{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_48094/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_48094","id":"gutenberg_48094","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/48094","summary":null,"tags":["Category: Mythology, Legends & Folklore","Category: Religion/Spirituality","Hymns, Sumerian","Sumerian language -- Texts"],"text":"Sumerian Hymns\n                                  from\n                 Cuneiform Texts in the British Museum\n\n\n                     Frederick Augustus Vanderburgh\n\n\n\n\n                                  Note\n\n\nThe so-called \u201cSumerian Question\u201d as to the genuine linguistic character\nof the ancient Non-Semitic Babylonian texts has agitated the\nAssyriological world for more than twenty years. The new Sumerian matter\nfrom the monuments which is constantly coming to hand demands, in the\ninterest of all those who can look upon this discussion with impartial\neyes, a most rigid and unprejudiced examination. Dr. Vanderburgh in the\nfollowing monograph has adhered to the views expounded in my \u201cMaterials\nfor a Sumerian Lexicon\u201d (J. C. Hinrichs\u2019sche Buchhandlung, 1905-1907),\nthat the so-called Sumerian was originally a Non-Semitic agglutinative\nlanguage which, in the course of many centuries of Semitic influences,\nbecame so incrusted with Semiticisms, most of them the result of a very\ngradual development of the earlier foreign sacred speech of the priests,\nthat it is really not surprising to find the theory that Sumerian was\nmerely a Semitic cryptography set forth and vigorously upheld by so\neminent a scholar as Professor Hal\u00e9vy (MSL., pp. VIII, IX).\n\nThe study of the more ancient Non-Semitic texts, more particularly of\nthe Sumerian unilingual hymns, cannot fail to shed additional light on\nthe nature of this peculiar idiom, besides furnishing a valuable\naddition to the study of the Babylonian religious system.\n\nThe texts of the hymns in Vol. XV. of the Brit. Mus. Cun. Texts are not\nalways in good condition and present many difficulties, a solution of\nsome of which, it is hoped, has been suggested in this work with at\nleast approximate correctness.\n\n                                                     John Dyneley Prince\n\n  Columbia University\n    October 1st, 1907\n\n\n                                 To the\n                       Rev. Edward Judson, D. D.,\n             in recognition of his friendship to the author\n                and of his interest in Oriental studies\n\n\n\n\n                                Preface\n\n\nVol. XV. of the \u201cCuneiform Texts from Babylonian Tablets in the British\nMuseum, printed by order of the Trustees\u201d, was published in 1902. Plates\n7-30 of this valuable volume contain hymns addressed to B\u00eal, Nergal,\nAdad, Sin, Tammuz, Bau and Ningirgilu. Of these, besides the\ntranslations given in the present work, the following have been\ntranslated and commented on; viz., J. Dyneley Prince, Jour. Amer. Or.\nSoc., xxviii, pp. 168-182, a hymn to Nergal (Pl. 14); and a hymn to Sin\n(also rendered and explained in this thesis) by E. Guthrie Perry, in\n_Hymnen und Gebete an Sin_ (Pl. 17). In press at present are also\ntranslations by J. D. Prince, a hymn to Bau, Vol. XV. Pl. 22 in the\nHarper Memorial Volume (Chicago); and, by the same author, a hymn to\nNingirgilu, Vol. XV. Pl. 23, in the Paul Haupt Collection to appear in\n1908.\n\nAll these hymns in Plates 7-30 stand by themselves as distinct from\nanything hitherto published. They are unilingual, a fact indicating that\nthey are very ancient and furthermore adding materially to the\ndifficulty of their translation. This Thesis ventures a transliteration,\ntranslation and commentary of four of the hymns which are peculiarly\ndifficult owing to their unilingual Non-Semitic character. Of the\nhistory of the tablets in question, which are all in the Old Babylonian\ncharacter, we have no information. They must tell their own story.\n\nThe writer of this Thesis wishes to acknowledge with much appreciation\nthe aid given him by Dr. John Dyneley Prince, Professor of Semitic\nLanguages in Columbia University, in the preparation of this work.\n\n\nNew York, Oct. 1st, 1907\n\n                                                       F. A. Vanderburgh\n\n\n\n\n                         List of Abbreviations\n\n\n      AL: Assyrische Lesest\u00fccke, von Friedrich Delitzsch. Vierte\n          durchaus neu bearbeitete Auflage.\n     ASK: Akkadische and Sumerische Keilschrifttexte, von Paul Haupt.\n      BN: Das Babylonische Nimrodepos, von Paul Haupt.\n      Br: A Classified List of Cuneiform Ideograms, Compiled by Rudolph\n          E. Br\u00fcnnow.\n   CDAL.: A Concise Dictionary of the Assyrian Language, by William\n          Muss-Arnolt.\n      C\u1e24: The Code of \u1e24ammurabi, King of Babylon, by Robert Francis\n          Harper.\n    Cler: Collection de Clercq. Catalogue. Antiquit\u00e9s Assyriennes.\n      CT: Cuneiform Texts from Babylonian Tablets in the British Museum.\n     D\u00e9c: D\u00e9couvertes en Chald\u00e9e, par Ernest de Sarzec.\n     EBH: Early Babylonian History, by Hugo Radau.\n     EBL: Explorations in Bible Lands during the 19th Century, by H. V.\n          Hilprecht.\n     HBA: A History of Babylonia and Assyria, by R. W. Rogers.\n      HW: Assyrisches Handw\u00f6rterbuch, von Friedrich Delitzsch.\n      IG: The Great Cylinder Inscriptions A and B of Gudea, by Ira\n          Maurice Price.\n      JA: Journal Asiatique.\n    JRAS: The Journal of the Royal Asiatic Society.\n     MSL: Materials for a Sumerian Lexicon, by John Dyneley Prince.\n       N: Nippur, or Explorations and Adventures on the Euphrates, by\n          John Punnett Peters.\n     OBI: Old Babylonian Inscriptions, chiefly from Nippur. By H. V.\n          Hilprecht.\n    OBTR: Old Babylonian Temple Records, by Robert Julius Lau.\n       R: Cuneiform Inscriptions of Western Asia, prepared by Sir Henry\n          Rawlinson.\n    RAAO: Revue d\u2019Assyriologie et d\u2019Arch\u00e9ologie Orientale.\n     RBA: Die Religion Babyloniens und Assyriens, von Morris Jastrow,\n          Jr.\n     RSA: Recueil de Signes Archaiques de l\u2019\u00c9criture Cun\u00e9iforme, par V.\n          Scheil.\n     SSD: Les Signes Sum\u00e9riens deriv\u00e9s, par Paul Toscanne.\n     SSO: A Sketch of Semitic Origins, by George Aaron Barton.\n     SVA: Die Sumerischen Verbal-Afformative nach den \u00e4ltesten\n          Keilinschriften, von Vincent Brummer.\n      TC: Tableau Compar\u00e9 des \u00c9critures Babylonienne et Assyrienne\n          Archaiques et Modernes, par A. Amiaud et L. Mechineau.\n     TEA: Der Tontafelfund von El Amarna, herausgegeben von Hugo\n          Winckler.\n      TR: Travels and Researches in Chaldaea and Susiana, by Wm. K.\n          Loftus.\n\n\n\n\n                           Table of Contents\n\n\n                                                                     Page\n  Introduction                                                          1\n  Chapter I                                                            21\n      Transliteration, Translation and Commentary, Hymn to Bel\n  Chapter II                                                           42\n      Transliteration, Translation and Commentary, Hymn to Sin\n  Chapter III                                                          55\n      Transliteration, Translation and Commentary, Hymn to Adad\n  Chapter IV                                                           70\n      Transliteration, Translation and Commentary, Hymn to Tammuz\n  Glossary                                                             81\n\n\n\n\n                              Introduction\n\n\nThe gods honored in the hymns treated in the following Thesis are B\u00eal,\nSin (Nannar), Adad (Ramman) and Tammuz, all deities of the old\nBabylonian pantheon, representing different phases of personality and\nforce, conceived of as incorporated in nature and as affecting the\ndestinies of men. These gods are severally designated in the hymns as\nfollows:\n\n  in Tablet 13963, Rev. 1, \u201cO B\u00eal of the mountains;\u201d\n  in Tablet 13930, Obv. 2, \u201cO father Nannar;\u201d\n  in Tablet 29631, Obv. 10, \u201cO Ramman, king of heaven\u201d; and\n  in Tablet 29628, Obv. 3, \u201cThe lord Tammuz\u201d (CT. XV, 10, 15, 16, 17 and\n          19).\n\nThe attributes and deeds belonging to these divinities are adduced from\na wide range of literature, beginning with the royal inscriptions of the\npre-dynastic periods and ending with the inscriptions of the monarchs of\nthe later Babylonian empire. In fact, the building inscriptions of the\nBabylonians, the war inscriptions of the Assyrians, the legendary\nliterature, the incantations, as well as the religious collections,\nparticularly the hymns, afford us many descriptions, of greater or less\nlength, of all the Babylonian gods.\n\nTo aid the student in understanding better the character of the four\ngods whose hymns have been translated in the following Thesis, I here\ngive a brief descriptive sketch of each of the deities whose praises\nwere sung in the documents which I have chosen to render.\n\n\n                                1. _B\u00eal_\n\nB\u00eal was the most ancient of all Babylonian gods and was a popular deity\nthrough the historic rise and fall of several Babylonian states, when no\nother god received prominent recognition. When En-\u0161ag-ku\u0161anna, lord of\nK\u00eangi, subdued the city of K\u00ee\u0161 in the north of Babylonia, he brought the\nspoil of his victory to B\u00eal. \u201cTo B\u00eal (_En-lil_), king of the lands,\nEn-\u0161ag-ku\u0161anna, lord of K\u00eangi, the spoil of K\u00ee\u0161, wicked of heart, he\npresented.\u201d[1] Urukagina, king of Laga\u0161, built a temple to Ningirsu, the\ngod of Girsu, but he, in honoring Ningirsu as the hero of B\u00eal, was\nreally honoring B\u00eal. \u201cFor Ningirsu, the hero of B\u00eal, Urukagina, king of\n\u0160irpurla, his house he built.\u201d[2] Eannatum, who was patesi of Laga\u0161 and\nmade himself king of K\u00ee\u0161, calls himself the chosen of B\u00eal, as follows:\n\u201cEannatum, patesi of \u0160irpurla, chosen of B\u00eal.\u201d[3] Entemena, who is\ncalled in the Vase of Silver, \u201cson of Enanatum\u201d,[4] and who probably was\nthe nephew of Eannatum, introduces his fine Cone Inscription with these\nwords: \u201cB\u00eal, king of the lands, father of the gods.\u201d[5] He also claims\nin the same inscription to derive the right to reign from B\u00eal:\n\u201cEntemena, patesi of \u0160irpurla, to whom a sceptre is given by B\u00eal.\u201d[6]\nEntemena\u2019s Cone also gives us information about Mesilim. It speaks of\nMesilim as \u201cking of K\u00ee\u0161.\u201d[7] In describing the victory of Mesilim over\nthe Gi\u0161banites, a people located apparently not very far from K\u00ee\u0161,\nEntemena tells us that the victory was effected by the command of B\u00eal.\n\u201cUpon the command of B\u00eal a scourge he (Mesilim) brought over them (the\nGi\u0161banites); the dead in a field of the land he buried.\u201d[8] For map\nshowing supposed location of Gi\u0161ban, see SSO. p. 158. Lugalzaggisi, a\nusurper from the north, making himself master of the world in all\ndirections and setting up a throne at Erech, in his inscription of 132\nlines, freely recognizes the favor of B\u00eal. \u201cB\u00eal, king of the lands, to\nLugalzaggisi, king of Erech, the kingship of the world did give.\u201d[9] In\nthis period preceding Sargon I., \u0160ama\u0161 seems to have a distinct place in\nthe religious world, but he does not receive the attention that B\u00eal\nreceives. He is particularly mentioned in one inscription; viz., in the\n_St\u00e8le des Vautours_, where he is spoken of as \u201c\u0160ama\u0161, the king who\ndispenses splendour.\u201d[10]\n\nThe date of these early Babylonian rulers, of course, is, as yet, not\naccurately determined. The relative age of each is made out chiefly from\npalaeographic evidences (see EBH. p. 8, for example), supplemented with\nthe attempt at fitting into one harmonious whole the events which the\ninscriptions of these rulers divulge. Then the whole schedule is crowded\nbackward or forward or internally changed from time to time as new\nevidence is gathered for or against the testimony of Nabonidus (555-538\nB. C.) who, when he discovered the tablet of Nar\u00e2m-Sin, declared that he\nwas gazing on that which no eyes had beheld for thirty-two hundred\nyears. Nabonidus says: \u201cI dug to a depth of eighteen cubits, and the\nfoundation of Nar\u00e2m-Sin, the son of Sargon, which for thirty-two hundred\nyears no king that had preceded me had discovered, \u0160ama\u0161, the great Lord\nof E-barra, permitted me, even me, to behold.\u201d[11] On the supposed\nrelation of these kings to Nar\u00e2m-Sin, the rulers En-\u0161ag-ku\u0161anna, a king\nof the south, Urukagina, of Laga\u0161, and Mesilim, a king ruling at K\u00ee\u0161,\nare placed along about the date of 4500 B. C., while Eannatum, Enannatum\nand Entemena, successive rulers at Laga\u0161, are placed near the date of\n4200 B. C. Lugalzaggisi of Erech is placed at 4000 B. C. It may be\nstated here that the date of Sargon I. as 3800 B. C. is obtained by\nadding to 3200 the date of the reign of Nabonidus as 550 years B. C. and\nalso the length of the reign of Sargon I. as 50 years.\n\nThe seat of B\u00eal\u2019s cult was Nippur, a city lying between the Euphrates\nand Tigris, a little below Babylon, and located, as it were, in the\nmidway favorable to receiving homage from kings of either the north or\nthe south of Babylonia. We find it mentioned as early as the time of\nEntemena, who in one of his inscriptions, in speaking of something\npresented to B\u00eal, says: \u201cTo B\u00eal of Nippur by Entemena it was\npresented\u201d.[12] In the bilingual legend of the Creation, Nippur seems to\nbe regarded as a very old city. It is placed at the head of the list of\nthree that are mentioned as ancient cities of Babylonia. \u201cNippur was not\nmade; E-kur was not built. Erech was not made; E-anna was not built. The\nabyss was not made; Eridu was not built.\u201d[13] Nippur evidently is older\nthan the worship of B\u00eal and the conception of B\u00eal is older than the\nfirst king of whom we have mention; viz., En-\u0161ag-ku\u0161anna, who is placed\nat 4500 B. C.\n\nAt Nippur was located B\u00eal\u2019s great temple which was commonly called\nE-kur, house of the mountain, a name particularly descriptive of the\nshrine of B\u00eal resting on the top of the mountain-like _ziggurrat_.\nSargon I. calls himself the builder of B\u00eal\u2019s temple at Nippur, and\nNar\u00e2m-Sin, the son of Sargon, also calls himself the builder of B\u00eal\u2019s\ntemple. Sargon\u2019s language, which we take from a door-socket found at\nNippur, is: \u201c\u0160argani-\u0161ar-\u00e2li, son of Itti-B\u00eal, the mighty king of Agade,\nbuilder of E-kur, temple of B\u00eal in Nippur\u201d.[14] The language of\nNar\u00e2m-Sin from a brick stamp found at Nippur is: \u201cNar\u00e2m-Sin, builder of\nthe temple of B\u00eal\u201d.[15] Neither Sargon nor his son meant that he was the\noriginal builder of E-kur. They were simply repairers of the temple,\nlike many other kings. Many kings down to the last king of the last\nempire took much pride in rebuilding temples. There must have been a\ntemple at Nippur when En-\u0161ag-ku\u0161anna presented the spoil of K\u00ee\u0161 to B\u00eal.\nExcavations at Nippur show that, as there are great deposits of debris\nabove the temple pavements made by Sargon and his son, so beneath these\npavements there is a further great layer of debris, proving that the\nfounding of E-kur must reach far back into the darkness of pre-historic\nantiquity. Sargon\u2019s bricks were the first to bear a stamp which we may\nconsider to imply a date, but they were not the first bricks laid.\n\nThe _ziggurrat_ which Ur-Gur, an early king of Ur, built is the first of\nwhich we have definite knowledge. We know something of the pavement that\nSargon I. and Nar\u00e2m-Sin built, but of the character of the buildings\nthat might have rested on this pavement we have no information. Ur-Gur\nleveled the ground and built a new platform, 8 feet high and 100 by 170\nfeet in area with a _ziggurrat_ consisting of three stages. Some of the\nfacings of his structure were made of burnt brick, bearing the\ninscription of Ur-Gur (see N. II, 124). The greatest temple Nippur ever\nhad was built by an Assyrian king; viz., A\u0161urb\u00e2nipal. The structure\ncovered a larger surface than any before it. The walls, instead of being\nplain, were ornamented with square half columns. The lower terrace was\nfaced with baked brick, stamped with an inscription in which the\n_ziggurrat_ is dedicated to B\u00eal, the lord of the lands, by A\u0161urb\u00e2nipal,\nthe mighty king, the king of the four quarters of the earth, the builder\nof E-kur (see N. II, 126).\n\nE-kur, the temple of B\u00eal at Nippur, as restored on the basis of the\ndiscoveries of the University of Pennsylvania Exploration Fund, consists\nof two courts, an outer and an inner court. Within the inner court\nstands the _ziggurrat_, rising to a tower of three or four stages which\nthe most devout pilgrims might perhaps ascend. At the top is an enclosed\nshrine in which is a statue of B\u00eal. Here B\u00eal and his consort, B\u00ealit, for\nBabylonian gods maintain family relations like human beings, are\nsupposed to dwell. In figurines B\u00eal appears as an old man, dressed in\nroyal robes, generally carrying a thunder-bolt in his hand (see N. II,\n128). By the side of the _ziggurrat_ stands a temple for the use of the\npriests. We may assume on the whole, no doubt, that the assembly of\npilgrims was confined chiefly to the outer court (see EBL. 470).\n\nB\u00eal was at first a local deity, but as the circumference of the\npolitical territory of which Nippur was the religious centre was\nenlarged, so B\u00eal\u2019s cult was extended. Other cities included in the same\npolitical domain with Nippur, recognized B\u00eal as lord. B\u00eal was a sort of\nwar god. Kings rivaled one another in courting his favor. The victorious\nking attributed his success to B\u00eal and brought the spoil to B\u00eal. The\nking of the south, whether of Laga\u0161, Erech or Ur, and the king of the\nnorth, whether of K\u00ee\u0161 or Agade, always went to Nippur to celebrate his\nvictory. In this way B\u00eal\u2019s lordship came to be recognized as extending\nover all Babylonia and finally over Assyria. \u1e24ammurabi, king at Babylon,\n2300 B. C., recognized \u201cB\u00eal as lord of heaven and earth, who determines\nthe destiny of the land\u201d,[16] and Tiglath-pileser I. (about 1100 B. C.),\nthe first great Assyrian conqueror, called B\u00eal \u201cthe father of the gods\nand B\u00eal of the lands\u201d,[17] and speaks of himself as \u201cappointed to\ndominion over the country of B\u00eal\u201d.[18]\n\nThe Semitic appropriation of En-lil involved some transformation in the\nconception of B\u00eal. Not to refer to Palestine, there were three B\u00eals; the\nSumerian B\u00eal, the Semitic B\u00eal and the new B\u00eal or Marduk, who, however,\nwas really a different god. The Babylonian B\u00eal, either in the mind of\nthe Sumerian, of the Babylonian or of the Assyrian, always had his seat\nat Nippur.\n\nUnder Semitic influence B\u00eal became lord of the world. He was one in the\nhierarchy of three who ruled the universe; viz., Anu, the lord of the\nheavens, B\u00eal, the lord of the earth, and Ea, the lord of the deep. The\nSumerian name, En-lil, made B\u00eal the \u201clord of fulness\u201d. The Semitic name\nB\u00eal emphasized the fact of his lordship, and the name of his temple,\nE-kur, \u201chouse of the mountain\u201d, marked out the scope of his lordship.\nThe earth was conceived of as a mountain resting on the abyss, and the\ntemple with its _ziggurrat_ was built to rise up like a mountain out of\nthe deep. The people could stand in the court of the temple at Nippur\nand say of the mountain-like structure:\n\n  \u201cO great mountain of B\u00eal, O airy mountain,\n  Whose summit reaches heaven,\n  Whose foundation in the shining deep is firmly laid,\n  On the land like a mighty bull lying,\n  With gleaming horns like the rays of the rising sun,\n  Like the stars of heaven that are filled with lustre!\u201d[19]\n\nWhen Babylon became the chief city of all Babylonia, it was natural that\nits god should be regarded as supreme. It was at this point that\npolitical lordship seemed to pass from the old B\u00eal to the new, namely to\nMarduk. \u1e24ammurabi, one of the early kings at Babylon, speaks of B\u00eal as\nvoluntarily transferring his power to Marduk. In the Assyrian legend of\nthe Creation this transfer is dramatically enacted. The task of\novercoming the monster Ti\u00e2mat naturally belonged to B\u00eal. But Marduk, the\nyouthful god of Eridu, the son of Ea, was urged to attempt the feat.\nWhen he had slain the monster, there was joy among the gods. They vied\nwith each other in bestowing honor on the victor. Finally B\u00eal steps\nforward and confers an honor also. He bestowed on Marduk his own title\nwith these words: \u201cFather B\u00eal calls Marduk the lord of the world.\u201d[20]\nMarduk, therefore, is sometimes called the new B\u00eal in distinction from\nEn-lil, the old B\u00eal.\n\nThe idea of origins is apparently not very fully elaborated in\nBabylonian literature. For instance, the Babylonians did not come so\nnear to the idea of creation _ex nihilo_ as the Hebrews. Their cosmogony\nstarts with chaos. The expanse of the heavens appears specked with\nstars, some of which move with regularity. The moon travels across the\nexpanse according to a prescribed order. Then the Babylonian bilingual\naccount of the Creation gives a short statement of the creation of the\nland and sea, of man and beast. Generally, however, the divinity that\nplanned and perfected order seems to be far in the background. The\nbilingual account says:\n\n  \u201cMarduk constructed an enclosure before the waters,\n  He made dust and heaped it up within the enclosure.\n  Mankind he created.\n  Animals of the field, creatures of the field he created.\n  The Tigris and the Euphrates he made and in place put (them)\n  By their names joyfully he called them\u201d.[21]\n\nNow Marduk, we know, took the place of B\u00eal and B\u00eal handed over his\nprerogatives to Marduk. In transferring his rights he must have given\nover also his power to create. If Marduk possessed the power to create\nin the time of his popularity, B\u00eal must have had the same power in the\ndays of his glory, before he was succeeded by Marduk. Therefore we are\nled to the belief that the early Babylonians looked upon B\u00eal as the\ncreator of animal and human life on earth.\n\nThe following hymn may be regarded as embodying a legendary view of B\u00eal\nas creator, while the idea of destruction is also incorporated in the\nhymn:\n\n  \u201cOf B\u00eal, mighty hand,\n  Who lifts up glory and splendour, day of power.\n  Fearfulness he establishes.\n  Lord of DUN.PA.UD.DU.A, mighty hand.\n  Fearfulness he establishes.\n  Stormy one, father, mother, creator, mighty hand.\n  The catch-net he throws over the hostile land.\n  Lord, great warrior, mighty hand.\n  A firm house he raises up; the enemy he overthrows.\n  The shining one, lord of Nippur, mighty hand.\n  The lord, the life of the land, the _mass\u00fb_ of heaven and earth.\u201d[22]\n\n\n                                2. _Sin_\n\nNext after B\u00eal, the moon-god is worthy of consideration, because of the\nage of his cult, and because of the greatness of its influence in\nBabylonia. The moon-god had two Sumerian names, two Assyrian names and\ntwo great temples. The Sumerian name most often applied to the moon-god\nis \u0160is-ki, the particular meaning of which in this case does not seem to\nbe very patent. If the two syllables _\u0160is_ and _ki_ are taken as nouns,\nthe one is the construct state and the other in the genitive relation,\nthe name means \u201cbrother of the land\u201d, that is, \u201cprotector of the land\u201d,\nor \u201chelper of the land\u201d. The other Sumerian name is En-zu, lord of\nwisdom, the intellectual attribute of wisdom being closely related to\nthe physical property of giving light. While therefore \u0160is-ki expresses\nthe material relation of the moon to the earth, En-zu seems to state the\nintellectual relation of the moon-god to the affairs of the earth. The\nfirst Assyrian name of the moon-god to be considered is Nannar. The\nderivation of this name is still in doubt. It generally occurs in\nbilingual literature as the Assyrian equivalent of the Sumerian \u0160is-ki\n(see IV R. 9, 3-18). Jastrow thinks that the word Nannar is made by the\nreduplication of _nar_, \u201clight\u201d, and the assimilation of the first _r_,\nNar + nar = Nannar (see RBA. p. 72). The other Assyrian name, connected\nwith the moon-god more often at Harran than at Ur, is Sin, the sign\nbeing E\u0160, used also for \u201cthirty\u201d, and is applied to the moon-god as the\ndeity of the month of thirty days. As the cult of the moon-god traveled\nfrom Ur to Harran, so the name of Sin traveled even into the peninsula\nof Arabia and probably became a local name there in the wilderness. The\nAssyrian kings of the second empire seemed to prefer to call the\nmoon-god by the name Sin, but the Semitic Babylonians called him Nannar.\n\nNannar had a temple at Ur, called E-gi\u0161\u0161irgal, and one at Harran, known\nas E-\u1e25ul\u1e25ul. Ur was the oldest of the two temple cities. Its history may\npossibly reach back to 4000 B. C. Ur held a position in southern\nBabylonia similar to that held by Nippur in northern Babylonia, but was\nnot so old as Nippur. Ur was the religious centre in the south with\nNannar as the state god, as Nippur was the religious centre in the north\nwith B\u00eal as the state god. When the states of the south and the north\nwere united under \u1e24ammurabi, Babylon, becoming the religious capital of\nthe south and the north combined, the state lustre of the god of Babylon\nnaturally came to dim the glory of the god of Ur as well as that of\nNippur. Harran, situated on the Euphrates in the northern part of\nAssyria, never figured in state power, and was prominent only because of\nthe importance of the events that centered there, on the road between\nthe east and the west.\n\nNabonidus, the last Semitic Babylonian king (555-538 B. C.) was an\nenthusiastic devotee of the moon-god. He tells us what A\u0161urb\u00e2nipal did\nto the temple of the moon-god at Mugheir. In speaking of that temple, he\ncalls it the house of Sin which A\u0161urb\u00e2nipal, king of Assyria, son of\nEsarhaddon, king of Assyria had built. Nabonidus himself rebuilt both\nthe temples of the moon-god, the temple of E-gi\u0161\u0161irgal at Ur and the\ntemple of E-\u1e25ul\u1e25ul at Harran, and he gives us a description of the\nrebuilding of both. We also have two prayers of Nabonidus addressed to\nthe moon-god, one addressed to him at E-gi\u0161\u0161irgal, the other addressed\nto him at E-\u1e25ul\u1e25ul (see I R. 68, Col. I, 6 ff. and V R. 64, Col. I, 8\nff.).\n\nThe temple ruins of E-gi\u0161\u0161irgal have been well uncovered. The temple is\nof rectangular form, the four corners turned towards the four cardinal\npoints of the compass. The platform of the base is at the level of the\nroofs of the houses, made of solid masonry of bricks and reached by\nsteps at the end. On the platform are two stagings, also of solid\nmasonry reached by steps at one end. On the second staging is a shrine\nof the moon-god. In sculpture he appears as an old man with long beard\nand dressed in royal robes. He wears a hat and in the scene there is\nalways a thin crescent (see Clercq, Vol. I, Plates X-XV). Loftus and\nTaylor both give drawings of the temple of E-gi\u0161\u0161irgal (see TR. p. 127\nand JRAS. XV, p. 260.) The ruins of the temple of the moon-god at Harran\nhave not yet been uncovered to the extent that the plan of the temple\ncan be laid before us.\n\nTheologically, Nannar stood at the head of the second triad of gods. The\nhierarchy of the universe consisted of the god Anu, the god B\u00eal and the\ngod Ea. The hierarchy of heaven consisted of the god Nannar, the god\n\u0160ama\u0161 and the god I\u0161tar; that is, the moon-god, the sun-god and the\nstar-god. The reason for placing Nannar above \u0160ama\u0161 was that Nannar was\nthe god of the ruling city, while \u0160ama\u0161 was the city god of the\ndependent state, though the sun which \u0160ama\u0161 represents is stronger than\nthe moon which Nannar represents, and we should expect \u0160ama\u0161, therefore,\nto receive the first place. The god of the city of Larsa was \u0160ama\u0161. The\ngod of the city of Ur was Nannar. When Larsa became subject to Ur, the\ngod of Larsa; viz., \u0160ama\u0161, became the child of the god of Ur; that is,\nof Nannar. The relation of the night to the calendar also shows that the\nrank of Nannar was superior to that of \u0160ama\u0161. The day began at evening;\nnot with the morning. The sun too was the son of the night; that is, it\nissued forth from the night, in the morning. Kings, thinking of this\nfact, that the sun was born of the night, often addressed \u0160ama\u0161 as the\noffspring of the god Sin. The rising of the moon in the night to send\nforth its light into the darkness also impressed the Babylonian with the\npower of the moon. The waxing and waning of the moon left the same\nimpression on the Babylonian mind. The regularity of the phases of the\nmoon and its effect upon the tides as well showed the moon to be an\nagent in marking time. Finally, the place of the moon among the stars\nalso gave him the appearance of having royal sway.\n\nNannar\u2019s national influence was much like that of B\u00eal. Geographically,\nhe represented southern Babylonia, while B\u00eal was the chief deity of\nnorthern Babylonia. When Marduk became the patron god of Babylon, B\u00eal\nand Nannar still held their positions as patron gods, but in\nsubordination to Marduk. Besides, they did not lose their influence as\nsupreme deities, each in his peculiar sphere, B\u00eal as the god of the\nearth and Nannar as the god of the moon. B\u00eal was ruler of the earth\nwhile Nannar was, by his light, a producer in the earth. B\u00eal was the\nprovidential director of life on earth, Nannar was the originator of\nlife on earth, as he formed the child in the womb. Both were superhuman\nin power and wisdom. Thus \u1e24ammurabi: \u201cMy words are mighty. If a man pay\nno attention to my words, may B\u00eal, the lord who determines destinies,\nwhose command cannot be altered, who has enlarged my dominion, drive him\nout from his dwelling. May Sin, the lord of heaven, my divine creator,\nwhose scimetar shines among the gods, take away from him the crown and\nthrone of sovereignty.\u201d[23]\n\nNo god in the mind of the Babylonian had reached the position of\ncombining in himself all the qualities of divinity. So it did not seem\ninconsistent to the Babylonian to worship two gods like B\u00eal and Nannar,\nor more gods. There was a tolerance of all gods; each was considered as\nacting in his own circle, and these circles did not necessarily exclude\nthe one the other. One god might be more important than another,\naccording to the importance of the circle in which his virtue was\neffective, or according to the importance of the political power the\ncircle of whose sway was under the special tutelage of some particular\ngod. Babylonian worship cannot be said to be polytheistic in the grosser\nform, nor had it reached the higher ideal that lies in monotheism. It\nmay properly be considered a henotheistic worship in which there is a\npantheon of gods whose local and universal claims did not cause the gods\nor their devotees to war the one on the other.\n\nThere is a truly great bilingual hymn addressed to Nannar. According to\nthe colophon it was transcribed by the chief penman of A\u0161urb\u00e2nipal from\nan old copy. My impression is that it is an enlargement of the hymn to\nNannar of which this Thesis gives a transliteration, translation and\ncommentary. For this reason I herewith append the following translation:\n\n  \u201cO lord, highest of the gods, alone in heaven and earth exalted!\n  O father Nannar, lord of An\u0161ar, highest of the gods!\n  O father Nannar, lord Anu the great, highest of the gods!\n  O father Nannar, lord Sin, highest of the gods!\n  O father Nannar, lord of Ur, highest of the gods!\n  O father Nannar, lord of E-gi\u0161\u0161irgal, highest of the gods!\n  O father Nannar, lord of the shining crown, highest of the gods!\n  O father Nannar, of most perfect royalty, highest of the gods!\n  O father Nannar, in royal robes marching, highest of the gods!\n  O strong young bullock, with great horns, of perfect physical\n              strength, with hazel-colored pointed beard of luxurious\n              growth and perfect fulness!\n  O fruit, whose stalk growing of itself reacheth a tall form, beautiful\n              to look upon, whose perfection never satiateth!\n  O mother, the producer of life, thou who settest up for the creatures\n              of life a lofty dwelling!\n  O merciful and gracious father, thou who holdest in hand the life of\n              all the land!\n  O lord, thy divinity, like the distant heavens and the broad sea,\n              inspireth reverence!\n  O creator of the lands, founding the temple and giving it a name!\n  O namer of royalty, determiner of the future for distant days!\n  O mighty prince, whose distant thought no god can declare!\n  O thou whose knee bendeth not, opener of the road for the gods thy\n              brothers!\n  O thou who goest forth from the foundation of heaven to the height of\n              heaven, opening the door of heaven, creating light for all\n              men!\n  O father, begetter of all, who lookest upon the creatures of life, who\n              thinkest of them!\n  O lord, who fixest the destiny of heaven and earth, whose command no\n              one changeth!\n  O thou who holdest the fire and the water, who turnest the life of\n              creation, what god reacheth thy fulness!\n  Who in heaven is high? Thou alone art high.\n  Who on earth is high? Thou alone art high.\n  As for thee, when thy word is spoken in heaven, the Igigi bow down the\n              face.\n  As for thee, when thy word is spoken on earth, the Anunaki kiss the\n              ground.\n  As for thee, when thy word like the wind resoundeth on high, food and\n              drink abound.\n  As for thee, when thy word is established in the land, it causeth\n              vegetation to grow.\n  As for thee, thy word maketh fat the herd and flock and increaseth the\n              creatures of life.\n  As for thee, thy word secureth truth and righteousness and causeth men\n              to speak righteousness.\n  As for thee, thy word extendeth to heaven, it covereth the earth, no\n              one can comprehend it.\n  As for thee, thy word, who can understand it, who can approach it!\n  O lord, in heaven supreme, on earth the leader, among the gods thy\n              brothers without a rival.\n  O king of kings, the lofty one, whose command no one approacheth,\n              whose divinity no god can liken.\n  Where thy eye looketh thou showest favor, where thy hand toucheth thou\n              securest salvation.\n  O lord, the shining one, who directeth truth and righteousness in\n              heaven and earth and causeth them to go forth.\n  Look graciously on thy temple, look graciously on thy city.\n  Look graciously on Ur, look graciously on E-gi\u0161\u0161irgal,\n  Thy beloved consort, the gracious mother, calleth to thee: O lord give\n              rest!\n  The hero \u0160ama\u0161 calleth to thee: O lord give rest!\n  The Igigi call to thee: O lord give rest!\n  The Anunaki call to thee: O lord give rest!\n  ..... calleth to thee: O lord give rest!\n  Ningal calleth to thee: O lord give rest!\n  May the bar of Ur, the enclosure of E-gi\u0161\u0161irgal and the building of\n              Ezida be established!\n  The gods of heaven and earth call to thee: O lord give rest!\n  The lifting up of the hand. 48 lines on the tablet to Nannar.\n  Mighty one. Lord of strength.\n  Like its original, copied and revised.\n  Tablet of I\u0161tar-\u0161uma-ere\u0161, the chief scribe.\n  Of A\u0161urb\u00e2nipal, king of legions, king of Assyria,\n  Son of Nabu-zer-li\u0161te\u0161ir, chief penman.\u201d\n                                                                IV R. 9.\n\nThis A\u0161urb\u00e2nipal hymn may be considered as remarkable for its advanced\nideas. In the first part of the hymn there is introduced the\nmythological idea of the bullock\u2019s head in the moon with horns and the\nface with flowing hazel-colored beard, so that strength and brilliancy\nare pointed out. But the hymn advances into literal speech by which the\nmost varied and greatest of divine attributes are attached to the god\nNannar. He is named as sovereign god, a self-created god, a merciful\ngod, the begetter of all life, the maintainer of the life of the world,\nthe bestower of gifts to men, the establisher of dwellings; he fixes\ndestinies, pronounces judgment, gives water to man and supplies him with\nvegetable food. He holds a unique and exalted position in heaven and on\nearth above all other beings. To him the angels of heaven and spirits of\nearth bow, and at his command the forces of nature perform their\nmarvellous functions.\n\n\n                               3. _Adad_\n\nThe storm-god is known by the Sumerian ideogram _Im_. The sign IMMU in\nthe El-Amarna tablets (1500 B. C.) has the reading Adad, a name\nconnected with the Syrian Hadad. Oppert thinks Adad is the god\u2019s oldest\nname. It seems evidently a foreign equivalent for _Im_. The Assyrian\nname Ramman is a provisional name meaning \u201cthunderer\u201d, and probably only\nan epithet. The sign IMMU has also the value _Mer_. This is, no doubt,\nthe original and real name of the god, which appears as well in the form\nImmer. The primary idea in the name is that of wind, then, that of rain\nand finally of thunder and lightning. The god is not an object like\nNannar, but a force; then the force is personified and he is spoken of\nas a person. \u1e24ammurabi puts him in the second triad of gods. He is the\nthird person of that triad, Sin being the first person and \u0160ama\u0161 the\nsecond. Generally I\u0161tar has the third place in the second triad. In that\ncase Ramman falls outside of that triad and takes position among all the\ngods as seventh in importance. The order is as follows: Anu, B\u00eal, Ea,\nSin, \u0160ama\u0161, I\u0161tar, Adad (Ramman). As a Babylonian god we find Ramman\u2019s\nname appears in \u1e24ammurabi\u2019s time as a common name in literature. He is\ninvoked in \u1e24ammurabi\u2019s Code, like other gods, of course in his sphere as\na storm-god. Thus: \u201cIf a man will pay no attention to my words, may\nAdad, the lord of abundance, the regent of heaven and earth, my helper,\ndeprive him of the rain from heaven and the water-floods from the\nsprings! May he bring his land to destruction through want and hunger!\nMay he break loose furiously over his city and turn his land into a heap\nleft by a whirlwind!\u201d[24] With the kings of the Cassite dynasty Ramman\nseems to be popular. His name appears by the side of that of \u0160ama\u0161 and\nhe is called the divine lord of justice. In the Babylonian dynasty of\nkings, Nebuchadnezzar I. addresses Ramman as the great lord of heaven,\nthe lord of the subterranean waters and rain, whose curse is invoked\nagainst the one who sets aside the decrees of Nebuchadnezzar or defaces\nhis monument.\n\nRamman is thought to be more truly an Assyrian than a Babylonian god. He\nis almost as dear to the Assyrian as the god A\u0161ur. Historical data,\nhowever, do not furnish very early mention of his name in Assyria. We\nfind that he had a seat of worship in Damascus, and his cult had vogue\nin the plain of Jezreel, his name appearing in Hebrew, written by\nmistake, after the text was Masoretically vocalized, \u201cRimmon\u201d which is\nexactly the same in form as the Hebrew word for pomegranate. In Assyria\nwe can trace his history back to some extent by means of inscriptions in\nwhich his name appears as an element in the compound names of kings. For\nexample, we find his name in the name of the ancient Assyrian king\n\u0160ama\u0161-Ramman, and from an inscription of Tiglath-pileser I. we learn\nalso that \u0160ama\u0161-Ramman built a temple to the god Ramman. So we have\nhistorical evidence that the cult of Ramman is older in Assyria than\nthis king, who was reigning in 1820 B. C. How much older it may be we do\nnot know. Jastrow thinks that the cult is indigenous to Assyrian soil.\n\nBetween the time of \u0160ama\u0161-Ramman and the time of Tiglath-pileser I. the\nservice of Ramman must have declined somewhat, for the temple of Ramman\nin the city of A\u0161\u0161ur seems not to have been repaired from the days of\n\u0160ama\u0161-Ramman till Tiglath-pileser himself rebuilt it. Tiglath-pileser\nsays that from the time of the founding it was in decay six hundred and\nforty years. Then king A\u0161urdan tore it down entirely. Sixty years after\nthe entire destruction, Tiglath-pileser builds the temple anew. He says\nthat in the beginning of his government the great gods Anu and Adad\ndemanded for him the restoration of their sacred dwelling. \u201cI made\nbricks and cleared its ground until I reached the artificial flat\nterrace upon which the old temple had been built. I laid its foundation\nupon the solid rock and the whole place incased with bricks like a\nfire-place, overlaid on it a layer of fifty bricks in depth and built\nupon this the foundations of the temple of Anu and Adad of large square\nstones. I built it up from foundation to roof, larger and grander than\nbefore, and erected also two great temple towers ... fitting ornaments\nof their great divinities.\u201d[25] From Tiglath-pileser on, temples of\nRamman do not seem to be often mentioned, but the god himself is\nfrequently spoken of in inscriptions of the kings. Sargon II. has one of\nthe eastern gates of his temple named \u201cRamman the producer of\nabundance\u201d. A\u0161urb\u00e2nipal enumerates thirteen gods whom he honors as the\ngreat gods, and places Ramman fifth in the list.\n\nRamman\u2019s most esteemed service was that of bestowing blessing. The rains\nin the right proportion were a boon to the land, filling the canals and\nwatering the soil. \u1e24ammurabi calls Ramman the lord of abundance and his\nhelper. Tiglath-pileser I. prays for the blessings of prosperity, as he\nprays to Adad: \u201cMay Anu and Adad turn to me truly and accept graciously\nthe lifting up of my hand, hearken unto my devout prayers, grant me and\nmy reign abundance of rain, years of prosperity and fruitfulness in\nplenty.\u201d[26] A\u0161urb\u00e2nipal describes the blessings he receives by the\nfavor of this god: \u201cRamman let loose his showers and Ea has opened his\nsprings, the grain has grown to a height of five yards and the ears have\nbeen five sixths of a yard long, the produce of the land has been\nabundant and the fruit trees have borne fruit richly.\u201d[27] The mention\nof Anu and Ea with Ramman is because of their power to produce water, Ea\nrepresenting the depths of water and Anu the heaven with its clouds of\nrain.\n\nThe most conspicuous work of Ramman was that of destruction. It is in\nthis function of judgment that he is associated with \u0160ama\u0161. The\nconnection lies in the fact that the lightning of Ramman is like the\nday-light of \u0160ama\u0161; so, as the god of lightning, Ramman has the title\n_bir\u1e33u_. Lightning and flooding rain were, because of their destructive\ncharacter, fearful forces, and the kings in calling for a curse on\nhostile man or land turn to Ramman in imprecation, as, for example,\nRaman-Nirari I. does concerning the man who may be tempted to blot out\nthe record of Ramman-Nirari\u2019s name: \u201cMay Ramman with terrible rainstorm\noverwhelm him, may flood, destruction, wind, rebellion, revolution,\ntempest, want and famine, drought and hunger be continually in his land.\nMay he come down on his land like a flood. May he turn it into mounds\nand ruins. May Ramman strike his land with a destructive bolt.\u201d[28]\n\nSome Babylonian composer has set forth the terrifying side of Ramman\u2019s\ncharacter in a bilingual hymn as follows:\n\n  \u201cThe lord in his anger himself makes heaven quake.\n  Adad in his wrath lifts up the earth.\n  The mighty mountain he himself smites down.\n  At his anger, at his wrath,\n  At his roaring, at his thundering,\n  The gods of heaven ascend to heaven,\n  The gods of earth enter earth,\n  \u0160ama\u0161 into the foundation of heaven enters,\n  Sin in the height of heaven is magnified.\u201d[29]\n\n\n                              4. _Tammuz_\n\nThere is a fascination about the life of Tammuz not experienced in the\ncontemplation of the other gods of Babylonia. He seems to be presented\nto us just as though he were a man.\n\nOur first paragraph may describe him as a resident of one of the ancient\ncities of southern Babylonia. The city of his residence was Eridu on the\nbanks of the Euphrates. His official title is that of sun-god and his\noccupation is to care for the growth of plants. The name of his father\nwas Ea, the lord of the city of Eridu, whose duties consisted in\ngoverning the waters of the river on whose shore the city rested. Tammuz\nhad a mother, whose name was Davkina, the mistress of the vine. Tammuz\nalso had a sister Belili whose calling was, like that of Tammuz her\nbrother, the care of plant growth. Tammuz also had a bride, the famous\nand treacherous I\u0161tar, the goddess of love, represented by the evening\nstar; she was mistress of the neighbouring city of Erech, a little to\nthe north-west, and on the other side of the Euphrates. The life of\nTammuz at Eridu was romantic and his days ended in tragedy. There is a\nlittle poem, giving a picture of his home. There was a garden, a holy\nplace, abundantly shaded with profuse leafage of trees whose roots went\ndown deep into the waters over which Ea presided. His couch was hung\nunder the rich foliage of the vine which his mother tended. There Tammuz\ndwelt and there was his shrine. His dwelling of foliage in his youthful\ndays was symbolic of the domain in which the virtue of his power was to\nbe exercised. His real home was in heaven, for from heaven the virtue of\nplant-growth proceeds with the heat of the sun. But his connection with\nheaven had been forgotten, except in reminiscence found in legend. In\nthe legend of Adapa, for instance, we find a hint of it. Tammuz and his\ncompanion Gi\u0161zida are seen mounting up to heaven where they receive\nstations as door-keepers in the gate of Anu\u2019s house; in heaven they\nproperly belong.\n\nThe descent of Tammuz to the lower world implies that he died, but the\naccounts have not made a direct statement of how he died, or what was\nthe cause of his death. Perhaps we may conceive of the event of his\ndeath as having taken place at Eridu before the service of lamentation\nhad developed into a cult honored at the court of Sargon of Akkad, where\na temple was built for Tammuz after northern Babylonia had gained the\nascendency over southern Babylonia. The literal cause of his death was\nthat he was not capable of making plant-growth a continuous process. The\npower of the heat of the sun as the summer advanced was superior to the\nvirtue which Tammuz possessed over plant-life. The fierce heat of the\nsummer caused vegetation to take a paler hue; then the germs of decay\nentered; slowly and surely the face of the land was assuming the same\nstate that existed before the power of Tammuz appeared to quicken the\nblade of grass and the fruit-bud of the early spring. So Tammuz was\nbanished to the lower world. Romantically his entrance to the abode of\nthe dead was due to the hand which I\u0161tar had in the events of his life.\nShe had many lovers, and she betrayed them all. Her betrayal in the case\nof Tammuz consisted in not aiding him in her sphere as great mother in\nthe production of life on earth. Had she supplemented his effort and\nmade the earth continue to bear and bring forth, counteracting the\neffect of the deadly heat of the summer solstice and the destructive\nwind of the south, the gardens and the fruit orchards over whose\nproductiveness Tammuz presided would have enjoyed perennial fruitage,\nand Gilgame\u0161 would never have had to take up the sad accusation against\nI\u0161tar:\n\n  \u201cTammuz, the spouse of thy youth,\n  Thou compellest to weep year after year.\u201d[30]\n\nAlso there had never gone up the song of lamentation:\n\n  \u201cHe went down to meet the nether world,\n  He has sated himself. \u0160ama\u0161 caused him to perish\n  To the land of the dead.\n  With mourning was he filled on the day\n  When he fell into great sorrow.\u201d[31]\n\nAccording to another story of the fate of Tammuz, I\u0161tar was the victim\nof sudden and violent passion, and in a fit of anger for disregard of\nher command she had smitten him down, just as she crushed the\n_allallu_-bird she loved:\n\n  \u201cThou didst crush him and break his pinions.\n  In the woods he stands and laments,\n  \u2018O my pinions\u2019.\u201d[32]\n\nAlso as she cast out of her sight the lion:\n\n  \u201cThou didst love a lion of perfect strength,\n  Seven and seven times thou didst bury him in the corners.\u201d[33]\n\nThe origin of the service of weeping for Tammuz is an interesting\nlegend. When I\u0161tar had slain her lover, she hastened, like the going\ndown of the evening star, to the lower world in search of waters to\nrestore him to life. She searches long, passing through all the\ncompartments of Hades. The story does not give details of her finding\nTammuz, but instead, a scene of his burial is introduced:\n\n  \u201cTo Tammuz, her youthful consort\n  Pour out pure waters, costly oil.\u201d[34]\n\nA scene of the mourning for Tammuz is also introduced, which may be\ntaken as the original lamentation, all other summer solstice weepings\nbeing anniversaries of this original one. His sister is there lamenting:\n\n  \u201cO my only brother, let me not perish!\u201d[35]\n\nAnd a great company of mourners sing dirges by the accompaniment of the\nflute and follow the instruction which Tammuz, though dead, seems to be\ngiving then and there:\n\n  \u201cOn the day of Tammuz play for me,\n  On the flute of _uknu_ and _samtu_!\n  With it play for me! With it play for me!\n  O male and female mourners!\n  That the dead may arise and inhale incense!\u201d[36]\n\nOf course the story is not finished and the circle of events not\ncompleted without the resurrection of Tammuz. In a Chaldaean intaglio\nthere is a picture of Tammuz rejuvenated on the knees of I\u0161tar (see\nClercq Vol. I, Plate IX, No. 83). Some forms of the story must include\nhis return to the earth, and the complete service of lamentation must\nhave been sometimes supplemented by a service of joy in which the idea\nof resurrection was significant.\n\nThough the original lamentation was an expression of grief for Tammuz\ndead, the fully developed ceremony was an expression of several pathetic\nideas. It was accompanied with sacrifice and offerings of wine. In\nBabylonia the commemoration was observed every year on the second day of\nthe fourth month, called the month of Tammuz. It was not only a weeping\nfor dead Tammuz, but a weeping for dead vegetation. The dying leaf had a\nmourner. The withered stock had a sympathizing friend. For the blasted\nblade of grass there was shed a tear. For the barren tree bereft of\ngolden foliage and luscious fruit there went up a cry of sympathy. The\nceremony was an expression of sadness that came over the people as the\noppression of the heat of summer bore down upon them, the water supply\nbeing reduced, vegetable life put out and human life consequently made\nalmost unendurable by the deprivation and heat of summer. The time of\nweeping was one for the expression of personal sorrow that lurks in\nalmost every heart. The wail of anguish was a relief to souls burdened\nwith their own peculiar griefs. The soul found relief in lifting up the\nvoice attuned to some form of elegy. There came a relief like the\nrolling of the burden of guilt from the breast. The ceremony was one\nthat embraced in its performance the expression of confession. It was,\nhowever, performed with the consciousness that the drought of summer was\nbut for a season, and that there was to follow a period of happier\nexistence, as the succeeding winter should merge into a new spring.\n\nTammuz was supposed to leave the land with the season when the spring\ngrowth was completed, to come back again in the following year. He is\nconsidered as dead, but his death is not an absolute one. He tells the\nmourners what to do as they gather about his bier. According to some\nallusions he seems also to be a lord, as it were, in the bowels of the\nearth, preparing the inner earth for putting forth a new stock of\nvegetation, as spring shall come. Hence, the hymn to Tammuz in this\nThesis calls him \u201cthe generator of the lower world\u201d. His association\nwith his friend Gi\u0161zida substantiates more fully the idea of his\nresurrection. To give vitality to his work he still maintains his old\npersonality of sun-god, and to him again is given a seat in heaven, as\nthe Adapa legend shows:\n\n  \u201cOn mounting up to heaven,\n  At the gate of Anu\n  Tammuz and Gi\u0161zida were stationed.\u201d[37]\n\nThe story of Tammuz seems to have taken deep and almost universal hold\nof the imagination and sympathy of mankind. The weeping for Tammuz is\nsaid to have been maintained by the Babylonians till a very late period.\nSimilar stories to that of the Tammuz legend existed in about the same\nperiod of history among the Phoenicians, the Hebrews, the Greeks and the\nEgyptians, the most of these accounts having a common origin; if they\nhave more than one origin, they seem nevertheless to blend in the main\ninto one story. It is said that in the Phoenician town of Gebal by the\nMediterranean on the road leading from the people of the east to those\nof the west, there is a yearly lamentation over the death of their\nsun-god, the beloved A\u0161toreth, who had been slain by a cruel hand, just\nas the spring verdure was cut down by the hot blasts of summer. The\nwomen, tearing their hair, disfiguring their faces and cutting their\nbreasts, sent up a cry to heaven: \u201cO my brother!\u201d Across the sea by the\nway of Cyprus, the cry is said to have been carried to Greece where it\nfound embodiment in the story of Adonis and Aphrodite. Possibly,\nhowever, the Greek story may be indigenous. Adonis lost his life while\nhunting, thrust through the thigh with the tusk of a wild boar. After\ndeath he was in great favour with Persephone who finally yielded to the\nentreaties of the inconsolable Aphrodite, and Adonis spent one half of\nthe year with his celestial mistress and the other half with his\ninfernal one. How much place the annual weeping for a departed one had\namong the Hebrews may be inferred to some extent by the mention made in\nthe Scriptures of the service. Zechariah speaks of the well-known\nmourning of Hadadrimmon in the valley of Megiddon, and Amos refers to\nthe custom of mourning for an only son. Ezekiel says that the Lord\nbrought him to Jehovah\u2019s house \u201cand behold, there sat the women weeping\nfor Tammuz\u201d. Jeremiah goes a step further and gives us the refrain which\nwas used in the weeping: \u201cAh me! Ah my brother!\u201d The parallel story in\nEgypt had for its hero the god Osiris who, representing goodness, upon\nbeing slain by a foe, became judge of the dead, though his soul\ncontinued in existence among men.\n\n\n\n\n              Transliteration, Translation and Commentary\n\n\n\n\n                               Chapter I\n                  Tablet 13963, Plate 10, Hymn to Bel\n\n\n                                Obverse\n\n  1. _\u00f9-mu-un na-\u00e0m-zu-ka na-\u00e0m- ......... \u0161e-ir-ma-al n\u00ec(IM)-[te-na]_\n    O lord of wisdom, ................ supreme by thyself!\n\n  2. _^dimmer Mu-ul-lil \u00f9-mu-un na-\u00e0m-zu-ka .... \u0161e-ir-ma-al\n              n\u00ec(IM)-te-na_\n    O B\u00eal, lord of wisdom, ............. supreme by thyself!\n\n  3. _a-a ^dimmer Mu-ul-lil \u00f9-mu-un-e kur-kur-ra_\n    O father B\u00eal, lord of the lands!\n\n  4. _a-a ^dimmer Mu-ul-lil \u00f9-mu-un dug(KA)-ga zi(d)-da_\n    O father B\u00eal, lord of righteous command!\n\n  5. _a-a ^dimmer Mu-ul-lil siba sag gig(MI)-ga_\n    O father B\u00eal, shepherd of the black-headed!\n\n  6. _a-a ^dimmer Mu-ul-lil i-de(NE) gaba n\u00ec(IM)-te-na_\n    O father B\u00eal, the only all-seeing one!\n\n  7. _a-a ^dimmer Mu-ul-lil ama erim(\u1e62AB)-na di-di_\n    O father B\u00eal, the lord that executest judgment on thy enemies!\n\n  8. _a-a ^dimmer Mu-ul-lil \u00f9-n\u00ea(r)-la ma-ma_\n    O father B\u00eal, the power of the lands!\n\n  9. _ama n\u00e0-a g\u00f9 ne-sig(PA) gan-nu ki_\n    The bull of the pasture, the bull that encompassest the productive\n              land!\n\n  10. _^dimmer Mu-ul-lil nin \u1e33ar-ra ki damal-ra_\n    O B\u00eal, the bountiful lord of the broad land!\n\n  11. _\u00f9-mu-un mu-ud-na d\u00fa(KAK) sag-ma-al ki_\n    The lord of creation, the creator, the true head of the land!\n\n  12. _\u00f9-mu-un zal(NI)-la\u1e25(UD)-na ga nunuz-\u00e1m(A.AN) da-ma-al-la_\n    The lord whose shining oil is milk for an extensive progeny!\n\n  13. _\u00f9m-mu-un silim(DI)-ma-a-ni eri ir-ir_\n    The lord whose decrees bind together the city,\n\n  14. _d\u00f9 n\u00e0-a-ni \u00e0(ID) \u00e0m-e gal-la_\n    Whose powerful dwelling-place (is the seat of) a great command,\n\n  15. _kur ^dimmer Babbar (UD)-\u00ea(UD.DU)-ta kur ^dimmer\n              Babbar(UD)-\u0161u-\u0161\u00f9_(KU)\n    From the land of the rising sun to the land of the setting sun!\n\n  16. _kur-ra \u00f9-mu-un nu-um-ti za-e \u00f9-mu-un ab-da-me-en_\n    O mountain, the lord of life, thou the lord indeed art!\n\n\n                                Reverse\n\n  17. _^dimmer Mu-ul-lil kur-kur-ra ga-\u0161\u00e1-an nu-um-ti nin-zu ga-\u0161\u00e1-an_\n              _ab-da(-me-en)_\n    O B\u00eal of the lands, lord of life, lord of wisdom, lord indeed thou\n              art!\n\n  18. _e-lum n\u00ec(IM) an-na a-kad za-da \u0161\u00e1 mu-e-da-mal_(IG)\n    O mighty one, dread of heaven, royal one indeed thou art!\n\n  19. _^dimmer Mu-ul-lil u en_(?) _dimmer-ri-ne za-da \u0161\u00e1\n              mu-e-da-mal_(IG)\n    O B\u00eal, very lord of gods thou indeed art!\n\n  20. _a-a ^dimmer Mu-ul-lil mu-lu gu m\u00e1(SAR)-m\u00e1(SAR)-me-en mu-lu_ _\u0161e\n              m\u00e1(SAR)-m\u00e1(SAR)-me-en_\n    O father B\u00eal, who causest vegetation to sprout, who causest grain to\n              grow\n\n  21. _^dimmer Mu-ul-lil me-lam(NE)-zu g\u00far(KIL)-ra \u1e25a mu-ni-ib-(\n              )-ne-ne_\n    O B\u00eal, before thy great glory may they be (in fear?)!\n\n  22. _\u1e25u-e an-na \u1e25a-e \u1e6d\u00fa(r)-ra \u0161\u00e0(LIB)-n\u00ec(IM) ma-ni-ib-si_\n    The birds of heaven and the fish of the sea are filled with fear of\n              thee!\n\n  23. _a-a ^dimmer Mu-ul-lil-li da-da ma\u1e25 mu-e-gin(DU) sag-e-zi si-ba-e\n              e-nab_\n    O father B\u00eal, in great strength thou goest, the head of life, the\n              shepherd of the stars!\n\n  24. _\u00f9-mu-un ka na-\u00e0m-g\u00e1(MAL) iz-ba eri ga mu-e-gin(DU) g\u00edn(GI) si\n              ti-\u0161\u00f9(KU) me-a_\n    O lord, the mouth of production thou openest, as a prolific city\n              thou goest, the reed for the fulness of life thou art.\n\n  25. _a-a ^dimmer Mu-ul-lil sag zi sag n\u00ea(r)-la \u0161\u00fa ti ba-ni-ib-ag_\n    O father B\u00eal, the head of life, the head of strength, the power of\n              life thou makest thyself!\n\n  26. _\u0161\u00fa-gil ni\u0161-ia mu-bi im_\n    Altogether there are twenty-five lines in the tablet.\n\n  27. _\u00ear(A.\u0160I) lim-ma_\n    Hymn of praise.\n\nThis composition is a hymn of praise to B\u00eal, who is directly addressed.\nHis name, Mu-ul-lil, appears in 14 of the 25 lines of the hymn, in which\nhe is called distinctively \u201cfather\u201d, the title occurring 8 times.\n\nThe god is addressed in the second person, as is seen in line 16, where\n_za-e_, the personal pronoun of the second person, is applied to him,\nand also in the pronominal phase of the second person, _za-da_, found in\nlines 18 and 19, not to mention other less striking symbols of the\nsecond person singular.\n\nThe hymn consists of many laudatory epithets descriptive of B\u00eal\u2019s divine\nnature and work. His fatherhood and lordship are dwelt upon. He is a\nrighteous and all-wise father. His lordship extends not only over the\nland, but up into the air as well. He provides subsistence for the\ncreatures of earth, being also the organizer of city and state. He\nsuperintends also the operations of nature in the atmosphere being the\ndread of heaven, the lord of gods, the occasion of fear among the birds\nand fishes, the shepherd of the storms (or stars).\n\nThe time of the origin of this hymn is a matter of conjecture. The form\nof the signs offers some evidence. What the early kings say of B\u00eal also\nthrows some light on the subject. The signs are, of course, later than\nthe picture-writing of the hieroglyph, and also later than the linear\nscript suited to stone. These signs are made in clay, hence the wedge\nappears. The design of the signs used here has met with some\ntransformation since the hieroglyph was used, but it has not yet reached\nthe chaste and symmetrical form given by the hand of the Assyrian. In\nshort the signs of this hymn are old Babylonian, almost identical with\nthose used in the inscriptions of Eannatum, Entemena, Gudea and\n\u1e24ammurabi. There are, however, some later and even New-Babylonian signs\namong them, pointing perhaps to transcription subsequent to the original\ncomposition.\n\nThere is no mention of any city in the hymn, as there is in the hymn to\nSin, but this hymn probably had its origin in Nippur which was the great\nreligious centre of Babylonia in the pre-dynastic period, when kings\nascribed their successes to B\u00eal and brought their booty to Nippur,\ncalling B\u00eal \u201cthe lord of the lands.\u201d\n\n\n                                Obverse\n\n  1. _\u00f9-mu-un na-\u00e0m-zu-ka na-\u00e0m ..... \u0161e-ir-ma-al n\u00ec-[te-na]_\n    O lord of wisdom, ........... supreme by thyself!\n\n_\u00f9-mu-un_ means \u201cbeing lord\u201d, _\u00f9_ equalling \u201clord\u201d and _mu-un_ equalling\n\u201cbeing\u201d. _\u00f9-mu-un_ is a phonetic representation of _umun = b\u00ealu_, (Br.\n9475). _umun_ is sometimes ideographically represented by the sign\nGIGUR\u00db, the corner wedge (Br. 8659), which signifies \u201cdepress\u201d,\n\u201coverpower\u201d, \u201cbe powerful\u201d, \u201crule\u201d. _umun_ may be shortened either to\n_u_, _mun_ or _un_, giving to GIGUR\u00db three values for \u201clord\u201d, _u_, _un_\nand _umun_. _umun_, which is ES, has an EK value, _ugun_. In line 17, we\nshall meet with another word for \u201clord\u201d; viz., _ga-\u0161\u00e1-an_.\n\n_\u00f9_: the sign IGI-DIBBU alone means \u201clord\u201d. It has a well-known Assyrian\nequivalent, _lab\u00e2ru_, \u201cbe old\u201d, (Br. 9464). Brummer explains the sign\ncorrectly as follows: IGI-DIBBU is a compound sign and equals \u0160I, \u201ceye\u201d,\nplus LU, \u201ctake away\u201d, hence the meaning \u201ctake away the eye\u201d, \u201cbecome\nold\u201d, \u201celderly\u201d, \u201clord\u201d, (SVA. 2-7).\n\n_mu-un_ contracted to _mun_ is cognate with _me-en_ which equals _ba\u0161\u00fb_,\n\u201cto be\u201d, as in _za-e-me-en_ (Br. 10404). We shall meet the form _mu-un_\nas a verbal prefix.\n\n_mu_ here is simply a dialectic form of _me_ (MSL., p. 240). _mu_ as a\nSumerian value is attested by the sign-name MU. We shall meet with MU in\nthe name _Mu-ul-lil_, also as a suffix and in other ways. The MU of our\ntext is old Babylonian. It is the MU of Ur-Gur and Gudea (see brick of\nUr-Gur, No. 90009, CT. XXI, and Gudea\u2019s Cylinder A, Col. XVIII, line 27,\nin D\u00e9c. 36).\n\n_un_ is plainly cognate with _en_ which is so commonly represented by\nthe sign \u00caNU. The sign UN we shall meet again with the value _kalama_.\nThe UN of our text is a very ancient sign (see Cone of Eannatum, Col. I,\nCT. XXI, Tablet 30062).\n\n_na-\u00e0m-zu-ka_ consists of noun, _na-\u00e0m-zu_ and postposition _ka_.\n\n_na-\u00e0m-zu_ is an abstract noun composed of the abstract prefix _na-\u00e0m_\nand the stem _zu_.\n\n_na-\u00e0m_ equals _\u0161\u00eemtu_, \u201cfortune\u201d, (Br. 1609 and HW. 654) and is a\ndialectic form of _nam_ (Br. 2103) which is a common abstract prefix.\n\n_na_ is a Sumerian value of the sign NAN\u00db. The value is simply syllabic\nhere. The sign originally signified \u201cstone\u201d. Our NA is found both in old\nBabylonian tablets and in New-Babylonian inscriptions.\n\n_\u00e0m_ (ES) also is only syllabic here. The sign has the EK value _ag_ and\nis used ideographically.\n\n_zu_: the sign representing _zu_ has only one value, presenting a rather\nuncommon circumstance in Sumerian. _zu_ means \u201cknow\u201d, also \u201cbe wise\u201d,\nand may equal _n\u00eeme\u1e33u_, \u201cwisdom\u201d, (Br. 136), but the author preferred to\nsay _na-\u00e0m-zu_, \u201cthe fortune of wisdom\u201d.\n\n_ka_, sign-name K\u00c2GU, is a postpositive sign of the genitive. The sign\nK\u00c2GU (discussed below) is often used in this way, but it has several\nvalues and is used to express a large number of ideas, _ka_ as a\npostposition is a dialectic form of _ge_(KIT).\n\n_\u0161e-ir-ma-al_ is ES for the EK _nir-gal_, _\u0161_ changing to _n_ and _m_ to\n_g_ (MSL. p. XI). It is translated into Assyrian by the word _etellu_.\n_\u0161e-ir-ma-al_ consists then of two parts; stem _\u0161e-ir_ and suffix\n_ma-al_. Strictly, _\u0161e-ir_ is \u201clord\u201d and _\u0161e-ir-ma-al_ is \u201clordship\u201d.\n\n_\u0161e-ir_: _e_ and _i_ appear generally to be distinct sounds, but they\ncombine, just as the two _u_\u2019s combine in _mu-un_, making _mun_, and as\nthe two _a_\u2019s combine in _na-\u00e0m_, making _nam_. Evidently the weaker\nsound is absorbed by the stronger, hence _\u0161e-ir_ becomes _\u0161\u00ear_, \u201cruler\u201d,\nwhich could be represented by NISIG\u00d9 (JA., 1905, p. 113, also Br. 4306).\n\n_\u0161e_ is perhaps a Semitic value coming from _\u0161\u00ea\u2019u_, \u201cgrain\u201d. The\noriginal sign is a picture of a head of grain like wheat or oats. The\nname of the sign is \u00db-UM. The sign occurs in line 20 as an ideogram.\n\n_ir_ is also Semitic value of the sign GA\u1e32-GUN\u00d9. We shall meet the sign\nused as a verb equal to _kam\u00fb_, \u201cbind\u201d.\n\n_ma-al_, phonetically written for _mal_, is an ending which adds to\n_\u0161\u00ear_ the idea of \u201chaving\u201d; hence _\u0161e-ir-ma-al_ means \u201chaving rule\u201d.\n\n_ma_: we shall find MAM\u00db used mostly as a noun, but it may occur as a\nverbal prefix or as a phonetic complement.\n\n_al_: the sign has only one value, _al_, whose use is principally\nsyllabic. The sign-name is ALLU.\n\n_n\u00ec-te-na_: n\u00ec-te is the main word with _na_ as a suffix.\n\n_n\u00ec-te_: _n\u00ec_ and _te_ stand related to each other as object and cognate\nverb, meaning \u201cfear a fear\u201d. The affinity of _n\u00ec_ and _te_ is shown by\nthe fact that the sign for _n\u00ec_, called IMMU, may have the value _tu_\n(see Br. 8355), then the object and verb would be _tu-te_, \u201cfear a fear\u201d\n(see Fossey in JA., 1905, p. 128). _n\u00ec-te_ may mean \u201cself\u201d just as _n\u00ec_\nmay stand not only for \u201cfear\u201d but for that which causes fear as\n_Ramm\u00e2nu_, \u201cthe storm-god\u201d, and then by way of erroneous association for\n_ram\u00e2nu_, \u201cself\u201d.\n\n_n\u00ec_: the sign IMMU is one of the principal signs that originally\ndenoted \u201cthe quarter of the heavens\u201d. It is used to signify \u201cstorm\u201d and\nmany ideas connected with storm.\n\n_te_: T\u00caMM\u00caNU originally meant \u201corientation\u201d, then \u201cto approach\nhostilely\u201d; hence _n\u00ec-te_ meant \u201capproach of storm\u201d.\n\n_na_ is an indeterminate suffix, but the context shows that it means\n\u201cthy\u201d, so that _n\u00ec-te-na_ means \u201cthyself\u201d (see _na_ above).\n\n  2. _^dimmer Mu-ul-lil \u00f9-mu-un na-\u00e0m-zu-ka ... \u0161e-ir-ma-al n\u00ec-te-na_\n    O B\u00eal, lord of wisdom, ........ supreme by thyself!\n\n_^dimmer_: the sign AN here has the value _dimmer_. In the great\nbilingual penitential Psalm, K. 2811 (IV R. plate 10), instead of the\nsingle sign AN, we have the spelling _dim-me-er_ (see lines 3, 7 and\nothers). If this were an EK composition, the sign AN might be _dingir_,\n_di-in-gir_, but in the words _\u00f9-mu-un_ and _\u0161e-ir-ma-al_ which we have\nalready had, we have evidence that this is an ES composition, hence AN\nhere is to be read _dimmer_.\n\n_Mu-ul-lil_: B\u00eal has only one name in this hymn; namely, _Mul-lil_. In\nthe two tablets, 29644 and 29623, following this tablet, B\u00eal is called\n_En-lil_ (see the colophons). The word _Mu-ul-lil_ divides into two\nparts, _Mu-ul_, which contracts into _Mul_, and _lil_.\n\n_Mu-ul_: _Mul_ is ES; _En_ is EK. Both _Mul_ and _En_ mean \u201clord\u201d, so\nthat either _Mul-lil_ or _En-lil_ means \u201clord of fulness\u201d. It is\nprobable that _mul_ (_wul_) is cognate with _en_ (el).\n\n_mu_ (as a value is discussed in line 1).\n\n_ul_: the sign is composed of G\u00ca\u0160PU and GU\u1e6c\u1e6cU. The value _ul_ is\nSemitic. We shall meet below this sign with the value _r\u00f9_ meaning\n\u201cperfect\u201d.\n\n_lil_: the name of the sign is K\u00ceTU. _lil_ in magic writings means\n\u201cdemon\u201d, i. e., a spirit which may be either good or bad. Originally the\nsign indicated \u201cstructure\u201d, from which idea comes the postpositional use\nof the sign with the value _ge_. _\u0161\u00e2ru_, \u201cwind\u201d, with the value _lil_ is\na secondary meaning of the sign.\n\n_\u00f9-mu-un na-\u00e0m-zu-ka_ (occurring in line 1, was discussed there). The\nfragments following _-ka_ do not give a sure clue as to what the signs\nwere before the erasure. After _^dimmer Mu-ul-lil_ perhaps the whole of\nthe second line was precisely like the first.\n\n_\u0161e-ir-ma-al n\u00ec-te-na_ (explained in line 1).\n\n  3. _a-a ^dimmer Mu-ul-lil \u00f9-mu-un-e kur-kur-ra_\n    O father B\u00eal, lord of the lands!\n\n_a-a_ is probably for _ad-da_, _ad_ meaning \u201cprotector\u201d. Exactly how\n_a-a_ comes to be used in the place of _ad-da_ may not be determined\nwith certainty. The explanation may lie in the relation between \u201cwater\u201d,\n\u201cseed\u201d and \u201cfather\u201d. _a-a_ also seems to be a softened form of _ad-da_.\n_a_ means \u201cseed\u201d or more primarily \u201cwater\u201d. The sign is an ideographic\npicture of dripping water.\n\n_^dimmer Mu-ul-lil_ (explained in line 2).\n\n_\u00f9-mu-un-e_ divides into the word _\u00f9-mu-un_ and the prolongation vowel\n_e_, possibly demonstrative in sense (see _e_ farther on).\n\n_\u00f9-mu-un_ is not elsewhere in this hymn lengthened to _\u00f9-mu-un-e_, but\n_\u00f9-mu-un_ occurs nine times.\n\n_kur-kur-ra_ is the plural form of noun, _kur_, plus postposition _ra_.\n\n_kur-kur_: in Sumerian the general way of denoting the plural in nouns\nis by doubling the root (see ASK. p. 140), whereas the doubled root in a\nverb means an intensified or causative stem. There are five other cases\nof doubling the root in the hymn: _di-di_, line 7, _ma-ma_, line 8,\n_ir-ir_, line 13, _m\u00e1-m\u00e1_, line 20; and _da-da_, line 23.\n\n_kur_: the sign K\u00dbRU in the old linear form represented pictorially\n\u201cmountain tops\u201d. The value _kur_ has three very common Assyrian\nequivalents, _\u0161ad\u00fb_, \u201cmountain\u201d, _ir\u22c5itu_, \u201cearth\u201d and _m\u00e2tu_, \u201cland\u201d,\nall closely related to each other.\n\n_ra_ is a common postposition signifying \u201cunto\u201d. Perhaps _ra_ sometimes\nserves merely as a vowel of prolongation, the _r_ at the same time\nmaking a double of the final consonant of the preceding word. In such a\ncase _ra_ is called a phonetic complement, while it also helps to\ndetermine the value of the sign immediately preceding. To illustrate,\nthe sign K\u00d9RU being followed by RAR\u00db cannot be read _gin_ nor _mad_.\n_ra_ can also be the sign of the genitive (Br. 6367).\n\n  4. _a-a ^dimmer Mu-ul-lil \u00e0-mu-un dug-ga zi-da_\n    O father B\u00eal, lord of righteous command!\n\n_a-a ^dimmer Mu-ul-lil \u00f9-mu-un_ (explained in lines 1, 2 and 3).\n\n_dug-ga_: _dug_ is the value of K\u00c2GU to be used here, as is at once\nsuggested by the phonetic complement _ga_.\n\n_dug_: a very common meaning of _dug_ is _\u1e33ib\u00eetu_, \u201ccommand\u201d (Br. 532).\n\n_ga_ is merely the vowel of prolongation _a_ with the final _g_ of the\npreceding stem.\n\n_zi-da_: _zi_ being followed by _da_ gives the impression that it should\nbe read _zid_ with _da_ as a phonetic complement. A final consonant in\nthe first syllable, however, is not always a necessity. The name of the\ntemple of Nabu at Borsippa is not read _\u00c8-zid-da_, but _\u00c8-zi-da_ or\n_\u00c8-zida_.\n\n_zi_ here equals _imnu_, \u201cright\u201d. It may sometimes equal _napi\u0161tu_ (see\nbelow, line 25).\n\n  5. _a-a ^dimmer Mu-ul-lil siba sag gig-ga_\n    O father B\u00eal, shepherd of the blackheaded!\n\n_siba_ equals _r\u00ea\u2019\u00fb_ (Br. 5688). The sign is compounded from PA and LU\nand means \u201cstaff-bearer\u201d, since PA signifies \u201cstaff\u201d and LU means\n\u201chold\u201d, \u201cseize\u201d. The use of the sign is confined almost entirely to the\nidea of shepherd of animals and then figuratively to that of governor of\nmen.\n\n_sag_: the sign with the value _sag_, called SANGU or SAGGU, is the\ncommon sign to represent \u201chead\u201d which is expressed in Assyrian either by\n_r\u00ea\u0161u_ or _\u1e33a\u1e33\u1e33adu_ (see Br. 3522 and 3513). The sign occurs in many\ncompounds.\n\n_gig-ga_: _gig_ is the value of MI suggested by the phonetic complement\n_ga_.\n\n_gig_: the sign is composed of the corner wedge U and the sign TATTAB\nand means \u201cdarkness\u201d. The sign really signifies \u201centering into\ndepression\u201d. _gi_ perhaps is a dialectism for _mi_.\n\n_ga_ = phonetic complement, _sag gig-ga_ means a race of men, evidently\nhere the Babylonians, the people in particular over whom B\u00eal exercised\nrule. The term is certainly not one of depreciation. It merely shows\nthat the Babylonians were swarthy. On the other hand, \u201cblackheaded\u201d may\nbe intended to mean the human race inhabiting the earth in\ncontradistinction to the bright celestial beings (see CDAL. 878). Cyrus,\nin his Broken Cylinder, seems to use the phrase as meaning the\nBabylonians. His words are: _ni\u0161\u00ea \u22c5al-mat \u1e33a\u1e33\u1e33adi \u0161\u00e1 \u00fa-\u0161\u00e1-ak-\u0161i-du\n\u1e33a-ta-a-\u0161u_. \u201cThe blackheaded people whom he caused his hands to\nconquer\u201d (V R. 35, 13).\n\n  6. _a-a ^dimmer Mu-ul-lil i-de gaba n\u00ec-te-na_\n    O father B\u00eal, the only all-seeing one!\n\n_i-de_, phonetic representation of _ide_, which in the EK dialect is\nrepresented by the sign IG\u00db with the value _igi_ which in Assyrian means\n_\u00eenu_, \u201ceye\u201d (Br. 4004, 4003 and 9273). _ide_ is ES for the EK _igi_. We\nhave the sign IG\u00db in the colophon where it occurs with \u00c2U, \u201cwater\u201d,\n_a-ide_ meaning \u201cwater of the eye\u201d.\n\n_i_ is represented by GI\u1e6c\u1e6c\u00db (\u201cfive\u201d). The value _i_, however, is, of\ncourse, entirely syllabic here. Notice that there is a slight difference\nbetween the Babylonian GI\u1e6c\u1e6c\u00db and the Assyrian GI\u1e6c\u1e6c\u00db. In Assyrian, GI\u1e6c\u1e6c\u00db\nconsists of two wedges followed by three. In Babylonian it consists of\nthree followed by two, and in the linear form the sign consists of three\nhorizontal lines followed by two (see AL. p. 125, No. 105).\n\n_de_ represented by IZ\u00db and having the value _bil_ means \u201cfire\u201d. The\nsign in its hieroglyphic form is probably a picture of building a fire\nby the friction of an instrument against a piece of wood. Hence the sign\nis properly composed of AM and GI\u0160, AM representing something having a\nhead and GI\u0160 meaning \u201cwood\u201d. The sign in our text is old Babylonian and\nmay be found in Gudea (Cylinder B, Col. IV, line 13, in D\u00e9c. Plate 34).\nPossibly _i-de_ could be explained as if _i_ were an abstract prefix and\n_de_ as referring to the light of the eye, hence _i-de_ means \u201ceye\u201d.\n\n_gaba_ is the common word for _irtu_, \u201cbreast\u201d (Br. 4477). The sign\nGABBU is a double MU-sign meaning \u201cfulness\u201d. From this idea of \u201cfulness\u201d\nwe easily derive the idea of \u201copen\u201d (Br. 4490). So that _ide gaba_ means\n\u201copen eyed\u201d. The two MU\u2019s appear entirely separate in the Babylonian\nform of the sign as they do not in the Assyrian form (see TC. p. 18).\nOur GABBU is not so old as the GABBU of the _St\u00e8leo des Vauturs_, but is\nlike Gudea\u2019s GABBU (see Cylinder A, Cob XXI, line 25, in D\u00e9c. Plate 34).\n_i-de gaba_ is about equal to \u201comniscient\u201d.\n\n_n\u00ec-te-na_ may be rendered as in line 1, \u201cthyself,\u201d or perhaps we could\nsay \u201conly\u201d.\n\n  7. _a-a ^dimmer Mu-ul-lil ama erim-na di-di_\n    O father B\u00eal, the lord that executest judgment on thy enemies!\n\n_ama_: the meaning for AMMU with the value _ama_ is _r\u00eemu_, \u201cbull\u201d. AMMU\nmay mean \u201clord\u201d, _b\u00ealu_ (Br. 4543). In the sign AMMU we have the\nhieroglyphs for the bull\u2019s head and the mountain combined. In the oldest\nBabylonian form, of course, lines are used instead of wedges. In\nAssyrian the sign has been reduced to two horizontal wedges placed\nbefore the sign D\u00dbGU. AMMU represents \u201cthe bull of the mountains\u201d. In\nline 9 we shall have the sign GU\u1e6c\u1e6cU which represents \u201cthe bull not of\nthe mountains\u201d, i. e. \u201cthe domestic bull\u201d or \u201cthe ox\u201d. The sign is the\nsame in form as AMMU, except that the little inside wedges representing\nthe mountains are wanting.\n\n_erim-na_: _erim_ is taken to be the right value rather than _la\u1e25_,\nbecause of the following _na_ which serves as a phonetic complement, _m_\nand _n_ being closely related because of their similar indeterminate\nnasal qualities.\n\n_erim_ affords a meaning that seems to suit the context. _erim_ must be\nequal to the Assyrian _\u22c5\u00e2bu_ which must like the Hebrew _\u22c5\u0101b\u0101_ have in\nit the idea of \u201cservice\u201d. Such expressions as the following bring out\nthe idea of \u201cservice\u201d. _erim-bal-ku-a_, \u201cslave employed at the water\nwheel\u201d (OBTR. Plate 91, Obv.). _erim-bal-gub-ba,_ \u201cslave who carries a\nhatchet\u201d (OBTR. Plate 17, Obv.). A common meaning for _erim_ is\n\u201cwarrior\u201d, but the warrior as a soldier rather a general. Then from the\nidea \u201csoldier of the enemy\u201d, we come to the idea \u201cenemy\u201d, which seems to\nbe the meaning here.\n\n_na_, while serving phonetically, is also here a pronominal suffix.\n\n_di-di_ can equal _ka\u0161\u00e2du_ (Br. 9529 and 9563). The judgment implied by\n_di-di_, accordingly, may be that executed on an enemy. _di-di_ is more\nthan pronouncing sentence. It is inflicting the punishment.\n\n_di_ may be a value borrowed from the Assyrian _d\u00e2nu_, \u201cto judge\u201d, but\nthis is uncertain, as such an occurrence implies Semitic influence which\ncould not have amounted to much if this hymn was written at a very early\nperiod.\n\n  8. _a-a ^dimmer Mu-ul-lil \u00f9-n\u00ea-la ma-ma_\n    O father B\u00eal, the power of the land!\n\n_\u00f9-n\u00ea-la_ equals noun _\u00f9-n\u00ea_ = _em\u00fb\u1e33u_, \u201cpower\u201d and phonetic complement\n_la_.\n\n_\u00f9_: IGI-DIBBU might be confounded with \u1e24UL. It is rather carelessly\nwritten here. _\u00f9_, we have seen in line 1, may mean \u201clord\u201d in the sense\nof being \u201celderly\u201d. _\u00f9_ might mean \u201cmountain\u201d; if so it would be in the\nsense of being an \u201cancient mountain\u201d. _\u00f9_ here, however, must be an\nabstract prefix (MSL. p. XVII). _\u00f9_, for example, is used as such a\nprefix with _tu_, _\u00f9-tu_ being equal to \u201coffspring\u201d (Br. 9470).\n\n_n\u00ea_: PIRI\u1e32\u1e32U in passing from the old Babylonian form which we have in\nour text meets with much change. The form in our text comes near to\nbeing that of the oldest known. Even in \u1e24ammurabi it begins to take the\nform of the Assyrian PIRI\u1e32\u1e32U (see C\u1e24. XLIV. 24. Plate LXXXI). PIRI\u1e32\u1e32U\nwith the value _gir_ which is EK for the ES _ner_ is the common sign for\n\u201cfoot\u201d (Br. 9192). With the meaning of \u201cpower\u201d it generally has the\nvalue _n\u00ea_ (Br. 9184).\n\n_la_: LAL\u00db here is essentially the same as the old linear picture which\nmay readily be found in old Sumerian script, given also by Delitzsch\n(see AL. p. 122, No. 31). _la_ means \u201cfulness\u201d like the Assyrian _lal\u00fb_,\nbut its use in our text is entirely phonetic. We should rather expect\n_ra_ here. Note that in line 10, we have _ra_ where we should expect\n_la_, and in line 12, we have _da-ma-al-la_ where the _la_ is regular,\njust as _ra_ is regular in _kur-kur-ra_ of line 3.\n\n_ma-ma_: MAM\u00db in its original form is an old hieroglyph representing the\nearth, so that \u201cearth\u201d or \u201cthe land\u201d is a common meaning for _ma_ and\nequal to the Assyrian _m\u00e2tu_ which probably comes from Sumerian _ma_,\n\u201cland\u201d, and _da_, \u201cstrong\u201d = DADDU (see line 1 for further comment).\n\n  9. _ama n\u00e0-a g\u00f9 ne-sig gan-nu ki_\n    The bull of the pasture, the bull that encompassest the productive\n              land.\n\n_ama_, which in line 7 was rendered by \u201clord\u201d, must mean here \u201cbull\u201d, as\nthe word _n\u00e0-a_ limits us to this meaning. _n\u00e0-a_ means \u201cpasture\u201d.\n_n\u00e0-a_ could be taken as an adjective, descriptive of the attitude of\nthe bull, i. e., that of lying down quietly. We have _n\u00e0-a_ again in\nline 14. _a_ is simply phonetic here (see line 3).\n\n_n\u00e0_: the sign for the value _n\u00e0_ has no sign-name. In almost this form,\nthe sign is easily found in the text of Gudea (see Cylinder B, Col. XVI,\nline 19, in D\u00e9c. 35). The form in our text is very near to the original\nlinear form and differs much from the Assyrian. The ordinary meaning of\n_n\u00e0_ is given by the Assyrian _rab\u00e2\u22c5u_ \u201clie down\u201d, kindred to the Hebrew\n_r\u0101b\u0103\u22c5_.\n\n_g\u00f9_, the value here for GU\u1e6c\u1e6cU, is commonly rendered in Assyrian by\n_alpu_ \u201cox\u201d. The sign represents the bull\u2019s head with horns.\nHistorically the sign has three forms, the old Babylonian linear form,\nthe old Babylonian wedge-form and the Assyrian wedge-form. The old\nBabylonian linear and wedge-forms are the same, except that wedges occur\nin the latter where simple straight lines appear in the former. The\nAssyrian form is composed of two horizontal wedges, one upright wedge\nand two little corner wedges (AL. p. 128, No. 164). The difference\nbetween GU\u1e6c\u1e6cU and AMMU is significant (see note on line 7).\n\n_ne-sig_: _ne-sig-ga_ equals _kam\u00fb_, \u201cbind\u201d (Br. 4626). The meaning\n\u201cbind\u201d fits here.\n\n_ne_ is not an unusual indeterminate verbal prefix (see MSL. p. XXIX).\n\n_sig_ = PA, probably with the value _sig_, may equal _kam\u00fb_ (Br. 5575).\nHence _ne-sig_ is a verb, _ne_ being the prefix and _sig_ the stem.\n\n_gan-nu_: the value _gan_ is indicated by the following _nu_.\n\n_gan_ with complementary _nu_ is represented here by an ancient form of\nthe sign which is very different from the Assyrian form. The meaning\nhere must be expressed by _da\u1e25\u00e2du_, \u201cplenty\u201d, kindred to _alidu_ (IV R.\n9, 24a).\n\n_ki_: the KIK\u00db of our text is New-Babylonian (see the Cyrus Cylinder, I\nR. 35, line 4). The early linear form is well represented by the\nwedge-form of \u1e24ammurabi (C\u1e24. Col. I, line 10, plate I). A picture of the\nearth was probably attempted in the archaic linear form. It should be\nnoted that space is represented conventionally by parallel horizontal\nlines included in a rectangle, orientated to the four quarters of the\nheavens.\n\n  10. _^dimmer Mu-ul-lil nin \u1e33ar-ra ki damal-ra_\n    O B\u00eal, the bountiful lord of the broad land!\n\n_^dimmer Mu-ul-lil_ (see line 2 for notes).\n\n_nin_ in the sense of _b\u00ealu_, \u201clord\u201d, gives a good context.\n\n_\u1e33ar-ra_ equals noun _\u1e33ar_ and postposition _ra_; _\u1e33ar_ = \u201cplenty\u201d (see\nMSL. 123). The text however may be _dam-\u1e33ar-ra_.\n\nNote that _ra_ may be taken as a postposition of the genitive as well as\nphonetic complement (see on line 3).\n\n_ki_ (see on line 9).\n\n_damal-ra_ equals adjective plus postposition.\n\n_damal_, ES for the EK _dagal_, with the meaning of _rap\u0161u_, \u201cextensive\u201d\n(Br. 5452). The sign name is AM\u00db. The sign is composed of two signs one\nwithin the other, PISANNU, \u201chouse\u201d, the outer sign, and AN\u00db, \u201chigh\u201d, the\ninner sign, hence the meaning \u201clarge space\u201d, \u201cextensive\u201d.\n\n  11. _\u00f9-mu-un mu-ud-na d\u00fa sag-ma-al ki_\n    The lord of creation, the creator, the true head of the land!\n\n_\u00f9-mu-un_ (see line 1 for note).\n\n_mu-ud-na_ may equal \u201ccreator\u201d or \u201cbegetter\u201d, just as _mu\u1e25-na_ equals\nthe Assyrian _a-lid_ (IV R. 9, 32a). _mu-ud_ is a phonetic\nrepresentation of the word _mud_, whose sign is MU\u0160\u00caN-DUG\u00db, \u1e24U plus \u1e24I\n(Br. 2273). The word _mud_ is equal to the Assyrian _ban\u00fb_ (Br. 2274).\n\n_d\u00fa_: here we must let the sense govern us in deciding on a form which\nmay be read either as KAK or NI. KAK with the value _du_ equal to _ban\u00fb_\n(Br. 5248) gives a meaning that fits smoothly with what precedes and\nfollows. In their original forms KAK, NI and IR are similar yet entirely\ndistinct signs. In the archaic linear form, KAK is a triangle with one\nof the angles pointing to the right. NI is a triangle with one of the\nangles pointing to the right and one upright line passing through the\ntriangle. IR also is a triangle with one of the angles pointing to the\nright and two upright lines passing through the triangle.\n\n_sag-ma-al_ equals noun _sag_, plus suffix _ma-al_. It could stand for\n_sag-ga_ just as _sag-mal_ can stand for _sag-ga_ (Br. 3595). _sag_\nequals \u201chead\u201d (as in line 5). _ma-al_: if _ma-al_ is taken a suffix (as\nin line 1), it stands for the sign PISANNU meaning _\u0161ak\u00e2nu_,\n\u201cestablish\u201d, or _ba\u0161\u00fb_, \u201cexist\u201d, and is ES for the EK gal.\n\n_ki_ (see line 9).\n\n  12. _\u00f9-mu-un zal la\u1e25-na ga nunuz-\u00e1m da-ma-al-la_\n    The lord whose shining oil is milk for an extensive progeny!\n\n_\u00f9-mu-un_ (see line 1 for note).\n\n_zal_: NI means \u201coil\u201d. The Babylonian KAK, NI and IR should be\ndistinguished from the Assyrian. In Assyrian the horizontal wedges are\nparallel and do not come to an angle at the right.\n\n_la\u1e25-na_: _zal la\u1e25-na_ means \u201chis shining oil\u201d, and the thought appears\nto be that B\u00eal causes food to be produced to sustain successive\ngenerations. His oil is milk for many generations. _zal-la\u1e25_ is somewhat\nlike the expression \u201cfinest oil\u201d found in Assyrian inscriptions.\n\n_la\u1e25_: the signs \u1e24ISSU and \u1e62\u00c2BU find their nearest approach to each\nother in the value _la\u1e25_. Both signs have this value with the meaning\n\u201cbrightness\u201d.\n\n_na_ here is a suffix of the third person; sometimes it is second person\n(see line 1).\n\n_ga_: our sign here is the old Babylonian G\u00db which with its common value\n_ga_ means _\u0161izbu_, \u201cmilk\u201d. The archaic linear form represents the teat\nof the breast. _ga_ occurs often as a phonetic complement (see line 4).\n\n_nunuz-\u00e1m_ means \u201cis multitudinous\u201d. _nunuz_: NUNUZ in this form is, as\nDelitzsch observes (HW. p. 525b), New-Babylonian. In Assyrian it is\ncomposed of \u1e62AB and \u1e24I and in New-Babylonian of \u1e62AB and \u0160E. Here it is\nequal to the Assyrian _l\u00eepu_, German \u201cNachkomme\u201d.\n\n_\u00e1m_: A.AN, equalling _\u00e1m_, is a well recognized verbal suffix used like\nthe verb \u201cto be\u201d; for instance, _dingir-ra \u00e1m_ means \u201cis a god\u201d and\n_gal-la \u00e1m_ means \u201cis great\u201d (see SVA. p. 56).\n\n_da-ma-al-la_ is composed of the adjective _da-ma-al_ and the phonetic\ncomplement _la_. _da-ma-al_ is the phonetic representation in ES of the\nsign AM\u00db meaning _rap\u0161u_ (see line 10).\n\n  13. _\u00f9-mu-un silim-ma-a-ni eri ir-ir_\n    The lord whose decrees bind together the city.\n\n_silim-ma-a-ni_ means \u201chis decree\u201d. Thus, _silim-ma-a_ equals noun, plus\nphonetic complement, plus vowel prolongation. _silim_: we have had the\nsign SARAR\u00db (in line 7), where it was given the value _di_; here,\nhowever, the phonetic complement suggests the choice of the value\n_silim_, from which we derive the meaning \u201cdecree\u201d, although\n\u201csalutation\u201d is a more primary meaning expressed by the Semitic value\n_silim_ (from _\u0161ulmu_). The sign is apparently New-Babylonian.\n\n_ni_ is one of the common nominal suffixes of the third person. Note\nthat B\u00eal is addressed in the third person in this line, but we shall\nfind him addressed in the second person again in line 16.\n\n_eri_ is ES for the EK _uru_. This value is substantiated by the name of\nthe city of Eridu = _Eri-\u1e6du_, (see MSL. p. 105). The name of the sign is\n_ALU_. Our sign is old Babylonian and is not very different from the\nhieroglyphic form which is supposed to represent a city (see AL. p. 121,\nNo. 21). It differs considerably from the New-Babylonian ALU which is\nmuch like the Assyrian.\n\n_ir-ir_ is an intensive form of the verb and therefore may be causative.\nB\u00eal is supposed to have aided kings especially in capturing cities. _ir_\nmay mean \u201cbind\u201d, expressed by _kam\u00fb_, but _kam\u00fb_ is not so often\nrepresented by IR as by DIBBU or LALLU. _kam\u00fb_ may be represented by PA\n(see line 9). Although _ir_ is said to be a Semitic value, it is used in\nthis hymn syllabically and is the only value of the sign preserved (see\nline 1 and also _d\u00f9_ in line 11 for further comment).\n\n  14. _d\u00f9 n\u00e0-a-ni \u00e0 \u00e0m-e gal-la_\n    Whose powerful dwelling-place (is the seat of) a great command,\n\n_d\u00f9_: the sign giving this value has two origins, one of which is\nrepresented by the value _dul_, meaning \u201ccover\u201d (Br. 9582). The other is\nrepresented by the value _d\u00f9_ and means \u201cdwelling-place\u201d, rendered in\nAssyrian by _\u0161ubtu_ (Br. 9588). _d\u00f9_ really means \u201cprescribed space\u201d.\n\n_n\u00e0-a-ni_ means \u201chis lying-down place\u201d. _n\u00e0-a_ defines with more\nparticularity the nature of the dwelling as \u201ca lying-down place\u201d, \u201ca\npermanent place of rest\u201d. Here we have _d\u00f9 n\u00e0-a_; above we have _ama\nn\u00e0-a_ (line 9).\n\n_\u00e0_: IDU and DADDU come from the same ideogram which is the picture of\nthe hand and the forearm, the fingers pointing to the left. The value\n_id_ is supposed to be of Semitic derivation, from the root appearing in\nAssyrian as _idu_, \u201chand\u201d. The sign IDU also means \u201cside\u201d, \u201cwing\u201d,\n\u201chorn\u201d, \u201cpower\u201d. Hence I render \u201cpowerful\u201d here, making it qualify _d\u00f9\nn\u00e0-a-ni_. The sign in our text is old Babylonian; yet it seems to be a\nform that is approaching the Assyrian form. TA is also related to ID and\nDA and is used as DA sometimes is, as a postposition.\n\n_\u00e0m-e_, composed of prefix _\u00e0m_ and stem _e_. _\u00e0m_: we have had the sign\nused phonetically (line 1). Here it is undoubtedly an abstract prefix\n(MSL. p. XVII), qualifying the following _e_. The sign is old\nBabylonian, readily found in old Babylonian inscriptions. It is a\ncomposite sign. The enclosure contains the sign IZ\u00db which is also\ncomposite. IZ\u00db however, as explained above (line 6), means \u201cfire\u201d. So\n_\u00e0m_ is primarily the \u201cfire of love\u201d, hence the usual meaning \u201clove\u201d.\n\n_e_: it is clear that _e_ can equal _\u1e33ab\u00fb_, \u201cspeak\u201d (Br. 5843 and HW.\n578a). Hence _\u00e0m-e_ must mean \u201cspeech\u201d. The sign is old Babylonian, as\nmay be seen, for instance, by examining \u1e24ammurabi. It is called \u00caG\u00db. The\nNew-Babylonian form comes nearer to the old Babylonian than the Assyrian\ndoes. This fact goes to show that the Assyrian signs are as a rule\nfarther away from the archaic forms than the New-Babylonian signs are.\nThe sign \u00c2U represented \u201cwater\u201d, but the sign \u00caG\u00db represented the\n\u201cwaterditch\u201d, \u201ccanal\u201d. How _e_ comes to mean _\u1e33ab\u00fb_ may perhaps be\nexplained by its relation to the value _i_ of K\u00c2GU which equals _am\u00e2tu_,\n\u201cword\u201d.\n\n_gal-la_: _gal_, \u201cgreat\u201d, is often followed by the phonetic complement\n_la_.\n\n  15. _kur ^dimmer Babbar-\u00ea-ta kur ^dimmer Babbar-\u0161u-\u0161\u00f9_\n    From the land of the rising sun to the land of the setting sun!\n\n_kur_ (see on line 3).\n\n_^dimmer Babbar-\u00ea-ta_ equals ideogram for \u201cthe sun\u201d, plus verb _\u00ea_ =\n\u201ccoming out\u201d, plus postposition \u201cfrom\u201d. _^dimmer Babbar_ is the ordinary\nideogram for _^ilu \u0160ama\u0161_ used of \u201cthe sun\u201d, as well as of \u201cthe god\n_\u0160ama\u0161_\u201d. _Babbar_ is a value of \u1e24ISSU which means \u201cto be white\u201d.\n\n_\u00ea_: = two signs, UD and DU, equivalent to this value, meaning _a\u22c5\u00fb_,\n\u201ccome out\u201d, or \u201cgo out\u201d. The sign UD is a picture of the sun, and\nrepresents the rising sun; hence = \u201ccome forth\u201d.\n\n_ta_ is a postposition meaning in this case \u201cfrom\u201d, but often \u201cin,\ninto\u201d. TA in our text is old Babylonian and much like the linear form in\nearly tablets. Nearly the same form can be found in \u1e24ammurabi also. But\non the whole, the old Babylonian, the Assyrian and the New-Babylonian\nall differ from each other much. TA has a close relation to DA and ID\n(see on line 14).\n\n_^dimmer Babbar-\u0161u-\u0161\u00f9_ equals ideogram for \u201cthe sun\u201d, plus _\u0161u_ = \u201cgoing\nin\u201d, plus postposition \u201cto\u201d.\n\n_\u0161u_ equals _er\u00eabu_, \u201center in\u201d. Ideographically, \u0160U means \u201cbent over\u201d,\nor \u201cdepressed\u201d.\n\n_\u0161\u00f9_ is a value of KU, as a postposition, meaning \u201cunto\u201d. The sign is of\nrectangular form and has many values, consequently many meanings\nstarting with the idea \u201cenclosure\u201d. The governing force of _\u0161\u00f9_ here\nreaches back over _kur_ in the middle of the line, just as the governing\nforce of _ta_ goes back over _kur_ at the beginning of the line.\n\nThe beautiful expression of this line occurs more than once in Sumerian\nand Babylonian literature. As early as Lugalziggisi it appears in royal\nwritings. Lugalziggisi speaks of his kingdom as extending \u201cfrom the\nrising sun to the setting sun\u201d. _Babbar-\u00ea-ta_ (UD.UD.DU.TA)\n_Babbar-\u0161u-\u0161\u00f9_ (UD.\u0160U.KU) (OBI. No. 87, Col. II, 12 and 13). And\nEsarhaddon in Cylinder A says that \u201cFrom the rising sun to the setting\nsun he marched without a rival\u201d. _ul-tu \u22c5i-it ^ilu \u0160am-\u0161i a-di e-rib\n^ilu \u0160am-\u0161i it-tal-lak-u-ma ma-\u1e25i-ra la i-\u0161u-u_ (I R. 45, Col. I, 7 and\n8).\n\n  16. _kur-ra \u00f9-mu-un nu-um-ti za-e \u00f9-mu-un ab-da-me-en_\n    O mountain, the lord of life, thou the lord indeed art!\n\n_kur-ra_ (see on line 3).\n\n_\u00f9-mu-un_ (see on line 1).\n\n_nu-um-ti_ occurs also in the next line and no doubt equals _bal\u00e2\u1e6du_,\n\u201clife\u201d.\n\n_nu-um_ seems to be an abstracting prefix of the nature of _nam_ as in\n_nam-ti-la_ = _bal\u00e2\u1e6du_ (Br. 1697). _nu-um-ti_, however, may be a\nphonetic representation of _nim_, also written _num_ which means\n_el\u00eetu_, \u201cheight\u201d (Br. 1982 and 9011). According to this view,\n_nu-um-ti_ might mean \u201cthe acme of life\u201d, just as _nam-ti_ equals \u201cthe\nfortune of life\u201d; hence \u201clife in general\u201d. Or it might be suggested that\n_num_ is really for _nam_, as _a_ is known to differentiate sometimes\ninto _u_; _ga_ for instance becomes _gu_ (MSL. p. X).\n\n_ti_ equals _bal\u00e2\u1e6du_, \u201clife\u201d, and has its fuller form in _tin_, also\nequal to _bal\u00e2\u1e6du_ \u201clive\u201d.\n\n_za-e_ equals _atta_, \u201cthou\u201d (Br. 11762, also ASK. p. 139).\n\n_ab-da-me-en_ equals \u201cthou thyself art\u201d. The form consists of verbal\nprefix, infix and verb, as follows: _ab_, being an indeterminate prefix,\nmay therefore be used of the second person (MSL. p. XXV). \u00ca\u0160U is an old\nBabylonian sign pictorially representing \u201cenclosed space\u201d, hence the\nmeaning of \u201cenclosure\u201d. It means, with the value _\u00e9\u0161_, \u201chouse\u201d, and,\nwith the value _ab_, \u201csea\u201d. _da_ is like _\u00e0_(ID) (line 14),\nideographically represented by the picture of the hand and forearm (line\n4). It means \u201cside\u201d, also \u201cstrength\u201d. It is sometimes a reflexive verbal\ninfix (MSL. p. XXIV). _me-en_ equals _ba\u0161\u00fb_ (Br. 10404). _me_ also\nequals _ba\u0161\u00fb_ (Br. 10361) and the longer _me-a_ equals _ba\u0161\u00fb_ (Br.\n10459). _en_, therefore, is not an essential part of the word which\nmeans \u201cbe\u201d. _me-en_ has no connection with _ma-e_, the personal pronoun\nof the first person. _men_, in fact, can be used of the second person\nand even of the third as well. The defining pronoun _za-e_ here compels\nus to take _me-en_ in the second person.\n\n\n                                Reverse\n\n  17. _^dimmer Mu-ul-lil kur-kur-ra ga-\u0161\u00e1-an nu-um-ti nin-zu\n              ga-\u0161\u00e1-anab-da(-me-en)_\n    O B\u00eal of the lands, lord of life, lord of wisdom, lord indeed thou\n              art!\n\n_^dimmer Mu-ul-lil_ (see line 2 for note).\n\n_kur-kur-ra_ (see line 3 for note).\n\n_ga-\u0161\u00e1-an_, like _\u00f9-mu-un_ (line 1), equals _b\u00ealu_, \u201clord\u201d, and is a\nphonetic form of _ga\u0161an_ which is usually represented by G\u00ca\u0160PU-GUN\u00db (Br.\n6989 and MSL. p. 129). _ga_ is only a syllable here (see lines 4 and 12\nfor further comment). \u0160\u00c1 is an old sign; here it is old Babylonian and\nrepresents closely the linear form. The sign is much used in Assyrian\nwith the syllabic value _\u0161\u00e1_, especially in the place of NIT\u00db(\u0161a) which\nis often a relative pronoun.\n\n_nu-um-ti_ (see on line 16).\n\n_nin-zu_ means \u201clord of wisdom\u201d. _nin_ equals _b\u00ealu_ (Br. 10985; see\nline 10). On _zu_ (see line 1).\n\n_ab-da_ should evidently be _ab-da-me-en_ (see line 16).\n\n  18. _e-lum n\u00ec an-na a-kad za-da \u0161\u00e1 mu-e-da-mal_\n    O mighty one, dread of heaven, royal one indeed thou art!\n\n_e-lum_ equals _kabtu_ (Br. 5888), and appears to stand for _elim_ which\nalso equals _kabtu_ (Br. 8885). _lum_ is clearly syllabic here, but the\nsign, old Babylonian here, is indicative of plant-growth, consisting of\nwaving lines.\n\n_n\u00ec_ equals _pulu\u1e25tu_, \u201cfear\u201d, here (see on line 1).\n\n_an-na_: _an_ equaling _\u0161am\u00ea_, \u201cheavens\u201d, is a value of AN\u00db attested by\nthe phonetic complement _na_. The sign AN\u00db in our text is old Babylonian\nand is the same as the original ideogram of the star, except that wedges\nhave taken the place of straight lines. In our Hymn to Adad (CT. XV,\nTablet 29631) the transition from the Babylonian to the Assyrian AN\u00db may\nbe clearly seen all on one page, wedges however are used, not straight\nlines. There is the original form, there is the Assyrian form, and there\nare intermediate forms enough to show how the Babylonian star passes\ninto the Assyrian AN\u00db. The NAN\u00db of our text may be found exactly in the\nBrick of Ur-Gur (CT. XXI, Tablet 90000, plate 8). In Nebuchadrezzar I.\n(CT. IX, Tablet 92987), the internal horizontals have disappeared, but\nthe sign has not fully reached the Assyrian NAN\u00db.\n\n_a-kad_: perhaps this word _a-kad_ is a loan-word from the Assyrian\n_ekdu_. It is better to take _a_ as a vocalic abstract prefix and to\nconsider _kad_ as the root. There are three signs that give this value\n_kad_ (Br. 1364, 1365 and 2700). The sign GADU means _kit\u00fb_, \u201cclothing\nmaterial\u201d (Br. 2704 and WH. 361; see also MSL. p. 114). The context\nalone suggests here that some idea of power may be expected in the word\n_a-kad_. Perhaps royal power is meant, which could be symbolically\nrepresented by a garment, especially a royal robe.\n\n_za-da_ no doubt stands for _za-e-da_ and would be equal to \u201cthou\nthyself\u201d, \u201cthou indeed\u201d (see line 16).\n\n_\u0161\u00e1_ in Sumerian may represent the Assyrian _l\u00fb_, \u201cverily\u201d, (Br. 7047).\n_\u0161\u00e1_, simply as a syllable, occurs above (see line 17).\n\n_mu-e-da-mal_ is a verb. _mu_ is an indeterminate verbal prefix. Whether\nit is first, second or third person may be determined by the context.\nHere, however, the _za-da_ of the context shows _mu_ to be second person\n(see on line 1). _e_ here is a verbal infix, corroborative in character\n(see MSL. p. XXIV, also lines 3 and 14). _da_ is also a verbal infix\n(see line 16). _mal_ equals _ba\u0161\u00fb_, \u201cto be\u201d, (Br. 2238).\n\n  19. _^dimmer Mu-ul-lil u en(?) dimmer-ri-ne za-da \u0161\u00e1 mu-e-da-mal_\n    O B\u00eal, very lord of gods thou indeed art!\n\n_u_ equals _b\u00ealu_, \u201clord\u201d, and is a very common ideogram for \u201clord\u201d (see\n_\u00f9-mu-un_, line 1). _en_ also equals _b\u00ealu_, \u201clord\u201d, but evidently the\ntext is imperfect at this point (see line 16, on _en_).\n\n_dimmer-ri-ne_ means \u201cgods\u201d. _ri_ is a phonetic complement; _ne_ is a\npurely phonetic plural ending used both for nouns and verbs (see SVA. p.\n69).\n\n_za-da \u0161\u00e1 mu-e-da-mal_ (see line 18).\n\n  20. _a-a ^dimmer Mu-ul-lil mu-lu gu m\u00e1-m\u00e1-me-en mu-lu se m\u00e1-m\u00e1-me-en_\n    O father B\u00eal, who causest vegetation to sprout, who causest grain to\n              grow!\n\n_a-a ^dimmer Mu-ul-lil_ (see on lines 2 and 3).\n\n_mu-lu_ is a phonetic representation of _mulu_ (Br. 6398). _mulu_ is ES;\nEK would be _gulu_ (Br. 6395). _mu-lu_ frequently means the Assyrian\nrelative pronoun _\u0161a_ (Br. 6406).\n\n_gu_: G\u00db is a composite sign whose original parts are NI and BE and\nwhich means \u201cfull of death\u201d. According to the derivation, G\u00db then may be\nread as \u201cdestruction\u201d (MSL. p. 156). G\u00db has also an Assyrian equivalent\n_g\u00fb_ meaning \u201cplant\u201d, \u201cvegetation\u201d (Br. 11138 and HW. p. 582). The\nconsideration of G\u00db as meaning \u201cvegetation\u201d looks only on the perishable\nside of the object. The sign has few values. Here, it is clearly old\nBabylonian resembling the linear form.\n\n_m\u00e1-m\u00e1-me-en_ here equals _a\u22c5\u00fb_, \u201cgo out\u201d, used of plants and trees (Br.\n4303). The more generally used word for _a\u22c5\u00fb_ is _\u00ea_ (UD.DU) (see on\nline 15).\n\n_m\u00e1_: the name of the sign is NISIG\u00db (see note on _\u0161e-ir_, line 1). The\nsign is old Babylonian here. _me-en_ (see on line 16).\n\n_\u0161e_: the sign is old Babylonian here. Its most common Assyrian\nequivalent is _\u0161\u00ea\u2019u_, \u201cgrain\u201d (see line 1). If we gave \u00db-UM the broader\nmeaning of \u201cproduction\u201d, at the same time reading G\u00db as \u201cdestruction\u201d,\nwe would have the fine antithetical parallelism: \u201cO father B\u00eal, who\nbringest forth destruction and who bringest forth production.\u201d Such a\nreading would give quite correctly the course of thought, for B\u00eal is god\nof the atmosphere, lord of the clouds, and commander of the rain-storms\nwhich are either sources of growth on earth or of ruin. On the other\nhand, the translation which I have adopted seems perhaps preferable.\n\n  21. _^dimmer Mu-ul-lil me-lam-zu g\u00far-ra ha-mu-ni-ib-( )-ne-ne_\n    O B\u00eal, before the great glory may they be (in fear?)!\n\n_me-lam-zu_: from the combination of ME and LAM we get the Assyrian\n_melammu_, \u201cglory\u201d. _me_: MIM\u00db with the value _i\u0161ib_ means _ellu_,\n\u201cbright\u201d (see line 16 for further comment). _lam_: one of the values of\nIZ\u00db, seems to equal _i\u0161\u00e2tu_, \u201cflame\u201d, but the usual value of IZ\u00db for\n_i\u0161\u00e2tu_ is _bil_ (see line 6, _de_), _me-lam_ literally means \u201cbright\nflame\u201d. _zu_, besides being an ideogram for _id\u00fb_, \u201cknow\u201d, is the usual\npronominal suffix of the second person singular (see on _zu_, line 1),\nas in this passage.\n\n_g\u00far-ra_ gives a good sense, though the signs resemble KU and RA giving\n_\u0161\u00f9-ra_, a double postposition. The text however is defective. _g\u00far-ra_\nequals _kabtu_ (Br. 10183), making the phrase read \u201cbefore thy great\nglory\u201d. _g\u00far_: KIL also has the value _gurun_ equal to _ebnu_, \u201cfruit\u201d\n(Br. 10179). _ra_ (see on line 3).\n\n_\u1e25a_: K\u00d9A is the usual Sumerian sign used with a verb, to give a\nprecative sense as here. The sign here is old Babylonian and resembles\nthe pictorial form which is clearly that of \u201ca fish\u201d (see on line 22).\nThe original pictorial figure is one of the few to be found in which\ncurved lines predominate.\n\n_mu-ni-ib-( )-ne-ne_: strangely enough the verb seems to be omitted in\nthe sentence of this line. Perhaps the omission is due to scribal error.\n_mu_ is a verbal prefix of the third person here (see on line 18).\n_ni-ib_ is a verbal infix (see MSL. p. XXXIII). The infixes are\ngenerally personally indeterminate. They incorporate, between the verbal\nprefixes that represent the subject and the verb, the object in\npronominal form, whether it be direct or indirect. _ni-ib_ really equals\n\u201cbefore it\u201d. The translation disregards _ni-ib_ for the sake of\nsmoothness. _ni_ (see on line 13). _ib_ stands to _ni_ as postposition\nto pronoun. The sign for _ib_ is old Babylonian; it is really composite\nand signifies \u201cside\u201d. _ne-ne_ is a personal pronoun of the third person\n(see ASK. p. 139). _ne_ is syllabic here (see _de_, line 6, about its\nideographic value; also _lam_, line 21).\n\n  22. _\u1e25u-e an-na \u1e25a-e \u1e6d\u00fa-ra \u0161\u00e0-n\u00ec ma-ni-ib-si_\n    The birds of the heavens and the fish of the sea are filled with\n              fear of thee!\n\n_\u1e25u-e_ equals _i\u22c5\u22c5uru_, \u201cbird\u201d. _\u1e25u_: simple _\u1e25u_ is used elsewhere for\n_i\u22c5\u22c5\u00fbru_. The sign MU\u0160\u00caNNU here is old Babylonian. The archaic form is\nsupposed to be the picture of a bird in flight. _mu\u0161\u00ean_, another value\nof MU\u0160\u00caNNU, also means \u201cbird\u201d. _e_ is not a necessary part of the word,\nbeing here only a vowel of prolongation probably indicating the definite\narticle (see lines 3 and 14).\n\n_an-na_ (see on line 18).\n\n_\u1e25a-e_ equals _n\u00fbnu_, \u201cfish\u201d. _\u1e25a_ alone equals _n\u00fbnu_ (see on line 21).\n_e_ serves the same purpose as in _\u1e25u-e_.\n\n_\u1e6d\u00fa-ra_ equals _aps\u00fb_, \u201csea\u201d. _\u1e6d\u00fa_ alone equals _aps\u00fb_ (Br. 10217). _ra_\nmay be taken as a sign of the genitive (see on line 3).\n\n_\u0161\u00e0-n\u00ec_ equals \u201cin the midst of fear\u201d. _\u0161\u00e0_: \u0160\u00c2GU, with the value _\u0161\u00e0_,\nequal to _libbu_ or _kirbu_, is one of the few Sumerian prepositions. It\nprecedes its object as a noun in the construct state, _n\u00ec_ (see on line\n18).\n\n_ma-ni-ib-si_ consists of prefix, infix and verb. _ma_ is not a very\ncommon verbal prefix. It is indeterminate, but the sense requires the\nthird person (see MSL. p. XXIV). _ni-ib_ is second person here (see on\nline 21). _si_: the most common meaning of _si_ is _mal\u00fb_, \u201cfill\u201d. The\nsign is Babylonian and can be found either in the Code of \u1e24ammurabi or\nthe Cyrus Cylinder.\n\n  23. _a-a ^dimmer Mu-ul-lil-li da-da ma\u1e25 mu-e-gin sag-e-zi si-ba-e\n              e-nab_\n    O father B\u00eal, in great strength thou goest, the head of life, the\n              shepherd of the stars!\n\n_a-a ^dimmer Mu-ul-lil-li_ (see on line 2). _li_ is merely phonetic\ncomplement. We might give it an ideographic value and connect it with\n_da-da_ and render \u201cabundant in strength\u201d. The common meaning of LIL\u00db is\n_ra\u0161\u00fb_, \u201cabound\u201d. With the value _gub_, however, it means _ellu_,\n\u201cbright\u201d. The sign is old Babylonian, yet quite different from the\narchaic linear form.\n\n_da-da_ means \u201cstrength\u201d (see on line 16).\n\n_ma\u1e25_ has three common Assyrian equivalents, _ma\u2019adu_, \u201cmany\u201d, _rab\u00fb_,\n\u201cgreat\u201d and _\u22c5\u00eeru_, \u201chigh\u201d. _ma\u1e25_ here equals _rab\u00fb_. There is still\nanother Assyrian equivalent, _ma\u1e25\u1e25u_ which must be a loanword in\nSemitic.\n\n_mu-e-gin_ as prefix, infix and verb means \u201che indeed goes\u201d. _mu-e_ (see\non line 18). _gin_ is a value of the sign ARAGUBB\u00db (see _\u00ea_, line 15).\n\n_sag-e-zi_ equals \u201chead\u201d (line 5) plus vowel of prolongation (line 3)\nand \u201cof life\u201d (line 4). Z\u00ceTU equals _napi\u0161tu_ as well as _imnu_ and\n_k\u00eenu_.\n\n_si-ba-e_ divides into _siba_ and _e_. _si-ba_ is the same as _siba_\n(line 5), only here the word is given syllabically rather than\nideographically. _e_ is a vowel prolongation (as in line 3).\n\n_e-nab_ is naturally treated as though _e_ were a vocalic prefix and\n_nab_ the root. _e_ as an abstract prefix, no doubt, is possible (MSL.\np. XVII). _nab_: instead of NABBU, perhaps the sign is ANA-\u00ca\u0160\u0160\u00caKU with\nthe last component omitted; then the value should be _mul_, equal to\n_kakkab\u00e2ni_, \u201cstars\u201d, and the clause reads: \u201cshepherd of the stars\u201d. _e_\nmay equal _m\u00fb_ \u201cwater\u201d (see line 14), and _nab_ may equal _\u0161am\u00fb_,\n\u201cheaven\u201d; then we have the reading: \u201cshepherd of the water of heaven\u201d.\n\n  24. _\u00f9-mu-un ka na-\u00e0m-g\u00e1 iz-ba eri ga mu-e-gin g\u00edn si-ti \u0161\u00f9-me-a_\n    O lord, the mouth of production thou openest, as a prolific city\n              thou goest, the reed of the fulness of life thou art!\n\n_\u00f9-mu-un_ (line 1).\n\n_ka_: K\u00c2GU here is a noun with the value _ka_ equal to _p\u00fb_, \u201cmouth\u201d,\n(Br. 538). The sign originally represented the head, and its first\nmeaning was _gu_ equal to _\u1e33ib\u00fb_. The sign is old Babylonian (see on\nlines 1 and 4).\n\n_na-\u00e0m-g\u00e1_ is a noun. _na-\u00e0m_ is an abstract prefix (line 1). _g\u00e1_\nequals _\u0161ak\u00e2nu_, \u201ccause to be\u201d, (Br. 5421). The sign is PISANNU. We have\nhad the sign phonetically represented by _ma-al_ (line 11) used as a\nsuffix. Here _g\u00e1_ is not a suffix, but the root.\n\n_iz-ba_ is a verb. _iz_ is an indeterminate prefix, shown by the context\nto be of the second person. _ba_ equals _pit\u00fb_, \u201copen\u201d. The sign is old\nBabylonian. The archaic form of the sign signified \u201cdivide\u201d.\n\n_eri_ (see on line 13).\n\n_ga_ (see line 12). _ga_ can be used as an adjective meaning \u201cprolific\u201d,\none of the derived ideas of _ga_ as \u201cmilk\u201d.\n\n_mu-e-gin_ (see line 23).\n\n_g\u00edn_ equals _\u1e33an\u00fb_, \u201creed\u201d. The sign is sometimes followed by the\nphonetic complement _na_. The sign is old Babylonian.\n\n_si_ equals \u201cfulness\u201d (see on line 22).\n\n_ti-\u0161\u00f9_ means \u201cunto life\u201d. _ti_ (see line 16); the sign here, however,\nreally resembles BALA which primarily means \u201cbreaking into\u201d. Then we\nhave the derived meaning _pal\u00fb_, \u201cweapon\u201d, then \u201cinsignia of royal\nauthority\u201d, and consequently \u201crule\u201d, \u201cgovernment\u201d. If we read _bal_\ninstead of _ti_, then B\u00eal is \u201ca full reed unto royalty\u201d, which makes\nlittle sense. _\u0161\u00f9_ (see line 15).\n\n_me-a_ is the same as _me-en_ (see on line 16). _a_ is phonetic (see on\nline 9).\n\n  25. _a-a ^dimmer Mu-ul-lil sag zi sag n\u00ea-la \u0161\u00fa ti ba-ni-ib-ag_\n    O father B\u00eal, the head of life, the head of strength, the power of\n              life thou makest thyself!\n\n_a-a ^dimmer Mu-ul-lil_ (see lines 2 and 3). _sag_ (see line 5).\n\n_zi_ equals _napi\u0161tu_ like _ti_ (see line 16, also 23). _n\u00ea-la_ (see on\nline 8).\n\n_\u0161\u00fa_ equals _\u1e33\u00e2tu_, \u201chand\u201d. The sign also has a value _k\u00e1d_ which is\nevidently derived from the Semitic _\u1e33\u00e2tu_.\n\n_ti_ (see on line 24). If we read the sign as TIL, then B\u00eal is \u201cthe\npower of life\u201d. If we read BALA, then B\u00eal is \u201cthe power of royalty\u201d,\nsignifying perhaps that royal authority is vested in B\u00eal.\n\n_ba-ni-ib-ag_ is a verb, _ba_ is an indeterminate verbal prefix, but is\nmuch used for the second person (MSL. p. XXVI). _ni-ib_ (see on line\n21). _ag_ equals _ep\u00ea\u0161u_, \u201cmake\u201d. The sign is old Babylonian.\n\n  26. _\u0161\u00fa-gil ni\u0161-\u012da mu-bi im_\n    Altogether there are twenty-five lines in the tablet.\n\n_\u0161\u00fa-gil_ equals _nap\u1e25aru_, \u201cwhat is collected\u201d, \u201ctotality\u201d, \u201centirety\u201d.\n_\u0161\u00fa_ is a prefix to the causative stem (see on line 25). _gil_ equals\n_pa\u1e25\u00e2ru_, \u201ccollect\u201d.\n\n_ni\u0161\u012da_: the signs for the numerals twenty and five are the same as in\nAssyrian, _ni\u0161_ is the Sumerian numeral for \u201ctwenty\u201d. _\u012da_ is the\nSumerian numeral for \u201cfive\u201d.\n\n_mu-bi im_: _mu-bi_ equals \u201chis name\u201d, each line of the Hymn being\nconsidered a name of B\u00eal. In our translation we may read \u201cits lines\u201d.\n_im_, the same sign as _n\u00ec_ (line 1). _im_ is sometimes equal to _\u1e6d\u00ee\u1e6du_,\n\u201cclay\u201d, or _duppu_, \u201ctablet\u201d.\n\n  27. _\u00ear(A.\u0160I) lim(b)-ma_\n    Hymn of praise.\n\n_\u00ear_ is a value derived from two signs, A and \u0160I, taken together. The\nmost common meaning of the value is _bik\u00eetu_, \u201clamentation\u201d, or \u201csong\u201d\n(see _i-de_, line 6).\n\n_lim-ma_: the phonetic complement _ma_ indicates that the preceding\nvalue should end with _m_. Dr. Lau regards this as the sign _lib(m)_ =\n_k\u00fbru_, \u201cwoe\u201d, (Br. 7271); hence _\u00ear-lim-ma_ would mean a penitential\npsalm.\n\n\n\n\n                               Chapter II\n              Tablet 13930, Plates 16 and 17, Hymn to Sin\n\n\n                                Obverse\n\n  1. _m\u00e0-gur(\u1e24AR) azag an-na \u0161e-ir-ma-al n\u00ec(IM)-te-na_\n    O shining ship of the heavens, majestic alone!\n\n  2. _a-a ^dimmer \u0160is-^ki \u00f9-mu-un-e \u0160is-unu-^ki-ma_\n    O father Nannar, lord of Ur!\n\n  3. _a-a ^dimmer \u0160is-^ki \u00f9-mu-un-e \u00c8(BIT)-ner-nu-g\u00e1l(IG)_\n    O father Nannar, lord of E-gi\u0161\u0161irgal!\n\n  4. _a-a ^dimmer \u0160is-^ki \u00f9-mu-un ^dimmer \u00c1\u0161-su\u1e25-ud_\n    O father Nannar, lord of Namra\u22c5it!\n\n  5. _\u00f9-mu-un ^dimmer \u0160is-^ki \u1e6d\u00fa-mu sag ^dingir En-lil-l\u00e1_\n    O lord Nannar, chief son of B\u00eal!\n\n  6. _s\u00edg(DIRIG)-ga-zu-ne s\u00edg(DIRIG)-ga-zu-ne_\n    When thou art full, when thou art full,\n\n  7. _i-de(NE) a-a-zu i-de(NE) ^dimmer Mu-ul-lil-ra\n              \u0161e-ir-ma-al-la-zu-ne_\n    When before thy father, before B\u00eal thou art sovereign,\n\n  8. _a-a ^dimmer \u0160is-^ki \u0161e-ir-ma-al-la-zu-ne gaba zi(g)-ga-zu-ne_\n    O father Nannar, when thou art sovereign, when thou liftest up the\n              breast,\n\n  9. _m\u00e0-gur(\u1e24AR) an-\u0161\u00e0g(LIB)-ga s\u00edg(DIRIG)-ga \u0161e-ir-ma-al-la-zu-ne_\n    O ship in the midst of the heavens, when thou art full and\n              sovereign,\n\n  10. _a-a ^dimmer \u0160is-^ki za-e \u00e9\u0161(AB) azag-\u0161\u00f9(KU) pa(d)-a-zu-ne_\n    O father Nannar, thou, when thou speakest to the shining house,\n\n  11. _a-a ^dimmer \u0160is-^ki m\u00e0-dim \u00eag\u00e2(A.MI.A) s\u00edg(DIRIG)-ga-zu-ne_\n    O father Nannar, when like a ship on the tide thou art full,\n\n  12. _s\u00edg(DIRIG)-ga-zu-ne s\u00edg(DIRIG)-ga-zu-ne za-e s\u00edg(DIRIG)-ga-zu-ne_\n    When thou art full, when thou art full, thou, when thou art full,\n\n  13. _s\u00edg(DIRlG)-ga-zu-ne bi-\u0161ag-a-zu-ne za-e s\u00edg(DIRIG)-ga-zu-ne_\n    When thou art full, when thou speakest favorably, thou when thou art\n              full,\n\n  14. _bi-\u0161ag-a r\u00f9(UL)-ti-a-zu-ne za-e s\u00edg(DIRIG)-ga-zu-ne_\n    When thou speakest graciously and engenderest life, thou, when thou\n              art full!\n\n  15. _a-a ^dimmer \u0160is-^ki lid damal lid-ne-ra sal-dug(KA)-ga-zu-ne_\n    O father Nannar of extensive progeny, when thou speakest to that\n              progeny,\n\n  16. _a-a-zu ide(\u0160I) \u1e25\u00f9l-la mu-e-\u0161i-in-ma\u0161 sal-zi ma-ra ni-in-g\u00fa(KA)_\n    Thy father discerns the joyful face and speaks life to the land.\n\n  17. _e i-i lugal-ra \u00fb(d) (UD)-de(NE)-e\u0161 e mu-un-\u00ea(UD.DU)_\n    As an exalted royal command, daily he causes the word to go forth!\n\n  18. _^dimmer Mu-ul-lil-li mu-du-ru \u00fb-sud-du \u0161\u00fa-za ma-ra ni-in-r\u00f9_(UL)\n    Bel with the sceptre of distant days exalts thy hand over the land.\n\n  19. _\u0160is-unu-^ki-ma m\u00e0-gur(\u1e24AR) azag-ga pa(d)-a-zu-ne_\n    When in Ur, O shining ship, thou speakest,\n\n  20. .. _^dimmer Nu-dim-mud-e sal-dug(KA)-ga-zu-ne_\n    When to .. Ea thou speakest,\n\n  21. ............ _[pa(d)]-a-zu[-ne]_\n    When ..... thou speakest,\n\n\n                                Reverse\n\n  22. ....................\n    ....................\n\n  23. .............. _lal a im[-si]_\n    ............... with water is filled.\n\n  24. ............ _gi a im-si_\n    ............ with water is filled.\n\n  25. _\u00ecd(A.\u1e6c\u00da) ....... e a im-si ^dimmer [\u0160is-^ki-kam]_\n    The river ...... is filled with water by Nannar.\n\n  26. _azag-gi \u00ecd(A.\u1e6c\u00da) ud-kib-nun-na-ge(KIT) a im-si [^dimmer\n              \u0160is-^ki-kam]_\n    The bright Euphrates is filled with water by Nannar.\n\n  27. _\u00ecd(A.\u1e6c\u00da) nu e-bi l\u00e1\u1e25-e a im-si ^dimmer \u0160is-^ki-kam_\n    The empty river is filled with water by Nannar.\n\n  28. _sug ma\u1e25 sug ban(TUR)-da a im-si ^dimmer \u0160is-^ki-kam_\n    The large marsh, the little marsh is filled with water by Nannar.\n\n  29. _\u00e9r(A.\u0160I) lim(LIB)-ma ^dimmer En-zu_\n    Penitential Psalm to En-zu.\n\nThis beautiful and interesting hymn begins with a picturesque and lordly\nepithet of the god whose full face so often shone upon the worshipper\nnight by night. His fatherly nature and his full-orbed glory are dwelt\nupon in adoring and glowing terms. The name of his city and temple are\nmentioned. His power to lighten the world is acknowledged. His peculiar\nrelation of \u201cson to B\u00eal\u201d is announced. The phenomenon of his appearance\nin the heavens as the _full moon_ is described to us from several points\nof view. This is the famous Nannar, dwelling in the temple of\nE-gi\u0161\u0161irgal at the ancient city of Ur. The sacred ship, becoming a\npeculiar emblem in Babylonian worship, symbolized several important\nideas connected with Nannar\u2019s transit through the heavens by night or\nduring the month. Perhaps Nannar was in the beginning a water-god. His\npower over the waters is graphically described.\n\n\n                                Obverse\n\n  1. _m\u00e0-gur azag an-na \u0161e-ir-ma-al n\u00ec-te-na_\n    O shining ship of the heavens, majestic by thyself!\n\n_m\u00e0-gur_ is a boat of crescent form. Sin is a man sitting in the half\ncircle of the moon and sailing across the firmament of the heavens as in\na majestic ship. _m\u00e0_: the sign M\u00d9 was originally pictorial and\nrepresented the rudder of the ship. The sign of our tablet is\nNew-Babylonian and can be found in the inscriptions of Nebuchadrezzar\nII. It is half way between the old pictorial and the usual Assyrian M\u00d9.\n_gur_: the sign \u1e24AR probably refers to the body of the ship as \u201can\nenclosure\u201d, or more particularly to \u201cthe crescent form\u201d of the ship,\nsince \u1e24AR means \u201ccircular enclosure\u201d. The \u1e24AR of our text is much like\nthe linear form found in the _St\u00e8le des Vautours_.\n\n_azag_ equals _ellu_, \u201cshining\u201d, (Br. 9890). The sign also has the value\n_ku_ with the meaning _ellu_. _azag_, \u201cshining\u201d, refers to the moon and\nthe moon looks like a ship.\n\n_an-na_ (see Hymn to B\u00eal, line 18).\n\n_\u0161e-ir-ma-al n\u00ec-te-na_ (see Hymn to B\u00eal, line 1). The ideas of these two\nwords find their way into the first line of the A\u0161urb\u00e2nipal Hymn to Sin,\nK. 2861, (IV R. 9). _\u0161e-ir-ma-al_ appears especially as _ner-gal_ (_\u0161-n_\nand _m-g_) and _n\u00ec-te-na_ as _a\u0161-ni ma\u1e25-\u00e0m_; _e-di\u0161-\u0161i-\u0161u \u22c5i-i-ru_.\n\n  2. _a-a ^dimmer \u0160is-^ki \u00f9-mu-un-e \u0160is-unu-^ki-ma_\n    O father Nannar, lord of Ur!\n\n_a-a_ (see Hymn to B\u00eal, line 3).\n\n_^dimmer \u0160is-^ki_ is the most common Sumerian name of the god Sin, and\nmeans \u201cbrother of the land\u201d. Sin was probably looked upon as \u201cthe helper\nof earth\u201d. _^dimmer_ (see Hymn to B\u00eal, line 2). _\u0160is_ equals _a\u1e25u_,\n\u201cbrother\u201d, (Br. 6437). _\u0160I\u0160_ sometimes has the value _uru_, especially\nwhen it means _na\u22c5\u00e2ru_, \u201ckeep\u201d. The _\u0160I\u0160_ of our hymn is New-Babylonian\nbut is not essentially different from the _\u0160I\u0160_ of Gudea. _ki_ (see Hymn\nto B\u00eal, line 9).\n\n_\u00f9-mu-un-e_ (see Hymn to B\u00eal, line 3).\n\n_\u0160is-unu-^ki-ma_ means \u201cof the brother\u2019s dwelling place\u201d. _\u0160is_ means\n\u201cbrother\u201d. _unu_ equals _\u0161ubtu_, \u201cdwelling\u201d, (Br. 4792). _ma_, perhaps,\ncan be taken as a sign of the genitive, being dialectic for _ga_, which\nis for _ge_, one of the values of KIT (see MSL. pp. XI and XVI). Perhaps\nwe ought to read this word _Uru-um-^ki-ma_, taking the other value of\n\u0160I\u0160 and also reading _um_ instead of _unu_. In texts of OBI. it would\nappear that UNU is closely related to UM as well as to AB.\n\n  3. _a-a ^dimmer \u0160is-^ki \u00f9-mu-un-e \u00c8(BIT)-ner-nu-g\u00e1l(IG)_\n    O father Nannar, lord of E-gi\u0161\u0161irgal!\n\n_a-a ^dimmer \u0160is-^ki \u00f9-mu-un-e_ (see line 2).\n\n_\u00c8-ner-nu-g\u00e1l_ is not the usual spelling. The more common form is\n_\u00c8-gi\u0161-\u0161ir-gal_. Our _\u00c8(BIT)-ner(NER)-nu(NU)-g\u00e1l(IG)_ which also occurs\nin \u1e24ammurabi (for example, in C\u1e24. Col. II, line 21, Plate II) is\ndialectic for _\u00c8(BIT)-gi\u0161(IZ)-\u0161ir(\u0160IR)-gal(GAL)_.\n_\u00c8(BIT)-gi\u0161(IZ)-\u0161ir(\u0160IR)-gal(GAL)_ is the spelling found in the\nA\u0161urb\u00e2nipal Hymn. In the inscription of the Clay Cylinder of Nabonidus\nfound at Ur (Col. I, line 30), the spelling is\n_\u00c8(BIT)-gi\u0161(IZ)-\u0161ir(\u0160IR)-gal(GAL)_, but the margin has the spelling\n_\u00c8(BIT)-gi\u0161(IZ)-nu(NU)-g\u00e1l(IG)_. _\u00c8_ equals _b\u00eetu_, \u201chouse\u201d, (Br. 6238).\n_ner_ evidently stands for _ki\u0161_. These two values, _ner_ and _ki\u0161_,\nwere represented by the same sign in old Babylonian; namely, PIRI\u1e32\u1e32U.\nFrom the sign PIRI\u1e32\u1e32U, there developed in Assyrian another sign, whose\nchief value is _ki\u0161_ with the meaning _ki\u0161\u0161atu_. The sign here then\nshould have the value _ki\u0161_, or in old Babylonian _gi\u0161_, which is also\none of the values of GISSU, a determinative before the name of a light.\n_nu_ is for _\u0161ir_ which equals _n\u00fbru_, \u201clight\u201d. I\u1e62.\u0160IR is a common\nideogram for \u201clight\u201d. The interchange of NU and SIRU is not so easy to\nexplain. The fact that NU instead of SIRU occurs in the name of the\ntemple in the time of \u1e24ammurabi would go to show that the spelling of\nthe word with NU is more primitive than the spelling with SIRU. Perhaps\nNU has a value _\u0161ir_. Br\u00fcnnow recognizes the fact that NU in the name of\nthe temple sometimes takes the place of SIRU (see Br. 2005 and 1657).\nThere is a difference between I\u1e32U and GALLU. I\u1e32U equals _ba\u0161\u00fb_, while\nGALLU equals _rab\u00fb_. The _gal_ (ES _mal_) of I\u1e32U must be different from\nthe _gal_ of GALLU.\n\n  4. _a-a ^dimmer \u0160is-^ki \u00f9-mu-un ^dimmer \u00c1\u0161-su\u1e25-ud_\n    O father Nannar, lord of Namra\u22c5it!\n\n_a-a ^dimmer \u0160is-^ki \u00f9-mu-un_ (see line 2).\n\n_^dimmer \u00c1\u0161-su\u1e25-ud_: one of the citations Br\u00fcnnow gives, in which the\nname of this god occurs, is in Incantation K. 3255 (IV R.\u00b2 2, 21),\nwhere, in the Sumerian as well as in the marginal reading of the\nAssyrian, Sin is said to be the lord of the god Namra\u22c5it. _^dimmer\nEn-zu-na en ^dimmer \u00c1\u0161-su\u1e25-ud ra-ge_ = _^ilu Sin be-el Nam-ra-\u22c5i-it_.\n_\u00c1\u0161-su\u1e25-ud_ means \u201cthe only foundation of light\u201d. _\u00c1\u0161_ has a very common\nAssyrian equivalent _edu_, \u201cone\u201d. _su\u1e25_ equals _i\u0161du_, \u201cfoundation\u201d,\n(Br. 4811). _ud_ equals _urru_, \u201clight\u201d, (see Br. 7798).\n\n  5. _\u00f9-mu-un ^dimmer \u0160is-^ki \u1e6d\u00fa-mu sag ^dingir En-lil-l\u00e1_\n    O lord Nannar, chief son of B\u00eal!\n\n_^dimmer \u0160is-^ki_ (see line 2).\n\n_\u1e6du-mu_: \u1e6cU.MU is a syllabic and dialectic form of DUMU (Br. 4069 and\n11917). When DUMU stands for _m\u00e2ru_, \u201cson\u201d, it is supposed to have the\nvalue _du_ (Br. 4081). _\u1e6du-mu_ is no doubt for _dumu_ and _du_ is a\nshortened form of _dumu_. _\u1e6du_: the sign may be recognized as old\nBabylonian appearing in this form in the Code of \u1e24ammurabi (see also AL.\np. 135, No. 328).\n\n_sag_ (see Hymn to B\u00eal, line 5). _\u1e6du-mu sag_ must be equal to some such\nexpression as \u201cfirst born son\u201d, or \u201conly begotten son\u201d.\n\n_^dingir En-lil-l\u00e1_: in line 7, we shall have _^dimmer Mu-ul-lil-ra_ and\nin line 18, _^dimmer Mu-ul-lil-li_. _^dingir_ may be preferred to\n_^dimmer_ because the sign is a determinative to an EK form. _En-lil-l\u00e1_\nconsists of the god\u2019s name, _En-lil_ (see _Mu-ul-lil_ in Hymn to B\u00eal,\nline 2).\n\n  6. _s\u00edg-ga-zu-ne s\u00edg-ga-zu-ne_\n    When thou art full, when thou art full,\n\n_s\u00edg-ga-zu-ne_ is a _\u1e25al_-clause equal to _ina mal\u00eeka_, \u201cin thy\nfulness\u201d. _s\u00edg_: the sign to which this value is attached is composite.\nOne element consists of SI whose chief meaning is \u201cfill\u201d. The other\nelement consists of A which means \u201cwater\u201d. SI.A then means \u201cfull of\nwater\u201d, or \u201cfulness\u201d. The sign, called DIRIGU, has two values ending\nwith _g_; i. e., _dirig_ related to the sign-name and _s\u00edg_ which is\nquite certainly equal to _mal\u00fb_ (Br. 3722). _ga_ is a phonetic\ncomplement (see Hymn to B\u00eal, line 4). _zu_ is a determinate suffix of\nthe second person (see Hymn to B\u00eal, line 21). _ne_ is a postposition\nequal to _ina_ (see Br. 4602, also _de_ in Hymn to B\u00eal, line 6).\n\n  7. _i-de a-a-zu i-de ^dimmer Mu-ul-lil-ra \u0161e-ir-ma-al-la-zu-ne_\n    When before thy father, before B\u00eal thou art sovereign,\n\n_i-de_ (see Hymn to B\u00eal, line 6). _i-de_ is a preposition used as a noun\nin the construct state, having the meaning of _ma\u1e25ru_ or _p\u00e2nu_ and\nequal to _ina ma\u1e25ar_ or _ina p\u00e2n_.\n\n_a-a-zu_ equals noun _a-a_, plus suffix _zu_. _a-a_ (see Hymn to B\u00eal,\nline 3). _zu_ (see line 6).\n\n_^dimmer Mu-ul-lil-ra_ equals god\u2019s name _^dimmer Mu-ul-lil_, plus\nphonetic complement _ra_. _^dimmer Mu-ul-lil_ (see Hymn to B\u00eal, line 2).\n_ra_ (see Hymn to B\u00eal, line 3). It might be better to regard _lil-ra_ as\na shortened form of _lil-l\u00e1-ra_. _lil_ is quite apt to take the phonetic\ncomplement _l\u00e1_, a value of the sign LALLU, while _ra_ is naturally a\npostposition.\n\n_\u0161e-ir-ma-al-la-zu-ne_ is a _\u1e25al_-clause equal to \u201cin thy sovereignty\u201d.\n_\u0161e-ir-ma-al_ (see Hymn to B\u00eal, line 1). _zu-ne_ (see line 6).\n\n  8. _a-a ^dimmer \u0160is-^ki \u0161e-ir-ma-al-la-zu-ne gaba zi-ga-zu-ne_\n    O father Nannar, when thou art sovereign, when thou liftest up thy\n              breast,\n\n_a-a ^dimmer \u0160is-^ki_ (see line 2).\n\n_\u0161e-ir-ma-al-la-zu-ne_ (see line 7).\n\n_gaba_ equals _irtu_, \u201cbreast\u201d, (Br. 4470). We have had _gaba_ as an\nadjective equal to _pit\u00fb_ (see Hymn to B\u00eal, line 6).\n\n_zi-ga-zu-ne_ is a _\u1e25al_-clause meaning \u201cin thy lifting up\u201d. _zi_ equals\n_na\u0161\u00fb_, \u201clift up\u201d, (Br. 2325). We have had _zi_ as equal to _k\u00eanu_,\n\u201cright\u201d, and _napi\u0161tu_, \u201clife\u201d, (see Hymn to B\u00eal, lines 4 and 25). _ga_\nis a phonetic complement. _zi_ might be _zig_ (see Br. 2303 and Hymn to\nB\u00eal, line 4). _zu-ne_ (see line 6). In _gaba zi-ga-zu-ne_, perhaps we\nhave the picture of the full moon suddenly rising in the night from the\nhorizon.\n\n  9. _m\u00e0-gur an-\u0161\u00e0g-ga s\u00edg-ga \u0161e-ir-ma-al-la-zu-ne_\n    O ship in the midst of the heavens, when thou art full and\n              sovereign,\n\n_m\u00e0-gur_ (see line 1).\n\n_an-\u0161\u00e0g-ga_: \u0160\u00c2GU is usually taken as a preposition and stands before\nits object. Here it seems to follow its object, _an_ (see Hymn to B\u00eal,\nline 18). _\u0161\u00e0g-ga_ equals LIB plus GA. _\u0161\u00e0g_: \u0160\u00c2GU, equal to _libbu_,\nmay have either one of three values; viz., _\u0161\u00e0_ when not followed by a\nphonetic complement, _\u0161\u00e0g_ when followed by the phonetic complement _ga_\nand _\u0161\u00e0b_ when followed by the phonetic complement _ba_ (see Br. 7980\nand Hymn to B\u00eal, line 22). _ga_ (see Hymn to B\u00eal, line 4).\n\n_s\u00edg-ga_ (see line 6).\n\n_\u0161e-ir-ma-al-la-zu-ne_ (see line 7).\n\n  10. _a-a ^dimmer \u0160is-^ki za-e \u00e9\u0161 azag-\u0161\u00f9 pa(d)-a-zu-ne_\n    O father Nannar, thou, when thou speakest to the shining house,\n\n_a-a ^dimmer \u0160is-^ki_ (see line 2).\n\n_za-e_ (see Hymn to B\u00eal, line 16).\n\n_\u00e9\u0161_ (see Hymn to B\u00eal, line 16). _\u00e9\u0161_ is admittedly a Sumerian value as\nis shown by its relation to the sign-name \u00ca\u0160U. _\u00e9\u0161_ is the fuller form\nof _\u00e8_(BIT). From _\u00e9\u0161_ there has arisen a Semitic loan-word _e\u0161u_,\n\u201chouse\u201d.\n\n_azag-\u0161\u00f9_ means \u201cto the shining\u201d, _azag_ (see line 1). _\u0161\u00f9_ (see Hymn to\nB\u00eal, line 15).\n\n_pa(d)-a-zu-ne_ is a _\u1e25al_-clause composed of a preposition with an\ninfinitive that governs a suffix, as _ina tam\u00eeka_, \u201cin thy speaking\u201d, i.\ne., \u201cwhen thou speakest\u201d. _pad_ is a verb equal to _tam\u00fb_, \u201cspeak\u201d.\n_pad_ also equals _zak\u00e2ru_, \u201cto name\u201d. _pa_, the shortened form of\n_pad_, evidently intended here, is sometimes represented by the Assyrian\n_nab\u00fb_. _a_ is the vowel of prolongation indicating the _pa_, rather\nthan the _pad_-value. _zu-ne_ (see line 6).\n\n  11. _a-a ^dimmer \u0160is-^ki m\u00e0-dim \u00eag\u00e2 s\u00edg-ga-zu-ne_\n    O father Nannar, when like a ship on the tide thou art full,\n\n_a-a ^dimmer \u0160is-^ki_ (see line 2).\n\n_m\u00e0-dim_ consists of noun _m\u00e0_ and postposition _dim_. _m\u00e0_ (see on line\n1). _m\u00e0-gur_ refers to the moon, _m\u00e0_ refers to an ordinary ship. _dim_\nis equal to _k\u00eema_, \u201clike\u201d. The sign-name is DIMMU. _dim_ is ES. The EK\nform of the value is _gim_.\n\n_\u00eag\u00e2_ is a contraction of _a_, _g\u00e8_ and _a_ from the signs A, MI and A,\nand means \u201ctide\u201d, or \u201chigh water\u201d. _a_ means \u201cwater\u201d and MI with the\nvalue _g\u00e8_ means \u201cblack\u201d, and the second A is evidently phonetic only.\n_\u00eag\u00e2_, therefore, means \u201cblack water\u201d, such water as is seen in a\n\u201cflood\u201d or \u201chigh tide\u201d.\n\n_s\u00edg-ga-zu-ne_ (see line 6).\n\n  12. _s\u00edg-ga-zu-ne s\u00edg-ga-zu-ne za-e s\u00edg-ga-zu-ne_\n    When thou art full, when thou art full, thou, when thou art full,\n\n_s\u00edg-ga-zu-ne_ (see line 6).\n\n_za-e_ (see line 10). It may be noticed that _s\u00edg-ga-zu-ne_ occurs three\ntimes in this line and ten times in the section, lines 6-18. This\nrepetition no doubt serves for rhetorical effect, especially in oral\ndelivery and, together with the marked uniformity of measure in the\nclauses, characterizes the passage as poetic.\n\n  13. _s\u00edg-ga-zu-ne bi-\u0161ag-a-zu-ne za-e s\u00edg-ga-zu-ne_\n    When thou art full, when thou speakest favorably, thou, when thou\n              art full,\n\n_s\u00edg-ga-zu-ne_ (see line 6).\n\n_bi-\u0161ag-a-zu-ne_ is a _\u1e25al_-clause equal to \u201cin thy speaking\ngraciously\u201d. _bi_ equals _\u1e33ib\u00fb_, \u201cspeak\u201d, (Br. 5124). Starting with the\nmeaning \u201cspeak\u201d the sign K\u00c2\u0160U comes to have a demonstrative force and is\ngenerally used as a suffix of the third person singular. We shall also\nsee that it sometimes equals _\u0161ikaru_ \u201cstrong drink\u201d. _\u0161ag_: the sign\ngiving this value is one not much used. It may be identified as GI\u0160IMMAR\n(see AL. p. 130, No. 206, also Br. 7286). _\u0161ag_ is the chief value,\nequal to _dam\u00e2\u1e33u_ or _dam\u1e33u_, \u201cgracious\u201d. _a_: the value is generally\nfollowed by the phonetic complement _ga_, but here it is followed by _a_\n(see Hymn to B\u00eal, line 9). _zu-ne_ (see line 6).\n\n  14. _bi-\u0161ag-a r\u00f9-ti-a-zu-ne za-e s\u00edg-ga-zu-ne_\n    When thou speakest graciously and engenderest life, thou, when thou\n              art full,\n\n_bi-\u0161ag-a_ (see line 13).\n\n_r\u00f9-ti-a-zu-ne_ is a _\u1e25al_-clause equal to \u201cin thy engendering life\u201d.\n_r\u00f9_: we have had UL already as a composite part of _Mu-ul-lil_ (see\nHymn to B\u00eal, line 2). UL here probably with the value _r\u00f9_ equals\n_kal\u00e2lu_, \u201cperfect\u201d. The sign is intended to be the picture of a goring\nbull; then, as we get away from the primary idea, there arise the\nmeanings of \u201cexultation\u201d, \u201cperfection\u201d, etc. Nannar is \u201cthe perfecter of\nlife\u201d. _ti_ (see Hymn to B\u00eal, line 16). _a_ (see Hymn to B\u00eal, line 9).\n_zu-ne_ (see line 6).\n\n_za-e_ (see line 10).\n\n_s\u00edg-ga-zu-ne_ (see line 6).\n\n  15. _a-a ^dimmer \u0160is-^ki lid damal lid-ne-ra sal-dug-ga-zu-ne_\n    O father Nannar of extensive progeny, when thou speakest to that\n              progeny,\n\n_a-a ^dimmer \u0160is-^ki_ (see on line 2).\n\n_lid_ may be of Semitic origin from the Assyrian word _littu_,\n\u201cprogeny\u201d. The two horizontal lines in the sign suggest the idea of\n\u201cpairing\u201d, from which comes the idea of \u201cprogeny\u201d (thus, Prince, MSL.,\np. 223).\n\n_damal_ (see Hymn to B\u00eal, line 10).\n\n_lid-ne-ra_ equals \u201cto that progeny\u201d. _ne_ equals _ann\u00fb_, a\ndemonstrative pronoun \u201cthis\u201d. _ne_ is cognate with _de_ which is also\ncognate with _da_ and _ta_ used as postpositions (see _de_ and _da_ in\nHymn to B\u00eal, lines 6 and 4). _ra_ is a postposition = \u201cunto\u201d (see Hymn\nto B\u00eal, line 3).\n\n_sal-dug-ga-zu-ne_ is a _\u1e25al_-clause: \u201cin thy speaking\u201d. _sal_ is a\nprefix of an abstract character. It is equivalent to the Assyrian\n_zinni\u0161tu_, \u201cfeminine\u201d. It is a counterpart to _ku_ in the expressions\n_Eme-sal_ and _Eme-ku_, _ku_ being equal to _b\u00ealu_, \u201clord\u201d. As a prefix,\n_sal_ generalizes the root-idea of the stem to which it is attached and\nis consequently an abstract prefix (see Br. 10930, 10949 and 10955).\n_dug-ga_ (see Hymn to B\u00eal, line 4). _zu-ne_ (see line 6).\n\n  16. _a-a-zu ide \u1e25\u00f9l-la mu-e-\u0161i-in-ma\u0161 sal-zi ma-ra ni-in-g\u00fa_\n    Thy father discerns the joyful face and speaks life to the land.\n\n_a-a-zu_ (see on line 7).\n\n_ide_ equals _p\u00e2nu_, \u201cface\u201d, (Br. 9281). The sign IG\u00db can be read either\n_ide_, which is ES, or _ige_, which is EK.\n\n_\u1e25\u00f9l-la_ equals noun _\u1e25\u00f9l_, plus phonetic complement _la_. _\u1e25\u00f9l_ equals\n_\u1e25ad\u00fb_, \u201cjoy\u201d (Br. 10884). The sign giving this value is not to be\nconfounded with another sign which also has the value _\u1e25ul_ meaning\n\u201cevil\u201d, expressed by _limuttu_ (Br. 9503).\n\n_mu-e-\u0161i-in-ma\u0161_ is a verb consisting of verbal prefix _mu_, verbal\ninfixes _e_ and _\u0161i-in_ and root _ma\u0161_. _mu_ (see Hymn to B\u00eal, lines 1\nand 18). _e_ (see Hymn to B\u00eal, line 18). _\u0161i-in_: an objective verbal\ninfix naturally has its person determined by the object to which it\nrefers. That object in this case seems to be _ide \u1e25\u00f9l-la_, \u201cthe joyful\nface\u201d of the moon. _ma\u0161_: the sign has two names, B\u00c2RU and M\u00c2\u0160U, and two\nchief values related to these names, _bar_ and _ma\u0161_. _bar_ and _ma\u0161_\nare cognate forms. _b_ changes to _m_ (MSL. p. X); _r_ changes to _\u0161_\n(MSL. p. XII). The sign has two chief meanings, \u201cside\u201d and \u201ccut\u201d. The\nmeaning of \u201cside\u201d is represented by _bar_ (see MSL. p. 234), while the\nmeaning of \u201ccut\u201d, from which we get the idea of \u201cdistinguish\u201d is\ngenerally represented by the value _ma\u0161_ (Br. 1735).\n\n_sal-zi_ consists of abstract prefix _sal_ and noun _zi_. _sal_ (see on\nline 15). _zi_ (see on line 8).\n\n_ma-ra_ equals \u201cunto the land\u201d. _ma_ (see Hymn to B\u00eal, line 8). _ra_\n(see line 15).\n\n_ni-in-g\u00fa_: _ni_ can be a verbal prefix and _in_ a verbal infix, or\n_ni-in_ can be a verbal infix with the verbal prefix omitted, _g\u00fa_ being\nthe verbal root. _ni_, if taken as a prefix, naturally refers to\n_a-a-zu_. _ni_ may have a demonstrative force, equal to _\u0161uatu_, like\n_ne_. _in_ as an infix refers to _ma-ra_. _g\u00fa_, a shortened form of\n_gug_, equal either _\u1e33\u00ecb\u00fb_, \u201cspeak\u201d, or _ap\u00e2lu_, \u201canswer\u201d. _g\u00fa_ and\n_gug_ have dialectic forms _du_ and _dug_, the _g_ changing to _d_ which\nES prefers. The sign is apparently a modification of the sign SANGU (see\nAL. p. 121, No. 14, and p. 124, No. 87). The primary meaning was\n\u201copening\u201d and the leading value is _ka_ equal to _p\u00fb_, \u201cmouth\u201d. The\nvalues _ka_ and _g\u00fa_ come from the sign-name K\u00c2GU (see Hymn to B\u00eal,\nlines 1 and 4). With the value _\u00ec_ the sign means \u201cword\u201d.\n\n  17. _e i-i lugal-ra \u00fb-de-e\u0161 e mu-un-\u00ea_\n    As an exalted royal command, daily he causes the word to go forth!\n\n_e_ (see Hymn to B\u00eal, line 14).\n\n_i-i_: _i_ is the chief value of GI\u1e6c\u1e6c\u00db. The sign with its five parallel\nlines or wedges representing the five fingers of the hand is a symbol of\npower. From the idea of \u201cpower\u201d, we get that of \u201cexaltation\u201d (see Hymn\nto B\u00eal, line 6).\n\n_lugal-ra_ consists of stem _lugal_ and postposition _ra_ _lugal_: the\nsign is composite, the elements being GAL and LU which mean \u201cgreat\u201d and\n\u201cman\u201d. _lugal_ equals _\u0161arru_ (Br. 4266). We shall have the element LU\nwith the ES value _mulu_. _ra_ (see Hymn to B\u00eal, lines 3 and 8). We\nmight expect _la_ here.\n\n_\u00fb-de-e\u0161_ consists of root _\u00fb_, phonetic complement _de_ and adverbial\nending _e\u0161_. _\u00fb_ equals _\u00fbmu_, \u201cday\u201d, (Br. 7797), and is a shortened\nform of _ud_. _de_ is phonetic here. The more usual phonetic complement\nof _ud_ is _da_ (see Br. 7774). _e\u0161_ (see Br. 10001). _e\u0161_ as an\nadverbial ending is probably derived from the Semitic adverbial ending\n_-i\u0161_ which is supposed to have grown out of the Assyrian suffix of the\nthird person _\u0161u_. Agglutinative languages do not often possess special\nadverbial endings.\n\n_mu-un-\u00ea_ consists of verbal prefix _mu-un_ and verbal root _\u00ea_. _mu-un_\nis phonetic for _mun_ which is simply a nasalized _mu_ (see MSL. p.\nXXVIII, and Hymn to B\u00eal, line 1). On _\u00ea_ (see Hymn to B\u00eal, line 15).\n\n  18. _^dimmer Mu-ul-lil-li mu-du-ru \u00fb-sud-du \u0161\u00fa-za ma-ra ni-in-r\u00f9_\n    B\u00eal with the sceptre of distant days exalts thy hand over the land.\n\n_^dimmer Mu-ul-lil-li_ (see Hymn to B\u00eal, line 23).\n\n_mu-du-ru_: there is a sign MUDRU (Br. 10776) which may be related to\nPA. We may infer a relation between MUDRU and PA, because the two signs\nhave a common value _sig_. We know also that MU.DU.RU sometimes stands\nfor PA (Br. 1275). Now if MU.DU.RU can stand for PA it must have some\nmeaning in common with PA. The most usual meaning of PA is _\u1e25a\u1e6d\u1e6du_,\n\u201csceptre\u201d, which gives good sense here. _mu_ (see Hymn to B\u00eal, line 1).\n_du_ (see Hymn to B\u00eal, line 15).\n\n_\u00fb-sud-du_ consists of noun _\u00fb_, adjective _sud_, and phonetic\ncomplement _du_. _\u00fb_ (see line 17). _sud_ equals _r\u00fb\u1e33u_, \u201cdistant\u201d (Br.\n7603). _du_ (see _gin_, line 23), phonetic complement here.\n\n_\u0161\u00fa-za_ equals noun _\u0161\u00fa_ and suffix _za_. _\u0161\u00fa_ (see Hymn to B\u00eal, line\n25). _za_ is a suffix of the second person singular masculine (Br.\n11722). We have had _za-e_ as being equal to \u201cthou\u201d (Hymn to B\u00eal, line\n16). _zu_ we have found to be the more usual suffix of the second person\n(see on line 6). _za_ is dialectic for _zu_.\n\n_ma-ra_ (see on line 16).\n\n_ni-in-r\u00f9_ consists of prefix _ni_, infix _in_ and verbal root _r\u00f9_.\n_ni-in_ (see on line 16). _r\u00f9_ (see on line 14).\n\n  19. _\u0160is-unu-^ki-ma m\u00e0-gur azag-ga pa(d)-a-zu-ne_\n    When in Ur, O shining ship, thou speakest,\n\n_\u0160is-unu-^ki-ma_ (see on line 2).\n\n_m\u00e0-gur_ (see on line 1).\n\n_azag-ga_ equals adjective _azag_, plus phonetic complement _ga_. _azag_\n(see on line 1). _ga_ (see Hymn to B\u00eal, line 4).\n\n_pa(d)-a-zu-ne_ (see on line 10).\n\n  20. _... ^dimmer Nu-dim-mud-e sal-dug-ga-zu-ne_\n    When to ... Ea thou speakest,\n\n_^dimmer Nu-dim-mud-e_: we have here a compound ideogram as a name of\nthe god Ea. _^dimmer_ is determinative before the name of a god (see\nHymn to B\u00eal, line 2). _Nu-dim-mud_ equals the Assyrian E-a (Br. 2016).\nThe usual Sumerian ideogram is EN.KI. _e_ in _Nu-dim-mud-e_ a vowel of\nprolongation (see Hymn to B\u00eal, line 3).\n\n_sal-dug-ga-zu-ne_ (see line 15).\n\n  21. _......... [pa(d)]-a-zu[-ne]_\n    When ..... thou speakest,\n\n_pa(d)-a-zu-ne_ (see line 10).\n\n\n                                Reverse\n\n  22. .............\n\n  23. _...... la a im[-si]_\n    ....... with water is filled\n\n_a_ equals _m\u00fb_, \u201cwater\u201d (Br. 11347). \u201cWater\u201d is a primary meaning of\nthe sign \u00c2U, which at first consisted of two short perpendicular lines\nrepresenting \u201cfalling water\u201d (see Hymn to B\u00eal, line 3).\n\n_im-si_ consists of indeterminate verbal prefix _im_ and verbal root\n_si_. _im_ (Br. p. 545). _si_ (Hymn to B\u00eal, line 22).\n\n  24. _........ gi a im-si_\n    ..... with water is filled.\n\n_a im-si_ (see line 23).\n\n  25. _\u00ecd ...... e a im-si ^dimmer [\u0160is-^ki-kam]_\n    The river .... is filled with water by Nannar.\n\n_\u00ecd_ equals _n\u00e2ru_, \u201criver\u201d. Sometimes _\u00ecd_ is shortened to _i_ (Br.\n11647). The value _\u00ecd_ comes from the union of two signs A \u201cwater\u201d and\n\u1e6c\u00da (Br. 10217). Moreover, \u1e6c\u00da with the value _\u1e6d\u00fa_ equals _aps\u00fb_, \u201csea\u201d.\nThe \u1e6c\u00da sign, explained more minutely, consists of \u1e24AL \u201crun\u201d inside of\nKIL \u201cenclosure\u201d. So \u1e24AL + KIL = running, \u201cflowing within an enclosure\u201d,\nhence = \u201csea\u201d. While _\u00ecd_ means primarily \u201cwater of the sea\u201d, it is much\nused also as a determinative before names of rivers. We have the name of\nthe Euphrates in the next line. Perhaps the name of the Tigris was given\nin some one of the lines. The common Sumerian ideogram for the name of\nthe Tigris is _\u1e25al-\u1e25al_, an intensified form of _\u1e25al_, which means\n\u201crunning\u201d or \u201crushing\u201d. The Tigris is thus very appropriately called\n\u201cthe rushing river\u201d. The Babylonian _Diglat_ in the hands of the\nPersians took the form _Tigra_.\n\n  26. _azag-gi \u00ecd ud-kib-nun-na-ge a im-si [^dimmer \u0160is-^ki-kam]_\n    The bright Euphrates is filled with water by Nannar.\n\n_azag-gi_ equals _ellu_, \u201cshining\u201d (Br. 9901). _azag_ (see line 19).\n_gi_ is a phonetic complement, chosen no doubt with a view to vowel\nharmony as regards the following _\u00ecd_ (?). GI as an ideogram means\n\u201creed\u201d (see Hymn to B\u00eal, line 24, _g\u00edn_).\n\n_\u00ecd_ _ud-kib-nun-na-ge_ means the river of Sippar. For _\u00ecd_, see on line\n25. _ud-kib-nun_ consists of _ud_ \u201csun\u201d + _kib_ \u201cflourish, generate\u201d,\nand _nun_ \u201cgreat\u201d. The sign KIB suggests the idea \u201cdouble\u201d and hence, of\ncourse, \u201cgenerate, beget\u201d (MSL. p. 203). _Nun_, of course, = _rab\u00fb_\n\u201cgreat\u201d (Br. 2628), while _na_ must be the phonetic complement and _ge_\nthe _nota genitivi_ as used in the next Hymn. The form _ud-kib-nun_ then\nseems to mean \u201cthe great (_nun_) generative force (_kib_) of the sun\u201d\n(_ud_); a name applied to Sippar had been from time immemorial the seat\nof the worship of the sun-god \u0160ama\u0161 (RBA., pp. 69, 117).\n_\u00ccd-ud-kib-nun-na-ge_ then simply means \u201cthe river (_\u00ecd_) of (_ge_)\nSippar\u201d, viz., the Euphrates, which was usually termed in Sumerian\n_Bura-nunu_ \u201cthe great stream\u201d (MSL. p. 7, C).\n\n_a im-si_ (see on line 23).\n\n  27. _\u00ecd nu e-bi l\u00e1\u1e25-e a im-si ^dimmer \u0160is-^ki-kam_\n    The empty river is filled with water by Nannar.\n\n_\u00ecd_ (see on line 25).\n\n_nu_, regular Sumerian negative adverb, equal to the Assyrian _la_.\n\n_e-bi_ equals noun _e_ and suffix _bi_. _e_ equals _m\u00fb_, \u201cwater\u201d (Br.\n5844). We have also had _e_ equal to _\u1e33ab\u00fb_, \u201cspeech\u201d (Hymn to B\u00eal, line\n14). _bi_ is a suffix of the third person singular (see Br. 5135). _bi_\ngets its demonstrative nature from the conception \u201cspeak\u201d which seems to\nbe the primary one in the old Babylonian linear hieroglyph.\n\n_l\u00e1\u1e25-e_ consists of root _l\u00e1\u1e25_ and vocalic prolongation _e_. _l\u00e1\u1e25_\nequals _mis\u00fb_ \u201cwash\u201d (Br. 6167). It is used of washing the hands and\nfeet. It gets the idea \u201cwash\u201d from the idea \u201cservant\u201d who does the\nwashing, but it may have meant \u201cservant\u201d before it meant \u201cwash\u201d. It\noften has the phonetic complement _\u1e25a_ or _\u1e25i_. Literally the clause\nread: \u201cthe river whose water washes not\u201d.\n\n_a im-si_ (see on line 23).\n\n_^dimmer \u0160is-^ki-kam_ equals god-name _^dimmer \u0160is-^ki_ plus _kam_ =\nKAMMU without doubt (see CT. XV, Colophon of Tablet 29623, plate 12).\n_kam_ is a well recognized determinative used after ordinal numerals. It\nno doubt occupies this position as a genitive particle, but, as a\ngenitive sign, it may be used after words other than numerals; and, in\nfact, is so used in Gudea. It is evidently a lengthened form of the\npostposition _ka_; being _ka_ plus _am_ (see SVA. p. 60).\n\n  28. _sug ma\u1e25 sug ban-da a im-si ^dimmer \u0160is-^ki-kam_\n    The great marsh, the little marsh is filled with water by Nannar.\n\nThe sign looks like M\u00c0 but perhaps the copyist made a mistake. _ma\u1e25_\n(see Hymn to B\u00eal, line 23).\n\n_sug_ equals _\u22c5u\u22c5\u00fb_, \u201cmarsh\u201d. The sign is the enclosure-sign KIL with\nthe \u201cwater\u201d sign \u00c2U within the \u201cenclosure\u201d sign.\n\n_ban-da_: the signs are DUMU and DADDU. DUMU has several values, the\nchief of which are _dumu_, _tur_ and _ban_. _dumu_ equals _m\u00e2ru_, \u201cson\u201d.\nWe have met the value _dumu_ or its dialectic equivalent _\u1e6dumu_,\nrepresented by \u1e6cU and MU (see on line 5). _tur_ equals _\u22c5i\u1e25ru_, \u201csmall\u201d,\nand is naturally followed by the phonetic complement _ra_. _lan-da_ also\nequals _\u22c5i\u1e25ru_ \u201clittle\u201d (Br. 4133).\n\n_a im-si_ (see on line 23).\n\n_^dimmer \u0160is-^ki-kam_ (see line 27).\n\n  29. _\u00ear lim-ma ^dimmer En-zu_\n    Penitential Psalm to Sin.\n\n_\u00ear-lim-ma_ (see Hymn to B\u00eal, line 27).\n\n_^dimmer En-zu_ \u201clord of wisdom\u201d is the other name by which Sin is known\nin Sumerian. We have had one name above; viz., _^dimmer \u0160is-^ki_.\n_^dimmer En-zu_ is no doubt in genitive relation to the preceding part\nof the line, although the _nota genitivi_ is lacking. In another hymn to\nB\u00eal (CT. XV, Tablet 29644, plate 12), the genitive relation is signified\nby the postposition _kam_. The words are: _\u00ear-lim-ma ^dingir\nEn-lil-l\u00e1-kam_.\n\n\n\n\n                              Chapter III\n              Tablet 29631, Plates 15 and 16, Hymn To Adad\n\n\n                                Obverse\n\n  1. _[\u1e25ad-]\u00ea(UD.DU)-a mu-zu an[-zak-ku]_\n    In the lightning flash thou proclaimest thy name.\n\n  2. _^dimmer Mer(IM) bi-ma\u1e25 \u1e25ad-\u00ea(UD.DU)-a mu-zu an[-zak-ku]_\n    O Adad, in the mighty thunder the lightning flash thou declarest thy\n              name.\n\n  3. _[^dimmer] Mer(IM) dumu An-na bi-ma\u1e25 \u1e25ad-\u00ea(UD.DU)-a mu-zu\n              an-za[k-ku]_\n    O Adad, son of Anu, in the mighty thunder and the lightning flash\n              thou declarest thy name.\n\n  4. _\u00f9-mu-un n\u00ec(IM)-ki-ge(KIT) bi-ma\u1e25 \u1e25ad-\u00ea(UD.DU)-a mu-zu an-za[k-ku]_\n    O lord, dread of earth, in the mighty thunder and the lightning\n              flash thou declarest thy name.\n\n  5. _^dimmer Mer(IM) \u00f9-mu-un ib(TUM)-mal(IG)-la bi-ma\u1e25 \u1e25ad-\u00ea(UD.DU)-a\n              mu-zu an[-zak-ku]_\n    O Adad, lord of great wrath, in the mighty thunder and the lightning\n              flash thou declarest thy name.\n\n  6. _bar(ma\u0161?)-tab-ba \u00f9-mu-un dimmer ama-an-ki-ga bi-ma\u1e25 \u1e25ad-\u00ea(UD.DU)-a\n              [mu-zu an-zak-ku]_\n    O twin, lord, bull-god of heaven and earth, in the mighty thunder\n              and the lightning flash thou declarest thy name.\n\n  7. _a-a ^dimmer Mer(IM) \u00f9-mu-un ud-da bar-ru-a mu-zu an-zak-ku_\n  O father Adad, lord, when the light is darkened thou declarest thy\n              name.\n\n  8. _a-a ^dimmer Mer(IM) \u00fb(UD)-gal-la bar-ru-a mu-zu an-zak-ku_\n    O father Adad, when the great day is darkened thou declarest thy\n              name.\n\n  9. _a-a ^dimmer Mer(IM) uku(UG)-gal-la bar-ru-a mu-zu an-zak-ku_\n    O father Adad, when the great king is cut off thou declarest thy\n              name.\n\n  10. _^dimmer Mer(IM) uku(UG) An-na bi-ma\u1e25 \u1e25ad-\u00ea(UD.DU)-a mu-zu\n              an-zak-ku_\n    O Adad, king of Anu, in the mighty thunder and the lightning flash\n              thou declarest thy name.\n\n  11. _mu-zu kalam(UN)-ma mu-un-r\u00f9(UL)-r\u00f9(UL)-r\u00f9(UL)_\n    Thy name is mightily magnificent in the earth.\n\n  12. _me-lam(NE)-zu kalam(UN)-ma tug(KU)-gim im-mi-in-dul_\n    Thy brightness covers the land like a garment.\n\n  13. _za \u1e25ad(PA) aka(RAM)-zu-\u0161\u00f9(KU) kur-gal a-a ^dimmer Mu-ul-lil sag\n              im-da-sig(PA)-gi_\n    The lightning of thy thunder smites the head of the great mountain,\n              father B\u00eal.\n\n  14. _ur\u0161a(\u1e24AR.DU)-zu \u00e0ma(DAGAL) gal ^dimmer Nin-lil ba-e-di-\u1e25u-l\u00e1\u1e25-e_\n    Thy thunder terrifies the great mother Belit.\n\n  15. _^dingir En-lil-li dumu-ni ^dimmer Mer(IM)-ra \u00e0(ID)\n              mu-un-da-an-aka(RAM)_\n    B\u00eal to his son Adad measures out power.\n\n  16. _mulu dumu-mu \u00fb(UD) um-me-\u0161i-si-si \u00fb(UD) um-me-\u0161i-l\u00e1-l\u00e1_\n    Thou who art my son, the day thou didst lift up the eye, the day\n              thou didst look!\n\n  17. _^dimmer Mer(IM)-ri \u00fb(UD) um-me-\u0161i-si-si \u00fb(UD) um-me-\u0161i-l\u00e1-l\u00e1_\n    O Adad, the day thou didst lift up the eye, the day thou didst look!\n\n  18. _\u00fb(UD) iminna-bi-me\u0161 ba-gan-tal(RI)-l\u00e1 \u00fb(UD) um-me-\u0161i-l\u00e1-l\u00e1_\n    During seven days thou didst blow a full blast when thou didst look.\n\n  19. _\u00fb(UD) \u00ec(KA) di-zu-ka \u1e25\u00e0r(GUD)-\u1e25a-ra ab-ba \u00fb(UD) um-me-\u0161i-l\u00e1-l\u00e1_\n    It was the day of the word of the word of thy judgment, O bull-god\n              of the abyss, the day thou didst look.\n\n  20. _nim-gir lu\u1e25 su-\u0161i-\u0161\u00f9(KU) mu-ra-du-ud_\n    As the lightning, the messenger of terror, thou didst go.\n\n  21. _mulu dumu-mu r\u00f9(UL) gin(DU)-na-gin(DU)-na a-ba zi-gi-en\n              te-ga(BA)_\n    When thou who art my son goest violently about, who can attack like\n              thee!\n\n\n                                Reverse\n\n  22. _ki bala \u1e25ul g\u00edg a-a mu\u1e25-zu-\u0161\u00f9(KU) a-ba za-e-gim te-ga(BA)_\n    The troublesome evil hostile land, O father, which is against thee;\n              who like thee can attack!\n\n  23. _n\u00e1(DA\u1e32) imi tur-tur-e \u0161\u00fa-um-me-ti a-ba za-e-gim te-ga(BA)_\n    The little stone of the storm do thou take! Who can attack like\n              thee!\n\n  24. _n\u00e1(DA\u1e32) gal-gal-e \u0161\u00fa-um-me-ti a-ba za-e-gim te-ga(BA)_\n    The large stone do thou take! Who can attack like thee!\n\n  25. _n\u00e1(DA\u1e32) tur-tur-zu n\u00e1(DA\u1e32) gal-gal-zu mu\u1e25-ba \u00f9-me-\u00e1m(A.AN)_\n    Thy little stone, thy large stone, on it (the land) it lieth!\n\n  26. _ki-bala-a zi-da-zu \u00f9-mu-e-gul da bur(BU) su \u00f9-mu-e-se_\n    The hostile land thy right hand destroys. It gives powerful bodily\n              destruction (?)\n\n  27. _^dimmer Mer(IM)-ri dug(KA)-dug(KA)-ga a-a mu\u1e25-na-\u0161\u00f9(KU)\n              ge\u0161(IZ)-ni ba-\u0161i-in-ag_\n    Adad, when he speaks (to one), O father, on him he imposes his\n              government.\n\n  28. _a-a ^dimmer Mer(IM) \u00e8(BIT)-ta \u00ea(UD.DU)-a-ni \u00fb(UD) \u00ec(KA) di\n              na-nam_\n    Father Adad, when he comes out of the house, he fixes the day of\n              judgment.\n\n  29. _\u00e8(BIT)-ta eri-ta \u00ea(UD.DU)-a-ni uku(UG) ban(TUR)-da na-nam_\n    When he comes out of the house or out of the city, he fixes the\n              great day.\n\n  30. _eri-ta an-na-ta gar(\u0160\u00c2)-ra-ni \u00fb(UD) \u00ec(KA)-\u1e25ar-ra na-nam_\n    When he establishes himself out of the city out of heaven, he fixes\n              the day of curse.\n\n  31. _... \u00ear(A.\u0160I) lim(LIB)-ma ^dimmer Mer(IM)_\n    ..... Hymn to Adad.\n\nThis hymn we find to be full of action. The lightning flashes in the\nfirst line, and we see at least three distinct kinds of storm placed on\nthe scene, one succeeding the other. The thunder storm first passes over\nour head. We see the lightning, we hear the roar of the thunder, the\nearth is placed in fear, the day turns dark, the top of the mountain is\nsmitten, the very gods themselves are terrified. Secondly comes the\nflood. The storm of the hour is lengthened into one of days. It becomes\na deluge of judgment on the earth. The words say seven days, but in such\npoetic discourse seven might perhaps simply mean \u201cmany\u201d. Finally, there\nis a decided change in the scene. The flood has passed away. The\ndeath-destroying hail-storm falls upon us, not simply the little\nhail-stones, but the great hail-stones. The day, of course, has come.\n\nBut the effects of Adad\u2019s power so artistically set forth in this hymn\nare secondary, as placed beside the dignity of the god himself. The word\nof Adad is absolute and all-powerful. He is a god of great wrath. He is\na real bull-god, of heaven and earth. He can put the heavens out of\nsight. He can make day as black as the darkest night. He can split the\nearth with his lightning. He can flood the land with water. He can pelt\nits inhabitants with stones. Yet in all this he consults with father\nB\u00eal.\n\n\n                                Obverse\n\n  1. _[\u1e25ad]-\u00ea-a mu-zu an[-zak-ku]_\n    In the lightning flash thou proclaimest thy name!\n\n_\u1e25ad-\u00ea-a_ is a _\u1e25al_-clause, consisting of noun _\u1e25ad_, participle _\u00ea_\nand postposition _a_, and means \u201cin the going out of the sceptre\u201d, or\nfreely, \u201cin the lightning flash\u201d. The apodosis is _mu-zu an-zak-ku_.\n_\u1e25ad_ (PA) equals _\u1e25a\u1e6d\u1e6du_, \u201csceptre\u201d (Br. 5573). The value _\u1e25ad_ may be\nof Semitic origin, but note that its cognate _\u1e25ud_ is equal to _nam\u00fbru_,\n\u201cbrightness\u201d (Br. 5582), as is also _kun_, another value of PA \u201cstaff\u201d;\nthen PA = \u201ca lighted torch\u201d. _\u00ea_ we have had as equal to _a\u22c5\u00fb_ (Hymn to\nB\u00eal, line 15). _\u00ea_ is also equal to _\u0161\u00fbp\u00fb_, \u201cflashing\u201d (Br. 5638). _a_\nequals _ina_, \u201cin\u201d (Br. 11365).\n\n_mu-zu_ means \u201cthy name\u201d. _mu_ equals _\u0161umu_, \u201cname\u201d (Br. 1235).\n\n_an-zak-ku_ is a verb. _an_ is an indeterminate verbal prefix. The\ncontext shows it to be of the second person (see MSL. p. XXVI). _zak-ku_\nmay mean \u201cutter a decree\u201d (Br. 6519). For example, _zak_ equals\n_tam\u00eetu_, \u201ca decree\u201d (Br. 6493). Perhaps it could as well be a verb\nsignifying \u201cto decree\u201d, or \u201cto establish\u201d. _ku_ also equals _tam\u00fb_,\n\u201cutter\u201d (Br. 10555), but it would be simpler to make _ku_ a phonetic\ncomplement to _zak_. It may be that we ought to read the clause: \u201cthy\nname utters the decree\u201d. But \u201cthy name\u201d has the usual position of the\nobject. It is also rather awkward to regard _zak_ as an object placed\nbetween the verbal prefix and the verb.\n\n  2. _^dimmer Mer bi-ma\u1e25 \u1e25ad-\u00ea-a mu-zu an[-zak-ku]_\n    O Adad, in the mighty thunder and the lightning flash thou declarest\n              thy name.\n\n_^dimmer Mer_: this is the Sumerian name of the storm-god. _Mer_ being\none of the values of the sign IMMU. The fact that the sign in some cases\nin this hymn (e. g. lines 15 and 17) is followed by the phonetic\ncomplement _ri_ or _ra_ shows that _Mer_ is the value intended for the\nname of the god. _Mer_ is probably from _imi_ changed to _immer_ and\nthen to _Mer_ and hence, like _imi_, means \u201cwind\u201d and \u201cstorm\u201d. The name\n_Mer_ offers no suggestion as to the origin of the Semitic names\n_Ramm\u00e2nu_ and _Addu_.\n\n_bi-ma\u1e25_ equals \u201cmighty utterance\u201d. _bi_ (see Hymn to Sin, line 13).\n_ma\u1e25_ (see Hymn to B\u00eal, line 23).\n\n_\u1e25ad-\u00ea-a mu-zu an-zak-ku_ (see on line 1).\n\n  3. _[^dimmer] Mer dumu An-na bi-ma\u1e25 \u1e25ad-\u00ea-a mu-zu an-sa[k-ku]_\n    O Adad, son of Anu, in the mighty thunder and the lightning flash\n              thou declarest thy name.\n\n_dumu_ (see Hymn to Sin, line 5, _\u1e6du-mu_).\n\n_An-na_, ideogram for the god of heaven, plus phonetic complement. Note\nthat AN for the god Anu does not take the determinative god sign.\nProbably the omission is due to the desire to avoid the occurrence of AN\ntwice in succession. It must have been after Adad had taken the place of\nI\u0161tar in the second triad of gods that Adad was called the son of Anu.\nThe earlier arrangement was Anu, B\u00eal, Ea, Sin, \u0160ama\u0161 and I\u0161tar. The\nlater order was Anu, B\u00eal and Ea, as rulers of the universe, and Sin,\n\u0160ama\u0161 and Adad, as rulers of heaven under the command of Anu. This new\ngrouping was the result of a theological development. I\u0161tar was found to\nbe one of the planets, and, therefore, not to be classed longer along\nwith Sin and \u0160ama\u0161. Adad, the god of the atmosphere, was thought to be a\npersonality of sufficient dignity to take the place formerly occupied by\nI\u0161tar.\n\n_bi-ma\u1e25 \u1e25ad-\u00ea-a mu-zu an-zak-ku_ (see on lines 1 and 2).\n\n  4. _\u00f9-mu-un n\u00ec-ki-ge bi-ma\u1e25 \u1e25ad-\u00ea-a mu-zu an-zak[-ku]_\n    O lord, dread of earth, in the mighty thunder and the lightning\n              flash thou declarest thy name.\n\n_\u00f9-mu-un_ (see Hymn to B\u00eal, line 1).\n\n_n\u00ec-ki-ge_: _n\u00ec_ is a value of IMMU equal to _pulu\u1e25tu_, \u201cfear\u201d (see Hymn\nto B\u00eal, line 18). _ki_ equals _ir\u22c5itu_, \u201cearth\u201d (see Hymn to B\u00eal, line\n9). _ge_ is a postpositive sign of the genitive (see Br. 5935.)\n\n_bi-ma\u1e25 \u1e25ad-\u00ea-a mu-zu an-zak-ku_ (see lines 1 and 2).\n\n  5. _^dimmer Mer \u00f9-mu-un ib-mal-la bi-ma\u1e25 \u1e25ad-\u00ea-a mu-zu an[-zak-ku]_\n    O Adad, lord of great wrath, in the mighty thunder and and the\n              lightning flash thou declarest thy name.\n\n_ib-mal-la_: _ib_ is a value of TUM equal to _ag\u00e2gu_, \u201canger\u201d (Br.\n4954). _mal_ is a value of I\u1e32U which is dialectic for PISANNU and also\nfor MA.AL (see Hymn to B\u00eal, lines 1 and 18, and Hymn to Sin, line 2).\n_\u00ecb-mal_ = \u201cwrathful\u201d (Br. 2242).\n\n_bi-ma\u1e25 \u1e25ad-\u00ea-a mu-zu an-zak-ku_ (see on lines 1 and 2).\n\n  6. _tab-tab-ba \u00f9-mu-un dimmer ama-an-ki-ga bi-ma\u1e25 \u1e25ad-\u00ea-a [mu-zu\n              an-zak-ku]_\n    O twin, lord, bull-god of heaven and earth, in the mighty thunder\n              and the lightning flash thou declarest thy name.\n\n_bar-tab-ba_ equals _tu\u2019\u00e2mu_, \u201ctwin\u201d (Br. 1896). _ma\u0161_ equals _tu\u2019\u00e2mu_\n(Br. 1811), while the cognate _bar_ equals _tapp\u00fb_, \u201ccompanion\u201d (Br.\n1807). _ma\u0161_, which represents the idea \u201ccut\u201d, is more primitive than\n_bar_ which represents the idea \u201cside\u201d. _ma\u0161_ is also equal to _m\u00e2\u0161u_,\n\u201ctwin\u201d, a Sumerian loan-word in Assyrian. _tab_ equals _tapp\u00fb_ (Br.\n3775). _tab_ may have been inserted, that _bar_ \u201ccompanion\u201d should be\ntaken rather than the narrower word \u201ctwin\u201d (Hymn to Sin, line 16). _ba_\nis a phonetic complement (Br. 102 and Hymn to B\u00eal, line 25). Adad is\ncalled \u201ctwin\u201d or \u201ccompanion\u201d, because he possessed a composite nature,\ncomprising in himself the elements of several gods. The manifestations\nof power seen in wind and rain and in lightning and thunder, would\nlogically lead to the conclusion that his nature was divided, or that he\nbrought to his aid several gods endowed with powers suited to different\nkinds of effort. The gods that aided Adad were sometimes looked upon as\nbirds, one of whom was the god Z\u00fb, who presided over the tempest. Z\u00fb\u2019s\nmother was Siris, lady of the rain and clouds. Then there was Martu, the\nlord of the squall, and Bar\u1e33u, the genius of the lightning. The son of\nZ\u00fb was a strong bull who pastured in the meadows, bringing abundance and\nfertility. There was also \u0160\u00fbtu, the south wind. He, no doubt, was an\nagent of Adad\u2019s. There is another way in which Adad may be looked upon\nas twin-like in his nature. He could pass suddenly from the fiercest\nanger to gentlest kindness. He was represented in sculpture as carrying\na battle-axe. Kings invoked his aid against their enemies. In his\npassionate rage he destroyed everything before him. When his wrath was\nappeased, however, there might come the gentle breeze and the refreshing\nshower. The fields which he had devastated he also caused to blossom and\nproduce fruit and grain.\n\n_dimmer_ (see Hymn to B\u00eal, line 2).\n\n_ama-an-ki-ga_: _ama_ equals _r\u00eemu_, \u201cbull\u201d (see Hymn to B\u00eal, lines 7\nand 9). _an_ (see Hymn to B\u00eal, line 18). _ki_ (see on line 4). _ga_\nseems to be a postposition (see MSL. p. XVI). _ga_ might perhaps be\nequal to _ba\u0161\u00fb_, \u201cbeing\u201d (Br. 6109).\n\n_bi-ma\u1e25 \u1e25ad-e-a mu-zu an-zak-ku_ (see on lines 1 and 2).\n\n  7. _a-a ^dimmer Mer \u00f9-mu-un ud-da bar-ru-a mu-zu an-zak-ku_\n    O father Adad, lord, when the light is darkened, thou declarest thy\n              name.\n\n_a-a_ (see Hymn to B\u00eal, line 3).\n\n_ud-da_: _ud_ equals _urru_, \u201clight\u201d (Br. 7798, also Hymn to Sin, line\n17). _da_ is a phonetic complement (see Hymn to B\u00eal, line 16).\n\n_mu-zu an-zak-ku_ (see on line 1).\n\n  8. _a-a ^dimmer Mer \u00fb-gal-la bar-ru-a mu-zu an-zak-ku_\n    O father Adad, when the great day is darkened, thou declarest thy\n              name.\n\n_\u00fb-gal-la_: _\u00fb_ (see Hymn to Sin, line 17). _gal-la_ (see Hymn to B\u00eal,\nline 14).\n\n_bar-ru-a_: _bar_ equals _par\u00e2su_, \u201ccut off\u201d (Br. 1785). The idea \u201ccut\u201d,\nhowever, is more usually expressed by the value _ma\u0161_ (see on line 6).\n_ru_, being a phonetic complement, limits us to the choice of the value\n_bar_ here.\n\n  9. _a-a ^dimmer Mer uku-gal-la bar-ru-a mu-zu an-zak-ku_\n    O father Adad, when the great king is cut off, thou declarest thy\n              name.\n\n_uku-gal-la_: _uku_ a value of UG, which is here a Babylonian sign\nfound, for instance, in the Cyrus Cylinder, equals both _\u00fbmu_, \u201cday\u201d,\nand _\u0161arru_, \u201cking\u201d (Br. 3861 and 3862). _gal-la_ (see on line 8).\n\n  10. _^dimmer Mer uku An-na bi-ma\u1e25 \u1e25ad-\u00ea-a mu-zu an-zak-ku_\n    O Adad, king of Anu, in the mighty thunder and the lightning flash\n              thou declarest thy name.\n\n_^dimmer Mer_ (see on line 2). _uku_ (see MSL. 344 and on line 9).\n\n  11. _mu-zu kalam-ma mu-un-r\u00f9-r\u00f9-r\u00f9_\n    Thy name is mightily magnificent in the earth.\n\n_mu-zu_ (see on line 1).\n\n_kalam-ma_: _kalam_ as a value is related to the sign-name KALAMMU and\nequals _m\u00e2tu_, \u201cland\u201d (Br. 5914). We have already had the value _un_\n(see Hymn to B\u00eal, line 1). _ma_ is a phonetic complement (see Hymn to\nB\u00eal, line 1).\n\n_mu-un-r\u00f9-r\u00f9-r\u00f9_: _mu-un_ (see Hymn to Sin, line 17). _r\u00f9-r\u00f9-r\u00f9_ (see\nHymn to Sin, line 14). A double form like _r\u00f9-r\u00f9_ is common, but the\ntriple form is rare, and expresses a very unusual emphasis.\n\n  12. _me-lam-zu kalam-ma tug-gim im-mi-in-dul_\n    The brightness covers the land like a garment.\n\n_me-lam-zu_ (see Hymn to B\u00eal, line 21).\n\n_kalam-ma_ (see on line 11).\n\n_tug-gim_: _tug_ equals _\u22c5ub\u00e2tu_, \u201cclothing\u201d (Br. 10551). _gim_ is an EK\nform. We have had the ES form _dim_ (Hymn to Sin, line 11).\n\n_im-mi-in-dul_: _im_ is an indeterminate verbal prefix, but commonly\nused for the third person (see Br. p. 545). _mi-in_ is a verbal infix,\nused chiefly of the third person (MSL. pp. XXIV and XXXII). Its\nantecedent here is _kalam-ma_. _dul_ equals _kat\u00e2mu_, \u201ccover\u201d, but _du_\nalso equals _\u0161ubtu_, \u201cdwelling\u201d (see Hymn to B\u00eal, line 14), connoting in\nboth instances the idea \u201ccover, shelter\u201d.\n\n  13. _za \u1e25ad aka-zu-\u0161\u00f9 kur-gal a-a ^dimmer Mu-ul-lil sag im-da-sig-gi_\n    The stone of the sceptre of thy thunder strikes the head of the\n              great mountain, father B\u00eal.\n\n_za_ equals _abnu_, \u201cstone\u201d (Br. 11721 and Hymn to Sin, line 18). There\nis another sign used more commonly than Z\u00c2U to represent \u201cstone\u201d;\nnamely, DA\u1e32\u1e32U.\n\n_\u1e25ad_ (see on line 1).\n\n_aka-zu-\u0161\u00f9_: _aka_ equals _ram\u00e2mu_, \u201croar\u201d (Br. 4746). The meaning of\nRAM as _ram\u00e2mu_ seems to come through mnemonic paronomasia by way of the\nvalue _aka_ as equal to _r\u00e2mu_, \u201clove\u201d. It is important to distinguish\n_ram\u00e2mu_ from _Ramman_, an Assyrian name for _Mer_ meaning \u201cthunderer\u201d,\nas well as from _ram\u00e2nu_, \u201cself\u201d. _ram\u00e2nu_ self is often a pun on\n_Ramman_. _zu_ (see Hymn to B\u00eal, line 21). _\u0161\u00f9_ (see Hymn to B\u00eal, line\n15).\n\n_kur-gal_: _kur_ (see Hymn to B\u00eal, line 3). _gal_ (see Hymn to B\u00eal, line\n14).\n\n_a-a ^dimmer Mu-ul-lil_ (see Hymn to B\u00eal, line 3). In the Hymn to B\u00eal\n(line 16), B\u00eal seems to be called a mountain. The thought probably is\nsuggested by E-kur of Nippur.\n\n  14. _ur\u0161a-zu \u00e0ma gal ^dimmer Nin-lil ba-e-di-\u1e25u-la\u1e25-e_\n    Thy thunder terrifies the great mother B\u00ealit.\n\n_ur\u0161a_ equals _ram\u00e2mu_ (Br. 8556). _ur_ is a value of \u1e24AR which itself\nmay mean _ram\u00e2mu_ (Br. 8539) and _\u0161a_ is a value of DU which we know\nmeans _al\u00e2ku_. _ur\u0161a_ must mean \u201cadvancing thunder\u201d.\n\n_\u00e0ma_ equals _ummu_, \u201cmother\u201d. The idea of \u201cmother\u201d arises out of\n\u201camplitude\u201d, which the sign is intended pictorially to represent.\n_damal_ is a common value of the same sign (see Hymn to B\u00eal, line 10).\n\n_gal_ (Hymn to B\u00eal, line 14).\n\n_^dimmer Nin-lil_. _Nin-lil_ is the Sumerian name of B\u00ealit, the consort\nof B\u00eal. _Nin_ equals _B\u00ealtu_, \u201clady\u201d. _lil_ has the same meaning as in\n_En-lil_ or _Mul-lil_ (see Hymn to B\u00eal, line 2). _Nin-lil_ is exactly\nthe reverse with respect to sex of _En-lil_. B\u00ealit, like B\u00eal, had a\ntemple at Nippur which dates back apparently to the time of the early\ndynasties of Ur. It was, however, simply a dim shadow of the temple of\nB\u00eal. The goddess of the divine family never achieved the popularity\nattained by the god, the father of the family. Besides being called\n_Nin-lil_, \u201clady of mercy\u201d (Br. 5932), she was sometimes called\n_Nin-\u1e25ar-sag_, \u201clady of the high mountain\u201d, which would indicate that\nshe dwelt with B\u00eal in _E-kur_, \u201cthe mountain house\u201d. Under the name of\n_Nin-\u1e25ar-sag_, B\u00ealit had a temple also at Girsu, one of the divisions of\nthe town of Laga\u0161. _Nin-\u1e25ar-sag_ was sometimes addressed as \u201cthe mother\nof the gods\u201d.\n\n_ba-e-di-\u1e25u-l\u00e1\u1e25-e_ is a verb. _ba_ is an indeterminate verbal prefix.\nHere it is third person (see Hymn to B\u00eal, line 25). _e_ (see Hymn to\nB\u00eal, line 18). _di_ is an unusual infix; it is probably used here in the\ninterest of vowel harmony for _da_ (see Hymn to B\u00eal, line 16). _\u1e25u-l\u00e1\u1e25_\nis the verb itself and is equal to _gal\u00e2tu_, \u201cfrighten\u201d (Br. 2076). On\ncloser analysis, _\u1e25u_ must be a prefix of generalization; for example\n_\u1e25u_ may equal _am\u00ealu_, \u201cman\u201d (Br. 2050). _l\u00e1\u1e25_ must be the real verb;\nit is equal to _gal\u00e2tu_ (Br. 6166). _e_ must be a vowel of prolongation.\nThe usual phonetic complement after _l\u00e1\u1e25_ is _\u1e25a_.\n\nThe fear of the lightning of Adad in this hymn is somewhat like that\nexpressed in the Babylonian Epic of Gilgame\u0161, Eleventh Tablet. The lord\nof the storm caused the heavens to rain heavily. There arose from the\nfoundation of heaven a black cloud. The thunderbearers marched over\nmountain and plain, and Ninib continued pouring out rain and Adad\u2019s\nviolence reached to heaven. The southern blast blew hard. Like a\nbattle-charge upon mankind the waters rushed. One could no longer see an\nother. The gods were dismayed at the flood. They sought refuge by\nascending the highest heaven, cowering like dogs. On the battlements of\nheaven they crouched and I\u0161tar screamed like a woman in travail.\n\n  15. _^dingir En-lil-li dumu-ni ^dimmer Mer-ra \u00e0 mu-un-da-an-aka_\n    B\u00eal to his son Mer measures out power:\n\n_^dingir En-lil-li_: B\u00eal\u2019s name has appeared before in this hymn, but in\nthe ES form (line 13). _^dingir En-lil_ (see Hymn to Sin, line 5). _li_\n(see Hymn to B\u00eal, line 23).\n\n_dumu-ni_: (see on line 3). _ni_ (see Hymn to B\u00eal, line 13).\n\n_\u00e0_ (see Hymn to B\u00eal, line 14) = ID.\n\n_mu-un-da-an-aka_: _mu-un_ (see Hymn to Sin, line 17). _da-an_ is a\nverbal infix (MSL. pp. XXIV and XXXII). Its antecedent here is\n_dumu-ni_. _aka_: we have had _aka_ equal to _ram\u00e2mu_ (line 13), but\nhere we have aka equal to _mad\u00e2du_, \u201cmeasure out\u201d. _mad\u00e2du_, \u201cmeasure\nout\u201d, is a pun on _mad\u00e2du_, \u201clove\u201d (thus MSL. p. 21).\n\n  16. _mulu dumu-mu \u00fb um-me-\u0161i-si-si \u00fb um-me-\u0161i-l\u00e1-l\u00e1_\n    Thou who art my son, the day thou didst lift up the eye, the day\n              thou didst look!\n\n_mulu_: The sign is the usual ideogram for \u201cman\u201d, but may stand for the\nAssyrian _\u0161a_, as here. Note that the sign takes the value _lu_ in\ncomposition (see Hymn to B\u00eal, line 20).\n\n_dumu-mu_: _dumu_ (see line 3). _mu_ is a suffix of the first person\n(Br. 1241). There are three pronominal _mu\u2019s_. First, the determinate\npronominal suffix mu of the first person, cognate with _ma-e_, the\npersonal pronoun of the first person; this is the _mu_ we have here.\nSecondly, there is a _mu_ of _mu-un_, the indeterminate verbal prefix.\n_mun_ or _mu-un_ is simply this _mu_ nasalized. We have had this _mu_\nquite often. Finally, there is another _mu_, an indeterminate suffix,\nwhich is related to _mu_ of _mu-un_, rather than to _mu_, the cognate of\n_ma-e_. This indeterminate _mu_ is found at the end of relative clauses.\nWe shall meet it in the Hymn to Tammuz (see below).\n\n_\u00fb_ (see Hymn to Sin, line 17).\n\n_um-me-\u0161i-si-si_ is a verb. _um-me_ is a indeterminate verbal prefix,\nbut is chosen here for the second person, since _mu-un_ is so often used\nfor the third person. _umme_ is not a very common prefix. It stands for\n_ume_ which is a shortened form of _umeni_. _\u0161i_: \u0160I with the value\n_ige_ or _ide_ we have seen equals _\u00eenu_, \u201ceye\u201d (see Hymn to Sin, line\n16). _\u0161i_ here, however, seems to be regarded as a part of the verbal\nstem and hence slips in between the prefix and the root. _si-si_ (see\nHymn to B\u00eal, line 22). The Sumerian idiom means \u201cfill the eye\u201d.\n\n_um-me-\u0161i-l\u00e1-l\u00e1_: _um-me-\u0161i_ (just explained). _l\u00e1-l\u00e1_: _l\u00e1_ is a value\nof LALLU which occurs as a phonetic complement in the word _En-lil-l\u00e1_\n(Hymn to Sin, line 5) also equals _na\u0161\u00fb_, \u201clift up\u201d (Br. 10101).\n\n  17. _^dimmer Mer-ri \u00fb um-me-\u0161i-si-si \u00fb um-me-\u0161i-l\u00e1-l\u00e1_\n    O Adad, the day thou didst lift up the eye, the day thou didst look!\n\n_^dimmer Mer_ (see on line 2). _ri_ (see Hymn to B\u00eal, line 19).\n\n_\u00fb um-me-\u0161i-si-si \u00fb um-me-\u0161i-l\u00e1-l\u00e1_ (see on line 16).\n\n  18. _\u00fb iminna-bi-me\u0161 ba-gan-tal-l\u00e1 \u00fb um-me-\u0161i-l\u00e1-l\u00e1_\n    During those seven days thou didst blow a full blast, when thou\n              didst look.\n\n_\u00fb_ (see Hymn to Sin, line 17).\n\n_iminna-bi-me\u0161_: _iminna_ is the Sumerian word for \u201cseven\u201d. The sign in\nour text consists of seven uprights, four above and three below. The\nAssyrian form consists of three above, three in the middle and one at\nthe bottom. _bi_ is the demonstrative pronoun = \u201cthose\u201d (Br. 5134 and\nHymn to Sin, line 27). _me\u0161_ is the Sumerian sign of the plural number\n(Br. 10470). The sign is composed of ME and E\u0160 and means \u201cmany\u201d.\n\n_ba-gan-tal-l\u00e1_: _ba_ (see on line 14); _ba_ = prefix. _gan_ is an infix\nhere of adverbial and corroborative character (see Hymn to B\u00eal, line 9).\n_tal_ is a value of RI equal to _z\u00e2\u1e33u_, \u201cblow\u201d (Br. 2581). We assume\n_tal_ to be the correct value because of the following LALLU = _l\u00e1_ (see\non line 16).\n\n_\u00fb um-me-\u0161i-l\u00e1-l\u00e1_ (see line 16). This interesting statement on the\nflood agrees entirely with the story of the flood in the Eleventh Tablet\nof the Babylonian Epic of Gilgame\u0161. The difference between the length of\nthe Hebrew and that of the Babylonian deluge is significant. The\nnarrative of Pirnapi\u0161tim, the Babylonian Noah, is quite graphic. He\nrepresents the gods as seated weeping, their lips covered in fear. Six\ndays and nights the wind blew. When the seventh day appeared, the storm\nsubsided, the sea began to dry and the flood was ended. He looked upon\nthe sea, mankind was turned to clay, corpses floated like reeds. He\nopened the window. He sent forth a dove which returned. He sent forth a\nraven, which saw the carrion on the water, ate, and wandered away, but\ndid not return. He built an altar on the peak of the mountain and set\nforth vessels by sevens. The gods smelled the savour and gathered to the\nsacrifice, and the great goddess lifted up the rainbow which Anu had\ncreated. Those days he thought upon and forgot not.\n\n  19. _\u00fb \u00ec di-zu-ka \u1e25\u00e0r-\u1e25a-ra ab-ba \u00fb um-me-\u0161i-l\u00e1-l\u00e1_\n    It was the day of the word of thy judgment, O bull-god of the abyss,\n              the day thou didst look.\n\n_\u00fb_ (line 16).\n\n_\u00ec_ equals _am\u00e2tu_, \u201cword\u201d (Br. 518, see also Hymn to Sin, line 16).\n\n_di-zu-ka_: _di_ equals _d\u00eanu_, \u201cjudgment\u201d (Br. 9525 and Hymn to B\u00eal,\nline 7). _zu_ (Hymn to B\u00eal, line 21). _ka_ = _nota genitivi_ (Hymn to\nB\u00eal, line 1).\n\n_\u1e25\u00e0r-\u1e25a-ra_ is the same as _\u1e25\u00e0r-\u1e25ar-a_. _\u1e25\u00e0r_ is a value of GU\u1e6c\u1e6cU,\nmeaning _\u1e33ardu_, \u201cheroic one\u201d (MSL. p. 174). We have had the sign with\nthe value _g\u00f9_ (Hymn to B\u00eal, line 9). _\u1e25a-ra_, phonetic representation\nof _\u1e25\u00e0r-a_, with the same meaning as _\u1e25\u00e0r_ of GU\u1e6c\u1e6cU, plus phonetic\ncomplement.\n\n_ab-ba_: _ab_ equals _t\u00e2mtu_, \u201csea\u201d (Br. 3822). The common word for\n\u201csea\u201d is AB.ZU, written ZU.AB, meaning \u201csea of wisdom\u201d, the abode of Ea,\nthe god of wisdom. _ab_ also equals _aptu_, \u201cabyss\u201d (Br. 3815). _ab_,\n\u201csea\u201d, or \u201cabyss\u201d is a shortened form of _a-ab_, \u201cwater enclosure\u201d,\n\u201cwater space\u201d. AB with the value _\u00e9\u0161_ we have had (Hymn to Sin, line\n10).\n\n_\u00fb um-me-\u0161i-l\u00e1-l\u00e1_ (line 16).\n\n  20. _nim-gir lu\u1e25 su-\u0161i-\u0161\u00f9 mu-ra-du-ud_\n    As the lightning, a messenger for terror, thou didst go.\n\n_nim-gir_ equals _bir\u1e33u_, \u201clightning\u201d (Br. 9020). _nim-gir_ literally\nmeans \u201chigh lightning\u201d. _nim_ equals _el\u00fb_, \u201chigh\u201d. _gir_ alone equals\n_bir\u1e33u_ (Br. 306). The sign GIR\u00db in its primitive form is a picture of a\n\u201cdagger\u201d. From the conception of the \u201cdagger\u201d, there is, of course, but\na short step to that of the forked lightning.\n\n_lu\u1e25_ equals _sukkallu_, \u201cmessenger\u201d (Br. 6170). We have had the sign\nSUKKALLU with the value _la\u1e25_ (line 14, _la\u1e25_, and Hymn to Sin, line\n27).\n\n_su-\u0161i-\u0161\u00f9_ equals noun _su-\u0161i_ and postposition _\u0161\u00f9_. _su-\u0161i_: SU.\u0160I\nmeans \u201cincrease of eye\u201d and eqnals _\u0161alummatu_ which means \u201csplendour\u201d,\nor perhaps \u201cterror\u201d. SU.\u0160I might be read _su-lim_. SU.ZI, however, has\nthe same meaning (see Br. 235 and 187, also MSL. p. 298), proving the\nreading SU.\u0160I.\n\n_mu-ra-du-ud_: _mu_ (see Hymn to B\u00eal, line 18). _ra_ is an infix of\nadverbial character denoting motion (MSL. p. XXIV). _du-ud_ is no doubt\nfor _du-du_, an intensified form of _du_ (see Hymn to B\u00eal, line 23,\n_gin_).\n\n  21. _mulu dumu-mu r\u00f9 gin-na-gin-na a-ba zi-gi-en te-ga_\n    When thou who art my son goest violently about, who can attack like\n              thee?\n\n_mulu dumu-mu_ (see on line 16).\n\n_r\u00f9_ equals _na\u1e33\u00e2pu_, \u201cbreak forth violently\u201d, or \u201cstorm furiously\u201d,\n(Br. 9144). Here we come near to the primary idea of the sign which is\nthat of \u201cthe goring bull\u201d (see Hymn to Sin, line 14).\n\n_gin-na-gin-na_: DU = _al\u00e2ku_ may have any one of three values, _gin_,\n_tum_ or _r\u00e0_ (Br. 4871). _gin_ is the correct value here, as is shown\nby the phonetic complement _na_. The value _du_ must be closely related\nto _tum_ and _gin_. _du_ by change of _d_ to _t_ and by addition of the\nnasal _m_ becomes _tum_. _tum_ by change of _t_ to _g_, of _u_ to _i_\nand of _m_ to _n_ becomes _gin_.\n\n_a-ba_ equals _mannu_, \u201cwho\u201d (Br. 11370). See also below.\n\n_zi-gi-en_ probably is a phonetic and dialectic form for _za-e-gim_\n(line 22).\n\n_te-ga_: _te_ equals _\u1e6de\u1e25\u00fb_, \u201cattack\u201d (Br. 7688). _ga_: BA is probably\ndialectic for _ga_ (Br. 103) which would be the same as PISANNU, i. e.,\n_ba\u0161\u00fb_, \u201cbeing\u201d, or _\u0161ak\u00e2nu_, \u201cestablishing\u201d.\n\n\n                                Reverse\n\n  22. _ki-bala \u1e25ul g\u00edg a-a mu\u1e25-zu-\u0161\u00f9 a-ba za-e-gim te-ga_\n    The troublesome evil hostile land, O father, which is against thee,\n              who like thee can attack!\n\n_ki-bala_: _ki_ (see Hymn to B\u00eal, line 9). _bala_ equals _pal\u00fb_,\n\u201cweapon\u201d (Br. 276). From the idea of \u201cweapon\u201d, it is easy to pass to\nthat of \u201chostility\u201d, expressed by _nukurtu_ (Br. 272).\n\n_\u1e25ul_ equals _limnu_, \u201cbad\u201d (see Br. 9502 and Hymn to Sin, line 16,\n_\u1e25\u00f9l_).\n\n_g\u00edg_ equals _mar\u22c5u_, \u201csick\u201d (Br. 9235). The sign is composite, the\nprincipal element of which is MI meaning \u201cblack\u201d.\n\n_a-a_ (see Hymn to B\u00eal, line 3).\n\n_mu\u1e25-zu-\u0161\u00f9_: _mu\u1e25_ equals _eli_, \u201cupon\u201d, or \u201cagainst\u201d (Br. 8841). _zu_\n(Hymn to B\u00eal, line 21). _\u0161\u00f9_ (Hymn to B\u00eal, line 15) governs the phrase\n_mu\u1e25-zu_.\n\n_a-ba_ (see on line 21).\n\n_za-e-gim_: _za-e_ (see Hymn to B\u00eal, line 16). _gim_ (see line 12).\n\n_te-ga_ (see on line 21).\n\n  23. _n\u00e1 imi tur-tur-e \u0161\u00fa-um-me-ti a-ba za-e-gim te-ga_\n    The little stone of the storm do thou take. Who can attack like\n              thee!\n\n_n\u00e1_: DA\u1e32\u1e32U has three values for _abnu_, \u201cstone\u201d, _za_, _\u22c5i_ and _n\u00e1_.\nWe have also had the sign ZA with the value _za_ equal to _abnu_ (line\n13). No doubt DA\u1e32\u1e32U indicates \u201chailstone\u201d here.\n\n_imi_ is the common value of the sign IMMU for _\u0161\u00e2ru_, \u201cstorm\u201d (Br.\n8369).\n\n_tur-tur-e_: _tur_ (see Hymn to Sin, line 28, _ban-da_). The sign is\nDUMU (lines 3, 15 and 16). _e_ (see Hymn to B\u00eal, line 3).\n\n_\u0161\u00fa-um-me-ti_: _\u0161\u00fa_ is a part of the verbal conjugation (see Hymn to\nB\u00eal, line 25), making it causal. _um-me_ (see on line 16). _ti_ equals\n_la\u1e33\u00fb_, \u201ctake\u201d (Br. 1700). This is the same word as _ti_ meaning \u201clife\u201d\n(Hymn to B\u00eal, line 16).\n\n_a-ba za-e-gim te-ga_ (see on line 22).\n\n  24. _n\u00e1 gal-gal-e \u0161\u00fa-um-me-ti a-ba za-e-gim te-ga_\n    The large stone do thou take. Who like thee can attack!\n\n_n\u00e1_ (see on line 23).\n\n_gal-gal-e_: _gal_ (see Hymn to B\u00eal, line 14). _e_ (see Hymn to B\u00eal,\nline 3).\n\n_\u0161\u00fa-um-me-ti a-ba za-e-gim te-ga_ (see line 23).\n\n  25. _n\u00e1 tur-tur-zu n\u00e1 gal-gal-zu mu\u1e25-ba \u00f9-me-\u00e1m_\n    Thy little stone, thy large stone, on it (the land) let it be!\n\n_n\u00e1_ (see on line 23).\n\n_gal-gal-zu_: _gal_ (see Hymn to B\u00eal, line 14). _zu_ (Hymn to B\u00eal, line\n21).\n\n_tur-tur-zu_: _tur_ (see on line 23).\n\n_mu\u1e25-ba_: _mu\u1e25_ (see line 22). _ba_ is a pronominal suffix of the third\nperson singular (Br. 114).\n\n_\u00f9-me-\u00e1m_ verb in the imperative mood. _\u00f9-me_, the same as _um-me_ (line\n16). _\u00e1m_ (see Hymn to B\u00eal, line 12).\n\n  26. _ki-bala-a zi-da-zu \u00f9-mu-e-gul da bur su \u00f9-mu-e-se_\n    The hostile land thy right hand destroys. It gives complete\n              destruction (?)\n\n_ki-bala-a_ (see on line 22). _a_ (see Hymn to B\u00eal, line 9).\n\n_zi-da-zu_: _zi_ equals _imnu_, \u201cright hand\u201d (Br. 2312). _da_ is a\nphonetic complement (see Hymn to B\u00eal, line 4). _zu_ (see Hymn to B\u00eal,\nline 21).\n\n_\u00f9-mu-e-gul_: _\u00f9_ is an indeterminate verbal prefix; it is used of the\nthird person (Br. p. 547; see also Hymn to B\u00eal, line 1). _mu-e_\nconstitutes a double verbal infix, the _mu_ being pronominal and the _e_\nadverbial. _mu_ (see line 16 and Hymn to B\u00eal, line 18). _e_ (see Hymn to\nB\u00eal, line 18). _gul_ equals _ab\u00e2tu_, \u201cdestroy\u201d (Br. 8954).\n\n_da_ equals _idu_, \u201cstrength\u201d (see Hymn to B\u00eal, line 16). _bur_ equals\n_nas\u00e2\u1e25u_, \u201ctear away\u201d (Br. 7528). The sign S\u00ceRU occurs only here in all\nof the four hymns of this Thesis. _su_ is the common word for \u201cbody\u201d,\nrepresented by _zumru_ (Br. 172). This translation is only provisional.\n\n_\u00f9-mu-e-se_: _\u00f9-mu-e_ (just explained). _se_ equals _nad\u00e2nu_, \u201cgive\u201d\n(Br. 4418). Br\u00fcnnow gives to the sign the value _s\u00ed_, when it stands for\n_nad\u00e2nu_.\n\n  27. _^dimmer Mer-ri dug-dug-ga a-a mu\u1e25-na-\u0161\u00f9 ge\u0161-ni ba-\u0161i-in-ag_\n    Adad, when he speaks (to one), O father, on him he imposes his\n              government.\n\n_^dimmer Mer-ri_ (see on line 17).\n\n_dug-dug-ga_ is a _\u1e25al_-clause equal to \u201cin commanding\u201d. _dug_ (see Hymn\nto Sin, line 15).\n\n_a-a_ (see Hymn to B\u00eal, line 3).\n\n_mu\u1e25-na-\u0161\u00f9_: mu\u1e25 (see line 22). _na_, pronominal suffix of the third\nperson (see Hymn to B\u00eal, line 1). _\u0161\u00f9_ (see Hymn to B\u00eal, line 15).\n\n_ge\u0161-ni_: _ge\u0161_ equals _\u0161ut\u00ea\u0161uru_, \u201cgovernment\u201d (Br. 5706). _ni_ (Hymn\nto B\u00eal, line 13).\n\n_ba-\u0161i-in-ag_: _ba_ (see Hymn to B\u00eal, line 25). Suffix _\u0161i-in_ (see Hymn\nto Sin, line 16). _ag_ (see Hymn to B\u00eal, line 25).\n\n  28. _a-a ^dimmer Mer \u00e8-ta \u00ea-a-ni \u00fb \u00ec di na-nam_\n    Father Adad, when he comes out of the house he fixes the day of\n              judgment.\n\n_\u00e8-ta_: _\u00e8_ (see Hymn to Sin, line 3). _ta_ (see Hymn to B\u00eal, line 15).\n\n_\u00ea-a-ni_: _\u00ea_ (see Hymn to B\u00eal, line 15). _a_ is a vowel of\nprolongation, which _\u00ea_ is accustomed to take (see Hymn to B\u00eal, line 9).\n_ni_ (see Hymn to B\u00eal, line 13).\n\n_\u00fb_ (see Hymn to Sin, line 17).\n\n_\u00ec_ (see on line 19).\n\n_di_ (see on line 19).\n\n_na-nam_: _na_ is an indeterminate verbal prefix (see MSL. p. XXIV and\nHymn to B\u00eal, lines 1 and 18). _nam_ evidently a verb here, equals\n_\u0161imtu_, \u201cfixing\u201d (Br. 2103).\n\n  29. _\u00e8-ta eri-ta \u00ea-a-ni uku ban-da na-nam_\n    When he comes out of the house out of the city, he fixes the mighty\n              day.\n\n_\u00e8-ta_ (see on line 28).\n\n_eri-ta_: _eri_ (see Hymn to B\u00eal, line 13).\n\n_\u00ea-a-ni_ (see on line 28).\n\n_uku_ (see on line 9).\n\n_ban-da_ equals _ekdu_, \u201cstrong\u201d (Br. 4127). _ban-da_, following the\nidea \u201cstrength\u201d, also equals \u201cyoung\u201d (see Hymn to Sin, line 28).\n\n_na-nam_ (see line 28).\n\n  30. _eri-ta an-na-ta gar-ra-ni \u00fb \u00ec \u1e25ar-ra na-nam_\n    When he establishes himself out of the city, out of heaven, he fixes\n              the day of curse.\n\n_eri-ta_ (see line 29).\n\n_an-na-ta_: _an-na_ (see Hymn to B\u00eal, line 18). _ta_ (see Hymn to B\u00eal,\nline 15).\n\n_gar-ra-ni_: _gar_ equals _\u0161ak\u00e2nu_, \u201cestablish\u201d (Br. 11978). _ra_,\nphonetic complement, (Hymn to B\u00eal, line 3). _ni_ (see line 28).\n\n_\u00fb_ (see Hymn to Sin, line 17).\n\n_\u00ec_ (see on line 19).\n\n_\u1e25ar-ra_: _\u1e25ar_ equals _u\u22c5urtu_, \u201ccurse\u201d (Br. 8545). _ra_, phonetic\ncomplement.\n\n_na-nam_ (see on line 28).\n\n  31. _.. \u00ear lim-ma ^dimmer Mer_\n    .... Hymn to Adad.\n\n\n\n\n                               Chapter IV\n                 Tablet 29628, Plate 19, Hymn to Tammuz\n\n\n                                Obverse\n\n  1. _\u0161es-e tu\u0161(KU)-e-na eri \u00ear(A.\u0160I)-ra na-nam_\n    To the brother whose dwelling is the city of weeping, thus:\n\n  2. _a-kala \u0161es-e tab An-na_\n    The mightiness of the brother, the companion of Anu!\n\n  3. _a-kala \u00e0(ID)-ba en ^dimmer Dumu(TUR)-zi_\n    The mightiness of his power, the lord Tammuz!\n\n  4. _dumu(TUR) \u00e8(BIT)-gal-a-ni nu mu-un-su(SUD,SUG)-ga-mu_\n    The son whose temple is not far away!\n\n  5. _azag ^dimmer Nan\u00e2-ge(KIT) \u00e8(BIT) An-na-ka im-me_\n    The shining one of I\u0161tar, who is in the house of Anu!\n\n  6. _mulu \u00fa-sun-na-ge(KIT) nu mu-un-su-ga-mu_\n    The one of plant-germination, who is not far away!\n\n  7. _azag ^dimmer Nan\u00e2-ge(KIT) za NANNA Unug(UNU)-^ki-ka im-me_\n    The shining one of I\u0161tar, who is the NANNA-stone of Erech!\n\n  8. _mulu zib(KA)-ba-ra-ge(KIT) nu mu-un-su(SUD,SUG)-ga-mu_\n    The one of speech, who is not far away!\n\n  9. _bara-ka azag ^dimmer Nan\u00e2-ge(KIT) te ki-ka im-me_\n    In the temple, the shining one of I\u0161tar, who is the foundation of\n              the land!\n\n  10. _mulu ka-\u00e1\u0161-ka-sa-ge(KIT) nu mu-un-su(SUD,SUG)-ga-mu_\n    The one of much wine, who is not far away!\n\n  11. _azag ^dimmer Nan\u00e2-ge(KIT) \u0161\u00e0(LIB)-mu \u00fa-sun mu-un-si-mal(IG)_\n    The shining one of I\u0161tar, whose heart is full of plant-production!\n\n  12. _mulu \u1e25ul-mal(IG) nu mu-un-su-ga-mu_\n    The one enduring evil, who is not far away!\n\n  13. _dimmer mutin(GE\u0160TIN) An-na-ge(KIT) ka\u0161(BI)-ra-bi mu-un-\u0161ub(RU)_\n    The wine-god of Anu, to whom they present their offering!\n\n  14. _mulu \u00fa-sun-na-ge(KIT) a-na-\u00e1m(A.AN) \u0161\u00fa-ba ab-r\u00f9(UL)_\n    The one of plant-germination, what does his hand ordain!\n\n  15. _mulu zib(KA)-ba-ra-ge(KIT)_\n    The one of speech!\n\n  16. _mulu ka-\u00e1\u0161-ka-sa-ge(KIT)_\n    The one of much wine!\n\n  17. _mulu \u1e25ul-mal(IG) a-na-\u00e1m(A.AN) \u0161\u00fa-ba ab-gin(DU)_\n    The one who endures evil, whither does his hand go!\n\n  18. _dimmer mutin(GE\u0160TIN) An-na-ge(KIT) PA\u1e24\u00c2DU sigi\u0161\u0161e-ra\n              mu-un-\u0161ub(RU)-bi_\n    The wine-god of Anu, to whom they offer the lamb of sacrifice!\n\n  19. _nim-me azag ^dimmer Nan\u00e2-ra \u00ec(KA) mu-un-na-ab-e-e_\n    The lofty one, the shining one of I\u0161tar, to whom they speak!\n\n  20. _nim-me ki mu-lu ni ma-ra an-pad-de(NE) a-na mu-un-ba-e-e_\n    The lofty one of earth who is the abundance of the land, to whom\n              they speak! what do they say?\n\n  21. _\u00e8(BIT) ka\u0161(BI)-a-ka \u00e8(BIT) gurun(KIL)-na-ka dumu(TUR) mu-lu azag\n              zu-ge(KIT) ne-ne mu-un-til-li_\n    In the house of wine, in the house of fruit, the son, the shining\n              one of wisdom, who indeed lives!\n\n  22. _nim-me azag dimmer mutin(GE\u0160TIN) An-na-ge(KIT) \u00ec(KA)\n              mu-un-na-ab-e-e_\n    The lofty one, the shining one, the wine-god of Anu, to whom they\n              speak!\n\n  23. _nim-me ki \u0161es ma-ra an-pad-de(NE) a-na-\u00e1m(A.AN) mu-un-ma-al_\n    The lofty one of earth, the brother of the land, to whom they speak!\n              what is it (that they say)?\n\n\n                                Reverse\n\n  24. _\u00e8(BIT) ka\u0161(BI)-a-ka \u00e8(BIT) gurun(KIL)-na-ka dumu(TUR) mulu azag\n              zu-ge(KIT) sigi\u0161\u0161e-sag tuk-a-na_\n    In the house of wine, in the house of fruit, the son, the shining\n              one of wisdom, who has a great sacrifice!\n\n  25. _ur-sag ^gi\u0161 ku-a sag-mal-mal-ge(KIT)_\n    The hero of great weapons!\n\n  26. _dimmer mutin (GE\u0160TIN) An-na-qe(KIT) \u00fa-sun-na saq-mal-mal-ge(KIT)_\n    The wine-god of Anu, the great plant-germinator!\n\n  27. _\u00fa-sun gurun(KIL)-gurun(KIL) \u00fa-sun gurun(KIL)-gurun(KIL) \u0161es-mu\n              \u00fa-sun gurun(KIL)-gurun(KIL)_\n    The germinator of many fruits, the germinator of many fruits, my\n              brother, the germinator of many fruits!\n\n  28. _\u00fa-sun a-ra-li \u00fa-sun gurun(KIL)-gurun(KIL) \u0161es-mu \u00fa-sun\n              gurun(KIL)-gurun(KIL)_\n    The germinator of the lower world, the germinator of many fruits, my\n              brother, the germinator of may fruits!\n\n  29. _in-nu g\u00ed\u0161(U\u0160) ^gi\u0161 gu-ga-ge(KIT) t\u00e0l(\u00c1\u0160)-ta-al-ta-al mu-ib-r\u00e1\n              (DU)-r\u00e1(DU)_\n    The vegetable-germinator, the only plant-begetter, who goeth forth!\n\n  30. _dumu(TUR) zi-ga-na ga-ni \u0161\u00e0(LIB)-zi-zi mu-ib-r\u00e1(DU)_\n    The son of life; in his fulness, in the midst of life goeth.\n\n  31. _e\u0161 di\u0161 \u00ear(A.\u0160I)-lim(LIB)-ma ^dimmer Dumu-zi-da-kam_\n    Thirty lines. Hymn to Tammuz.\n\nThe salient phases of the rounded out Tammuz story are touched upon in\nthis hymn; viz., his local dwelling in a city where he had a temple; the\nmemorial weeping; his relation to Anu; his lordly power; his\nspecification as \u201ca brother\u201d; his relation to the goddess I\u0161tar; his\ncharacteristic and supreme function of plant-germination. Note also that\nhe was the agricultural god of spring vegetation. Offerings of wine were\npoured out over his bier, he having been humbled to sorrow by banishment\nto the lower world, where he became a lord over the occult and internal\nforces inherent beneath the soil of the earth. So he became a god of a\nnew life. The hymn does not seem altogether to confine the germinating\nwork of Tammuz to the vegetation of spring growth, but appears,\nespecially in the Reverse, to include fruit growing which might come\nlater in the season. Possibly this hymn was sung as a dirge at\nBabylonian anniversaries for the departed Tammuz. The Babylonians at the\ntime of the summer solstice annually commemorated with lamentation the\ndeparture of Tammuz to the lower world. He had instructed them that they\nshould gather at his bier and that hired musicians should sing and play\nand that the people should sacrifice and drink wine.\n\n\n                                Obverse\n\n  1. _\u0161es-e tu\u0161-e-na eri \u00ear-ra na-nam_\n    To the brother whose dwelling is the city of weeping, thus:\n\n_\u0161es-e_: _\u0161es_ same as _\u0161is_ (Hymn to Sin, line 2). _e_ equals _ana_,\n\u201cto\u201d (Br. 5847).\n\n_tu\u0161-e-na_: _tu\u0161_ equals _a\u0161\u00e2bu_, \u201cdwell\u201d (Br. 10523). Probably the sign\nhas the same value for _\u0161ubtu_, \u201cdwelling\u201d (Br. 10553). We have had the\nsign (KU) with the value _\u0161\u00f9_ (Hymn to B\u00eal, line 15). _e_, vowel of\nprolongation. _na_, pronominal suffix (see Hymn to Adad, line 27).\n\n_eri_ (Hymn to B\u00eal, line 13).\n\n_\u00ear-ra_: _\u00ear_ (Hymn to B\u00eal, Colophon). _ra_, phonetic complement (Hymn\nto B\u00eal, line 3).\n\n_na-nam_ equals _k\u00eeam_, \u201cthus\u201d (see Br. 1597 and Hymn to Adad, line 28).\nThe words \u201cO my brother\u201d are represented in legend as being first\nuttered by the sister of Tammuz and then taken up by other mourners.\nProbably the custom of weeping for Tammuz originated in the city of\nEridu.\n\n  2. _a-kala \u0161es-e tab An-na_\n    The mightiness of the brother, the companion of Anu!\n\n_a-kala_ is an abstract noun like _nam-kala_ which is equal to _dann\u00fbtu_\n(Br. 6194). _a_ is an abstract prefix, as in A.DU, equal to _a-r\u00e1_,\n\u201cgoing\u201d (MSL. p. XVII). _kala_ equal _dannu_, \u201cmighty\u201d (Br. 6194).\n\n_\u0161e\u0161-e._ See on _\u0161es_ (line 1). _e_, probably sign of the genitive, if\nnot merely a vowel of prolongation. It can certainly be a postposition\n(see on line 1).\n\n_tab_ (see Hymn to Adad, line 6).\n\n_An-na_ (see Hymn to Adad, line 3 and Hymn to B\u00eal, line 18). Tammuz was\na companion of Gi\u0161zida in the dominion of Anu. Gi\u0161zida was also a god of\nvegetable growth. At a certain period of the year, Tammuz and Gi\u0161zida\nwere stationed in companionship as attendants at the gate of heaven.\nHere the power of Tammuz to cause vegetation to grow began to be\neffective. He was, in the first days of his existence, a sun-god, and,\nstationed in heaven, the rays of his power were felt on earth. So,\nprobably every year, at the time of spring growth, he was conceived of\nas operating from heaven like a sun.\n\n  3. _a-kala \u00e0-ba en ^dimmer Dumu-zi_\n    The mightiness of his power, the lord Tammuz!\n\n_a-kala_ (see on line 2).\n\n_\u00e0-ba_: _\u00e0_ (see Hymn to B\u00eal, line 14). _ba_ (Hymn to Adad, line 25).\n\n_en_ (see Hymn to B\u00eal, line 19).\n\n_^dimmer Dumu-zi_. _Dumu-zi_ means \u201cson of life\u201d. _Dumu_ (Hymn to Sin,\nline 5). _zi_ (see Hymn to B\u00eal, line 23).\n\n  4. _dumu \u00e8-gal-a-ni nu mu-un-su-ga-mu_\n    The son whose temple is not far away!\n\n_dumu_ (see Hymn to Sin, line 5, _\u1e6du-mu_).\n\n_\u00e8-gal-a-ni_: _\u00e8-gal_ equals _\u00eakallu_, \u201ctemple\u201d, (Br. 6252). \u00c8.GAL,\n\u201cgreat house\u201d, is the common compound ideogram for \u201ctemple\u201d, both in\nSumerian and Assyrian. The Assyrian _\u00eakallu_ is evidently the Sumerian\n_\u00e8_, plus _gal_ which is changed to _kal_. The word has passed over into\nHebrew, Syriac and Arabic. _\u00e8_ (see Hymn to Sin, line 3). _gal_ (see\nHymn to B\u00eal, line 14). _\u00e8-gal_ is often followed by _la_; here, however,\nit is followed by _a_, showing that the phonetic use of _la_ and _a_ is\nquite similar. _ni_ (see Hymn to B\u00eal, line 13).\n\n_nu_ (Hymn to Sin, line 27).\n\n_mu-un-su-ga-mu_ is a verb and seems to mean \u201cwho is far away\u201d. The\nclause occurs also in lines 6, 8, 10 and 12, only that in lines 6 and 12\nSU is used instead of SUD. _mu-un_ (see Hymn to Sin, line 17). _su_: SUD\nseems to equal _r\u00fb\u1e33u_, \u201cdistant\u201d, here. Yet when it is equal to _r\u00fb\u1e33u_,\nit generally has the value _sud_ and is followed by the phonetic\ncomplement _da_; here it is followed by _ga_. So the value should be\n_sug_ or _su_. _mu_ is a relative suffix related to _mu_ of _mu-un_ (see\nHymn to Adad, line 16).\n\n  5. _azag ^dimmer Nan\u00e2-ge \u00e8 An-na-ka im-me_\n    The shining one of I\u0161tar, who is in the house of Anu!\n\n_azag_ (see Hymn to Sin, line 1).\n\n_^dimmer Nan\u00e2-ge_. _Nan\u00e2_, also written _Nanna_, is the Sumerian name of\nI\u0161tar. NANNU is sometimes written like RI which, when preceded by the\ngod-sign, also equals \u201cI\u0161tar\u201d. _ge_ (see Hymn to Adad, line 4).\n\n_\u00e8_ (see Hymn to Sin, line 3).\n\n_An-na-ka_ (see Hymn to Adad, line 4). _ka_ equals _nota genitivi_ (see\nBr. 551 and Hymn to B\u00eal, line 1).\n\n_im-me_: _im_ (see Hymn to Sin, line 23). _me_ (Hymn to B\u00eal, line 16).\nTammuz seems to be the shining one. The epithet \u201cshining\u201d is sometimes\napplied to gods, goddesses, kings, princes and others. The primary\nrelation of Tammuz was that of lover. But in the lower world he made\nlove to another. But each year during the season of vegetable growth he\nwas supposed to be living with I\u0161tar and during the season of vegetable\ndecline he was supposed to be living with the other whom he loved in the\nregions below. The house of Anu might mean the temple of Anu, but the\nreference in this line is no doubt to heaven, over which Anu was lord\nand at whose portals Tammuz sometimes acted as porter.\n\n  6. _mulu \u00fa-sun-na-ge nu mu-un-su-ga-mu_\n    The one of plant-germination, who is not far away!\n\n_mulu_ (see Hymn to Adad, line 16).\n\n_\u00fa-sun-na-ge_: _\u00fa-sun_ seems to be a compound noun meaning\n\u201cplant-growing\u201d. It occurs eight times in the hymn. _\u00fa_ equals _\u0161ammu_,\n\u201cplant\u201d (Br. 6027). It is sometime a determinative before the name of a\nplant (Br. 6029). _sun_ means \u201cirrigate\u201d (MSL. 299). It is improbable\nthat this sign is KIB. _ge_ (see Hymn to Adad, line 4).\n\n_nu_ (see Hymn to Sin, line 27).\n\n_mu-un-su-ga-mu_ (see line 4). _su_(SU) and _su_(SUD,SUG) are\ninterchangeable (Br. 7593).\n\n  7. _azag ^dimmer Nan\u00e2-ge za NANNA Unug-ka im-me_\n    The shining one of I\u0161tar, who is the NANNA-stone of Erech!\n\n_azag ^dimmer Nana-ge_ (see on line 5).\n\n_za_: the probable meaning of _za_ here is \u201cstone\u201d (see Hymn to Adad,\nline 13).\n\nNANNA: there are no citations in Br\u00fcnnow showing the meaning of NANNA\nwhen standing alone. _za_-NANNA-_di_ equals _mamm\u00fb_, \u201csnow\u201d, and\n_za_-NANNA may mean \u201cwhite stone\u201d. If NANNA can equal U\u0160LANU-GUN\u00db, then\nit can mean _nas\u00e2\u1e33u_ (Br. 3019) and _za_-NANNA means \u201cshining stone\u201d. It\nmay be that NANNA stands for U\u0160LANU-GUN\u00db, then ZA.NANNA.UNU.KI could be\nequal to _Unug-^ki_ (Br. 11749), and the line would read _azag ^dimmer\nNan\u00e2-ge Unug-^ki-ka im-me_, \u201cthe shining one of I\u0161tar of Erech he is\u201d.\n\n_Unug_: that _Unug_ is the correct value is shown by the phonetic\ncomplement _ga_ that often follows UNU. Erech, we know, was the city of\nI\u0161tar (Br. 3023). _unu_ (see Hymn to Sin, line 2). _ka_ (line 5).\n\n_im-me_ (see on line 5).\n\n  8. _mulu zib-ba-ra-ge nu mu-un-su-ga-mu_\n    The one of speech, who is not far away!\n\n_mulu_ (see Hymn to Adad, line 16).\n\n_zib-ba-ra-ge_: _zib-ba_ (see Hymn to Sin, line 16, _gu_). _ra_ must\nanswer for vowel prolongation (Hymn to B\u00eal, line 3). _ge_ (see Hymn to\nAdad, line 4). \u201cOne of speech\u201d must mean the god endowed with\nauthoritative utterance on the subject of germination.\n\n_nu mu-un-su-ga-mu_ (see on line 4).\n\n  9. _bara-ka azag ^dimmer Nan\u00e2-ge te ki-ka im-me_\n    In the temple the shining one of I\u0161tar, who is the foundation of the\n              land!\n\n_bara-ka_: _bara_ equals _parakku_, \u201cdwelling room in the temple\u201d (Br.\n6878). _ka_ (line 5).\n\n_azag ^dimmer Nan\u00e2-ge_ (line 5).\n\n_te_ equals _temennu_, \u201cfoundation\u201d (Br. 7710).\n\n_ki-ka_: _ki_ (Hymn to B\u00eal, line 9). _ka_ (Hymn to B\u00eal, line 1).\n\n_im-me_ (line 5).\n\n  10. _mulu ka-\u00e1\u0161-ka-sa-ge nu mu-un-su-ga-mu_\n    The one of much wine, who is not far away!\n\n_mulu_ (see Hymn to Adad, line 16).\n\n_ka-\u00e1\u0161_ is evidently a phonetic representation of _ka\u0161_(BI), cognate\nwith _ge\u0161_ in _ge\u0161tin_ and equal to _kar\u00e2nu_, \u201cwine\u201d (Br. 5121, 5004 and\n5006).\n\n_ka-sa-ge_: _ka-sa_ may be a phonetic form for _kas_ equal to _\u0161in\u00e2_,\n\u201ctwo\u201d (Br. 4459). Perhaps it would be better to consider _ka-\u00e1\u0161 ka-sa_\nas a reduplication of _ka\u0161_, as _ka\u0161-kas(\u0161)_ = \u201cmuch wine\u201d. _ge_ (Hymn\nto Adad, line 4). One form of the legend makes Tammuz the begetter of\nautumn vegetation. If so, he is the producer of much wine. More likely\nthe meaning is that, on his account, much wine was offered in the\nservice of lamentation at his departure.\n\n_nu mu-un-su-ga-mu_ (see on line 4).\n\n  11. _azag ^dimmer Nan\u00e2-ge \u0161\u00e0-mu \u00fa-sun mu-un-si-mal_\n    The shining one of I\u0161tar, whose heart is full of plant-production!\n\n_azag ^dimmer Nan\u00e2-ge_ (line 5).\n\n_\u0161\u00e0-mu_: _\u0161\u00e0_ (Hymn to Sin, line 9, _\u0161sag_). Relative _mu_ (see line 4).\n\n_\u00fa-sun_ (line 6).\n\n_mu-un-si-mal._ _mu-un_ (see Hymn to Sin, line 17). _si_ (see Hymn to\nB\u00eal, line 22). _mal_ (see Hymn to B\u00eal, line 18). Plant growth is a\nmatter of intelligent devising on the part of Tammuz.\n\n  12. _mulu \u1e25ul-mal nu mu-un-su-ga-mu_\n    The one enduring evil, who is not far away!\n\n_mulu_ (see Hymn to Adad, line 16).\n\n_\u1e25ul-mal_ equals _limnu_, \u201cevil\u201d (Br. 9508). _\u1e25ul_ equals _lim\u00eanu_, \u201cbe\nevil\u201d. _mal_ (Hymn to B\u00eal, line 18).\n\n_nu mu-un-su-ga-mu_ (line 6).\n\n  13. _dimmer mutin An-na-ge ka\u0161-ra-bi mu-un-\u0161ub_\n    The wine-god of Anu, to whom they present their offering!\n\n_mutin_ is \u201cwood of life\u201d, _mu_ being ES for _ge\u0161_, \u201cwood\u201d, and _tin_\nbeing for _ti_ (Hymn to B\u00eal, line 16).\n\n_An-na-ge_: _An-na_ (see Hymn to Adad, line 3). _ge_ (Hymn to Adad, line\n4).\n\n_ka\u0161-ra-bi_: _ka\u0161_ equals _\u0161ikaru_, \u201cstrong drink\u201d (Br. 5126). _ra_\nanswers as a vowel of prolongation (Hymn to B\u00eal, line 3). If _ra_ were a\npostposition, it would follow the suffix _bi_ (on which see Hymn to Sin,\nline 27).\n\n_mu-un-\u0161ub_: _mu-un_ (Hymn to Sin, line 17). _\u0161ub_ equals _nad\u00fb_ \u201ccast\ndown\u201d (Br. 1434). RU signifies \u201cbent down\u201d. The attitude of the mourners\nmay be noted.\n\n  14. _mulu \u00fa-sun-na-ge a-na-\u00e1m \u0161\u00fa-ba ab-r\u00f9_\n    The one of plant-germination, what does his hand ordain!\n\n_mulu \u00fa-sun-na-ge_ (see line 6).\n\n_a-na-\u00e1m_ equals _minammi_ (Br. 11436) which is the same as _min\u00fb_\n\u201cwhat?\u201d (Br. 11434). Note that _a-ba_ (Hymn to Adad, line 21) equals\n_mannu_, \u201cwho?\u201d\n\n_\u0161\u00fa-ba_: _\u0161\u00fa_ (Hymn to B\u00eal, line 25). _ba_ (see Hymn to Adad, line 25).\n\n_ab-r\u00f9_: _ab_ (Hymn to B\u00eal, line 16). _r\u00f9_ (Hymn to Sin, line 14).\n\n  15. _mulu zib-ba-ra-ge_\n    The one of speech!\n\nSee line 8.\n\n  16. _mulu ka-\u00e1\u0161-ka-sa-ge_\n    The one of much wine!\n\nSee line 10.\n\n  17. _mulu \u1e25ul-mal a-na-\u00e1m \u0161\u00fa-ba ab-gin_\n    The one who endures evil, whither does his hand go!\n\n_mulu \u1e25ul-mal_ (line 12).\n\n_a-na-\u00e0m \u0161\u00fa-ba_ (line 14).\n\n_ab-gin_: _ab_ (Hymn to B\u00eal, line 16). _gin_ (Hymn to B\u00eal, line 23).\n\n  18. _dimmer mutin An-na-ge PA\u1e24\u00c2DU sigi\u0161\u0161e-ra mu-un-\u0161ub-bi_\n    The wine-god of Anu, to whom they offer the lamb of sacrifice!\n\n_dimmer mutin An-ua-ge_ (line 13).\n\nPA\u1e24\u00c2DU, Assyrian for \u201clamb\u201d. The sign is PISANNU enclosing G\u00caS\u1e6cAR\u00db (Br.\n5489). The Sumerian value of the sign is not known. Among the few\ncitations in which the sign appears, a female lamb is mentioned (Br.\n10946).\n\n_sigi\u0161\u0161e-ra_: _sigi\u0161\u0161e_ equals _n\u00ee\u1e33\u00fb_, \u201csacrifice\u201d, and _ra_ answers as\na vowel of prolongation which the sign takes (Br. 9092).\n\n_mu-un-\u0161ub-bi_: _mu-un-\u0161ub_ (line 13). _bi_ is a phonetic complement.\n\n  19. _nim-me azag ^dimmer Nan\u00e2-ra \u00ec mu-un-na-ab-e-e_\n    The lofty one, the shining one of I\u0161tar, to whom they speak.\n\n_nim-me_: _nim_ (see Hymn to Adad, line 20). _me_, phonetic complement.\n\n_azag_ (Hymn to Sin, line 1).\n\n_^dimmer Nan\u00e2-ra_: _^dimmer Nan\u00e2_ (line 5). _ra_ (Hymn to B\u00eal, line 3).\n\n_\u00ec_ (Hymn to Adad, line 19).\n\n_mu-un-na-ab-e-e_: _mu-un_ (Hymn to Sin, line 17). _na-ab_ is a verbal\ninfix = \u201cto him\u201d, third person here (MSL. p. XXXII). _e-e_ (Hymn to B\u00eal,\nline 14).\n\n  20. _nim-me ki mu-lu ni ma-ra an-pad-de a-na mu-un-ba-e-e_\n    The lofty one of the earth who is the abundance of the land, to whom\n              they speak. What doth he say!\n\n_nim-me_ (line 19).\n\n_ki_ (Hymn to B\u00eal, line 9).\n\n_mu-lu_ (Hymn to B\u00eal, line 20).\n\n_ni_ (Hymn to B\u00eal, line 13).\n\n_an-pad-de_: _an_ (Hymn to Adad, line 1). _pad_ (Hymn to Sin, line 10).\n_de_, phonetic complement.\n\n_a-na_ equals _min\u00fb_, \u201cwhat\u201d (Br. 11434), the same as _a-na-\u00e1m_ (line\n14).\n\n_mu-un-ba-e-e_: _mu-un_ (Hymn to Sin, line 17). _ba_ may be used as an\ninfix as well as a prefix (MSL. p. XXIV, and Hymn to B\u00eal, lines 24 and\n25). _e-e_ (line 19).\n\n  21. _\u00e8 ka\u0161-a-ka \u00e8 gurun-na-ka dumu mu-lu azag zu-ge ne-ne\n              mu-un-til-li_\n    In the house of wine, in the house of fruit, the son, the shining\n              one of wisdom, who indeed liveth!\n\n_ka\u0161-a-ka_: _ka\u0161_ (line 13). _a_ (Hymn to B\u00eal, line 9). _ka_ (line 5).\n\n_gurun-na-ka_: _gurun_ equals _inbu_, \u201cfruit\u201d (Br. 10179). _na_,\nphonetic complement. _ka_ (just explained).\n\n_dumu_ (Hymn to Sin, line 5).\n\n_mu-lu_ (Hymn to B\u00eal, line 20).\n\n_azag_ (Hymn to Sin, line 1).\n\n_zu-ge_: _zu_ (Hymn to B\u00eal, line 1). _ge_ (Hymn to Adad, line 4).\n\n_ne-ne_ (Hymn to B\u00eal, line 21).\n\n_mu-un-til-li_: _mu-un_ (Hymn to Sin, line 17). _til_ is probably the\nlonger form of _ti_ (Hymn to B\u00eal, line 16).\n\n  22. _nim-me azag dimmer mutin An-na-ge \u00ec mu-un-na-ab-e-e_\n    The lofty one, the shining one, the wine-god of Anu, to whom they\n              speak!\n\n_nim-me azag_ (line 19).\n\n_dimmer mutin An-na-ge_ (line 13).\n\n_\u00ec mu-un-na-ab-e-e_ (line 19).\n\n  23. _nim-me ki \u0161es ma-ra an-pad-de a-na-\u00e1m mu-un-ma-al_\n    The lofty one of earth, the brother of the land, to whom they speak!\n              What doth his hand effect!\n\n_nim-me ki_ (line 20).\n\n_\u0161es_ (line 1).\n\n_ma-ra_ (Hymn to Sin, line 16).\n\n_an-pad-de_ (line 20).\n\n_a-na-\u00e1m_ (line 14).\n\n_mu-un-ma-al_: _mu-un_ (Hymn to Sin, line 17). _ma-al_ is the verb (Hymn\nto B\u00eal, line 11).\n\n\n                                Reverse\n\n  24. _\u00e8 ka\u0161-a-ka \u00e8 gurun-na-ka dumu mulu azag zu-ge sigi\u0161\u0161e sag\n              tuk-a-na_\n    In the house of wine, in the house of fruit, the son, the shining\n              one of wisdom, who has a great sacrifice!\n\n_\u00e8 ka\u0161-a-ka \u00e8 gurun-na-nka dumu mulu azag zu-ge_ (line 21).\n\n_sigi\u0161\u0161e_ (line 18).\n\n_sag_ (Hymn to B\u00eal, line 5).\n\n_tuk-a-na_: _tuk_ equals _i\u0161\u00fb_, \u201chave\u201d (Br. 11237). _a_, vowel of\nprolongation (Hymn to B\u00eal, line 9). _na_, suffix of the third person\n(Hymn to B\u00eal, line 1).\n\n  25. _ur-sag ^gi\u0161 ku-a sag-mal-mal-ge_\n    The hero of great weapons!\n\n_ur_ equals _am\u00ealu_, \u201cman\u201d (Br. 11256).\n\n_sag_ (Hymn to B\u00eal, line 5). _ur-sag_ means \u201chead-man\u201d, and is also\nequal to _\u1e33arradu_, \u201cmighty one\u201d.\n\n_^gi\u0161 ku-a_: _^gi\u0161_ equals _i\u22c5u_, \u201cwood\u201d, and is a determinative before\nnames of things made of wood. _ku_ equals _b\u00ealu_, \u201cweapon\u201d, perhaps\nsacrificial implements. _a_, vowel of prolongation.\n\n_sag-mal-mal-ge_: _sag_ (just explained). _mal-mal_: PISANNU is\ndialectic for either MA.AL or I\u1e32U and as a suffix makes an adjective of\na noun (see Hymn to B\u00eal, lines 1 and 18). _ge_ (see Hymn to Adad, line\n4).\n\n  26. _dimmer mutin An-na-ge \u00fa-sun-na sag-mal-mal-ge_\n    The wine god of Anu, the great plant-germinator!\n\n_dimmer mutin An-na-ge_ (line 13).\n\n_\u00fa-sun-na_ (line 6).\n\n_sag mal-mal-ge_ (line 25).\n\n  27. _\u00fa-sun gurun-gurun \u00fa-sun gurun-gurun \u0161es-mu \u00fa-sun gurun-gurun_\n    The germinator of many fruits, the germinator of many fruits, my\n              brother, the germinator of many fruits!\n\n_\u00fa-sun_ (line 6).\n\n_gurun-gurun_, plural form of _gurun_ (line 21).\n\n_\u0161es-mu_: _\u0161es_ (line 1). _mu_ (Hymn to Adad, line 16).\n\n  28. _\u00fa-sun a-ra-li \u00fa-sun gurun-gurun \u0161es-mu \u00fa-\u0161un gurun-gurun_\n    The germinator of the lower world, the germinator of many fruits, my\n              brother, the germinator of many fruits!\n\n_\u00fa-sun_ (line 6).\n\n_a-ra-li_ has passed over into Assyrian as _arall\u00fb_, \u201clower world\u201d.\n_a-ra-li_ is phonetic. There is a sign, URUGAL, translated by _arall\u00fb_.\nURUGAL consists of the \u201cenclosure\u201d sign containing the sign GAL and\nmeans \u201cgreat house\u201d. _\u00e8-kur-be_ is also translated by _arall\u00fb_ and is\nequal to _b\u00eet m\u00fbti_, \u201chouse of the dead\u201d (Br. 6259); more literally the\nmeaning is \u201chouse of the land of the dead\u201d.\n\n_\u00fa-sun gurun-gurun \u0161es-mu_ (line 27).\n\n  29. _in-nu g\u00ed\u0161 ^gi\u0161 gu-ga-ge t\u00e0l-ta-al-ta-al mu-ib-r\u00e1-r\u00e1_\n    The vegetable germinator(?), the only plant begetter, who goeth\n              forth!\n\n_in-nu_ might equal _tibnu_, \u201cstraw\u201d, \u201cvegetation\u201d (Br. 4231). Perhaps\nit would be better to take _in-nu_ as a verb meaning \u201che is the one\nwho\u201d, _in_ being a verbal prefix and _nu_ the verbal stem in the sense\nof _zikaru_ (Br. 1964), as in _nu-banda_ (MSL. 264).\n\n_g\u00ed\u0161_: U\u0160 with the value _g\u00ed\u0161_ equals _ri\u1e25\u00fb_, \u201cbeget\u201d (Br. 5042).\n\n_^gi\u0161 gu-ga-ge_: _^gi\u0161_ (see line 25). _gu_ (Hymn to B\u00eal, line 20). _ga_\nanswers as a vowel of prolongation. _ge_ (Hymn to Adad, line 4).\n\n_t\u00e0l-ta-al-ta-al_: _t\u00e0l_ is the value of \u00c1\u0160 required by the phonetic\ngloss _ta-al-ta-al_.\n\n_mu-ib-r\u00e1-r\u00e1_: _mu_ (see Hymn to B\u00eal, line 18). _ib_ is a modal verbal\ninfix (MSL. p. XXIV). _r\u00e1_ is a value of DU (see Hymn to Adad, line 21,\n_gin_).\n\n  30. _dumu zi-ga-na ga-ni \u0161\u00e0-zi-zi mu-ib-r\u00e1_\n    The son of life, his fulness in the midst of life goeth forth.\n\n_dumu_ (Hymn to Sin, line 5).\n\n_zi-ga-na_: _zi_ (Hymn to B\u00eal, line 23). _ga_ serves for vowel\nprolongation. _na_ is postpositional.\n\n_ga-ni_: _ga_ (Hymn to B\u00eal, line 12). _ni_ may be taken as the\npossessive suffix of the third person.\n\n_\u0161\u00e0-zi-zi_: _\u0161\u00e0_ (Hymn to B\u00eal, line 22). _zi_ (just explained).\n\n_mu-ib-r\u00e1_ (see line 29).\n\n  31. _e\u0161 di\u0161 \u00ear-lim-ma ^dimmer Dumu-zi-da-kam_\n    Thirty lines. Hymn to Tammuz.\n\n_e\u0161_: G\u00ca\u0160P\u00db with the value _e\u0161_ means \u201cthirty\u201d. _di\u0161_ is frequently a\ndeterminative before proper names, but here seems to mean \u201cline\u201d.\n\n_\u00ear lim-ma_ (see Hymn to B\u00eal, colophon).\n\n_^dimmer Dumu-zi-da-kam_: _^dimmer Dumu-zi_ (line 3). _da_ (Hymn to B\u00eal,\nline 4). _kam_ (Hymn to Sin, line 27).\n\n\n\n\n                                Glossary\n\n\n                                   A\n  Page\n    _aba_                                                             66\n    _abba_                                                            65\n    _abgin_                                                           77\n    _abdam\u00ean_                                                         35\n    _abr\u00f9_                                                            76\n    _azaggi_                                                          53\n    _akad_                                                            37\n    _akazu\u0161\u00f9_                                                         62\n    _akala_                                                           73\n    _ama_                                                             29\n    _am\u00e2nkiga_                                                        60\n    _ana_                                                             77\n    _ana-\u00e1m_                                                          76\n    _anzakku_                                                         58\n    _Annaka_                                                          74\n    _anpadde_                                                         78\n    _an\u0161\u00e0gga_                                                         48\n    _arali_                                                           79\n    _A\u0161su\u1e25ud_                                                         46\n    _\u00e0ba_                                                             73\n    _\u00e0ma_                                                             62\n    _\u00e0me_                                                             34\n    _\u00e2_                                                               26\n    _\u00e2zu_                                                             47\n\n                                   I\n    _i_                                                               51\n    _ibmalla_                                                         60\n    _ide_                                                             28\n    _izba_                                                            41\n    _im_                                                              42\n    _iminnabime\u0161_                                                     64\n    _imdasiggi_                                                       62\n    _imm\u00eendul_                                                        62\n    _imsi_                                                            53\n    _ir_                                                              33\n    _\u00ec_                                                               65\n    _\u00ecd_                                                              53\n\n                                   E\n    _e_                                                               51\n    _ebi_                                                             54\n    _elum_                                                            37\n    _en_                                                              38\n    _enab_                                                            40\n    _Enzu_                                                            55\n    _Enlill\u00e1_                                                         46\n    _erimna_                                                          29\n    _erita_                                                           69\n    _\u00e9\u0161_                                                              48\n    _\u00e8galani_                                                         73\n    _\u00c8nernugal_                                                       45\n    _\u00e8ta_                                                             69\n    _\u00ea-ani_                                                           69\n    _\u00eag\u00e2_                                                             48\n    _\u00earra_                                                            72\n\n                                   U\n    _u_                                                               38\n    _udda_                                                            61\n    _Udkibnunnage_                                                    53\n    _ukugalla_                                                        61\n    _umme\u0161il\u00e1l\u00e1_                                                      64\n    _umme\u0161isisi_                                                      64\n    _Unugka_                                                          75\n    _ursag_                                                           79\n    _ur\u0161azu_                                                          62\n    _\u00fasunnage_                                                        74\n    _\u00f9me-\u00e1m_                                                          68\n    _\u00f9mu-egul_                                                        68\n    _\u00f9mu-ese_                                                         68\n    _\u00f9m\u00fane_                                                           26\n    _\u00f9n\u00eala_                                                           30\n    _\u00fb_                                                               64\n    _\u00fbgalla_                                                          61\n    _\u00fbd\u00ea\u0161_                                                            51\n    _\u00fbsuddu_                                                          52\n\n                                   B\n    _ba-edi\u1e25ul\u00e1\u1e25e_                                                    63\n    _Babbar\u00eata_                                                       35\n    _Babbar\u0161u\u0161\u00f9_                                                      35\n    _bagantall\u00e1_                                                      65\n    _ban\u00eebag_                                                         41\n    _banda_                                                           69\n    _baraka_                                                          75\n    _barru-a_                                                         61\n    _bartabba_                                                        60\n    _ba\u0161\u00eenag_                                                         68\n    _bi\u0161aggazune_                                                     49\n    _bur_                                                             68\n\n                                   G\n    _ga_                                                              33\n    _gaba_                                                            29\n    _galgale_                                                         67\n    _gannu_                                                           31\n    _garrani_                                                         69\n    _ga\u0161\u00e2n_                                                           36\n    _gigga_                                                           28\n    _ginnaginna_                                                      66\n    _gi\u0161_                                                             79\n    _g\u00edg_                                                             67\n    _g\u00edn_                                                             41\n    _g\u00ed\u0161_                                                             80\n    _ge\u0161ni_                                                           68\n    _gugage_                                                          80\n    _gurunnaka_                                                       78\n    _g\u00farra_                                                           39\n    _g\u00f9_                                                              31\n\n                                   D\n    _da_                                                              40\n    _damalra_                                                         32\n    _dam\u00e2lla_                                                         33\n    _dizuka_                                                          65\n    _dimmer_                                                          26\n    _dimmerrine_                                                      38\n    _dugdugga_                                                        68\n    _Dumuzi_                                                          73\n    _d\u00fa_                                                              32\n    _d\u00f9_                                                              34\n\n                                   Z\n    _za_                                                              62\n    _za-egin_                                                         67\n    _zada_                                                            37\n    _zal_                                                             32\n    _zibbarage_                                                       75\n    _zigazuni_                                                        47\n    _zigi-en_                                                         66\n    _zidazu_                                                          68\n    _zuge_                                                            78\n\n                                   \u1e24\n    _\u1e25a-e_                                                            39\n    _\u1e25ad\u00ea-a_                                                          58\n    _\u1e25amun\u00eebnene_                                                     39\n    _\u1e25arra_                                                           69\n    _\u1e25\u00e0r\u1e25ara_                                                         65\n    _\u1e25u-e_                                                            39\n    _\u1e25ulmal_                                                          76\n    _\u1e25\u00f9lla_                                                           50\n\n                                   \u1e6c\n    _\u1e6dumu_                                                            46\n    _\u1e6d\u00fara_                                                            39\n\n                                   K\n    _ka_                                                              41\n    _kalamma_                                                         61\n    _ka\u0161aka_                                                          78\n    _ka\u0161rabi_                                                         76\n    _k\u00e2\u0161kasage_                                                       75\n    _kibala_                                                          67\n    _kika_                                                            75\n    _ku-a_                                                            79\n    _kurkurra_                                                        27\n\n                                   L\n    _la\u1e25na_                                                           32\n    _l\u00e1\u1e25e-a_                                                          54\n    _lid_                                                             49\n    _limma_                                                           42\n    _lugalra_                                                         51\n    _lu\u1e25_                                                             66\n\n                                   M\n    _ma_                                                              30\n    _ma\u1e25_                                                             54\n    _man\u00eebsi_                                                         40\n    _mara_                                                            50\n    _m\u00e1m\u00ean_                                                           38\n    _m\u00e0gur_                                                           44\n    _m\u00e0dim_                                                           48\n    _me-a_                                                            41\n    _melamzu_                                                         38\n    _Merri_                                                           64\n    _mu-ibr\u00e1r\u00e1_                                                       80\n    _mu-egin_                                                         40\n    _mu-edamal_                                                       37\n    _mu-e\u0161\u00eenma\u0161_                                                      50\n    _mubi_                                                            42\n    _muduru_                                                          51\n    _muzu_                                                            58\n    _mu\u1e25ba_                                                           68\n    _mu\u1e25zu\u0161\u00f9_                                                         67\n    _mu\u1e25na\u0161\u00f9_                                                         68\n    _mulu_                                                            64\n    _mun\u00eebnene_                                                       39\n    _murad\u00fbd_                                                         66\n    _mutin_                                                           76\n    _m\u00fbdna_                                                           32\n    _M\u00fbllilli_                                                        40\n    _M\u00fbllilra_                                                        47\n    _m\u00fbn\u00ea_                                                            51\n    _m\u00fbnba-e-e_                                                       78\n    _m\u00fbnd\u00e2naka_                                                       63\n    _m\u00fbnm\u00e2l_                                                          78\n    _m\u00fbnn\u00e2be-e_                                                       77\n    _m\u00fbnsimal_                                                        76\n    _m\u00fbnsugamu_                                                       74\n    _m\u00fbnr\u00f9r\u00f9r\u00f9_                                                       61\n    _m\u00fbn\u0161ubbi_                                                        77\n    _m\u00fbntilli_                                                        78\n\n                                   N\n    _nanam_                                                           72\n    _Nan\u00e2ra_                                                          77\n    _n\u00e1_                                                              67\n    _n\u00e0-a_                                                            31\n    _n\u00e2mga_                                                           41\n    _n\u00e2mzuka_                                                         24\n    _n\u00e2ni_                                                            34\n    _ni_                                                              77\n    _nimgir_                                                          66\n    _nimme_                                                           77\n    _ninzu_                                                           37\n    _Ninlil_                                                          62\n    _ni\u0161ia_                                                           42\n    _n\u00ec_                                                              37\n    _n\u00eckige_                                                          59\n    _n\u00ectena_                                                          25\n    _n\u00eeng\u00fa_                                                           50\n    _n\u00eenru_                                                           52\n    _nene_                                                            78\n    _nesig_                                                           31\n    _n\u00eala_                                                            41\n    _nu_                                                              54\n    _Nudimmude_                                                       52\n    _nunuz\u00e1m_                                                         33\n    _n\u00fbmti_                                                           36\n\n                                   S\n    _sagezi_                                                          40\n    _sagmalmalge_                                                     79\n    _sagm\u00e2l_                                                          32\n    _salduggazune_                                                    50\n    _salzi_                                                           50\n    _siba_                                                            28\n    _siba-e_                                                          40\n    _sigi\u0161\u0161e_                                                         79\n    _s\u00edggazune_                                                       47\n    _silimm\u00e2ni_                                                       33\n    _su_                                                              68\n    _sug_                                                             54\n    _su\u0161i\u0161\u00f9_                                                          66\n\n                                   P\n    _padazune_                                                        48\n    PA\u1e24\u00c2DU                                                            77\n\n                                   \u1e32\n    _\u1e33arra_                                                           31\n\n                                   R\n    _r\u00f9_                                                              66\n    _r\u00f9ti-azu_                                                        49\n\n                                   \u0160\n    _\u0161\u00e1_                                                              37\n    _\u0161\u00e0zizi_                                                          80\n    _\u0161\u00e0mu_                                                            76\n    _\u0161\u00e0n\u00ec_                                                            39\n    _\u0160isunukima_                                                      45\n    _\u0160iskima_                                                         54\n    _\u0161e_                                                              38\n    _\u0161esmu_                                                           79\n    _\u0161\u00earmal_                                                          25\n    _\u0161\u00earm\u00e2llazune_                                                    47\n    _\u0161\u00fa_                                                              41\n    _\u0161\u00fa-ummeti_                                                       67\n    _\u0161\u00faba_                                                            77\n    _\u0161\u00fagil_                                                           42\n    _\u0161\u00faza_                                                            52\n\n                                   T\n    _t\u00e0ltaltal_                                                       80\n    _ti\u0161\u00f9_                                                            41\n    _te_                                                              75\n    _tega_                                                            66\n    _tuggim_                                                          62\n    _tukana_                                                          79\n    _turture_                                                         67\n    _turturzu_                                                        68\n    _tu\u0161ena_                                                          72\n\n\n\n\n                               Footnotes\n\n\n[1]_^dingir En-lil lugal kur-kur-ra En-\u0161ag-ku\u0161-an-na en Ki-en-gi\n    nig_(NI)_-ga K\u00ee\u0161-^ki \u1e25ul-\u0161ag a-mu-na-\u0161ub_ (OBI. Nos. 90 and 92).\n\n[2]_^dingir Nin-gir-su gud ^dingir En-lil-l\u00e1-ra Uru-ka-gi-na lugal\n    \u0160ir-la-pur-^ki-ge \u00e8-ni mu-na-ru_ (Clercq II, Pl. viii, Col. I).\n\n[3]_E-an-na-tum pa-te-si \u0160ir-la-^ki-pur-ge mu-pad-da ^dingir En-lil-ge_\n    (Galet A, Col. I. See D\u00e9c. XLIII).\n\n[4]_En-teme-na dumu En-an-na-tum_ (Lines 3 and 10. See D\u00e9c. XLVII).\n\n[5]_^dingir En-lil lugal kur-kur-ra ab-ba dingir-dingir-ru-ne-ge_ (Cone\n    of Entemena, Col. I, 1-3. See D\u00e9c. XLVII).\n\n[6]_En-teme-na pa-te-si \u0160ir-la-pur-^ki pa sum-ma ^dingir En-lil-l\u00e1_\n    (Cone of Entemena, Col. V, 19-23. See D\u00e9c. XLVII).\n\n[7]_Me-silim lugal K\u00ee\u0161-^ki-ge_ (Cone of Entemena, Col. I, 8-9. See D\u00e9c.\n    XLVII).\n\n[8]_ka ^dingir En-lil-l\u00e1-ta sa-u-gal ne-u m\u00e1_(SAR)_-dul-tak-bi edin-na\n    ki-ba ni-u\u0161-u\u0161_ (Cone of Entemena, Col. I, 28-31. See RAAO. Vol. IV,\n    Plate II).\n\n[9]_^dingir En-lil lugal kur-kur-ra Lugal-zag-gi-si lugal Unug-^ki-ga\n    nam-lugal kalam-ma e-na-sum-ma-a_ (OBI. No. 87, Col. I, 1-4 and\n    39-41).\n\n[10]_^dingir Babbar lugal zal sig-ga-ka_ (see D\u00e9c. XXXVIII, Fragment D\u00b9,\n    middle of the Fragment).\n\n[11](56b) XVIII _amat ga-ga-ri_ (57) _\u00fa-\u0161ap-pi-il-ma te-me-en-na\n    Na-r\u00e0m-^ilu Sin_(E\u0160) _m\u00e2r \u0160ar-ukin_ (58) _\u0161\u00e1_ III M II C _\u0161\u00e2n\u00e2te\n    ma-na-ma \u0161arru a-lik ma\u1e25-ri-ia la i-mu-ru_ (59) _^ilu \u0160ama\u0161 belu\n    rabu-\u00fa \u00c8-bar-ra_ (60) _\u00fa-kal-lim-an-ni ia-a-\u0161i_ (V R. 64, Col. II).\n\n[12]_^dingir En-lil-li En-li-^ki-ta En-te-me-na-ra mu-na-\u0161ub_ (OBI. No.\n    116).\n\n[13]_En-lil-^ki nu-du \u00c8-kur-ra nu-dim Unug-^ki nu-du \u00c8-an-na nu-dim\n    zu-ab nu-du Nun-^ki nu-dim_ (CT. XIII, Tablet 82-5-22, 1048. Plate\n    35, lines 6, 7 and 8).\n\n[14]_^ilu \u0160ar-ga-ni-\u0161ar-\u00e2li m\u00e2r Itti-^ilu B\u00eal da-num \u0161\u00e2r A-ga-de-^ki b\u00e2n\n    \u00c8-kur b\u00eet B\u00eal in Nippur-^ki_ (OBI. No. 2).\n\n[15]_^ilu Nar\u00e0m-^ilu Sin b\u00e2ni b\u00eet ^ilu B\u00eal_ (OBI. 4).\n\n[16]_^ilu B\u00eal_ (EN.LIL) _be-el \u0161\u00e1-me-e \u00f9 ir-\u22c5i-tim \u0161\u00e1-i-im \u0161i-ma-at\n    m\u00e2tim_ (KALAM) (Col. I, 3-7. See C\u1e24. Plate I).\n\n[17]_^ilu B\u00eal_ (EN.LIL) _a-bu il\u00e2ni ^ilu B\u00eal_ (EN) _m\u00e2t\u00e2te_ (KUR.KUR) (I\n    R. 9, Col. I, 3-4).\n\n[18](21b) _a-na \u0161arru-ut_ (22) _m\u00e2t ^ilu B\u00eali_ (EN.LIL) _rabi-e\u0161\n    tu-kin-na-\u0161\u00fa_ (I R. 9, Col. I).\n\n[19](15) _kur-gal ^dingir En-lil-l\u00e1 im-\u1e25ar-sag g\u00fb-bi an da-ab-di-a zu-ab\n    azag-ga-bi_ (16) _su\u1e25-bi u\u0161-u\u0161-e apin-apin-e_ (19) _kur-kur-ra ama\n    ban-da ba-da n\u00e0-a-dim_ (21) _si \u0161e-ir-zi si ^dingir Babbar\n    mul-mul-la-dim_ (23) _mul an-na dil-bad-du i-si-i\u0161 lal-a-dim_ (K.\n    4898. IV R. 27, No. 2).\n\n[20]_be-el m\u00e2t\u00e2te_ (KUR.KUR) _\u0161umi_(MU)_-\u0161u it-ta-bi a-bi ^ilu B\u00eal_\n    (EN.LIL) (K. 8522. Rev. 13. CT. XIII. Plate 27).\n\n[21](17) ... _gi-\u0161i-ma gi-dir i-de-na-a nam-mi-ni-in-ke\u0161da ^ilu Marduk\n    a-ma-am ina pa-an me-e ir-ku-us_ (18) _sa\u1e25ar-ra ni-m\u00f9-a ki a-dag\n    nam-mi-in-dub e-pi-ri ib-ni-ma it-ti a-mi i\u0161-pu-uk_ (20)\n    _nam-l\u00f9-gi\u0161gal-lu ba-ru a-me-lu-ti ib-ta-ni_ (22) _bir-an\u0161u\n    nig-zi-gal edin-na ba-ru bu-ul \u22c5\u00eari \u0161i-kin na-pi\u0161-ti ina \u22c5i-e-ri\n    ib-ta-ni_ (23) _\u00ecd Idigna \u00ecd Puranunu me-dim ki gar-ra-dim Diglat \u00f9\n    Puratta ib-ni-ma ina a\u0161-ri i\u0161-ku-un_ (24) _mu-ne-ne-a nam-duga\n    mi-ni-in-s\u00e1-a \u0161um-\u0161i-na \u1e6da-bi\u0161 im-bi_ (Tablet 82-5-22, 1048. CT.\n    XIII. Plate 36).\n\n[22](47) _^dimmer Mu-ul-lil-l\u00e1-ra id-kal_ (48) _su-zi me-lam gur-ru ud\n    al-tar_ (49) _im-\u1e25u\u0161 ri-a-bi_ (52) _u ^dimmer_ DUN.PA.UD.DU.A_-ra\n    id-kal_ (53) _nam-tar gu-la im-\u1e25u\u0161 ri-a-bi_ (56) _mu-lu l\u00ecl a-a\n    damal mu\u1e25-na id-kal_ (58) _sa-\u0161\u00fa-u\u0161-gal ki bal-a \u0161u-\u0161u_ (60) _u\n    ur-sag gal-e id-kal_ (61) _\u00e8 gi gur-ru mulu \u00ear\u00ecm-ma \u0161u-\u0161u_ (62)\n    _azag ga\u0161an En-lil-ki-a-ra id-kal_ (63) _am \u0161i ka-nag-g\u00e0 ma\u0161-su\n    ki-in-gi-ra_ (K. 4980. IV R. 27, No. 4).\n\n[23](Col. XLI, 99) _a-m\u00e2_(PI)_-tu-\u00fa-a na-a\u0161-ga_ (Col. XLII, 18) _\u0161um-ma\n    a-m\u00e8_(PI)_-lum_ (19) _a-m\u00e2_(PI)_-ti-ia_ (22) _la i-gul--ma_ (53)\n    _^ilu B\u00eal_ (EN.LIL) _be-lum_ (54) _mu-\u0161i-im \u0161i-ma-tim_ (55) _\u0161\u00e1\n    ki-b\u00e8_(NE)_-zu_ (56) _la ut-ta-ka-ru_ (57) _mu-\u0161ar-bu-\u00f9_ (58)\n    _\u0161ar-ru-ti-ia_ (62) _i-na \u0161\u00fa-ub-ti-\u0161\u00fa_ (63) _li-\u0161\u00e1-ab-bi-\u1e25a-a\u0161-\u0161um_\n    (Col. XLIII, 41) _^ilu Sin_ (EN.ZU) _be-el \u0161\u00e1-me-e_ (42) _ilum_(AN)\n    _ba-ni-i_ (43) _\u0161\u00e1 \u0161e-ri-zu_ (44) _i-na ili_(NI.NI) _\u0161\u00fa-pa-a-al_\n    (45) _ag\u00e2m kuss\u00e2m \u0161\u00e1 \u0161ar-ru-tim_ (46) _li-te-ir-\u0161\u00fa_ (C\u1e24. Plates\n    LXXVI, LXXVII and LXXIX).\n\n[24](Col. XLII, 18a) _\u0161um-ma a-m\u00e8_(PI)_-lum_ (19) _a-m\u00e2_(PI)_-ti-ia_\n    (22) _la i-gul-ma_ (Col. XLIII, 64) _^ilu Adad be-el \u1e25\u00eagallim_ (65)\n    _gu-gal \u0161\u00e1-me-e_ (66) _\u00f9 ir-\u22c5i-tim_ (67) _ri-zu-\u00fa-a_ (68) _zu-ni\n    i-na \u0161\u00e1-me-e_ (69) _mi-lam_ (70) _i-na na-a\u1e33-bi-im_ (71)\n    _li-te-ir-\u0161\u00fa_ (72) _ma-zu_ (73) _i-na \u1e25u-\u0161\u00e1-a\u1e25-\u1e25i-im_ (74) _\u00f9\n    bu-bu-tim_ (75) _li-\u1e25al-li-i\u1e33_ (76) _e-li ali-\u0161\u00fa_ (77) _iz-zi-i\u0161_\n    (78) _li-is-si-ma_ (79) _ma-zu a-na til a-bu-bi-im_ (80) _li-te-ir_\n    (C\u1e24. Plates LXXVI, LXXIX and LXXX).\n\n[25](Col. VII, 75b) _libn\u00e2ti al-bi-in_ (76) _\u1e33a\u1e33-\u1e33ar-su \u00fa-mi-si_ (77)\n    _dan-na-su ak-\u0161ud u\u0161-\u0161e-e-\u0161\u00fa_ (78) _i-na eli ki-\u22c5ir \u0161adi-i dan-ni\n    ad-di_ (79) _a\u0161-ra \u0161\u00e1-a-tu a-na si-\u1e25ir-ti-\u0161\u00fa_ (80) _i-na libn\u00e2ti\n    ki-ma ka-nu-ni a\u0161-pu-uk_ (81) _L ti-ip-ki a-na \u0161\u00fa-pa-li_ (82)\n    _\u00fa-\u1e6di-bi i-na mu\u1e25-\u1e25i-\u0161\u00fa_ (83) _u\u0161-\u0161e b\u00eet ^ilu A-nim \u00f9 ^ilu Ramman_\n    (84) _\u0161\u00e1 bu-u-li ad-di_ (85) _i\u0161-tu u\u0161-\u0161e-\u0161\u00fa a-di ta\u1e25-lu-bi-\u0161\u00fa_ (86)\n    _e-bu-u\u0161 eli ma\u1e25-ri-e ut-tir_ (87) II _si-\u1e33ur-ra-te rabu-te_ (88)\n    _\u0161\u00e1 a-na si-mat ilu-ti-\u0161\u00fa-nu rabi-te_ (89) _\u0161\u00fa-lu-ka lu-\u00fa ab-ni-ma_\n    (I R. 15).\n\n[26](Col. VIII, 23) _^ilu A-nim \u00f9 ^ilu Ramm\u00e2nu (24) ki-ni\u0161\n     li-si\u1e25-ru-ni-ma (25) ni-i\u0161 \u1e33a-ti-ia li-ra-mu (26) te-me-i\u1e33\n    i\u1e33-ri-be-ia li\u0161-me-\u00fa (27) zu-\u00fa-ni da-a\u1e25-du-te \u0161\u00e1-na-at (28) nu-u\u1e25-\u0161e\n    \u00f9 bar-ri-e a-na pali-ia (29) li\u0161-ru-ku_ (I R. 16).\n\n[27](Col. I, 45) _^ilu Ramm\u00e2nu zunni-\u0161u \u00fa-ma\u0161-\u0161i-ra ^ilu \u00c8-a \u00fb-pa\u1e6d-\u1e6di-ra\n    na\u1e33bu-\u0161u (46) \u1e25an\u0161u ana ammatu \u0161e-am i\u0161-\u1e33u ina ab\u0161eni-\u0161u (47)\n    e-ri-ik \u0161\u00fa-bul-tu parab ana ammatu (48a) i\u0161ir eburu (50) \u0161\u00fa-um-mu-\u1e25a\n    in-bu_ (V R. 1).\n\n[28](38b) _^ilu Ramm\u00e2nu i-na ri-\u1e25i-i\u22c5 (39) li-mu-ti li-ir-\u1e25i-su a-bu-bu\n    (40) \u0161aru limnu sa-a\u1e25-ma-a\u0161-tu te-\u0161\u00fa-\u00fa (41) a-\u0161am-\u0161\u00fa-tu su-un-\u1e33u\n    bu-bu-tu (42) a-ru-ur-tu \u1e25u-\u0161\u00e1-\u1e25u i-na m\u00e2ti-\u0161\u00fa lu ka-ia-an m\u00e2ti-\u0161u\n    a-bu-bi-i\u0161 lu-u\u0161-ba-i (43) a-na tili u kar-mi lu-ti-ir ^ilu Ramm\u00e2nu\n    i-na be-ri-\u0161\u00fa li-mu-ti m\u00e2ti-\u0161u li-ib-ri_ (IV R. 39, Rev.).\n\n[29](9b) _an mu-un-da-\u00f9r-\u00f9r_ (10) _be-lum ina a-ga-gi-\u0161u \u0161a-mu-\u00fa\n    i-ta-na-ar-ra-ru-\u0161\u00fa_ (11) _^dimmer Mer \u0161ur-ra-na ki\n    \u0161i-in-ga-bul-bul_ (12) _^ilu Ramm\u00e2nu ina e-zi-zi-\u0161u ir-\u22c5i-tum\n    i-na-as-su_ (13) _\u1e25ar-sag gal-gal-e \u0161\u00e0-ka-a ba-an-na-\u1e33u-e\u0161_ (14)\n    _\u0161a-du-\u00fa ra-bu-tu su-u\u1e25-\u1e25u-pu-\u0161u_ (15) _ib-ba-bi-ta \u0161ur-ra-bi-ta_\n    (16) _a-na a-ga-gi-\u0161u a-na e-zi-zi-\u0161u_ (17) (?)_-ge-bi-ta\n    \u1e25ar-du-bi-ta_ (18) _a-na \u0161\u00e1-gi-mi-\u0161u a-na ra-mi-mi-\u0161u_ (19)\n    _dim-me-ir an-na-ge an-na ba-an-dul-du-ne_ (20) _il\u00e2ni \u0161a \u0161a-me-e\n    a-na \u0161am-e i-te-lu-u_ (21) _dim-me-ir ki-ge ki-a ba-an-b\u00fal-ne-e\u0161_\n    (22) _il\u00e2ni \u0161a ir-\u22c5i-tim a-na ir-\u22c5i-tim i-te-ir-bu_ (23) _^dimmer\n    Babbar an \u00far-ra ba-da-\u0161u-\u0161u-ru_ (24) _ina i-\u0161id \u0161ame-e i-te-ru-ub_\n    (25) _^dimmer Si\u0161-^ki an pa-\u0161\u00f9 ba-da-kabar_ (26) _ina e-lat \u0161ame-e\n    ir-ta-bi_ (IV R. 28, 2).\n\n[30](46) _a-na ^ilu Dumu-zi \u1e25a-mi-ri \u22c5u-_[_u\u1e25-_]_ri-ti-ki_ (47) _\u0161at-ta\n    a-na \u0161at-ti bi-tak-ka-a tal-ti-mi\u0161-\u0161u_ (BN. Tafel VI).\n\n[31](23) _il-lak i-lak ana i-rat ir-\u22c5i-tim_ (25) _u\u0161-ta-bar-ri ^ilu\n    \u0160ama\u0161 ir-ta-bi-\u0161u ana ir-\u22c5i-tim mi-tu-ti_ (27) _ni-iz-za-tu ma-li\n    i-na \u00fb-um im-\u1e33u-tu-ma ina i-dir-tim_ (IV R. 30, 2).\n\n[32](49) _tam-\u1e25a-\u22c5i-\u0161\u00fa-ma kap-pa-\u0161\u00fa tal-te-bir_ (50) _iz-za-az ina\n    \u1e33i-\u0161a-tim i-\u0161is-si_ _kap-pi_ (BN. Tafel VI).\n\n[33](51) _ta-ra-mi-ma n\u00ea\u0161u ga-mi-ir e-mu-ki_ (52) 7 _u_ 7\n    _tu-u\u1e25-tar-ri-i\u0161-\u0161u \u0161\u00fa-ut-ta-a-ti_ (BN. Tafel VI).\n\n[34](47) _a-na ^ilu Dumu-zi \u1e25a-mir \u22c5i-i\u1e25-ru-ti-\u0161a_ (48) _m\u00ea il-lu-ti\n    ra-am-me-ik \u0161amnu \u1e6d\u00e2bu_ (from I\u0161tar\u2019s Descent into Hades. K. 162.\n    Reverse. CT. XV, Plate 47. Also IV R. 31).\n\n[35](55) _a-\u1e25i e-du la ta-\u1e25ab-bil-an-ni_ (from I\u0161tar\u2019s Descent into\n    Hades. K. 162. Reverse. CT. XV, Plate 47. Also IV R. 31).\n\n[36](56) _ina \u00fb-me ^ilu Dumu-zi el-la-an-ni malil ^abnu u\u1e33ni ^abnu s\u00e2mti\n    it-ti-\u0161u el-la-an-ni_ (57) _it-ti-\u0161u el-la-an-ni ^amelu_ \u00caR (A.\u0160I)\n    _^pl. u ^zinni\u0161tu_ \u00caR (A.\u0160I) _^pl._ A.\u0160I (58) _mituti li-lu-nim-ma\n    \u1e33u\u1e6d-ri-in li-i\u22c5-\u22c5i-nu_ (from I\u0161tar\u2019s Descent into Hades. K. 162.\n    Reverse. CT. XV, Plate 47. Also IV R. 31).\n\n[37](2) _a-na \u0161a-me-e i-na e-li-\u0161\u00fa a-na ba-ab ^ilu A-ni i-na \u1e6de-\u1e25e-\u0161\u00fa_\n    (3) _i-na ba-a-bu ^ilu A-ni ^ilu Dumu-zi ^ilu Gi\u0161-zi-da iz-za-az-zu_\n    (from the Legend of Adapa and the South Wind. TEA. Vol. III, 240.\n    Rev.).\n\n\n\n\n                          Transcriber\u2019s Notes\n\n\n--This eBook was prepared from a facsimile of the edition published by\n  the AM PRESS, INC., New York, 1966.\n\n--A few typographical errors or inconsistent spellings were corrected.\n\n--An original cover image was produced, for unrestricted distribution\n  with this Distributed-Proofreaders eBook.\n\n--In the text version only, delimited italicized text within\n  _underscores_.\n\n--In the text version only, determinatives (words printed in\n  superscript) are preceded by a caret (^) character.","title":"Sumerian Hymns from Cuneiform Texts in the British Museum","tradition":"myth-cosmogony","translated_text":null,"word_count":33541}