The sun-god, called in the Accadian _Utu_ and _Parra_ (the latter is of
less frequent occurrence), and in the Semitic Assyrian _Samas_, held a
less important rank in the divine hierarchy of the Chaldaic-Babylonian
pantheon, afterward adopted by the Assyrians, than the moon-god (in the
Accadian _Aku, Enizuna_, and _Huru-kî;_ in the Assyrian _Sin_), who was
even sometimes said to be his father. His principal and most common title
was "Judge of Heaven and Earth," in the Accadian _dikud ana kîa_, in the
Assyrian _dainu sa same u irtsiti_. The most important sanctuaries of the
deity were at Larsam, in southern Chaldsea, and Sippara, in the north of
Babylonia.
Some few fragments of liturgical or magical hymns addressed to Shamas have
come down to us. These are five in number, and I give a translation of
them here. They have all been studied previously by other Assyriologists,
but I think the present interpretation of them is superior to any which
has as yet been furnished.
The following are the chief bibliographical data concerning them:
I. The primitive Accadian text, accompanied by an interlinear Assyrian
version published in the "Cuneiform Inscriptions of Western Asia," Vol.
IV, pl. 20, No. 2. I put forth a first attempt at a translation in my
"_Magie chez les Chaldéens"_ (p. 165), and since then M. Friedrich
Delitzsch has given a much better explanation of it ("_G. Smith's
Chaldäische Genesis,"_ p. 284). Of this hymn we possess only the first
five lines.
II. The primitive Accadian text, with an interlinear Assyrian version, is
published in the "Cuneiform Inscriptions of Western Asia," Vol. IV, pl.
19, No. 2. M. Delitzsch has given a German translation of it in "_G.
Smith's Chaldäische Genesis_" p. 284, and a revised one in English has
just appeared in Prof. Sayce's "Lectures upon Babylonian Literature," p.
43.
III. A similar sacred text, published in the "Cuneiform Inscriptions of
Western Asia," Vol. IV, pl. 28, No. I, in which the indications as to the
obverse and reverse of the tablet are incorrect and ought to be altered.
The two fragments left to us, separated by a gap, the extent of which it
is at present impossible to estimate, belong to an incantatory hymn
destined to effect the cure of the king's disease. Interpretations have
been attempted in my "Premières Civilisations" (Vol. II, p. 165 _et
seq_.), and in the appendices added by M. Friedrich Delitzsch to his
German translation of G. Smith's work, already cited.
IV. The primitive Accadian text with an interlinear Assyrian version,
published in the "Cuneiform Inscriptions of Western Asia," Vol. IV, pi.
17, col. I. This hymn, like the preceding one, is intended to be recited
by the priest of magic in order to cure the invalid king. I gave a very
imperfect translation of it in my "_Magie chez les Chaldéens_" (p. 166).
V. We possess only the Semitic Assyrian version of this text; it was
published in the "Cuneiform Inscriptions of Western Asia," Vol. IV, pl.
17, col. 2. As yet, no one has produced a complete translation of this
hymn; but a few passages have been quoted by M. Friedrich Delitzsch ("_G.
Smith's Chaldäische Genesis_" p. 284) and myself ("_La Magie chez les
Chaldéens_" p. 164, and pp. 179, 180, of the English edition, 1877).
I refer the reader to the various publications above mentioned for a
convincing proof of the entirely revised character of the translations
here submitted to him, and I think he will grant that I have made some
progress in this branch of knowledge, since my first attempts many years
ago.