daughters of Esagila,(504) go unto Ezida(505) and in the month Kislev, 3d
day, when the deities Gazbaba and Kazalsurra, daughters of Ezida, go unto
Esagila—Why do they go? In the month Tammuz the nights are short. To
lengthen the nights the daughters of Esagila go unto Ezida. Ezida is the
house of night. In the month Kislev, when the days are short, the
daughters of Ezida to lengthen the days go unto Esagila. Esagila is the
house of day.” The tablet then explains the Sumerian ideogram
_gubarra_=Ašrat, the western mother goddess Ashtarte, and says that Ašrat
of Ezida is poverty stricken.(506) But Ašrat of Esagila is full of light
and mighty.(507) Some mystic connection between Ašrat or Geštinanna,
mistress of letters and astrology,(508) scribe of the lower world, and the
daughters of night and day existed. This cabalistic tablet here refers to
a mirror which she holds in her hand and says she appeared on the 15th day
to order the decisions. The 15th of the month Tammuz is probably referred
to or the beginning of the so-called dark period when the days begin to
shorten and Nergal the blazing sun descends to the lower world to remain
160 days.(509) For some reason Ašrat, here called the queen,(510) appears
to order the decisions, probably the fates of those that die. The phrase
“The divine queen appeared” is usually said of the rising of stars or
astral bodies, but the reference here is wholly obscure. As a star she was
probably Virgo. At any rate some mystic pantomime must have been enacted
in the month of Tammuz in which the daughters of Esagila and Ezida and the
queen recorder of Sheol were the principal figures. The pantomime
represented the passing of light, the reign of night and the judgment of
the dead. Clearly an elaborate ritual attended by magic ceremonies
characterized the ceremony. At this point the tablet gives a commentary on
the mystic meaning of cult objects used for the healing of the sick or the
atonement of a sinner. Obviously some connection exists between this
mystagogy and the myth described. The commentary is probably intended to
explain the hidden powers of the objects employed in the weird ritual, at
any rate the mystery is thus explained.(511)
(1) Gypsum is the god Ninurta.(512) (2) Pitch is _the asakku_-demon.(513)
(3) Meal water (which encloses the bed of the sick man) is Lugalgirra and
Meslamtaea.(514) [A string of wet meal was laid about the bed of a sick
man or about any object to guard them against demons. Hence meal water
symbolizes the two gods who guard against demons. See especially EBELING,
KTA. No. 60 Obv. 8 _zisurrá talamme-šu_, “Thou shalt enclose him with meal
water.”]
(4) Three meal cakes are Anu, Enlil and Ea.(515) (5) The design which is
drawn before the bed is the net which overwhelms all evil. (6) The hide of
a great bull is Anu. [Here the hide of the bull is the symbol of the
heaven god as of Zeus Dolichaîos in Asia Minor.]
(7) The copper gong(516) is Enlil. But in our tablet II 13 symbol of
Nergal and in CT. 16, 24, 25 apparently of Anu. The term of comparison in
any case is noise, bellowing.
(8) The great reed spears which are set up at the head of the sick man are
the seven great gods sons of Išhara. The seven sons of Išhara are unknown,
but this goddess was a water and vegetation deity closely connected with
Nidaba goddess of the reed.(517) The reed, therefore, symbolizes her sons.
(9) The scapegoat is Ninamašazagga. Here the scapegoat typifies the genius
of the flocks who supplies the goat. See, however, another explanation
below Obv. II 17.
(10) The censer is Azagsud. The deity Azagsud in both theological and cult
texts is now male and now female. As a male deity he is the great priest
of Enlil, CT. 24, 10, 12, and always a god of lustration closely connected
with the fire god Gibil, MEEK, BA. X pt. 1 No. 24,4.(518) But ordinarily
Azagsud is a form of the grain goddess who was also associated with fire
in the rites of purification. As a title of the grain goddess, see CT. 24,
9, 35 = 23, 17; SBP. 158, 64 _A-sug_ where ZIMMERN, KL. 11 Rev. III 11 has
_Azag-sug_. She is frequently associated with Ninḫabursildu and Nidaba
(the grain goddess) in rituals, ZIMMERN, Rt. 126, 27 and 29; 138, 14, etc.
The censer probably symbolizes both male and female aspects, the fire that
burns and the grain that is burned. See below II 9, where the censer is
symbol of Urashâ a god of light.
(11) The torch is Nusku the fire god in the Nippur pantheon. Below (II 10)
the torch is Gibil, fire god in the Eridu pantheon.
The mystic identifications do not always agree, but the term of comparison
can generally be found if the origin and character of the deities are
known and the nature of the symbol determined. Each god was associated
with an animal and a plant and with other forms of nature over which they
presided. When the cult utensils are symbols the term of comparison is
generally clear. Below will be found such interpretations of these
mysteries as the condition of the tablet and the limits of our knowledge
permit. Most difficult of all are the metal symbols which begin with Obv.
I 10. Here silver is heaven, but it can hardly be explained after the
manner of the same connection of Zeus Dolichaîos with silver in Kommagene.
The cult of this Asiatic heaven god is said to have been chiefly practiced
at a city in the region of silver mines.(519) That is an impossible
explanation in the case of Anu whose chief cult center was at Erech. The
association of gold with Enmesharra, here obviously the earth god, is
completely unintelligible. In Obv. I 31 he is possibly associated with
lead or copper as the planet Saturn. In lines I 14-18 the symbols are
broken away, but they are probably based upon astronomy. Metals seem to be
connected with fixed stars and planets on the principle of color. The
metallic symbolism of the planets was well known to Byzantine writers who
did not always agree in these matters. Their identifications are certainly
a Græco-Roman heritage which in turn repose upon Babylonian
tradition.(520) The following table taken from COOK, _Zeus_, p. 626, will
illustrate Græco-Roman ideas on this point:
Kronos—lead (Saturn); Zeus—silver (Jupiter); Ares—iron (Mars); Helios—gold
(Sun); Aphrodite—tin (Venus); Hermes—bronze (Mercury); Selene—crystal
(Moon).
Our tablet preserves only the names of the deities at this point, and if
metals stood at the left we are clearly authorized to interpret the divine
names in their astral sense. This assumes, of course, that these astral
identifications obtained in the Cassite period. Assuming this hypothesis
we should have the metals for Betelgeuze, Ursa Major, Venus, Jupiter,
Mars, Saturn, New-moon(?), a star in Orion, Venus as evening and morning
star, Virgo, and perhaps others.
The reverse of the tablet is even more mystic and subtle. The first
section connects various cult substances with parts of the body. White
wine and its bottle influence the eyes. White figs pertain to a woman’s
breasts. Must or mead have power over the limbs as the members of motion.
Terms of comparison fail to suggest themselves here and we are completely
disconcerted by the fancy of the Babylonian mystagogue. In the next
section, which is only partially preserved, we have twelve gods of the
magic rituals. The province of each in relation to the city and state is
defined. Kushu, the evil satyr who receives the sin-bearing scapegoat,
hovers over the homes of men. Muḫru, the deity who receives burnt
offerings, or incarnation of the fires of sacrifice, dwells at the
city-gate. Sakkut, a god of light and war, inexplicably protects the
pools. Then follow hitherto undefined and unknown Cassite deities and a
break in the tablet.
As in the Assyrian duplicate, ZIMMERN Rt. 27, so also here, the reverse
contains a lexicographical commentary on mythological phrases. The name of
the god _Negun_ is commented upon here and most timely information is
given. Both the phonetic reading of the name and the character of the
deity are defined. The colophon at the end has the usual formula attached
to cult instructions whose contents are forbidden to the uninitiated.
1. _duk__ a-gub-ba_ ... [ ](521)
1. The vessel of holy water ... [of the gods]
2. _d.__Nin-ḫabur-sil-du nin(?) [tù-tù-ge]_(_522_)
2. is Ninhabursildu,(523) queen of incantations.
3. _duk__gan-nu-tūr_(_524_) _d.__[ ]MEŠ-GAR_
3. The little _hannu_-vessel is the deity ...
4. _giš__šinig __d.__A-nim_
4. The tamarisk is anu.(525)
5. _giš__šag-gišimmar_(_526_)_ __d.__Dumu-zi_
5. The date palm-head is Tammuz.
6. _ú__in-nu-uš_(_527_)_ __d.__É-a_
6. The _mashtakal_-plant is Ea.
7. _gi__šul-ģi __d.__Nin-urta_
7. the _šalatu_-reed is Ninurta.
8. _ú__el_(_528_)_ __d.__Ninâ_(_529_)
8. The _El_-plant is Niná
9. _gišburru_(_530_)_ __d.__Gir-rá_(_531_)
9. The gišbur wood is the Fire God Girra.
10. _dāg__kubabbar __d.__GAL_(_532_)
10. Silver is the great god (the moon).
11. _dāg__ku-gi __d.__En-me-šár-ra_(_533_)
11. God is Emmešarra (the sun).
12. _dāg__urudu __d.__É-a_
12. Copper is Ea.
13. _dāg__an-na __d.__Nin-maģ_
13. Lead is Ninmah.(534)
14. [ ](535) _d.__Ninurta_
14. [ ] is Ninurta.
15. [ ] _d.__Ninlil_(_536_)
15. [ ] is Ninlil.
16. [ ] _d.__Dilbat_
16. [ ] is Ishtar-Venus.
17. [ ] _d.__AMAR-RA-ĠE-UD-DU-A-LU-TU_(_537_)
17. [ ] is Marduk-Jupiter.
18. [ ] _d.__Lugal-giš-a-tu-gab-liš-a_(_538_)
18. [ ] is Nergal-Mars.
19. [ ] _d__ Sak-kud_
19. [ ] is Ninurta-Saturn.(539)
20. [ ] _d.__Nusku_(_540_)
20. [ ] is Nusku.
21. [ ] _d.__Pap-sukkal_(_541_)
21. [ ] is Papsukal.
‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
22. [ -]_šág __d.__Sak-kut_(_542_)
22. [ ] is Sakkut.
23. [ -]_ŠID __ilu__Ram-ma-nu_
23. [ ] is Ramman.
24. [ ] _ilat__Ishtar Uruk-(ki)_
24. [ ] is Ishtar of Erech.(543)
25. [ ] _ilat__Ishtar A-ga-de-(ki)_
25. [ ] is Ishtar of Agade.(544)
26. [ -]_TAR __ilat__Be-lit-ṣêri_
26. [ ] is Bêlit-ṣeri.(545)
27. [ ] _d.__Nin-lil_
27. [ ] is Ninlil.
28. [ _ri-]kis-su-nu __d.__Ninurta_
28. [ ] their band(?) is Ninurta.
29. [ ] _ilāni sibitti_(_546_)
29. [ ] is the seven gods.
30. [ ] _d.__En-me-šár-ra_
30. [ ] is Enmesharra.(547)
OBVERSE II
...
2. _giš_ [ ] [_d._ ]
2. [ ]
3. _giš_ [ ] [_d._ ]
3. [ ]
4. _giš__šim_ [ ] [_d._ ]
4. [ ]
5. _šim-šal_(_548_)_ [__d._ ]
5. Box-wood is the god....
6. _gi-dug-ga_(_549_)_ [__d._ ]
6. The good reed is the god....
7. _šim-li __d._[_Immer_(_550_) ]
7. Cypress is Adad.
8. _šīpāti burrumti_(_551_)_ __ilu__Labartu(?)_(_552_)_ mar[at __ilu__Anim
]_
8. Wool of variegated color is _Labartu_ daughter of Anu.
9. _šim-ZU_(_553_)_ __d.__[Nin-urta ]_
9. The aromat-ZU is Ninurta.
10. _nig-na __d.__Urašā_
10. The censer is Urasha.(554)
11. _gi-bil-lá __d.__[ Gi-bil_]
11. The torch is Gibil.(555)
12. _ḳu-ta-ri ibbûti_(_556_)_ __d.__[Ne-gun]_
12. The clean incense is Negun.(557)
13. _mul-lil-lum __d.__Ig[i-BALAG_(_558_)_ lù nu-gisš-šar
__d.__En-lil-lá]_
13. The amphora(?) is Igi-BALAG, gardener of Enlil.
14. _urudū__nig-kalag-ga_(_559_)_ __d.__Nin-[sar __d.__Nergal]_
14. The copper kettledrum is Ninsar,(560) that is Nergal.
15. _kuš-gū-gal_(_561_)_ __d.__[NINDA+GUD]_
15. The hide of a great bull is NINDA+GUD.(562)
16. _im-bar __d.__[Utu-găl-lu_
16. Gypsum is the storm god (Ninurta).(563)
17. _esir __d.__id_
17. Bitumen is the river god.(564)
18. _máš-ģul-dúb-ba-a __d.__[Ku-šu]_
18. The scapegoat is Kushu.(565)
19. _udu-ti-la_(_566_)_ __d.__[Gira]_
19. “The living lamb” is Gira.(567)
20. _máš-gi-bil-la __d.__[Mu-uḫ-]ra_
20. The goat of the torch(568) is Muḫru.
21. _še-bir-bir-ri u-pu-un-tum_
21. “Scattered grain(?),” chick pea (?)
22. _zērê ma-ka-lu-ú_
22. seed-corn, eating table and
23. _duk__ḳa-gaz__pl.__ __d.__Nun-ŭr-ra __d.__Ea_(_569_)
23. the _ḳagaz_-pots are Ninurra-Ea.
24. _giš__ku-ma-nu 7 û-mu_(_570_)_ ku __d.__Marduk_
24. The seven (headed) weapon of laurel wood, the storm, the weapon of
Marduk.
25. _kù-gi-sig__pl.__ __d.__A-nun-na-ki_
25. Red sun-disks(?) are the Anunnaki.
26. _kù-gi nig-máš-zid_(_571_)_ __d.__Maš-tab-ba-gal-ga_
26. _The golden sacred kid_(?) is the Great Twins.(572)
27. _maš-dū __d.__Un-gal Nibru-__ki_(_573_)
27. The kid is Ungal(574) of Nippur.
28. _kur-gi-(ģu) __d.__Nin-sîg_
28. The crane is Ninsig.(575)
29. _sún_(_576_)_ __giš__erin šita_(_577_)_ __d.__Zi-i_
29. The _sun_ of cedar, weapon of Zu.(578)
30. _làl ... __d.__[ ]_
30. Honey ... is the god ...
31. _lí ... li_
31. Oil ... oil ...
32. _d.__íd __d._[ ]
32. ... River-god, god...
‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
REVERSE I
1. _karanu ellu ḳaḳḳul-ti enâ-šu_
1. White wine and bottle are his eyes.
2. _tittu piṣîtu_(_579_)_ tulê-šu_(_580_)
2. The white fig is her breasts.
3. _iṣu__nurmû bir-ka-a-šu_
3. The _nur_-fig is his (her) knees.
4. _tittu_(_581_)_ ki-sal-la-a-šu_
4. The fig is his (her) loins.
5. _mirsu pit puridi-šu_
5. Must is his (her) crotch.
‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
6. _d.__Ku-ši ṣêr ki-i-ṣi_(_582_)
6. The god Kushu over the chamber.
7. _d.__Mu-uḫ-ra ina pan abulli_
7. Muḫru before the city gate.
8. _d.__Sak-kut ina ḳabal appari_
8. Sakkut in the midst of the pool.
9. _d.__Si-lak-ki_(_583_)_ ina ma-na-ḫa-ti_
9. Silakki in the ruins.
10. _d.__E-ḳu-rum_(_584_)_ ina libbi šêr išdi_
10. Ekurum in the leg.
11. _d.__Ab-ba- gu-la_(_585_)_ ina igari_
11. Abbagula in the wall.
12. _d.__ ? ? ina nasikati_
12. [ ] in the fortress.
13-17. ........................
13-17.
18. _12 ilāni_ [ ]
18. Twelve gods.
REVERSE II
1. _[SAG-GĬR]-ME ša ina pani-šu namru_(_586_)
1. The battle which before him gleams.
2. _[ KU]-ŠÚ la_(_587_)_ maḫ-ru_
2. ... not are received.
3. _[ -]u:NU: la-a_
3. [ ]_NU_ = not.
4. _[ BT:]šu-u_(_588_)_:ILA:ma-ḫa-ri_
4. [ ]_BI_ = that: _ILA_ = to present.
5. _[__d.__Ne-gun] erim-bi nu-tuk-a ai-bi ina ḳatê-šu la uṣûni_
5. Negun who foes has not. The wicked from his hand escape not.
6. _NE-RU:ai-bi:ID:ḳa-ti:TUK-A SAL-ŠEŠ_?
6. _NE-RU_ = wicked : _ID_ = hand : ? ?
7. _d.__Ne-gun_(_589_)_ ḳa-lu-ú i-ša-tam_
7. Negun is he that burns with fire.
8. _ḪU-gunu_[1agin]_:gu-nu-u:SI:ḳa-lu-u_
8. The _gunu_ of _ḪU_ has the syllabic value _gunū:si(g)_ = to burn.
9. _NE:i-ša-tu:sa-niš ka-lu ni-ka_
9. _NE_ = fire: Or = to consume offerings in fire.
10. _SAL-ŠEŠ_(_590_)_:ba-nu-ú: ga-lu_
10. _ninmuš_ = blaze, burn.
11. _SI:ba-nu-ú:NE ga-lu_
11. _si(g)_ = blaze: _bil = burn_.
‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐‐
12. _mûdû mûdâ li-kal-lim_
12. Let the knowing inform the knowing.
13. _la mûdû ul immar_
13. He that knows not may not read.
_ki-ma labiri-šu __ilu__Ninurta-naṣir mar Ilu-iḳîša __amelu__ašipu išṭur
bûši E-šu-me-rá_
According to its original Ninurtu-naṣir son of Ilu-iḳiša, the priest of
magic wrote. It is the property of the temple Ešumera.(591)
ADDENDUM ON OBV. I 10 F.
Anu in this passage really denotes Sin, the moon, which has been connected
with silver on account of its color. The identification of Anu, the heaven
god, with the moon god rests upon the astronomical connection between the
moon and the summer solstice, see WEIDNER, _Handbuch der Babylonischen
Astronomie_, 32. Sin is called “Anu of heaven,” KING, _Magic_, No. I, 9,
and for the connection with silver, see VIROLLEAUD, _Astrologie_,
Supplement, V II, _kaspu __ilu__ A-nu huraṣu __ilu__ Enlil erû __ilu__
Ea_. Enlil is connected with gold in VIROLLEAUD, _Astrologie_, Second
Supplement, XVII 14, and Enlil is not infrequently identified with
Shamash, see p. 158, 1-2 and p. 308, 18, and gold is the traditional metal
of the sun.
The Greek identification of Zeus, the sky-god, with silver is certainly
borrowed from Babylonia; see p. 334.
DESCRIPTION OF TABLETS
NUMBER MUSEUM DESCRIPTION
IN THIS NUMBER
VOLUME
1 13856 Large two column tablet. Unbaked; light brown with
dark spots. Top broken away and left lower corner
damaged. H. 6-½ inches; W. 4-¼; T. 1-¾ - ¾.
Liturgy of the cult of Ishme-Dagan. See pages
245-257.
2 11005 Upper part of a large two column tablet. Unbaked;
light brown. Top and left edge of the fragment
damaged. H. 3-¾; W. 3-¾; T. 1-½ - ¾. Liturgy of
Ishme-Dagan. See pages 258-259.
3 7847 Dark brown unbaked tablet. Right upper corner
slightly damaged. Right lower corner broken away.
Two columns. H. 8; W. 5-¼; T. 1 - ½. Mythological
hymn to Innini. The obverse is translated on pages
260 to 264, but the reverse is too badly damaged
to permit an interpretation. The text ends with
the line, “Oh praise Innini,” the literary note
characteristic of epical compositions. The scribe
adds a note stating that there are 153 lines.
Written by the hand of _Lugal-ģe-a_ ... son of
_E-a-i-lù_(?)....
4 7878 Light brown fragment from the left upper corner of
a large unbaked tablet. H. 3-½; W. 1-½ - 1; T. 1-½
- 1. Duplicate of 7847. This tablet omits the
liturgical note, “Oh praise Innini.” It has the
colophon, “Written by the hand of
_Ninurash-mu_..., in the presence of
_Nidaba-igi-pa_(?)-..._ģe-en_.”
5 15204 Single column, dark brown tablet. Partly baked.
Left lower corner broken away. H. 4-½; W. 2-½; T.
1-¼ - ½. Psalm to Enlil. See pages 265-268.
6 2154 Single Column, light brown tablet. Top and left
lower corner broken. H. 4-¼; W. 2-½; T. 1-¼-½.
Lamentation for Lagash. See pages 268-272.
7 8097 Single column, light brown tablet. Lower edge
damaged. H. 4-¼; W. 2-¼; T. ¾-½. Liturgical hymn
to Sin. See pages 276-279.
8 346 Single column, dark unbaked tablet. Damaged at top
and bottom. H. 4; W. 2-½; T. 1--½. Bilingual hymn.
See plate 86.
9 8334 Single column, light brown tablet, unbaked. Left
upper corner and top of reverse damaged. H. 4-¾;
W. 2-½; T. 1-¼-½. Hymn to Innini.
10 8533 Upper part of a large two column tablet. Light
brown, soft and crumbling. Purchased by the
Expedition in 1895, from Abu Hatab. H. 3-¼; W.
5-½; T. 1-¼-½. Hymn to Enlil.
11 7080 Large light brown tablet; five columns; broken
perpendicularly at the middle. Isin period. H.
8-¼; W. 4; T. 2. Liturgy to Enlil. Lamentation for
the city of Ur. See pages 279-285.
12 6060 Nearly complete tablet; baked. Temple library
(IV). Second Exp. Two column tablet; Cassite
period. H. 4; W. 3-½; T. 1-½. Cult symbols. See
pages 320-342.
13 B.M. Upper half of large single column tablet. Light
78239 brown, partially baked. H. 7; W. 6; T. 2. Acquired
by the British Museum in 1888. Late Babylonian
edition of the third tablet of the liturgy _elum
didara_ to Enlil. See pages 323-329.
14 11327 Lower part of a large unbaked tablet, two columns.
Right half almost wholly broken away. Myth of the
water god Enki. H. 6; W. 6-½; T. 1-¾. Probably a
_zag-sal_ hymn.
INDEX OF TABLETS
Tablets in this Volume.
MUSEUM NUMBER
NUMBER IN THIS
VOLUME
346 8
2154 6
6060 12
7080 11
7847 3
7848 4
8097 7
8334 9
8533 10
11005 2
11327 14
13856 1
15204 5
B.M. 78239 13
Other Tablets Translated Or Discussed
Nies 1315, Tablet Virolleaud, 290-308
Poebel, PBS. V No. 26, 272-276
Myhrman, PBS. I No. 5, Radau, BE. 30, No. 2, 285-290
Myhrman, PBS. I No. 8, 309-310
Zimmern, KL. No. 11, 290-308
Zimmern, _Ritual Tafeln_, No. 27, 330-340
Ashmolean Prism, 311-323
Strassmaier, ZA. VI 241-4, 330-333
Reisner, SBH. No. 18, 327-329
Reisner, SBH. No. 21, 292-297
Reisner, SBH. No. 22, 292-295
Reisner, SBH. No. 25, 300-302
INDEX TO VOL. X
_abal_, irrigator, 287, 12.
Abbagula (deity), 341, 11.
_agubba_, vessel, symbol of Ninhabursildu, 336, 1.
Aja (goddess), 305, 14.
Allat (goddess), 306, 20.
_am, __d__Am_, title of Ea, 294.
Ama-šuhalbi, title of mother goddess, 329, 19.
Ama-ušum-gal, title of Tammuz, 304.
Annigarra, temple in Isin, 300, 7.
Anu (god), 261; 264; 281; 282; 295; 297; 302.
Identified with the moon god, 337, 10.
Anunnaki (gods), 247, 2; 262; 317; 340.
Arabu, bird of Enlil, 266.
Aralu, 288, 23.
Aruru (goddess), sister of Enlil, 301.
Ašimur, title of moon god, 277, 17 and 22; 278.
Ašnan (goddess), 289; 305.
Ašširgi (god), 316; 317; 318; 319; 320.
Ašte, temple in Larak, 289, 9.
Azagsud (_ilu_), title of grain goddess, 289, 10; 305, 13.
Babylon (city), 301, 22.
_balag-di_, choral phrase, 250, 14; 254, 26.
Barsippa (city), 301, 23.
Bau (goddess), 329; 305.
Belit-ṣêri (goddess), 338.
Bel-ṣarbe, title of Nergal, 337, 18.
bitumen, symbol of river god, 339.
Canonical liturgies, 237 ff.
censer, symbol of Urashā, 339, 10.
copper, symbol of Ea, 337, 12.
crane, bird symbol of Ninsig, 340.
Damgalnunna (goddess), 294; 296.
Damu, title of Tammuz, 287, 6:14; 306, 28.
date-palm, symbol of Tammuz, 336, 5.
Dilbat (goddess), 337, 16.
Dilmun (ki), 279, 14:19.
dog, seven-headed, 305, 15.
Duazag, sanctuary, 248, 7; 289.
_dumu-sag_, title of Tašmet, 326, 4:5.
_dingir dumu-sag_ (= Nappasi = Ninmungara) is probably a title of
Ninlil, 303, 13. See _ibid._ note 6 and SBP. 150 note 5,
line 14.
Ea (god), 336, 6.
E-anna, temple of Ištar in Erech, 275, 20.
E-barra, temple of the sun god, 301.
E-daranna, chapel of Ea in Esagila, 301.
E-dimma, temple, royal chapel in Ekur, 289, 15.
E-durazagga, epithet of Isin, 329, 18.
E-galmah, temple at Isin, 289, 19.
_e-gi-a_, bride, title of Zarpanit, 326, 3.
E-Ibi-anum, temple in Dilbat, 326.
E-Ibe-šagud, 328.
E-kua, 310, 19.
E-kur, temple of Enlil, 256; 258; 259; 289; 308; 310; 328.
Ekurum (god), 341.
E-lamma, chapel or temple of Ninlil at Nippur, 300, 6.
_el_-plant, symbol of Ninā, 336, 8.
E-maha, 294, 27 and note.
E-mahtila, chapel in Ezida, 301.
E-mudkurramu, chapel (?) in Ur (?), 279, 6:10.
E-namtila, chapel of Ekur, 301.
Enanun, title of mother goddess, 289, 7; 304.
Enbul (god), son of Ešabba, 303, 21 = SBP. 15216 and CT. 24, 23, 127.
Var. _d__A-an-bu-bu_, CT. 24, 6, 33.
Endašurimma, title of Enlil, 302, 4.
En-duazag, title of Enlil, 302.
EN-HAR(ki), 316; 317; 318; 319; 320.
Enki (god), 259, 16; 302; 307; 322.
Enlil (god), 258; 259; 261; 264; 265; 266; 267; 268; 269; 277; 281; 282;
283; 292; 293; 295; 299; 300; 302; 307; 309. As sun god, 308,
18 and 15.
Enlilsi, deified king, 303, 20.
Enmešarra (god), 337, 11; 338, 30.
Enmenšarra, 302.
Enul, title of Enlil, 302.
Enmul, 307.
Enuttilla, title of Enlil, 302.
E-rabriri, temple of sakkut, 329, 21.
Erech (city), 272; 273; 274; 275.
Eridu (city), 259, 16; 299, 31.
E-šabba, temple of Gula in Šuruppak, 288, 6; 303, 21;
ilatSuddam is mother of Ešabba, 306, 32.
See _Suddam_.
E-sagila, temple of Marduk, 301; 326.
E-šagnamsar, temple in Dilmun, 279, 14:19.
E-šamah, temple of Ninurta, 328, 7; see BL. p. 135.
E-šarra, 303, 16.
Ninurta is son of E-šár-ra, BL. No. 9, 8.
Mythological chamber in Ekur, SBP. 221 n. 7.
Ištar weeps for _E-šár-e_, KL., 123, Obv. II 2.
Ešnunak (city), 304, 27.
E-šumera, temple of Ninurta in Nippur, 328, 6; 342, 13.
E-temenanki, stage tower in Babylon, 301.
E-zida, temple of Nebo, 301.
_gannu-tur_, vessel, symbol of a deity, 336, 3.
_gepar_, dark chamber, 270, 24; 271; 272.
geštinanna (goddess), 304.
Gibil, firegod, 339, 11; 305, 16.
_gidugga_, reed, 338, 6.
Girra, firegod, 337, 9.
_gišburru_, a wood, symbol of firegod, 337, 9.
_gisgigal_, antiphon, 251, 24; 254, 23; 283, 26; 284, 10.
Gišzida (god), 287, 7.
gold, symbol of sun, 337, 11.
_gudede_, title of Ninlil, 303, 12.
Gula (goddess), consort of Tammuz, 285.
Gunura, title of mother goddess, 288, 5; 306, 27 = SBP. 160, 13.
Guškinbanda, title of Ea, 305, 9.
gypsum, symbol of Ninurta, 339.
Hallab (city), 275; 276.
Historical poems, 242.
Ibi-Sin, king of Ur, 281.
Id (deity), river god or goddess, 294; 297; 340.
Igibalag (deity), 339, 13.
Immer (god), 260; 262; 306; 339, 7.
incense, symbol of Negun, 339, 12.
Innini (goddess), 275; 276.
Irriš (god), title of Ninurta, 306, 23 = SBP. 160, 8.
Isin (city), 289. Queen of Isin, 306, 25; 329.
Išme-Dagan, deified king, 243; 245; 257; 258; 239.
Ištar, goddess of Erech, 338, 24;
of Agade, 338, 25.
_kagaz_, pot, symbol of Ea, 340.
Kenur, chapel of Ninlil in Ekur, 259; 289; 301.
Keš (city), southern and northern Keš, 311;
southern Keš, 315; 316; 319; 267.
Kingaludda, messenger of the Word, 283.
_kinsig_, a chamber, 248, 7.
Kišegunura, title of Urašā, 302, 2.
_kišub_, prayer in liturgies, 245; 256; 279; 290; 308.
_kušgugalû_, hide of an ox, symbol of Nindagud, 339, 15.
Kušu (deity), 339; 341.
Lagash (city), 268; 270.
Larak (city), 328, 16; 289, 9 and 20.
lead, symbol of Ninmah, 337, 13.
Libit-Ištar, deified king, 243.
Liturgical compositions and compilations, 237 ff. 243.
Lugalbanda (god), 304.
Lugalgirra (god), 328, 9.
Lumma (deity), 304.
Mama (god), title of Sin, 269, 8.
Marduk (god), 294; 296; 337; 340.
_mašgibilla_, burnt offering, symbol of the god Muhra, 340.
mašḫuldubbû, 339.
Maštabba (god), 328. Maštabba-galgal, twin gods, Gemini, 340.
_maštakal_-plant, symbol of Ea, 336, 6.