar] restored from Virolleaud, Supplement LX VI I 10 Here he is messenger of heaven and of Ishtar as Venus, queen of heaven, that is, he is a messenger of the powers of celestial light. Nusku and Pap-sukal often occur together in magic texts, Shurpu VIII 10 ^ Here probably Sakkut as lord of light and justice, god of I sin, in his normal capacity. See BL. 120 n. 6. His emblem is something made of date palm, sag, gisimmar. This deity is unknown in magic texts except in Zimmern, Rt 70, 8 2 Ishtar of Erech is Venus as evening star, the effeminate Venus of Erech, see Tammui and Ishtar, 54 and 180 n. 4. ^ Venus as morning star. The Ishtar of Agade was the type of war goddess, see op. cit. p. 100; hence Venus as morning star is sometimes called the Bow Star, Kugler, Sternkunde II 198. ^Western title of Gestinanna, sister of Ishtar. Here perhaps the constellation Virgo. ^ The seven gods are the Pleiades, CT. 33, 2, 44 Since they are followed by Enmesharra perhaps here to be identified with the seven sons of Enmesharra (see BE. 3 1, 35). In ZA. VI 242, 20 gi-uru-gal-mes, “the great reed spears” are symbols of the seven great gods, sons of Hhara. But traces of the last sign are not those of ME§ here. ® In astronomy a form of Nin-urta = Saturn, but by character allied to Nergal a lower world deity See line 1 1 above. For E as Saturn note V Raw. 46a 21, his star UDU-LIM and II R. 48, 52 the same star is ^UDU-BAD-sag-us=^kaimdnu, Saturn. See also BE. 31, 35 n. 4 line 12, kaimdnu title of Enmesharra. simeVsalu employed in medical texts, see SAL 3574 and Jastrow, Medical Text Rev. 5. Here also without gis. Holma, Beitrdge pim assyrischen Lexicon, p. 85, identified it with Syr. ^amsdrd, Persian and Arabic simsar. * Passim in medical and incantation texts, CT. 23, 45, 9; RA. 14, 88, 6; Ebeling, KTA. 26 R. 20; IV R. 55 No. 2, 18., etc. STEPHEN LANGDON — SUMERIAN LITURGIES AND PSALMS 339 7. sim-li 7. k stpdti hurrumti^ *^^Labartu(?y 8 , mar[at ^^^Anim ] 9. Um-ZU^ ^'[Nin-urta ] 9. 10. nig-na Urasd 10. 1 • • ^•[ Gi-bil] II. 12. ku-ta-ri ibbutP • [N e-gun] 12. 13. muUlil-lum ^'Ig[i-BALAG^ lu 13 - nu-gis- sar ^'En4il4d\ 14. "’’'“‘^ig-kalag-ga^o ^'Nin-[sar 14. ^'Nergal] 15. ku^-gu-gal^^ ^-[NINDA+GUD] • 5 - 16. im-bar ‘^'[Utu-gdl-lu] 16. 17. esir Hd 17 - 18. mds”iul-dub-ba-a ^■[Ku-U] ik Cypress is Adad. Wool of variegated color is Ldbartu daughter of Anu. The aromat-ZU is Ninurta. The censer is Urasha.^ The torch is Gibil.® The clean incense is Negun.® The amphora(?) is Igi-BALAG, gardener of Enlil. The copper kettledrum is Ninsar/^ that is Nergal. The hide of a great bull is N1NDA+GUD13 Gypsum is the storm god (Nin- urta)i4 Bitumen is the river god.^® The scapegoat is Kushu.^® 1 Here variant Zim. Rt. 27 Obv. II begins. 2 Written $\g dar~a. ® The name of this deity is not legible in Zimmern’s variant and the first sign of the name on the Nippur text is doubtful but apparently the se^'^ig and gunu of Galu, that is REG. 100 later RAB-\-GAN, (v. SAI. p. 155 note i). After this sign Zimmern and Thave seen a sign KU or Su. Ldbartu is usually written RAB-\-GAN~ME. Here we may have to do with some new ideogram for this deity. She is the daughter of Anu, Haupt, ASKT. 94, 59. A prayer to the daughter of Anu is King, Magic No. 61, 5-21. * Zm.su. * But in ZA. VI 242, 23 symbol of Azagsud. ® But ZA. VI 242, 24 Nusku, fire god in Nippur pantheon. ^ See Muss-Arnolt, p. 940. Also note niknakku sa ku-ta-ri, censer of incense, CT. 29, 50, 9; kutari sipti, incense pertaining to the ritual of the incantation, ibid. 20. b'^tari is a plural form employed to denote several acts of fumigation. * Reading established by Rev. II 8. But see Meek, AJSL.3 i, 287, li-si&#- ^ tA" S' M W¥ ^ BABYL. PUB. UNIV. MUSEUM VOL. X PLATE LXXIl V- r BABYL. PUB. UNIV. MUSEUM VOL. X PLATE LXXIV 1 REVERSE BABYL. PUB. UNIV. MUSEUM VOL. X PLATE LXXV OBVERSE ^ ^ ® M ^ m ^ h h- s '; 1 ::^ ^ CdL. 2 *W M. , Wk V / kV;<|^ K^LY V AS7 I iS t“ '•■ ^ 111 Col. 2 -REVERSE i' .W ‘7 i^B V Y X7, m — n . V — ' . '' 'V^ V' ^1 & \r i. 7 ■>j BABYL. PUB. UN IV. MUSEUM VOL. X PLATE LXXVI OBVERSE Col. 1 (V-T vY?4^4. ^vMl\ gv- fei “S. • 'V'.* V • I ' V • » V ' . V ' ‘ ®|vw v@ V" 10 ^ T- 15 VT rv /. / ' VN VVM ^ '5 20 I'Kii ^ ^ At , . .T" ^ ^ ^ ,^ 1 ^. 'f — 25 30 .26 ^Vf '}ci> W h >- 4w ^ vi ^ ^ MT^^ ^v-.^ .^ ■ >M' 1:;^ V4^ ^ m \i^\ ^ W v^ ^ ^ 44" 44> 4!^ ^ ^^m mm ^4-44^ v^A4 ^4 ^ '>■ _ ^ 1^ mfei €4 \^>Tt ;'g?4i- m m- VtK — ■ -- /L^ / XT^ ^~T f»*r c *-» . /. / y . ;-^ Tf ^ V: — Continued. BABYL. PUB. UNIV. MUSEUM VOL. X PLATE LXXVIl 3 pSy ERSE Continued BABYL. PUB. UN IV. MUSEUM VOL. X , PLATE LXXVIII 3 OBVERSE REVERSE Col. 1 Continued. BABYL. PUB. UNIV. MUSEUM VOL. X PLATE LXXX REVERSE •> ^ W <«. 20 •• ' \ ‘ • M ^ ^ " ' i^ ^ ^4- m n T...„. ;14 hd: ^ ^ — ,. ■.. :.^r 25 30 1 ^ BABYL. PUB. UN IV. MUSEUM VOL. X PLATE LXXXI BABYL. PUB. UNIV. MUSEUM VOL. X PLATE LXXXII BABYL. PUB. UNIV. MUSEUM VOL. X PLATE LXXXIII OBVERSE sa-.-. 4k V V ^ * g A ’ 1 Y\ ' r \ • ri ^ ^ y\ ^ yr f 'V 'v ?cAt xiWW P ^ 5 | BABYL. PUB. UNIV. MUSEUM VOL. X PLATE LXXXIV BABYL. PUB. UN IV. MUSEUM VOL. X PLATE LXXXV BABYL. PUB. UNIV. MUSEUM VOL. X PLATE LXXXVI 8 OBVERSE j REVERSE Rest Uninscribed BABYL. PUB. UN IV. MUSEUM VOL. X PLATE LXXXVIl id (0 m ill q: m o - • i ■■■■■■ * hr •\r ‘ . • •-. • •'/'■ > :• •'•> • ^: • ■ •••• ••- ■> ■••• ‘ff- '•/• • ^iAi>r-r^ ^ > ; m^>t- m in o Ql\ lOl BABYL. PUB. UN IV. MUSEUM VOL. X 11 OBVERSE Col. 3 -r' ^U?. ^ ^ r-'T ttipm r£:::. MI ^ ^ ^ m.xM^ A^ 4 -v=^ 1^ Afff' ^ M^WW^^J'^ A's^M Mf ^ S’ ' W N> ^ 1 - '. SV- ^ ^ 30 ^ "W ^r ^ T W S PLATE XC CONTINUED) BABYL. PUB. UNIV. MUSEUM VOL. X PLATE XCI It OBVERSE Col. 3-«coNTiNUEj> ^ ^ m. , ^ #1^ \ ^ ^ ^ ^ ^ ^ I \ m ^ m \ ^ ^ '^. ^ ^ * ?»>- ' ^ «( 1^ #A^ T- - W ^ H / WM «< ^ / M ^ ^ >-M ^ — — vte « M- * OBVERSE Col. 4 BABYL. PUB. UNIV. MUSEUM VOL. X PLATE XCII QPNTINUEP.” BABYL. PUB. UNIV. MUSEUM VOL. X PLATE XCIII 11 BABYL. PUB. UNIV. MUSEUM VOL. X PLATE XCIV 11 OBVERSE Col.' 5 'Continued BABYL. PUB. UN IV. MUSEUM VOL, X PLATE XCV 11 REVERSE BABYL. PUB. UNIV. MUSEUM VOL. X PLATE XCVI 45 50 11 REVERSE Col. 1 Continued ^ ^ ^ ^ M 4M v;; :■'•■• ;. •.••.. w - J / ✓ * fc.» • ■ Trr - > > y V* * • » » * Jk IT r'i' Tf V^‘ REVERSE Col. 2 15 20 25 30 * • « • Destroyed — Tfv^ ^ V~ >- It ^>-if >-:f J>— ^ ^ - hf- ^ ■ ■• ' y^wm »• , ^ ^ Continued. BABYL. PUB. UN IV. MUSEUM VOL. X PLATE XCVII 35 40 -45, 50 11 REVERSE Col. 2*- Continued Tf Hir ^ Jhr b— k-b^T If V^ 'M ^ ' Tf -Vf{^ ^ IT' ^ " T? ^ vi: ; . k^- ••••.•• ••■• ;-m^-.i ^ m ^v — ■' V .4 • ♦ , r • • REVERSE, Col. 3 ' If 20 4>.-JT. I .1 ?5> T . 1^ , . Continued. BABYL. PUB. UNIV. MUSEUM VOL. X PLATE XCVIII 11 REVERSE jr .... - Col. S.coNTiN^ueo m ^ ^ ^r, ^ If Tf*#:- If ^ m ^ :4;:f m ff 40 BABYL. PUB. UN IV. MUSEUM VOL. 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