{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_31935/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_31935","id":"gutenberg_31935","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/31935","summary":null,"tags":["Category: History - Ancient","Category: Mythology, Legends & Folklore","Category: Religion/Spirituality","Hymns, Sumerian","Sumerian language -- Texts","Sumerians -- Religion"],"text":"Sumerian Liturgies and Psalms\n\n                                    By\n\n                             Stephen Langdon\n\n                         Professor of Assyriology\n\n                           at Oxford University\n\n                               Philadelphia\n\n                    Published by The University Museum\n\n                                   1919\n\n\n\n\n\nCONTENTS\n\n\nIntroduction.\nLamentation of Ishme-Dagan Over Nippur. 13856 (No. 1)\nLiturgy of Ishme-Dagan. 11005 (No. 2)\nLiturgical Hymn to Innini. 7847 (No. 3 and duplicate No. 4)\nPsalm to Enlil Containing a Long Intercession by the Mother Goddess. 15204\n(No. 5)\nLamentation on the Pillage of Lagash by the Elamites. 2154 (No. 6)\nLamentation to Innini on the Sorrows of Erech. 13859 (Poebel No. 26)\nLiturgical Hymn to Sin. 8097 (No. 7)\nLamentation on the Destruction of Ur. 7080 (No. 11)\nLiturgical Hymns of the Tammuz Cult. 3656 (Myhrman No. 5)\nA Liturgy to Enlil, Series _e-lum gud-sun_ (Zimmern KL. No. 11)\nReverse of Tablet Virolleaud (The titular litany)\nEarly Form of the Series _d.__Babbar-gim-\u00e8-ta_ 11359 (Myhrman No. 8)\nLiturgy of the Cult of Kes (Nippur Fragments and Ashmolean Prism.)\nAshmolean Prism, Col. II\nThird Tablet of the Series \u201cThe Exalted One Who Walketh\u201d (_e-lum didara_)\n(No. 13)\nBabylonian Cult Symbols. 6060 (No. 12)\nAddendum On Obv. I 10 F.\nDescription Of Tablets\nIndex Of Tablets\nIndex To Vol. X\nAutographed Texts\nFootnotes\n\n\n\n\n\n\nINTRODUCTION.\n\n\n[Transcriber\u2019s Note: This e-book is Number 4 of Volume X of a series,\nwhich had a single page numbering system throughout the Volume. Thus,\nalthough this e-book is pages 233 through 351, it contains references to\npages outside of this range in the same Volume.]\n\nWith the publication of the texts included in this the last part of volume\nX, _Sumerian Liturgical and Epical Texts_, the writer arrives at a\ndefinite stage in the interpretation of the religious material in the\nNippur collection. Having been privileged to examine the collection in\nPhiladelphia as well as that in Constantinople, I write with a sense of\nresponsibility in giving to the public a brief statement concerning what\nthe temple library of ancient Nippur really contained. Omitting the\nbranches pertaining to history, law, grammar and mathematics, the\nfollowing _r\u00e9sum\u00e9_ is limited to those tablets which, because of their\nbearing upon the history of religion, especially upon the origins of\nHebrew religion, have attracted the attention of the public on two\ncontinents to the collections of the University Museum.\n\nUndoubtedly the group of texts which have the most human interest and\ngreatest literary value is the epical group, designated in Sumerian by the\nrubric _zag-sal_.(1) This literary term was employed by the Sumerian\nscribes to designate a composition as didactic and theological. Religious\ntexts of such kind are generally composed in an easy and graceful style\nand, although somewhat influenced by liturgical mannerisms, may be readily\ndistinguished from the hymns and psalms sung in the temples to musical\naccompaniment. The _zagsal_ compositions(2) are mythological and\ntheological treatises concerning the deeds and characters of the great\ngods. The most important didactic hymns of the Nippur collection and in\nfact the most important religious texts in early Sumerian literature are\ntwo six column tablets, one (very incomplete) on the Creation and the\nFlood published by DR. POEBEL, and one (all but complete) on Paradise and\nthe Fall of Man. Next in importance is a large six column tablet\ncontaining a mythological and didactic hymn on the characteristics of the\nvirgin mother goddess.(3) A long mythological hymn in four columns(4) on\nthe cohabitation of the earth god Enlil and the mother goddess Ninlil and\nan equally long but more literary hymn to the virgin goddess Innini(5) are\ngood examples of this group of tablets in the Nippur collection.(6) One of\nthe most interesting examples of didactic composition is a hymn to the\ndeified king Dungi of Ur. By accident both the Philadelphia and the\nConstantinople collections possess copies of this remarkable poem and the\nentire text has been reconstructed by the writer in a previous\npublication.(7) 1 have already signaled the unique importance of this\nextraordinary hymn to the god-man Dungi in which he is described as the\ndivinely born king who was sent by the gods to restore the lost\nparadise.(8) The poem mentions the flood which, according to the Epic of\nParadise, terminated by divine punishment the Utopian age. The same\nmythological belief underlies the hymn to Dungi. Paradise had been lost\nand this god-man was sent to restore the golden age. There is a direct\nconnection between this messianic hymn to Dungi and the remarkable Epic of\nParadise. All other known hymns to deified kings are liturgical\ncompositions and have the rubrics which characterize them as songs sung in\npublic services. But the didactic hymn to Dungi has the rubric\n[_d__Dungi_] _zag-sal_, \u201cO praise Dungi.\u201d It would be difficult to claim\nmore conclusive evidence than this for the correctness of our\ninterpretation of the group of _zagsal_ literature and of the entire\nmythological and theological exegesis propounded in the edition of the\nEpic of Paradise, edited in part one of this volume.(9)\n\nWhen our studies shall have reached the stage which renders appropriate\nthe collection of these texts into a special corpus they will receive\ntheir due valuation in the history of religion. That they are of prime\nimportance is universally accepted.\n\nFrom the point of view of the history of religion I would assign the\nliturgical texts to the second group in order of importance. Surprisingly\nfew fragments from the long canonical daily prayer services have been\nfound. In fact, about all of the perfected liturgies such as we know the\nSumerian temples to have possessed belong to the cults of deified kings.\nIn the entire religious literature of Nippur, not one approximately\ncomplete canonical prayer service has survived. Only fragments bear\nwitness to their existence in the public song services of the great\ntemples in Nippur. A small tablet(10) published in part two of this volume\ncarries a few lines of the titular or theological litany of a canonical or\nmusically completed prayer book as they finally emerged from the\nliturgical schools throughout Sumer. Long liturgical services were evolved\nin the temples at Nippur as we know from a few fragments of large five\ncolumn tablets.(11) The completed composite liturgies or canonical\nbreviaries as they finally received form throughout Sumer in the Isin\nperiod were made by selecting old songs of lament and praise and\nre-editing them so as to develop theological ideas. Characteristic of\nthese final song services is the titular litany as the penultimate song\nand a final song as an intercession. A considerable number of such\nperfected services exist in the Berlin collection. These were obtained\napparently from Sippar.(12) The writer has made special efforts to\nreconstruct the Sumerian canonical series as they existed in the age of\nIsin and the first Babylonian dynasty. On the basis of tablets not\nexcavated at Nippur but belonging partly to the University Museum and\npartly to the Berlin collection the writer restored the greater part of an\nEnlil liturgy in part 2, pp. 155-167.(13) In the present and final part of\nthis volume another Enlil liturgy has been largely reconstructed on pages\n290-306.(14) From these two partially reconstructed song services the\nreader will obtain an approximate idea of the elaborate liturgical worship\nof the late Sumerian period. These were adopted by the Babylonians and\nAssyrians as canonical and were employed in interlinear editions by these\nSemitic peoples. Naturally the liturgical remains of the Babylonian and\nAssyrian breviaries are much more numerous and on the basis of these the\nwriter was able in previous volumes to identify and reconstruct a large\nnumber of the Sumerian canonical musical services. But a large measure of\nsuccess has not yet attended his efforts to reconstruct the original\nunilingual liturgies commonly written on one huge tablet of ten columns.\nObviously the priestly schools of the great religious center at Nippur\npossessed these perfected prayer books but their great size was fatal to\ntheir preservation. It must be admitted that the Nippur collection has\ncontributed almost nothing from the great canonical Sumerian liturgies\nwhich surely existed there.\n\nMuch better is the state of preservation of the precanonical liturgies, or\nlong song services constructed by simply joining a series of _ki\u0161ubs_ or\nsongs of prostration. These _ki\u0161ub_ liturgies are the basis of the more\nintricate canonical liturgies and in this aspect the Nippur collection\nsurpasses in value all others. Canonical and perfected breviaries may be\ntermed liturgical compositions and the precanonical breviaries may be\ndescribed as liturgical compilations, if we employ \u201ccomposition\u201d and\n\u201ccompilation\u201d in their exact Latin sense. Since Sumerian song services of\nthe earlier type, that is liturgical compilations, are more extensively\nrepresented in the Nippur temple library than in any other, this is an\nappropriate place to give an exact description of this form of prayer\nservice which preceded and prepared the way to the greatest system of\nmusical ritual in any ancient religion. If we may judge from the literary\nremains of Nippur now in the University Museum, the priestly schools of\ntemple music in that famous city were extremely conservative about\nabandoning the ancient liturgical compilations. These daily song services,\nall of sorrowful sentiment and invariably emphasizing humility and human\nsuffering, are constructed by simply compiling into one breviary a number\nof ancient songs, selected in such manner that all are addressed to one\ndeity. In this manner arose intricate choral compilations of length\nsuitable to a daily prayer, each addressed to a great god. Hence we have\nin the temple libraries throughout Sumer and Babylonia liturgies to each\nof the great gods. Even in the less elaborate _ki\u0161ub_ compilations there\nis in many cases revealed a tendency to recast and arrange the collection\nof songs upon deeper principles. A tendency to include in all services a\nsong to the wrathful word of the gods and a song to the sorrowful earth\nmother is seen even in the Nippurian breviaries of the precanonical type.\nI need not dilate here upon the great influence which these principles\nexercised upon the beliefs and formal worship of Assyria and Babylonia,\nupon the late Jewish Church and upon Christianity. The personified word of\ngod and the worship of the great _mater dolorosa_, or the virgin goddess,\nare ancient Sumerian creations whose influence has been effective in all\nlands.\n\nAs examples of the liturgical compilation texts the reader is referred\nespecially to the following tablets. On pages 290-292 the writer has\ndescribed the important compiled liturgy found by CHARLES VIROLLEAUD.(15)\nIt is an excellent example of a Nippurian musical prayer service. It\ncontained eleven _ki\u0161ubs_, or prayers, and they are recast in such manner\nthat the whole set forth one idea which progresses to the end. The liturgy\nhas in fact almost reached the stage of a composition. And in these same\npages the reader will see how this service finally resulted in a canonical\nliturgy, for the completed product has been recovered. On pages 309-310\nwill be found a fragment, part of an ancient liturgy to Enlil of the\ncompiled type. Here again we are able to produce at least half of the\ngreat liturgy into which the old service issued. In the preceding part of\nthis volume, pages 184-187, is given the first song of a similar liturgy\naddressed to the mother goddess.\n\nUndoubtedly the most important liturgical tablet which pertains to the\nordinary cults in the Nippur collection is discussed on pages 279-285. The\nbreviary, which probably belongs to the cult of the moon-god, derives\nimportance from its great length, its theological ideas, especially the\nmention of the messengers which attend the Logos or Word of Enlil, and its\nmusical principles. Here each song has an antiphon which is unusual in\nprecanonical prayer books of the ordinary cults.(16) Students of the\nhistory of liturgies will be also particularly interested in the unique\nbreviary compiled from eight songs of prostration, a lamentation for the\nancient city of Ke\u0161 with theological references. This song service was\npopular at Nippur, for remains of at least two copies have been found in\nthe collection. A translation is given on pages 311-323.\n\nThe oldest public prayer services consisted of only one psalm or song. A\ngood number of these ancient psalms are known from other collections,\nespecially from those of the British Museum. In view of the conservative\nattitude of the liturgists at Nippur it is indeed surprising that so few\nof the old temple songs have survived as they were originally employed;\nancient single song liturgies in this collection are rare. The following\nlist contains all the notable psalms of this kind. RADAU, _Miscellaneous\nSumerian Texts_ No. 3(17) is a lamentation of the mother goddess and her\nappeal to Enlil on behalf of various cities which had been visited by wars\nand other afflictions. RADAU, _ibid._, No. 16 has the rubric\n_ki-\u0161u_(_18_)_ s\u00ecr-gal __d__Enlil_, \u201cA prayer of prostration, a great song\nunto Enlil.\u201d A psalm of the weeping mother goddess similar in construction\nto RADAU No. 3 is edited on pages 260-264 of this volume.(19) No. 7 of\nthis part, edited on pages 276-279, is an excellent illustration of the\nmethods employed in developing the old single song psalms into compiled\nliturgies. Here we have a short song service to the moon god constructed\nby putting together two ancient psalms. The rubrics designate them as\n_sagar_ melodies,(20) or choral songs, and adds that it is sung to the\nlyre.(21) An especially fine psalm of a liturgical character was\ntranslated on pages 115-117. It is likewise a lament to the sorrowful\nmother goddess.\n\nThe student of Sumero-Babylonian religion will not fail to comment upon\none remarkable lacuna in the religious literature of every Sumerian city\nwhich has been excavated. Prayers of the private cults are almost entirely\nnonexistent. Later Babylonian religion is rich in penitential psalms\nwritten in Sumerian for use in private devotions. These are known by the\nrubric _er\u0161ag\u0123unga_, or prayers to appease the heart. Only one has been\nfound in the Nippur collection,(22) and none at all have been recovered\nelsewhere. Seals of Sumerians showing them in the act of saying their\nprivate prayers abound from the earliest period. Most of these seals\nrepresent the worshipper saluting a deity with a kiss thrown with the\nhand. The attitude was described as _\u0161u-illa_, or \u201cLifting of the Hand.\u201d\nSemitic prayers of the lifting of the hand abound in the religion of\nBabylonia and Assyria. Here they are prayers employed in the incantation\nritual. We know from the great catalogue of Sumerian liturgical literature\ncompiled by the Assyrians that the Sumerians had a large number of prayers\nof the lifting of the hand.(23) In Sumerian religion these were apparently\npurely private prayers unconnected with the rituals of atonement. At any\nrate the Nippur collections in Constantinople and Philadelphia contain a\nlarge number of incantation services for the atonement of sinners and the\nafflicted. These resemble and are the originals of the Assyrian\nincantation texts of the type _utukku limnuti_, and contain no prayers\neither by priest (_ki\u0161ub_ in later terminology is the rubric of priest\u2019s\nprayers in incantations) or by penitent (_\u0161u-il-la\u2019s_). The absence of\nprayers of private devotion in the temple library of Nippur is absolutely\ninexplicable. Does it mean that the Sumerians were so deficient in\nproviding for the religious cure of the individual? Their emphasis of the\nsocial solidarity of religion is truly in remarkable contrast to the\nreligious individualism of the Semite. But the Sumerian historical\ninscriptions often contain remarkable prayers of individuals. The seals\nemphasize the act of private devotion. The catalogue of their prayers\nstates that they possessed a good literature for private devotions. When\none considers the evidence which induces to assume that they possessed\nsuch a literature, its total absence in every Sumerian collection is an\nenigma which the writer fails to explain.\n\nIn the introduction to part two of this volume(24) the writer has\nemphasized the peculiarly rich collection of tablets in this collection\npertaining to the cults of deified kings. In the present part is published\na most important tablet of that class. This liturgy of the compiled type\nin six _ki\u0161ubs_ sung in the cult of the god-man Ishme-Dagan, fourth king\nof the Isin dynasty, is unique in the published literature of Sumer. Its\nmusical intricacy and theological importance have been duly defined on\npages 245-247. With the publication of these texts the important song\nservices of the cults of deified kings are exhausted. In addition to the\ntexts of this class translated or noted in part two, I call attention to\nthe very long text concerning Dungi, king of Ur, published by BARTON,\n_Miscellaneous Babylonian Inscriptions_ No. 3. In that extremely long poem\nin six columns of about 360 lines(25) there are no rubrics, which shows at\nonce that it is not a cult song service. Moreover, Dungi had not been\ndeified when the poem was written. It is really an historical poem to this\nking whose deification had at any rate not yet been recognized at Nippur.\nIt belongs in reality to the same class of literature as the historical\npoem on his father Ur-Engur, translated on pages 126-136.\n\nThe only Sumerian cult songs to deified kings not in the Nippur collection\nhave now been translated by the writer and made accessible for wider\nstudy. One hymn to Ur-Engur which proves that he had been canonized at his\ncapitol in Ur will be found in the _Proceedings of the Society of Biblical\nLiterature_, 1918, 45-50. The twelfth song of a liturgy to Ishme-Dagan\npublished by ZIMMERN from the Berlin collection is translated on pages\n52-56 of the same article. Finally a long liturgy to Libit-Ishtar, son of\nIshme-Dagan, likewise in Berlin, has been translated there on pages\n69-79.(26) Since the Berlin texts probably came from Sippar their\nexistence in that cult is important. For they prove not only the practice\nof cult worship of deified kings in that city, but the domination of Isin\nover this north Semitic city is thus documented for a period as late as\nLibit-Ishtar.\n\nNearly all the existing prayer services in the cults of the deified kings\nof Ur and Isin are now published and translated. The student will observe\nthat they are all of the compiled type but that there is in most cases\nmuch musical arrangement and striving for combined effect. A few, and\nespecially the Ishme-Dagan liturgy published as No. 1 of this part, reveal\ntheological speculation and an effort to give the institution of god-man\nworship its proper place in their religion. The hymns of these cults\ncomparatively so richly represented in this volume will be among the most\ninteresting groups of religious texts supplied by the excavations at\nNippur.(27)\n\nOXFORD, July 9, 1919.\n\n\n\n\n\nLAMENTATION OF ISHME-DAGAN OVER NIPPUR. 13856 (NO. 1)\n\n\nThe liturgical character of this tablet is unique among all the numerous\nchoral compositions of the Isin period. It is a large two column tablet\ncontaining six long _ki\u0161ub_ melodies. Liturgies of such kind, compiled by\njoining a series of _ki\u0161ubs_, or melodies, attended by prostrations,\nrepresent an advanced stage in the evolution of these compositions in that\nthe sections are not mechanically joined together by selecting older\nmelodies without much regard for their connection, but as a whole they are\napparently original compositions so arranged that they develop a motif\nfrom the beginning to the end of the liturgy. Choral services composed of\n_ki\u0161ubs_ in the cults of deified kings have been found(28) wherein the\ndeeds and personality of the king are sung, his divine claims are\nemphasized and his Messianic promises rehearsed. But the liturgy here\npublished resembles in literary style the classical lamentations which\nalways formed the chief temple services of Sumer and Babylonia. It more\nespecially resembles the weeping mother liturgies, but here Ishme-Dagan\nappears in the lines of the service in a r\u00f4le similar to that of the\nsorrowful mother goddess of the ordinary liturgies, as he weeps for\nNippur.\n\n\u201cHer population like cattle of the fields within her have perished. Helas\nmy land I sigh.\u201d\n\nSo reads a line from the second melody.\n\nLines of similar character occur repeatedly in the laments of the mother\ngoddess as she weeps for her people in the standard liturgies. In other\nwords, the cult of the deified kings issues here into its logical result.\nThe god man created to live and die for his people usurps the sphere of\nthe earth mother herself. And like her he is intimately associated with\nthe fortunes of mankind, of nature and all living creatures. The great\ngods and the hosts of their attendants rule over man and the various\nphases of the universe from afar. But the mother goddess is the\nincarnation of fruitful nature, the mother of man whose joys and sorrows\nshe feels. So also in this remarkable liturgy the deified son of the great\ngods lives among men, becomes their patron and divine companion.\n\nThe tablet contained originally about fifty lines in each column, or 200\nin all. About one-third of the first column is gone. The first melody\ncontained at least fifty lines and ended somewhere shortly after the first\nline of Col. II of the obverse. It began by relating how Enlil had ordered\nthe glory of Nippur, and then had become angered against his city, sending\nupon it desolation at the hands of an invader. When we take up the first\nlines of Obv. II we are well into the second melody which represents\nIshme-Dagan mourning for fathers and mothers who had been separated from\ntheir children; for brothers who had been scattered afar; for the cruel\nreign of the savage conqueror who now rules where the dark-headed people\nhad formerly dwelled in peace.\n\nAt about the middle of Obv. II begins the third melody which consists of\n38 lines extending to Rev. I 19. In this section the psalmist ponders upon\nthe injustice of his city\u2019s fate, and looks for the time when her woes\nwill cease, and Enlil will be reconciled.\n\nThe fourth section begins at line 24 of Rev. I and ended near the bottom\nof this column which is now broken away. Here Ishme-Dagan joins with the\npsalmists weeping for Nippur.\n\nSection 5 began near the end of Rev. I, and ends at line 16 of Rev. II.\nHere begins the phase of intercession to Enlil to repent and revenge\nNippur upon the foe. Section 6, beginning at Rev. II 17, probably\ncontinued to the end of the column and the tablet. Here the liturgy\npromises the end of Nippur\u2019s sorrow. Enlil has ordered the restoration of\nhis city and has sent Ishme-Dagan, his beloved shepherd, to bring joy unto\nthe people.\n\nAfter sections 2 and 3 follows the antiphon of one or two lines. The ends\nof sections 1 and 4 are lost but we may suppose that antiphons stood here\nalso. Section 5 does not have an antiphon. Since section 6 ended the\nliturgy it is not likely that an antiphon stood there.\n\n[Transcriber\u2019s Note: In the original book, throughout the book, all of the\ntranscriptions and translations were done in two columns. The left column\nshowed the transcription, and the right the English translation; each line\nhad the line number. In this e-book, the transcription and translation of\neach line will be shown in succeeding lines.]\n\nOBVERSE. COL. I\n\n(About eighteen lines broken away.)\n\n1. ... _t\u00fag ba-ra-pad-da_\n1.\n\n2. _d.__A-nun-na-ge-ne na-ba-an-ri-gi-e\u0161-\u00e1m_\n2. The Anunnaki he caused to take their seats.(29)\n\n3. _ub-\u0161u-ukkin-na_(_30_)_ ki di-gal tar-ru_\n3. In the Assembly Hall, place where the great judgments are decided,\n\n4. _e\u0161-bar-e si-di ba-ra-an-zu-u\u0161_(_31_)_-\u00e1m_\n4. Decisions to arrange he caused them to know.\n\n5. _dingir-bi-ne ki-d\u00far ba-ab- gar-ra_(32)\n5. These gods he caused to take up there their abode.\n\n6. _\u0161ug-l\u00e1\u0123-bi im-\u0161ub-ba aga-bi im-ri-a_\n6. Their clean sacrificial food he gave, their crowns he clothed upon\n            them.\n\n7. _ki-lugal du-azag_(_33_)_ \u1e33in-s\u00eeg_(_34_)_ un\u00f9_(_35_)_-gal-ba_\n7. In the king\u2019s place, the throne room, the _\u1e33insig_ of the vast abode,\n\n8. _tin_(_36_)_ l\u00e0l bal-bal-e mu-\u0161\u00fa be-ib-tar-ra_\n8. The libation of wine and honey yearly he decreed.\n\n9. _Nibru-(ki) uru gi\u0161-gig-dagal-la-bi-\u0161\u00fa_\n9. For Nippur the city whose shadow extends afar\n\n10. _uku-sag-gig-ga n\u00ed-im-\u0161i-ib-te-en-na_\n10. The people, the dark headed, he caused to have reverence.\n\n11. _ki-d\u00far-ba g\u00fa-ni a-gim_(_37_)_ ba-ra-an-\u0161ub_\n11. But its habitations he cursed ...\n\n12. _ab s\u012bg-gan-d\u00fag-ga-gim e-ne s\u012bg-gan-ba-ra-an-d\u00fag_\n12. Like scattered cows he scattered them.\n\n13. _uru \u0161ag-bi er-g\u00edg s\u020bg- bi_\n13. The city\u2019s interior is filled with weeping,\n\n14. _en-na_(_38_)_ dam_(_39_)_ dingir ga-\u0161a-an-bi li-bi nu-tar-ri_(40)\n14. While the consort, its divine queen, is not solicitous for her.\n\n15. _\u00e9-gu-la za-pa-ag ib-zu-a-bi_\n15. The great house which knew the cry of multitudes,\n\n16. _\u00e9-ri-a-s\u00fad-gim galu nu-un-tur-tur_\n16. Like a vast building in ruins men enter not.\n\n17. _Nibru-(ki) uru ki ligir-ligir-gal-gal-e-ne\n            \u0161u-im-ma-an-\u1e2aA_(_41_)_-e\u0161-\u00e1m_\n17. In Nippur, the city where great princes were prosperous,\n\n18. _a-na-\u00e1\u0161 \u00fa-gu i-ni-in-de-e\u0161_(42)\n18. Why have they fled?\n\n19. _uku sag-gig g\u00fa-sa-\u0123i-a_(_43_)_ udu-gim be-ib-?_(_44_)_-a_\n19. The people, the dark headed, all of them like sheep....\n\n20. _e(?)-en-\u0161\u00fa KAK-RU_(_45_)_ er a-nir \u0161ag PA-\u1e2aI-BAD-a_\n20. How long shall loud crying(?), weeping and wailing _distress_ (?) the\n            heart?\n\n21. _en-\u0161\u00fa bar_(_46_)_ be-\u00edb- ... \u00f9l_\n21. How long shall the soul be terrified?\n\n22. _\u0161ag nu-ub-\u0161i-t\u00fag-e_\n22. And the heart repose not?\n\n23. _su__\u00f9b __su__\u00e1-l\u00e1 mu-un-tuk-a-ri_(47)\n23. To the drum and cymbals I sing.\n\n24. ... _g\u00edg-ga a-a na_....\n24. ... sorrowfully(?)....\n\n25. ... _s\u00edg ... ne ba-d\u00far-ru-ne-e\u0161_\n25. ... _brick_ ... they dwell.\n\n26. ... _gar-ra-bi er-\u0161\u00fa ba-ab-bi-ne_\n26. ... in tears they speak.\n\n27. ... _\u0161ub-ba t\u016br-ru-ba-ne_\n27. ... are made small.\n\n28. ... _s\u00ecr-ri-e\u0161 ba-ab-bi-ne_\n28. ... in misery they speak.\n\n29. ... _ki-d\u00far-bi \u1e33ar-ra_\n29. ... whose habitations are desolated.\n\n30. ... _im-\u0161i-s\u00ecr-s\u00ecr-e-ne-e\u0161_(48)\n30. Unto ... they have hastened.\n\n31. ... _ne-ne-t\u00fag_\n31. ...?\n\n32. ... _ga(?)nu-zu-gim_\n32. ... like one that knows not.\n\n33. ... _s\u016b\u0123_(49)\n33. ... is in confusion.\n\n(END OF COL. I.)\n\nCOL. II\n\n(About fifteen lines broken away.)(50)\n\n1. ... _g\u00e1l_\n1. ....\n\n2. ... _-e ba-ab-d\u00fag-\u00e1m_(51)\n2. ....\n\n3. ... _ma-lal im-m\u00e9_\n3. ....\n\n4. ... _\u0123ul-nu-zu-ne nig-dug be-ib-tar-ru-u\u0161-\u00e1m_\n4. ... evil they know not, good they have decreed.\n\n5. _i-lu-g\u00edg im-me_\n5. Bitter lament I(52) utter.\n\n6. _nam-l\u00f9-g\u0103l-bi m\u00e1\u0161-an\u0161u-gim \u0161ag-ba mi-ni-ib-t\u00edl-la-a\u0161_\n6. Her population like cattle of the fields within her have perished.\n\n7. _a ka-na-\u0103m-mu im-me_\n7. Helas! my Land! I sigh.\n\n8. _ki-el kalag tul-tul-l\u00e1-bi-ne s\u00f9r_(_53_)_-ri- -e\u0161 mi-ni-ib- sal-la-\u00e1\u0161_\n8. Maid and young man and their children cruelly have been scattered far\n            and wide.\n\n9. _i\u0161-a-bi im-me_\n9. Tearfully I sigh.\n\n10. _\u0161e\u0161-bi imi-dugud \u0161\u00e8g-g\u00e0-gim di-e-be-ib-sud-\u00e1m_(54)\n10. Their brothers like a rain storm have fled afar.\n\n11. _er-\u0161\u00fa nu- gul-_(_55_)_ e_\n11. I cease not to weep.\n\n12. _\u00e9-e \u00e1b amar-bi kud-du gim n\u00ed-bi-\u0161\u00f9 \u016br-g\u00edg-ga_(_56_)_ im-gub_\n12. The household like a cow, whose calf has been separated from her,\n            stand by themselves with sorrowful souls.\n\n13. _s\u00eeg-s\u00eeg_(_57_)_ ni- mal- mal_\n13. They have lapsed into the misery of silence.\n\n14. _balag-di_(_58_)_ l\u00f9-ad-dug-ga-ge_(_59_)_-ne um-me-da-\u016b-a-di-gim_\n14. Oh sing to the lyre! The wailers like a child nursing mother who cries\n            in woe\n\n15. _mu-bi er-ra mi-ni-ib-bal-bal-e-ne_\n15. because of them devised lamentation.\n\n16. _uru \u00f9-mu-un-bi sag-ib-ta-an-d\u012bm-ma_\n16. The city whose lord had been magnified,\n\n17. _igi-ni s\u00e1 k\u00fbr-ra ib-ta-an-gar-ra ad-e-e\u0161 ba-an-ara-\u00e1\u0161_\n17. In whose presence a hostile rule has been established, with sighing\n            they have caused to walk.\n\n18. _\u00e9-zid kur-kur-ra igi-\u0161\u00fa ba-an-g\u00edn-na_\n18. As for the faithful temple, which in the lands excelled all,\n\n19. _uku sag-gig-gi u\u0161-zi_(_60_)_ be-\u00edb-t\u00f9b-ba_\n19. (Where) the people, the dark headed, reposed _in security_;\n\n20. _a-na ib-ag a-na im-\u0123a-lam-ma-bi_(61)\n20. What has done it, what has destroyed it?\n\n21. _\u00f9-mu-un-bi ib-ta-k\u00e0\u0161 sag-ki-a mu-un-du_\n21. Its lord is a fugitive, he _hastens in flight_.\n\n22. _ki-\u0161ub_(_62_)_- g\u00fa- 2 kam_\n22. A melody with prostrations. Second section.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n23. _me-gal \u0161ag-bi_(_63_)_ ba-ra-an-\u00e8-a-\u00e1\u0161 g\u00f9-g\u00edg-ga nu-mal_(_64_)_-a\u0161_\n23. The meaning of the great decrees they have glorified. Sorrowful words\n            they restrain not.\n\n24. _gi\u0161-g\u00ed-g\u00e1l-bi-im_(65)\n24. This is its antiphon.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n25. _uru \u00f9-mu-un-bi \u0161ag ba-da-an-dib-ba_\n25. The city whose lord is distressed,(66)\n\n26. _en-\u0161\u00fa la-ba-\u0161i-gur-ru su\u0123_(_67_)_-\u00e1m-bi nu- um- im me_\n26. Until when shall it not return (to its rest)? Until when shall its\n            \u201cHow long\u201d not be spoken?\n\n27. _s\u00edg-bi a-na-\u0161\u00fa g\u012dr-ib-ta-an-gar_\n27. Why are its brick walls trodden underfoot?\n\n28. _tu(\u0123u) za-pa-\u00e1g m\u00e0-m\u00e0-bi ab-ta ib-ta- an-dal_\n28. The doves screaming flew from their nests.\n\n29. _\u00e9 ? zu s\u00edg nar-balag \u00e1g-z\u00ed-ba_(68)\n29. The temple ... the sweet voiced flute,\n\n30. ... _be-in-g\u00ed_\n30.\n\n31. Entirely destroyed.\n31.\n\n32. _\u00e9 d\u00fb- na_(69)\n32. The temple violently....\n\n33. _\u00e9 n\u00ed-nu-tuk-gim si-ga_....\n33. The temple like one without reverence....\n\n34. _\u00e1g-me-bi nu-azag-azag-ga_\n34. Its regulations unholy ones....\n\n35. _\u0161u-lu\u0123-bi kur-kur-ra nu-ub-da-su\u0123_(_70_)_-a-gim_\n35. Its cult of ablutions like those which had not been chosen above those\n            of all lands\n\n36. _\u0161u-be-in-\u1e33al tu\u0123-ni ib-ta-an-zig_\n36. He has demolished, its wealth he seized away.\n\n37. _\u00e1g-g\u00edg-\u016br-ra a a-\u0161e-ra mu-un-di_\n37. In misery of soul how long shall I utter lament?\n\n38. _ta-\u0161e_(_71_)_ egir na-\u0103m-ga-lim_(_72_)_ d\u016b-a la-ba-an-kalag_\n38. Why after the destruction has been done is it not respected?\n\n39. _\u00e1g-el-d\u016b-a-gim \u0123ur-ri_(_73_)_ zag-be-in-bi_\n39. As one who accomplishes pure things this one has uttered a curse:\u2014\n\n40. _s\u00edg-bi p\u0101-e a-na-a\u0161 ib-ta-an-\u00e8_\n40. \u201cWhy rise her brick-walls in effulgent glory?\u201d\n\nREVERSE, COL. I\n\n1. _gig-an-bil_(_74_)_-ba \u0161ag-ba er be-in-[z\u00ed-em]_\n1. Night and day within her wailing is made.\n\n2. _\u00e1-\u0161e k\u00far \u00e1g-g\u00edg be-ib-aga-a_\n2. Now the stranger has wrought insult.\n\n3. _\u00f9-mu-un-bi im-\u0123ul-\u00e1m \u0161u-bi be-in-g\u00ed-\u00e1m_(75)\n3. Its lord like a storm wind _their hands have removed_(?)\n\n4. _uru-bi \u00e9-bi in-gul-gul-\u00e1m_\n4. Their city, their temple, he has destroyed.\n\n5. _\u00f9r-bi in-sir-ra-\u00e1m \u0161itim_(_76_)_-e-ne in-ra-\u00e1m_\n5. Its foundation he laid waste, the skilled workmen he transported.\n\n6. _dam dumu-bi \u0161ag-ba mi-ni-in-d\u00ecg-ga-\u00e1m_\n6. Wife and children within her he slew.\n\n7. _uru-bi uru-\u0161ub-ba im-ma-ni-in-tu-ra-\u00e1m_\n7. Their city a subjected city he caused to become.(77)\n\n8. _mu-un-ga-bi n\u00ed-e be-in-ne-ra-\u00e1m_(78)\n8. Its property he himself took as plunder.\n\n9. _uru-g\u00e1l-la-bi nu-g\u00e1l-la mi-ni-in-tu-ra-\u00e1m_(79)\n9. Their city which was he has caused to become a city which is not.\n\n10. _dim-ma-bi g\u012dr ib-ta-an-k\u00far-ra-\u00e1m_\n10. Its works of art he placed a hostile foot upon.\n\n11. _t\u00fag-bi in-s\u016b\u0123_(_80_)_-\u00e1m lil-e be-in-s\u012bg-\u00e1m_\n11. Its garments(81) he seized away, the winds tore them in shreds.\n\n12. _\u00fa-ka\u0161-a-bi ib-ta-an-kar-ra-\u00e1m_\n12. Its food and drink he pilfered.\n\n13. _ga-zu-bi ... mi-ni-ib-t\u00edl-la-\u00e1m_\n13. Their infants(?) ... he caused to perish.\n\n14. _\u00e9-e k\u00far \u00e1g-rig_(_82_)_ ... be-ib-aga-a_\n14. The temple a stranger plundered.\n\n15. _a-\u0161e-ir-g\u00edg im-me er be-ib-lu-lu_\n15. Bitter sighing I utter, tears I pour out.\n\n16. _balag-di galu i-lu ba-ab-bi-\u00e1m_\n16. Oh sing to the lyre, he that speaks the songs of wailing.\n\n17. _\u0161ag nu-z\u00ed-ba-bi mu-un-na-ni-ib-g\u00ed-g\u00ed_\n17. Their hearts which are not glad it will pacify.\n\n18. _\u00f9-mu-un-bi me-bi ba-ra-an-\u00e8-a-\u00e1\u0161_(83)\n18. The decrees of their lord they have glorified.\n\n19. _\u00e1-bi nu-mu-un-tag-ga-\u00e1m li-bi nu-tar-ra-\u00e1m_\n19. He(84) concerns himself not with their oracles; he cares not for their\n            future.\n\n20. ... _ki-\u0161ub-g\u00fa 3-kam-ma-\u00e1m_\n20. A melody with prostrations. Third section.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n21. _me-gal-gal-la-ni a-gim ba-ra-an-\u0113\u0161_\n21. His great decrees thus he has ordered.\n\n22. _\u00e1-bi la-ba-an-tag-ga-\u00e1m li-bi nu-tar-ra-\u00e1m_\n22. He has concerned himself not with their oracles; he cared not for\n            their future.\n\n23. ... _gi\u0161-g\u00ed-g\u00e1l-bi-im_\n23. This is its antiphon.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n24. _mu-lu s\u00ecr-ra_(_85_)_ na-\u0103m-tar-g\u00edg-ga-mu-u\u0161_(86)\n24. He of melodious song the sorrowful fate weeps for.\n\n25. _me ib-\u0161i-en_(_87_)_-ne-en er im-\u0161i-\u0161e\u0161-\u0161\u00e9\u0161-en_\n25. Sound of mourning he causes to arise; lamentation he utters.\n\n26. _\u00e1-\u0161e balag-di s\u00ecr-zu- ne_\n26. Now oh sing to the lyre! They that know the melodies\n\n27. _\u1e2aAR-d\u00far-ra-mu ma-ar ba-bi-ne-\u00e1m_\n27. My ... shall speak for me.\n\n28. _\u00ec-d\u00e9-\u0161\u00fa ku\u0161-a im-ma-s\u020bg_(_88_)_-ga-mu_\n28. Now I am filled with sighing.\n\n29. _galu_(_89_)_-bi er-ra ma-an-m\u00e0-m\u00e0-ne-\u00e0m_\n29. Her population offer prayers to me.\n\n30. _\u00e1-\u0161e \u0161ag-zu_(_90_)_-mu n\u00e9-t\u00e1b-t\u00e1b-ba-mu_\n30. Now my intercession, my pleading(?),\n\n31. _\u00e1-\u0161e d\u00far-ra-bi ma-ar galu mu-da-an-zu-\u00e1m_\n31. Now mightily the population unite with me in making known.\n\n32. _a-r\u00e1 gig-ga \u0161ag-sir-ra-mu_\n32. Upon ways of pain my mercy(91)\n\n33. _\u016b-a t\u016br-ra-mu er-ra ma-an-tuk-\u00e1m_\n33. Oh woe! my children weep for.\n\n34. _\u00e9\u0161 \u00e9-d\u016b-a ki-d\u00far-a-ne-ne_\n34. In the house, the well builded temple, in their dwelling,\n\n35. _nar-e-e\u0161 ba-ab-gar-ra n\u00ed-tuk ba-ab-tur-ra-\u00e1m_\n35. Sound like one chanting is raised and praise is diminished.\n\n36. _galu er\u00edm-eka na-\u0103m-mu ib-t\u00edl-la_\n36. The foe has caused my land to perish.\n\n37. _er-ra ma-pad_(_92_)_(?)ma-an-m\u00e0-m\u00e0-ne-\u00e1m_\n37. They beseech....\n\n38. _\u0161ag \u00e1g-g\u00edg-ga ib-s\u020bg-mu ad-bi-\u0161\u00fa PI-g\u00e0_(_93_)_-bi d\u00e9-ib-\u0161ed-d\u00e9-ne-\u00e1m_\n38. My heart which is filled with misery by their wailing ... may they\n            calm.\n\n39. _er-bi ug\u00fb_(_94_)_-m\u00e0 mu-un-m\u00e0-m\u00e0-dam_\n39. Their weeping is made unto me.\n\n40. _E+SAL_(_95_)_ \u0161ag-izi-du ma-ar ma-[an-tuk-tuk-e-ne-\u00e1m]_(96)\n40. In the mother goddess\u2019 sanctuary prayer to me they offer.\n\n41. _d.__Mu-ul-lil_....\n41. Enlil....\n\n(About twelve lines broken away.)(97)\n\nREVERSE II\n\n1. ....\n1. ....\n\n2. ....\n2. ....\n\n3. ....\n3. ....\n\n4. [ ... _mu-ra-ab-_]_d\u00fag mu- na-ab_\n4. ....\n\n5. ... _\u016dg-ga-gim_\n5. ....\n\n6. [ ... _m_]_u-ra-ab-d\u00fag mu-na-ab_(98)\n6.\n\n7. ... _aga- ... a- ... mu_\n7.\n\n8. ... _mu- ... na- ... ab_\n8.\n\n9. [...]_ma-a[r ... za]l-la_\n9.\n\n10. ... _\u00edb-d\u016b-e KA-mu-na- ab_\n10.\n\n11. ... _\u0123ar-ra-ge-e\u0161 ... \u0161ag-izi-du_\n11.\n\n12. ... _arru\u0161_(_99_)_ ma-ra-tuk-tuk_(100)\n12. Have mercy upon me.\n\n13. _\u0161ag-zu \u0161ag-s\u012bg ib-ta-ba-e \u0161ag-la\u0123 ma-ra-an-gar-ra-me_ (sic!)(101)\n13. Thy heart whose portion has been affliction become for me a glad\n            heart.\n\n14. _sag-zuzi-zi-i_(_102_)_gi\u0161-\u0161ub-ba-za ul-\u0161\u00fa_(_103_)_ ma-ra-an-m\u00e0-m\u00e0_\n14. Thy head which is held aloof turn unto me to glorify thy portion.\n\n15. _\u00e1g-k\u00far-ri za-ar_(_104_)_ i-ri-ib-aga-e \u0161u-bi d\u00e9-ib-g\u00ed-g\u00ed_(105)\n15. The hostile deeds which he did unto thee be returned unto his hand.\n\n16. _uru-ki-a \u0161u-bar-ri nu-zu-a mur-ri_(_106_)_ d\u00e9-ib-s\u012dg-gi_\n16. In the city which knew not forgiveness let there be given _the cry of\n            multitudes_.\n\n17. ... _ki-\u0161ub g\u00fa 5-kam-ma-\u00e1m_\n17. A melody of prostrations. Fifth section.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n18. _\u00e0-\u0161e \u00f9-mu-un-zu g\u00fa-\u0161ub-ba k\u00far me-e-\u0161i-in-ra-\u00e1m_\n18. Now thy lord _anger upon the foe_ will direct.\n\n19. _arru\u0161_(_107_)_ ma-ra-an-tuk-\u00e1m na-\u00e1m-zu in-tar-ra-\u00e1m_\n19. He will have mercy and will decree thy fate.\n\n20. _s\u00edg-zu a-\u0161e-ir ib-ta-an-\u00e8-a ib-si be-in-d\u00fag-ga-\u00e1m_\n20. Unto thy brick walls where lamentation arose he will command \u201cit is\n            enough.\u201d\n\n21. _\u0123ar-\u0161\u00e1g-gi-zu-ra_(_108_)_ ma-ra-ni-in-tu-ra-\u00e1m_\n21. Thy happy soul he will cause to return for me.\n\n22. _d.__Nin-ura\u0161\u0101 ma\u0161kim kalag-ga sag-zu be-in-tuk-\u00e1m_(109)\n22. Ninurash the valiant guardsman will sustain thy head.\n\n23. _dun-\u00fa-a-ni ... gi\u0161-ib-\u0161i-in-gub-ba-\u00e1m_(110)\n23. His pastor(111) he will establish over (the city).\n\n24. _\u00e9-kur \u1e33alag-\u1e33alag d\u016b-d\u016b-\u00f9-dam \u00e1-mu-un_(_112_)_ ba-an-ag-\u00e1m_\n24. Ekur like (a temple) which has been tenderly built he will make....\n\n25. _\u00e1g-d\u00fa-bi ki-bi be-in-g\u00ed-\u00e1m_\n25. Its beauty he will restore to its place.\n\n26, 27. _gi-g\u016dn-na-bi_(_113_)_ ki-g\u00ed-g\u00ed-bi ud-gim kar-kar-bi_(114)\n26, 27. That its great dark chamber be restored to its place, that it\n            shine like day\n\n28. _su\u0123_(_115_)_-ba-la-t\u00fam-t\u00fam-mu in-na-an-d\u00fag-ga-\u00e1m_\n28. Unceasingly he commands.\n\n29. _garza k\u00far-ri ib- s\u016b\u0123_(_116_)_- \u00e1m_\n29. The ordinances the stranger has placed in confusion.\n\n30. _me_(_117_)_ ib-bir-a-bi ki-bi-\u0161\u00fa in-gar-ra-\u00e1m_\n30. The ritual utensils which have been scattered he will restore to their\n            place.\n\n31. _\u0161u-lu\u0123 er\u00edm_(_118_)_-e \u0161u-be-in-l\u00e1-a-ba_\n31. The rituals of hand-washing which the wicked caused to lapse into\n            disuse,(119)\n\n32. _azag-gi ... el-e- ... bi_\n32. To cause to be holy and pure\n\n33. _uru-azag nam-\u0161ub-da-ni in-na-an-d\u00fag-ga-\u00e1m_\n33. In the holy city which has been consecrated he commands.\n\n34. _[__d.__] I\u0161-me-__d__Da-gan sib kenag-g\u00e0-ni-ir_(120)\n34. For Ishme-Dagan his beloved shepherd\n\n35. _... bi(?) g\u00fa ul-\u0161\u00e1r-\u0161\u00e1r-ri-da_\n35. ... to cause rejoicing\n\n36. _in-na-an-d\u00fag-ga-\u00e1m_\n36. ... he commands.\n\n37. ... _azag nam-tar-ri-da-ni_\n37. The holy ... whose fate has been decreed,\n\n38. ... _-ra-\u00e1m_\n38. ...\n\n39. ... _DU-ra-\u00e1m_\n39. ...\n\n(About twelve lines broken away, in case this section continued to the end\nof the tablet.)\n\n\n\n\n\nLITURGY OF ISHME-DAGAN. 11005 (NO. 2)\n\n\nCOL. II.\n\n...\n...\n\n3. _d.__En-lil lugal dingir-ri-e-ne-ge_\n3. Enlil king of the gods\n\n4. _sig igi-nim-ma nam-en-bi \u0123a-ma-an-s\u012dg_\n4. In the South and North(121) may give lordship over them unto me.\n\n5. _d\u00fag-d\u00fag-ga __d.__Nu-nam-nir-ra-ta_\n5. By the commands of Nunamnir,\n\n6. _ka-ta-\u00e8-a __d.__En-lil-l\u00e1-ta_\n6. By the utterance of Enlil,\n\n7. _An-ni enim-zid-d\u00e9m\u00e0-a-ar \u0123a-ma-an-de_\n7. May Anu speak for me an order of confidence.\n\n8. _\u0161ibir-\u0161ibir \u0161u-mu \u0123e-ma-s\u012dg_\n8. Scepters may he give unto my hand.\n\n9. _d.__Ura\u0161a-e d\u00fb-azag-ga_(_122_)_-ni-a sal-zid \u0123a-ma-ni-d\u00fag_\n9. May Ura\u0161a bestow upon me faithful care in his holy throne room.\n\n10. _d.__Nin-lil-li \u0161ag l\u0103g-l\u0103g-ga-ni_(123)\n10. Ninlil whose heart is pure,\n\n11. _bara-ma\u0123 ud-sud-du g\u00fa-KU-MAL_(124)\n11. She that in the far-famed chapel _assures_ length of days,\n\n12. _gi\u0161-\u0161ub-ba-m\u00e0 bal-bi \u0161\u00e1g-gi-da_\n12. She that renders good my portion exceedingly,\n\n13. _ku\u0161_(_125_)_-__d.__En-lil-l\u00e1 ka-dug-gi-m\u00e0_\n13. She who unto Enlil spoke assuringly for me good words,\n\n14. _\u00e9-kur-ri ud-\u0161u-u\u0161 sag-u\u0161-m\u00e0_\n14. She who daily protects Ekur for me,(126)\n\n15. _ki-\u00far ki-gal-e_(_127_)_ nam \u0161u-\u0123a-ma-ni-tar_\n15. May render me my fate in Kenur the vast place.\n\n16. _d.__En-ki en-gal erida-(ki)-ga-ge_\n16. May Enki the great lord of Eridu\n\n17. _ganun zid-ma\u0123 sag-m\u00e0 \u0123a-ma-ni-in-u\u0161_(?)\n17. Sustain(?) my head in the ritual chamber, the faithful, the far-famed.\n\nREVERSE I\n\n5. _ki-\u00far gal-la li-bi tar-ri-ge_\n5. Of the great Kenur its care....\n\n6. _d.__En-lil-li \u00e1-bi \u0123u-mu-da-na-\u00e1g_\n6. Of Enlil his oracle be proclaimed.\n\n7. _d\u00fag-d\u00fag-ga a-a __d.__En-lil-l\u00e1-\u0161\u00fa_\n7. Unto the words of father Enlil\u2014\n\n8. _d.__I\u0161-me- __d.__Da-gan me-en g\u00fa-mu \u0123e-in-\u0161i-ri_\n8. Ishme-Dagan am I\u2014verily my neck I will turn.\n\n9. _ka-ta-\u00e8-a lugal-m\u00e0-\u0161\u00fa gi\u0161-t\u00fag-ni_(_128_)_ \u0123e-im-\u0161i-ag_\n9. To the utterance of my king may I lend my(129) ears.\n\n10. _ki-en-gi-ra nig-si-s\u00e1 \u0123e-ni-in-gar_\n10. In Sumer justice may I institute.\n\n11. _Nibru-(ki) an-gim g\u00fa \u0123e-im-mi-u\u0161_\n11. Nippur may I exalt like heaven.\n\n12. _\u00e9-kur-ra me-bi \u0123u-mu-un-\u016dr-\u016dr_\n12. Of Ekur its decrees I will deliver.\n\n13. _gi\u0161(?)-\u0123ar(?) \u00f9-a-ba li-be-[in-tar]_\n13. Of the plans(?) unto their care may I give heed.\n\n14. _garza_(_130_)_ ki-ta \u0161ub-ba-bi ki-bi \u0123e-[mu-un-g\u00ed]_\n14. The sacred relics which have fallen from their places may I restore to\n            their places.\n\n15. _d.__En-lil-l\u00e1 me \u1e33al-\u1e33alag-[ni]_\n15. Of Enlil his precious decrees\u2014\n\n16. _d.__I\u0161-me-__d.__Da-gan me-en_....\n16. I am Ishme-Dagan\u2014I will....\n\n17. _d.__Nin-lil-l\u00e1_....\n17. Of Ninlil her ... I will....\n\n\n\n\n\nLITURGICAL HYMN TO INNINI. 7847 (NO. 3 AND DUPLICATE NO. 4)\n\n\nCOL. I\n\n1. _nin me-dug-ga_(_131_)_ babbar dalla-\u00e8-a_\n1. Oh lady of the good decrees, that risest splendidly like the sun.\n\n2. _sai-zid me-lam g\u00f9r-ru kenag __d.__Ura\u0161a-a_\n2. Faithful woman, bearing a sheen  of terrible splendor, beloved of\n            Urash\u00e2,\n\n3. _nu-gig an-na nin(?) s\u00ecr-gal-gal-la_\n3. Heavenly virgin, queen(?)(132) of the great songs,\n\n4. _aga-zi-d\u00e9 ... nam-en-na tum-ma_\n4. Who _puttest on_ a faithful crown, who hast been created fit for\n            rulership,\n\n5. _me-imin-bi \u0161u-s\u00e1-d\u00fag-ga_\n5. Whose hand attaineth the seven decrees,\n\n6. _nin-mu me-gal-gal-la sag-s\u00ecr-bi za-e me-en_\n6. My queen, of the great decrees their directress(133) art thou.\n\n7. _me-mu_(_134_)_-ila me \u0161u-zu-\u0161\u00fa mu-e-lal_\n7. The decrees thou bearest; the decrees thou holdest in thy hand.\n\n8. _me-mu_(_135_)_-\u1e33in me gab-zu be-tab_\n8. The decrees thou directest; the decrees thou claspest to thy breast(?)\n\n9. _u\u0161umgal-gim kur-ra sub ba-e-s\u012dg_\n9. Like a champion thou subduest the foreign lands.\n\n10. _d__Immer-gim ki t\u00f9-g\u00ed-a_(_136_)_ __d.__A\u0161nan la-ba-\u0161i-g\u00e1l_\n10. Like the storm-god in the place of the ... curse the grain-goddess\n            thou leavest not.\n\n11. _a-ma-ru kur-bi-ta \u00e8-de_\n11. A whirlwind upon their lands thou sendest.\n\n12. _sag-kal-an-ki-a dingir-ri-bi_(_137_)_ me-en_\n12. Oh leader of heaven and earth their divinity thou art.\n\n13. _ne-ne-ne-ra kalam-ma a-an-mal_\n13. For them thou didst create the Land (of Sumer).\n\n14. _dingiri-ir_(_138_)_ me-s\u012dg-g\u00e0_(_139_)_ nin-ur-ra-\u016b-a_(140)\n14. That givest orders unto the gods(?), queen that guidest the universe.\n\n15. _enim-azag-an-na-ta enim d\u00fag-d\u00fag_\n15. That utterest command by the holy order of Anu.\n\n16. _garza-gal-gal-la gar zu a-ba mu- ... un- ... zu_\n16. The great decisions who (but thee) knoweth to teach?\n\n17. _kur-gul-gul ud-de-da ba-e-s\u012dg_\n17. Thou that shatterest the mountains, by a spirit of wrath thou art\n            filled.\n\n18. _kenag __d.__En-lil-l\u00e1 kalam-ma im-mi-ni-ri_\n18. Beloved of Enlil, thou hast founded the Land.\n\n19. _\u00e1-aga __d.__Nin-lil ba-gub-bi me-en_\n19. Thou art she that hast effected the mandate of Ninlil.\n\n20. _nin-mu za-pa-\u00e1g-zu-\u0161\u00fa kur ni-gam-gam-e_\n20. My lady, at thy cry the lands quake.\n\n21. _n\u00ed-me-lam-ra_(_141_)_-zu-da nam-l\u00f9-g\u0103l-lu_\n21. At the fear of thy splendor let mankind\n\n22. _nig-me-gar g\u012dr-bi \u00f9-mu-ri-gub_\n22. With shouting await thee.\n\n23. _me-te me-\u0123u\u0161_(_142_)_-bi \u0161u-ba-e-ri-ti_\n23. Fittingly they have received their terrible decrees from thee.\n\n24. _i-lu er-ra-zu g\u00e1l-la-ra-ab-\u0161\u00e9\u0161_(?)\n24. Thy lamentations and mournings let them wail for thee.\n\n25. _\u00e9-a nir-gal-gal-la sil-ba mu-ri-du_\n25. Unto the temple the chief singers shall walk the streets for thee(??).\n\n26. _igi-m\u00e9-ta gar ma-ra-ta-si-ig_(_143_)\n26. From before the face of battle they hasten unto thee.\n\n27. _nin-mu \u00e1-n\u00ed-za enim-enim-ni-d\u00fag-e_\n27. My lady, of thy _fury_ they speak.\n\n28. _ud-ul-ul-gim ni-d\u00fa-d\u00fa-ne_\n28. The spirit(144) like an onrushing storm rushed over them.\n\n29. _ud ka-ra-ta uku im-da-ab-ra-ra_\n29. The spirit with a loud cry annihilated the people.\n\n30. _d.__Immer-da t\u00f9-mu-da-an-g\u00ed-g\u00ed-in_\n30. By the storm god they were ... accursed.\n\n31. _im-\u0123ul-im-\u0123ul-da im-da-ku\u0161-\u00f9-ne_\n31. By the storm winds they were brought to woe.\n\n32. _g\u012dr-za sil ku\u0161-\u00f9 i-ni- si_\n32. Thy foot hastens restless in the street.\n\n33. _balag a-nir-da i-lu mu-un-da-ab-bi_\n33. Upon the lyre of weeping they utter lamentation.\n\n34. _nin-mu __d.__A-nun-na dingir-gal-gal-e-ne_\n34. Oh my lady, the Anunnaki, the great gods,\n\n35. _su-din-(\u0123u)-dal-a-gim_(_145_)_ dul-d\u00e9 mu-e-\u0161i-ba-ra-a\u0161_\n35. Like a flying _sudin_-bird from the crannies hasten unto thee.\n\n36. _igi-g\u012dr-a-za-la_(_146_)_-ba-lag-gi-e\u0161-a_(_147_)\n36. When before thy feet they run,\n\n37. _sag-ki g\u012dr-a-za sag-nu-mu-un-ne-g\u00e0-g\u00e0_(_148_)\n37. Unto the presence of thy feet they attain not.\n\n38. _\u0161ag-\u016bb-ba-za ba-a ni-te-en-[te-en]_\n38. Thine angry heart who shall pacify?\n\n39. _\u0161ag-\u0123ul-la-za te-[en-te-en-na-\u00e1m]_\n39. Thine evilly disposed heart let become calm.\n\n40. _nin \u0123ar-ni \u0161\u00e1g nin[... -ni- ...]_\n40. Oh lady, whose soul is magnanimous; oh lady [whose ... is ... ]\n\n41. _ib-ba nu-te-en-[te-en....]_\n41. Whose wrath is unpacified....\n\n42. _nin-kur-ra-dirig-ga...._\n42. Lady that stormeth over the mountains....\n\n43. _\u0123ar_(_149_)_-sag ki-za ba...._\n43. The mountains (?) thy place (?)....\n\n44. _k\u00e1-gal-a_\n44. The great gate....\n\nCOL. II\n\n1. _\u0123alba_(_150_)_-ba nu_....\n1. Its frost....\n\n2. _ki __ku\u0161__lu-\u00fab_....\n2.\n\n3. _ka-s\u00ecr-la_(?)(151)....\n3.\n\n4. _nir-da-ni-bi_(_152_)....\n4. Their afflictions....\n\n5. _uru tu\u0161 dinig-di-bi mer-i-in-si-[si]_\n5. Their city, an arid habitation, the whirlwinds have filled.\n\n6. _\u1e33al-\u0161ag-gan-bi ... -\u0161\u00fa ma-ra-ab-m\u00fa-[m\u00fa]_\n6. Their ... workmen in ... supplicate thee.\n\n7. _uru-zagin-ra li-be-in-d\u00fag-ga_(_153_)\n7. For the brilliant city they mourn in song.\n\n8. _a-a uku-za li-be-in-e\u0161-a-a_\n8. The father thy creator sends forth cries of distress for it.(154)\n\n9. _ka-azag-zu d\u00e9-in-d\u00fag-d\u00fag g\u012dr-za \u0123e-ib-g\u00ed_\n9. May thy holy mouth speak the command and thy feet return.\n\n10. _\u0161\u0103-ab-bi-ta \u0123u\u0161 \u0123e-ib-ta-an-z\u00ed-ni_\n10. From her midst mayest thou cast the cruel one.\n\n11. _sal-bi dam-a-ni-ta \u0161\u00e1g-ga-na-\u00e1\u0161 an_(_155_)_-da- ab- bi_\n11. Let a woman with her husband speak kindly.\n\n12. _g\u00edg-\u00f9-na-la_(_156_)_ na-an-ba-ni-ib-g\u00ed-g\u00ed_\n12. During the nights forever let her return unto him.\n\n13. _nig-azag \u0161ag-ga-na nam-mu-da-an-bur-ri_\n13. That which is pure in her heart may she disclose.\n\n14. _\u00f9-gul-zi-zi-i dumu-gal __d.__Zu-en-na-\u00e1\u0161_\n14. _Fervid_ intercession unto the great son, Sin,\n\n15. _nin dingir-ra dirig-ga_(_157_)_ a-ba ki-za ba-an-tum_\n15. Oh lady surpassing the gods who beside thee brings?\n\n16. _me-zi-de nin-gal nin-e-ne_\n16. Establisher of decrees, oh great lady, their lady,\n\n17. _uru-azag-ta \u00e8-a ama-uku-ni-ir dirig-ga_(_158_)\n17. Thou that risest from the holy city, thou that surpassest his(159)\n            child-bearing mother,\n\n18. _gal-zu igi-g\u00e1l nin kur-kur-ra_\n18. Intelligent and wise, oh queen of the lands,\n\n19. _zi-g\u00e1l kalama-zu-a s\u00ecr-azag-zu ga-a-an-d\u00fag_\n19. Oh breath of life of thy Land, I will recite thy holy songs.\n\n20. _dingir zi-me-a tum-ma ki-bi d\u00fag- -ga-bi...._\n20. Divinity who has been made agreeable unto the fury of battle, whose\n            words unto their place....\n\n21. _\u0161ag-sud-du sal-zid l\u0103g-l\u0103g-ga me-zu ga-mu-ra-ab-d\u00fag_(?)\n21. Thou of the unsearchable heart, who purgest faithfully, I will relate\n            thy decrees.\n\n22. _mi-ib-azag-g\u00e0 \u0123u-mu-e-\u0161i-in-tu-ri_\n22. The holy _mi-ib_ weapon verily thou causest to enter upon (the foe).\n\n23. _en me-en en- ... -ul-an-na me-en_\n23. \u201cA ruler am I, a ruler ... of heaven am I.(160)\u201d\n\n24. _gi-ma-s\u00e1-ab ni-g\u00f9r-ru ke\u0161da-bi-d\u00fag_\n24. The reed censer I bear and I arrange the ritual(?).\n\n25. _ki-s\u012dg-ga be-in-gar m\u00e0-e nu-mu-un-ne -ti-li_\n25. At the parentalia I place it; and these things I cease not to do.\n\n26. _ud-de ba-nim ud-e\u0161 da(?)-b\u00edl_\n26. By day I ... and daily renew\n\n27. _gi\u0161-gig ud-de ba-nim? -da im-mi-d\u00f9_\n27. By night and day I ... and in ... am clothed(?)(161)\n\n28. _KA-l\u00e1l-mu \u0161u-? a-ba-ab-tum_\n28. My ... of honey ... I bring.\n\n29. _ninda-mur-\u0161\u00e1g-\u0161\u00e1g-mu da-ta ba-e-de-g\u00ed_\n29. By my pious offerings of baked cakes thou wilt be pacified.\n\n30. _nam-mu __d.__En-lil lugal an-ki_\n30. Something Enlil lord of heaven and earth\n\n31. _an-ra enim-mu-na-ab an-e \u0123a-ba-du\u0123-e_\n31. To Anu spoke as a command and verily Heaven is opened.\n\n32. _a-da-lam an-ra enim-mu-na-ab an-e mu-e-t\u016bb_\n32. Now unto Anu he has spoken the command and thou causest Heaven to\n            shudder.\n\n33. _nam-lugal-an-ni sal-e ba-ab-k\u00e1r-ri-en_\n33. The royal power of Anu thou a woman hast seized.\n\n....\n....\n\n\n\n\n\nPSALM TO ENLIL CONTAINING A LONG INTERCESSION BY THE MOTHER GODDESS. 15204\n(NO. 5)\n\n\nThis liturgical psalm in one melody adds one more document of this kind to\nthe classical Sumerian corpus of old short musical services on which the\nlater complex liturgies were based.(162) The title, _\u00e1rabu-(\u0123u) \u00e1rabu-(\u0123u)\nm\u00fazu k\u00farra munm\u00e1lla\u0161u z\u00e1e alm\u00e9nna_, arranged in seven dactyls, does not\nappear in the catalogue of old songs given in the Assyrian list, IV Raw.\n53 Col. III. Since the greater part of the psalm consists in an address of\nthe mother goddess to Enlil on behalf of Nippur, the composition is\ndefined as an adoration of \u201cmy mother,\u201d(163) an epithet applied to Innini\nby the singers in most liturgies. The psalm begins with twelve lines sung\nby the choir and addressed to Enlil. They then in lines 13-15 introduce\nInnini whom they represent in discourse before Enlil in lines 16-47. This\npart of the song service contains refrains characteristic of public\nworship. Theologically the text illustrates one of the most profound\nprinciples of Sumerian religion, the sympathy and concern of the virgin\nmother for mankind.(164) The great daily services of the standard prayer\nbooks represent her as a _mater dolorosa_ and she with Tammuz shares the\nvicissitudes of mortal life. Our text is unique and noteworthy for one\nsalient fact. It illustrates the scenes so common on Babylonian seals,\nwhere the mother goddess stands in intercession before the god, with one\nor both hands raised in supplication and the left foot advanced as though\nabout to set it on the paved approach to the throne of the deity.\n\n1. _ar\u00e2-bu-(\u0123u) ar\u00e2-bu-(\u0123u) mu-zu kur-ra mu-un-ma-al-la-\u0161\u00fa_\n1. Oh bird _arabu, arabu_,(165) thou art he whose name is proclaimed in\n            the world.\n\n2. _za-e al-me-en-na_\n\n3. _d.__Mu-ul-lil ar\u00e2-bu-(\u0123u) mu-zu kur-ra mu-un-ma-al-al-la-\u0161\u00fa_\n3. Oh Enlil, _arabu_-bird, thou art he whose name is proclaimed in the\n            world.\n\n4. _za-e al-me-en-na_\n\n5. _d.__Mu-ul-lil \u0161ag-sud-du e-ne-em zid- da_\n5. Enlil of unsearchable heart, of faithful word.\n\n6. _g\u00fa ki-ma-al_(_166_)_ e-ne-em di- di_(_167_)\n6. He that bends the neck, that speaks the word.\n\n7. _mu-zu kur-ra mu-un-ma-al-la-\u0161\u00fa za-e al-me-en- na_\n7. Thou art he whose name is proclaimed in the world.\n\n8. _mu-zu kur-ra mu-un-ma-al-la-\u0161\u00fa_\n8. At thy name which is proclaimed in the world,\n\n9. _d\u00fag-ga-zu kur-ra \u00e1m-da-ma-al-la-\u0161\u00fa_\n9. At thy discourse which is proclaimed in the world,\n\n10. _ta\u0123-a-zu kur-ra \u00e1m-da-ma-al-la-\u0161\u00fa_\n10. At thy aid which is wrought in the world,\n\n11. _uru-me-a_(_168_)_ an n\u00ed-bi nam-d\u00fab ki n\u00ed-bi nam- s\u012bg_\n11. In my city heaven trembles of itself, earth quakes of itself.(169)\n\n12. _nibru-(ki)-a an n\u00ed-bi nam-d\u00fab ki n\u00ed-bi nam- s\u012bg_\n12. In Nippur the heaven trembles of itself, earth quakes of itself.\n\n13. _ama mu-g\u00edg-gi ama nu-bar-ra ama-mu ni-mi-ni-in-g\u00ed-g\u00ed_\n13. The mother virgin, the mother courtesan, my mother began discourse.\n\n14. _d.__[...]-e ga-\u0161a-an ur\u00fa-bar-ra-ra_(_170_)\n14. She the divine ..., queen of the villages,\n\n15. ... _ni-mi-ni-in-g\u00ed- ... g\u00ed_\n15. ... discoursed.\n\n16. ... _ku-a-zu- ... d\u00e9_\n16. When in ... thou dwellest,\n\n17. ... _-la ku-gar-ra_(_171_)_-zu-d\u00e9_\n17. When in ... thou makest thy abode,\n\n18. _[__d.__Nin-lil-da?]_(_172_)_ ga-\u0161a-an ke\u0161-(ki)-a-ge_\n18. With Ninlil (?) queen of Ke\u0161\n\n19. ... _\u0123en mu-e-da-ab-tar-ri_\n19. ... thou decreest.\n\n...(173)\n\n20. ... _ge me-ri-mu-\u0161\u00fa_(_174_)_ nu-G\u00c1-e_\n20. [As I was ...] my foot I lifted not.(175)\n\n21. _[a-a-mu lu-]lu-mu-\u00f9r_(_176_)_ su-din-\u0123u ab-ba-ge_\n21. To my father, my benefactor, as a _sudin_-bird of the sea,(177)\n\n22. _me-ri-mu-\u0161\u00fa nu-GA-e_\n22. My foot I lifted not.\n\n23. _d.__Mu-ul-lil-]-e \u0161ag-sud-da_\n23. [To Enlil of] unsearchable heart,\n\n24. _[\u00f9-mu-un e-ne]-em zi-da_\n24. [Lord] of faithful word,\n\n25. _[g\u00fa ki-ma-al e-]ne-em di-di_\n25. That bends the neck, that speaks the word,\n\n26. ... _ge me-ri-mu-\u0161\u00fa nu-GA-e_\n26. [As I was ...] my foot I lifted not.\n\n27. _[__d.__Mu-ul-lil ?]-e me-ri-mu-\u0161\u00fa \u00f9_(_178_)_-GA-e_\n27. [But unto Enlil] I would lift my foot.\n\n28. ... _-ra ga-\u00e1m-\u0161i-r\u00e1_\n28. Unto ... verily I will go;\n\n29. _[me-ri]-mu-\u0161\u00fa ga-mu-ni-ib-GA_\n29. My foot I will lift.\n\n30. _[a-a-mu]lu-lu-mu-\u00f9r  ga-\u00e1m-\u0161i-r\u00e1_\n30. To my father, my benefactor, verily I will go;\n\n31. _me-ri-mu-\u0161\u00fa ga-mu-ni-ib-GA_\n31. My foot I will lift.\n\n32. _d.__Mu-ul-lil-ra \u0161u-mu-\u0161\u00fa ga-mu-ni-ib-GA_\n32. Unto Enlil my hand I will raise;\n\n33. _me-ri-mu-\u0161\u00fa ga-mu-ni-ib-GA_\n33. my foot I will lift.\n\n34. _me-e __d.__Mu-ul-lil-ra um-ma d\u00e9-til_\n35. ... _\u1e6du_(_179_)_-mu-na-da- ab- d\u00fag_\n34. I unto Enlil will say, \u201cMay the mother live.\u201d\n\n36. _a-a-mu lu-lu-mu-\u00f9r ab-ba d\u00e9-til_\n37. ... _\u1e6du-mu-na-da-ab- d\u00fag_\n36. Unto my father, my benefactor, I will say, \u201cMay the father live.\u201d\n\n38. _g\u00f9-g\u00f9 g\u00f9-si-di \u1e6du-mu-na-\u00e1m-mar_\n38. Words which set aright all things I will say.\n\n39. _ur\u00fa-me-a ama dumu d\u00e9-im-me_\n40. ... _dumu ama d\u00e9-im-me_\n39. In my city may the mother hail her son, may the son hail his\n            mother.(180)\n\n41. _nibru-(ki)-a ama dumu-d\u00e9-im-me_\n41. In Nippur may the mother hail her son,\n\n42. ... _dumu ama d\u00e9-im-me_\n42. may the son hail his mother.\n\n43. _\u00f9z_(_181_)_-e s\u00edl-bi \u0123e-im-\u0161i-ib-\u0161e-gi-en_\n43. To ewe and her lamb may he be propitious.\n\n44. _e-ne-em __d.__Mu-ul-lil-l\u00e1 UZ-d\u00e9_(_182_)_ m\u00e1\u0161-bi_\n45. ... _\u0123e-en-\u0161i-ib-\u0161e-gi-en_\n44. May the word of Enlil be propitious to the she-goat and her kid.\n\n46. _d.__Mu-ul-lil-ra uru-ni \u0161e-ib nibru-(ki)_\n46. For Enlil, his city, brick-walled\n\n47. _ki-bi ga-mu-na-ab-g\u00ed_\n47. Nippur, unto its place I will restore.\u201d\n\n48. _n\u00ed-na-teg n\u00ed-na-teg ama-mu n\u00ed-na teg_\n48. She offers devotion, she offers devotion, my mother offers devotion.\n\n\n\n\n\nLAMENTATION ON THE PILLAGE OF LAGASH BY THE ELAMITES. 2154 (NO. 6)\n\n\nThis neatly written but seriously damaged single column tablet carried\nwhen complete about fifty-five lines. In style the liturgical lamentation\nhas a striking resemblance to the lamentation on the invasion of Sumer by\nthe people of Gutium, published in the author\u2019s _Sumerian Liturgical\nTexts_, 120-124. The same refrain, \u201cHow long? oh my destroyed city and my\ndestroyed temple, sadly I wail,\u201d distinguishes both compositions.(183)\nOther lines are common to both threnodies. The contents are similar to the\nlamentation on Lagash published in _Cuneiform Texts_ of the British\nMuseum, Vol. XV 22, of which ZIMMERN has published a variant VAT. 617 Rev.\nII 10-42, in his _Sumerische Kultleider_. A translation of the British\nMuseum text will be found in the author\u2019s _Sumerian and Babylonian\nPsalms_, p. 284, an edition which can now be improved.\n\n1. _a-a_[...]\n1. Father [\n\n2. _? dingir_[...]\n2. ...\n\n3. _a uru-gul-la \u00e9-[gul-la-mu g\u00edg-ga-bi im-mi_]\n3. How long? oh my destroyed city, my destroyed temple, sadly I wail.(184)\n\n4. _ud-ba enim ud-dam bi_-[...]\n4. At that time the word like a storm ...\n\n5. _enim __d.__En-lil-l\u00e1_ [...]\n5. The word of Enlil ...\n\n6. _d.__En-lil galu nam-tar_ [...]\n6. Enlil who the fate of ... _determined_.\n\n7. _d.__En-lil-li nim_-[...]\n7. Enlil ...\n\n8. _d.__M\u00e0-m\u00e0_(185) _dumugu_ [...]\n8. Mama the princely son ...\n\n9. _d.__Nin-mar-(ki)-ra-ge g\u00fa_[...]\n9. Ninmar ...\n\n10. _azag d\u0101g-zagin __gi\u0161__m\u00e1-gal-gal-la bal-[...]_\n10. The holy one who lapis lazuli in great ships ...\n\n11. _nin nig-ga-\u0161\u00f9 igi-[...]-ti-la a azag pi-el_ ...\n11. The queen ... humiliates ...\n\n12. _nin-e KA.? gim NE-a im-da-ra?_\n12. The queen ...\n\n13. _ki laga\u0161-(ki) nim-ki \u0161u-ni-a im-ma-\u0161i-in-g\u00ed_\n13. The land of Lagash he abandoned unto the hand of Elam.\n\n14. _ud-bi-a nin-e ... ud-da-ni s\u00e1-nam-ga_(_186_)_-mu-ni-ib-d\u00fag_\n14. At that time his wrathful word verily attained the queen.\n\n15. _d.__Ba-\u00fa galu-sukal-lu-gim ud-da-ni s\u00e1- nam-ga-mu-ni-ib-d\u00fag_\n15. His wrathful word attained unto the divine Bau even as a messenger.\n\n16. _me-li-e-a ud-d\u00e9 \u0161u-ni-a im-ma-\u0161i-in-g\u00ed_\n16. Woe is me, the spirit of wrath into her hand he entrusted.\n\n17. _ud uru gul-gul-e \u0161u-ni-a im-ma-\u0161i-in-g\u00ed_\n17. The spirit of wrath that destroys the city into her hand he entrusted.\n\n18. _ud \u00e9 gul-gul-e \u0161u-ni-a im-ma-\u0161i-in-g\u00ed_\n18. The spirit of wrath that destroys the temple into her hand he\n            entrusted.\n\n19. _[uru?] __d.__Dumu-zi-abzu-ge-ta ki nir-\u0161a-ki-ba-ge im_(_187_)_-ma\n            ba-an-teg_(_188_)\n19. In the city(?) of Tammuz of the sea, the place of _wailing_ ... terror\n            it caused.\n\n20. ... _nir-\u0161ag-(ki) uru nam-\u0161ibir-ka ni-\u1e33ar-\u1e33ar-ge izi-ba-ab-d\u00fag_\n20. The city ... _nirsag_, city of ... with fire it consumed.\n\n21. ... _uru(?)-ni Nin\u0101-(ki)-a kur-ri ba-ab-gar_(_189_)\n21. ... of her city Nin\u0101 it seized away to the mountains.\n\n22. _[Si]rar_(_190_)_-(ki) ki-d\u00far kenag-g\u00e0-ni \u0123ul-g\u00e1l-e ba-ab-\u0161ub_\n22. Sirar her beloved habitation an evil one has overthrown.\n\n23. _[a uru]-gul-la \u00e9-gul-la-mu g\u00edg-ga-bi_(_191_)_ im-me_\n23. How long? my destroyed city, my destroyed temple, sadly I wail.\n\n24. _[g\u00e8-p\u00e0r]_(_192_)_ azag nam-en-na-ba \u0161u-ba-e-l\u00e1-lal_\n24. Of the holy \u201cDark Chamber\u201d the priestly rites are suspended.\n\n25. _[en]-bi g\u00e8-p\u00e0r-ta ba-da-an-\u1e33ar ki-erim-e ba-ab-KA(du)_(_193_)\n25. Its high priest from the \u201cDark Chamber\u201d has been taken and unto the\n            land of the foe has gone.\n\n26. ... _KU-si-na __d.__Nannar-ka da-dugud ba-\u0161i-in-du_\n26.\n\n27. ... _gan kaskal-gid __d.__Nannar-ka t\u00f9r-dugud_ ...\n27.\n\n28. ... _\u1e33ar-ra-gim \u00edb-ri ba-ra_- ...\n28.\n\n29. ... _gim \u00edb-ri ba-an-de i-im-gul-gul-lu-ne_(_194_)\n29. ... they destroyed.\n\n30. ... _azag-ga-bi im-z\u00ed-ir-z\u00ed-ri_(_195_)_-e-ne ... -e-ne_\n30. Of the ... its holy ... they shattered and ...\n\n31. _[a uru-gul]-la \u00e9-gul-la-mu g\u00edg-ga-bi im-me_\n31. How long? oh my destroyed city and my destroyed temple, sadly I wail.\n\n32. _[g\u00e8-p\u00e0r] azag nam-en-na-ba \u0161u-ba-e-l\u00e1-lal_\n32. Of the holy \u201cDark Chamber\u201d the priestly rites are suspended.\n\n33. _[en]-bi g\u00e8-p\u00e0r-ta ba-da-an-\u1e33ar ki-erim-e ba- ab- du_\n33. Its high priest from the \u201cDark Chamber\u201d has been taken and unto the\n            land of the foe has gone.\n\n34. ... _gid-da-bi[...]a-nir ba-an-da-di_\n34.\n\n35. ... _-bi nu gud-du sag me-te-a-\u00e1\u0161 li-be-\u00edb-g\u00e1l_\n35.\n\n36. ... _KA \u00edb-bi ba-ra-an-k\u00e1d_(_196_)\n36.\n\n37. ... _a ... a-ri-a-e ba-da-ab-lal_\n37. ... has bound with him(?)\n\n38. ... _ka l\u00f9-er\u00edm-e ba-an_-?\n38. The ... of the ... the foe has ...\n\n39. ... _-da(?)-ab-ag_\n39.\n\n40. _\u00e9 ... -sug-ga ba-an-d\u016b_\n40.\n\n41. _ki ... LU a-ri t\u00f9r-dugud-gim ba-gul_\n41. ... like a ruined cattle stall has been destroyed.\n\n42. _dingir Nin [...] m\u00e0 [...] g\u012dr k\u00far ba-ra-an-ku_\n42. As for the goddess Nin ... her ... the foe has set his foot.(197)\n\n43. _d.__Nin-l\u00ed-ga-ge im ... na er-ni-\u0161\u00e9\u0161-\u0161\u00e9\u0161_\n43. Ninliga ... weeps bitterly.\n\n44. _a uru-gul-la \u00e9-gul-la-mu g\u00edg-ga-bi im-me_\n44. How long? oh my destroyed city and my destroyed temple, sadly I wail.\n\n45. _g\u00e8-p\u00e0r-azag nam-en-na-ba_(_198_)_ \u0161u-ba-e-l\u00e1-[lal]_\n45. Of the holy \u201cDark Chamber\u201d the priestly rites are suspended.\n\n46. _en-bi g\u00e8-p\u00e0r-ta ba-[da-an-\u1e33ar ki-erim-e ba-ab-KA(du)]_\n46. Its high priest from the \u201cDark Chamber\u201d has been taken and unto the\n            land of the foe has gone.\n\n47. _d.__Nin-a-zu-ge_ ...\n47. Ninazu(199) ...\n\n48. _d.__Nin-\u0123ar-sag_ ...\n48. Ninharsag ...\n\n49. _tu-(\u0123u)-gim_ ...\n49. Like a dove ...\n\n50. _a uru-gul-la \u00e9-gul-la-mu g\u00edg-ga-bi im-me_\n50. How long? oh my destroyed city and my destroyed temple, sadly I wail.\n\n...\n...(200)\n\n\n\n\n\nLAMENTATION TO INNINI ON THE SORROWS OF ERECH. 13859 (POEBEL NO. 26)\n\n\nThis well preserved single column tablet is published by POEBEL in PBS. V\n26. The composition reflects the standard theological ideas found in the\ncanonical psalms and liturgies. The mother goddess Innini is represented\nas a divine mother wailing for the misery of her city and her people. The\ncalamity consists in the pillage of the city and its holy places by a\nforeign invader, who is repeatedly compared to an ox. Like the ordinary\npsalms of public service the singers abruptly introduce the goddess\nspeaking in the first person as in lines 16; 18-20; 33-4. But the\nlamentation does not have refrains and at the end the style approaches\nnearly that of a prayer. The tablet also bears no liturgical note at the\nend. For these reasons and because of the general impression which the\nlines leave with the present interpreter, he classifies this text as the\nproduct of a scholastic liturgist of the Ur or Isin period whose work was\nnot incorporated into the corpus of the official breviary.\n\nOBVERSE\n\n1. _zabar aga-[zu?] im-g\u016br-g\u016br-ri_\n1. Oh pure one thy(?) crown overawes.\n\n2. _til-igi-da_(_201_)_-zu ... im-bi-bi-ri_\n2. Thy proceeding arrow scatters the....\n\n3. _z\u00edd_(_202_)_-gu-\u0161ig su\u0123ur-s\u016b-lal (\u0123a)-da ... -k\u00f9r_....\n3. Meal of the ... bean to the beared skate-fish thou givest to eat.\n\n4. _eg \u0123a s\u012dg eg-eg \u0123a s\u016d-lum-ma-gim im-bul-_[...]\u2014\n4. She that gives fish to the stream, in the streams fish (as numerous) as\n            dates she causes to dart about.\n\n5. _gud-dam ra e-sir unug-(ki)-ga-ge \u0161\u00e1r-\u00e1m mu-na-ab(?)- ... u\u0161_\n5. Rushing like an ox in the street of Erech like a multitude(?) he\n            followed(203)\n\n6. _\u0161\u00e1r-ra gi\u0161-KU-A_(_204_)_ mu-na-an-d\u00far-ru-ne-e\u0161_\n6. Multitudinously in the habitations they dwelled.\n\n7. _\u0161attam-a-ni lugal gab-g\u00e1l_(_205_)_ ki-gub-bu-ne ba-ra-\u00e8_\n7. Her precentor,(206) the defender king, whither they go, went up.\n\n8. _ugnim-e igi-im- ma- an- s\u012dg_\n8. The hosts of peoples she beholds.\n\n9. _nar-e li-du-a \u0161u-i-ni-in-g\u00ed \u016db_(_207_)_ \u0161u-na be-in-\u0161ub_\n9. The singer refuses to chant and from his hand has thrown the drum.\n\n10. _ni_(_208_)_-nag-a-zu  ni-nag-a-zu_\n10. Thou drinkest not; thou drinkest not.\n\n11. _a_(_209_)_ nu-e-nag ama\u0161-zu um-mi-ni-nag_\n11. Water thou drinkest not, but thy sheepfolds drink.\n\n12. _ni-nag-a-zu  ni-nag-a-zu_\n12. Thou drinkest not; thou drinkest not.\n\n13. _ka\u0161 nu-e-nag \u00f9\u0161_(_210_)_-zu um-mu-ni-nag_\n13. Beer thou drinkest not, but thy prot\u00e9g\u00e9s drink.\n\n14. _gud-dam e_(_211_)_ e-sir unug-(ki)-ga-ge \u0161\u00e1r-\u00e1m ma-ra-mi-\u00f9-u\u0161_\n14. Like an ox going forth in the streets of Erech like a multitude(?) he\n            pursues thee.\n\n15. _\u0161ar-ra-\u00e1m gi\u0161-KU-A ma-ra-d\u00far-ru-ne-e\u0161_\n15. In multitudes they have taken up their abodes in the habitations.\n\n16. _m\u00e8n_(_212_)_ a-na-ag-en sal-e m\u00e0-a ma-an-d\u00fag-ga sal-un-ne_(_213_)_\n            m\u00e8n-ne-en_\n16. As for me what shall I do? I who have bestowed care. A sacred devotee\n            I am.\n\n17. _gud-dam e ib-tag-ra be-in-ra ni-zu_(_214_)_ e-ne-ib-u\u0161_\n17. Coming forth like an ox, _hastening in destructive fury_ he came; even\n            thee thyself he pursued.\n\n18. _\u0161ar-\u00far \u00e1 nam-ur-sag-g\u00e0-mu \u0161u-nu-um-ma-ti_\n18. The _\u0161ar-ur_ weapon, arm of my heroic power I have taken not in my\n            hand.\n\n19. _\u00e9 \u0123allab-m\u00e0 a-gil-zu_(_215_)_-bi dal-la mi-ni-g\u00ed_(_216_)\n19. Of my temple in Hallab its treasures he has hidden far away.\n\n20. _gi\u0161-dal \u00e9-an-na pa-ba mi-ni-in-kud_\n20. Of the _tallu_(217) of Eanna its _PA_ he broke off.\n\n21. _gud-dam sil-\u0161\u00fa im-ma-na-ra-\u00e8_\n21. Like an ox he came up against thee on the highways.\n\n22. _gud-dam e e-sir unu-(ki)-ga-ge \u0161\u00e1r-ra mu-ni-in-gaz_\n22. Like an ox going forth in the streets of Erech he slaughtered\n            multitudes(?).\n\n23. _\u0161\u00e1r-ra gi\u0161-KU-A-a-na mu-ni-in-d\u012bg_\n23. Multitudes in their habitations he caused to die.\n\n24. _gi\u0161-ig k\u00e1-gal-la im-ma-an-g\u016dr-g\u016dr_\n24. The doors of the city gate he shattered.\n\n25. _a-tu\u0123_(_218_)_-na-ka ... im-ma-an-\u00e8_\n25. Her defender he caused to go forth,\n\n26. _\u0161u-PE\u0160_(_219_)_ dumu \u0161u-PE\u0160 __d.__Innini-ge_\n26. The fisherman, the son fisherman of Innini.\n\n27. _\u0161en-urudu  mu-na-an-bar-ri-ia-d\u00fag_(_220_)\n27. The copper vessels he scattered.\n\n28. _gud-dam ra ... im-ma-an-ra-a\u0123_\n28. Hastening like an ox he has wrought demolition.\n\n29. _gud-dam e er-im-ma-an-\u0161ub_(_221_)_ s\u00eeg-s\u00eeg-ni-m\u00e0-mal_(_222_)\n29. Coming forth like an ox tears he has caused to fall and misery he\n            caused to be.\n\n30. _d.__Innini zig_(_223_)_-mu sum-ma-ab_\n30. Oh Innini, grant me favor.\n\n31. _gud kur-ra ga-mu-ra-ab-sum t\u00f9r-zu ga-mu-ra-ah-lu_(_224_)\n31. Oxen of the mountains I will give thee; thy stables I will enrich for\n            thee.\n\n32. _udu ... kur-ra ... ga-mu-ra-ab-sum ama\u0161-zu ga-mu-ra-ab-lu_\n32. Sheep of the mountains I will give thee; thy sheepfolds I will enrich\n            for thee.\n\n33. _azag __d.__Innini-ge mu-na-ni-\u00edb-g\u00ed-g\u00ed_(_225_)\n33. Holy Innini replied:\u2014\n\n34. _a-\u0161ag \u0123allab-(ki)-a d\u00far-gar be-e-gar-ra e-ku_(_226_)_ ni-nad-ba_\n34. \u201cIn the plains of Hallab thou shalt make thy abode where the people\n            repose.\u201d\n\n35. _ama-ba_(_227_)_ ... g\u012dr(?) ... \u0123a-ra-ab-t\u00fag-e balag-al_(_228_)_\n            \u0123u-mu-ra-ab-bi_\n35. May their hosts _attend_(?) thee and proclaim to thee on lyre and\n            harp(?)\n\n36. _d.__Innini nam-ur-sag-[zu]_(_229_)_ ga-\u00e1m-d\u00fag_\n36. Oh Innini, I will rehearse thy valor.\n\n37. _zag-sal-zu ...  dug-ga-\u00e1m_\n37. It is good to sing thy praise.\n\n\n\n\n\nLITURGICAL HYMN TO SIN. 8097 (NO. 7)\n\n\nThis liturgical composition consists of two melodies each designated by\nthe rubric _sagarram_, \u201cIt is a _sagar_.\u201d The entire service is sung to\nthe _tig\u00fb_, a kind of flute. In the first melody of fifteen lines the\nchoir chant the glory of the moon god and his city Ur. The second melody\nof twenty-four lines is apparently an address of the earth god Enlil to\nhis son the moon god. This melody must remain obscure as long as the\nrecurring liturgical phrase _\u00e1b-mu-ba-\u0161i-in-dib_ is unexplained.\n\n....\n....\n\n5. [...]_-ni \u00e9\u0161 uri-ki mu-\u0161\u00fa ba-an-s\u00e1_\n5. His city(?) the abode of Ur as a name he named.\n\n6. _en ud-sud-du-ge uru-ni-ta_\n6. As lord unto eternal days in his city,\n\n7. _d.__Zu-en-e kidur_(_230_)_ ba-ni-in-gar_\n7. The god Sin he(231) caused to abide.\n\n8. _uri-ki uru \u0161ag-gi-pad-da-na_\n8. In Ur the city which his heart has chosen\n\n9. _\u00e8 gud-gim ub-im-me_\n9. The temple like a strong bull calls unto the regions(?)(232)\n\n10. _lugal-mu ... s\u00e1-rin-na-ni_(_233_)\n10. Of my king, may his net(?)\n\n11. _ki-ma\u0123 ki-kal-kal \u0123e-en-na-nam-ma-\u00e1m_\n11. Be upon tomb and ruins.\n\n12. _d.__Zu-en-e uru kenag-g\u00e0-ni_\n12. Of Sin, may his beloved city,\n\n13. _e\u0161 uri-(ki) me-azag-azag-ga_....\n13. The dwelling-place Ur, with holy decrees a city....\n\n14. _lugal-mu    bara_....\n14. Of my king may his chapel....\n\n15. [...]_-e nin [...] gar-ra_....\n15. ....\n\n16. _sa-  [gar-]  ra- \u00e1m_(_234_)\n16. It is a _sagar_ melody.\n\n17. _e_(_235_)_ __d.__Nannar [ \u00e1b -] zu me-a mu-\u2019u-lu en __d.__\u00c1\u0161-\u00ecm-\u00fcr_\n17. Hail! Nannar, of the flocks(?) thou art ruler, lord A\u0161imur.\n\n19. _uru igi-ila \u00e9\u0161 \u0161ag [-g\u00e1l ul- ] ti_(_236_)_-a-ni-m\u00e0_\n19. In my city of the lifting of the eyes, the home of his own abode,\n            which is his fulness of luxury,\n\n20. _\u0161uruppak-gim [nam-\u0123ar-]-gud-e_(_237_)_ g\u00e1l-la-bi_\n20. Whose design is like \u0160uruppak,\n\n21. ..._-e.... \u00e1b-mu-ba-\u0161i-in-dib_\n21. ....I have caused him to be a shepherd(?)\n\n22. _[e dumu] __e.__En-lil-l\u00e1 kalama me-a_ _mu-\u2019u-lu en __d.__\u00c1\u0161-\u00ecm-\u00fcr_\n22. [Hail! son] of Enlil, in the Land he is ruler, lord A\u0161imur.\n\n24. _[uru igi-] ila \u00e9\u0161-\u0161ag-g\u00e1l ul-[ti]-a-ni-m\u00e0_\n24. Into my city of the lifting of the eyes, the home of his own abode,\n            which is his fulness of luxury,\n\n25. _[\u0161uruppak]-gim nam-\u0123ar-gud-[e] g\u00e1l-la-bi_\n25. Whose design is like \u0160uruppak,\n\nREVERSE\n\n1. _[... \u00e1b-mu-ba-] \u0161i-in-dib_\n1. [...] I have caused him to be a shepherd(?)\n\n2. _[dumu-sag __d.__En-lil-l\u00e1 kalama me-a] mu-\u2019u-lu en __d.__\u00c1\u0161-\u00ecm-\u00fcr_\n2. [First son of Enlil, in the Land he is] ruler, lord A\u0161imur,\n\n4. _[ud-]-dug-ga [ki-gar-ra mu-\u0161\u00fa ga]-s\u00e1-a_\n4. [\u201cHe that institutes battle\u201d ] as a name I name.\n\n5. _d.__\u00c1\u0161-\u00ecm-[\u00fcr \u0161ag]-gi-pad-da-mu_\n5. A\u0161imur the ... whom my heart has chosen,\n\n6. _\u00e9-mud-[kur-ra-mu]_(_238_)_ \u00e1b-mu-ba-\u0161i-in-dib_\n6. In Emudkurramu I caused to be a shepherd(?).\n\n7. _dumu-sag __d.__En-lil-l\u00e1 kalama me-a mu-\u2019u-lu_\n7. First son of Enlil, in the Land he is ruler.\n\n8. _ud-dug-ga_(_239_)_-ki-gar-ra mu-[\u0161\u00fa] ga-s\u00e1-a_\n8. \u201cHe that institutes battle\u201d as a name I name.\n\n9. _d.__\u00c1\u0161-\u00ecm-\u00fcr me-en ki [\u0161ag]-gi-pad-da-mu_\n9. A\u0161imur thou art; where my heart has chosen,\n\n10. _\u00e9-mud-kur-ra-mu \u00e1b-[mu-ba]-\u0161i-in-  dib_\n10. In Emudkurramu I have caused thee to be a shepherd(?).\n\n11-12. _lugal t\u00f9r-azag-ga \u00e1b-zu me-a mu-\u2019u-lu \u0161ul-pa munsub-nun-na_\n11-12. Lord of the clean sheepfolds, ruler of the flocks is he, the\n            glorious(?) hero, far famed shepherd.\n\n13. _\u0161ag-t\u00fam-ma bara \u0161a mu-un-d\u016b e\u0161-e uri-(ki)-mu-[\u0161\u00fa]_\n13. In the meadow a sanctuary I have built; in the abode of my city Ur,\n\n14. _\u00e9-\u0161\u00e1g-nam-sar kur Dilmun-na nam_\n14. In the temple \u0160agnamsar(240) which is in the mount of Dilmun,\n\n15. _\u00e9-gi-azag-bi-a \u00e1b mu-ba-\u0161i-in-dib_\n15. In the temple of the holy stylus a shepherd I caused him to be(?)\n\n16. _dumu-sag __d.__En-lil-l\u00e1 kalama me-a mu-\u2019u-lu \u0161ul-pa munsub nun-na_\n16. First son of Enlil, in the Land he is ruler, glorious(?) hero, far\n            famed shepherd.\n\n18. _\u0161ag-t\u00fam-ma bara \u0161a-mu-un-d\u016b \u00e9\u0161-e uri-ki-mu-\u0161\u00fa_\n18. In the meadow a sanctuary I built; in the abode of my city Ur,\n\n19. _\u00e9-\u0161\u00e1-nam-sar kur Dilmun-na nam_\n19. In the temple \u0160agnamsar which is in the mount of Dilmun,\n\n20. _\u00e9-gi-azag-bi-a \u00e1b-mu-ba-\u0161i-in-dib_\n20. In the temple of the holy stylus a shepherd I have caused him to be(?)\n\n21. _sa-gar-  ra-  \u00e1m_\n21. It is a _sagar_ melody.\n\n22. _nar-balag_(_241_)_ __d.__Zu-en-na_\n22. Song on the flute to Sin.\n\n\n\n\n\nLAMENTATION ON THE DESTRUCTION OF UR. 7080 (NO. 11)\n\n\nThe fragment Ni. 7080 carries the right half of one of the largest\nliterary tablets in the Museum. Broken evenly at the center from top to\nbottom the right half of this tablet preserves part of Col. III and all of\nCols. IV, V of the obverse. The reverse correspondingly contains Cols. I,\nII and half of Col. III. Like so many similar liturgical compositions of\nthe period of Ur this lamentation is divided into a series of _ki\u0161ubs_ or\nsongs, here of unusually great length. The third song ends at Obv. III 38;\nits first line stood in Obv. II, which has been lost. The fourth song\nbegan at Obv. III 42 and ends at Obv. IV 23, containing thirty-four lines.\nThe fifth song begins at Obv. IV 27 and ends at Obv. V 7, containing\nforty-seven lines. In the following pages will be found a translation of\ntwenty-three lines of the end of the fourth song which describes the\nwrathful word of the gods Anu and Enlil. The fifth song, a remarkable ode\nto the wrathful word of Enlil, has been translated so far as the text\npermits.\n\nThe sixth song begins at Obv. V 11, and probably terminated in the broken\npassage at the top of Rev. I. Its length was also unusual, having at least\nforty-five lines. This song was edited on a small tablet Ni. 4584 on which\nthe beginning and the end of the section are preserved. It has been\npublished as No. 10 in _Sumerian Liturgical Texts_, Vol. X of the\nPublications of the Babylonian Section. Only a few lines at the\ncommencement of this song have been translated here. From this point\nonward the language of the liturgy presents such difficulty that the\nwriter has been unable to offer a translation.\n\nSection seven probably ended at the top of Rev. II and refers throughout\nto the mother goddess who weeps over the ruins of Ur. The eighth song\nprobably began at the top of Rev. II and ended perhaps at the top of Rev.\nIII. It is another doleful ode to the weeping mother and many of its lines\nare clear and translatable. The entire song is marked by sorrowful\nrefrains: _me-li-e-a uru-mu nu-me-a_, Oh woe is me, my city is no\nmore.(242) _a-uru-mu im-me_, How long? oh my city I cry.(243) _me-li-e-a\nuru-ta \u00e8-a-m\u00e8n_, Oh woe is me, from the city I depart.(244) _dingir\nga-\u0161a-an-gal-m\u00e8n \u00e9-ta \u00e8-a-m\u00e8n_, Great divine queen am I, from the temple I\ndepart.(245) _er-gig ni-\u0161\u00e9\u0161-\u0161\u00e9\u0161_, She weeps bitterly.(246)\n\nOnly the ends of lines of a large part of the ninth song are preserved in\nRev. III. The tenth song probably occupied most of the space in Rev. IV.\nSpeculation concerning the number of songs in the entire liturgy is\nlimited to the number of about 11-13. The liturgy was, therefore,\nextremely long, attaining to a content of about 500 lines. We know from\nthe single tablet variant of the sixth song that another edition of this\nseries existed in which small tablets carried each a single _ki\u0161ub_. A\nsimilar condition of editorial redaction is revealed by ZIMMERN, KL. 200,\na small tablet which contains the twelfth song of a liturgy to the deified\nking of Isin, I\u0161me-Dagan.\n\nThe historical event referred to in this liturgy is undoubtedly the\ndestruction of Ur in the time of Ibi-Sin, last of the kings of the Ur\ndynasty. This calamity left many traces in the temple songs of Sumer, and\nthe Sumerian prayer books of Nippur contain other lamentations on the fall\nof Ur, written perhaps during the Isin period. The writer has already\npublished a single column tablet which rehearses the same catastrophe,\nmentioning Ibi-Sin himself and naming the Elamites as his captors.(247)\n\nOBVERSE IV\n\n1. _an-ni e-ne-em-bi ba-ra-mu-un-gur_\n1. Anu may prevent his word.\n\n2. _d.__Mu-ul-lil-e ni_(_248_)_-\u0161\u00e1g \u0123e-\u00e1m-bi_\n2. Enlil may order kindness.\n\n3. ... _\u0161ag-mu ba-ra-be-in-\u0161ed-di_\n3. And may my heart be at peace from sorrow.\n\n4. [...-]_su-ud arad-na sag ki-ba-da-ab-g\u00e1l-la_\n4.\n\n5. [    ]-_nae-ne-em-s\u00far-ragur-da-bi_\n5. [    ] the angry word be prevented.\n\n6. [    ] _ba-da-an-d\u00far-ru-ne-e\u0161-a_\n6.\n\n7. _\u00f9r-\u0123e-im-ma-gid-gid-da  \u0123e-im-ma-lal-l\u00e1_\n7. The foundations it has annihilated, and reduced to the misery of\n            silence.\n\n8. _an-ra a-i-ne-m\u00e0 me-e \u0123e-im-ma-na-d\u00fag_\n8. Unto Anu I will cry my \u201chow long?\u201d\n\n9. _d.__Mu-ul-lil-ra n\u00ed-mu \u0161ag-ne-du \u0123e-im-ma-ag_\n9. Unto Enlil I myself will pray.\n\n10. _uru-mu nam-ma-gul-lu \u0123e-im-me-ne-d\u00fag_\n10. \u201cMy city has been destroyed\u201d will I tell them.\n\n11. _Uri-(ki) nam-ma-gul-lu \u0123e-im-me-ne-d\u00fag_\n11. \u201cUr has been destroyed\u201d will I tell them.\n\n12. _uku-bi nam-ma-bir(?)-e \u0123e-im-me-ne-d\u00fag_(_249_)\n12. \u201cIts people have been _scattered_\u201d will I tell them.\n\n13. _an-ni e-ne-em-bi ba-ra-mu-un-gur_\n13. May Anu prevent his word.\n\n14. _d.__Mu-ul-lil-e ni-\u0161\u00e1g \u0123e-\u00e1m-  bi_\n14. May Enlil order kindness.\n\n15. _\u0161ag-mu ba-ra-be-in-\u0161ed-di_\n15. And may my heart be at peace from sorrow.\n\n16. _uru-mu gul-gul-lu-ba-da-bi \u0123e-im-ma-an-?-e\u0161_\n16. My city which has been destroyed may they ...\n\n17. _Uri-(ki) gul-gul-lu-ba-da-bi \u0123e-im-ma-an-?-e\u0161_\n17. Ur which has been destroyed may they ...\n\n18. _uku-bi d\u00ecg gi-bil-\u0161u \u00e1g-bi \u0123a-ba-an-\u1e6bar-ri-e\u0161_\n18. Of its slain people may they decree a new dispensation.(250)\n\n19. _me-e nig-d\u00fag-mu mu-ne-sum-ma-gim_(_251_)\n19. I will offer my meditations unto them.\n\n20. _me-e uru-mu-da \u0123e-en-bi mu-un-da-lal-e\u0161_\n20. I (will say to them): \u201cIn my city they have despised the splendor.\u201d\n\n21. _Uri-(ki) mu-durun-da \u0123e-en-bi mu-(un)-da-lal-e-e\u0161_\n21. \u201cIn Ur the city of homes they have despised the splendor.\u201d\n\n22. _an-ni [d\u00fag-ga-ni \u0123ur] nu-k\u00far-ru-dam_\n22. Anu whose words in this manner change not.\n\n23. _d.__ Mu-ul-lil-e e\u1e47im-bi \u00e8-a-ni ... e-dam_\n23. Enlil the going forth of whose word....\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n24. _ki-\u0161ub-g\u00fa 4-kam-ma-\u00e1m_\n24. It is the fourth song.\n\n25. _uru-ni ba-da-gul-\u00e1m me-ni ba-da-k\u00far-am_\n25. Her city has been destroyed, her ordinances have been changed.\n\n26. _gi\u0161-g\u00ed-  g\u00e1l-bi-  im_\n26. This is its antiphon.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n27. _d.__ En-lil-li ud-de g\u00f9-ba-an-de_\n27. Enlil utters the spirit of wrath\n\n28. _uku-e \u0161e-\u00e1m-\u0161\u00e1_\n28. and the people wail.\n\n29. _ud \u0123e-g\u00e1l-la kala\u1e43a-da ba-da-an-\u1e33ar_\n29. The spirit of wrath prosperity from the Land has destroyed\n\n30. _uku-e \u0161e-\u00e1m-\u0161\u00e1_\n30. and the people wail.\n\n31. _ud dug Ki-en-gi-da ba-da-an-\u1e33ar uku-e \u0161e-\u00e1m-\u0161\u00e1_\n31. The spirit of wrath peace from Sumer has taken and the people wail.\n\n32. _ud \u0123ul-g\u00e1l-e \u00e1-ba-da-an-\u00e1g uku-e \u0161e-\u00e1m-\u0161\u00e1_\n32. He has sent the evil spirit of wrath and the people wail.\n\n33. _\u1e33in-gal-ud-da ud-da-gub-ba \u0161u-na im-ma-an-s\u012dg_\n33. The \u201cMessenger of Wrath,\u201d the \u201cAssisting Spirit\u201d into its hand he\n            entrusted.(252)\n\n34. _ud kalam-t\u00edl-t\u00edl-e g\u00f9-ba-an-de uku-e \u0161e-\u00e1m-\u0161\u00e1_\n34. He has uttered the spirit of wrath which exterminates the Land and the\n            people wail.\n\n35. _d.__En-lil-li __d.__Gi-bil \u00e1-ta\u0123-a ki-mu-na-ni-in_-[    ]\n35. Enlil _has sent_ Gibil as its helper.\n\n36. _ud-gal an-na-ge g\u00f9-ba-an-de uku-e \u0161e-\u00e1m-\u0161\u00e1_\n36. The great spirit of Heaven has been uttered and the people wail.\n\n37. _ud-gal-e_(_253_)_ an-ta g\u00f9-ni-ib-im-me uku-e \u0161e-\u00e1m-\u0161\u00e1_\n37. The mighty spirit on high he commanded forth and the people wail.\n\n38. _ud kalam t\u00edl-t\u00edl-e azag ki_ ...\n38. The spirit that annihilates the Land ...\n\n39. _im-\u0123ul-e a-ma\u0123-\u00e8-a-gim_ ...\n39. The evil storm like a mounting inundation ...\n\n40. _gi\u0161-d\u00far_(_254_)_ uru-ge sag-gaz ni-ag_ ...\n40. The shepherd of the city it slew ...\n\n41. _an-na \u00f9r-ba? mu-un-nigin_ ...\n41. Of heaven its foundation it ...\n\n42. _ud-da igi-ba-ne mu-un-ne-ne_ ...\n42.\n\n43. _b\u00e0r-b\u00e0r-ri ne-gig-edin-na t\u00f9r(?)_ ...\n43.\n\n44. _an-ne-bar-\u00e1m ne-g\u00f9r-g\u00f9r_ ...\n44.\n\n45. _an-ne \u00e9 UD-UD \u00e8_ ...\n45.\n\n46. _kalam-ma l\u0103g-l\u0103g-ga_ ...\n46.\n\n(Lines 47-55 mostly illegible.)\n\nCol. V.\n\n(Lines 1-6 mostly illegible.)\n\n7. _Uri-(ki)-ma t\u00fag-gim ba-e-gul ... gim ba-e-b\u00far_\n7. Ur like a garment thou hast destroyed, like a ... thou hast scattered.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n8. _ki-\u0161ub-g\u00fa 5-kam-ma-\u00e1m_\n8. It is the fifth song.\n\n9. _ud ug(?)-\u00e1m al-[    ]uku-e \u0161e-am-\u0161\u00e1_\n9. The spirit of wrath like a _lion_ ... and the people lament.\n\n10. _gi\u0161- g\u00ed- g\u00e1l -bi- im_\n10. This is its antiphon.\n\n11. _ud-ba ud uru-da ba-da-an-gar uru-bi_ ...\n11. At that time the spirit of wrath upon the city was wrought and the\n            city....(255)\n\n12. _a-a __d.__Nannar uru dim-d\u016bl-d\u016bl-da ba-da-an-[    ]uku-e \u0161e-\u00e1m-\u0161\u00e1_\n12. Father Nannar upon the city of _master workmen_ ... and the people\n            wail.\n\n13. _ud-ba ud kalama-ta ba-da-an-k\u00e1r uku-e \u0161e-\u00e1m-\u0161\u00e1_\n13. At that time the spirit of wrath _descended_ upon the Land and the\n            people wail.\n\n14. _uku-bi \u0161ika-kud-da [nu-me-a bar-ba ba-e-si]_\n14. Her people without water jars sit without her in desolation\n\n15. _b\u00e1d-ba g\u00fa [?_(_256_)_]-nin [kaskala im-ma-an-gar-gar uku-e \u0161e-\u00e1m-\u0161\u00e1_]\n15. Within her ... in the ways are _placed_ and the people wail.\n\n16. _k\u00e1-gal-ma\u0123 g\u012dr-g\u00e1l-la-[ba \u00e0d-a im-ma-] an [BAD]_\n16. The great city gate and the highways with the dead are _choked up_.\n\n17. _duk?-tun-s\u00ecr-gim d\u016b-a-ba [sag-bal-e] ba-ab- gar_\n17. Like a leather vessel all of her the usurper cast asunder(?)\n\n18. [    ] _e-sir g\u012dr-g\u00e1l-la-ba \u00e0d im-ma-an-gar-gar_\n18. In her ... streets and roads corpses he _heaped up_(?)\n\n\n\n\n\nLITURGICAL HYMNS OF THE TAMMUZ CULT. 3656 (MYHRMAN NO. 5)\n\n\nThe obverse of this fine single column tablet contained a hymn in\nthirty-eight lines to the departed Tammuz. It represents the people\nwailing for the lord of life who now sleeps in the lower world. Thirteen\nlines have been completely broken away from the top. The reverse carried a\nlong liturgical song of the cult of this god in which the mother goddess\nis represented wailing for her ravished lover. Songs of the weeping mother\nare common enough in these wailings for Tammuz, but all other known\nexamples of this _motif_ represent the major unmarried type of mother\ngoddess Innini-Ishtar wandering on earth, crying for her departed son. The\nhymn on our tablet reveals in a wholly unexpected manner the close\nrelation between the mother goddess Gula of Isin and Innini. It was known\nthat both sprang from a common source, a prehistoric unmarried goddess,\nbut one had hardly supposed that the liturgists went so far as to\nintroduce the married goddess of Isin in the r\u00f4le of the virgin mother\nInnini. The great mother divinity of Isin, although attached in a loose\nway to a male consort Ninurta, in that city retained, nevertheless, much\nof her ancient unattached character. In the standard liturgies she is\nalmost invariably the type of Weeping mother, whereas Innini is this type\nin the Tammuz liturgies. Since Gula of Isin was the ordinary liturgical\ntype we find the influence of the ordinary liturgies effective in the\ncomposition of the Tammuz hymn. It explains the extraordinary phenomenon\nof the introduction of a long passage (Rev. 3-10) from one of the wailing\nliturgies. And the short litany refrain lines 11-20 is obviously an\nimitation of numberless similar passages of the ordinary liturgies in\nwhich the goddess wails for various temples; here only for Nippur and\nIsin, since the composition was written for the services at Nippur in the\nperiod of the Isin dynasty. In a most gratifying manner our tablet shows\nhow the lamentations of the mother goddess in the canonical prayer books\nexpress sorrows for certain concrete misfortunes and certain defined\ntemples and cities and find their general expression in the lamentations\nfor Tammuz, the representative of all human vicissitudes. This edition has\nbeen made from my own copy. The tablet was first published by MYHRMAN,\nPBS. Vol. I No. 5, and by RADAU, BE. 30 No. 2. To these copies I have been\nable to make only slight additions.\n\nHYMNS OF THE TAMMUZ CULT\n\n1. _KU_-? [    ]\n1.\n\n2. _kalag gi\u0161_ [    ]\n2. Oh strong one [    ]\n\n3. _me-ri ku\u0161-\u00f9-[zu_(257) ]\n3. _Thy_ weary foot [    ]\n\n4. _\u00e1-lirum-\u0161u_(_258_)_-[ku\u0161-\u00f9-zu_ ... ]\n4. _Thy weary_ arms\u2014breast\u2014hands [    ]\n\n5. _a-zu_(_259_)_-guru\u0161 a-zu_ [    ]\n5. Oh strong healer, oh ... healer [    ]\n\n6. _kalag __d.__Da-mu-mu_ [    ]\n6. Oh strong one, my Damu [    ]\n\n7. _\u1e6du-mu \u00f9-mu-un mu-zi-da_ [    ]\n7. Oh child, lord Gi\u0161zida [    ]\n\n8. _a-zu a dam ... ni-ku\u0161-\u00f9-a-zu_\n8. Oh healer, how long husband ... wilt thou be weary?\n\n9. _a-zu a \u1e6du-mu ... ni-ku\u0161-\u00f9-a-zu_\n9. Oh healer, how long son ... wilt thou be weary?\n\n10. _i-d\u00e9 (?) ... \u1e6du-ru ? [na?] zu-d\u00e9_\n10. When before ... thou sittest,\n\n11. _kalag da-ga-\u00e1m-ma_(_260_)_-ni ... zu-d\u00e9_\n11. Oh strong one, when _into_ his _assembly_ thou ...\n\n12. _a-rib_(_261_)_ \u0161u-si me-ri ... a-bal-m\u00e0 na-nam_\n12. Alas he whose fingers and feet [_are bound_], my irrigator(262) is he.\n\n13. _\u0161ag-zu-\u0161\u00fa la-a\u0123-[la-a\u0123-]\u0123u-a-zu_\n13. Because of thee she wanders far for thee.\n\n14. _kalag __d.__Da-mu-mu a-bal-m\u00e0 na-nam_\n14. My sturdy Damu, my irrigator is he.\n\n15. _ama-zu mu-lu er-ri nu-ku\u0161-\u00f9_\n15. Thy mother she of lamentation rests not.\n\n16. _ama ga-\u0161a-an tin-dib-ba t\u00fab-bi-\u0161\u00fa nu-durun_\n16. The mother, queen who gives life to the afflicted, tarries not to\n            repose.\n\n17. _\u00f9-\u0161ub-ba-za \u00f9-zi-ga-za s\u00ecr-ri-\u0161\u00fa na-ri-bi_\n17. In thy perdition, in thy seizure, in melodious sighing she speaks of\n            thee.\n\n18. _kalag a-rin-na-za \u00f9(?) a-tar-ra-za s\u00ecr-ri-\u0161\u00fa na-ri-bi_\n18. Oh hero, in thy contumely, in thy removal, in melodious sighing she\n            speaks of thee.\n\n19. _ama-ugu-mu GAR-LUL-LUL-na-mu s\u00ecr-ri-\u0161\u00fa nu-u\u0161 ma-gub-bi_\n19. My child-bearing mother, my lamenter(?) with melodious sighing behold\n            she stands\n\n20. _kalag idim-[ma me-]en galu-kur-al_\n20. Oh sturdy one, prostrate thou art, a man of the land of\n            wailing(?)(263)\n\n21. _en ... me-en galu-kur-dim_(_264_)\n21. Oh lord, ... thou art, a man of the land of lament.\n\n22. _unu-[dagal-mu] kur-idim-ma-mu_\n22. In my vast chamber, in my land of misery,\n\n23. _en me-en a-ra-li ki-sag kirud-da-mu_\n23. A lord am I. In Aralu, place where I am cast away,\n\n24. _kalag me-en kur-ri-sud-du-\u0161\u00fa im-ma-ab-du me-en_\n24. A laborer am I. Unto the faraway land I go.\n\n25. _ud-me-e-na_(_265_)_ ni_-  ?   ?\n25. Daily(?) he [_sorrows_?](266)\n\nREVERSE\n\n1. _\u0161\u0103-ab-er-ri_(_267_)_ ku\u0161-\u00f9-a-mu ma-a-a nad-da-[mu]_\n1. I weary with heart woe, where shall I rest?\n\n2. _balag-di \u0161\u0103-ab-er-ri ku\u0161-\u00f9-a-mu ma-a-a nad-da-[mu]_\n2. Oh sing to the lyre; I weary with heart woe, where shall I rest?\n\n3. _ama uru-sag ga-\u0161a-an tin-dib-ba m\u00e8n_\n3. Mother of the chief city,(268) queen who gives life to the dead am I.\n\n4. _sag-\u1e6du-an-na ga-\u0161a-an \u00cc-si-in-(ki)-na m\u00e8n_\n4. First born daughter of heaven,(269) queen of Isin am I.\n\n5. _\u1e6du-mu \u00e9-a ga-\u0161a-an-mu_(_270_)_ __d.__Gu-nu-ra_\n5. Daughter of the temple, Queen Gunura.\n\n6. _tum-lu-azag ama \u00e9-\u0161\u0103b-ba m\u00e8n_\n6. Holy _tumlu_ mother of E\u0161abba am I.\n\n7. _d.__En-\u00e1-nun_(_271_)_ ama g\u00f9-an-ni-si m\u00e8n_\n7. Enanun mother of lamentation am I.\n\n8. _ga-\u0161a-an nig\u00edn-mar-ra ki-azag-ga m\u00e8n_\n8. Queen of Niginmarra,(272) the holy place, am I.\n\n9. _ga-\u0161a-an \u00e1\u0161-te_(_273_)_ ... ga-\u0161a-an La-ra-ak-(ki) m\u00e8n_\n9. Queen of A\u0161te,(274) queen of Larak.\n\n10. _ama \u00e9-a __d.__A\u0161nan __d.__Azag-sud m\u00e8n_\n10. Mother of the temple, A\u0161nan the divine lustrator(275) am I.\n\n11. _\u0161\u0103-ab-er-ri a-\u0161e-ir-ri ma-a ku\u0161-\u00f9-mu_\n11. Weeping and sighing where shall I find rest?\n\n12. _er \u00e9-kur-ra-ge ma-a ku\u0161-\u00f9-mu_\n12. Weeping for Ekur, where shall I repose?\n\n13. _er kenur-ra-ge ma-a ku\u0161-\u00f9-mu_\n13. Weeping for Kenur, where shall I repose?\n\n14. _er d\u00f9-azag-ga-ge ma-a ku\u0161-\u00f9-mu_\n14. Weeping for Duazagga, where shall I repose?\n\n15. _er \u00e9-d\u012bm-ma_(_276_)_-ge ma-a ku\u0161-\u00f9-mu_\n15. Weeping for the \u201cHouse of the King,\u201d where shall I repose?\n\n16. _er uru-sag-g\u00e0-ge ma-a ku\u0161-\u00f9-mu_\n16. Weeping for the chief city, where shall I repose?\n\n17. _er tir-azag-ga_(_277_)_-ge ma-a ku\u0161-\u00f9-mu_\n17. Weeping for the sacred forest, where shall I repose?\n\n18. _er \u00cc-si-in-(ki)-na-ge ma-a ku\u0161-\u00f9-mu_\n18. Weeping for Isin, where shall I repose?\n\n19. _er \u00e9-gal-ma\u0123-a-ge ma-a ku\u0161-\u00f9-mu_\n19. Weeping for Egalmah, where shall I repose?\n\n20. _er La-ra-ak-(ki)-a-ge ma-a ku\u0161-\u00f9-[mu ma-a na]-d-da-bi_\n20. Weeping for Larak, where shall I repose, where shall he rest?\n\n21. _\u0161\u0103-ab dam-e-mu \u0161a-ab [tu-mu-]_(_278_)_ mu_\n21. The ravished one my husband, the ravished one, my son,\n\n22. [...] _ki-el-la \u0161\u0103b mu-ud-na-mu_\n22. [In ... ] the clean place, the ravished one my spouse,\n\n23. _\u1e6du-mu-t\u016br \u1e6du-[mu ... ]_\n23. The little son, the ... son [...]\n\n24. _ga-\u0161a-an_ [...]\n24.\n\n25. _\u0161\u0103-ab_ [...]\n25.\n\n26. _AN-NE_ [...]\n26.\n\n27. _sukkal_ [...]\n27. (279)\n\nL. E. _a-\u0161ab-ba-ni a-ba-bar-ra-ni_\nL. E. How long his ravishing? how long his absence?(280)\n\n\n\n\n\nA LITURGY TO ENLIL, SERIES _E-LUM GUD-SUN_ (ZIMMERN KL. NO. 11)\n\n\nThe history of the text of this long and intricate Enlil liturgy\nelucidates in unusual manner the evolution of Sumerian prayer books until\nthey attained canonical and permanent form. The earliest text of this\nliturgy is partially preserved on the _Tablet Virolleaud_ published in the\n_Revue d\u2019Assyriologie_, Vol. XVI. The fragment was brought to Europe in\n1909 by the assyriologist CHARLES VIROLLEAUD, having been purchased by him\nduring his excavations in Persia. It is light brown and varies from the\ncenter to the edge by two inches to one inch in thickness. The fragment is\nfrom the upper left corner of a large three(?) column tablet. About half\nof the first melody is preserved on the obverse. The reverse preserves the\nlast two melodies. From their rubrics we learn that the entire series\ncontained eleven sections. This tablet has the rubric _ki-\u0161ub-g\u00fa_ after\neach strophe. The titular litany(281) occupies as usual the next to the\nlast place but only the opening lines giving the _motif_ and a few titles\nare given. The redactor indicates the remaining titles by a rubric\n\u201c(Recite the title) of a god until they are finished.\u201d The rubric is in\nSemitic which shows that the redaction was done by Semitic scholars.\n\nThe series as it finally issued from the hands of the liturgists in the\nIsin period was written upon a huge five(?) column tablet, the lower half\nof which has been published by ZIMMERN, _Altsumerische Kultlieder_, No.\n11. Each column contained about fifty lines. There are no _gi\u0161-g\u00ed-gal_ or\nantiphons after the melodies, ten of which I have been able to restore. By\nborrowing from old songs and other liturgies the redactors have greatly\nincreased the length of this service. At least ten songs have been lost on\nCols. III, IV of the obverse and I, II of the reverse.\n\nThe late Assyrian redaction is mentioned in the catalogue of prayer books\nIV Raw. 53 I 13 and in BL. No. 103 Obv. 13. SBH. No. 21, edited in SBP.\n112-119, is tablet one of the late Babylonian School(282) and contains the\nfirst four songs, duplicates of the first four on K.L. 11. SBH. No. 25,\nedited in SBP. 120-123,(283) carries on the obverse two songs (_e-lum\ndi-da-ra_ and _me-e ur-ri men_) found on Col. III of K.L. No. 11, Rev., or\nthe two last melodies before the titular litany. A fragment published by\nMEEK in BA. X pt. 1, No. 11, contains the end of _e-lum di-da-ra_ and all\nof _me-e ur-ri men_. SBH. 25 and MEEK No. 11 belong to the series _e-lum\ndi-da-ra_, entered in the Assyrian catalogue, IV Raw. 53_a_ 8, and form\ntablet _one_ of that service.\n\nThe titular litany of the _e-lum gud-sun_ series is identical (except for\nsome variants) with the famous titular litany of the mother goddess series\n_mu-ten NU-NUNUZ gim-ma_, tablet _five_, edited in SBP. 149-167. Portions\nof the titular litany of the Enlil series have been edited in PBS. X\n155-167, see pages 163-4. The titular litany of _n\u00ed-ma-al g\u00f9-de-de_ occurs\nat the end of tablet two of that series, SBP. 24-9 = BL. 72-3. Not every\nseries has a theological litany of this kind, which ordinarily comes\nbefore the _er-\u0161em-ma_, or intercessional song at the end. The song to the\n\u201cword,\u201d which occurs in all series, is partially preserved on Obv. III and\nbegins _a-ma-ru na-nam_. The indispensable song to the weeping mother\ncomes just before the titular litany. This little nine-line melody _me-e\nur-ri-m\u00e8n me-e k\u00e0s-m\u00e8n_ must have been a national religious song. It was\ncopied into another Enlil song service as we have seen. The same song\nintroduces tablet _four_ of an Innini series of which we have only the end\nof tablet _three_, K. 2759, in BL. 93 f.\n\nFinally the reader will note that the first song _e-lum gud-sun_ of this\nseries has been copied into one of the tablets of _ame baranara_, SBH. No.\n22 = SBP. 126 f. A fragment of some unknown series, K. 8603 = BL. 14 also\nemploys this song in the body of its text.\n\n1. _e-lum gud-sun mu-zu kur-kur-\u0161\u00fa_(_284_)\n1. Exalted one, bull that overwhelms, thy name is on the lands.\n\n2. _\u00f9-mu-un-e_(_285_)_ kur-kur-ra    gud-sun_\n2. Lord of the lands, bull that overwhelms, thy name, etc.(286)\n\n3. _\u00f9-mu-un d\u00fag-ga-zi-da    gud-sun_\n3. Lord of the faithful word, bull that overwhelms, etc.\n\n4. _d.__Mu-ul-lil a-a ka-na-\u00e1g_(_287_)_-g\u00e0 ... gud-sun_\n4. Enlil, father of the Land, bull that overwhelms, etc.\n\n5. _sib sag-g\u00edg-ga    gud-sun_\n5. Shepherd of the dark-headed people, bull that overwhelms, etc.\n\n6. _i-d\u00e9-du\u0123 ni-te-na    gud-sun_\n6. Thou of self-created vision, bull that overwhelms, etc.\n\n7. _am G\u012cR_(_288_)_-na s\u00e1-s\u00e1    gud-sun_\n7. Wild bull who directs his hosts, bull that overwhelms, etc.\n\n8. _\u00f9-lul-la ku-ku_(_289_)_ gud-sun mu-zu kur-kur-\u0161\u00fa_\n8. Thou that sleepest the sleep of perversity, bull that overwhelms, thy\n            name is on the lands.\n\n9. _mu-zu kur-ra mu-ma-al-la-\u0161\u00fa an n\u00ed-bi nam-d\u00fab_\n9. When thy name is laid upon the lands the heavens tremble of themselves,\n\n10. _ki n\u00ed-bi nam-s\u012bg_\n10. and the earth quakes of itself.\n\n11. _d.__Mu-ul-lil e-ne-em-zu kur-ra-\u00e1m ma-ma-al-la-\u0161\u00fa_\n11. Oh Enlil, when thy word is laid upon the lands,\n\n12. _d\u00fag-ga-zu kur-ra-\u00e1m ma-ma-al-la-\u0161\u00fa_\n12. When thy command is laid upon the lands,\n\n13. _da\u0123-a-zu kur-ra-\u00e1m ma-ma-al-la-\u0161\u00fa_\n13. When thy _command_(290) is laid upon the lands,\n\n14. _an n\u00ed d\u00fab s\u012bg_(_291_)_ ki n\u00ed-bi nam-s\u012bg_\n14. The heavens tremble of themselves, the earth of itself quakes,\n\n15. _ama [nu]_(_292_)_-g\u00edg-gi ama nu-bar-ra dumu-ni mi-ni-in-g\u00ed-g\u00ed_\n15. The harlot mother, the hierodule mother slays her son,\n\n16. ... _ga-\u0161a-an uru bar-ra-ra dumu-ni mi-ni-in-g\u00ed-g\u00ed_\n16. ... queen of the city, outside the city slays her son.\n\n17. ... _dumu-ni mi-ni-in-g\u00ed-g\u00ed_\n17. ... slays her son.\n\n18. _e-lum ... e-ne-em-zu-\u0161\u00fa ... kur-ri ni-in-g\u00ed-g\u00ed_\n18. Oh exalted ... at thy word ... the foreign land _thou reducest to the\n            misery of silence_.\n\n19. _d.__Mu-ul-lil mu-lu? A_ ...\n19. Enlil lord of ...(293)\n\n20.    _kur-ri ni-in-g\u00ed-[g\u00ed]_\n20. the foreign land thou _reducest to the misery of silence_\n\n21. _e-lum za-e e-ne-em-zu an-e um-ma-[d\u00fag]_\n21. Oh exalted one, as for thee, thy word in heaven speak\n\n22. _an-e ib-[...]_\n22. and heaven shall ...\n\n23. _d.__Mu-ul-lil za-e e-ne-em-zu ki-e um-[ma-d\u00fag]_\n23. Enlil, as for thee, thy word on earth speak\n\n24. _ki nu-um-_[    ]\n24. and earth shall not....\n\n25. _dim-me-ir    a-t\u00fa-a_(_294_)_ um-ma-d\u00fag_....\n25. God of libation speak [and heaven shall ... and earth shall not....]\n\n26. _d.__am an-ki am uru z\u00ed-ba-ge um-ma-d\u00fag_ [....]\n26. Divine wild ox of heaven and earth, wild ox of the good city(295)\n            speak, etc.\n\n27. _ama \u00e9-ma\u0123-a_(_296_)_ __d.__[Dam-gal-nun-na-ge]_\n27. Mother of the house of the famous one, Damgalnunna,\n\n28. _um-ma-dug_ [....]\n28. speak, etc.\n\n29. _d.__Asar-l\u00f9-dug-e [dumu uru z\u00ed-ba-ge]_\n29. Marduk, son of the good city(297)\n\n30. _um-ma-d\u00fag_ [....]\n30. speak, etc.\n\n31. _d.__\u00ecd ama uru z\u00ed-ba-ge um-[ma dug....]_\n31. River goddess, mother of the good city speak, etc.\n\n32. _d.__A-?_(_298_)_-e ga-\u0161a-[an ab-su-ra-ka-di_(_299_)_ um-ma-dug....]_\n32. Zarpanit queen of ... speak, etc.\n\n33. _[sukkal-zid    mu-dug-ga]-s\u00e1-a-ra um-ma_(_300_)\n33. Faithful messenger, called by a good name, speak, etc.\n\n34. _[ud-d\u00e9 du(l)- du(l)-]d\u00fag \u0161u-\u00e1m mi-ib-g\u00e1l_\n34. [The spirit] reduces [all things] to tribute.(301)\n\n35. _te-e-\u00e1m ama-gan-ra dumu-ni z\u00ed-em-m\u00e0-na-ad(!)-du_(_302_)\n35. How long shall the child-bearing mother reject her son?\n\n36. _te-e-\u00e1m ama-gan-ra ga-\u0161a-an ur\u00fa_(_303_)_ bar-ra-ra dumu-ni\n            z\u00ed-em-m\u00e0-na-ad(!)-du_\n36. How long shall the child-bearing mother, queen of the city, cast aside\n            her son?(304)\n\n37. _te-e-\u00e1m  ama-gan-ra  ga-\u0161a-an sun-na-ra_(_305_)_ dumu-ni\n            z\u00ed-em-m\u00e0-na-ad-du_\n37. How long shall the child-bearing mother, the wild-cow queen, reject\n            her son?\n\n38. _a ur\u00fa-a mu-lu im-me-a-ra_(_306_)_ dumu-ni z\u00ed-em-m\u00e0-na-ad-du_\n38. How long in the city shall he of wailing reject his son?\n\n39. _a ki-dagar-ra-\u00e1m Nippur-\u00e1m ib \u00e9\u0161-ga-a-ra_(_307_)\n39. How long in the wide land, in Nippur, in the region of the vast abode?\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n40. _a-gal-gal \u0161el-su-su mulu ta-zu mu-un-zu_(_308_)\n40. Flood that drowns the harvests, who comprehends thy form?\n\n41. _e-lum a-gal-gal \u0161el-su-su mulu ta-zu mu-un-zu_\n41. Exalted, flood that drowns the harvests who comprehends thy form?\n\n42. _d.__mu-ul-lil \u00f9-mu-un kur-kur-ra_\n42. Enlil lord of the lands, who etc.\n\nOBVERSE II\n\n1. _\u00f9-mu-un d\u00fag-ga-zi-da_(_309_)\n1. Lord of the faithful word, who etc.\n\n2. _d.__mu-ul-lil a-a ka-nag-ga_\n2. Enlil father of the Land, who etc.\n\n3. _sib sag-g\u00edg-ga_\n3. Shepherd of the dark-headed people, who etc.\n\n4. _i-d\u00e9-du\u0123 n\u00ed-te-na_\n4. Thou of self-created vision, who etc.\n\n5. _am erin-na s\u00e1-s\u00e1_\n5. Hero who directs his hosts, who etc.\n\n6. _\u00f9-lul-a d\u00far-d\u00far_\n6. Thou that sleepest the sleep of perversity, who etc.\n\n7. _\u0161ag gi-\u016b gi-\u016b \u0161\u0103-ab t\u00fag-e t\u00fag-e_\n7. Oh heart be reconciled, be reconciled, oh heart repose, repose.\n\n8. _\u0161ag an-na gi-\u016b    gi-\u016b_\n8. Oh heart of Anu be reconciled, be reconciled.\n\n9. _\u0161ag __d.__mu-ul-lil gi-\u016b gi-\u016b_\n9. Oh heart of Enlil be reconciled, etc.\n\n10. _\u0161ag ur-sag-gal gi-\u016b gi-\u016b_(_310_)\n10. Oh heart of the great hero, be reconciled, etc.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n11. _n\u00ed-ma-al-e zid al-ma-al_(_311_)_ [li-]e_(_312_)_ nap-tan-na\n            a\u0161-\u0161a-ka-nu_\n11. Kneaded bread for the feast I set,\n\n12. _n\u00ed-ma-al-e n\u00ed-ma-al-e_\n12. Kneaded bread, kneaded bread,\n\n13. _n\u00ed-ma-al-e zid al-ma-al_\n13. Kneaded bread for the feast I set,\n\n14. _[kur-gal __d.__en-lil-]da \u0161u-en-ne ba-t\u00fag_\n14. By the Great Mountain, Enlil, it has been blessed.\n\n15. _[a-a __d.__mu-ul-lil] \u0161u-en-ne ba-t\u00fag_\n15. By Father Enlil it has been blessed.\n\n16. _[kur-gal __d.__en-lil-]\u0161u-en-ne ba-t\u00fag_\n16. The Great Mountain Enlil has blessed.\n\n17. _[a-a __d.__mu-ul-lil] \u0161u-en-ne ba-t\u00fag_\n17. The Father Enlil has blessed.(313)\n\n18. _\u00f9-mu-un am ur\u00fa-z\u00ed-ib-(ki) \u0161u-en-ne-ba-t\u00fag_\n18. Lord, hero of the sacred city, has shown grace.\n\n19. _ama-\u00e9-ma\u0123_(_314_)_-a __d.__dam-gal-nun-na_\n19. Mother of the house of the famous one, Damgalnunna, has shown grace.\n\n20. _d.__asar-l\u00f9-dug dumu ur\u00fa z\u00ed-ib-(ki)_\n20. Asarludug, son of the sacred city, has shown grace.\n\n21. _mu-ud-na-an-ni __d.__apin_(_315_)_-nun-na-an-ki_\n21. His wife Zarpanit has shown grace.\n\n22. _d.__\u00ecd ama ur\u00fa zi-ib-(ki)_\n22. River goddess, mother of the sacred city, has shown grace.\n\n23. _d.__a-r\u012d-e ga-\u0161a-an ab-su-di_(_316_)\n23. Zarpanit queen of ..., etc.\n\n24. _sukkal-zid mu-dug-ga-s\u00e1-a \u0161u-ba-e-en_\n24. Faithful messenger, called by a good name, has shown grace.\n\n25. _n\u00ed-ma-al-e z\u00ed-ib ni-ma-al-la-ta_\n25. The kneaded bread which has been well made,\n\n26. _z\u00ed-ib ni-ma-al-la-ta n\u00ed-ma-al-e z\u00ed-ib-bi d\u00e9-k\u00f9r-e_(_317_)\n26. Which has been well made, the kneaded bread may he eat graciously,\n\n27. _d.__mu-ul-lil-li z\u00ed-ib-bi-k\u00f9r z\u00ed-ib-bi d\u00e9-k\u00f9r-e_\n27. May Enlil graciously eat; yea graciously eat.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n28. _ki an-d\u00far-ru-na-\u0161\u00fa uku_(_318_)_-e gar-ma-an-z\u00ed-en_\n28. Where Anu sits may the people hasten.\n\n29. _[__d.__A-nun-na_(_319_)_-]ki-an-d\u00far-ru-na-\u0161\u00fa uku-e gar ma-an-z\u00ed-en_\n29. [_The Anunnaki._] Where Anu sits let the people hasten.\n\n30. _\u00e9-e \u00e1m-ba-al ne-sag-ma\u0123_(_320_)_ \u00e9-e am-ba-al_\n30. To the temple he enters, the mighty priest of sacrifices to the temple\n            enters.\n\n31. _a-t\u00fa-t\u00fa ma-mu \u0161u-lu\u0123-ge a-t\u00fa-t\u00fa ma-mu_\n31. A libation he offers, the priest of hand washing a libation offers.\n\n32. _\u00e9-e ud-\u0161\u0103-ab-\u0161\u00fa e-dam ud-\u0161u\u0161-\u0161\u00fa e-dam_\n32. To the temple at mid-day go up! at sun-set go up.\n\n33. _ud-da ne-sag-e \u0161u-si-s\u00e1 e-dam_\n33. Daily to direct the sacrifices go up!\n\n34. _ud-da \u00f9-gul-ma-ma \u0161u-si-s\u00e1 e-dam_\n34. Daily to direct the prayers go up!\n\n35. _ud-da an d\u00ecm-me-ir mu-zu an-ni zu-zu-dam_\n35. Daily Anu merciful god(321) on high _proclaim_.\n\n36. _d.__am-an-ki am ur\u00fa-zi-ib-(ki) an-ni zu-zu-dam_\n36. The hero of heaven and earth, hero of the sacred city on high\n            _proclaim_.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n37. _d.__en-lil m\u00e0-g\u00f9n_(_322_)_ __d.__en-lil g\u00f9n-uku-e gar-ma-an-zi-en_\n37. To Enlil let all the land, to Enlil let all the people hasten.\n\n38. _an-ni a-ma-an-t\u00fa an-g\u00f9(?) an-ni a-ma-an-t\u00fa \u0161\u0103-ab \u00e1m-ma-ab-t\u00fag-e_\n38. Unto heaven verily I will libate water, unto the _canopy_ of heaven,\n            unto heaven verily I will libate water. The heart I will\n            appease.\n\n39. _im-ma-an-a-t\u00fa a \u00e1m-ma-ab-t\u00fag-e_\n39. I will pour out a libation, the father I will appease.\n\n40. _d.__am-an-ki am ur\u00fa-z\u00ed-ib-(ki) \u00e1m-ma-ab-t\u00fag-e_(_323_)\n40. The hero of heaven and earth, the hero of the sacred city I will\n            appease.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\nCOL. III\n\n(Here began a melody of which ten lines at least are lost.)\n\n11. _\u00e9-_....[_ta_ (=KL. 11 Obv. III 1)]\n11.\n\n12. _unugal(?)-da_....[_ta_    ]\n12.\n\n13. _d\u00f9-sag-\u00e1\u0161_(_324_)_-ta_ [    ]\n13.\n\n14. _\u00e9-bi-t\u016br-ta __d._[    ]\n14.\n\n15. _\u00e9\u0161 \u00e8-b\u00e0r-ta_ [    ]\n15.\n\n16. _\u00e9\u0161 \u00e9-an-na-_[_ta_    ]\n16.\n\n17. _\u0161e-ib_ [    ]\n17.\n\n18-22 ...\n18-22 ...\n\n23. _\u00e9_ [    ]\n23.\n\n24. _d\u00f9_(?) [    ]\n24.\n\n25. ...\n25.\n\n26. _[mu-un-]t\u00fag-g\u00e0-ta_ [    ]\n26. He has been pacified [    ]\n\n27. _mu-un-t\u00fag-g\u00e0-ta_ [    ]\n27. He has been pacified [    ]\n\n28. _mu-un-t\u00fag-g\u00e0-ta_ [    ]\n28. He has been pacified [    ]\n\n29. _mu-un-t\u00fag-g\u00e0-ta \u0161ag __d._[    ]\n29. He has been pacified, the heart of ... [has been pacified]\n\n30. _mu-un-t\u00fag-g\u00e0-ta kur-gal __d.__m[u-ul-lil mu-un-t\u00fag-g\u00e0-ta]_\n30. He has been pacified, the great mountain [Enlil has been pacified]\n\n31. _edin-na_ ? _-a erida (ki)-ta_\n31. In the ... plain of Eridu....(325)\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n32. _a-ma-ru na-nam kur al-gul-gul_\n32. A tempest it is shattering the mountain.\n\n33. _\u00f9-mu-un-e e-ne-em-m\u00e0-ni a-ma-[ru na-nam]_\n33. The word of the lord is a tempest.\n\n34. _\u0161\u0103b-bi e-lum-e a-ma-ru na-[nam]_\n34. The heart(326) of the exalted is a tempest.(327)\n\n35. _\u0161\u0103b-bi __d.__mu-ul-lil a-ma-ru na-nam_\n35. The heart of Enlil is a tempest.\n\n36. _\u00f9-mu-un-na \u0161ag an-\u0161\u00fa an n\u00ed-ne ba-ni-ib-gam-ma-[ne]_\n36. The heart of the lord is in heaven and the heavens waver of\n            themselves.(328)\n\n37. _d.__mu-ul-lil e-ne-em ki-\u0161\u00fa ki n\u00ed s\u012bg-ga-ni_\n37. The word of Enlil is on earth and the earth trembles of itself.\n\n38. _e-ne-em-m\u00e0 __d.__a-nun-na gil-li-em-e\u0161-[a-ni]_(_329_)\n38. The word which brings woe to the spirits of earth.\n\n39. _e-ne-em-m\u00e0-ni a-zu nu-tuk \u0161im-\u0161ar nu-[un-    tuk]_\n39. His word a prophet has not; a magician it has not.\n\n40. _e-ne-em-m\u00e0-ni a-ma-ru zi-ga gab-\u0161u-gar nu-un-tuk_(_330_)\n40. His word is an onrushing tempest, an adversary to oppose it has not.\n\n(Here followed Obv. IV; eight or ten lines continued this melody to the\nword. Their contents were similar to SBP. 100, 49-57 ff.)\n\nREVERSE III(331)\n\n1. _sukkal-zid mu-dug-ga-s\u00e0-a_ [    ]\n1. The faithful messenger, he called by a good name.\n\n2. _dingir ga-\u0161e-d\u00e9 a-be-in-si sag_ [    ]\n2. The god who satiates with milk and grain, _sag_(332)....\n\n3. _an-ki-bi-da im-mi-ib-\u0123un-g\u00e0_\n3. Heaven and earth it has pacified.\n\n4. _ki-an-bi-da im-mi-ib-\u0123un-g\u00e0_\n4. Earth and heaven it pacified.\n\n5. _ud \u00e9-k\u00f9r-ta k\u00f9r-gal __d.__mu-ul-lil [im-mi-ib-\u0123un-g\u00e0]_\n5. When in Ekur the great mountain Enlil it pacified,\n\n6. _\u00e9-lam-ma_(_333_)_-ta ama-gal __d.__nin-lil im[-mi-ib-\u0123un-g\u00e0]_\n6. [When] in Elamma the great mother Ninlil it pacified,\n\n7. _an-ni-gar-ra_(_334_)_-ta ere\u0161_(_335_)_ __d.__mu-ul-[-lil\n            im-mi-ib-\u0123un-g\u00e0]_\n7. In Annigarra the _consort (sister)_ of Enlil it pacified.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n8. _e-lum di-da-ra d\u00e9-en_(_336_)_ ga-\u00e1m-d\u00far_\n8. The exalted who walketh forth, where tarries he?(337)\n\n9. _di-da-ra e-lum di-da-ra d\u00e9-en ga-\u00e1m-d\u00far_\n9. Who walketh forth, the exalted who walketh forth, where tarries he?\n\n10. _\u00f9-mu-un-e kur-kur-[ra-ge di-da-ra]_\n10. The lord of the lands, who walketh forth, where tarries he?\n\n11. _[\u00f9-mu-]un-e d\u00fag-ga-zi-da    di_\n11. The lord of faithful word, who etc.\n\n12. _d.__mu-ul-lil a-a ka-nag-g\u00e0    di_\n12. Enlil, father of the Land, who etc.\n\n13. _sib sag-g\u00edg-ga    di_\n13. Shepherd of the dark-headed people, who etc.\n\n14. _i-d\u00e9-du\u0123 n\u00ed-te-na    di_\n14. He of self-created vision, who etc.\n\n15. _am erin-na s\u00e1-s\u00e1    di_\n15. Hero that directs his hosts, who etc.\n\n16. _\u00f9-lul-la d\u00far-d\u00far    di_\n16. He that sleeps the sleep of perversity, who etc.\n\n17. _me-e bur-ma\u0123-a ka\u0161 ga-an-na-ab nisak-ka_\n17. I in a great bowl will pour out wine to him.\n\n18. _ama-gim dugud_(_338_)_-da da-mu-un-lal_\n18. I like a wild ox will bow down to the mighty one.(339)\n\n19. _ur\u00fa-zu al-gul-gul ga-an-na-ab-d\u00fag_\n19. \u201cThy city is destroyed,\u201d will I say to him.\n\n20. _kenur \u00e9-nam-ti-la    al_\n20. \u201cKenur and Enamtila are destroyed,\u201d will I say to him.\n\n21. _zimbir-(ki) \u00e9-b\u00e0r-ra    al_\n21. \u201cIn Sippar Ebarra is destroyed,\u201d etc.\n\n22. _ur\u00fa-zu tin-tir-(ki)    al_\n22. \u201cThy city Babylon is destroyed,\u201d etc.\n\n23. _\u00e9-sag-ila b\u00e1d-si-ab-ba-(ki)    al_\n23. \u201cEsagila and Barsippa are destroyed,\u201d etc.\n\n24. _\u00e9-zi-da \u00e9-ma\u0123-ti-la    al_\n24. \u201cEzida and Emahtila are destroyed,\u201d etc.\n\n25. _\u00e9-te-me-en-an-ki    al_\n25. \u201cEtemenanki is destroyed,\u201d etc.\n\n26. _\u00e9-d\u00e1r-an-na    al_(_340_)\n26. \u201cEdaranna is destroyed,\u201d etc.\n\n27. _gi-er-ra ba-m\u0103 ga-an-na-ab-d\u00fag_(_341_)\n27. \u201cWailing on the reed-flute ascends in her,\u201d(342) will I say to him.\n\n28. _ud ma-ra mu-un-zal-la-ta i-d\u00e9-a-ni nu-gub_\n28. When I am overjoyous in his presence may I not stand.\n\n29. _d.__mu-ul-lil-li mu-un-zal-la-ta i-d\u00e9-[a-ni nu-gub\n            i-d\u00e9-nam-mu-un-d\u016d-ru]_\n29. As to Enlil when I am overjoyous in his presence may I not stand.\n\n30. _d.__mu-ul-lil-li i-d\u00e9-a-ni nu-gub i-d\u00e9-nam-mu-un-d\u016d-ru_\n30. In the presence of Enlil may I not stand; may he behold me not.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n31. _me-e ur-ri-m\u00e8n me-e k\u00e0s-m\u00e8n_(_343_)\n31. I am a stranger and a fugitive.\n\n32. _a \u00e8-ne al-dib a \u00e8-ne al-dib_\n32. The risen waters seized away; the risen waters seized away.\n\n33. _[nin]-ur\u00fa-ma ama-gal __d.__nin-lil-l\u00e0 [m\u00e8n]_\n33. Queen of city and house, great mother Ninlil am I.\n\n34. _[__d.__a]-ru-ru SAL+KU __d.__mu-ul-lil-l\u00e0 [m\u00e8n]_\n34. Aruru, sister of Enlil I am.\n\n35. _[nin?]\u00fa-a ga\u0161an ni-ib-bur m\u00e8n_\n35. A _queenly_ caretaker, queen of Nippur I am.\n\n36. _[ga\u0161an] azag-ga_(_344_)_ ga\u0161an ma-g\u00ed-a m\u00e8n_\n36. An holy queen, queen of the convent I am.\n\n37. _ma ma-al-la-\u0161\u00fa ma ma-al-la-\u0161\u00fa_\n37. In the builded house, in the builded house,\n\n38. _d.__mu-ul-lil [umun?] k\u00far-k\u00far-ra ma_\n38. Enlil [_lord_] of lands in the builded house,\n\n39. _[ere\u0161]-mu mu-un-til ma_\n39. My consort dwells not in the builded house.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n40. At the end of this column began a long titular melody.(345)\n\n(Lines 1-11 of this melody, i. e., 40-51 on KL. 11, III, are supplied by\nTablet Virolleaud, Rev. 1-11, and restores the entire section.)\n\nREVERSE IV(?)\n\n1. _d.__Mu-ul-lil-li dam-a-ni __d.__Nin-lil-li_\n1. Enlil and his consort Ninlil (we will pacify). (= Tab. Vir. Rev. 12.)\n\n2. _An __d.__Ura\u0161a ki-\u0161e-gu-nu-e_(_346_)\n2. Anu-Ura\u0161 _kisegunu_.\n\n3. _d.__En-ki __d.__Nin-ki En-ul __d.__Nin-ul_\n3. Enki and Ninki, Enul and Ninul.\n\n4. _d.__En-da-\u0161urim-ma __d.__Nin-da-\u0161urim-ma_\n4. Enda\u0161urimma, Ninda\u0161urimma.(347)\n\n5. _d.__En-d\u00f9-azag-ga __d.__Nin-d\u00f9-azag-ga_(_348_)\n5. The Lord of Duazag, the Queen of Duazag.\n\n6. _ama __d.__Nin-lil a-a __d.__Mu-ul-lil_\n6. Mother Ninlil and father Enlil.\n\n7. _d.__En-ut-til-_(_349_)_ __d.__En-me-en-\u0161\u00e1r-ra_(_350_)\n7. Enuttilla and Enmen\u0161arra.\n\n8. _nin-zi-an-na_(_351_)_ ga-\u0161a-an \u0123ar-sag-g\u00e0_(_352_)\n8. Ninzianna and Ninharsag.\n\n9. _d.__\u0160ul-pa-\u00e8_(_353_)_ en __gi\u0161__ban\u0161ur-ra_\n9. \u0160ulpae, lord of the sacrificial board.\n\n10. _ama \u0161e-en-t\u00f9r_(_354_)_ dim-me-ir imin_\n10. Mother \u0160entur, (mother) of the seven gods.(355)\n\n11. _\u00f9-mu-un si_(_356_)_Nipru-(ki) \u00f9-mu-un kalag-a_\n11. The lord _light_ of Nippur, mighty lord.\n\n12. _g\u00f9-de-de_(_357_)_ ga-\u0161a-an Nipru-(ki)_\n12. The loud crying, queen of Nippur.\n\n13. _dingir dumu-sag_(_358_)_ __d.__ga-\u0161a-an mu-un-ga-ra_\n13. Divine first born daughter, divine queen of treasures.\n\n14. _d.__Nusku [\u00e1-]ma\u0123 dingir-gidim [\u00e9-kur-ra]_\n14. Nusku of mighty message, divine spirit of Ekur.\n\n[15. _ama \u00e9-a-ge __d.__Sa-d\u00e1r-nun-na_]\n[15. Mother of the temple, Sadar-nunna.]\n\n[16. _d.__\u0160e-ra-a\u0123 gidim \u00e9-\u0161ar-ra_]\n[16. \u0160erah spirit of E\u0161arra.]\n\n[17. _lamma-\u0161\u00e1g-ga me-lam-an-na_]\n[17. The propitious spirit whose splendor is supreme.]\n\n18. _dumu [sukkal-gal __d.__Nannar __d.__Zuen-na_\n18. The son, [great messenger, Nannar-Sin.]\n\n19. _d.__En-[nu-NUNUZ-zi __d.__Nannar_(_359_)_ dam __d.__Nannar-ge]_\n19. Zir [spouse of Nannar].\n\n20. _nu-banda-[ma\u0123 __d.__Mu-ul-lil-la-zi-ge]_\n20. [The august] prefect, [divine Enlilzi](360)\n\n21. _d.__[En]-bu-[ul-e dumu \u00e9-sab-ba]_\n21. [Enbul son of E\u0161abba.]\n\n22. _\u0161ul-a[n-na umun \u0123ar-sag-\u0123al-ge]_\n22. Hero of [heaven, lord of the great mountain.]\n\n23. _d.__ga-\u0161a-[an-gal-e ama-an-na-ge]_\n23. Ningal [heavenly mother.]\n\n24. _d.__ga-\u0161a-[an    an-na \u00e1\u0161-ni-gi-ge_(_361_)]\n24. The queen of heaven [who alone is strong.]\n\n25. _mu-ud-[na-ni __d.__Ama-u\u0161um-gal-an-na]_\n25. Her husband [Tammuz.]\n\n26. _ama \u00f9-[mu-un-na ga\u0161an sun-]na_\n26. The mother of the lord,(362) Ninsun.\n\n27. _\u00f9-[mu-un banda \u00f9-mu-un \u00e8\u0161-]nun-na_\n27. Lugalbanda lord of E\u0161nunak.\n\n28. _\u00e9-rib an-na mu-tin-an-na_\n28. The heavenly sister-in-law, Ge\u0161tinanna.(363)\n\n(Here supply twenty-eight lines = SBP 154, 24-156, 51.)\n\nREVERSE V(?)\n\n1. _d.__En-\u00e1-nun ama g\u00f9-an-ni-si_\n1. Enanun mother of loud weeping.(364)\n\n2. _d.__NINDA + GUD_(_365_)_ amar zag-gi-ra_(_366_)\n2. Ninda-Gud, the radiant son.\n\n3. _d.__S\u00fa-nir-da_(_367_)_ en \u0161ul-m\u00e9-ra_\n3. \u0160unirda, queen, heroine of battle.\n\n4. _dumu-\u0161\u00e1g-ga ga-\u0161a-an k\u00e1r_(_368_)_-nun-na-ra_\n4. The pious daughter, Ninkar-nunna.(369)\n\n5. _ga-\u0161a-an dig-ga dingir-lum-ma_(_370_)_ ur-sag_\n5. Queen(?) of the dead, Lumma the heroic.\n\n6. _\u00f9-mu-un uru_(_371_)_-gal \u00f9-mu-un \u00e9_(_372_)_-gid-da_\n6. Lord of the grave, lord of the seizing hand.\n\n7. _d.__Ir_(_373_)_-ra-gal k\u00fa-a-nu-si-ra_(_374_)\n7. Great Girra, hero unopposable.\n\n8. _lamma-\u0161\u00e1g-ga sil-gig edin-na_\n8. The good genius of the dark ways of the plain.(375)\n\n9. _d.__Nin-s\u00eeg-ge __d.__Gu\u0161kin-banda-ra_\n9. Ninsig Gu\u0161kinbanda,\n\n10. _\u00f9-mu-un nig-nam-ma-ge \u1e2aU_(_376_)_-kur-kur_(_377_)\n10. Lord of whatsoever is, the sculptured form.\n\n11. _sal-si_(_378_)_-a __d.__Ba-\u00fa_(_379_)_-\u0161\u00e1g-ga_\n11. The earth woman, beneficent Bau.\n\n12. _\u00f9-mu-un n\u00e9 me en_(_380_)_ ga-\u0161a-an abzu_\n12. Lord of might, lord of decrees, priest of the deep.(381)\n\n13. _d.__A\u0161nan __d.__Azag-sug_(_382_)_ mun-galu_(_383_)_-sal-sal_\n13. A\u0161nan the divine cleanser, the ... loud crying.\n\n14. _[\u00f9-mu-un] sa-a_(_384_)_ ki-s\u00e1_(_385_)_ dumu nun-ra_\n14. Lord of light, director of the earth, and the daughter of the\n            prince.(386)\n\n15. _[gidim uru-]ma ur sag-imin_\n15. The demon of my city the dog of seven heads.\n\n16. _[__d.__Gi-bil mu- ? ?]-na_(_387_)_ mu-ten ur-sag_\n16. Gibil ... warlike man.\n\n17. _[__d.__Ut-ta-ed-d\u00e9 mu-lu] ki-azag-ga_\n17. Uttaedde lord of the holy place.\n\n18. _[umun ma-da sub-be an-na    ]_\n18. [Lord of the land, light of heaven.](388)\n\n19. [_umun \u00e1-zu umun e_(_389_)_-gid-da_    ]\n19. [Lord Nergal, him of the seizing hand.]\n\n20. [_ga-\u0161a-an-n\u00e9-da umun mu-zi-da_]\n20. [Allat and Ningi\u0161zida](390)\n\n21. [    ] _d\u016b-a_\n21. [    ]\n\n22. [    ]_-ga_\n22. [    ](391)\n\n23. _[__d.__Ir-ri-e\u0161 ur-sag ga-\u0161a]-an-subur_\n23. [Irri\u0161, the heroic] lord of the soil.\n\n24. [_dingir ama \u00e9-uru-sag-g\u00e0 ga\u0161an tin-dib-ba_]\n24. [The divine mother of the temple of the chief city(392) queen who\n            gives life to the dead.]\n\n25. _[sag-g\u00e0 an-na ga\u0161an] \u00cd-si-in-na_\n25. The lofty browed queen of Isin.\n\n26. _[__d.__Pa-bil-sag \u00f9-mu-]un La-ra-ag-ga_\n26. Pabil-sag(393) lord of Larak.\n\n27. _[__d.__Gu-nu-ra dim-gal] kalam-ma_\n27. Gunura bar of the Land.\n\n28. _[__d.__Da-mu \u0161\u00e1g-ga \u00f9-]mu-un gir-su-a_\n28. The pious Damu lord of the flood.(394)\n\n29. _[__d.__Immer \u00f9-mu-un] n\u00ed-d\u016d-an-na_\n29. Immer lord of terror.(395)\n\n30. [    ] _\u00edd-da-ra_\n30. ... the river.(396)\n\n31. _[\u00f9-mu-un \u0161i ka-nag-]g\u00e0 \u0161i kur-kur-ra_\n31. Lord of the souls of Sumer, of the souls of the lands.\n\n32. _[__d.__S\u00fa-ud-da-am du-mu nun-na ama \u00e9-]\u0161ab-ba_\n32. Suddam, daughter of the prince, mother of E\u0161abba.\n\nAbout twenty-four lines completed this column and ended the liturgy. The\nvoid is to be completed by part of the titular litany, SBP. 160, 19-164,\n38, and by a short intercession similar to the fragmentary intercession at\nthe end of KL. No. 8. It is possible that the eleventh and last section on\nTablet Virolleaud was retained as the final melody of this later\nredaction.\n\n\n\n\n\nREVERSE OF TABLET VIROLLEAUD (THE TITULAR LITANY)\n\n\n1. _\u00e9-e sub-da sub-da [mu-un-la\u0123-en-ne-en]_\n    To the temple with prayer, with prayer let us go.(397)\n\n2. _balag_(_398_)_ \u00e9-e dirig sub-da [mu-un-la\u0123-en-ne-en]_\n    To the lyre unto the temple which surpasses all let us go.\n\n3. _balag nigin-na-e sub-da __d.__Mu-[ul-lil-ra mu-un]_\n    To the lyre unto the merciful one with prayer, [unto Enlil,]\n\n4. _balag d\u00eem-me-ir mu-lu sub-da __d.__Mu-ul-[lil-ra mu-un]_\n    To the lyre unto god, the lord, with prayer, unto Enlil [let us go].\n\n5. _d\u00eem-me-ir lu-g\u0103-lu-ne-en sub-da mu-un-la\u0123-en-[ne-en]_\n    Unto him who is god of his people with prayer let us go.\n\n6. _me-en-ne \u00e9-e t\u00f9b a-ra-zu-a mu-un-la\u0123-en-ne-[en]_\n    We \u201cOh temple repose\u201d in prayer come.\n\n7. _me-en-ne ki-e t\u00f9b a-ra-zu-a mu-un-la\u0123-(en)-ne-en __d.__Mu-[ul-lil-ra]_\n    We \u201cOh earth repose\u201d in prayer come, unto Enlil (come).\n\n8. _\u00f9-mu-un \u0161\u0103-ab t\u00f9b-e-da in-g\u00e0_(_399_)_-la\u0123-(en)-ne-en\n            __d.__Mu-[ul-lil-ra]_\n    To pacify the heart of the lord behold we come unto Enlil.\n\n9. _\u0161\u0103-ab \u0123un-g\u00e0 bar \u0123un-g\u00e0-da in-g\u00e0-la\u0123-ne-en __d.__Mu-[ul-lil-ra]_\n    To pacify the heart, to pacify the soul, behold we come to Enlil.\n\n10. _me-en-ne \u0161\u0103-ab \u00f9-mu-un-na mu-un-t\u00f9b-(en)-ne-en __d.__Mu-[ul-lil]_\n    We will pacify the heart of the lord, yea of Enlil.\n\n11. _\u0161\u0103-ab an-na \u0161\u0103-ab __d.__Mu-ul-lil-l\u00e1 mu-un-tub-(en)-ne-en_\n    The heart of Anu and the heart of Enlil we will pacify.\n\n12. _d.__Mu-ul-lil-l\u00e1 dam-a-ni ... __d.__Nin-lil-l\u00e1_\n    [The heart of] Enlil and his wife Ninlil [we will pacify.]\n\n13. _d.__En-ki __d.__Nin-ki __d.__En-mul __d.__Nin-mul_(_400_)\n    The heart of Enki, Ninki, Enmul and Ninmul [we will pacify.]\n\n14. _i-lu a-di ig-ga-am-ma-ru_\n    A god until they are finished.(401)\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n        _ki-\u0161ub-g\u00fa 10-kam-ma_(_402_)\n    The tenth strophe.\n\n            (The Recessional)\n\n15. _\u00f9-mu-un-mu za-e babbar_(_403_)_ uru-m\u00e0 ur-sag-g\u00e0 me-en_\n    My lord thou art, light of my city, a hero thou art.\n\n16. _\u0161\u00f9b-bi-mu \u00f9-mu-un kalag-a ur-sag-g\u00e0 me-en_\n    My illumination, oh valiant lord, a hero thou art.\n\n17. _\u00f9-mu-un kalag-a ur-sag-g\u00e0 me-en kalag-ga-na me-en_\n    Oh valiant lord, a hero thou art, its(404) defender thou art.\n\n18. _d.__Babbar-gim za-e ? en-na an-ni tur-tur-ne-[en]_\n    Like Shamash thou art ... into heaven enters.\n\n19. _d.__Nannar-gim ki dumu-zu an-na(?)_(_405_)_ na-an-gir-ri-[ne-en]_\n    Like Nannar where thy son(406) in heaven hastens.\n\n20. _\u00f9-mu-un-mu enem-zu galu-ra_(_407_)_ na-an-na-ab-z\u00ed-[em]_\n    My lord thy word on man has fallen.\n\n21. _enem-zu galu ki_(_408_)_-kal-ra na-an-na-ab-z\u00ed-[em_]\n    Thy word on him of the foreign land has fallen.\n\n22. _enem-zu galu en-na nu-\u0161eg-ra na-an-na-ab-z\u00ed-[em_]\n    Thy word on men as many as are not obedient has fallen.\n\n23. _\u00f9-mu-un-mu uru-zu-a \u00e8-ni a-sar-sar-ra_(_409_)\n    My lord _beneficent_ waters in thy city cause to spring forth.\n\n24. _a-a__d.__ Mu-ul-lil ki-bur-ta-bur-ta uru-zu-a \u00e8-ni_\n    Father Enlil ... in thy city cause to come forth.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n        _ki-\u0161ub-g\u00f9_ 11_-kam-ma_\n    The eleventh strophe.\n\n25. _sub-bi \u0161e-ib \u00e8-kur-ra-ta ki-na g\u00ed-g\u00ed-ra_.\n    A prayer for the brick walls of Ekur, that it return to its place.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n        _ki-\u0161\u00fa-bi-im_\n    A song of supplication.\n\n26. _al-t\u00edl e-lum gud-sun_\n    It is finished, the series \u201cExalted, bull that overwhelms.\u201d\n\n\n\n\n\nEARLY FORM OF THE SERIES _D.__BABBAR-GIM-\u00c8-TA_ 11359 (MYHRMAN NO. 8)\n\n\nNi. 11359, published by MYHRMAN, PBS. I. No. 8, is the left upper corner\nof a large four column tablet. It contained a series of _ki-\u0161ub_ melodies\nwhich formed the prototype of the later Enlil series of which three\ntablets have been edited by the writer, see _Sumerian Liturgical Texts_\n167. It stands to the completed series as the similar tablet of the _e-lum\ngud-sun_ series, Tablet Virolleaud, is related to its completed canonical\nform in ZIMMERN, KL. 11. Both Ni. 11359 and Tablet Virolleaud show the\nevolution of two great Enlil liturgies arrested midway in their evolution.\nThey still consist of unmethodically joined melodies. Both have the same\nrubric at the end. The first melody of _d.__Babbar-gim-\u00e8-ta_ after line\nfour agrees with the first melody of the Enlil series _zi-bu-\u00f9 sud-du-\u00e1m_\nin ZIMMERN, KL. 8 and 9 after line five of that series. A duplicate will\nbe found in BL. pp. 37-39, which see for critical notes on the\nreconstructed text.\n\nOBVERSE 1\n\n1. _d.__Babbar-gim \u00e8-ta_ [    ]\n1. Like the sun-god arise ...\n\n2. _\u00f9-mu-un gan_ ...\n2. Oh lord ...\n\n3. _a-a __d.__Mu-ul-lil \u00f9-[mu-un kur-kur-ra_\n3. Father Enlil, lord of the lands.\n\n4. _d.__Mu-ul-lil \u00f9-mu-[un d\u00fag-ga-zi-da_]\n4. Enlil lord of faithful word.\n\n5. _am-n\u00e1-a gud-d\u00e9 s\u012bg-gan-nu-di_\n5. Crouching wild ox, bull that rests not.(410)\n\n6. _d.__Mu-ul-lil dam-kar-[ra ki-dagar-ra]_\n6. Enlil herdsman of the wide earth.\n\n7. _\u00f9-mu-un mu erin-na-[ni sag-ma-al ki_]\n7. Lord who _summons_ his toilers, recorder of the earth.\n\n8. _\u00f9-mu-un i\u00e1 erin-a-[ni ga-eri-\u00e1m da-]ma-[la]_\n8. Lord who causes to abound oil for his toilers, milk for the newly\n            born.(411)\n\n9. _\u00f9-mu-un ki-d\u00far-a-ni [uru ir-ir]_\n9. Lord whose abode is the city of weeping.\n\n10. _ki-n\u00e1-a-ni \u00e1-\u00e1g-[g\u00e0-e    gal-zu]_\n10. In whose chamber oracles are interpreted.\n\n11. _a-a __d.__Mu-ul-lil uru-[ta Nibru-ki]_\n11. Father Enlil in (thy) city Nippur.\n\n12. _\u00e9-kur \u00e9-\u0161ag-gi-pad-da-ta_\n12. In Ekur temple of (thy) heart\u2019s choice.\n\n13. _gi-gun-na gi\u0161-tir-\u0161im [__gi\u0161__ erin-na-ta_\n13. In the great dark chamber of odorous forest and cedar.\n\n14. [  _] \u0160e\u0161-d\u016b-a-ka \u0161e\u0161-mul [... ta]_\n14. In ...,\n\n15. [    _]si-ra \u00e9-\u016d-[di- ta    ]_\n15. In ... the house of vision,\n\n16. _[    ]lu \u00e9 babbar nu-[zu-ta_]\n16. In ... house which knows the sunlight not,\n\n17. _[\u00e9]-gi-dim-dim-ma i-d\u00e9 [nu-bar-ri-ta]_\n17. In the house of the \u201creed of _sorrow_,\u201d which eye beholds not,\n\n18. _[     ]ma\u0123 dug-li du\u0123-[du\u0123-ta]_\n18. In the great ... causing prosperity to abound,\n\n19. _[\u00e9(?)]-ku-a __gi\u0161__ik-[ku-igi-lal-a-ta]_\n19. In _Ekua_ gate of the lifting of the eyes,\n\n20. [ _]-silim-ma mu-mar [mar-ra-ta_]\n20.\n\n...\n\nREVERSE II\n\n...\n\n21. _sub-bi \u0161e-ib \u00e9-[kur-ra-ta?] ki-na-an-g\u00ed-g\u00ed-ra_(_412_)\n21. Prayer for the brick walls of _Ekur_ that it be restored to its place.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n22. _ki-\u0161\u00f9-bi-im_\n22. It is a service of prostrations.\n\n\n\n\n\nLITURGY OF THE CULT OF KES (NIPPUR FRAGMENTS AND ASHMOLEAN PRISM.)\n\n\nKe\u0161 and Opis, two closely associated but unlocated southern cities of\nSumer, lay apparently somewhere in the region between Erech and \u0160uruppak.\nSo closely were they united that the same cult of the great mother goddess\nobtained in both.(413) According to II Raw. 60_a_ 26, Innini of Hallab was\nthe queen of Ke\u0161. The Sumerian liturgy, BL. p. 54, names Nintud as the\ngoddess of this city, but the list of mother goddesses in PSBA. 1911 Pl.\nXII calls her by the name Ninharsag,(414) where she is associated with\nNinmenna, epithet of the earth mother in Adab a city near \u0160uruppak. A\nfragment, No. 102 in BL., reads her title at Ke\u0161 as Aruru. These various\nepithets all refer to the earth mother whose principal married type is\nNinlil. In fact one liturgy actually names Ninlil as the goddess of Ke\u0161,\nSBP. 24, 74. On the other hand, a cult document of the Neo-Babylonian\nperiod names Kallat Ekur, the bride of Ekur, as the goddess of _U-pi-ia_\nor Opis, VS. VI. 213, 21.(415) The bride of Ekur is Ninlil. Thus the twin\ncities Ke\u0161 and Opis of Sumer with their cult of the earth mother Ninharsag\nor Nintud were imitated in later times in Akkad and located on the Tigris\nwhere Opis survived into Greek times (\u03c9\u03c0\u03b9\u03c2) and Ke\u0161 seems to have become\nconfused in writing with Ki\u0161 a famous city near Babylon. At Opis in Akkad\na male satellite _Igi-du_ was associated with the mother goddess and we\nmay be safe in assuming that he was borrowed from the original southern\ncult.(416) Of the names Ninharsag, Aruru, Nintud, Ninmah, Innini of\nHallab, we are not certain which one applied especially to Ke\u0161 and Opis.\nIn any case the liturgy which we are about to discuss had some special\nname for the goddess here. In a refrain which recurs at the end of each\nmelody the psalmists say that the god of Ke\u0161, that is probably Igidu,(417)\nwas made like A\u0161\u0161irgi, or Ninurta, and that its goddess was made like\nNintud, hence the _special_ name of the mother goddess in this liturgy\ncannot have been Nintud.\n\nSo far as the text of this important liturgy in eight melodies can be\nestablished, it leads to the inference that, like all other Sumerian\nchoral compositions, the subject is the rehearsal of sorrows which befell\na city and its temple. Here the glories of Ke\u0161, its temple and its gods\nare recorded in choral song, and the woes of this city are referred to as\nsymbolic of all human misfortunes. The name of the temple has not been\npreserved in the text. But we know from other liturgies that the temple in\nKe\u0161 bore the name Ur\u0161abba.(418) The queen of the temple Ur\u0161abba is called\nthe mother of Negun, also a title of Ninurta in Elam.(419) The close\nconnection between the goddess of Ke\u0161 and Ninlil is again revealed, for\nNegun is the son of Ninlil in the theological lists, CT. 24, 26, 112.\nTherefore at Ke\u0161 we have a reflection of the Innini-Tammuz cult or the\nworship of mother and son, mother goddess Ninlil or Ninharsag, and Igidu\nor Negun.(420)\n\nKe\u0161 and Opis must have been closely associated with both Erech and\n\u0160uruppak, and of traditional veneration in Sumer. Ke\u0161 is mentioned in a\nlist with Ur, Kullab (part of Erech) and \u0160uruppak, SMITH, _Miscellaneous\nTexts_ 26, 5. Gudea speaks of a part of the temple in Lagash which was\npure as Ke\u0161 and Aratta (i. e. \u0160uruppak).(421) The various mother goddesses\nof Eridu, Kullab, K\u00ea\u0161i, Laga\u0161 and \u0160uruppak are invoked in an incantation,\nCT. 16, 36, 1-9. The first melody of the Ashmolean Prism contains a\nreference to the horse of \u0160uruppak.\n\nThe textual history of this liturgy is interesting. The major text is\nwritten upon a four-sided prism now in the Ashmolean Museum of Oxford. The\nobject is eight inches high, four inches wide on each surface and is\npierced from top to bottom at the center by a small hole, so that the\nliturgy could be turned on a spindle. The writer published a copy of this\nprism or prayer wheel in his _Babylonian Liturgies_. The elucidation of\nthis exceedingly difficult text was lightened somewhat by the discovery of\na four column tablet in Constantinople, which originally contained the\nentire text. It was afterwards published as No. 23 of my _Historical and\nReligious Texts_. Since the edition of these two sources, the Nippur\nCollection in Philadelphia has been found to contain several fragments of\nthe same liturgy. A portion of the redaction on several single column\ntablets had been already published by RADAU in his _Miscellaneous Sumerian\nTexts_, No. 8 (=Ni. 11876), last tablet of the series containing melodies\nsix, seven, and eight. I failed to detect the connection of RADAU\u2019s tablet\nat the time of the first edition but referred to it with a rendering in my\n_Epic of Paradise_, p. 19. Another tablet, also from a single column\ntablet redaction at Nippur, has been recovered in Philadelphia, Ni.\n8384.(422) This text utilized here in transcription contains a section\nmarked number 4 on that tablet but all the other sources omit it. Hence\nthis redaction probably contained nine melodies. The new melody has been\ninserted between melodies three and four of the standard text. If evidence\ndid not point otherwise the editor would have supposed that Ni. 8384 and\n11876 belonged to the same tablet. But Ni. 8384 has melodies four, five\nand six of its redaction with the catch-line of the next or its seventh\nmelody which partly duplicates the Radau tablet. Moreover, these two\ntablets have not the same handwriting and differ in color and texture of\nthe clay. Finally a small fragment, Ni. 14031, contains the end of the\nsecond melody and the beginning of the third on its obverse. The reverse\ncontains the end of the sixth melody. This small tablet undoubtedly\nbelongs to the four column tablet in Constantinople. The two fragments\nbecame separated by chance when the Nippur Collection was divided between\nPhiladelphia and the Mus\u00e9e Imperial of Turkey. Ni. 14031 will be found in\nmy _Sumerian Liturgical Texts_, No. 22.\n\nUnder ordinary circumstances a text for which so many duplicates exist\nshould have yielded better results than I have been able to produce. But\nthe contents are still obscure owing largely to the bad condition of the\nprism. My first rendering of the interesting refrain in which I saw a\nreference to the creation of man and woman was apparently erroneous. The\nrefrain refers rather to the creation of the mother goddess of Ke\u0161 and to\nher giving birth to her son Negun.(423)\n\nCOL. I (Lines 1-22 defaced)\n\n...\n\n23. _[\u00e9 ke]\u0161-(ki)-dug-ga    d\u016b-a_\n23. [Temple] in holy Ke\u0161 builded.\n\n24. _[\u00e9(?)] \u00c9N-\u1e2aAR-(ki)-dug-gu d\u016b-a_\n24. [Temple(?)] in holy _EN-\u1e2aAR_ builded.\n\n25. _[\u00e9 ...] nun-gim an-na dirig-ga_\n25. [Temple] like ... _nun_, like  heaven exceeding all.(424)\n\n26. _[\u00e9 ...] azag-gim ? -si ri-a_\n26. [Temple] like the pure ... clothed in\n\n27. _[\u00e9] an-na-gim m\u016b\u0161 kur-kur-ra_\n27. [Temple] like heaven the illumination of the lands.\n\n28. _[\u00e9 ...] t\u016br-gim ki-a-ta sur-sur-ra_\n28. [Temple] like ... _tur_ in the earth _founded_.\n\n29. _[\u00e9 ...-]gim mur-du ninda_(_425_)_-gim g\u00f9-nun-di_(_426_)\n29. [Temple] like ... roaring, like a _young bull_ bellowing.\n\n30. _[\u00e9 ...] bi-ta lipi\u0161 kalam-ma_\n30. [Temple] in whose ... the hearts of the creatures of the Land ...(427)\n\n31. _[\u00e9 ...] bi-ta zid Ki-en-gi-ra_\n31. [Temple] in whose ... the soul of life of Sumer ...\n\n32. _[\u00e9 ...] ib-gal an-e-ri_(_428_)_ u\u0161-sa_\n32. [Temple], great ... _IB_, attaining unto heaven.\n\n33. _[\u00e9 ...]-da-gal  an-e_(_429_)_ u\u0161-sa_\n33. [Temple], great ... _da_, attaining unto heaven.\n\n34. _[\u00e9 ...] gal  an-e  u\u0161-sa_\n34. [Temple], great ..., attaining unto heaven.\n\n35. _[\u00e9 ...] -na [an-e] u\u0161-sa_\n35. [Temple ...], attaining unto heaven.\n\nCOL. II\n\n1. _... an-ki ..._\n1. ... heaven and earth ...\n\n2. _... abzu ..._\n2. ... of the nether-sea ...\n\n3. _\u00e9 an-ni(?) \u0161u-[    ]_\n3. Temple which Anu ...\n\n4. _d.__En-lil-li zag-\u0161\u00fa ..._\n4. Enlil above all ...\n\n5. _ama __d.__Nin-tud e\u0161-[bar-kin ... ]_\n5. The mother, Nintud oracles ...\n\n6. _\u00e9 Ke\u0161-ki ... na ..._\n6. Temple in Ke\u0161 ...\n\n7. _\u00c9N-\u1e2aAR-(ki)_(_430_)_-gim rib-ba_(_431_)_ galu \u0161i-in-[ga-an-t\u00fam-mu]_\n7. Like _EN-\u1e2aAR_ it has been made surpassing; verily man has brought\n            solicitude for it.(432)\n\n8. _ur-sag-bi __d.__\u00c1\u0161-\u0161ir-g\u00ed-gim rib-ba_\n8. Its hero like A\u0161\u0161irgi has been\n\n9. _ama \u0161i-in-ga-an_(_433_)_-\u00f9-tud_\n9. made surpassing; the mother(434) verily has borne him.\n\n10. _nin-bi __d.__Nin-tud-gim rib-ba-ra a-ba_(_435_)_ er-mu-ni-in-du\u0123_\n10. Its lady like Nintud has been made surpassing. And then wailing began.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n11. _g\u00fa     2     kam-[ma-\u00e1m]_\n11. It is the second song.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n12. _\u00e9 an-\u0161\u00fa \u0123ud-da ki-\u0161\u00fa ..._(_436_)\n12. Temple, in heaven resplendent, in earth ...\n\n13. _\u00e9 an-\u0161\u00fa ... ki-\u0161\u00fa ..._\n13. Temple, in heaven ..., in earth ...\n\n14. _\u00e9 an-\u0161\u00fa si\u1e33\u1e33a_(_437_)_ ki-\u0161\u00fa udu-[gim ... ...]_\n14. Temple, in heaven (_like_) a wild goat, on earth like a sheep ...\n\n15. _\u00e9 an-\u0161\u00fa ... ki-\u0161\u00fa d\u00e1r-[bar-gim ...]_\n15. Temple, in heaven (_like_) ..., in earth like a roe ...\n\n16. _\u00e9 an-\u0161\u00fa ... gim ... ki-\u0161\u00fa d\u00e1r-bar-gim ..._\n16. Temple, in heaven like ..., in earth like a roe ...\n\n17. _\u00e9 an-\u0161\u00fa mu\u0161-gim s\u00eeg-ga ki-\u0161u babbar-gim za-e la\u0123-[la\u0123?]_\n17. Temple, in heaven like a dragon gleaming, on earth like the sunlight\n            thou shinest.\n\n18. _\u00e9 an-\u0161\u00fa babbar-gim \u00e8-a ki-\u0161u __d.__Nannar-gim ..._\n18. Temple, in heaven like the sun arising, in earth like the new moon ...\n\n19. _\u00e9 an-\u0161\u00fa kur-ra ki-\u0161u idim-ma_\n19. Temple, in heaven shining,(438) on earth loud crying.(439)\n\n20. _\u00e9 an-ki 3 gu-ma-bi na-nam_\n20. Of the temple of heaven and earth three are its attendants.\n\n21. _\u00c9N-\u1e2aAR-(ki) gim rib-ba galu \u0161i-in-ga-an-t\u00fam-mu_\n21. Like _EN-\u1e2aAR_ it has been made surpassing; verily man has brought\n            solicitude for it.\n\n22. _ur-sag-bi __d.__\u00c1\u0161-\u0161ir-g\u00ed-gim rib-ba-[ra]_\n22. Its hero like A\u0161\u0161irgi has been made surpassing; the mother\n\n23. _[ama] \u0161i-in-ga-an-\u00f9-tud_\n23. verily has borne him.\n\n24. _[nin-bi] __d.__Nin-tud-gim rib-ba-ra a-ba er-mu-ni-in-du\u0123_\n24. Its lady like Nintud has been made surpassing. And then wailing began.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n25. _[g\u00fa] 3-kam-ma-[\u00e1m]_\n25. It is the third section.\n\n8384.\n\n1. _[\u00e9- ...] n\u00ed-gal-ar an-ni mu-ma\u0123 s\u00e1_\n1. [Temple ...] in  splendor blazing, which Anu with a far-famed name has\n            named.\n\n2. _[\u00e8 ...]-gal __d.__En-lil-li nam-ma-ni gal tar-ri_\n2. [Temple ...] great, whose fate Enlil has grandly decreed.\n\n3. _[\u00e9]\u00e1-nun-g\u00e1l __d.__A-nun-ge-ne kalam sigi(?)_(_440_)_ l\u00e1m(?)-mu_\n3. [Temple] ... of the Anunnaki, in the Land _starlike gleaming_.\n\n4. _\u00e9 ki-d\u00far im-d\u00fab-bu_(_441_)_ dingir gal-gal-e-ne_\n4. Temple, peaceful dwelling place of the great gods.\n\n5. _\u00e9 an-ki-bi-da gi\u0161-\u0123ar-bi ni-\u0123ar me el \u0161u-ba-e-tag_\n5. Oh temple whose design in heaven and earth has been planned, thou art\n            possessed of pure decrees.\n\n6. _\u00e9 kalam ki-gar-ra zag-gar-ra u\u0161-sa_\n6. Temple erected in the Land, where stand the chapels of the gods.\n\n7. _\u00e9-kur \u0123e-g\u00e1l ka-zal ud-zal-zal-li_\n7. Mountain house, radiant with abundance and festivity.\n\n8. _\u00e9 __d.__Nin-\u0123ar-sag-g\u00e0 zi-kalam-ma ki-bi-\u0161\u00fa gar_\n8. Temple in whose place Ninharsag has instituted the breath of life of\n            Sumer.\n\n9. _\u00e9-\u0123ar-sag-gal \u0161u-lu\u0123-\u0123a t\u00fam-ma nig-nam-ma-ni ni_(_442_)_-k\u00far_\n9. Great mountain house, made worthy of the rituals of purification, of\n            its possessions nought changes.\n\n10. _\u00e9 ... da-nu ka-\u00e1\u0161-bar nu-g\u00e0-g\u00e0_\n10. Temple ... ceases not to render decision.\n\n11. _\u00e8 ... kalam-dagal-\u0161\u00fa l\u00e1-a_\n11. Temple ... unto the wide Land bearing.\n\n12. _[\u00e9] kalam \u0161\u00e1r \u00f9-tud numun gi\u0161-isimu tuk-tuk_\n12. [Temple] causing the multitudes of the Land to produce offspring,\n            causing the seed to send forth sprouts.\n\n13. _[\u00e9] lugal \u00f9-tud nam kalam-ma tar-ri_\n13. Temple that gives birth to king, decreeing the fate of the Land.\n\n14. _[\u00e9] b\u00e1r-b\u00e1r kar su-\u1e33in-d\u00far-bi ag-d\u00e9_\n14. ...\n\n15. _\u00c9N-\u1e2aAR-(ki)-gim rib-ba galu \u0161i-in-ga-an-t\u00fam-mu_\n15. Like _\u00c9N-\u1e2aAR_ it has been made surpassing; verily man has wrought\n            solicitude for it.\n\n16. _ur-sag-bi __d.__\u00c1\u0161-\u0161ir-g\u00ed-gim rib-ba ama \u0161i-in-ga-\u00e1m-\u00f9-tud_\n16. Its hero like A\u0161\u0161irgi has been made surpassing; the mother verily has\n            borne him.\n\n17. _nin-bi __d.__Nin-tud-gim rib-ba-ra a-ba er-mu-ni-in-du\u0123_\n17. Its lady like Nintud has been made surpassing. And then wailing began.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n18. [_g\u00fa_ 4]_-kam-ma-\u00e1m_\n18. It is the fourth section.\n\n\n\n\n\nASHMOLEAN PRISM, COL. II\n\n\n26. _[uru]_(_443_)_-in-ga-\u00e1m uru-in-ga-\u00e1m \u0161ag-bi a-ba a-mu-un-zu_(_444_)\n26. It is a city, it is a city! Its secrets who shall understand?\n\n27. _\u00e9 Ke\u0161-ki uru-in-ga-\u00e1m \u0161ag-bi a-ba a-mu-un-zu_\n27. The temple of Ke\u0161 is a city! Its secrets who shall understand?\n\n28. _\u0161ag-bi-a ur-sag ur-sag-e-ne si-mu-un-si-di-e-ne_\n28. Within it the heroic ones administrate.\n\n29. _e\u0161-bar-\u1e33in-d\u00f9g-ga \u0161u-gal mu-un-d\u00fa-d\u00fa_(_445_)\n29. The oracles proclaimed grandly it executes.\n\n30. _\u00e9-e gud-udu_(_446_)_-dam gud-\u00e1m-ma-gur-ri_(?)_-en_\n30.\n\n31. _?-e tum-ma-\u00e1m lu\u0123-lu\u0123-_ ...\n31.\n\n32. _\u00e9-e gud-\u0161\u00e1r-ra-\u00e1m_(_447_)_ al-d\u00fag-[ga?]_\n32.\n\n33. _\u00e8-e udu-\u0161\u00e1r-ra-\u00e1m al-d\u00fag-[ga?]_\n33.\n\n34. _gi\u0161-KU-LIL(?)-ne_(_448_)_ g\u00fa-LIL-ma-\u00e1m g\u00e1l-li_ ...\n34.\n\n35. _gi\u0161-KU-da_(_449_)_ ... g\u00f9r_ ...\n35.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\nCOL. III\n\n2. _gi\u0161__A-TU-GAB-LI\u0160-dam an-da-PI-PI-SAL(?)_ ...\n2.\n\n3. _\u0123ar-sag-da m\u0103-a_(_450_)_ an-da-s\u00eeg-s\u00eeg-[ga-\u00e1m?]_\n3.\n\n4. _EN-\u1e2aAR-(ki)-gim rib-ba galu \u0161i-in-ga-t\u00fam-mu_\n4. Like EN-HAR it has been made surpassing; verily man has wrought\n            solicitude for it.\n\n5. ur-sag-bi d.A\u0161-\u0161ir-gi-gim rib-ba ama \u0161i-in-ga-an-\u00f9-tud\n5. Its hero like A\u0161\u0161irgi has been made surpassing; the mother verily has\n            borne him.\n\n6. _nin-bi __d.__Nin-tud-gim rib-ba-ra a-ba er mu-ni-in-du\u0123_\n6. Its lady like Nintud has been made surpassing. And then wailing began.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n7. _[g\u00fa_(_451_)_ 4-kam-ma-\u00e1m_\n7. Section four(452) it is.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n8. ...\n8. ...\n\n9. _\u00e9_ [    ]\n9.\n\n10. _\u00e9_ [  ]_-la n\u00e9_ [  ] _tu_(_453_)_ [  ] ur_ [  ]\n10.\n\n11. _\u0161ag-bi-a ur-sag ur-sag-e-ne si-mu-un-si-di-e-ne_\n11. Within it the heroic ones administrate.\n\n12. _d.__Nin-\u0123ar-sag-g\u00e0 u\u0161umgal-\u00e1m \u0161ag-ki im-_[    ]\n12. Nin\u1e2barsag _placed_ it in the bosom of the earth like a python.\n\n13. _d.__Nin-tud ama-gal-la tud-tud mu-un_-[    ]\n13. Nintud the great mother ...\n\n14. _d.__\u0160ul-pa-\u00e8-a pa-te-si-ge nam-en-na mu_ [    ]\n14. \u0160ulpae the priest king lordship ...\n\n15. _d.__\u00c1\u0161-\u0161ir-gi_(_454_)_ ur-sag-g\u00e0 AB_(_455_)_-mu_-[...]\n15. A\u0161\u0161irgi, the champion, ...\n\n16. _d.__Uruma\u0161 ligir-gal-\u00e1m_(_456_)_ edin-na-an_(_457_)_ mu-da-an_-[...]\n16. Uruma\u0161 great prince in the (heavenly) plain has ...\n\n17. _\u00e9-e si\u1e33\u1e33a lu-lim_(_458_)_ g\u00fa-\u00e1m-ma-gur-ri_(_459_)\n17. The temple assembles the rams and bucks.\n\n18. _\u00c9N-\u1e2aAR-(ki)-gim rib-ba galu \u0161i-in-ga-an-t\u00fam-mu_\n18. Like EN-HAR it has been made surpassing; verily man has wrought\n            solicitude for it.\n\n19. _ur-sag-bi __d.__\u00c1\u0161-\u0161ir-gi_(_460_)_-gim rib-ba_\n19. Its hero like A\u0161\u0161irgi has been made surpassing; the mother\n\n20. _ama \u0161i-in-ga-a-an-\u00f9-tud_\n20. verily has borne him.\n\n21. _nin-bi __d.__Nin-tud-gim rib-ba-ra_(_461_)_ a-ba er-mu-ni-in-du\u0123_\n21. Its lady like Nintud has been made surpassing. And then wailing began.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n22. _\u00e9 5-kam-ma-\u00e1m_\n22. It is the fifth(462) section.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n23. _\u00e9 ud-gim ki-gal-la gub-ba_\n23. The temple like the sun on the vast foundation stands.\n\n24. _am-la\u0123-la\u0123-gim edin-na s\u016bg-s\u016bg-[gi]_\n24. Like a white bull on the landscape it reposes.\n\n25. [    ] _e gar-ra \u00e9_ [    ]\n25.\n\n26. [    ]-_bi-ta_ [    ]\n26.\n\n27. [    -]_ta_ [    ]\n27.\n\n28-30.\n(28-30 illegible or lost on all the variants.(463))\n\n31. [    ] _ra_ [    ]\n31.\n\n32. [    ] _gar nu_ [    ]\n32.\n\n33. [    ] _an-\u0161\u00e1r ki-\u0161ar_\n33.\n\n34. [    ]_bi la-\u0123a-ma ki-u\u0161-sa_\n34.\n\n35. [    ] _na-ra-ab Uri-(ki)-ka ke\u0161-du_\n35.\n\n36. _\u00c9N-\u1e2aAR-(ki)-gim rib-ba_(_464_)_ galu \u0161i-in-ga-an-t\u00fam-mu_\n36. Like \u00c9N-HAR it has been made surpassing; verily man has brought\n            solicitude for it.\n\nCol. IV\n\n1. _ur-sag-bi __d.__\u00c1\u0161-\u0161ir-g\u00ed-gim rib-ba-ra_\n1. Its hero like A\u0161\u0161irgi has been made surpassing; the mother\n\n2. _ama-a_(_465_)_ \u0161i-in-ga-an-\u00f9-tud_\n2. verily has borne him.\n\n3. nin-bi d.Nin-tud-gim rib-ba-ra a-ba er-mu-ni-in-du\u0123\n3. Its lady like Nintud has been made surpassing. And then wailing began.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n4. _\u00e9_(_466_)_ 6-kam-ma \u00e1m_\n4. It is the sixth section.\n\n5. _\u00e9-azag LU-bi \u00e9_(_467_)....\n5. The sacred temple whose (?) is....\n\n6. _\u00e9-Ke\u0161-(ki)-azag LU-bi \u00e9_(_468_)\n6. The sacred temple of Ke\u0161 whose ? is....\n\n7. _\u00e9-a en-bi __d.__A-nun-na-me-e\u0161_\n7. In the temple whose high priests are the Anunnaki,\n\n8. _nu-\u00e9\u0161-bi dim-\u00e9-an-na-me-e\u0161_(_469_)\n8. Whose sacrificial priests are the _dim_ of Eanna,\n\n9. _kisal-e lugal-bur-ra-\u00e1m mu-un-gub_\n9. The aisle ... treads.\n\n10. _en-dug \u0161ag t\u00fag-lal nam-mi-in-lal_\n10. (The temple) unto which a beneficent lord has shown solicitude....\n\n11. _a-tu-e umun __d.__En-ki NE-GAB in-_[    ]\n11. The libator(?), lord Enki....\n\n12. _tu-e a-\u016dr(?)_(_470_)_-a_(_471_)_ mu-    e-    gub_\n12. The baptizer ... treads thee.\n\n13. _l\u00e0l a-\u0161ag-ga ki-azag-ga-\u00e1m mi-_(_472_)...\n13.\n\n14. _en isimu-e_(_473_)_ abkal ubar-e-ne t\u00f9 ki-\u00e1m-ma-g\u00e1l-li-e\u0161 [\n            ]\u0161e\u0161-a-ni SU-mu-un-s\u012bg-gi-ne_(_474_)\n14. The lord Isimu, the councilor....\n\n15. [    ] _RU URU RU mu-ni-ib-bi-ne_\n15.\n\n16. [    ]_-ma-ge gig-ga_(_475_)_ mi-ni-ib-za [    ] \u00e1-lal-e g\u00f9-\u0123u\n            mi-ni-ib-bi_\n16. ... in sorrow abounds. ... the _bound_ cry like birds (?)[7]\n\n17. [    ]?_-ra-ge s\u016b\u0123-s\u016b\u0123 mi-ni-ib-za [    ] dug-gi si-\u0123a-ba-ni-ib di_\n17. ... in desolation abounds. ... may direct aright.\n\n18. [    ] _ka-zal-bi  al-dug_\n18. Of ... its joy was sweet.\n\n19. [    -]_dug ka-zal-bi al-dug_\n19. Of ... its joy was sweet.\n\n20. [    ]-_zal-bi a-mu-un-KU_\n20.\n\n21. [    ]-_\u0123ar-sag-g\u00e0 nin-bi[?-] bi \u00e1m-mu-un-KU(?)_\n21.\n\n22. _\u00c9N-\u1e2aAR-(ki)-gim rib-ba galu \u0161i-in-ga-an-t\u00fam-mu_\n22. Like EN-HAR it has been made surpassing; verily man has brought\n            solicitude for it.\n\n23. _ur-sag-bi __d.__\u00c1\u0161-\u0161ir-gi-gim rib-ba ama \u0161i-in-ga-an-\u00f9-tud_\n23. Its hero like A\u0161\u0161irgi has been made surpassing; verily the mother has\n            borne him.\n\n24. _nin-bi __d.__Nin-tud-gim rib-ba-\u1e5ba a-ba er-mu-ni-in-du\u0123_\n24. Its lady like Nintud has been made surpassing. And then wailing began.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n25. _[\u00e9(?)_(_476_)_] 7-kam-ma-\u00e1m_\n25. It is the seventh section.\n\n\n\n\n\nTHIRD TABLET OF THE SERIES \u201cTHE EXALTED ONE WHO WALKETH\u201d (_E-LUM DIDARA_)\n(NO. 13)\n\n\nThe series _elum didara_ is entered in the Assyrian liturgical catalogue,\nIV Raw. 53_a_ 8, and the first tablet of this Enlil liturgy has been found\nin the Berlin collection and published by REISNER, SBH. No. 25.(477) The\nBerlin tablet belongs to a great Babylonian temple library of the Greek\nperiod redacted by a family of liturgists descendants of Sin-ibni. A\nfragment of the same first tablet of another Babylonian copy has been\nfound, BM. 81-7-27, 203.(478) The catch line of tablet two is lost on SBH.\n25 and no part of tablet two has been identified. In 1914 I copied BM.\n78239 (=88-5-12, 94) the upper half of a large tablet carrying according\nto the colophon ninety-six Sumerian lines. The number of lines provided\nwith an interlinear translation on this fragment is only two, which\nincreases the actual number of lines to ninety-eight. Probably a few more\nshould be added for Semitic lines on the lost portion. This tablet, also\nfrom a Babylonian redaction, belongs to an edition made by another school\nof liturgists and contains tablet three of _elum didara_.\n\nThe third tablet of _elum didara_ began with a melody _nin-ri nin-ri\ng\u00fb-am-me_ to the mother goddess Bau (I. 2), who in line 7 is identified\nwith Nan\u00e2. Lines 3-6 introduce by interpolation other local forms of the\nmother goddess, as a concession to cities whose liturgists succeeded in\ninserting these lines before the canon of sacred songs were closed in the\nIsin period. Hence Babylon is favored by a reference to Zarpanit in line\n3; Barsippa by a reference to Ta\u0161met in lines 4-6. Bau or Gula wails for\nNippur whose destruction is here attributed to the moon-god, Sin. The\nintroduction of a long passage to the moon-god in the weeping mother\nmelody of an Enlil liturgy is unusual. The entire passage reflects the\nphraseology and ideas of the well-known Sumerian hymn to the moon-god\n_magur azag anna_.(479) The composer desiring to utilize these fine lines\nmakes a setting for them by describing Sin as the god who visited Nippur\nwith wrath, regardless of the inconsistency of placing such a passage in\nan Enlil song service which attributed the sorrows of Nippur to Enlil\nhimself.\n\nAccording to the catch line of tablet two of the Ninurta liturgy _gud-nim\nkurra_ the third tablet of that series began by the same melody as tablet\nthree of the _elum didara_.(480) It is probable that the first melody of\ntablet three of both series was identical. Melodies are always identified\nby their first lines and when these agree we assume that the entire\nmelodies are identical. Since the musicians referred to all melodies by\ntheir first lines it was manifestly impossible to begin two different\nmelodies with the same line. But tablet three of the weeping mother\nliturgy _muten nu-nunuz-gim_ begins its first melody(481) _nin-ri nin-ri\ng\u00f9-\u00e1m_, etc., otherwise both melodies differ completely. This is the first\nknown of example of two different melodies bearing the same title. It is\ncurious indeed that an Enlil, a Ninurta and a _mater dolorosa_ series all\nbegin their third tablets in the same manner.\n\nThe obverse of BM. 78239 breaks away before the end of the melody _nin-ri\nninri g\u00fa-\u00e1m-me_. Here forty-five Sumerian lines are lost; one or two\nmelodies at least stood in this break. For the last passage on tablet\nthree, the scribe borrows the first melody of the Ninurta series _gud-nim\nkurra_.(482) The litanies which begin these melodies or series of\naddresses to Ninurta differ greatly in the two redactions. Since SBH. No.\n18 belongs to a Ninurta series the addresses therein are much more\nextensive. The composer of the Enlil series _elum didara_ obviously\nintroduced this irrelevant melody to obtain the fine passage to the\nweeping mother, Rev. 10-21 on BM. 78239. These lines are lost on the\nBerlin text SBH. No. 18. On the whole the liturgy _elum didara_ is more\ninconsistent in the development of ideas than any song service of which\nextensive portions are known. Only tablets one and three are as yet\nidentified and neither of these is much more than half complete.\n\n_ru-ba-tum (rubatum) \u0161i-si-it \u00e2li i-\u0161es-si ina lal-la-ra-ti_\nThe princess, the princess, in misery shouts the wailing of the city.(483)\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n1. _nin-ri nin-ri g\u00fa-\u00e1m-me \u00faru in-ga-\u00e1m-me \u00f9-li-li_\n1.\n\n2. _a ga\u0161an-mu nu-nunuz-\u0161\u00e1g-ga   \u00f9_\n2. How long my queen, the pious woman, in misery?(484)\n\n3. _\u00e9-g\u00ed-a \u00e9-sag-il-la_(_485_)_    \u00f9_\n3. The bride of Esagila in misery?\n\n4. _dumu-sag __d.__Ura\u0161a-a \u00f9_\n4. First born daughter of Urasha in misery?\n\n5. _dumu-sag \u00e9-i-be- __d.__A-nu-um \u00f9_\n5. First born daughter of the temple Ibe-Anum in misery?\n\n6. _ga\u0161an-g\u00f9-ur-a-s\u012dg ud-lal-a-ge \u00f9_\n6. The obedient queen, she the ..., in misery?\n\n7. _ga\u0161an-mu __d.__Na-na-a \u00f9_\n7. My queen Nana in misery?\n\n8. _\u00e9-zu \u00e9-zu-\u0161\u00fa \u00f9_\n8. (How long) shall thy temple for thy temple in misery be?\n\n9. _uru-zu uru-zu-\u0161\u00fa \u00f9_\n9. Thy city for thy city in misery be?\n\n10. _dam-zu dam-zu-\u0161\u00fa \u00f9_\n10. Thy wives for thy wives in misery be?\n\n11. _dumu-zu dumu-zu-\u0161\u00fa \u00f9_\n11. Thy sons for thy sons in misery be?\n\n12. _\u0161e-ib-\u0161\u00fa \u0161e-ib-g\u00ed-g\u00ed \u00f9_\n12. (How long) for the brick walls shall the brick walls restored wail?\n\n13. _sa\u0123ar-\u0161\u00fa sa\u0123ar-g\u00ed-g\u00ed_(_486_)_ \u00f9_\n13. For the dust shall the restored dust wail?\n\n14. _si-m\u0103_(_487_)_ azag an-na \u0161e-ir-ma-al-la n\u00ed-te-na dirig-ga-zu-d\u00e9 za-e\n            dirig-ga-zu-d\u00e9_\n14. Bright horned light of heaven mighty of itself, in thy excellence, yea\n            thou in thy excellence,\n\n15. _na-an-na-ru el-lu \u0161a \u0161a-me-e e-\u1e6dil ra-ma-ni-\u0161u ina \u0161u-tu-ru-ti-ka\n            at-tam_\n15.\n\n16. _a-a __d.__Nannar si-m\u0103 azag an-na \u0161e-ir-ma-al- a n\u00ed-te-na_\n16. O father Nannar bright horned light of heaven, mighty of itself, (in\n            thy excellence, yea thou in thy excellence),\n\n17. _a-a __d.__Nannar umun-e an-\u0161\u00e1r_\n17. Father Nannar, lord of all the heavens,\n\n18. _umun __d.__Nannar umun __d.__A\u0161-\u00ecm-\u00fcr-ra_(_488_)\n18. Lord Nannar, lord of the rising light,\n\n19. _umun gu-la galu nin-\u0123ul-ma-al-la uru-zu n\u00ed-te-en-na \u0161e-ir-ma-al-la\n            n\u00ed-te-en-na_\n19. Great lord, who himself has  wrought evil to thy city,(489) mighty of\n            himself,\n\n20. _uru-zu Nippur-(ki) galu nin-\u0123ul-ma-al-la uru-zu_\n20. As for thy city Nippur, he who has wrought evil to thy city,\n\n21. _nigin kalam-ma-zu \u00e1-si ma-ni-ib-bi_\n21. All thy Land....\n\n22. _[uru?] kalam-ma-da-zu gig-ga-an-na-ag-e\u0161_\n22. _Thy city_ and land are afflicted with woe.\n\n23. [   ] _zu-g\u00e0_(_490_)_ (galu) a-ba an-l\u0103\u0123_(_491_)_-e\u0161_\n23. _In_ thy ... and thy ... the scribes are driven away.\n\n24. [   ] _zu-g\u00e0 pag-da_(_492_)_ ma-an-l\u00e1-lal-la-a\u0123(?)_(_493_)_-e\u0161_\n24. In thy ... and thy ... the augurers are exiled.\n\n25. ... _zu ba-ni-ib-gul_\n25. Thy ... is destroyed.\n\n26. ... _zu ba-ni-ib-s\u012dg-s\u012dg_\n26.\n\n27. ... _\u1e2aUL-A\u0160-A_ (gloss) _e-ga ib_ ...\n27.\n\n28. ... _A-AN \u1e2aUL ... e-ga ib_ ...\n28.\n\n29. ...\n29. ...\n\nREVERSE\n\n1. _[g\u016b-ud nim] kur-ra [mu-lu ta-zu mu-un-zu]_\n1. Exalted hero of the world, doth any one comprehend thy form?(494)\n\n2. _[kar-ra-]du \u0161a-ku-u \u0161a ma-a-tim kat-tuk [man-nu i-lam-mad]_\n2.\n\n3. _alim-ma    umun ur-sag-gal_\n3. Honored one, lord, great champion.\n\n4. _ur-sag-gal umun si __d.__Mu-ul-lil-l\u00e1-ge_\n4. Great champion, lord, light of Enlil.\n\n5. _alim-ma    abil \u00e9-kur-ra_\n5. Honored one, son of Ekur.(495)\n\n6. _ur-sag-gal  umun \u00e9-\u0161u-me-DU_(_496_)\n6. Great champion, lord of E\u0161ume-_du_.\n\n7. _umun \u00e9-\u0161ag-ma\u0123-a umun-e \u00e9-i-be-\u0161u-g\u00fad_\n7. Lord of E\u0161ama\u1e2b, lord of E-ibe-\u0161ugud.(497)\n\n8. _umun sukkal-ma\u0123-di_(_498_)_ gal-ukkin __d.__Nusku-ge_\n8. Lord, great messenger, the herald Nusku.\n\n9. _d.__Ma\u0161-tab-ba __d.__Lugal-g\u012dr-ra_\n9. The twin god, Lugalgirra.\n\n10. _d\u00fag-ga-zu mu-lu ta-zu mu-un-zu_\n10. As to thy commands, who comprehends thy form?\n\n11. _ta\u0123-a-zu mu-lu_\n11. As to thy succor, who comprehends thy form?\n\n12. _e-ne-em-zu mu-lu_\n12. As to thy word, who comprehends thy form?\n\n13. _edin-na di-di edin-na \u0161e-\u00e1m-du_\n13. She wanders on the plain, on the plain she wails.\n\n14. _ama ga\u0161an tin-dib-ba edin-na_\n14. The mother, queen who gives life to the dead, on the plain wails.\n\n15. _nin ga\u0161an nig\u00edn-gar-ra edin-na_\n15. The queen, lady Nigingar, on the plain wails.\n\n16. _nin ga\u0161an Lara-ak-(ki)-ge_(_499_)_ edin-na_\n16. The queen, lady of Larak, on the plain wails.\n\n17. _nin ga\u0161an I-si-in-na-(ki) edin-na_\n17. The queen, lady of Isin, on the plain wails.\n\n18. _nin ama \u00e9-d\u00far_(_500_)_-azag-ga edin-na_\n18. The queen, mother of the holy city, on the plain wails.\n\n19. _nin ama \u0160U-\u1e2aAL-BI_(_501_)_ edin-na_\n19. The queen, the ... mother, on the plain wails.\n\n20. _d.__Ba-\u00fa nu-n\u00famuz \u0161\u00e1g-ga edin-na_\n20. Bau, the pious woman, on the plain wails.\n\n21. _\u00e9\u0161 \u00e9-rab-ri-ri umun __d.__S\u00e1-kut-ma\u0123-a edin-a_\n21. The abode, Erabriri, of the lord Sakutmah on the plain wails.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n22. _e-lum-e la-lu u-\u2019u-a u-\u2019u-a_\n22. Oh honored one, the exuberant, alas, alas.\n\n23. _96-\u00e1m mu-\u0161id-bi-im duppu 3-kam e-lum di-da-ra nu al-t\u00edl_\n23. Ninety-six is the number of its lines. Third tablet of _Elum didara_,\n            unfinished.\n\n24. _gab-ri B\u00e1r-sip-(ki) kima labiri-\u0161u \u0161a-\u1e6dir-ma barim duppu\n            __d.__B\u00eal-i\u1e33-\u1e63ur m\u0101ri-\u0161u \u0161a __d.__B\u00eal-i\u0161kun-ni_\n24. Copy from Barsippa, according to its original, written and collated.\n            Tablet of B\u00ealik\u1e63ur son of Belishkunni,\n\n25. _mar Iddin-__d.__Papsukkal pa-li\u1e2b __d.__Nabu ina \u0161ar-tum la u\u0161te\u0161ir \u00f9\n            ina me-ri\u0161-tum la u-\u0161a-bi_(_502_)\n25. son of Iddin-Papsukkal worshipper of Nebo. In fraud he has not\n            translated it and with wilful readings has he not published\n            it.\n\n\n\n\n\nBABYLONIAN CULT SYMBOLS. 6060 (NO. 12)\n\n\nNi. 6060, a Cassite tablet in four columns, yields a notable addition to\nthe scant literature we now possess concerning Babylonian mystic symbols.\nA fragmentary Assyrian copy from the library of A\u0161urbanipal was published\nby ZIMMERN as No. 27 of his _Ritual Tafeln_. The Assyrian copy contains\nonly fifteen symbols with their mystic identifications, in Col. II of the\nobverse. The ends of the lines of the right half of Col. I are preserved\non ZIMMERN 27, and these are all restored by the Cassite original. The\nobverse of these two restored tablets contained about sixty symbols with\ntheir divine implications. Most of them are the names of plants, metals,\ncult utensils and sacrificial animals, each being identified with a deity.\nA tablet in the British Museum, dated in the 174th year of the Seleucid\nera or 138 B. C., Spartola Collection I 131, published by STRASSMAIER, ZA.\nVI 241-4, begins with an astronomical myth concerning the summer and\nwinter solstices(503) and then inserts a passage on the mystic meanings of\nten symbols. The myth of the solstices runs as follows:\n\n\u201cIn the month Tammuz, 11th day, when the deities Mini\u1e6d\u1e6di and Ka\u1e6duna,\ndaughters of Esagila,(504) go unto Ezida(505) and in the month Kislev, 3d\nday, when the deities Gazbaba and Kazalsurra, daughters of Ezida, go unto\nEsagila\u2014Why do they go? In the month Tammuz the nights are short. To\nlengthen the nights the daughters of Esagila go unto Ezida. Ezida is the\nhouse of night. In the month Kislev, when the days are short, the\ndaughters of Ezida to lengthen the days go unto Esagila. Esagila is the\nhouse of day.\u201d The tablet then explains the Sumerian ideogram\n_gubarra_=A\u0161rat, the western mother goddess Ashtarte, and says that A\u0161rat\nof Ezida is poverty stricken.(506) But A\u0161rat of Esagila is full of light\nand mighty.(507) Some mystic connection between A\u0161rat or Ge\u0161tinanna,\nmistress of letters and astrology,(508) scribe of the lower world, and the\ndaughters of night and day existed. This cabalistic tablet here refers to\na mirror which she holds in her hand and says she appeared on the 15th day\nto order the decisions. The 15th of the month Tammuz is probably referred\nto or the beginning of the so-called dark period when the days begin to\nshorten and Nergal the blazing sun descends to the lower world to remain\n160 days.(509) For some reason A\u0161rat, here called the queen,(510) appears\nto order the decisions, probably the fates of those that die. The phrase\n\u201cThe divine queen appeared\u201d is usually said of the rising of stars or\nastral bodies, but the reference here is wholly obscure. As a star she was\nprobably Virgo. At any rate some mystic pantomime must have been enacted\nin the month of Tammuz in which the daughters of Esagila and Ezida and the\nqueen recorder of Sheol were the principal figures. The pantomime\nrepresented the passing of light, the reign of night and the judgment of\nthe dead. Clearly an elaborate ritual attended by magic ceremonies\ncharacterized the ceremony. At this point the tablet gives a commentary on\nthe mystic meaning of cult objects used for the healing of the sick or the\natonement of a sinner. Obviously some connection exists between this\nmystagogy and the myth described. The commentary is probably intended to\nexplain the hidden powers of the objects employed in the weird ritual, at\nany rate the mystery is thus explained.(511)\n\n(1) Gypsum is the god Ninurta.(512) (2) Pitch is _the asakku_-demon.(513)\n(3) Meal water (which encloses the bed of the sick man) is Lugalgirra and\nMeslamtaea.(514) [A string of wet meal was laid about the bed of a sick\nman or about any object to guard them against demons. Hence meal water\nsymbolizes the two gods who guard against demons. See especially EBELING,\nKTA. No. 60 Obv. 8 _zisurr\u00e1 talamme-\u0161u_, \u201cThou shalt enclose him with meal\nwater.\u201d]\n\n(4) Three meal cakes are Anu, Enlil and Ea.(515) (5) The design which is\ndrawn before the bed is the net which overwhelms all evil. (6) The hide of\na great bull is Anu. [Here the hide of the bull is the symbol of the\nheaven god as of Zeus Dolicha\u00eeos in Asia Minor.]\n\n(7) The copper gong(516) is Enlil. But in our tablet II 13 symbol of\nNergal and in CT. 16, 24, 25 apparently of Anu. The term of comparison in\nany case is noise, bellowing.\n\n(8) The great reed spears which are set up at the head of the sick man are\nthe seven great gods sons of I\u0161hara. The seven sons of I\u0161hara are unknown,\nbut this goddess was a water and vegetation deity closely connected with\nNidaba goddess of the reed.(517) The reed, therefore, symbolizes her sons.\n\n(9) The scapegoat is Ninama\u0161azagga. Here the scapegoat typifies the genius\nof the flocks who supplies the goat. See, however, another explanation\nbelow Obv. II 17.\n\n(10) The censer is Azagsud. The deity Azagsud in both theological and cult\ntexts is now male and now female. As a male deity he is the great priest\nof Enlil, CT. 24, 10, 12, and always a god of lustration closely connected\nwith the fire god Gibil, MEEK, BA. X pt. 1 No. 24,4.(518) But ordinarily\nAzagsud is a form of the grain goddess who was also associated with fire\nin the rites of purification. As a title of the grain goddess, see CT. 24,\n9, 35 = 23, 17; SBP. 158, 64 _A-sug_ where ZIMMERN, KL. 11 Rev. III 11 has\n_Azag-sug_. She is frequently associated with Nin\u1e2babursildu and Nidaba\n(the grain goddess) in rituals, ZIMMERN, Rt. 126, 27 and 29; 138, 14, etc.\nThe censer probably symbolizes both male and female aspects, the fire that\nburns and the grain that is burned. See below II 9, where the censer is\nsymbol of Urash\u00e2 a god of light.\n\n(11) The torch is Nusku the fire god in the Nippur pantheon. Below (II 10)\nthe torch is Gibil, fire god in the Eridu pantheon.\n\nThe mystic identifications do not always agree, but the term of comparison\ncan generally be found if the origin and character of the deities are\nknown and the nature of the symbol determined. Each god was associated\nwith an animal and a plant and with other forms of nature over which they\npresided. When the cult utensils are symbols the term of comparison is\ngenerally clear. Below will be found such interpretations of these\nmysteries as the condition of the tablet and the limits of our knowledge\npermit. Most difficult of all are the metal symbols which begin with Obv.\nI 10. Here silver is heaven, but it can hardly be explained after the\nmanner of the same connection of Zeus Dolicha\u00eeos with silver in Kommagene.\nThe cult of this Asiatic heaven god is said to have been chiefly practiced\nat a city in the region of silver mines.(519) That is an impossible\nexplanation in the case of Anu whose chief cult center was at Erech. The\nassociation of gold with Enmesharra, here obviously the earth god, is\ncompletely unintelligible. In Obv. I 31 he is possibly associated with\nlead or copper as the planet Saturn. In lines I 14-18 the symbols are\nbroken away, but they are probably based upon astronomy. Metals seem to be\nconnected with fixed stars and planets on the principle of color. The\nmetallic symbolism of the planets was well known to Byzantine writers who\ndid not always agree in these matters. Their identifications are certainly\na Gr\u00e6co-Roman heritage which in turn repose upon Babylonian\ntradition.(520) The following table taken from COOK, _Zeus_, p. 626, will\nillustrate Gr\u00e6co-Roman ideas on this point:\n\nKronos\u2014lead (Saturn); Zeus\u2014silver (Jupiter); Ares\u2014iron (Mars); Helios\u2014gold\n(Sun); Aphrodite\u2014tin (Venus); Hermes\u2014bronze (Mercury); Selene\u2014crystal\n(Moon).\n\nOur tablet preserves only the names of the deities at this point, and if\nmetals stood at the left we are clearly authorized to interpret the divine\nnames in their astral sense. This assumes, of course, that these astral\nidentifications obtained in the Cassite period. Assuming this hypothesis\nwe should have the metals for Betelgeuze, Ursa Major, Venus, Jupiter,\nMars, Saturn, New-moon(?), a star in Orion, Venus as evening and morning\nstar, Virgo, and perhaps others.\n\nThe reverse of the tablet is even more mystic and subtle. The first\nsection connects various cult substances with parts of the body. White\nwine and its bottle influence the eyes. White figs pertain to a woman\u2019s\nbreasts. Must or mead have power over the limbs as the members of motion.\nTerms of comparison fail to suggest themselves here and we are completely\ndisconcerted by the fancy of the Babylonian mystagogue. In the next\nsection, which is only partially preserved, we have twelve gods of the\nmagic rituals. The province of each in relation to the city and state is\ndefined. Kushu, the evil satyr who receives the sin-bearing scapegoat,\nhovers over the homes of men. Mu\u1e2bru, the deity who receives burnt\nofferings, or incarnation of the fires of sacrifice, dwells at the\ncity-gate. Sakkut, a god of light and war, inexplicably protects the\npools. Then follow hitherto undefined and unknown Cassite deities and a\nbreak in the tablet.\n\nAs in the Assyrian duplicate, ZIMMERN Rt. 27, so also here, the reverse\ncontains a lexicographical commentary on mythological phrases. The name of\nthe god _Negun_ is commented upon here and most timely information is\ngiven. Both the phonetic reading of the name and the character of the\ndeity are defined. The colophon at the end has the usual formula attached\nto cult instructions whose contents are forbidden to the uninitiated.\n\n1. _duk__ a-gub-ba_ ... [   ](521)\n1. The vessel of holy water ... [of the gods]\n\n2. _d.__Nin-\u1e2babur-sil-du nin(?) [t\u00f9-t\u00f9-ge]_(_522_)\n2. is Ninhabursildu,(523) queen of incantations.\n\n3. _duk__gan-nu-t\u016br_(_524_) _d.__[ ]ME\u0160-GAR_\n3. The little _hannu_-vessel is the deity ...\n\n4. _gi\u0161__\u0161inig __d.__A-nim_\n4. The tamarisk is anu.(525)\n\n5. _gi\u0161__\u0161ag-gi\u0161immar_(_526_)_ __d.__Dumu-zi_\n5. The date palm-head is Tammuz.\n\n6. _\u00fa__in-nu-u\u0161_(_527_)_ __d.__\u00c9-a_\n6. The _mashtakal_-plant is Ea.\n\n7. _gi__\u0161ul-\u0123i __d.__Nin-urta_\n7. the _\u0161alatu_-reed is Ninurta.\n\n8. _\u00fa__el_(_528_)_ __d.__Nin\u00e2_(_529_)\n8. The _El_-plant is Nin\u00e1\n\n9. _gi\u0161burru_(_530_)_ __d.__Gir-r\u00e1_(_531_)\n9. The gi\u0161bur wood is the Fire God Girra.\n\n10. _d\u0101g__kubabbar __d.__GAL_(_532_)\n10. Silver is the great god (the moon).\n\n11. _d\u0101g__ku-gi __d.__En-me-\u0161\u00e1r-ra_(_533_)\n11. God is Emme\u0161arra (the sun).\n\n12. _d\u0101g__urudu __d.__\u00c9-a_\n12. Copper is Ea.\n\n13. _d\u0101g__an-na __d.__Nin-ma\u0123_\n13. Lead is Ninmah.(534)\n\n14. [   ](535) _d.__Ninurta_\n14. [   ] is Ninurta.\n\n15. [   ]       _d.__Ninlil_(_536_)\n15. [   ] is Ninlil.\n\n16. [   ]       _d.__Dilbat_\n16. [   ] is Ishtar-Venus.\n\n17. [   ]       _d.__AMAR-RA-\u0120E-UD-DU-A-LU-TU_(_537_)\n17. [   ] is Marduk-Jupiter.\n\n18. [   ]       _d.__Lugal-gi\u0161-a-tu-gab-li\u0161-a_(_538_)\n18. [   ] is Nergal-Mars.\n\n19. [   ] _d__ Sak-kud_\n19. [   ] is Ninurta-Saturn.(539)\n\n20. [   ] _d.__Nusku_(_540_)\n20. [   ] is Nusku.\n\n21. [   ] _d.__Pap-sukkal_(_541_)\n21. [   ] is Papsukal.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n22. [   -]_\u0161\u00e1g __d.__Sak-kut_(_542_)\n22. [    ] is Sakkut.\n\n23. [   -]_\u0160ID __ilu__Ram-ma-nu_\n23. [    ] is Ramman.\n\n24. [    ] _ilat__Ishtar Uruk-(ki)_\n24. [    ] is Ishtar of Erech.(543)\n\n25. [    ] _ilat__Ishtar A-ga-de-(ki)_\n25. [    ] is Ishtar of Agade.(544)\n\n26. [    -]_TAR __ilat__Be-lit-\u1e63\u00eari_\n26. [    ] is B\u00ealit-\u1e63eri.(545)\n\n27. [    ] _d.__Nin-lil_\n27. [    ] is Ninlil.\n\n28. [    _ri-]kis-su-nu __d.__Ninurta_\n28. [    ] their band(?) is Ninurta.\n\n29. [    ] _il\u0101ni sibitti_(_546_)\n29. [    ] is the seven gods.\n\n30. [    ] _d.__En-me-\u0161\u00e1r-ra_\n30. [    ] is Enmesharra.(547)\n\nOBVERSE II\n\n...\n\n2. _gi\u0161_ [   ] [_d._   ]\n2. [    ]\n\n3. _gi\u0161_ [   ] [_d._   ]\n3. [    ]\n\n4. _gi\u0161__\u0161im_ [   ] [_d._   ]\n4. [    ]\n\n5. _\u0161im-\u0161al_(_548_)_ [__d._   ]\n5. Box-wood is the god....\n\n6. _gi-dug-ga_(_549_)_ [__d._   ]\n6. The good reed is the god....\n\n7. _\u0161im-li __d._[_Immer_(_550_) ]\n7. Cypress is Adad.\n\n8. _\u0161\u012bp\u0101ti burrumti_(_551_)_ __ilu__Labartu(?)_(_552_)_ mar[at __ilu__Anim\n            ]_\n8. Wool of variegated color is _Labartu_ daughter of Anu.\n\n9. _\u0161im-ZU_(_553_)_    __d.__[Nin-urta  ]_\n9. The aromat-ZU is Ninurta.\n\n10. _nig-na    __d.__Ura\u0161\u0101_\n10. The censer is Urasha.(554)\n\n11. _gi-bil-l\u00e1 __d.__[   Gi-bil_]\n11. The torch is Gibil.(555)\n\n12. _\u1e33u-ta-ri ibb\u00fbti_(_556_)_ __d.__[Ne-gun]_\n12. The clean incense is Negun.(557)\n\n13. _mul-lil-lum __d.__Ig[i-BALAG_(_558_)_ l\u00f9 nu-gis\u0161-\u0161ar\n            __d.__En-lil-l\u00e1]_\n13. The amphora(?) is Igi-BALAG, gardener of Enlil.\n\n14. _urud\u016b__nig-kalag-ga_(_559_)_ __d.__Nin-[sar __d.__Nergal]_\n14. The copper kettledrum is Ninsar,(560) that is Nergal.\n\n15. _ku\u0161-g\u016b-gal_(_561_)_   __d.__[NINDA+GUD]_\n15. The hide of a great bull is NINDA+GUD.(562)\n\n16. _im-bar __d.__[Utu-g\u0103l-lu_\n16. Gypsum is the storm god (Ninurta).(563)\n\n17. _esir    __d.__id_\n17. Bitumen is the river god.(564)\n\n18. _m\u00e1\u0161-\u0123ul-d\u00fab-ba-a __d.__[Ku-\u0161u]_\n18. The scapegoat is Kushu.(565)\n\n19. _udu-ti-la_(_566_)_ __d.__[Gira]_\n19. \u201cThe living lamb\u201d is Gira.(567)\n\n20. _m\u00e1\u0161-gi-bil-la __d.__[Mu-u\u1e2b-]ra_\n20. The goat of the torch(568) is Mu\u1e2bru.\n\n21. _\u0161e-bir-bir-ri u-pu-un-tum_\n21. \u201cScattered grain(?),\u201d chick pea (?)\n\n22. _z\u0113r\u00ea    ma-ka-lu-\u00fa_\n22. seed-corn, eating table and\n\n23. _duk__\u1e33a-gaz__pl.__   __d.__Nun-\u016dr-ra  __d.__Ea_(_569_)\n23. the _\u1e33agaz_-pots are Ninurra-Ea.\n\n24. _gi\u0161__ku-ma-nu 7 \u00fb-mu_(_570_)_ ku __d.__Marduk_\n24. The seven (headed) weapon of laurel wood, the storm, the weapon of\n            Marduk.\n\n25. _k\u00f9-gi-sig__pl.__ __d.__A-nun-na-ki_\n25. Red sun-disks(?) are the Anunnaki.\n\n26. _k\u00f9-gi nig-m\u00e1\u0161-zid_(_571_)_ __d.__Ma\u0161-tab-ba-gal-ga_\n26. _The golden sacred kid_(?) is the Great Twins.(572)\n\n27. _ma\u0161-d\u016b    __d.__Un-gal Nibru-__ki_(_573_)\n27. The kid is Ungal(574) of Nippur.\n\n28. _kur-gi-(\u0123u) __d.__Nin-s\u00eeg_\n28. The crane is Ninsig.(575)\n\n29. _s\u00fan_(_576_)_ __gi\u0161__erin \u0161ita_(_577_)_ __d.__Zi-i_\n29. The _sun_ of cedar, weapon of Zu.(578)\n\n30. _l\u00e0l ... __d.__[    ]_\n30. Honey ... is the god ...\n\n31. _l\u00ed ... li_\n31. Oil ... oil ...\n\n32. _d.__\u00edd __d._[    ]\n32. ... River-god, god...\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\nREVERSE I\n\n1. _karanu ellu \u1e33a\u1e33\u1e33ul-ti en\u00e2-\u0161u_\n1. White wine and bottle are his eyes.\n\n2. _tittu pi\u1e63\u00eetu_(_579_)_    tul\u00ea-\u0161u_(_580_)\n2. The white fig is her breasts.\n\n3. _i\u1e63u__nurm\u00fb bir-ka-a-\u0161u_\n3. The _nur_-fig is his (her) knees.\n\n4. _tittu_(_581_)_   ki-sal-la-a-\u0161u_\n4. The fig is his (her) loins.\n\n5. _mirsu       pit puridi-\u0161u_\n5. Must is his (her) crotch.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n6. _d.__Ku-\u0161i     \u1e63\u00ear ki-i-\u1e63i_(_582_)\n6. The god Kushu over the chamber.\n\n7. _d.__Mu-u\u1e2b-ra ina pan abulli_\n7. Mu\u1e2bru before the city gate.\n\n8. _d.__Sak-kut ina \u1e33abal appari_\n8. Sakkut in the midst of the pool.\n\n9. _d.__Si-lak-ki_(_583_)_ ina ma-na-\u1e2ba-ti_\n9. Silakki in the ruins.\n\n10. _d.__E-\u1e33u-rum_(_584_)_ ina libbi \u0161\u00ear i\u0161di_\n10. Ekurum in the leg.\n\n11. _d.__Ab-ba- gu-la_(_585_)_ ina igari_\n11. Abbagula in the wall.\n\n12. _d.__ ? ? ina nasikati_\n12. [ ] in the fortress.\n\n13-17. ........................\n13-17.\n\n18. _12 il\u0101ni_ [ ]\n18. Twelve gods.\n\nREVERSE II\n\n1. _[SAG-G\u012cR]-ME \u0161a ina pani-\u0161u namru_(_586_)\n1. The battle which before him gleams.\n\n2. _[ KU]-\u0160\u00da la_(_587_)_ ma\u1e2b-ru_\n2. ... not are received.\n\n3. _[ -]u:NU: la-a_\n3. [ ]_NU_ = not.\n\n4. _[ BT:]\u0161u-u_(_588_)_:ILA:ma-\u1e2ba-ri_\n4. [ ]_BI_ = that: _ILA_ = to present.\n\n5. _[__d.__Ne-gun] erim-bi nu-tuk-a ai-bi ina \u1e33at\u00ea-\u0161u la u\u1e63\u00fbni_\n5. Negun who foes has not. The wicked from his hand escape not.\n\n6. _NE-RU:ai-bi:ID:\u1e33a-ti:TUK-A SAL-\u0160E\u0160_?\n6. _NE-RU_ = wicked : _ID_ = hand : ? ?\n\n7. _d.__Ne-gun_(_589_)_ \u1e33a-lu-\u00fa    i-\u0161a-tam_\n7. Negun is he that burns with fire.\n\n8. _\u1e2aU-gunu_[1agin]_:gu-nu-u:SI:\u1e33a-lu-u_\n8. The _gunu_ of _\u1e2aU_ has the syllabic value _gun\u016b:si(g)_ = to burn.\n\n9. _NE:i-\u0161a-tu:sa-ni\u0161 ka-lu ni-ka_\n9. _NE_ = fire: Or = to consume offerings in fire.\n\n10. _SAL-\u0160E\u0160_(_590_)_:ba-nu-\u00fa:    ga-lu_\n10. _ninmu\u0161_ = blaze, burn.\n\n11. _SI:ba-nu-\u00fa:NE    ga-lu_\n11. _si(g)_ = blaze: _bil = burn_.\n\n                  \u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\u2010\n\n12. _m\u00fbd\u00fb m\u00fbd\u00e2 li-kal-lim_\n12. Let the knowing inform the knowing.\n\n13. _la m\u00fbd\u00fb ul immar_\n13. He that knows not may not read.\n\n_ki-ma labiri-\u0161u __ilu__Ninurta-na\u1e63ir   mar Ilu-i\u1e33\u00ee\u0161a __amelu__a\u0161ipu i\u0161\u1e6dur\n            b\u00fb\u0161i E-\u0161u-me-r\u00e1_\nAccording to its original Ninurtu-na\u1e63ir son of Ilu-i\u1e33i\u0161a, the priest of\n            magic wrote. It is the property of the temple E\u0161umera.(591)\n\n\n\n\n\nADDENDUM ON OBV. I 10 F.\n\n\nAnu in this passage really denotes Sin, the moon, which has been connected\nwith silver on account of its color. The identification of Anu, the heaven\ngod, with the moon god rests upon the astronomical connection between the\nmoon and the summer solstice, see WEIDNER, _Handbuch der Babylonischen\nAstronomie_, 32. Sin is called \u201cAnu of heaven,\u201d KING, _Magic_, No. I, 9,\nand for the connection with silver, see VIROLLEAUD, _Astrologie_,\nSupplement, V II, _kaspu __ilu__ A-nu hura\u1e63u __ilu__ Enlil er\u00fb __ilu__\nEa_. Enlil is connected with gold in VIROLLEAUD, _Astrologie_, Second\nSupplement, XVII 14, and Enlil is not infrequently identified with\nShamash, see p. 158, 1-2 and p. 308, 18, and gold is the traditional metal\nof the sun.\n\nThe Greek identification of Zeus, the sky-god, with silver is certainly\nborrowed from Babylonia; see p. 334.\n\n\n\n\n\nDESCRIPTION OF TABLETS\n\n\nNUMBER    MUSEUM    DESCRIPTION\nIN THIS   NUMBER\nVOLUME\n1         13856     Large two column tablet. Unbaked; light brown with\n                    dark spots. Top broken away and left lower corner\n                    damaged. H. 6-\u00bd inches; W. 4-\u00bc; T. 1-\u00be - \u00be.\n                    Liturgy of the cult of Ishme-Dagan. See pages\n                    245-257.\n2         11005     Upper part of a large two column tablet. Unbaked;\n                    light brown. Top and left edge of the fragment\n                    damaged. H. 3-\u00be; W. 3-\u00be; T. 1-\u00bd - \u00be. Liturgy of\n                    Ishme-Dagan. See pages 258-259.\n3         7847      Dark brown unbaked tablet. Right upper corner\n                    slightly damaged. Right lower corner broken away.\n                    Two columns. H. 8; W. 5-\u00bc; T. 1 - \u00bd. Mythological\n                    hymn to Innini. The obverse is translated on pages\n                    260 to 264, but the reverse is too badly damaged\n                    to permit an interpretation. The text ends with\n                    the line, \u201cOh praise Innini,\u201d the literary note\n                    characteristic of epical compositions. The scribe\n                    adds a note stating that there are 153 lines.\n                    Written by the hand of _Lugal-\u0123e-a_ ... son of\n                    _E-a-i-l\u00f9_(?)....\n4         7878      Light brown fragment from the left upper corner of\n                    a large unbaked tablet. H. 3-\u00bd; W. 1-\u00bd - 1; T. 1-\u00bd\n                    - 1. Duplicate of 7847. This tablet omits the\n                    liturgical note, \u201cOh praise Innini.\u201d It has the\n                    colophon, \u201cWritten by the hand of\n                    _Ninurash-mu_..., in the presence of\n                    _Nidaba-igi-pa_(?)-..._\u0123e-en_.\u201d\n5         15204     Single column, dark brown tablet. Partly baked.\n                    Left lower corner broken away. H. 4-\u00bd; W. 2-\u00bd; T.\n                    1-\u00bc - \u00bd. Psalm to Enlil. See pages 265-268.\n6         2154      Single Column, light brown tablet. Top and left\n                    lower corner broken. H. 4-\u00bc; W. 2-\u00bd; T. 1-\u00bc-\u00bd.\n                    Lamentation for Lagash. See pages 268-272.\n7         8097      Single column, light brown tablet. Lower edge\n                    damaged. H. 4-\u00bc; W. 2-\u00bc;  T. \u00be-\u00bd. Liturgical hymn\n                    to Sin. See pages 276-279.\n8         346       Single column, dark unbaked tablet. Damaged at top\n                    and bottom. H. 4; W. 2-\u00bd; T. 1--\u00bd. Bilingual hymn.\n                    See plate 86.\n9         8334      Single column, light brown tablet, unbaked. Left\n                    upper corner and top of reverse damaged. H. 4-\u00be;\n                    W. 2-\u00bd; T. 1-\u00bc-\u00bd. Hymn to Innini.\n10        8533      Upper part of a large two column tablet. Light\n                    brown, soft and crumbling. Purchased by the\n                    Expedition in 1895, from Abu Hatab. H. 3-\u00bc; W.\n                    5-\u00bd; T. 1-\u00bc-\u00bd. Hymn to Enlil.\n11        7080      Large light brown tablet; five columns; broken\n                    perpendicularly at the middle. Isin period. H.\n                    8-\u00bc; W. 4; T. 2. Liturgy to Enlil. Lamentation for\n                    the city of Ur. See pages 279-285.\n12        6060      Nearly complete tablet; baked. Temple library\n                    (IV). Second Exp. Two column tablet; Cassite\n                    period. H. 4; W. 3-\u00bd; T. 1-\u00bd. Cult symbols. See\n                    pages 320-342.\n13        B.M.      Upper half of large single column tablet. Light\n          78239     brown, partially baked. H. 7; W. 6; T. 2. Acquired\n                    by the British Museum in 1888. Late Babylonian\n                    edition of the third tablet of the liturgy _elum\n                    didara_ to Enlil. See pages 323-329.\n14        11327     Lower part of a large unbaked tablet, two columns.\n                    Right half almost wholly broken away. Myth of the\n                    water god Enki. H. 6; W. 6-\u00bd; T. 1-\u00be. Probably a\n                    _zag-sal_ hymn.\n\n\n\n\n\nINDEX OF TABLETS\n\n\nTablets in this Volume.\n\n    MUSEUM    NUMBER\n    NUMBER    IN THIS\n              VOLUME\n       346          8\n      2154          6\n      6060         12\n      7080         11\n      7847          3\n      7848          4\n      8097          7\n      8334          9\n      8533         10\n     11005          2\n     11327         14\n     13856          1\n     15204          5\nB.M. 78239         13\n\nOther Tablets Translated Or Discussed\n\nNies 1315, Tablet Virolleaud, 290-308\n\nPoebel, PBS. V No. 26, 272-276\n\nMyhrman, PBS. I No. 5, Radau, BE. 30, No. 2, 285-290\n\nMyhrman, PBS. I No. 8, 309-310\n\nZimmern, KL. No. 11, 290-308\n\nZimmern, _Ritual Tafeln_, No. 27, 330-340\n\nAshmolean Prism, 311-323\n\nStrassmaier, ZA. VI 241-4, 330-333\n\nReisner, SBH. No. 18, 327-329\n\nReisner, SBH. No. 21, 292-297\n\nReisner, SBH. No. 22, 292-295\n\nReisner, SBH. No. 25, 300-302\n\n\n\n\n\nINDEX TO VOL. X\n\n\n_abal_, irrigator, 287, 12.\n\nAbbagula (deity), 341, 11.\n\n_agubba_, vessel, symbol of Ninhabursildu, 336, 1.\n\nAja (goddess), 305, 14.\n\nAllat (goddess), 306, 20.\n\n_am, __d__Am_, title of Ea, 294.\n\nAma-\u0161uhalbi, title of mother goddess, 329, 19.\n\nAma-u\u0161um-gal, title of Tammuz, 304.\n\nAnnigarra, temple in Isin, 300, 7.\n\nAnu (god), 261; 264; 281; 282; 295; 297; 302.\n  Identified with the moon god, 337, 10.\n\nAnunnaki (gods), 247, 2; 262; 317; 340.\n\nArabu, bird of Enlil, 266.\n\nAralu, 288, 23.\n\nAruru (goddess), sister of Enlil, 301.\n\nA\u0161imur, title of moon god, 277, 17 and 22; 278.\n\nA\u0161nan (goddess), 289; 305.\n\nA\u0161\u0161irgi (god), 316; 317; 318; 319; 320.\n\nA\u0161te, temple in Larak, 289, 9.\n\nAzagsud (_ilu_), title of grain goddess, 289, 10; 305, 13.\n\nBabylon (city), 301, 22.\n\n_balag-di_, choral phrase, 250, 14; 254, 26.\n\nBarsippa (city), 301, 23.\n\nBau (goddess), 329; 305.\n\nBelit-\u1e63\u00eari (goddess), 338.\n\nBel-\u1e63arbe, title of Nergal, 337, 18.\n\nbitumen, symbol of river god, 339.\n\nCanonical liturgies, 237 ff.\n\ncenser, symbol of Urash\u0101, 339, 10.\n\ncopper, symbol of Ea, 337, 12.\n\ncrane, bird symbol of Ninsig, 340.\n\nDamgalnunna (goddess), 294; 296.\n\nDamu, title of Tammuz, 287, 6:14; 306, 28.\n\ndate-palm, symbol of Tammuz, 336, 5.\n\nDilbat (goddess), 337, 16.\n\nDilmun (ki), 279, 14:19.\n\ndog, seven-headed, 305, 15.\n\nDuazag, sanctuary, 248, 7; 289.\n\n_dumu-sag_, title of Ta\u0161met, 326, 4:5.\n  _dingir dumu-sag_ (= Nappasi = Ninmungara) is probably a title of\n              Ninlil, 303, 13. See _ibid._ note 6 and SBP. 150 note 5,\n              line 14.\n\nEa (god), 336, 6.\n\nE-anna, temple of I\u0161tar in Erech, 275, 20.\n\nE-barra, temple of the sun god, 301.\n\nE-daranna, chapel of Ea in Esagila, 301.\n\nE-dimma, temple, royal chapel in Ekur, 289, 15.\n\nE-durazagga, epithet of Isin, 329, 18.\n\nE-galmah, temple at Isin, 289, 19.\n\n_e-gi-a_, bride, title of Zarpanit, 326, 3.\n\nE-Ibi-anum, temple in Dilbat, 326.\n\nE-Ibe-\u0161agud, 328.\n\nE-kua, 310, 19.\n\nE-kur, temple of Enlil, 256; 258; 259; 289; 308; 310; 328.\n\nEkurum (god), 341.\n\nE-lamma, chapel or temple of Ninlil at Nippur, 300, 6.\n\n_el_-plant, symbol of Nin\u0101, 336, 8.\n\nE-maha, 294, 27 and note.\n\nE-mahtila, chapel in Ezida, 301.\n\nE-mudkurramu, chapel (?) in Ur (?), 279, 6:10.\n\nE-namtila, chapel of Ekur, 301.\n\nEnanun, title of mother goddess, 289, 7; 304.\n\nEnbul (god), son of E\u0161abba, 303, 21 = SBP. 15216 and CT. 24, 23, 127.\n  Var. _d__A-an-bu-bu_, CT. 24, 6, 33.\n\nEnda\u0161urimma, title of Enlil, 302, 4.\n\nEn-duazag, title of Enlil, 302.\n\nEN-HAR(ki), 316; 317; 318; 319; 320.\n\nEnki (god), 259, 16; 302; 307; 322.\n\nEnlil (god), 258; 259; 261; 264; 265; 266; 267; 268; 269; 277; 281; 282;\n            283; 292; 293; 295; 299; 300; 302; 307; 309. As sun god, 308,\n            18 and 15.\n\nEnlilsi, deified king, 303, 20.\n\nEnme\u0161arra (god), 337, 11; 338, 30.\n  Enmen\u0161arra, 302.\n\nEnul, title of Enlil, 302.\n  Enmul, 307.\n\nEnuttilla, title of Enlil, 302.\n\nE-rabriri, temple of sakkut, 329, 21.\n\nErech (city), 272; 273; 274; 275.\n\nEridu (city), 259, 16; 299, 31.\n\nE-\u0161abba, temple of Gula in \u0160uruppak, 288, 6; 303, 21;\n  ilatSuddam is mother of E\u0161abba, 306, 32.\n  See _Suddam_.\n\nE-sagila, temple of Marduk, 301; 326.\n\nE-\u0161agnamsar, temple in Dilmun, 279, 14:19.\n\nE-\u0161amah, temple of Ninurta, 328, 7; see BL. p. 135.\n\nE-\u0161arra, 303, 16.\n  Ninurta is son of E-\u0161\u00e1r-ra, BL. No. 9, 8.\n  Mythological chamber in Ekur, SBP. 221 n. 7.\n  I\u0161tar weeps for _E-\u0161\u00e1r-e_, KL., 123, Obv. II 2.\n\nE\u0161nunak (city), 304, 27.\n\nE-\u0161umera, temple of Ninurta in Nippur, 328, 6; 342, 13.\n\nE-temenanki, stage tower in Babylon, 301.\n\nE-zida, temple of Nebo, 301.\n\n_gannu-tur_, vessel, symbol of a deity, 336, 3.\n\n_gepar_, dark chamber, 270, 24; 271; 272.\n\nge\u0161tinanna (goddess), 304.\n\nGibil, firegod, 339, 11; 305, 16.\n\n_gidugga_, reed, 338, 6.\n\nGirra, firegod, 337, 9.\n\n_gi\u0161burru_, a wood, symbol of firegod, 337, 9.\n\n_gisgigal_, antiphon, 251, 24; 254, 23; 283, 26; 284, 10.\n\nGi\u0161zida (god), 287, 7.\n\ngold, symbol of sun, 337, 11.\n\n_gudede_, title of Ninlil, 303, 12.\n\nGula (goddess), consort of Tammuz, 285.\n\nGunura, title of mother goddess, 288, 5; 306, 27 = SBP. 160, 13.\n\nGu\u0161kinbanda, title of Ea, 305, 9.\n\ngypsum, symbol of Ninurta, 339.\n\nHallab (city), 275; 276.\n\nHistorical poems, 242.\n\nIbi-Sin, king of Ur, 281.\n\nId (deity), river god or goddess, 294; 297; 340.\n\nIgibalag (deity), 339, 13.\n\nImmer (god), 260; 262; 306; 339, 7.\n\nincense, symbol of Negun, 339, 12.\n\nInnini (goddess), 275; 276.\n\nIrri\u0161 (god), title of Ninurta, 306, 23 = SBP. 160, 8.\n\nIsin (city), 289. Queen of Isin, 306, 25; 329.\n\nI\u0161me-Dagan, deified king, 243; 245; 257; 258; 239.\n\nI\u0161tar, goddess of Erech, 338, 24;\n  of Agade, 338, 25.\n\n_kagaz_, pot, symbol of Ea, 340.\n\nKenur, chapel of Ninlil in Ekur, 259; 289; 301.\n\nKe\u0161 (city), southern and northern Ke\u0161, 311;\n  southern Ke\u0161, 315; 316; 319; 267.\n\nKingaludda, messenger of the Word, 283.\n\n_kinsig_, a chamber, 248, 7.\n\nKi\u0161egunura, title of Ura\u0161\u0101, 302, 2.\n\n_ki\u0161ub_, prayer in liturgies, 245; 256; 279; 290; 308.\n\n_ku\u0161gugal\u00fb_, hide of an ox, symbol of Nindagud, 339, 15.\n\nKu\u0161u (deity), 339; 341.\n\nLagash (city), 268; 270.\n\nLarak (city), 328, 16; 289, 9 and 20.\n\nlead, symbol of Ninmah, 337, 13.\n\nLibit-I\u0161tar, deified king, 243.\n\nLiturgical compositions and compilations, 237 ff. 243.\n\nLugalbanda (god), 304.\n\nLugalgirra (god), 328, 9.\n\nLumma (deity), 304.\n\nMama (god), title of Sin, 269, 8.\n\nMarduk (god), 294; 296; 337; 340.\n\n_ma\u0161gibilla_, burnt offering, symbol of the god Muhra, 340.\n\nma\u0161\u1e2buldubb\u00fb, 339.\n\nMa\u0161tabba (god), 328. Ma\u0161tabba-galgal, twin gods, Gemini, 340.\n\n_ma\u0161takal_-plant, symbol of Ea, 336, 6.\n\nmetals of planets, 334.\n\n_mi-ib_-weapon, 264, 22.\n\nMuhra (god), 340; 341, 7.\n\nMusical instruments, 249, 23; 251, 29; 262, 33; 279, 22; 301, 27.\n\nNan\u0101 (goddess), 326, 7.\n\nNannar, god of new moon, 277.\n  Son of Enlil, 277, 22; 284, 12; 303; 308, 19; 309, 1; 327.\n\nNappasi (goddess), 303 n. 6.\n\nNebo (god), 294; 297; 299.\n\nNegun (god), 339, 12. Firegod, 342.\n\nNergal (god), 304; 306.\n\nNigin marra, title of mother goddess, 289, 8; 328, 15.\n\n_nigkalalag\u00fb_, kettle drum, symbol of Nergal, 339, 14.\n\nNin\u0101 (goddess), 270; 336.\n\nNinazu (god), title of Nergal, 272, 47.\n\nNindagud (god), 339, 15; 304.\n\nNinda\u0161urimma, mother name of Enlil, 302.\n\nNin-duazag, mother name of Enlil, 302.\n\nNingal (goddess), 303.\n\nNingi\u0161zida (god), 306, 20.\n\nNinhabursildu (goddess), 336, 2.\n\nNinharsag (goddess), 272;  302; 318; 320.\n\nNinkarnunna (goddess), 304, 4.\n\nNinki, mother name of Enlil, 302; 307.\n\nNinliga (goddess), 272.\n\nNinlil (goddess), 258; 259; 261; 267; 302; 337; 338.\n\nNinmah (goddess), 337.\n\nNinmar(ki), goddess of, 269, 5.\n\nNinsar, title of Nergal, 339, 14.\n\nNinsig, title of Ea as god of metallurgy, 340, 28; 305, 9.\n\nNinsun (goddess), 304.\n\nNintud (goddess), 316; 318; 320; 321.\n\nNinul, Nimul, mother names of Enlil, 302; 307.\n\nNinura\u0161\u0101 (god), 256; 336; 337; 338; 339.\n\nNinurra, title of Ea, 340.\n\nNinzianna, title of Ninlil, 302, 8.\n\nNippur (city), 248; 259; 266; 268; 295.\n\nNunammir, title of Enlil, 258, 5.\n\nNusku, firegod, 337, 20; 303, 328.\n\nOpis (city). Northern and southern Opis, 311.\n  See Ke\u0161.\n\nPapsukkal (god), 337, 21.\n\nPapilsag, god of Larak, 306.\n\nQueen of heaven, 304.\n\nRamman (god), 338.\n\nSadarnunna, consort of Nusku, 303, 15; SBP. 152 note 1.\n\n_sagar_, liturgical rubric, 277, 16; 279.\n\nSakkut (god), 341, 8.\n  Sakkutmah, 329, 21.\n  See also 337, 19; 338, 22.\n\n_\u0161al\u0101lu_, plant, symbol of Ninurta, 336, 7.\n\n\u0160ama\u0161 (god), 305, 14.\n\n_\u0161arur_-weapon, 274, 18.\n\n_\u0161attam_, religious title, 274.\n\n\u0160entur, title of Ninlil, 303, 10.\n\n\u0160erah (god), Semitic title of Serpent-god as patron of vegetation, 303, 16\n            = SBP. 152, 10.\n\nseven gods, 338, 29; 303, 10.\n\nseven-headed weapon, 340.\n\nSilakki (god), 341.\n\nsilver, metal of Anu, i. e., moon god, 337, 10.\n\n_\u0161imli_, cypress, symbol of Adad, 339, 7.\n\n_\u0161im\u0161al_-wood, symbol of a deity, 338, 5.\n\n_\u0161imzu_, an aromat, symbol of Ninurta, 339, 9.\n\nSin (god), 263; 277; 279.\n\nSingle song services, 240.\n\n_\u0161ipatu_, wool, symbol of Labartu, 339.\n\nSippar(ki), 301, 21.\n\nSirar(ki), 270.\n\nSuddam, title of Gula, 306, 32 = SBP. 160, 18.\n  For this title of Gula of \u0160uruppak, see p. 177 n. 4 in part 2 of this\n              volume. Usually a title of Aja or Ishtar as deities of\n              light. Since d Sukurru or Gula of \u0160uruppak is the same as\n              _Suddam_ mother of E\u0161abba, the temple E\u0161abba must be located\n              in \u0160uruppak.\n\n\u0160ulpae, title of Enlil, 303; 320.\n\n\u0161umer, 259; 283.\n\n\u0160unirda, title of the goddess Aja, 304.\n\n\u0160uruppak (city), 277, 20; 278, 25.\n\nSymbols of deities, 336 ff.\n\n_tallu_, part of a door, 275, 20.\n\ntammarisk, symbol of Anu, 336, 4.\n\nTammuz (god), 270; Hymn of, 285; 336, 5.\n\n_tirazagga_, sacred grove, 289, 17.\n\nTitular litanies, 236; 302 ff.\n\nUb\u0161ukkinna, hall of assembly, 247, 3.\n\nUddagubba, messenger of the Word, 283.\n\n_udutila_, symbol of Girra, 340, 19.\n\nUr (city), 277; 278; 279; 282; 284.\n\nUngal (god), 340; cf. 306, 31.\n\nUra\u0161\u0101 (god), 326; 258, 6; 260; 302, 2.\n\nUr-Engur, cult hymn of, 243.\n\nUruma\u0161 (god), 320.\n\n_urusagga_, chief city, title of Isin, 289, 16; 306, 24.\n\nUtta-edde (god), 305, 17 = SBP. 158, 4.\n\nWeeping mother, 265; 280.\n\nWord, 261, 28; 262, 29; 284; 294; 299; 308, 22; 315.\n  Hymn to the Word, 283.\n\n_zagsal_, rubric, 233 ff.; 276, 37.\n\nZarpanit (goddess), 294; 296; 297.\n\nZeus Dolichaeos, 334. His connection with silver borrowed from Babylonia,\n            342.\n\nZir (goddess), wife of Nannar, 303.\n\nZu (god), the eagle as symbol of the sun, 340, 29.\n\n\n\n\n\nAUTOGRAPHED TEXTS\n\n\nPlate LXXI. 1. Obverse. Col. 1.\n\n                       [Plate of cuneiform tablet.]\n\nPlate LXXII. 1. Obverse. Col. 2.\n\n                       [Plate of cuneiform tablet.]\n\nPlate LXXIII. 1. Reverse. Col. 1.\n\n                       [Plate of cuneiform tablet.]\n\nPlate LXXIV. 1. Reverse. Col. 2.\n\n                       [Plate of cuneiform tablet.]\n\nPlate LXXV. 2. Obverse.\n\n                       [Plate of cuneiform tablet.]\n\n2. Reverse.\n\n                       [Plate of cuneiform tablet.]\n\nPlate LXXVI. 3. Obverse. Col. 1 Initial.\n\n                       [Plate of cuneiform tablet.]\n\nPlate LXXVII. 3. Obverse. Col. 1 Continued.\n\n                       [Plate of cuneiform tablet.]\n\n3. Obverse. Col. 2 Initial.\n\n                       [Plate of cuneiform tablet.]\n\nPlate LXXVIII. 3. Obverse. Col. 2 Continued.\n\n                       [Plate of cuneiform tablet.]\n\n3. Reverse. Col. 1 Initial.\n\n                       [Plate of cuneiform tablet.]\n\nPlate LXXIX. 3. Reverse. Col. 1 Continued.\n\n                       [Plate of cuneiform tablet.]\n\n3. Reverse. Col. 2 Initial.\n\n                       [Plate of cuneiform tablet.]\n\nPlate LXXX. 3. Reverse. Col. 2 Continued.\n\n                       [Plate of cuneiform tablet.]\n\n4. Obverse.\n\n                       [Plate of cuneiform tablet.]\n\n4. Reverse.\n\n                       [Plate of cuneiform tablet.]\n\nPlate LXXXI. 5. Obverse.\n\n                       [Plate of cuneiform tablet.]\n\nPlate LXXXII. 5. Reverse.\n\n                       [Plate of cuneiform tablet.]\n\nPlate LXXXIII. 6. Obverse.\n\n                       [Plate of cuneiform tablet.]\n\nPlate LXXXIV. 6. Reverse.\n\n                       [Plate of cuneiform tablet.]\n\nPlate LXXXV. 7. Obverse.\n\n                       [Plate of cuneiform tablet.]\n\n7. Reverse.\n\n                       [Plate of cuneiform tablet.]\n\nPlate LXXXVI. 8. Obverse.\n\n                       [Plate of cuneiform tablet.]\n\n8. Reverse.\n\n                       [Plate of cuneiform tablet.]\n\nPlate LXXXVII. 9. Obverse.\n\n                       [Plate of cuneiform tablet.]\n\n9. Reverse.\n\n                       [Plate of cuneiform tablet.]\n\nPlate LXXXVIII. 10. Obverse. Col. 1. (Col. 2 Destroyed)\n\n                       [Plate of cuneiform tablet.]\n\nPlate LXXXIX. 10. Reverse. Col. 1.\n\n                       [Plate of cuneiform tablet.]\n\n10. Reverse. Col. 2.\n\n                       [Plate of cuneiform tablet.]\n\nPlate XC. 11. Obverse. Col. 3 Initial.\n\n                       [Plate of cuneiform tablet.]\n\nPlate XCI. 11. Obverse. Col. 3 Continued.\n\n                       [Plate of cuneiform tablet.]\n\n11. Obverse. Col. 4 Initial.\n\n                       [Plate of cuneiform tablet.]\n\nPlate XCII. 11. Obverse. Col. 4 Continued.\n\n                       [Plate of cuneiform tablet.]\n\nPlate XCIII. 11. Obverse. Col. 4 Final.\n\n                       [Plate of cuneiform tablet.]\n\n11. Obverse. Col. 5 Initial.\n\n                       [Plate of cuneiform tablet.]\n\nPlate XCIV. 11. Obverse. Col. 5 Continued.\n\n                       [Plate of cuneiform tablet.]\n\nPlate XCV. 11. Reverse. Col. 1. Initial.\n\n                       [Plate of cuneiform tablet.]\n\nPlate XCVI. 11. Reverse. Col. 1 Continued.\n\n                       [Plate of cuneiform tablet.]\n\n11. Reverse. Col. 2 Initial.\n\n                       [Plate of cuneiform tablet.]\n\nPlate XCVII. 11. Reverse. Col. 2 Continued.\n\n                       [Plate of cuneiform tablet.]\n\n11. Reverse. Col. 3. Initial.\n\n                       [Plate of cuneiform tablet.]\n\nPlate XCVIII. 11. Col. 3 Continued.\n\n                       [Plate of cuneiform tablet.]\n\nPlate XCIX. 12. Obverse. Cols. 1 and 2.\n\n                       [Plate of cuneiform tablet.]\n\nPlate C. 12. Reverse. Cols. 1 and 2.\n\n                       [Plate of cuneiform tablet.]\n\nPlate CI. 13. Obverse.\n\n                       [Plate of cuneiform tablet.]\n\nPlate CII. 13. Reverse.\n\n                       [Plate of cuneiform tablet.]\n\nPlate CIII. 14. Obverse. Col. 1\n\n                       [Plate of cuneiform tablet.]\n\nPlate CIV. 14. Obverse. Col. 2.\n\n                       [Plate of cuneiform tablet.]\n\n14. Reverse. Col. 1.\n\n                       [Plate of cuneiform tablet.]\n\nPlate CV. 14. Reverse. Col. 2.\n\n                       [Plate of cuneiform tablet.]\n\n\n\n\n\n\nFOOTNOTES\n\n\n    1 In addition to the examples of epical poems and hymns cited on pages\n      103-5 of this volume note the long mythological hymn to Innini, No.\n      3 and the hymn to Enlil, No. 10 of this part. An unpublished hymn to\n      Enlil, Ni. 9862, ends _a-a __d__En-lil zag-sal_, \u201cO praise father\n      Enlil.\u201d For Ni. 13859, cited above p. 104, see POEBEL, PBS. V No.\n      26.\n\n    2 So far as the term is properly applied. Being of didactic import it\n      was finally attached to grammatical texts in the phrase _d__Nidaba\n      zag-sal_, \u201cO praise Nidaba,\u201d i. e., praise the patroness of writing.\n\n    3 POEBEL, PBS. V No. 25; translated in the writer\u2019s _Le Po\u00e8me Sum\u00e9rien\n      du Paradis_, 220-257. Note also a similar epical poem to Innini\n      partial duplicate of POEBEL No. 25 in MYHRMAN\u2019S _Babylonian Hymns\n      and Prayers_, No. 1. Here also the principal actors are Enki, his\n      messenger Isimu, and \u201cHoly Innini\u201d as in the better preserved epic.\n      Both are poems on the exaltation of Innini.\n\n    4 Ni. 9205 published by BARTON, _Miscellaneous Babylonian\n      Inscriptions_, No. 4. This text is restored by a tablet of the late\n      period published by PINCHES in JRAS. 1919.\n\n    5 Ni. 7847, published in this part, No. 3 and partially translated on\n      pages 260-264.\n\n    6 Undoubtedly Ni. 11327, a mythological hymn to Enki in four columns,\n      belongs to this class. It is published as No. 14 of this part. A\n      similar _zagsal_ to Enki belongs to the Constantinople collection,\n      see p. 45 of my _Historical and Religious Texts_.\n\n_    7 Historical and Religious Texts_, pp. 14-18.\n\n    8 See PSBA. 1919, 34.\n\n    9 One of the most remarkable tablets in the Museum is Ni. 14005, a\n      didactic poem in 61 lines on the period of pre-culture and\n      institution of Paradise by the earth god and the water god in\n      Dilmun. Published by BARTON, _Miscellaneous Babylonian\n      Inscriptions_, No. 8. The writer\u2019s exegesis of this tablet will be\n      found in _Le Po\u00e8me Sum\u00e9rien du Paradis_, 135-146. It is not called a\n      _zag-sal_ probably because the writer considered the tablet too\n      small to be dignified by that rubric. Similar short mythological\n      poems which really belong to the _zag-sal_ group are the following:\n      hymn to Shamash, RADAU, _Miscel._ No. 4; hymn to Ninurta as creator\n      of canals, RADAU, BE. 29, No. 2, translated in BL., 7-11; hymn to\n      Nidaba, RADAU, _Miscel._ No. 6.\n\n   10 Ni. 112; see pp. 172-178.\n\n   11 For example, MYHRMAN, No. 3; RADAU, _Miscel._ No. 13; both canonical\n      prayer books of the weeping mother class. For a liturgy of the\n      completed composite type in the Tammuz cult, see RADAU, BE. 30, Nos.\n      1, 5, 6, 8, 9.\n\n   12 See ZIMMERN, _Sumerische Kultlieder_, p. V, note 2.\n\n   13 The base text here is ZIMMERN, KL. No. 12.\n\n   14 The base of this text is ZIMMERN, KL. No. 11.\n\n   15 Now in the Nies Collection, Brooklyn, New York.\n\n   16 A similar liturgy is Ni. 19751, published by BARTON, _Miscellaneous\n      Babylonian Inscriptions_, No. 6.\n\n   17 Translated by RADAU on pages 436-440.\n\n   18 Abbreviation for _ki-\u0161ub-g\u00fa-da_ = _\u0161\u00earu_, strophe, song of\n      prostration.\n\n   19 No. 3 of the texts in part 4.\n\n_   20 sa-gar_ = _pitnu \u0161aknu_, choral music, v. ZIMMERN, ZA. 31, 112. See\n      also the writer\u2019s PBS. Vol. XII, p. 12.\n\n_   21 nar-balag._ The liturgists classified the old songs according to\n      the instrument employed in the accompaniment. See SBP. p. ix.\n\n   22 See page 118 in part 2.\n\n   23 See IV Raw. 53, III 44-IV 28 restored from BL. 103 Reverse, a list\n      of 47 _\u0161u-il-l\u00e1_ prayers to various deities.\n\n   24 Pages 106-109.\n\n   25 Less than half the tablet is preserved.\n\n   26 Note that this breviary of the cult of Libit-Ishtar terminates with\n      two ancient songs, one to Innini and one to Nin\u00e2, both types of the\n      mother goddess who was always intimately connected with the god-men\n      as their divine mother.\n\n   27 For a list of the abbreviations employed in this volume, see page 98\n      of Part I.\n\n   28 The twelfth _ki\u0161ub_ of a liturgy to Ishme-Dagan is published in\n      ZIMMERN\u2019S _Kultlieder_, No. 200. A somewhat similar song service of\n      the cult of this king has been published in the writer\u2019s _Sumerian\n      Liturgical Texts_, 178-187. A portion of a series to Dungi was\n      published by RADAU in the _Hilprecht Anniversary Volume_, No. 1. The\n      liturgy to Libit-Ishtar in ZIMMERN, K L. 199 I\u2014Rev. I 7, is composed\n      of a series of _sa-(bar)-gid-da_.\n\n_   29 na-ba-_ is for _nam-ba_, emphatic prefix. See PBS. X pt. 1 p. 76 n.\n      4. Cf. _na-ri-bi_, verily she utters for thee, BE. 30, No. 2, 20.\n\n   30 On the philological meaning of this name, see VAB. IV 126, 55.\n\n   31 For the suffixes _e\u0161_, _u\u0161_, denoting plural of the object, see\n      _Sum. Gr._ p. 168.\n\n   32 On _ki-d\u00far-gar_ cf. Gudea, Cyl. B 12, 19.\n\n   33 Usually written _d\u00f9-azag_, throne room. On the meaning of _du_ in\n      this word, see AJSL. 33, 107. Written also _d\u00fb-azag_, in Ni. 11005\n      II 9.\n\n   34 Cf. Gudea, Cyl. A 25, 14, the _kin-gi_ of the _unu-gal_.\n\n   35 Br. 7720. The sign _TE_ is here _gunufied_. Cf. OBI. 127, Obv. 5.\n\n_   36 Tin_ alone may mean \u201cwine,\u201d as in Gudea, Cyl. B, 5, 21; 6, 1. See\n      also NIKOLSKI, No. 264, _duk-tin_, a jar of wine.\n\n_   37 a-gim_ = _dim\u00eatu_, ban, SBH. 59, 25. _a-gim \u0123e-im-bal-e_, The ban\n      may he elude, Ni. 11065 Rev. II 25. Unpublished. The line is not\n      entirely clear; cf. BR\u00dcNNOW, No. 3275.\n\n   38 For _en-na_ in the sense of \u201cwhile,\u201d see PERY, _Sin_ in LSS. page\n      41, 16.\n\n   39 The sign is imperfectly made on the tablet.\n\n   40 Cf. SBP. 328, 11.\n\n_   41 \u1e2aA_ is probably identical in usage with _PE\u0160_, and the idea common\n      to both is \u201cbe many, extensive, abundant.\u201d Note ZIMMERN,\n      _Kultlieder_ 19 Rev. has _\u1e2aA_ where SBP. 12, 2 has _PE\u0160_. _\u0161u-pe\u0161_\n      occurs in Gudea, Cyl. A 16, 23; 11, 9; 19, 9 and CT. 15, 7, 27.\n\n   42 On _ugu-de_ = _\u1e07al\u0101ku, na\u2019butu_, to run away, see DELITZSCH,\n      _Glossar_ p. 43. Also _ugu-bi-an-de-e_, V R. 25_a_ 17; _\u00f9-g\u00f9-d\u00e9_,\n      RA. 10, 78, 14; _\u00fa-gu ba-an-d\u00e9_, if he run away, VS. 13, 72 9 and\n      84, 11, with variant 73, 11 _u-da-pa-ar_ = _udtappar_, if he take\n      himself away. _\u00fa-gu-ba-an-de-zu_, when thou fleest, BE. 31, 28, 23.\n      _\u00fa-gu-ba-de_, GENOUILLAC, _Inventaire_ 944; CLAY _Miscellen_ 28 V\n      71: _m\u00e1 \u00fa-gu-ba-an-de_, \u201cIf a boat float away,\u201d _ibid._ _IV_ 14. See\n      also GRANT AJSL. 33, 200-2.\n\n   43 Sic! _g\u00fa-sa-bi_ is expected; cf. RA. 11, 145, 31 _g\u00fa-sa-bi_ =\n      _nap\u1e2bar-\u0161u-nu_.\n\n   44 Sign obliterated; the traces resemble _SU_.\n\n   45 Read perhaps _d\u016b-\u0161ub_ = _nad\u00fb \u0161a rigmi_, to shout loudly. Cf. _d\u00fag\n      sir-ra \u0161ub-ba-a-zu_ = _rigme zarbi\u0161 addiki_, ASKT. 122, 12. Passim\n      in astrological texts.\n\n   46 The tablet has _MA\u0160_. The Semitic would be _adi mati kabattu\n      iparrad_.\n\n_   47 ri_ is apparently an emphatic element identical in meaning with\n      _\u00e1m_; cf. SBP. 10, 7-12. Note _ri_, variant of _nam_, SBH. 95, 23 =\n      ZIMMERN, KL. 12 I 8.\n\n   48 Sic! Double plural. _e\u0161_ probably denotes the past tense, see _Sum.\n      Gr._ \u00a7 224.\n\n   49 Sign BR\u00dcNNOW, No. 11208.\n\n   50 The first melody or liturgical section probably ended somewhere in\n      this lost passage at the top of Col. II.\n\n   51 Text _A-\u00c1\u0160_!\n\n   52 The subject is Ishme-Dagan.\n\n   53 The sign is a clearly made BR. No. 10275 but probably an error for\n      10234. For _s\u00f9r-ri-e\u0161_ see BA. V 633, 22; SBH. 56 Rev. 27; ZIMMERN,\n      KL. 12 Rev. 17.\n\n   54 This compound verb _di-e-sud_ here for the first time. _di-e_ is\n      probably connected with _de_ to flee. At the end _A\u0160_ is written for\n      _AN_. Read _a-\u00e1\u0161_ and construe _\u0161e\u0161_ as a plural?\n\n_   55 gul_ = _kal\u00fb_, restrain, is ordinarily construed with the\n      infinitive alone; _\u0161e-du nu-u\u0161-gul-e-en_ = _dam\u0101ma ul ikalla_, Lang.\n      B.L. 80, 25; SBH. 133, 65; 66, 15, etc.\n\n   56 Confirms SAI. 6507 = _u\u1e33\u1e33u_, dumb, grief stricken.\n\n   57 Variant of _s\u012bg-s\u012bg_, etc. See _Sum. Gr._ p. 237 _sig._ 3. Also\n      POEBEL, PBS. V 26, 29.\n\n   58 On the liturgical use of _balag-di_, see BL. p. XXXVII.\n\n   59 Var. of _ad-du-ge_ = _b\u00eal niss\u0101ti_, IV R. 11_a_ 23: _ad-da-ge_, ZIM.\n      K.L. 12 II 3. See for discussion, LANG. PBS. X 137 n. 7.\n\n   60 A new ideogram. Perhaps _u\u0161\u0161u k\u00eenu_, \u201csure foundation.\u201d\n\n   61 For suffixed _ni_, _bi_, _ba_ in interrogative sentences note also\n      _a-na an-na-ab-du\u0123-ni_, What can I add to thee? GENOUILLAC,\n      _Drehem_, No. 1, 12, _a-ba ku-ul-la-ba_, Who shall restrain? Ni.\n      4610 Rev. 1.\n\n   62 See BL. p. XLV, and PBS. X 151 note 1.\n\n   63 On the anticipative construct, see \u00a7 138 of the grammar.\n\n_   64 nu-mal_ are uncertain. The tablet is worn at this point.\n\n   65 On the use of this term, see PBS. X 151 n. 1 and 182, 33.\n\n   66 Cf. BL. 110, 11.\n\n   67 Written Br. 3046, but the usual form is the _gunu_, Br. 3009.\n      _su\u0123-\u00e1m-bi_ = _a\u1e2bulap-\u0161u_. POEBEL, PBS. V 152 IX 8: cf. also lines 9\n      and 10 _ibid._ In later texts _su\u0123-a_ = _a\u1e2bulap_, HAUPT, ASKT. 122,\n      12. DELITZSCH, H. W. 44_a_. _a\u1e2bulap_ has the derived meaning of\n      mercy, the answer to the \u201cHow long\u201d refrain as in this passage. See\n      also SBP. 241 note 27 and SCHRANK, LSS. III 1, 53.\n\n   68 Cf. _nar-balag nig-dug-ga_, POEBEL, PBS. V 25 IV 48. Our text has\n      the _emesal_ form _ag-zib_.\n\n   69 For _d\u00fb-na_ = _\u0161al\u1e6di\u0161_, see RA. 11, 146, 33.\n\n   70 Written Br. 3046 = _nas\u0101\u1e33u_.\n\n   71 For _ta-\u0161\u00fa_. Cf. BA. V 679, 14.\n\n   72 Probably a variant of _nam\u0123alam_, _nam\u0123ilim_ = _\u0161a\u1e2blu\u1e33tu._\n\n   73 The demonstrative pronoun _\u0123ur_, _\u016br_\n\n_   74 m\u00fb\u0161i \u00f9 urra_, IV R. 5_a_ 65; CT. 16, 20, 68.\n\n   75 Text _A-A\u0160_.\n\n   76 Sign _AL_. _\u0161itim_, _\u0161idim_ = _idinnu_ is usually written with the\n      sign _GIM_, POEBEL, PBS. V 117, 14 f. _amelu \u0122IM_ = _idinnu_, passim\n      in Neo-Babylonian contracts.\n\n   77 Literally, \u201ccaused to enter.\u201d\n\n_   78 munga_ with _ra_, to carry away property as booty, see SBH. No. 32\n      Rev. 21 and BL. No. 51. The comparison with line 11 suggests,\n      however, another interpretation, _immer-e be-in-ne-ra-\u00e1m_, \u201cthe\n      storm-wind carried away.\u201d\n\n   79 In lines 7 and 9 the verb _tur_ is employed in the sense of \u201cto\n      cause an event to enter,\u201d to bring about the entrance of a condition\n      or state of affairs.\n\n   80 Br. 11208.\n\n   81 The passage refers to the priests\u2019 robes and garments of the temple\n      service. See also SBP. 4, 9.\n\n   82 Variant of _nam-rig-aga_ = _\u0161al\u0101lu_.\n\n   83 See Obv. II 23.\n\n   84 Enlil.\n\n   85 Rendered _\u0161a \u1e63ir\u1e2bi_, BL. 95, 19. On this title for a psalmist, see\n      BL. XXIV.\n\n_   86 u\u0161_ has evidently some meaning similar to the one given in the\n      translation but it has not yet been found in this sense in any other\n      passage. We have here the variant of _i\u0161_, _e\u0161_ = _bak\u00fb_ with vowel\n      _u_. See _Sum. Gr._ 213 and 222.\n\n_   87 DUL-DU_. The sign _DUL_ is erroneously written REC. 236. In the\n      text change _si_ to _\u0161i_.\n\n   88 Br. 3739.\n\n   89 Here treated as plural.\n\n   90 The tablet has _SU_. For _\u0161ag-zu_ synonym of _te\u1e63litu_, see IV R.\n      21b Rev. 5.\n\n_   91 libbu r\u00fb\u1e33u_; see ZIMMERN, KL. No. 8 I 3 and IV 28.\n\n   92 The sign like many others on this tablet is imperfectly made.\n      _ma-pad_? or _ma-\u0161ig_? The meaning is obscure.\n\n   93 Text uncertain. Perhaps _PI-SI-g\u00e0-bi_.\n\n   94 Written _A-KA_. An unpublished Berlin syllabar gives _A-KA (uga)_ =\n      _mu\u1e2b\u1e2bu_.\n\n   95 Br. 5515. For this sign with value _ma\u0161taku_, see DELITZSCH, H. W.,\n      _sub voce_ and BA., V 620, 20. The Sumerian value is _ama_, Chicago\n      Syllabar, 241 in AJSL. 33, 182.\n\n   96 Restored from an unpublished text in Constantinople, Ni. 721.\n\n   97 Section 4 ended somewhere in this break.\n\n   98 Probably a refrain.\n\n   99 For the reading, see AJSL. 33, 182, 240.\n\n  100 See BL. 128, 21.\n\n  101 Read _A-AN_, i. e., _\u00e1m_.\n\n  102 Cf. _sag-bi zi-zi_, ZIMMERN, K.L. 199 I 36.\n\n  103 Cf. LANG. _Sumerian Liturgical Texts_ 154, 16.\n\n_  104 AR_ is written _\u0160I+\u1e2aU_!\n\n  105 The second sign _g\u00ed_ is only partially made by the scribe.\n\n  106 The analysis of the text and the meaning are difficult. Perhaps _a_\n      should be taken with the following sign _a-\u1e2aAR-ri_, an unknown\n      ideogram. _mur-ri_ is here taken for _rigmu_.\n\n  107 See line 12 above.\n\n  108 Sic! Demonstrative pronoun. See _Sum. Gr._ \u00a7 163.\n\n  109 Here we have the first occurrence of the original expression for\n      _kullu \u0161a r\u00ea\u0161i_; cf. BR. 11244.\n\n  110 Cf. SBP. 330, 10.\n\n  111 The epithet refers to I\u0161me-Dagan.\n\n  112 This word is obscure and unknown.\n\n  113 On _gigunna_, part of the stage tower, see VAB. IV 237 n. 2; BL. 38,\n      14.\n\n  114 Cf. SBP. 328, 5.\n\n  115 Written Br. 3046. See Br. 3035.\n\n  116 Br. 11208.\n\n_  117 me_ = _par\u1e63u_, refers primarily to the rubrics of the rituals, the\n      ritualistic directions, but here the reference is clearly to the\n      utensils employed in the rituals.\n\n_  118 NE-RU._\n\n_  119 lal, l\u00e1-a_ = _\u0161u\u1e33ammumu_, see SBP. 66, 20.\n\n_  120 ir_ is uncertain. The sign may be either _d\u016b_ or _ni_.\n\n  121 Literally, \u201cBelow and above.\u201d\n\n  122 Probably a variant of _d\u00f9-azag_. As the phrase is written\n      _dug-azag-ga_ might mean \u201choly knees,\u201d _birku ellitu_, but that is\n      not probable. A parallel passage occurs in the liturgy to Dungi, BE.\n      31, 12, 8, where my interpretation is to be corrected. For _d\u00f9_,\n      _d\u016d_, rendered into Semitic by the loan-word _d\u00fb_, with the sense\n      \u201chigh altar, pedestal of a statue, altar or throne room\u201d see AJSL.\n      32, 107.\n\n  123 Cf. Gudea, Cyl. B 13, 4.\n\n  124 This phrase should have a meaning similar to \u201cspeak words of peace,\u201d\n      \u201cassure, comfort.\u201d The expression occurs also in Gudea, Cyl. A 7, 5,\n      Ningirsu, son of Enlil _g\u00fa za-ra ma-ra-\u0123un-g\u00e0-e_, \u201cwill speak to\n      thee words of peace.\u201d\n\n_  125 ku\u0161_, preposition = _eli_, is derived from _ku\u0161_ = _zumru_, \u201cbody,\u201d\n      literally \u201cat the body.\u201d\n\n  126 In view of the parallel passages where kings are called the _sag-u\u0161_\n      of temples and cities (i. e. the _muk\u00eenu_ or _muk\u00eel r\u00ea\u0161_) it seems\n      necessary to render _\u00e9-kur-ri_ as the object of _sag-u\u0161_. See SAK.\n      197 below c 5; BE. 29 No. 1 IV 6; PBS. V No. 73. A rendering, \u201cShe\n      who raiseth me up daily in Ekur\u201d is possible.\n\n  127 Cf. SBP. 52, 5; BL. p. 138.\n\n  128 Sic! third person.\n\n  129 Text \u201chis.\u201d\n\n  130 Or read _billudu_. This passage proves that _garza_ and _billudu_\n      really do have a meaning, sanctuary, cult object or something\n      synonymous. See _billud\u00fb_ in VAB. IV Index. The meaning, sanctuary,\n      has been suggested for the Semitic _par\u1e63u_ and this must be taken\n      into consideration.\n\n  131 Var. _\u0161ar-ra_.\n\n  132 Var. is certainly not _nin_.\n\n  133 For _sag-s\u00ecr_, see also ASKT. 96, 25; K. L., 199, 15; 199 Col. III\n      51; CT. 24, 15, 79.\n\n  134 Var. _mu-e_.\n\n  135 Same as previous footnote.\n\n  136 Cf. Ni. 4581 Obv. 8 in PBS. X pt. 2, where it is connected with\n      _d.__Immer_. Var. _KA-g\u00ed-a!_\n\n  137 Read _\u1e2aU_ for _RI_(?). _mu\u0161en_ = _b\u00ealu_, _beltu_, cf. PBS. V 15 Rev.\n      14. Render \u201cTheir divine queen thou art\u201d?\n\n  138 Var. _ni_. Sic!\n\n  139 Var. _ma_.\n\n_  140 \u1e2b\u0101mimat ki\u0161\u0161ati_.\n\n  141 Sic! Prepositions _ra_ and _da_ in the same phrase!\n\n  142 Text _g\u012dr_!\n\n  143 Cf. _mar-zen_, _gar-zen_ = _\u1e2b\u00e2\u0161u_, SBP. 116, 33; K.L., 15 II 12.\n\n  144 In liturgies usually translated by \u201cthe Word.\u201d\n\n  145 Cf. SBP. 6, 16.\n\n  146 For _ra_. Read _za-la_ for _lal-la_?\n\n  147 Note the overhanging vowel _a_ denoting a dependent phrase without a\n      relative introductory adverb, and see also _Sum. Gr._ page 163,\n      examples cited _b\u00e9-in-da-ra-d\u00fa-a_, etc.\n\n  148 The plural of this verb has been indicated by doubling the root, a\n      case of analogy, being influenced by the similar plural formation of\n      nouns. See _Sum. Gr._ \u00a7 124. An example of the same kind is\n      _sag-nu-mu-un-da-ab-g\u00e0-g\u00e0_ = _ul \u00ec-ir-ru-\u0161u_, \u201cthey approached it\n      not,\u201d K. 8531, 6 in HROZNY, _Ninrag_, p. 8.\n\n  149 Text _ub!_ Read _ub sag-ki-za_ = _tup\u1e33i pani-ki_(??).\n\n  150 For the form, see PBS. V 102 IV 3.\n\n  151 If _la_ be correct, then the reading is _ka-sil-la_.\n\n  152 Cf. _nir-da-an_, K. 45, 6, and _nir-da_, Gudea, Cyl. A 12, 26 with\n      18, 3 where _nig-erim_ = _nir-da_.\n\n  153 For _i-lu-d\u00fag_ = _\u1e63ar\u0101\u1e2bu_.\n\n_  154 a-a_ = _\u00e8-a_ = _a\u1e63\u00fb_. CT. 15, 11, 7; K. L. 3_b_ 28. Cf. also the N.\n      Pr. _d.__Gi\u0161bar-a_ = _d.__Gi\u0161bar-\u00e8_. \u201cThe fire-god causes to come\n      forth.\u201d\n\n  155 So the text for _\u0161\u00e1g-ga-\u00e1\u0161 na-an-da-ab-bi_.\n\n  156 See above, line 36.\n\n  157 For the construction _dirig_ with _ra_, see _l\u00f9-ne-ir dirig_ = _eli\n      annim rabi_, POEBEL, PBS V 152 32.\n\n  158 See previous footnote.\n\n  159 Refers to Sin.\n\n  160 Here begins abruptly a passage spoken by the goddess herself. This\n      is not unusual in liturgical texts.\n\n  161 The sign is _d\u00f9_, not _dul_.\n\n  162 For a discussion of these early Sumerian single song services, see\n      the writer\u2019s _Babylonian Liturgies_, pp. XXXVII ff.\n\n  163 See also line 13.\n\n  164 See _Tammuz and Ishtar_, p. 111.\n\n  165 The Sumerian _ar\u00e2-bu_ (_UD-DU-BU_) is rendered into Semitic by the\n      loan-word _arab\u00fb_, called _i\u1e63\u1e63ur m\u0113\u1e2bu_, bird of the storm, ZA. VI\n      244, 48. In CT. XII 7_a_ 2 _UD-DU_ (_ara_) = _namru_, fierce,\n      raging, where the entry is followed by _UD-DU_ (_ara_) = _\u0161a\n      UD-DU-bu_ (_\u0123u_), hence in any case a bird of prey. Were it not for\n      the reference to this bird in the omen text, BOISSIER, DA 67, 18,\n      one might conclude that the bird is mythical. For the reading\n      _arab\u00fb_, see also REISNER, SBH. 104, 35.\n\n  166 = _\u1e33ad\u0101du \u0161a ki\u0161adi_, see SBP. 110, 22, \u201cbend the neck,\u201d i. e.,\n      \u201cgrant favor.\u201d\n\n  167 Cf. V Raw. 39_a_ 33.\n\n  168 Cf. _dagan-me-a_ = _ina pu\u1e2bri-ni_, RA. XI 144, 8.\n\n  169 Cf. SBP. 45, 13; 79, 13; 98, 44, etc.\n\n  170 For this method of forming the plural see _Sumerian Grammar_, \u00a7 124.\n      For _uru-bar_ = _kapru_, see MEISSNER, SAI. 543. Note also _umun\n      ur\u00fa-bar_, SBH. 22, 57 = 19, 56 and K. 69 Obv. 20. title of Nergal as\n      lord of the city of the dead.\n\n  171 Cf. _Historical and Religious Texts_, p. 34, 6.\n\n  172 For Ninlil as queen of Ke\u0161, see also ZIMMERN, KL. 23 3; SBP. 23 note\n      17. At Ke\u0161 she was identified with the unmarried and earlier deity\n      Ninharsag.\n\n  173 The line drawn across the tablet intersects the address of Innini\n      and, if not for some unknown musical purpose, must be regarded as an\n      error.\n\n  174 For the construction, see _Sumerian Grammar_, \u00a7 91.\n\n_  175 GA_ = _na\u0161\u00fb_, variant of _ga (ILA)_ = _na\u0161\u00fb_. The figure of lifting\n      the foot and raising the hand (line 30) to Enlil refers to the\n      attitude of adoration assumed by the mother goddess as she stands\n      before one of the gods and intercedes for mankind. She is frequently\n      depicted on seals in this attitude; see for example WARD, _Seal\n      Cylinders of Western Asia_, 303_a_, 304, 308, etc.\n\n  176 The suffixed pronoun _mu_ with affixed preposition _ra_.\n\n  177 Innini is compared to the _sudin_-bird in SBP. 6, 16 also.\n\n  178 For the optative use of this vowel, see _Sumerian Grammar_, \u00a7 217.\n\n  179 Dialectic for _du_ = _da_ = _ga_ (by vowel harmony). Note the form\n      _ga-mu-ra-ab-\u0161id_ with variant _da-mu-ra-ab-\u0161id_, _Sumerian\n      Liturgical Texts_, 155, 30 (variant unpublished). See also _Sumerian\n      Grammar_, \u00a7 50.\n\n  180 For the idea, see also SBP. 292, 25-29.\n\n  181 For _\u0160URIM_ with value _uz=la\u1e07ru_, see THOMPSON, _Reports_ 103, 11\n      and supply _u-uz_ in CT. 12, 26_a_ 22.\n\n  182 The sign for _enzu_ certainly has a phonetic value ending in _d_;\n      note NIKOLSKI NO. 262, where the sign is followed by _da_ and\n      ZIMMERN, _Kultlieder_, 123 III 9, where it is followed by _d\u00e9_.\n\n  183 See lines 3, 23, 31 and 44 below and lines 5, 14, 21, 27 and 34 of\n      the parallel text in the volume cited above.\n\n  184 This refrain occurs also in _Sumerian Liturgical Texts_, 121, 5;\n      122, 14, 17; 123, 21, 27, 34, where it characterizes a lamentation\n      for various cities of Sumer destroyed by an invasion from Gutium.\n      The translation given above is preferable to the interpretation\n      accepted in my previous volume.\n\n  185 Title of Sin in CT. 25, 42, 5. Note also that _dumugu_ is a title of\n      Sin, II Raw. 48, 33, and CT. 24, 30, 5.\n\n  186 For _namga_ as an emphatic adverb, see _Journal of the Society of\n      Oriental Research_, I 20, Metropolitan Syllabar, Obv. I 12-15.\n      Variant _nanga_, _Sumerian Liturgical Texts_, 188, 1, 4 and 5.\n\n  187 The scribe has written _im_ twice.\n\n  188 Cf. SBP. 4, 6.\n\n_  189 gar_ is employed as a variant of _kar_, see _Sum. Gr._ 223. For\n      _gar_ in this sense, note _gar_ = _\u0161a\u1e2b\u0101tu_, _nas\u0101\u1e2bu_ in the\n      syllabars. See also SBP. 198, 14 and note 15. The same sense of\n      _gar_ will be found in Gudea, Cyl. A 6, 16; 7, 14; St. B 9, 16; Cyl.\n      A 12, 25.\n\n  190 The third sign of this ideogram is clearly _UNU_ not _NINA_ on the\n      tablet. For the ideogram see SBP. 284, 6.\n\n  191 For the adverbial force of _bi_ see _Sum. Gr._ \u00a7 72.\n\n  192 Restored from _Sumerian Liturgical Texts_, 123 31, and below line\n      45.\n\n_  193 KA_ with value _du_ = _al\u0101ku_ occurs here for the first time.\n      Variant has _du_ (line 33). This text supplies two more signs and\n      makes possible a better translation.\n\n  194 Cf. _Babylonian Liturgies_, No. 78, 3.\n\n  195 Cf. PBS. XII No. 6 Obv. 11.\n\n  196 Identification uncertain.\n\n  197 The line is parallel to PBS. X 122, 13.\n\n_  198 nam-en-na_ = _en\u00fbtu_, priesthood.\n\n  199 A title of Nergal.\n\n  200 About four lines are broken away to the end of the tablet.\n\n_  201 igi-da_ occurs also in the title of Sin, _igi-da-g\u00e1l_, ZIMMERN,\n      KL., No. 1 Obv. I 3 and 6. The most natural interpretation is to\n      regard _da_ as a variant of _du_, hence \u201cto go before.\u201d\n\n  202 Written _t\u00fag_. _gu-\u0161ig_ is a kind of plant, on a tablet of the Tello\n      Collection in Constantinople, MIO. 7086. For the meal of the\n      _gu-\u0161ig_ see also CT. X 20, II 33 and REISNER, _Templeurkunden_, 128\n      Col. III.\n\n  203 Restored from line 14. Here begins the rehearsal of the woes of\n      Erech.\n\n  204 Cf. also CT. 15, 19 Rev. 2 where a place word is also expected.\n\n  205 Cf. Gudea, St. B 9, 27.\n\n  206 Semitic _\u0161attamma_ a title employed in later times apparently in a\n      secular sense. Originally it has a sacred meaning and probably\n      denoted a musical director who was also a priest. The application of\n      a priestly title to the king is in accord with his royal\n      prerogatives.\n\n  207 The sign is Br. 8899.\n\n  208 For _ni_ = _nu_, see SBP. 138, 22, _ni-ku\u0161-\u00f9_ = _nu-ku\u0161-\u00f9_; SBH. 70,\n      3 = 131, 48. Read _li_?\n\n  209 Text _GAR!_\n\n_  210 BAD_ = _kidinu_, has the value _u\u0161_; cf. _u\u0161-sa_ = _kuddinu_, Br.\n      5061.\n\n_  211 e_ is here interpreted as a phonetic variant of _UD-DU_. Cf. also\n      _e-dam_ in SBP. 118, 39.\n\n  212 This is the first example of this form employed as subject.\n\n  213 The text is difficult. _UN_ is certain but the sign _SAL_ is not\n      clear on the tablet.\n\n  214 Text _SU_.\n\n  215 Phonetic variant of _gil-sa_ = _sukuttu_. The prefix _a_ is\n      difficult and probably the noun augment, see _Sum. Gr._ \u00a7 148. The\n      vowel _a_ seems to possess another sense in SBP. 284, 1.\n\n_  216 g\u00ed_ = _pi\u1e2b\u00fb_, confine, RA. 9, 77 I, 10; note also _\u00e9-a-\u00e1m g\u00ed_ =\n      _ina b\u00eeti pi\u1e2b\u00fb_, K. 41 Col. II 12.\n\n  217 Part of the door; see VAB. IV Index.\n\n  218 Variant of _\u00e1-ta\u0123_ = _r\u00ea\u1e63u_. The final _ka_ is for the emphatic _ge_\n      in the status obliquus (_ga_). This emphatic particle is here\n      attached to the object which is not a construct formation, but the\n      choice of _ka_ for _ge_ is probably influenced by the principle of\n      employing the oblique case of the construct when the noun in\n      question is in the accusative; see _Sum. Gr._ \u00a7 135. \u201cDefender\u201d\n      refers to Tammuz.\n\n  219 The same title in PBS. V 2 Obv. II 23, _d__Dumu-zi \u0161u-PE\u0160_. POEBEL\n      interpreted this as a variant of _\u0161u-\u0123a_ = _ba\u2019iru_, fisherman, and\n      his suggestion is probably correct. We have, however, to consider\n      the possibility of a confusion with _kam_ = _ukku\u0161u_, the afflicted,\n      SAI. 5082.\n\n  220 The rise of the semi-vowel _i_ between the vowels _a-a_ occurs under\n      similar circumstances in _igi-\u0123e-ni-ib-ila-ia-d\u00fag_, RADAU,\n      _Miscellaneous Texts_, No. 4, 5. See also _Sum. Gr._ \u00a7 38, 2. The\n      form above arose from _bar-ri-a-a-d\u00fag_. The prefixed element _d\u00fag_\n      falls under \u00a7 153 of the Grammar. _bar_ = _sap\u0101\u1e2bu_ is a variant\n      _par_, to spread out, scatter.\n\n_  221 \u0161ub_, to let fall, _hence tab\u0101ku_, to pour out. Heretofore this\n      meaning of _\u0161ub_ was known only from the forms _al-\u0161\u00f9-\u0161\u00f9-be_ =\n      _ittanatbak_, SBH. No. 62, 15, and forms cited by MEISSNER, SAI.\n      8345. See also _\u0161u from \u0161ub_, _ibid._, 8334 and _al-\u0161\u00f9-\u0161\u00f9-be_, MVAG,\n      1913 pt. 2 p. 49, 16.\n\n  222 The same passage occurs in Ni. 13856 II 13. _s\u00eeg-s\u00eeg_ = _\u0161a\u1e33ummatu_,\n      variant of _s\u012bg-s\u012bg_.\n\n_  223 zig_ is probably phonetic for _\u0161eg_ = _mag\u0101ru_, see _Sum. Gr._ 258,\n      _zig__7_.\n\n_  224 lu_ from _lum_ = _da\u0161\u00fb_, _di\u0161\u00fb_, passim.\n\n  225 Cf. also PBS. V 25 I 15; II 13 _mu-na-ni-ib-g\u00ed-g\u00ed_.\n\n_  226 eku_ from _uku_ by dissimilation of vowels. See also REISNER, SBH.\n      77, 17.\n\n  227 For _ama_ = _ummatu_, _umman\u0101tu_, see _Sum. Gr._ 202, _ama_2 and\n      WEIDNER, _Handbuch der Babylonischen Astronomie_, p. 86, 4.\n\n  228 See, for the musical instrument _AL_, _Sumerian Liturgical Texts_,\n      Index, p. 221.\n\n  229 Text omits _zu_, which is not on the tablet.\n\n  230 Written _KU-KI_ Cf. also CT. 16, 44, 80 _KU-KI-gar-ra-bi_ = _ ina\n      a\u0161\u0101bi-\u0161u_.\n\n  231 Enlil.\n\n  232 A reading _\u00e1r-im-me_, \u201cit is glorified,\u201d suggests itself. Cf. SBH.\n      93, 1.\n\n  233 Cf. TSA. 31 Obv. II.\n\n  234 See PBS. Vol. XII 12.\n\n  235 Cf. SBP. 295, 17.\n\n_  236 ul-ti_ = _\u1e2bubu\u1e63u_, \u201cthe lusty man,\u201d POEBEL, PBS. V 136 V 13, with\n      which compare n. pra. _\u1e2aubbu\u1e63u_, _\u1e2aubbu\u1e63tu_, in HOLMA, \u201cPersonal\n      Names of the Form _fu ul_,\u201d p. 50. Note also _ul-ti-a_ = _\u1e2b\u0101b\u1e63atum_,\n      PBS. V _ibid._ l. 12. The hymn to Sin, SBP. 296, contains in line 14\n      the same phrase.\n\n  237 Text not entirely certain. If correctly read the signs _\u1e2aAR-GUD_ =\n      _kabattu_ must be read in SBP. 48, 45 after the variant SBH. 3, 10.\n\n  238 Restored from line 10. The only previous occurrence of this name is\n      in SMITH\u2019S _Miscellaneous Texts_, 11, 1 which has _RI_ not _MU_. The\n      end of the name is broken in BL. No, 27. Perhaps SMITH copied the\n      sign wrongly.\n\n  239 Pronounced _udugga_ = _\u1e63altu_.\n\n  240 The name as transliterated means _mudammi\u1e33 musarr\u00ea_, \u201cTemple of the\n      benefactor of writing.\u201d In line 15 its holy reed is mentioned, a\n      mythical stylus symbolic of the god of wisdom, Enki, according to\n      SAK. 6 h.\n\n_  241 nar-balag_ = _tig\u00fb_, a kind of flute. Here the word indicates that\n      in the musical accompaniment this instrument was employed. It\n      probably denotes a specific kind of melody. Three other musical\n      instruments have given their names to classes of melodies, the\n      _er\u0161emma_, _balag_ and _me-z\u00ed_, see SBP. page IX, and BL. page\n      XXXVIII.\n\n  242 Rev. II 22.\n\n  243 Rev. II 19.\n\n  244 Rev. II 29.\n\n  245 Rev. II 30.\n\n  246 Rev. II 37:41. Cf. _er-gig mu-un-\u0161\u00e9\u0161-\u0161\u00e9\u0161_, ZIMMERN, KL. 25 II 2 f.\n\n  247 See _Historical and Religious Texts_ 5-8.\n\n_  248 nig_ to _ni_.\n\n  249 Lines 50-54 on Col. III may be restored from lines 8-12.\n\n  250 Literally, \u201cdecree again their oracle.\u201d\n\n_  251 gim_, emphatic suffix.\n\n  252 We meet here for the first time with two avenging angels or genii\n      who attend the Word in its execution of the wrath of god.\n      _\u1e32ingaludda_ is mentioned as one of four evil spirits _ilu limmu_ in\n      CT. 25, 22, 44. He is mentioned with the Z\u00fb bird and the demon\n      _\u0161\u00eadu_ as appearing in dream omens, BOISSIER, DA. 207, 34. See also\n      BOISSIER, _Choix_, II 53, 4. On _uddugub_ as a title of kings see\n      BE. 31, 22 n. 9.\n\n  253 The _ud-gal_ is regarded as plural = _\u00fbmu rab\u00fbti_ and identified\n      with the evil spirits of incantations, CT. 16, 22, 266 and 276. In\n      the Epic of Creation the \u201cgreat spirit of wrath\u201d is one of the\n      demons attendant upon Tiamat.\n\n  254 See PBS. X 161, 13.\n\n  255 The traces on Ni. 7080 are against the restoration _\u0161e-am-\u0161\u00e1_. Lines\n      11-19 are restored from PBS. X No. 10.\n\n_  256 g\u012dr_? Variant _g\u00fa-nin!_\n\n  257 Cf. RA. 12, 37, 1.\n\n  258 So from my copy and CT. IV 4_b_ 12 = _Babyloniaca_, III 17.\n\n  259 For this title of Tammuz, see _Tammuz and Ishtar_, 34.\n\n  260 Probably for _dagan = pu\u1e2bru_, RA. 11, 144, 8. See also _dakan_,\n      divine abode, DELITZSCH, _Glossar_, 132.\n\n  261 Cf. SB P. 304, 13.\n\n  262 Title of Tammuz as spirit of the waters, see _Tammuz and Ishtar_,\n      pp. 6 and 44. _a-bal = t\u0101bik m\u00ea_, pourer of water, irrigator, is the\n      original idea of this ideogram. For the title _galu-a-bal_ in this\n      sense, see CT. 13, 42, 7 ff. _Ak-ki galu abal_, the gardener who\n      cared for Sargon. See also THUREAU-DANGIN, _Lettres et Contrats_,\n      No. 174, 6-8, _galu a-bal_, a kind of laborer. The later usage of\n      the word as libator of water for the souls of the dead, Semitic _n\u00e4\u1e33\n      m\u00ea_ is a strictly conventional development, see _Babyloniaca_, VI\n      208.\n\n_  263 al_ as synonym of _DE_ (in line 21) is probably a variant of _ilu =\n      nag\u00fb_.\n\n  264 Sign _DE_.\n\n  265 This line is connected with the classical interlude _ma-a-bi\n      ud-me-na-gim_ etc. discussed in SBP. 185 n. 10 and BL. XLIX.\n\n  266 Below the double line the figure 38, i.e. 38 lines on the obverse.\n      Thirteen lines have been broken from the top.\n\n  267 Cf. ZIMMERN, K.L., 25 II 42.\n\n  268 I. e. Isin.\n\n  269 On this title see BL. 143.\n\n  270 Probably an error. Omitted in translation.\n\n  271 On this line, see the commentary in _Sumerian Liturgical Texts_ 173\n      note 3.\n\n  272 Temple in Isin-\u0160uruppak. \u0160uruppak must have been a quarter of the\n      later and more famous Isin. Note that this temple is assigned to\n      \u0160uruppak in POEBEL, PBS. V 157, 7. The liturgies, however,\n      constantly place Niginmar at Isin.\n\n  273 I see traces of a sign after _te_.\n\n  274 Temple in Larak, a quarter of Isin. See SBP. 160 n. 7.\n\n_  275 azag-sug_ title of the deities of lustration A\u0161nan, Nidaba and\n      Gibil.\n\n  276 Rendered _bit \u0161arru_, V Raw. 16, 52, probably a royal chapel or room\n      in Ekur especially provided for the king. See also SBP. 292, 14; KL.\n      25 I 11.\n\n  277 Probably name of a sacred park at Isin. It contained a chapel,\n      _\u00e9-tir-azag-ga_, KL. 25 I 12.\n\n  278 For the restoration, cf. RA. 12, 34, 9.\n\n  279 The edge has the figure 48 which indicates the number of lines on\n      the reverse and left edge.\n\n  280 See also the same idea in SBP. 312, 12 and KL. 25 II 41.\n\n  281 Concerning the _titular litanies_, see PBS. X 156, 173, etc.\n\n  282 Erroneously designated the fourth tablet of _ame baranara_ in SBP.\n\n  283 Erroneously assigned to _ame baranara_ in SBP.\n\n  284 The text of lines 1-25 is taken from _Tablet Virolleaud_, now\n      _Collection Nies._ No 1315.\n\n  285 SBP. 112 and 126 have _umun_, et passim.\n\n  286 SBH. 42 has an inserted line between II. 1-2. See SBP. 112.\n\n  287 Vars. _nag_.\n\n  288 Uncertain. Apparently REC. 225. Elsewhere in this passage always\n      _\u1e62AB_ which has been read _erin-na_ = _umm\u0101ni-\u0161u_, BL. 111, 16.\n\n  289 See _Yale Vocabulary_ 135.\n\n  290 On this passage see PBS. X 170, 13 and Ni. 15204, 8 of this volume.\n\n  291 Sic! Error for _n\u00ed-bi-d\u00fab_.\n\n  292 Omitted by the scribe. Line restored from Ni. 15204, 11.\n\n  293 With line 19 the variant SBH. 42 lower fragment begins.\n\n  294 Var. adds _ra_.\n\n  295 The god Ea of Eridu is meant.\n\n  296 Cf. Col. II 19. On this variant for _dumu-ma\u0123_, see note in\n      _Sumerian Liturgical Texts_ 163.\n\n  297 Restored from Col. II 20.\n\n  298 We expect the sign _EDIN_ (= _r\u012d_) but the traces are clearly not\n      those of _EDIN_.\n\n  299 Col. II 23 _ab-su-di_. Here begins KL. No. 11, I, which joins\n      directly on to _Tablet Virolleaud_.\n\n  300 This refrain is read _\u00f9-um_ etc. on the late variant, SBH. No. 21,\n      Obv. lower fragment.\n\n  301 Cf. SBP. 40, 33. Restoration uncertain. This line does not appear in\n      SBH. 42 = SBP. 112 which has here insertions for Ta\u0161metu and Nan\u0101.\n\n  302 For _-na-ta_?. The suffixed conjugation is frequently employed in\n      interrogations; _me-na g\u00ed-g\u00ed-mu_, \u201cWhen shall one restore it?,\u201d BE.\n      30, 12, 2. _a-ba ku-ul-la-ba_, \u201cWho shall restrain?,\u201d Ni. 4610, r.\n      1. _a-na an-na-ab-ta\u0123-ni_, \u201cWhat shall I add to thee?,\u201d GENOUILLAC,\n      _Drehem_, 1, 12. Variant SBP. 114, 32 _zag-na ab-z\u00ed-em-e_.\n\n  303 Var. SBH. 43, 35 _ur-ra-ge_.\n\n  304 Parallel passages do not mention the \u201cqueen of the city\u201d but only\n      the ordinary mother who rejects her children, SBH. 131, 58-61; BL.\n      74, 10. The phrase refers obviously to the mother goddess. \u201cHer son\u201d\n      must be interpreted figuratively in the sense that the mother\n      goddess is the protector of all human creatures.\n\n  305 This title _ga\u0161an-sun_ or _nin-sun_, really means _beltu rimtu_,\n      \u201cthe wild-cow queen,\u201d and characterizes the ancient mother goddess\n      as patroness of cattle. The title usually refers to the married type\n      Gula or Bau, as in SBP. 284, 19, and note that Ninsun, mother of\n      Gilgamish, is frequently called _ri-mat_, POEBEL, OLZ, 1914, 4. The\n      title also applies to the virgin type Innini in KL. 123 r. II 7.\n\n_  306 mu-lu imme_ also BE. 30, 9 I 2 = _b\u00eal \u1e33\u00fbli_(?), \u201cMan of wailing.\u201d\n      The late version replaces this line by _[te-e-\u00e1m] da-ga-a-ta\n      dumu-ni_, \u201cHow long shall the wife of the strong man reject her\n      son?\u201d, SBP. 114, 37. _dag\u0101ta = dam-gu\u1e6du_, SBH. 131, 60.\n\n  307 Probably a title of Ekur. _e\u0161galla_ title of the temple in Kullab,\n      KL. 3 II 20. The late version rejects this line since its local\n      reference was not suited to general use.\n\n  308 Here this line begins an Enlil melody within the body of a series.\n      Originally _a-gal-gal \u0161el-su-su_ was a Nergal melody and a series\n      based upon it is catalogued in IV R. 53_a_ 33 of which K. 69 is the\n      first tablet. See also B\u00d6LLENR\u00dcCHER, _Nergal_, No. 6.\n\n  309 The late redaction of this melody revises this litany with the new\n      liturgical movement _ursaggal\u2014elimma_ placed before alternate lines.\n      When this scheme is employed all feminine deities are omitted. See\n      SBP. 114. Note 5 p. 115 _ibid._ is to be suppressed.\n\n  310 Lines 7-10 conjecturally restored from _Sumerian Liturgical Texts_\n      165, 8-11.\n\n  311 Lines 11-17 restored from SBP. 116, 16 ff.\n\n  312 Meaning and restoration uncertain.\n\n  313 First line on ZIMMERN, No. 11 Col. II.\n\n  314 See note on line 27 above.\n\n  315 Usually _p\u00e0_ = _ek\u00fb_, canal, is used in this title of Zarpanit. She\n      is originally a patroness of irrigation and ultimately identical\n      with Nin\u0101.\n\n_  316 ab-su_ = _ab-zu_, sea? Cf. _ab-zu-bil-la_, the shining ocean, KL. 1\n      Rev. I 19 f.\n\n  317 SBP. 116, 27 _d\u00e9-en-k\u00f9r-e_.\n\n  318 Var. _u-mi-a_, SBP. 116, 33.\n\n  319 Line 29 is false and to be corrected after the late text SBP. p.\n      118, 35 f. which has two lines. Read _ki an d\u00far-ru-na-\u0161\u00fa\n      __d__A-nun-na [gar-ma-an-z\u00ed-en]_, where Anu sits let the Anunnaki\n      hasten.\n\n  320 Cf. SBH. 44, 37.\n\n_  321 ilu ra\u2019imu_.\n\n_  322 nap\u1e2bar m\u0101ti_, cf. IV R. 23_b_ 15.\n\n  323 It is not certain that this melody ended here. Possibly all the\n      titles in lines 19-27 followed here with the refrain\n      _am-ma-ab-t\u00fag-e_. At any rate the traces of a last line on SBH. 44\n      are those of the last line of this melody. There is not space enough\n      on SBH. 44 after line 37 for more than the lines 31-40 supplied\n      above for we must make some allowance for the interlinear Semitic\n      translations in the break on SBH. 44.\n\n_  324 \u0161ubat piri\u0161ti._ This sanctuary at Nippur is mentioned in BE. 29 No.\n      5 Obv. 11; _d\u00f9-sag_ in KL. 64 II 4 and III 6.\n\n  325 End of the sixth melody.\n\n  326 Heart is used here in the sense \u201cwrath.\u201d\n\n  327 Cf. SBP. 98, 40 f.\n\n  328 Cf. SBP. 98, 44; 124, 19.\n\n  329 Cf. SBP. 38, 13.\n\n  330 Cf. _ibid._ 98, 48.\n\n  331 In case the tablet possessed five columns like KL. 25 then this\n      column is Rev. III. I know of no _four_ column tablets of similar\n      kind.\n\n_  332 sag_ began a refrain which followed the titles of Enlil, Ea, etc.\n      and ended with this line. See Obv. I 21-31, etc.\n\n  333 Cf. SBP. 82, 47.\n\n  334 A title of Egalmah in Isin, SBH. 94, 29 = SBP. 186, 29.\n\n  335 Either DAM or _SAL + KU_ (sister) must be expected, since we have\n      obviously a reference to Aruru here.\n\n  336 Sic! An error for _en-ne_? See SBP. 120, 1. Perhaps _d\u00e9_ = _te_,\n      \u201cwhere?\u201d strengthened by _en_ = _adi_.\n\n  337 The following melody has been restored from the late variant SBP. p.\n      120.\n\n  338 Glossed _g\u00fa-da_.\n\n  339 Semitic _lu-uk-mi-is-su_, glossed _kam\u00fb_. _kam\u00fb_, \u201cto bind,\u201d is the\n      natural rendering of _lal_. The Semitic should perhaps be neglected\n      as faulty and the Sumerian rendered, \u201cLike a wild ox by the mighty\n      one I am hobbled.\u201d\n\n  340 Lines 21-26 may not have stood in the ancient liturgy.\n\n  341 Here begins variant 81-7-27, 203 = BA. X 87.\n\n  342 Nippur.\n\n  343 Beginning of a melody of a weeping mother series, BL. p. 94, 12. It\n      is not certain that this melody stood in the ancient text. See for\n      the text 81-7-28, 203 (= 78239) in this volume.\n\n  344 Cf. SBH. 132, 27.\n\n  345 The duplicate, MEEK, NO. 11, has here another melody not a titular\n      litany. This text does not belong to the _e-lum gud-sun_ series.\n\n  346 This title of Ura\u0161a remains unexplained. In all other examples\n      _d__Ura\u0161a ki-\u0161e-gu-nu-ra_, SBP. 150, 6; 90, 20; K. 3931 Rev. 29; KL.\n      17 Rev. II 6. Perhaps also Gudea, Cyl. B 19, 13 is to be restored\n      _ki-\u0161e-gu-[nu-ra]_.\n\n  347 Father-mother names of Enlil, IV Raw. 1_b_ 17 f.\n\n  348 Enlil names, CT. 24, 4, 24 f.\n\n  349 Enlil, CT. 24, 4, 20.\n\n  350 Usually _me-\u0161\u00e1r-ra_. Enlil name, CT. 24, 4, 26. Not originally\n      associated with Nergal. See _Historical and Religious Texts_, p. 35.\n\n  351 Here both titles of Ninlil. Variant _nin-z\u00edd-an-na_, PSBA. 1911, 233\n      n. 39.\n\n  352 See previous footnote.\n\n  353 Originally title of Enlil, CT. 24, 25, 97 = 13, 42. Usually Marduk\n      as Jupiter.\n\n  354 Two other readings of this title of Ninlil as mother goddess are\n      known; _d__\u0160e-en-t\u016br_, SBP. 150 n. 5, l. 11 and _d__\u0160e-en-tur_,\n      KING, _Supplement_ to BEZOLD\u2019S _Catalogue_, p. 10, No. 51, 8 where\n      she is identified with Nintud = _d__b\u00ealit_.\n\n  355 In ZA. VI 242, 21 their mother is I\u0161hara, another title of the same\n      mother goddess. For the seven gods see IV Raw. 21 No. 1 B.\n\n  356 Perhaps = _si-gal_, title of Ninurta, SBH. 132, 26; BL. 92, 7. CT.\n      24, 7, 12.\n\n  357 Usually title of Ninlil as here, SBH. 132, 23; SBP. 150 n. 5, 13.\n      But consort of Ninurta, CT. 24, 7, 12.\n\n  358 Var. _d__Nappasi_.\n\n  359 The entire ideogram was read _zir_ = _zirru_, SMITH, _Miscel. Texts_\n      25, 16.\n\n  360 A legendary king who had received apotheosis, and was placed in the\n      court of Enlil, CT. 24, 6, 20 = 8 Col. III 1. The variant SBP. 152,\n      15 inserts another deified king Ur-Sin. See also GENOUILLAC,\n      _Drehem_, 5501 II 21; _Babylonian Liturgies_, 92 Rev. 10; CT. 24, 6,\n      21.\n\n  361 Or _gi-ur-sag_. The Semitic is _\u0161a edi\u0161-\u0161i-\u0161a \u1e33arradat_. On Innini\n      queen of heaven, see _Tammuz and Ishtar_, 88.\n\n  362 I. e., Gilgamish.\n\n  363 See _Tammuz and Ishtar_ 57, n. 2.\n\n  364 On this title of the weeping mother, see _Sumerian Liturgical Texts_\n      173.\n\n  365 A title of Immer the thunder god.\n\n_  366 Zagin-na_ to _zaggira_, see _Sumerian Grammar_, \u00a7 47.\n\n  367 Aja goddess of light and battle, _Babylonian Liturgies_ 143.\n\n  368 ZIMMERN, _AZAG_ an error?\n\n  369 Cf. K. 7145, 7 in CT. 29, 47.\n\n_  370 d__Lum-ma_ or _\u1e2aumma_, CT. 24, 6, 18 one of two _utukku_ of Ekur.\n      Duplicate 24, 22, 117. Often in names of the early period, SCHEIL,\n      _Textes Elamites-Semitiques_, p. 4 and in name of ancient patesi of\n      Umma, _Ur-lum-ma_, see THUREAU-DANGIN, SAK. 273. SCHEIL, I. c. 4,\n      says that _Lum_, _\u1e2aum_ is an Elamitic god. The title _ga\u0161an-dig-ga_\n      indicates a female deity. Note the variant _ga\u0161an-sa-lum-ma_, SBP.\n      158, 56. An underworld deity.\n\n  371 Br. No. 909. Var. SBP. 158, 57 = V Raw. 52 II 27, has _unugal_.\n\n  372 Var. of _\u00e1_ = _idu_.\n\n  373 Sign _NITA\u1e2a_. See Var. _ir-ra_, _Sumerian Liturgical Texts_, p. 174,\n      7.\n\n  374 For _gud-\u00e1-nu-g\u00ed-a_, ox that turns not back his might. See I. c. 173\n      n. 3. For _g_ to _s_ see _Sum. Gr._ \u00a7 40 _b_.\n\n  375 Spirit of the lower world, CT. 24, 8, 13.\n\n  376 Vars. _\u0161un_, or _\u0161en_ SBP. 158, 61; CT. 24, 23, 24. Hence _\u1e2aU_\n      (_mu\u0161en_) has also the value _\u0161en_ or _\u0161un_. See on lines 9 f.\n      _Sumerian Liturgical Texts_ 174 n. 5.\n\n  377 For _kul_.\n\n  378 Gunu of _\u1e2aU_. Var. _NU-NUNUZ-ki-a_, see SBP. 158, 62 = CT. 24, 10,\n      2.\n\n  379 Var. _A-m\u00e0-m\u00e0_. _Ma-ma_, _Ma-mi_, _M\u00e0-m\u00e0_, _A-m\u00e0_ = Bau, Nintud.\n\n  380 For _en-me_ = _b\u00eal par\u1e63i_. Var. _umun me_. Here certainly a male\n      deity as _d__Nin-n\u00e9_ = _Almu_, form of Nergal in V Raw. 21, 25. For\n      _Nin-n\u00e9_ in the early period see ALLOTTE DE LA FU\u0178E, DP. 128 II 3.\n      But _Nin-n\u00e9_ = _Nin-n\u00e9-mal_ = Alamu, form of Allat sister Ninlil,\n      CT. 24, 10, 3, cf. V R. 21, 26.\n\n  381 Variant SBP. 158, 63 = SBH. 86, 63 reads _\u0161anga-ma\u0123 abzu-ge_. For\n      the writing of _\u0161anga_, see _Babylonian Liturgies_, p. XXII n. 2.\n\n  382 On variants _Duru-sug_, _D\u00far-ru-si-ga_, see _Sum. Lit. Texts_ 174,\n      9.\n\n  383 Sic! Perhaps error for _\u0123a-mun_. See also CT. 24, 9, 40\n      _d__\u1e2aa-mun-sal(?)-sal?_. SBP. 158, 64.\n\n  384 Title of Shamash, CT. 25, 25, 11.\n\n  385 Title of Shamash here. Variant _d__Su-ud-\u0103m_ = Aja, CT. 25, 9, 25.\n\n  386 I. e. Aja.\n\n  387 So! Var. _mu-galam_, \u201cof skilful name.\u201d\n\n  388 See Var. _Sum. Lit. Texts_ 175, 10.\n\n  389 So Var. l. c. I. 11. See above, line 6.\n\n  390 Certainly these two underworld deities are intended in this line.\n      They occur together also in CT. 25, 5, 60-64. See also 25, 8, 14\n      where read Nin-_n\u00e9_-da.\n\n  391 Two lines not on any variant.\n\n  392 Gula of Isin.\n\n  393 See for reading, _Sum. Lit. Texts_ 176, 5.\n\n  394 See _Babylonian Liturgies_ 96 n. 1.\n\n  395 For variants, see _Sum. Lit. Texts_ 177, 8.\n\n  396 Variant SBP. 160, 16 has another text. Other variants omit the line\n      altogether, KL. 8 IV 8; _Sum. Lit. Texts_, 177.\n\n  397 Cf. SBP. 74, 19 and 68, 5.\n\n  398 For this sign = REC. 46, see now K.L., 25 III 15. The two signs\n      _balag_ and _dup_ are distinguished clearly on this tablet; see Obv.\n      9 for _dup_. On the distinction of two original signs in Br. 7024,\n      see THUREAU-DANGIN, ZA. 15, 167; Chicago Syllabary 208 f., and PBS.\n      12 No. 11 Obv. Col. II 45 and 46 and page 13. Syl. B distinguishes\n      the two signs.\n\n  399 See RA. 11, 45 n. 5.\n\n  400 All father-mother names of Enlil, CT. 34, 3, 29 ff.\n\n  401 This Semitic rubric is unique in the published literature of\n      Sumerian liturgies. It indicates that the choristers should here\n      complete the long titular litany by reciting the titles of the\n      deities named in the litany given in full on the Berlin tablet; see\n      the preceding edition of K. L. 11 Rev. IV 1 ff.\n\n  402 For this rubric, see PBS. X 151 note 1.\n\n  403 For Enlil connected with the idea of light, see PBS. X 158 n. 1.\n\n  404 The pronoun refers apparently to _uru_ in line 15.\n\n  405 Text _na-an_!\n\n  406 The moon god was held to be the son of Enlil, SBP. 296, 5.\n\n  407 Cf. BL. 48, 23.\n\n  408 Text _DI_.\n\n  409 Same phrase in Ni. 14005, 24. See _Le Po\u00e8me Sum\u00e8rien du Paradis_, p.\n      140.\n\n  410 For the interpretation, see RA. 12, 27 n. 5.\n\n  411 See for readings BL. 38, 9.\n\n  412 See also _Tablet Virolleaud_, Rev. end.\n\n  413 Also Opis was sometimes called Ke\u0161, see CT. 16, 36, 3, _ki-e-\u0161i_,\n      gloss on the ideogram for Opis.\n\n  414 For Ninharsag at Ke\u0161, see also SAK. 14 XVIII 6. Another title of the\n      goddess at Ke\u0161 is Ninmah, SAK. 237e.\n\n  415 Here the god of Opis is given as Igidu, a form of Nergal. In this\n      late text Opis on the Tigris at Seleucia is probably intended. The\n      southern Ke\u0161 and Opis were imitated in Akkad, at any rate in later\n      times, and Ke\u0161 was apparently confused with Ki\u0161 which gave rise to a\n      second Ki\u0161 in Akkad. The ancient and historical Ki\u0161 at Oheimer on\n      the canal of the Euphrates should not be confused with Ki\u0161\n      corruption for the new Ke\u0161 near Seleucia.\n\n  416 The god _Igi-du_ of Ke\u0161 is identified with Ninurta as were most of\n      the male satellites of the mother goddesses in various cities. CT.\n      25, 24 K. 8219, 17+K. 7620, 18, _d__Igi-du_ = _d__Nin-urta_.\n      According to CT. 25, 12, 17 it is one of the titles of Ninurta in\n      Elam. But in CT. 24, 36, 52 _d__Igi-du_ is a form of Nergal, and in\n      the omen text, BOISSIER, DA. 238, 10 he is explained as\n      _d._Meslamta\u00e8a, a form of Nergal.\n\n  417 Or perhaps Negun. See below.\n\n  418 BL. 72, 14. Here Ke\u0161 or Kisa is written with the ideogram for Opis.\n\n  419 CT. 25, 12, 23. See SBP. 156, 39.\n\n  420 SAK. 118 XXVII 2.\n\n  421 A temple _\u00e9-an-za-kar_ is assigned to Opis in POEBEL, PBS. V 157, 8\n      and ZIMMERN, KL. 199 Rev. I 37 (here without _\u00e9_). This temple can\n      hardly be the one which forms the subject of the liturgy on the\n      Ashmolean Prism.\n\n  422 Published by BARTON, _Miscellaneous Religious Texts_.\n\n  423 A new copy of the Ashmolean Prism is published in the _Revue\n      d\u2019Assyriologie_, Vol. XVI.\n\n  424 Cf. BA. V 707, 7.\n\n  425 Probably for _gud-NINDA=b\u00eeru, m\u00eeru_.\n\n  426 Var. _na_.\n\n  427 Some verb seems to be missing here. The construction is obscure.\n\n  428 So the prism.\n\n  429 Var. _ni_.\n\n  430 Variant Constple. omits _ki_.\n\n  431 Cf. _ki-gim rib-ba_ = _kima ir\u1e63itim \u0161\u00fbtu\u1e33at_, DELITZSCH, AL3 134, 5.\n      _KAL_ (_ri-ib_) = _\u0161\u00fbtu\u1e33u_, Chicago Syllabar 287; _rib_ = _\u0161utu\u1e33\u1e33u_,\n      CT. 19, 11, 12; _nam-kalag-ga-ni rib-ba_ = _dannussu \u0161\u00fbtu\u1e33at_, IV\n      Raw. 24_a_ 48; _ana-gim ki-gim rib-ba-zu-ne_ = _\u0161a kima \u0161am\u00ea u\n      ir\u1e63itim \u0161\u00fbtugata_, SBP. 250, 6. See also EBELING, KTA. 32, 5,\n      _rib-ba_ = _\u0161u-tu-\u1e33u_.\n\n  432 The meaning is obscure. For the suggested rendering cf. _en me-a\n      t\u00fam-ma_, the lord who cares for the decrees, SAK. 204, 6.\n\n  433 For this emphatic verbal prefix cf. DELITZSCH, AL3, 134, 5; ZIMMERN,\n      KL. 68 Rev. 24.\n\n  434 I. e. Nintud. For _ummu_ in the sense of \u201cmother goddess\u201d note CT.\n      16, 36, 1-9 where the various mothers of Eridu, Kullab, Ke\u0161, Lagash\n      and \u0160uruppak are invoked. The reference here is undoubtedly to\n      Ninlil as the mother of Negun, SBP. 156, 39.\n\n_  435 a-ba_ = _arka_, and then. The same phrase in BE. 31, 2, 7 and for\n      _aba_, see especially _Sum. Gr._ \u00a7 241. _er-du(\u0123)_ probably variant\n      of _er-du_ = _dam\u0101mu_.\n\n  436 Ni. 14031 in PBS. X No. 22 has as the verb the sign _dug_ written\n      five times, as also the prism.\n\n  437 Restored from the variant Cstple. Rev. I 10.\n\n  438 So? _kur = nap\u0101\u1e2bu_, better than my former rendering of this passage.\n\n_  439 idim_ = _\u0161eg\u00fb, nad\u0101ru_ (cf. THOMPSON, _Reports_ 82, 6 with 108, 5),\n      refers to the rumbling of the great gates of the temple.\n\n  440 Br. 2729? Cf. R _(si-gi) = \u1e33a\u1e33\u1e33abu_, CT. 18, 49, 4.\n\n  441 Same phrase in CLAY, _Miscel_. 31, 33.\n\n_  442 ni_ = _nu_; cf. SBP. 138, 22, _ni-ku\u0161-\u00f9_; POEBEL, PBS. V 26, 10.\n\n  443 So on Var. Cstple. II 6.\n\n  444 First example of the verb _zu_ strengthened by augment _a_; cf.\n      _a-ru_, _a-sil_ in _Babyloniaca_ II 96.\n\n  445 Cf. Gudea, Cyl. A 10, 18.\n\n  446 Semitic _\u1e63\u00eanu_? Cf. EBELING, KTA. No. 4 Rev. 13.\n\n  447 Var. Cstple. _an_.\n\n  448 Read _ge-ne_? Ni. 8384 _ge_(?)_-e-ne_.\n\n  449 Ni. 8384 _dam_.\n\n  450 So on 8384.\n\n  451 Var. Cstple. _\u00e9_. See below line 21 and BL. 88 n. 4.\n\n  452 Fifth section on Ni. 8384.\n\n  453 First sign on Ni. 8384 Rev. 1.\n\n  454 Ni. 8384 _g\u00ed_\n\n  455 Same sign on Var. Cstple. But Ni. 8384 has a sign apparently related\n      to the difficult sign which I assimilated to Br. 4930 in AJSL. 33,\n      48. The sign on Ni. 8384 recurs in ZIMMERN, KL. 35 II 5.\n\n  456 Var. Ni. 8384 _gal-e_; Var. Cstple. _gal-la_. According to CT. 24,\n      10, 8 the throne bearer of Enlil, but in 24, 26, 124 a _ligir-gal_\n      in the attendance of the mother goddess.\n\n  457 Ni. 8384 _edin-na_; Var. Cstple. _edin_.\n\n  458 Both variants add _e_.\n\n  459 Var. of _g\u00fa-gar_ = _pu\u1e2b\u1e2buru_. See BL. 10, 30.\n\n  460 Vars. omit _gim_.\n\n  461 Ni. 8384 omits _ra_.\n\n  462 Sixth on Ni. 8384.\n\n  463 Lines 29-IV 4 are partially restored from Ni. 14031.\n\n  464 First signs on RADAU, _Miscel_. No. 8 = Ni. 11876.\n\n  465 So Ni. 11876.\n\n  466 So apparently Ni. 11876.\n\n  467 Text certain. Not _NUN_.\n\n  468 See last footnote.\n\n  469 Var. Cstple. _en_.\n\n  470 Radau\u2019s copy has _\u1e32IN_.\n\n  471 Var. _a-an_.\n\n  472 Ni. 11876 has _l\u00e0l-e ki-azag-ga nam-mi-in-KU_?\n\n  473 Ni. 11876 omits _e_. This text proves that in the ideogram Br. 1202\n      the gloss _isimu_ belongs properly to the first two signs only and\n      that the original reading was _isimu-abkal_. See especially CT. 12,\n      16, 34 (_i-si-mu_) = _PAP-s\u00eeg_ = _usm\u00fb_. In the later period _abkal_\n      was apparently not pronounced and the whole ideogram was rendered by\n      _isimu_.\n\n  474 This line is not on the prism.\n\n  475 Ni. 11876 _ga-a-an_. Cstple. Var. _gig_ simply.\n\n  476 Or _g\u00fa_.\n\n  477 I edited this tablet in SBP. 120-123 where I erroneously assigned it\n      to the Enlil series _ame baranara_. The tablet has been partially\n      restored from MEEK, No. 11. The first two melodies of _elume didara_\n      are used in the Enlil liturgy _elum gudsun_ near the end just before\n      the titular litany and have been re-edited above pp. 300-2 in the\n      edition of the _elum gudsun_ series.\n\n  478 MEEK, No. 11 in BA. X pt. 1.\n\n  479 SBP. 296.\n\n  480 SBP. 236.\n\n  481 SBP. 140.\n\n  482 SBP. 226=SBH. No. 18.\n\n  483 The first line, together with its Semitic translation, is identical\n      with the first line of the third tablet of the series _muten\n      nu-nunuz-gim_, see SBP. 140. Otherwise the melodies differ.\n\n  484 The refrain _\u00f9-li-li_ apparently provides an incomplete sentence.\n\n  485 Cf. SBH. No. 84, 13, there a title of the river goddess.\n\n  486 Lines 10-13 form a duplicate of SBH. No. 25, Rev. 2-5 = SBP. 122.\n\n_  487 si-m\u0103_, literally _karn\u0101nu_, the horned, referring to the new-moon.\n      The variant SBP. 296, 1 has _m\u00e1-g\u00far_, the crescent boat. Undoubtedly\n      _m\u00e1-g\u00far_ should be rendered by _nannaru_ in this passage.\n\n  488 See BL. p. 132.\n\n  489 I. e. Sin himself is the author of Nippur\u2019s sorrows.\n\n  490 Glossed _ki_.\n\n_  491 LA\u1e2a_; transcription and interpretation uncertain.\n\n  492 Hereby is established the reading _pa(g)-d\u00e0 = m\u00fbdu, kapdu_. Probably\n      a kind of augurer.\n\n  493 Probably tautological writing for _lalla\u0123 = itabbulu_, Voc. Hittite\n      7509.\n\n  494 Cf. the first melody of the Ninurta series _g\u016b-ud nim kur-ra_; see\n      SBP. 226; BL. No. 9 and SBH. 40.\n\n  495 Similar passages have _\u00e9-\u0161\u00e1r-ra_ (SBP. 226, 8; SBH. 40, 8) chapel of\n      Ninlil in Ekur (SBP. 221 n. 7).\n\n  496 Temple of Ninurta in Nippur. A syllabary recently published by\n      SCHEIL (RA. 14, 174 I. 7) explains the name by _bit gi-mir par-\u1e63i\n      hammu_, Temple which executes the totality of decrees. Note,\n      however, the epithet _\u00e9 i-d\u00e9-ila_ = _bit ni\u0161 \u00een\u00ea_, House of the\n      lifting of the eyes, SBP. 208, 11.\n\n  497 In any case an epithet of the temple of _Urta_ in Dilbat,\n      _Ibe-__ilu__Anum_. For this reading _I-be_ see vars. _I-bi_, Im-bi,\n      BL. p. 134. The word _ibi_ is probably Sumerian for _igi_, and shows\n      that the phonetic rendering _i-de_ is erroneous. The dialectic\n      pronunciation of _igi_ was _ibe_ and despite the Semitic variant\n      _imbi_ the name is apparently Sumerian _Ibe-Anu_, Temple of the eye\n      of Anu. Here _\u0161u-g\u00fad_ is an epithet for Anu, i. e. the lofty.\n\n  498 See also SBH. 132, 46; BL. No. 56 Rev. 31; CRAIG, RT. 20, 30. This\n      text has a variant _a_ for _di_.\n\n  499 Probably part of the great city Isin, see SBP. 160 n. 7.\n\n  500 Probably variant of _\u00e9-d\u016dr = adur\u00fb, kapru_, village, city, POEBEL,\n      PBS. V 106 IV 30; see also II Raw. 52, 61 f. Note the similar title\n      of the city of Bau _uru-azag-ga_ in SAK. 274; BL. 147. Here the\n      title refers to Isin not Lagash.\n\n  501 Cf. CRAIG, RT. II 16, 18 _d__Ama-\u0160U-\u1e2aAL-BI-ta_.\n\n  502 Cf. CT. 12, 3_a_ 29; _ina \u0161ar-tu la u\u0161te\u0161ir-\u0161u u ina me-ri\u0161-tum la\n      i-kal-li_, \u201cBy fraud he has not translated it and with wilful\n      readings has he not published it.\u201d For _\u0161ute\u0161uru_, \u201cto translate or\n      edit a tablet,\u201d see LEHMANN, _Shamash-shum-uk\u00een_, Taf. XXXIV 17\n      _akkad\u00fb ana \u0161ute\u0161uri_, \u201cto translate into Akkadian.\u201d On this\n      difficult passage concerning the education of A\u0161urbanipal see\n      _Sumerian Grammar_, p. 3 and corrections by UNGNAD in ZA. 31, 41.\n      _ikalli_ probably for _ukallim_; note the variant _u\u0161\u00e2bi = u\u0161\u00e2pi_.\n\n  503 Only in a loose sense. From Tammuz to Kislev is the period of death,\n      from Kislev to Tammuz the period of revivification of nature. See on\n      the meaning of this passage KUGLER, _Im Bannkreis Babels_ 62-5.\n\n  504 Temple of Marduk in Babylon.\n\n  505 Temple of Nebo in Barsippa.\n\n_  506 ma\u0161-d\u016b_=_mu\u0161k\u00eanitu_.\n\n_  507 \u0161arahitum._\n\n  508 See _Tammuz and Ishtar_, p. 151. A\u0161rat or the western Ashtoreth\n      usually had the title _b\u00ealit \u1e63\u00eari_, \u201cLady of the plains\u201d and was\n      identified with the Babylonian Ge\u0161tinanna and Nidaba. Hence\n      _[B\u00ealit-]\u1e63\u00eari_ is _dup\u0161arrat ir\u1e63itm_, scribe of the lower world,\n      K.B. VI 190,47; cf. IV R. 27 B 29.\n\n  509 See lines 51-4 of this tablet. Nergal descends into the earth on the\n      18th of Tammuz and remains until the 28th of Kislev.\n\n_  510 ilat__\u0160arrat_.\n\n  511 Here epitomized. It will be found transcribed and translated by\n      ZIMMERN in his _Zum Babylonischen Neujahrfest_, p. 129.\n\n_  512 MA\u0160_. See below Col. II 15, gypsum is Ninurta, the god of war,\n      primarily a god of light. Gypsum, Sum. _im-bar_, \u201cradiant clay,\u201d\n      became symbolic of Ninurta because of its light transparent color.\n\n  513 So, because gypsum, lime and pitch are smeared on the door of the\n      house and the god of light (Ninurta) tramples upon the demon of\n      darkness.\n\n  514 Two inferior deities related to Nergal, god of the lower world.\n      Their images placed at the enclosure of a house prevent the demons,\n      ZIMMERN, Rt. 168, 21 f. The image of Lugalgirra designed on a wall\n      prevents the devils, _ibid._ 166,12. He binds the evil ones, IV R.\n      21* C III 26. The two are placed at the right and left of a door to\n      forbid the devils to enter. Maklu VI 124.\n\n  515 The great trinity: heaven, earth and sea.\n\n  516 In any case a cult utensil on which a noise was made, CT. 16, 24,\n      32.\n\n  517 See the Chicago Syllabar 230 where she is identified with Nidaba.\n\n  518 Cf. ZA. 16, 178, 27; BA. V 649, 3; _Shurpu_ VIII 10.\n\n  519 So A. B. COOK, _Zeus_, 632. I would, however, entertain doubts\n      concerning this explanation of silver as the emblem of the Asiatic\n      Zeus and of Jupiter Dolichenus. The identification of this metal\n      with the sky god in Babylonia and Kommagene surely reposes upon a\n      more subtle idea. [For the explanation of silver = Anu and gold =\n      Enlil, see p. 342.]\n\n  520 The Sabeans, a pagan Aramaic sect of Mesopotamia at Harran, are said\n      to have assigned a metal to each planet. Since a considerable part\n      of their religion was derived from Babylonia we may consider this\n      direct evidence for the Babylonian origin of the entire tradition.\n      For an account of the metals assigned to the planets by the\n      Babylonians, Persians, Greeks and Sabeans, see Bousset in _Archiv\n      f\u00fcr Religionswissenschaft_ 1901, article on \u201cDie Himmelreise der\n      Seele.\u201d The order of the planets, taken from the Byzantine list\n      above, is based upon their relative distances from the sun.\n\n  521 Restoration from Zim. Rt. 27.\n\n  522 Conjectural restoration from ASKT. 96, 21. ZIMMERN, Rt. 27 I 3-4 has\n      a longer description of _[Nin\u1e2babursildu a-\u1e2ba-lat [__d__ A-gub-ba\n      b\u00ealit] m\u00ea(?) \u0161a n\u00e2ri_(?).\n\n  523 This deity appears in incantations as the queen of the holy waters\n      _b\u00ealit egubb\u00ea_, IV R. 28*b 16; _Bab._ III 28, Sm. 491, 3. Although\n      placed in the court of Enlil the earth god as sister of Enlil by the\n      theologians, CT. 24, 11, 40 = 24, 52, where she is associated with a\n      special deity of holy water, _d__A-gub-ba_, yet by function and\n      character she belongs to the water cult of Eridu. Her symbol is the\n      holy water jar (_duk_) _agubba_ and the deity _d__Agubba_ is _\u0161u-lu\u0123\n      l\u0103g-l\u0103g-ga Erida-ge_, Purifying handwasher of Eridu, CT. 24, 11, 41\n      = 24, 53. The river goddess _d__I\u0103_ is also _b\u00ealit agubb\u00ea_, CT. 16,\n      7, 255 where in l. 254 _Nin\u1e2babursildu_ is _a\u1e2bat __d__A-[gub-ba]_,\n      sister of _Agubba_, and the river goddess is mother of Enki, or Ea,\n      god of the sea, CT. 24, 1, 25. The reading _\u1e2babur_ for _A-\u1e2aA_ is\n      most probable, and the cognate or dialectic form _\u1e2bubur_ is a name\n      for the mysterious sea that surrounds the world. See BL. 115 n. 2.\n      The holy water over which she presides is taken from the _apsu_ or\n      nether sea, which issues from springs, hence _egubb\u00fb_ is spring\n      water, CT. 17, 5 III 1. The name, then, really means \u201cQueen of the\n      lower world river, she that walks (_du_) the streets (_sil_).\u201d The\n      Semitic scribe of CT. 25, 49, 6 renders the name in a loose way by\n      _b\u00ealit t\u00ealilti b\u00ealit \u0101likat sul\u00ea [rap\u0161\u0101ti]_, Queen of lustration,\n      queen that walks the [wide] streets (of the lower world). For the\n      title _b\u00ealit t\u00ealilt\u012b_, see CT. 26, 42 I 14. For a parallel to the\n      description of her walking the streets of inferno, cf. _d__\n      Kal-\u0161\u00e1g-ga sil-dagal-la edin-na_, Lady of purity who (walks) the\n      wide streets of the plain (of inferno), consort of Irragal, god of\n      the lower world, SBP. 158, 59. A variant, KL. 16 III 8 has\n      _sil-gig-edin-na_, the dark street, etc.\n\n  524 Variant of _k\u00e2n-t\u016br_, V Raw. 42, 39.\n\n  525 In K. 165 Rev. 8 f. the tamarisk and date palm are said to be\n      created in heaven (_gi\u0161 an-na \u00f9-t\u016d_) and the same is said of them in\n      Gudea, Cyl. B 4, 10, _gi\u0161-\u0161inig gi\u0161-\u0161e\u1e33\u1e33a_ (i. e. = _\u0161ig =\n      gi\u0161immaru_) _an \u00f9-tud-da_. This plant appears frequently in magic\n      rituals, IV R. 59_b_ 4 _i\u1e63u__ bi-ni_ (Semitic), IV R. 16_b_ 31,\n      _Shurpu_ IX 1-8, and also in medical texts. _b\u00eenu_ has been\n      identified with Syriac _b\u00een\u0101_, tamarisk. If this identification be\n      correct, a comparison with the Hebrew legend of the _manna_ (bread\n      of heaven in Psalms 105,40), said to have been the exudation of the\n      tamarisk, is possible.\n\n  526 Semitic _u\u1e33uru_, Aramaic _\u1e33\u00ear\u0101_, see MEISSNER, MVAG. 1913, 2 p. 40\n      and BE. 31, 69 n. 2. Used both in medicine and magic.\n\n  527 Passim in rituals and medicine. See BE. 31, 69, 27; 72, 29; KING,\n      _Magic_ 11, 44; MEISSNER, SAI. 2805.\n\n  528 In _Shurpu_ VIII 70 mentioned with _\u0161al\u0101lu_. A magic ointment made\n      of the _El_ and _ma\u0161takal_, CT. 34, 9, 41. See also EBELING, KTA. 90\n      rev. 17; KING, _Magic_ 30, 25. Perhaps identical in name with the\n      stone _arzallu_, SAI. 8545. On a Dublin tablet often _gi\u0161 EL_. Cf.\n      _\u00fa-\u0161ig-el-\u0161ar_ = _\u0161\u00fbmu_, onion.\n\n  529 For the correct reading _ni-n\u00e1-a_, see AJSL. XXXIII 194, 159.\n\n  530 Here a wood employed in magic, cf. BE. 31, 60, 6+15. In syllabars\n      _gi\u0161-BUR = gi\u0161burru, gi\u0161kirru_, indicates a weapon or an utensil.\n\n_  531 NITA-DU_, fire god, title of Nergal as fire god and identical with\n      _d__ g\u012dr_ = Nergal.\n\n  532 Here certainly _Anu_, heaven god, followed by Earth and Sea gods.\n      Note also _d__Gu-la_ in liturgies _passim_ as title of Anu, BL. 136.\n      Anu = Sin, see p. 342.\n\n  533 Title of Enlil, lord of the totality of decrees. Enlil = \u0160ama\u0161.\n\n  534 Originally title of the great unmarried mother goddess _b\u00ealit\n      il\u0101ni_, but often a title of the virgin types Innini and Nin\u00e2, BL.\n      141; of Gula _ibid._ Also somewhat frequently she is Damkina,\n      consort of Ea, IV R. 54_b_ 47; CT. 33, 3, 21 her star beside that of\n      Ea. Here she is the mother goddess and the same order, Heaven,\n      Earth, Sea, Mother Goddess in _Shurpu_ IV 42, where Nin-ma\u0123 has the\n      Var. Nin-tud, EBELING, KTA. p. 121, 11. Symbols of these four\n      deities on boundary stones in same register, HINKE, _A New Boundary\n      Stone_, p. 28 second register, et passim.\n\n  535 Possibly a metal stood here, identified with _d__MA\u0160_, a star in\n      Orion (Kaksidi= Beteigeuze), CT. 33, 2, 6; KING, _Magic_ 50, 29.\n\n  536 Possibly the constellation Ursa Major. Margidda, the Wagon is\n      intended, identified with Ninlil on a Berlin text, WEIDNER,\n      _Handbuch_ 79, 10. See also BEZOLD in DEIMEL, _Pantheon Babylonicum_\n      215.\n\n  537 From the context certainly a title of Marduk. ZIM. 27 I 19 omits\n      _LU-TU_.\n\n  538 Or _B\u00eal-\u1e63arbe_, title of Nergal, v. VAB. IV 170, 67. Between lines\n      17 and 18 the variant inserts two lines.\n\n  539 But Mars in Amos 5, 26. I accept here the later identifications,\n      Nergal-Mars, Ninurta-Saturn. The identifications in the earlier\n      period of Babylonian astronomy appear to have been Ninurta-Mars and\n      Nergal-Saturn.\n\n  540 Probably the astronomical form of Nusku as god of the new moon, IV\n      R. 23a 4. His character as fire god is symbolized by the torch, ZA.\n      VI 242, 24. In II 10 supply _Gibil_ after ZIMMERN RT. 27, 5. As fire\n      god he is messenger of Enlil.\n\n_  541 Papsukal_, messenger of Zamama, god of Ki\u0161, a form of Ninurta. He\n      also like Nusku derives his messenger character from his connection\n      with light, _Papsukal \u0161a \u0161e-ir-ti_, Papsukal of the morning light,\n      CT. 24, 40, 53. Since Ninurta is identified with Alpha of Orion,\n      Pap-sukal is identified with one of the stars in Orion, CT. 33, 2 II\n      2; _mul__sib-zi-an-na __d__Pap-sukal [sukal __d__Anim I\u0161tar]_\n      restored from VIROLLEAUD, _Supplement_ LXVII 10. Here he is\n      messenger of heaven and of Ishtar as Venus, queen of heaven, that\n      is, he is a messenger of the powers of celestial light. Nusku and\n      Pap-sukal often occur together in magic texts, _Shurpu_ VIII 10.\n\n  542 Here probably Sakkut as lord of light and justice, god of Isin, in\n      his normal capacity. See BL. 120 n. 6. His emblem is something made\n      of date palm, _\u0161\u00e1g, gi\u0161immar_. This deity is unknown in magic texts\n      except in ZIMMERN, Rt. 70, 8.\n\n  543 Ishtar of Erech is Venus as evening star, the effeminate Venus of\n      Erech, see _Tammuz and Ishtar_, 54 and 180 n. 4.\n\n  544 Venus as morning star. The Ishtar of Agade was the type of war\n      goddess, see op. cit. p. 100; hence Venus as morning star is\n      sometimes called the Bow Star, KUGLER, _Sternkunde_ II 198.\n\n  545 Western title of Ge\u0161tinanna, sister of Ishtar. Here perhaps the\n      constellation Virgo.\n\n  546 The seven gods are the Pleiades, CT. 33, 2, 44. Since they are\n      followed by Enmesharra perhaps here to be identified with the seven\n      sons of Enmesharra (see BE. 31, 35). In ZA. VI 242, 20\n      _gi-uru-gal-me\u0161_, \u201cthe great reed spears\u201d are symbols of the seven\n      great gods, sons of I\u0161hara. But traces of the last sign are not\n      those of _ME\u0160_ here.\n\n  547 In astronomy a form of Nin-urta = Saturn, but by character allied to\n      Nergal a lower world deity. See line 11 above. For E. as Saturn note\n      V Raw. 46_a_ 21, his star _UDU-LIM_ and II R. 48, 52 the same star\n      is _d__UDU-BAD-sag-u\u0161 = kaim\u00e2nu_, Saturn. See also BE. 31, 35 n. 4\n      line 12, _kaim\u0101nu_ title of Enmesharra.\n\n_  548 \u0161ime\u0161\u0161al\u00fb_ employed in medical texts, see SAI. 3574 and JASTROW,\n      _Medical Text_ Rev. 5. Here also without _gi\u0161_. HOLMA, _Beitr\u00e4ge zum\n      assyrischen Lexicon_, p. 85, identified it with Syr. _\u0161am\u0161\u0101r\u0101_,\n      Persian and Arabic _\u0161im\u0161ar_.\n\n  549 Passim in medical and incantation texts, CT. 23, 45, 9; RA. 14, 88,\n      6; EBELING, KTA. 26 R. 20; IV R. 55 No. 2, 18., etc.\n\n  550 Here variant ZIM. Rt. 27 Obv. II begins.\n\n  551 Written _s\u00ecg dar-a_.\n\n  552 The name of this deity is not legible in ZIMMERN\u2019S variant and the\n      first sign of the name on the Nippur text is doubtful but apparently\n      the _\u0161e\u0161\u0161ig_ and _gunu_ of _Galu_, that is REC. 100 later _RAB+GAN_,\n      (v. SAI. p. 155 note 1). After this sign ZIMMERN and I have seen a\n      sign _KU_ or _\u0160U_. _Labartu_ is usually written _RAB+GAN-ME_. Here\n      we may have to do with some new ideogram for this deity. She is the\n      daughter of Anu, HAUPT, ASKT. 94, 59. A prayer to the daughter of\n      Anu is KING, _Magic_ No. 61, 5-21.\n\n  553 ZIM. _SU_.\n\n  554 But in ZA. VI 242, 23 symbol of Azagsud.\n\n  555 But ZA. VI 242, 24 Nusku, fire god in Nippur pantheon.\n\n  556 See MUSS-ARNOLT, p. 940. Also note _niknakku \u0161a \u1e33u-ta-ri_, censer of\n      incense, CT. 29, 50, 9; _\u1e33utari \u0161a \u0161ipti_, incense pertaining to the\n      ritual of the incantation, _ibid._ 20. _\u1e33utari_ is a plural form\n      employed to denote several acts of fumigation.\n\n  557 Reading established by Rev. II 8. But see MEEK, AJSL 31, 287, _li-si\n      to ne-su(n)_ gloss on the star _Ne-s\u00f9n_; son of Ninlil, hence a star\n      in Ninlil\u2019s constellation Ursa Major, VIROLLEAUD, _Sin_ XIII 22.\n\n  558 Perhaps _igi-sig-sig_; cf. CT. 24, 3, 25.\n\n  559 In ZA. VI 242, 19, symbol of Enlil. But CT. 16, 24, 25 hero of Anu.\n      In rituals generally with _ku\u0161gugal\u00fb_.\n\n  560 Sword bearer (_n\u0101\u0161 patri_) of Enlil, CT. 24, 10, 16.\n\n  561 Symbol of Anu in ZA. VI 242, 19.\n\n  562 Priest of Enlil, CT. 24, 10, 13. Cf. _GUD-NINDA = m\u00eeru_, young ox,\n      SBC. 19, 14.\n\n  563 ZA. VI 242, 15 gypsum is _d__MA\u0160_.\n\n  564 But ZA. VI 242, 15 bitumen is the _asakku_ demon.\n\n  565 A pest demon son of Anu, III R. 69, 70. On the other hand, ZA. VI\n      246, 22 the scapegoat represents the patron of flocks Ninama\u0161azag\n      who supplies the goat. When sin is transferred to the goat it falls\n      under the protection of Kushu. See Rev. I 6.\n\n  566 Cf. _d__En-udu-til-la_, SBP. 150 n. 5 I. 8.\n\n  567 Patron of flocks and fire god.\n\n  568 That is burnt offering.\n\n  569 I. e. Ea as the god of potters. Nunurra is _pa\u1e2baru rab\u00fb_ of Anu,\n      MEEK BA. X pt. 1 p. 42, 14. Note CT. 24, 14, 41, _d__Nun-\u016dr-ra(duk)\n      \u1e33a-[gaz_].\n\n  570 Sic! Semitic.\n\n  571 Cf. IV R. 28* No. 4 Rev. 3. The symbols in lines 24-6 are obscure.\n\n  572 Lugalgirra and Meslamtaea.\n\n  573 The temple of Gula and Ungal of Nippur, CLAY, BE. XV 34, 2. _Ungal_\n      = _t\u00eanis\u00eati_, population. God of the people of Nippur.\n\n  574 See previous footnote.\n\n  575 A form of Enki as patron of metallurgy. See RA. 12, 83 n. 5.\n\n_  576 sun_ probable reading for _BAD_ in this sense. Offerings to the\n      _gi\u0161-sun_, GENOUILLAC, _Drehem_, 5505 Obv. II 15.\n\n  577 Sign a confusion of _NI+gi\u0161_ and _KAK+gi\u0161_, see RA. 13, 3.\n\n_  578 Z\u00fb_, the eagle, bird of the blazing sun, Ninurta, Ningirsu, is the\n      only emblematic animal that figures as a deity. The myth of his\n      conflict with the serpent in the story of Etana dramatizes the old\n      legend of the conflict between sun and clouds. He appears in magic\n      here for the first time.\n\n  579 See Vab. IV 154, 44 and note.\n\n_  580 \u0161u_ here for _\u0161a_, feminine. The form should be dual.\n\n  581 Gunu of _MA_ = _tittu_; Sumerian _pe\u0161_, value also assigned to _MA_\n      = _tittu_ in the Chicago Syllabar, 115 f.\n\n_  582 k\u012b\u1e63u_, compensation for _ki\u1e63\u1e63u_. See also STRASSMAIER, _Nabonidus_\n      699, 24, _ki-\u1e63u_. Note that the _\u1e2bulduppu_ (probably an image of a\n      scapegoat) symbol of Ku\u0161i is placed opposite the door in ZIM. Rt. p.\n      168, 29.\n\n  583 CLAY, _Personal Names of the Cassite Period_, mentions a deity\n      _Si-lak-ku-ku_(?). In any case a Cassite deity not mentioned in\n      Babylonian lists and texts.\n\n  584 Otherwise unknown. A Cassite deity(?).\n\n  585 Probably same as _Abagal_, DEIMEL, _Pantheon_, p. 43.\n\n  586 Cf. ZIMMERN, 27 R. 14-17.\n\n  587 Written NU. Cf. ZIMMERN, 27 Rev. I 19.\n\n  588 Cf. _ibid._ 21.\n\n  589 Sign is _\u1e2aU-gunu_ an error for _SI-gunu_. Only the latter sign has\n      the values bright, burn. Line 8 proves that the sign is based on\n      _SI_.\n\n_  590 n\u012bn-mu\u0161_. The sign _\u0160E\u0160_ has the value _mu\u0161_. Note SAI. 2629 the\n      gloss _ga-an-\u0160E\u0160_ and variant _Chicago Syllabar_ 212 _ga-an-mu\u0161_.\n      See also JRAS. 1905, 81-4-28 l. 14. For _mu\u0161 = ban\u00fb_ cf. SAI. 1916.\n\n  591 This is a real library note and is clear evidence for assuming that\n      the temple of Nippur possessed a library, at least in the Cassite\n      period. For similar library notes on the tablets from A\u0161\u0161ur, see RA.\n      13, 99. Note also the Smith Esagila tablet published by SCHEIL,\n      _Memoires de l\u2019Academie des Inscriptions et Belles Lettres XXXIX_,\n      Rev. 7, _m\u00fbd\u00fb m\u00fbd\u00e2 likallim la m\u00fbd\u00e2 ul immar an p\u00ee duppi gabri\n      Barsip-ki \u0161a\u1e6dir-ma UB-\u1e6cU \u00f9 ba-ri_. For _an pi (KA)_, see RA. 13, 92.","title":"Sumerian Liturgies and Psalms","tradition":"myth-cosmogony","translated_text":null,"word_count":39088}