431 Cf. _ki-gim rib-ba_ = _kima irṣitim šûtuḳat_, DELITZSCH, AL3 134, 5.
_KAL_ (_ri-ib_) = _šûtuḳu_, Chicago Syllabar 287; _rib_ = _šutuḳḳu_,
CT. 19, 11, 12; _nam-kalag-ga-ni rib-ba_ = _dannussu šûtuḳat_, IV
Raw. 24_a_ 48; _ana-gim ki-gim rib-ba-zu-ne_ = _ša kima šamê u
irṣitim šûtugata_, SBP. 250, 6. See also EBELING, KTA. 32, 5,
_rib-ba_ = _šu-tu-ḳu_.
432 The meaning is obscure. For the suggested rendering cf. _en me-a
túm-ma_, the lord who cares for the decrees, SAK. 204, 6.
433 For this emphatic verbal prefix cf. DELITZSCH, AL3, 134, 5; ZIMMERN,
KL. 68 Rev. 24.
434 I. e. Nintud. For _ummu_ in the sense of “mother goddess” note CT.
16, 36, 1-9 where the various mothers of Eridu, Kullab, Keš, Lagash
and Šuruppak are invoked. The reference here is undoubtedly to
Ninlil as the mother of Negun, SBP. 156, 39.
_ 435 a-ba_ = _arka_, and then. The same phrase in BE. 31, 2, 7 and for
_aba_, see especially _Sum. Gr._ § 241. _er-du(ģ)_ probably variant
of _er-du_ = _damāmu_.
436 Ni. 14031 in PBS. X No. 22 has as the verb the sign _dug_ written
five times, as also the prism.
437 Restored from the variant Cstple. Rev. I 10.
438 So? _kur = napāḫu_, better than my former rendering of this passage.
_ 439 idim_ = _šegû, nadāru_ (cf. THOMPSON, _Reports_ 82, 6 with 108, 5),
refers to the rumbling of the great gates of the temple.
440 Br. 2729? Cf. R _(si-gi) = ḳaḳḳabu_, CT. 18, 49, 4.
441 Same phrase in CLAY, _Miscel_. 31, 33.
_ 442 ni_ = _nu_; cf. SBP. 138, 22, _ni-kuš-ù_; POEBEL, PBS. V 26, 10.
443 So on Var. Cstple. II 6.
444 First example of the verb _zu_ strengthened by augment _a_; cf.
_a-ru_, _a-sil_ in _Babyloniaca_ II 96.
445 Cf. Gudea, Cyl. A 10, 18.
446 Semitic _ṣênu_? Cf. EBELING, KTA. No. 4 Rev. 13.
447 Var. Cstple. _an_.
448 Read _ge-ne_? Ni. 8384 _ge_(?)_-e-ne_.
449 Ni. 8384 _dam_.
450 So on 8384.
451 Var. Cstple. _é_. See below line 21 and BL. 88 n. 4.
452 Fifth section on Ni. 8384.
453 First sign on Ni. 8384 Rev. 1.
454 Ni. 8384 _gí_
455 Same sign on Var. Cstple. But Ni. 8384 has a sign apparently related
to the difficult sign which I assimilated to Br. 4930 in AJSL. 33,
48. The sign on Ni. 8384 recurs in ZIMMERN, KL. 35 II 5.
456 Var. Ni. 8384 _gal-e_; Var. Cstple. _gal-la_. According to CT. 24,
10, 8 the throne bearer of Enlil, but in 24, 26, 124 a _ligir-gal_
in the attendance of the mother goddess.
457 Ni. 8384 _edin-na_; Var. Cstple. _edin_.
458 Both variants add _e_.
459 Var. of _gú-gar_ = _puḫḫuru_. See BL. 10, 30.
460 Vars. omit _gim_.
461 Ni. 8384 omits _ra_.
462 Sixth on Ni. 8384.
463 Lines 29-IV 4 are partially restored from Ni. 14031.
464 First signs on RADAU, _Miscel_. No. 8 = Ni. 11876.
465 So Ni. 11876.
466 So apparently Ni. 11876.
467 Text certain. Not _NUN_.
468 See last footnote.
469 Var. Cstple. _en_.
470 Radau’s copy has _ḲIN_.
471 Var. _a-an_.
472 Ni. 11876 has _làl-e ki-azag-ga nam-mi-in-KU_?
473 Ni. 11876 omits _e_. This text proves that in the ideogram Br. 1202
the gloss _isimu_ belongs properly to the first two signs only and
that the original reading was _isimu-abkal_. See especially CT. 12,
16, 34 (_i-si-mu_) = _PAP-sîg_ = _usmû_. In the later period _abkal_
was apparently not pronounced and the whole ideogram was rendered by
_isimu_.
474 This line is not on the prism.
475 Ni. 11876 _ga-a-an_. Cstple. Var. _gig_ simply.
476 Or _gú_.
477 I edited this tablet in SBP. 120-123 where I erroneously assigned it
to the Enlil series _ame baranara_. The tablet has been partially
restored from MEEK, No. 11. The first two melodies of _elume didara_
are used in the Enlil liturgy _elum gudsun_ near the end just before
the titular litany and have been re-edited above pp. 300-2 in the
edition of the _elum gudsun_ series.
478 MEEK, No. 11 in BA. X pt. 1.
479 SBP. 296.
480 SBP. 236.
481 SBP. 140.
482 SBP. 226=SBH. No. 18.
483 The first line, together with its Semitic translation, is identical
with the first line of the third tablet of the series _muten
nu-nunuz-gim_, see SBP. 140. Otherwise the melodies differ.
484 The refrain _ù-li-li_ apparently provides an incomplete sentence.
485 Cf. SBH. No. 84, 13, there a title of the river goddess.
486 Lines 10-13 form a duplicate of SBH. No. 25, Rev. 2-5 = SBP. 122.
_ 487 si-mă_, literally _karnānu_, the horned, referring to the new-moon.
The variant SBP. 296, 1 has _má-gúr_, the crescent boat. Undoubtedly
_má-gúr_ should be rendered by _nannaru_ in this passage.
488 See BL. p. 132.
489 I. e. Sin himself is the author of Nippur’s sorrows.
490 Glossed _ki_.
_ 491 LAḪ_; transcription and interpretation uncertain.
492 Hereby is established the reading _pa(g)-dà = mûdu, kapdu_. Probably
a kind of augurer.
493 Probably tautological writing for _lallaģ = itabbulu_, Voc. Hittite
7509.
494 Cf. the first melody of the Ninurta series _gū-ud nim kur-ra_; see
SBP. 226; BL. No. 9 and SBH. 40.
495 Similar passages have _é-šár-ra_ (SBP. 226, 8; SBH. 40, 8) chapel of
Ninlil in Ekur (SBP. 221 n. 7).
496 Temple of Ninurta in Nippur. A syllabary recently published by
SCHEIL (RA. 14, 174 I. 7) explains the name by _bit gi-mir par-ṣi
hammu_, Temple which executes the totality of decrees. Note,
however, the epithet _é i-dé-ila_ = _bit niš înê_, House of the
lifting of the eyes, SBP. 208, 11.
497 In any case an epithet of the temple of _Urta_ in Dilbat,
_Ibe-__ilu__Anum_. For this reading _I-be_ see vars. _I-bi_, Im-bi,
BL. p. 134. The word _ibi_ is probably Sumerian for _igi_, and shows
that the phonetic rendering _i-de_ is erroneous. The dialectic
pronunciation of _igi_ was _ibe_ and despite the Semitic variant
_imbi_ the name is apparently Sumerian _Ibe-Anu_, Temple of the eye
of Anu. Here _šu-gúd_ is an epithet for Anu, i. e. the lofty.
498 See also SBH. 132, 46; BL. No. 56 Rev. 31; CRAIG, RT. 20, 30. This
text has a variant _a_ for _di_.
499 Probably part of the great city Isin, see SBP. 160 n. 7.
500 Probably variant of _é-dŭr = adurû, kapru_, village, city, POEBEL,
PBS. V 106 IV 30; see also II Raw. 52, 61 f. Note the similar title
of the city of Bau _uru-azag-ga_ in SAK. 274; BL. 147. Here the
title refers to Isin not Lagash.
501 Cf. CRAIG, RT. II 16, 18 _d__Ama-ŠU-ḪAL-BI-ta_.
502 Cf. CT. 12, 3_a_ 29; _ina šar-tu la uštešir-šu u ina me-riš-tum la
i-kal-li_, “By fraud he has not translated it and with wilful
readings has he not published it.” For _šutešuru_, “to translate or
edit a tablet,” see LEHMANN, _Shamash-shum-ukîn_, Taf. XXXIV 17
_akkadû ana šutešuri_, “to translate into Akkadian.” On this
difficult passage concerning the education of Ašurbanipal see
_Sumerian Grammar_, p. 3 and corrections by UNGNAD in ZA. 31, 41.
_ikalli_ probably for _ukallim_; note the variant _ušâbi = ušâpi_.
503 Only in a loose sense. From Tammuz to Kislev is the period of death,
from Kislev to Tammuz the period of revivification of nature. See on
the meaning of this passage KUGLER, _Im Bannkreis Babels_ 62-5.
504 Temple of Marduk in Babylon.
505 Temple of Nebo in Barsippa.
_ 506 maš-dū_=_muškênitu_.
_ 507 šarahitum._
508 See _Tammuz and Ishtar_, p. 151. Ašrat or the western Ashtoreth
usually had the title _bêlit ṣêri_, “Lady of the plains” and was
identified with the Babylonian Geštinanna and Nidaba. Hence
_[Bêlit-]ṣêri_ is _dupšarrat irṣitm_, scribe of the lower world,
K.B. VI 190,47; cf. IV R. 27 B 29.
509 See lines 51-4 of this tablet. Nergal descends into the earth on the
18th of Tammuz and remains until the 28th of Kislev.
_ 510 ilat__Šarrat_.
511 Here epitomized. It will be found transcribed and translated by
ZIMMERN in his _Zum Babylonischen Neujahrfest_, p. 129.
_ 512 MAŠ_. See below Col. II 15, gypsum is Ninurta, the god of war,
primarily a god of light. Gypsum, Sum. _im-bar_, “radiant clay,”
became symbolic of Ninurta because of its light transparent color.
513 So, because gypsum, lime and pitch are smeared on the door of the
house and the god of light (Ninurta) tramples upon the demon of
darkness.
514 Two inferior deities related to Nergal, god of the lower world.
Their images placed at the enclosure of a house prevent the demons,
ZIMMERN, Rt. 168, 21 f. The image of Lugalgirra designed on a wall
prevents the devils, _ibid._ 166,12. He binds the evil ones, IV R.
21* C III 26. The two are placed at the right and left of a door to
forbid the devils to enter. Maklu VI 124.
515 The great trinity: heaven, earth and sea.
516 In any case a cult utensil on which a noise was made, CT. 16, 24,
32.
517 See the Chicago Syllabar 230 where she is identified with Nidaba.
518 Cf. ZA. 16, 178, 27; BA. V 649, 3; _Shurpu_ VIII 10.
519 So A. B. COOK, _Zeus_, 632. I would, however, entertain doubts
concerning this explanation of silver as the emblem of the Asiatic
Zeus and of Jupiter Dolichenus. The identification of this metal
with the sky god in Babylonia and Kommagene surely reposes upon a
more subtle idea. [For the explanation of silver = Anu and gold =
Enlil, see p. 342.]
520 The Sabeans, a pagan Aramaic sect of Mesopotamia at Harran, are said
to have assigned a metal to each planet. Since a considerable part
of their religion was derived from Babylonia we may consider this
direct evidence for the Babylonian origin of the entire tradition.
For an account of the metals assigned to the planets by the
Babylonians, Persians, Greeks and Sabeans, see Bousset in _Archiv
für Religionswissenschaft_ 1901, article on “Die Himmelreise der
Seele.” The order of the planets, taken from the Byzantine list
above, is based upon their relative distances from the sun.
521 Restoration from Zim. Rt. 27.
522 Conjectural restoration from ASKT. 96, 21. ZIMMERN, Rt. 27 I 3-4 has
a longer description of _[Ninḫabursildu a-ḫa-lat [__d__ A-gub-ba
bêlit] mê(?) ša nâri_(?).
523 This deity appears in incantations as the queen of the holy waters
_bêlit egubbê_, IV R. 28*b 16; _Bab._ III 28, Sm. 491, 3. Although
placed in the court of Enlil the earth god as sister of Enlil by the
theologians, CT. 24, 11, 40 = 24, 52, where she is associated with a
special deity of holy water, _d__A-gub-ba_, yet by function and
character she belongs to the water cult of Eridu. Her symbol is the
holy water jar (_duk_) _agubba_ and the deity _d__Agubba_ is _šu-luģ
lăg-lăg-ga Erida-ge_, Purifying handwasher of Eridu, CT. 24, 11, 41
= 24, 53. The river goddess _d__Iă_ is also _bêlit agubbê_, CT. 16,
7, 255 where in l. 254 _Ninḫabursildu_ is _aḫat __d__A-[gub-ba]_,
sister of _Agubba_, and the river goddess is mother of Enki, or Ea,
god of the sea, CT. 24, 1, 25. The reading _ḫabur_ for _A-ḪA_ is
most probable, and the cognate or dialectic form _ḫubur_ is a name
for the mysterious sea that surrounds the world. See BL. 115 n. 2.
The holy water over which she presides is taken from the _apsu_ or
nether sea, which issues from springs, hence _egubbû_ is spring
water, CT. 17, 5 III 1. The name, then, really means “Queen of the
lower world river, she that walks (_du_) the streets (_sil_).” The
Semitic scribe of CT. 25, 49, 6 renders the name in a loose way by
_bêlit têlilti bêlit ālikat sulê [rapšāti]_, Queen of lustration,
queen that walks the [wide] streets (of the lower world). For the
title _bêlit têliltī_, see CT. 26, 42 I 14. For a parallel to the
description of her walking the streets of inferno, cf. _d__
Kal-šág-ga sil-dagal-la edin-na_, Lady of purity who (walks) the
wide streets of the plain (of inferno), consort of Irragal, god of
the lower world, SBP. 158, 59. A variant, KL. 16 III 8 has
_sil-gig-edin-na_, the dark street, etc.
524 Variant of _kân-tūr_, V Raw. 42, 39.
525 In K. 165 Rev. 8 f. the tamarisk and date palm are said to be
created in heaven (_giš an-na ù-tŭ_) and the same is said of them in
Gudea, Cyl. B 4, 10, _giš-šinig giš-šeḳḳa_ (i. e. = _šig =
gišimmaru_) _an ù-tud-da_. This plant appears frequently in magic
rituals, IV R. 59_b_ 4 _iṣu__ bi-ni_ (Semitic), IV R. 16_b_ 31,
_Shurpu_ IX 1-8, and also in medical texts. _bînu_ has been
identified with Syriac _bînā_, tamarisk. If this identification be
correct, a comparison with the Hebrew legend of the _manna_ (bread
of heaven in Psalms 105,40), said to have been the exudation of the
tamarisk, is possible.
526 Semitic _uḳuru_, Aramaic _ḳêrā_, see MEISSNER, MVAG. 1913, 2 p. 40
and BE. 31, 69 n. 2. Used both in medicine and magic.
527 Passim in rituals and medicine. See BE. 31, 69, 27; 72, 29; KING,
_Magic_ 11, 44; MEISSNER, SAI. 2805.
528 In _Shurpu_ VIII 70 mentioned with _šalālu_. A magic ointment made
of the _El_ and _maštakal_, CT. 34, 9, 41. See also EBELING, KTA. 90
rev. 17; KING, _Magic_ 30, 25. Perhaps identical in name with the
stone _arzallu_, SAI. 8545. On a Dublin tablet often _giš EL_. Cf.
_ú-šig-el-šar_ = _šûmu_, onion.
529 For the correct reading _ni-ná-a_, see AJSL. XXXIII 194, 159.
530 Here a wood employed in magic, cf. BE. 31, 60, 6+15. In syllabars
_giš-BUR = gišburru, giškirru_, indicates a weapon or an utensil.
_ 531 NITA-DU_, fire god, title of Nergal as fire god and identical with
_d__ gĭr_ = Nergal.
532 Here certainly _Anu_, heaven god, followed by Earth and Sea gods.
Note also _d__Gu-la_ in liturgies _passim_ as title of Anu, BL. 136.
Anu = Sin, see p. 342.
533 Title of Enlil, lord of the totality of decrees. Enlil = Šamaš.
534 Originally title of the great unmarried mother goddess _bêlit
ilāni_, but often a title of the virgin types Innini and Ninâ, BL.
141; of Gula _ibid._ Also somewhat frequently she is Damkina,
consort of Ea, IV R. 54_b_ 47; CT. 33, 3, 21 her star beside that of
Ea. Here she is the mother goddess and the same order, Heaven,
Earth, Sea, Mother Goddess in _Shurpu_ IV 42, where Nin-maģ has the
Var. Nin-tud, EBELING, KTA. p. 121, 11. Symbols of these four
deities on boundary stones in same register, HINKE, _A New Boundary
Stone_, p. 28 second register, et passim.
535 Possibly a metal stood here, identified with _d__MAŠ_, a star in
Orion (Kaksidi= Beteigeuze), CT. 33, 2, 6; KING, _Magic_ 50, 29.
536 Possibly the constellation Ursa Major. Margidda, the Wagon is
intended, identified with Ninlil on a Berlin text, WEIDNER,
_Handbuch_ 79, 10. See also BEZOLD in DEIMEL, _Pantheon Babylonicum_
215.
537 From the context certainly a title of Marduk. ZIM. 27 I 19 omits
_LU-TU_.
538 Or _Bêl-ṣarbe_, title of Nergal, v. VAB. IV 170, 67. Between lines
17 and 18 the variant inserts two lines.
539 But Mars in Amos 5, 26. I accept here the later identifications,
Nergal-Mars, Ninurta-Saturn. The identifications in the earlier
period of Babylonian astronomy appear to have been Ninurta-Mars and
Nergal-Saturn.
540 Probably the astronomical form of Nusku as god of the new moon, IV
R. 23a 4. His character as fire god is symbolized by the torch, ZA.
VI 242, 24. In II 10 supply _Gibil_ after ZIMMERN RT. 27, 5. As fire
god he is messenger of Enlil.
_ 541 Papsukal_, messenger of Zamama, god of Kiš, a form of Ninurta. He
also like Nusku derives his messenger character from his connection
with light, _Papsukal ša še-ir-ti_, Papsukal of the morning light,
CT. 24, 40, 53. Since Ninurta is identified with Alpha of Orion,
Pap-sukal is identified with one of the stars in Orion, CT. 33, 2 II
2; _mul__sib-zi-an-na __d__Pap-sukal [sukal __d__Anim Ištar]_
restored from VIROLLEAUD, _Supplement_ LXVII 10. Here he is
messenger of heaven and of Ishtar as Venus, queen of heaven, that
is, he is a messenger of the powers of celestial light. Nusku and
Pap-sukal often occur together in magic texts, _Shurpu_ VIII 10.
542 Here probably Sakkut as lord of light and justice, god of Isin, in
his normal capacity. See BL. 120 n. 6. His emblem is something made
of date palm, _šág, gišimmar_. This deity is unknown in magic texts
except in ZIMMERN, Rt. 70, 8.
543 Ishtar of Erech is Venus as evening star, the effeminate Venus of
Erech, see _Tammuz and Ishtar_, 54 and 180 n. 4.
544 Venus as morning star. The Ishtar of Agade was the type of war
goddess, see op. cit. p. 100; hence Venus as morning star is
sometimes called the Bow Star, KUGLER, _Sternkunde_ II 198.
545 Western title of Geštinanna, sister of Ishtar. Here perhaps the
constellation Virgo.
546 The seven gods are the Pleiades, CT. 33, 2, 44. Since they are
followed by Enmesharra perhaps here to be identified with the seven
sons of Enmesharra (see BE. 31, 35). In ZA. VI 242, 20
_gi-uru-gal-meš_, “the great reed spears” are symbols of the seven
great gods, sons of Išhara. But traces of the last sign are not
those of _MEŠ_ here.
547 In astronomy a form of Nin-urta = Saturn, but by character allied to
Nergal a lower world deity. See line 11 above. For E. as Saturn note
V Raw. 46_a_ 21, his star _UDU-LIM_ and II R. 48, 52 the same star
is _d__UDU-BAD-sag-uš = kaimânu_, Saturn. See also BE. 31, 35 n. 4
line 12, _kaimānu_ title of Enmesharra.
_ 548 šimeššalû_ employed in medical texts, see SAI. 3574 and JASTROW,
_Medical Text_ Rev. 5. Here also without _giš_. HOLMA, _Beiträge zum
assyrischen Lexicon_, p. 85, identified it with Syr. _šamšārā_,
Persian and Arabic _šimšar_.
549 Passim in medical and incantation texts, CT. 23, 45, 9; RA. 14, 88,
6; EBELING, KTA. 26 R. 20; IV R. 55 No. 2, 18., etc.
550 Here variant ZIM. Rt. 27 Obv. II begins.
551 Written _sìg dar-a_.
552 The name of this deity is not legible in ZIMMERN’S variant and the
first sign of the name on the Nippur text is doubtful but apparently
the _šeššig_ and _gunu_ of _Galu_, that is REC. 100 later _RAB+GAN_,
(v. SAI. p. 155 note 1). After this sign ZIMMERN and I have seen a
sign _KU_ or _ŠU_. _Labartu_ is usually written _RAB+GAN-ME_. Here
we may have to do with some new ideogram for this deity. She is the
daughter of Anu, HAUPT, ASKT. 94, 59. A prayer to the daughter of
Anu is KING, _Magic_ No. 61, 5-21.
553 ZIM. _SU_.
554 But in ZA. VI 242, 23 symbol of Azagsud.
555 But ZA. VI 242, 24 Nusku, fire god in Nippur pantheon.
556 See MUSS-ARNOLT, p. 940. Also note _niknakku ša ḳu-ta-ri_, censer of
incense, CT. 29, 50, 9; _ḳutari ša šipti_, incense pertaining to the
ritual of the incantation, _ibid._ 20. _ḳutari_ is a plural form
employed to denote several acts of fumigation.
557 Reading established by Rev. II 8. But see MEEK, AJSL 31, 287, _li-si
to ne-su(n)_ gloss on the star _Ne-sùn_; son of Ninlil, hence a star
in Ninlil’s constellation Ursa Major, VIROLLEAUD, _Sin_ XIII 22.
558 Perhaps _igi-sig-sig_; cf. CT. 24, 3, 25.
559 In ZA. VI 242, 19, symbol of Enlil. But CT. 16, 24, 25 hero of Anu.
In rituals generally with _kušgugalû_.
560 Sword bearer (_nāš patri_) of Enlil, CT. 24, 10, 16.
561 Symbol of Anu in ZA. VI 242, 19.
562 Priest of Enlil, CT. 24, 10, 13. Cf. _GUD-NINDA = mîru_, young ox,
SBC. 19, 14.
563 ZA. VI 242, 15 gypsum is _d__MAŠ_.
564 But ZA. VI 242, 15 bitumen is the _asakku_ demon.
565 A pest demon son of Anu, III R. 69, 70. On the other hand, ZA. VI
246, 22 the scapegoat represents the patron of flocks Ninamašazag
who supplies the goat. When sin is transferred to the goat it falls
under the protection of Kushu. See Rev. I 6.
566 Cf. _d__En-udu-til-la_, SBP. 150 n. 5 I. 8.
567 Patron of flocks and fire god.
568 That is burnt offering.
569 I. e. Ea as the god of potters. Nunurra is _paḫaru rabû_ of Anu,
MEEK BA. X pt. 1 p. 42, 14. Note CT. 24, 14, 41, _d__Nun-ŭr-ra(duk)
ḳa-[gaz_].
570 Sic! Semitic.
571 Cf. IV R. 28* No. 4 Rev. 3. The symbols in lines 24-6 are obscure.
572 Lugalgirra and Meslamtaea.
573 The temple of Gula and Ungal of Nippur, CLAY, BE. XV 34, 2. _Ungal_
= _tênisêti_, population. God of the people of Nippur.
574 See previous footnote.
575 A form of Enki as patron of metallurgy. See RA. 12, 83 n. 5.
_ 576 sun_ probable reading for _BAD_ in this sense. Offerings to the
_giš-sun_, GENOUILLAC, _Drehem_, 5505 Obv. II 15.
577 Sign a confusion of _NI+giš_ and _KAK+giš_, see RA. 13, 3.
_ 578 Zû_, the eagle, bird of the blazing sun, Ninurta, Ningirsu, is the
only emblematic animal that figures as a deity. The myth of his
conflict with the serpent in the story of Etana dramatizes the old
legend of the conflict between sun and clouds. He appears in magic
here for the first time.
579 See Vab. IV 154, 44 and note.
_ 580 šu_ here for _ša_, feminine. The form should be dual.
581 Gunu of _MA_ = _tittu_; Sumerian _peš_, value also assigned to _MA_
= _tittu_ in the Chicago Syllabar, 115 f.
_ 582 kīṣu_, compensation for _kiṣṣu_. See also STRASSMAIER, _Nabonidus_
699, 24, _ki-ṣu_. Note that the _ḫulduppu_ (probably an image of a
scapegoat) symbol of Kuši is placed opposite the door in ZIM. Rt. p.
168, 29.
583 CLAY, _Personal Names of the Cassite Period_, mentions a deity
_Si-lak-ku-ku_(?). In any case a Cassite deity not mentioned in
Babylonian lists and texts.
584 Otherwise unknown. A Cassite deity(?).
585 Probably same as _Abagal_, DEIMEL, _Pantheon_, p. 43.
586 Cf. ZIMMERN, 27 R. 14-17.
587 Written NU. Cf. ZIMMERN, 27 Rev. I 19.
588 Cf. _ibid._ 21.
589 Sign is _ḪU-gunu_ an error for _SI-gunu_. Only the latter sign has
the values bright, burn. Line 8 proves that the sign is based on
_SI_.
_ 590 nīn-muš_. The sign _ŠEŠ_ has the value _muš_. Note SAI. 2629 the
gloss _ga-an-ŠEŠ_ and variant _Chicago Syllabar_ 212 _ga-an-muš_.
See also JRAS. 1905, 81-4-28 l. 14. For _muš = banû_ cf. SAI. 1916.
591 This is a real library note and is clear evidence for assuming that
the temple of Nippur possessed a library, at least in the Cassite
period. For similar library notes on the tablets from Aššur, see RA.
13, 99. Note also the Smith Esagila tablet published by SCHEIL,
_Memoires de l’Academie des Inscriptions et Belles Lettres XXXIX_,
Rev. 7, _mûdû mûdâ likallim la mûdâ ul immar an pî duppi gabri
Barsip-ki šaṭir-ma UB-ṬU ù ba-ri_. For _an pi (KA)_, see RA. 13, 92.