_mi-ib_-weapon, 264, 22.
Muhra (god), 340; 341, 7.
Musical instruments, 249, 23; 251, 29; 262, 33; 279, 22; 301, 27.
Nanā (goddess), 326, 7.
Nannar, god of new moon, 277.
Son of Enlil, 277, 22; 284, 12; 303; 308, 19; 309, 1; 327.
Nappasi (goddess), 303 n. 6.
Nebo (god), 294; 297; 299.
Negun (god), 339, 12. Firegod, 342.
Nergal (god), 304; 306.
Nigin marra, title of mother goddess, 289, 8; 328, 15.
_nigkalalagû_, kettle drum, symbol of Nergal, 339, 14.
Ninā (goddess), 270; 336.
Ninazu (god), title of Nergal, 272, 47.
Nindagud (god), 339, 15; 304.
Nindašurimma, mother name of Enlil, 302.
Nin-duazag, mother name of Enlil, 302.
Ningal (goddess), 303.
Ningišzida (god), 306, 20.
Ninhabursildu (goddess), 336, 2.
Ninharsag (goddess), 272; 302; 318; 320.
Ninkarnunna (goddess), 304, 4.
Ninki, mother name of Enlil, 302; 307.
Ninliga (goddess), 272.
Ninlil (goddess), 258; 259; 261; 267; 302; 337; 338.
Ninmah (goddess), 337.
Ninmar(ki), goddess of, 269, 5.
Ninsar, title of Nergal, 339, 14.
Ninsig, title of Ea as god of metallurgy, 340, 28; 305, 9.
Ninsun (goddess), 304.
Nintud (goddess), 316; 318; 320; 321.
Ninul, Nimul, mother names of Enlil, 302; 307.
Ninurašā (god), 256; 336; 337; 338; 339.
Ninurra, title of Ea, 340.
Ninzianna, title of Ninlil, 302, 8.
Nippur (city), 248; 259; 266; 268; 295.
Nunammir, title of Enlil, 258, 5.
Nusku, firegod, 337, 20; 303, 328.
Opis (city). Northern and southern Opis, 311.
See Keš.
Papsukkal (god), 337, 21.
Papilsag, god of Larak, 306.
Queen of heaven, 304.
Ramman (god), 338.
Sadarnunna, consort of Nusku, 303, 15; SBP. 152 note 1.
_sagar_, liturgical rubric, 277, 16; 279.
Sakkut (god), 341, 8.
Sakkutmah, 329, 21.
See also 337, 19; 338, 22.
_šalālu_, plant, symbol of Ninurta, 336, 7.
Šamaš (god), 305, 14.
_šarur_-weapon, 274, 18.
_šattam_, religious title, 274.
Šentur, title of Ninlil, 303, 10.
Šerah (god), Semitic title of Serpent-god as patron of vegetation, 303, 16
= SBP. 152, 10.
seven gods, 338, 29; 303, 10.
seven-headed weapon, 340.
Silakki (god), 341.
silver, metal of Anu, i. e., moon god, 337, 10.
_šimli_, cypress, symbol of Adad, 339, 7.
_šimšal_-wood, symbol of a deity, 338, 5.
_šimzu_, an aromat, symbol of Ninurta, 339, 9.
Sin (god), 263; 277; 279.
Single song services, 240.
_šipatu_, wool, symbol of Labartu, 339.
Sippar(ki), 301, 21.
Sirar(ki), 270.
Suddam, title of Gula, 306, 32 = SBP. 160, 18.
For this title of Gula of Šuruppak, see p. 177 n. 4 in part 2 of this
volume. Usually a title of Aja or Ishtar as deities of
light. Since d Sukurru or Gula of Šuruppak is the same as
_Suddam_ mother of Ešabba, the temple Ešabba must be located
in Šuruppak.
Šulpae, title of Enlil, 303; 320.
šumer, 259; 283.
Šunirda, title of the goddess Aja, 304.
Šuruppak (city), 277, 20; 278, 25.
Symbols of deities, 336 ff.
_tallu_, part of a door, 275, 20.
tammarisk, symbol of Anu, 336, 4.
Tammuz (god), 270; Hymn of, 285; 336, 5.
_tirazagga_, sacred grove, 289, 17.
Titular litanies, 236; 302 ff.
Ubšukkinna, hall of assembly, 247, 3.
Uddagubba, messenger of the Word, 283.
_udutila_, symbol of Girra, 340, 19.
Ur (city), 277; 278; 279; 282; 284.
Ungal (god), 340; cf. 306, 31.
Urašā (god), 326; 258, 6; 260; 302, 2.
Ur-Engur, cult hymn of, 243.
Urumaš (god), 320.
_urusagga_, chief city, title of Isin, 289, 16; 306, 24.
Utta-edde (god), 305, 17 = SBP. 158, 4.
Weeping mother, 265; 280.
Word, 261, 28; 262, 29; 284; 294; 299; 308, 22; 315.
Hymn to the Word, 283.
_zagsal_, rubric, 233 ff.; 276, 37.
Zarpanit (goddess), 294; 296; 297.
Zeus Dolichaeos, 334. His connection with silver borrowed from Babylonia,
342.
Zir (goddess), wife of Nannar, 303.
Zu (god), the eagle as symbol of the sun, 340, 29.
AUTOGRAPHED TEXTS
Plate LXXI. 1. Obverse. Col. 1.
[Plate of cuneiform tablet.]
Plate LXXII. 1. Obverse. Col. 2.
[Plate of cuneiform tablet.]
Plate LXXIII. 1. Reverse. Col. 1.
[Plate of cuneiform tablet.]
Plate LXXIV. 1. Reverse. Col. 2.
[Plate of cuneiform tablet.]
Plate LXXV. 2. Obverse.
[Plate of cuneiform tablet.]
2. Reverse.
[Plate of cuneiform tablet.]
Plate LXXVI. 3. Obverse. Col. 1 Initial.
[Plate of cuneiform tablet.]
Plate LXXVII. 3. Obverse. Col. 1 Continued.
[Plate of cuneiform tablet.]
3. Obverse. Col. 2 Initial.
[Plate of cuneiform tablet.]
Plate LXXVIII. 3. Obverse. Col. 2 Continued.
[Plate of cuneiform tablet.]
3. Reverse. Col. 1 Initial.
[Plate of cuneiform tablet.]
Plate LXXIX. 3. Reverse. Col. 1 Continued.
[Plate of cuneiform tablet.]
3. Reverse. Col. 2 Initial.
[Plate of cuneiform tablet.]
Plate LXXX. 3. Reverse. Col. 2 Continued.
[Plate of cuneiform tablet.]
4. Obverse.
[Plate of cuneiform tablet.]
4. Reverse.
[Plate of cuneiform tablet.]
Plate LXXXI. 5. Obverse.
[Plate of cuneiform tablet.]
Plate LXXXII. 5. Reverse.
[Plate of cuneiform tablet.]
Plate LXXXIII. 6. Obverse.
[Plate of cuneiform tablet.]
Plate LXXXIV. 6. Reverse.
[Plate of cuneiform tablet.]
Plate LXXXV. 7. Obverse.
[Plate of cuneiform tablet.]
7. Reverse.
[Plate of cuneiform tablet.]
Plate LXXXVI. 8. Obverse.
[Plate of cuneiform tablet.]
8. Reverse.
[Plate of cuneiform tablet.]
Plate LXXXVII. 9. Obverse.
[Plate of cuneiform tablet.]
9. Reverse.
[Plate of cuneiform tablet.]
Plate LXXXVIII. 10. Obverse. Col. 1. (Col. 2 Destroyed)
[Plate of cuneiform tablet.]
Plate LXXXIX. 10. Reverse. Col. 1.
[Plate of cuneiform tablet.]
10. Reverse. Col. 2.
[Plate of cuneiform tablet.]
Plate XC. 11. Obverse. Col. 3 Initial.
[Plate of cuneiform tablet.]
Plate XCI. 11. Obverse. Col. 3 Continued.
[Plate of cuneiform tablet.]
11. Obverse. Col. 4 Initial.
[Plate of cuneiform tablet.]
Plate XCII. 11. Obverse. Col. 4 Continued.
[Plate of cuneiform tablet.]
Plate XCIII. 11. Obverse. Col. 4 Final.
[Plate of cuneiform tablet.]
11. Obverse. Col. 5 Initial.
[Plate of cuneiform tablet.]
Plate XCIV. 11. Obverse. Col. 5 Continued.
[Plate of cuneiform tablet.]
Plate XCV. 11. Reverse. Col. 1. Initial.
[Plate of cuneiform tablet.]
Plate XCVI. 11. Reverse. Col. 1 Continued.
[Plate of cuneiform tablet.]
11. Reverse. Col. 2 Initial.
[Plate of cuneiform tablet.]
Plate XCVII. 11. Reverse. Col. 2 Continued.
[Plate of cuneiform tablet.]
11. Reverse. Col. 3. Initial.
[Plate of cuneiform tablet.]
Plate XCVIII. 11. Col. 3 Continued.
[Plate of cuneiform tablet.]
Plate XCIX. 12. Obverse. Cols. 1 and 2.
[Plate of cuneiform tablet.]
Plate C. 12. Reverse. Cols. 1 and 2.
[Plate of cuneiform tablet.]
Plate CI. 13. Obverse.
[Plate of cuneiform tablet.]
Plate CII. 13. Reverse.
[Plate of cuneiform tablet.]
Plate CIII. 14. Obverse. Col. 1
[Plate of cuneiform tablet.]
Plate CIV. 14. Obverse. Col. 2.
[Plate of cuneiform tablet.]
14. Reverse. Col. 1.
[Plate of cuneiform tablet.]
Plate CV. 14. Reverse. Col. 2.
[Plate of cuneiform tablet.]
FOOTNOTES
1 In addition to the examples of epical poems and hymns cited on pages
103-5 of this volume note the long mythological hymn to Innini, No.
3 and the hymn to Enlil, No. 10 of this part. An unpublished hymn to
Enlil, Ni. 9862, ends _a-a __d__En-lil zag-sal_, “O praise father
Enlil.” For Ni. 13859, cited above p. 104, see POEBEL, PBS. V No.
26.
2 So far as the term is properly applied. Being of didactic import it
was finally attached to grammatical texts in the phrase _d__Nidaba
zag-sal_, “O praise Nidaba,” i. e., praise the patroness of writing.
3 POEBEL, PBS. V No. 25; translated in the writer’s _Le Poème Sumérien
du Paradis_, 220-257. Note also a similar epical poem to Innini
partial duplicate of POEBEL No. 25 in MYHRMAN’S _Babylonian Hymns
and Prayers_, No. 1. Here also the principal actors are Enki, his
messenger Isimu, and “Holy Innini” as in the better preserved epic.
Both are poems on the exaltation of Innini.
4 Ni. 9205 published by BARTON, _Miscellaneous Babylonian
Inscriptions_, No. 4. This text is restored by a tablet of the late
period published by PINCHES in JRAS. 1919.
5 Ni. 7847, published in this part, No. 3 and partially translated on
pages 260-264.
6 Undoubtedly Ni. 11327, a mythological hymn to Enki in four columns,
belongs to this class. It is published as No. 14 of this part. A
similar _zagsal_ to Enki belongs to the Constantinople collection,
see p. 45 of my _Historical and Religious Texts_.
_ 7 Historical and Religious Texts_, pp. 14-18.
8 See PSBA. 1919, 34.
9 One of the most remarkable tablets in the Museum is Ni. 14005, a
didactic poem in 61 lines on the period of pre-culture and
institution of Paradise by the earth god and the water god in
Dilmun. Published by BARTON, _Miscellaneous Babylonian
Inscriptions_, No. 8. The writer’s exegesis of this tablet will be
found in _Le Poème Sumérien du Paradis_, 135-146. It is not called a
_zag-sal_ probably because the writer considered the tablet too
small to be dignified by that rubric. Similar short mythological
poems which really belong to the _zag-sal_ group are the following:
hymn to Shamash, RADAU, _Miscel._ No. 4; hymn to Ninurta as creator
of canals, RADAU, BE. 29, No. 2, translated in BL., 7-11; hymn to
Nidaba, RADAU, _Miscel._ No. 6.
10 Ni. 112; see pp. 172-178.
11 For example, MYHRMAN, No. 3; RADAU, _Miscel._ No. 13; both canonical
prayer books of the weeping mother class. For a liturgy of the
completed composite type in the Tammuz cult, see RADAU, BE. 30, Nos.
1, 5, 6, 8, 9.
12 See ZIMMERN, _Sumerische Kultlieder_, p. V, note 2.
13 The base text here is ZIMMERN, KL. No. 12.
14 The base of this text is ZIMMERN, KL. No. 11.
15 Now in the Nies Collection, Brooklyn, New York.
16 A similar liturgy is Ni. 19751, published by BARTON, _Miscellaneous
Babylonian Inscriptions_, No. 6.
17 Translated by RADAU on pages 436-440.
18 Abbreviation for _ki-šub-gú-da_ = _šêru_, strophe, song of
prostration.
19 No. 3 of the texts in part 4.
_ 20 sa-gar_ = _pitnu šaknu_, choral music, v. ZIMMERN, ZA. 31, 112. See
also the writer’s PBS. Vol. XII, p. 12.
_ 21 nar-balag._ The liturgists classified the old songs according to
the instrument employed in the accompaniment. See SBP. p. ix.
22 See page 118 in part 2.
23 See IV Raw. 53, III 44-IV 28 restored from BL. 103 Reverse, a list
of 47 _šu-il-lá_ prayers to various deities.
24 Pages 106-109.
25 Less than half the tablet is preserved.
26 Note that this breviary of the cult of Libit-Ishtar terminates with
two ancient songs, one to Innini and one to Ninâ, both types of the
mother goddess who was always intimately connected with the god-men
as their divine mother.
27 For a list of the abbreviations employed in this volume, see page 98
of Part I.
28 The twelfth _kišub_ of a liturgy to Ishme-Dagan is published in
ZIMMERN’S _Kultlieder_, No. 200. A somewhat similar song service of
the cult of this king has been published in the writer’s _Sumerian
Liturgical Texts_, 178-187. A portion of a series to Dungi was
published by RADAU in the _Hilprecht Anniversary Volume_, No. 1. The
liturgy to Libit-Ishtar in ZIMMERN, K L. 199 I—Rev. I 7, is composed
of a series of _sa-(bar)-gid-da_.
_ 29 na-ba-_ is for _nam-ba_, emphatic prefix. See PBS. X pt. 1 p. 76 n.
4. Cf. _na-ri-bi_, verily she utters for thee, BE. 30, No. 2, 20.
30 On the philological meaning of this name, see VAB. IV 126, 55.
31 For the suffixes _eš_, _uš_, denoting plural of the object, see
_Sum. Gr._ p. 168.
32 On _ki-dúr-gar_ cf. Gudea, Cyl. B 12, 19.
33 Usually written _dù-azag_, throne room. On the meaning of _du_ in
this word, see AJSL. 33, 107. Written also _dû-azag_, in Ni. 11005
II 9.
34 Cf. Gudea, Cyl. A 25, 14, the _kin-gi_ of the _unu-gal_.
35 Br. 7720. The sign _TE_ is here _gunufied_. Cf. OBI. 127, Obv. 5.
_ 36 Tin_ alone may mean “wine,” as in Gudea, Cyl. B, 5, 21; 6, 1. See
also NIKOLSKI, No. 264, _duk-tin_, a jar of wine.
_ 37 a-gim_ = _dimêtu_, ban, SBH. 59, 25. _a-gim ģe-im-bal-e_, The ban
may he elude, Ni. 11065 Rev. II 25. Unpublished. The line is not
entirely clear; cf. BRÜNNOW, No. 3275.
38 For _en-na_ in the sense of “while,” see PERY, _Sin_ in LSS. page
41, 16.
39 The sign is imperfectly made on the tablet.
40 Cf. SBP. 328, 11.
_ 41 ḪA_ is probably identical in usage with _PEŠ_, and the idea common
to both is “be many, extensive, abundant.” Note ZIMMERN,
_Kultlieder_ 19 Rev. has _ḪA_ where SBP. 12, 2 has _PEŠ_. _šu-peš_
occurs in Gudea, Cyl. A 16, 23; 11, 9; 19, 9 and CT. 15, 7, 27.
42 On _ugu-de_ = _ḇalāku, na’butu_, to run away, see DELITZSCH,
_Glossar_ p. 43. Also _ugu-bi-an-de-e_, V R. 25_a_ 17; _ù-gù-dé_,
RA. 10, 78, 14; _ú-gu ba-an-dé_, if he run away, VS. 13, 72 9 and
84, 11, with variant 73, 11 _u-da-pa-ar_ = _udtappar_, if he take
himself away. _ú-gu-ba-an-de-zu_, when thou fleest, BE. 31, 28, 23.
_ú-gu-ba-de_, GENOUILLAC, _Inventaire_ 944; CLAY _Miscellen_ 28 V
71: _má ú-gu-ba-an-de_, “If a boat float away,” _ibid._ _IV_ 14. See
also GRANT AJSL. 33, 200-2.
43 Sic! _gú-sa-bi_ is expected; cf. RA. 11, 145, 31 _gú-sa-bi_ =
_napḫar-šu-nu_.
44 Sign obliterated; the traces resemble _SU_.
45 Read perhaps _dū-šub_ = _nadû ša rigmi_, to shout loudly. Cf. _dúg
sir-ra šub-ba-a-zu_ = _rigme zarbiš addiki_, ASKT. 122, 12. Passim
in astrological texts.
46 The tablet has _MAŠ_. The Semitic would be _adi mati kabattu
iparrad_.
_ 47 ri_ is apparently an emphatic element identical in meaning with
_ám_; cf. SBP. 10, 7-12. Note _ri_, variant of _nam_, SBH. 95, 23 =
ZIMMERN, KL. 12 I 8.
48 Sic! Double plural. _eš_ probably denotes the past tense, see _Sum.
Gr._ § 224.
49 Sign BRÜNNOW, No. 11208.
50 The first melody or liturgical section probably ended somewhere in
this lost passage at the top of Col. II.
51 Text _A-ÁŠ_!
52 The subject is Ishme-Dagan.
53 The sign is a clearly made BR. No. 10275 but probably an error for
10234. For _sùr-ri-eš_ see BA. V 633, 22; SBH. 56 Rev. 27; ZIMMERN,
KL. 12 Rev. 17.
54 This compound verb _di-e-sud_ here for the first time. _di-e_ is
probably connected with _de_ to flee. At the end _AŠ_ is written for
_AN_. Read _a-áš_ and construe _šeš_ as a plural?
_ 55 gul_ = _kalû_, restrain, is ordinarily construed with the
infinitive alone; _še-du nu-uš-gul-e-en_ = _damāma ul ikalla_, Lang.
B.L. 80, 25; SBH. 133, 65; 66, 15, etc.
56 Confirms SAI. 6507 = _uḳḳu_, dumb, grief stricken.
57 Variant of _sīg-sīg_, etc. See _Sum. Gr._ p. 237 _sig._ 3. Also
POEBEL, PBS. V 26, 29.
58 On the liturgical use of _balag-di_, see BL. p. XXXVII.
59 Var. of _ad-du-ge_ = _bêl nissāti_, IV R. 11_a_ 23: _ad-da-ge_, ZIM.
K.L. 12 II 3. See for discussion, LANG. PBS. X 137 n. 7.
60 A new ideogram. Perhaps _uššu kînu_, “sure foundation.”
61 For suffixed _ni_, _bi_, _ba_ in interrogative sentences note also
_a-na an-na-ab-duģ-ni_, What can I add to thee? GENOUILLAC,
_Drehem_, No. 1, 12, _a-ba ku-ul-la-ba_, Who shall restrain? Ni.
4610 Rev. 1.
62 See BL. p. XLV, and PBS. X 151 note 1.
63 On the anticipative construct, see § 138 of the grammar.
_ 64 nu-mal_ are uncertain. The tablet is worn at this point.
65 On the use of this term, see PBS. X 151 n. 1 and 182, 33.
66 Cf. BL. 110, 11.
67 Written Br. 3046, but the usual form is the _gunu_, Br. 3009.
_suģ-ám-bi_ = _aḫulap-šu_. POEBEL, PBS. V 152 IX 8: cf. also lines 9
and 10 _ibid._ In later texts _suģ-a_ = _aḫulap_, HAUPT, ASKT. 122,
12. DELITZSCH, H. W. 44_a_. _aḫulap_ has the derived meaning of
mercy, the answer to the “How long” refrain as in this passage. See
also SBP. 241 note 27 and SCHRANK, LSS. III 1, 53.
68 Cf. _nar-balag nig-dug-ga_, POEBEL, PBS. V 25 IV 48. Our text has
the _emesal_ form _ag-zib_.
69 For _dû-na_ = _šalṭiš_, see RA. 11, 146, 33.
70 Written Br. 3046 = _nasāḳu_.
71 For _ta-šú_. Cf. BA. V 679, 14.
72 Probably a variant of _namģalam_, _namģilim_ = _šaḫluḳtu._
73 The demonstrative pronoun _ģur_, _ūr_
_ 74 mûši ù urra_, IV R. 5_a_ 65; CT. 16, 20, 68.
75 Text _A-AŠ_.
76 Sign _AL_. _šitim_, _šidim_ = _idinnu_ is usually written with the
sign _GIM_, POEBEL, PBS. V 117, 14 f. _amelu ĢIM_ = _idinnu_, passim
in Neo-Babylonian contracts.
77 Literally, “caused to enter.”
_ 78 munga_ with _ra_, to carry away property as booty, see SBH. No. 32
Rev. 21 and BL. No. 51. The comparison with line 11 suggests,
however, another interpretation, _immer-e be-in-ne-ra-ám_, “the
storm-wind carried away.”
79 In lines 7 and 9 the verb _tur_ is employed in the sense of “to
cause an event to enter,” to bring about the entrance of a condition
or state of affairs.
80 Br. 11208.
81 The passage refers to the priests’ robes and garments of the temple
service. See also SBP. 4, 9.
82 Variant of _nam-rig-aga_ = _šalālu_.
83 See Obv. II 23.
84 Enlil.
85 Rendered _ša ṣirḫi_, BL. 95, 19. On this title for a psalmist, see
BL. XXIV.
_ 86 uš_ has evidently some meaning similar to the one given in the
translation but it has not yet been found in this sense in any other
passage. We have here the variant of _iš_, _eš_ = _bakû_ with vowel
_u_. See _Sum. Gr._ 213 and 222.
_ 87 DUL-DU_. The sign _DUL_ is erroneously written REC. 236. In the
text change _si_ to _ši_.
88 Br. 3739.
89 Here treated as plural.
90 The tablet has _SU_. For _šag-zu_ synonym of _teṣlitu_, see IV R.
21b Rev. 5.
_ 91 libbu rûḳu_; see ZIMMERN, KL. No. 8 I 3 and IV 28.
92 The sign like many others on this tablet is imperfectly made.
_ma-pad_? or _ma-šig_? The meaning is obscure.
93 Text uncertain. Perhaps _PI-SI-gà-bi_.
94 Written _A-KA_. An unpublished Berlin syllabar gives _A-KA (uga)_ =
_muḫḫu_.
95 Br. 5515. For this sign with value _maštaku_, see DELITZSCH, H. W.,
_sub voce_ and BA., V 620, 20. The Sumerian value is _ama_, Chicago
Syllabar, 241 in AJSL. 33, 182.
96 Restored from an unpublished text in Constantinople, Ni. 721.
97 Section 4 ended somewhere in this break.
98 Probably a refrain.
99 For the reading, see AJSL. 33, 182, 240.
100 See BL. 128, 21.
101 Read _A-AN_, i. e., _ám_.
102 Cf. _sag-bi zi-zi_, ZIMMERN, K.L. 199 I 36.
103 Cf. LANG. _Sumerian Liturgical Texts_ 154, 16.
_ 104 AR_ is written _ŠI+ḪU_!
105 The second sign _gí_ is only partially made by the scribe.
106 The analysis of the text and the meaning are difficult. Perhaps _a_
should be taken with the following sign _a-ḪAR-ri_, an unknown
ideogram. _mur-ri_ is here taken for _rigmu_.
107 See line 12 above.
108 Sic! Demonstrative pronoun. See _Sum. Gr._ § 163.
109 Here we have the first occurrence of the original expression for
_kullu ša rêši_; cf. BR. 11244.
110 Cf. SBP. 330, 10.
111 The epithet refers to Išme-Dagan.
112 This word is obscure and unknown.
113 On _gigunna_, part of the stage tower, see VAB. IV 237 n. 2; BL. 38,
14.
114 Cf. SBP. 328, 5.
115 Written Br. 3046. See Br. 3035.
116 Br. 11208.
_ 117 me_ = _parṣu_, refers primarily to the rubrics of the rituals, the
ritualistic directions, but here the reference is clearly to the
utensils employed in the rituals.
_ 118 NE-RU._
_ 119 lal, lá-a_ = _šuḳammumu_, see SBP. 66, 20.
_ 120 ir_ is uncertain. The sign may be either _dū_ or _ni_.
121 Literally, “Below and above.”
122 Probably a variant of _dù-azag_. As the phrase is written
_dug-azag-ga_ might mean “holy knees,” _birku ellitu_, but that is
not probable. A parallel passage occurs in the liturgy to Dungi, BE.
31, 12, 8, where my interpretation is to be corrected. For _dù_,
_dŭ_, rendered into Semitic by the loan-word _dû_, with the sense
“high altar, pedestal of a statue, altar or throne room” see AJSL.
32, 107.
123 Cf. Gudea, Cyl. B 13, 4.
124 This phrase should have a meaning similar to “speak words of peace,”
“assure, comfort.” The expression occurs also in Gudea, Cyl. A 7, 5,
Ningirsu, son of Enlil _gú za-ra ma-ra-ģun-gà-e_, “will speak to
thee words of peace.”
_ 125 kuš_, preposition = _eli_, is derived from _kuš_ = _zumru_, “body,”
literally “at the body.”
126 In view of the parallel passages where kings are called the _sag-uš_
of temples and cities (i. e. the _mukînu_ or _mukîl rêš_) it seems
necessary to render _é-kur-ri_ as the object of _sag-uš_. See SAK.
197 below c 5; BE. 29 No. 1 IV 6; PBS. V No. 73. A rendering, “She
who raiseth me up daily in Ekur” is possible.
127 Cf. SBP. 52, 5; BL. p. 138.
128 Sic! third person.
129 Text “his.”
130 Or read _billudu_. This passage proves that _garza_ and _billudu_
really do have a meaning, sanctuary, cult object or something
synonymous. See _billudû_ in VAB. IV Index. The meaning, sanctuary,
has been suggested for the Semitic _parṣu_ and this must be taken
into consideration.
131 Var. _šar-ra_.
132 Var. is certainly not _nin_.
133 For _sag-sìr_, see also ASKT. 96, 25; K. L., 199, 15; 199 Col. III
51; CT. 24, 15, 79.
134 Var. _mu-e_.
135 Same as previous footnote.
136 Cf. Ni. 4581 Obv. 8 in PBS. X pt. 2, where it is connected with
_d.__Immer_. Var. _KA-gí-a!_
137 Read _ḪU_ for _RI_(?). _mušen_ = _bêlu_, _beltu_, cf. PBS. V 15 Rev.
14. Render “Their divine queen thou art”?
138 Var. _ni_. Sic!
139 Var. _ma_.
_ 140 ḫāmimat kiššati_.
141 Sic! Prepositions _ra_ and _da_ in the same phrase!
142 Text _gĭr_!
143 Cf. _mar-zen_, _gar-zen_ = _ḫâšu_, SBP. 116, 33; K.L., 15 II 12.
144 In liturgies usually translated by “the Word.”
145 Cf. SBP. 6, 16.
146 For _ra_. Read _za-la_ for _lal-la_?
147 Note the overhanging vowel _a_ denoting a dependent phrase without a
relative introductory adverb, and see also _Sum. Gr._ page 163,
examples cited _bé-in-da-ra-dú-a_, etc.
148 The plural of this verb has been indicated by doubling the root, a
case of analogy, being influenced by the similar plural formation of
nouns. See _Sum. Gr._ § 124. An example of the same kind is
_sag-nu-mu-un-da-ab-gà-gà_ = _ul ì-ir-ru-šu_, “they approached it
not,” K. 8531, 6 in HROZNY, _Ninrag_, p. 8.
149 Text _ub!_ Read _ub sag-ki-za_ = _tupḳi pani-ki_(??).
150 For the form, see PBS. V 102 IV 3.
151 If _la_ be correct, then the reading is _ka-sil-la_.
152 Cf. _nir-da-an_, K. 45, 6, and _nir-da_, Gudea, Cyl. A 12, 26 with
18, 3 where _nig-erim_ = _nir-da_.
153 For _i-lu-dúg_ = _ṣarāḫu_.
_ 154 a-a_ = _è-a_ = _aṣû_. CT. 15, 11, 7; K. L. 3_b_ 28. Cf. also the N.
Pr. _d.__Gišbar-a_ = _d.__Gišbar-è_. “The fire-god causes to come
forth.”
155 So the text for _šág-ga-áš na-an-da-ab-bi_.
156 See above, line 36.
157 For the construction _dirig_ with _ra_, see _lù-ne-ir dirig_ = _eli
annim rabi_, POEBEL, PBS V 152 32.
158 See previous footnote.
159 Refers to Sin.
160 Here begins abruptly a passage spoken by the goddess herself. This
is not unusual in liturgical texts.
161 The sign is _dù_, not _dul_.
162 For a discussion of these early Sumerian single song services, see
the writer’s _Babylonian Liturgies_, pp. XXXVII ff.
163 See also line 13.
164 See _Tammuz and Ishtar_, p. 111.
165 The Sumerian _arâ-bu_ (_UD-DU-BU_) is rendered into Semitic by the
loan-word _arabû_, called _iṣṣur mēḫu_, bird of the storm, ZA. VI
244, 48. In CT. XII 7_a_ 2 _UD-DU_ (_ara_) = _namru_, fierce,
raging, where the entry is followed by _UD-DU_ (_ara_) = _ša
UD-DU-bu_ (_ģu_), hence in any case a bird of prey. Were it not for
the reference to this bird in the omen text, BOISSIER, DA 67, 18,
one might conclude that the bird is mythical. For the reading
_arabû_, see also REISNER, SBH. 104, 35.
166 = _ḳadādu ša kišadi_, see SBP. 110, 22, “bend the neck,” i. e.,
“grant favor.”
167 Cf. V Raw. 39_a_ 33.
168 Cf. _dagan-me-a_ = _ina puḫri-ni_, RA. XI 144, 8.
169 Cf. SBP. 45, 13; 79, 13; 98, 44, etc.
170 For this method of forming the plural see _Sumerian Grammar_, § 124.
For _uru-bar_ = _kapru_, see MEISSNER, SAI. 543. Note also _umun
urú-bar_, SBH. 22, 57 = 19, 56 and K. 69 Obv. 20. title of Nergal as
lord of the city of the dead.
171 Cf. _Historical and Religious Texts_, p. 34, 6.
172 For Ninlil as queen of Keš, see also ZIMMERN, KL. 23 3; SBP. 23 note
17. At Keš she was identified with the unmarried and earlier deity
Ninharsag.
173 The line drawn across the tablet intersects the address of Innini
and, if not for some unknown musical purpose, must be regarded as an
error.
174 For the construction, see _Sumerian Grammar_, § 91.
_ 175 GA_ = _našû_, variant of _ga (ILA)_ = _našû_. The figure of lifting
the foot and raising the hand (line 30) to Enlil refers to the
attitude of adoration assumed by the mother goddess as she stands
before one of the gods and intercedes for mankind. She is frequently
depicted on seals in this attitude; see for example WARD, _Seal
Cylinders of Western Asia_, 303_a_, 304, 308, etc.
176 The suffixed pronoun _mu_ with affixed preposition _ra_.
177 Innini is compared to the _sudin_-bird in SBP. 6, 16 also.
178 For the optative use of this vowel, see _Sumerian Grammar_, § 217.