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i
THE BABYLONIAN EXPEDITION
OF
THE UNIVERSITY OF PENNSYLVANIA
SERIES A: CUNEIFORM TEXTS
EDITED BY
H. V. HILPRECHT
VOLUME XXXI
BY STEPHEN LANGDON
MtJNCHEN
To be obtained through Rudolf Merkel, Eriangen
1914
THE EDITOR determines the material to constitute a volume, but he is not responsible for the views expressed by the writer.
yy
HISTORICAL AND RELIGIOUS TEXTS
FROM THE
^.mpl. :iiibrara »f 'V^m^.x
BY
STEPHEN LANGDON
SHILLITO READER OF ASSYRIOLOGY AND COMPARATIVE SEMITIC PHILOLOGY,
OXFORD
Fifty-one Plates of Autograph Texts and three Plates of Halftone Illustrations
MtJNCIIEN
To be obtained through Rudolf Merkel, Eriangen
1914
Printed by August Pries, Leipzig.
Plaotolithographic Plates by J. G. Fritzsche, Leipzig.
Halftone Plates by Sinsel & Co., Leipzig-Oetzsch.
4
ARCHIBALD HENRY SAYCE
et
ARTHUR ERNEST COWLEY
quod universitatem suam ornaverunt dedicat
S. L.
%.
v^
<^^w^.^
PREFACE.
In the spring of 1912 the author of this volume was authorized by Professor Hilprecht to examine the Nippur Collection of tablets in the Musee Impirial Ottoman at Constan- tinople. This permission extended only to those tablets which had been unpacked and partially exposed in two large museum cases. A considerable number of these had been catalogued by my indefatigable friend, Professor Scheil, who made copies of certain impor- tant texts. These he generously gave me before I departed for Constantinople, and they have been in more than one instance of great service. With the assistance of Dr. Unger, now curator of Babylonian Antiquities in the museum, I selected about 200 tablets, mostly fragments, and copied them all during my sojourn in Constantinople. Of these texts I give in this volume all which I copied, with the exception of the rather numerous group of in- cantation texts and a few omens. I have, therefore, succeeded in producing a somewhat large volume which is not altogether homogeneous, but will I trust be in many respects a contribution to Assyriology and general learning. Owing to my peculiarly favorable oppor- tunity of ascertaining the contents of this collection, the duty of giving to the public as much as possible was my first consideration. And in this matter Dr. Hilprecht has given encouragement as well as much of his time and the benefit of his great learning. Not a few errors have been detected by him, for which I am grateful.
The contents of this volume will reveal again the rich and varied contents of the collection of tablets once treasured by the priests and scholars attached to the temple of Nippur. Law, history, liturgy, poetry and medicine are all represented. Both the collections of Philadelphia and Constantinople contain also remnants of extensive gram- matical works on the Sumerian language. In this branch of literature, however, the best tablets belong to the Philadelphia collection.
To complete my edition of the important medical text in Constantinople, I have copied all similar texts in the British Museum, most of which were unpublished, and consequently they have been added to this volume. The important fragment of the Code of Hammurapi
[vii]
viii PREFACE.
offered most difficulty in copying. Complete accuracy in this text can be obtained only by subjecting the tablet to careful chemical treatment. And this leads me to express the hope that by some means a proper installation for baking and cleaning tablets may be immediately added to the equipment of the Musee Imperial Ottoman. Perhaps an inter- national committee might take this matter in hand. In any case the need is pressing. The writer as well as others saw unbaked tablets crumble and collapse into heaps of dust, and the best tablets are usually unbaked. Under present conditions the museima in Constan- tinople is likely to become the most important centre for cuneiform studies. It is, therefore, imperative that this matter be tended to at once.
The courtesy extended to me by His Excellency Halil Bey, Director of the Musee Imperial, I record with gratitude. Dr. Unger, curator of the department of Assyrian antiquities, also assisted and facilitated me in every possible manner. The description of tablets on pages 76 ff . has been written by the Editor of this series from notes supphed by Dr. Unger, the Editor and the Author.
Oxford, April 30th, 1914.
Stephen Langdon.
^y
LIST OF ABBEEVIATIONS.
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A. J. S. |
L. ... |
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A. L.' |
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A. S. K. T. . . . |
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Bab |
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B. A. . |
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B. E. . |
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B. L. . . |
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B.M. . |
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Br. ... |
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C. T. . . |
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D. A. . . |
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D. P. . |
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H. W. . |
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J. A. . . |
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K. B. . |
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K. L. . . |
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Kuchler, Med. |
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Legrain |
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L. I.H |
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Low |
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Meek |
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M. F. C. |
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M.V. A. G. .. |
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O.L.Z |
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P. S. B. A. . . . R |
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R.A |
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Radau Miscel. |
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R. E.C |
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R.T |
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R.T.C |
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S. A. I |
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S. A. K |
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S. B.H |
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Sum. Gr |
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T. S. A |
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T.U |
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V. A. B |
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Z. A |
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V. s. . . |
"American Journal of Semitic Languages".
Assyrische Lesestiicke, fifth edition, by Friedrich Delitzsch.
Akkadische und Sumerische KeilschrifUexte, by Paul Haupt.
Bahyloniaca, edited by Ch. Virolleaud.
Beitrdge zur Assyriologie, edited by Friedrich Delitzsch and Paul Haupt.
"The Babylonian Expedition of the University of Pennsylvania, edited by H. V. Hilprecht.
"Babylonian Liturgies", by S. Langdon.
British Museum.
"A Classified List of Cuneiform Ideographs", by Rudolph E. Briinnow.
"Cuneiform Texts from Babylonian Tablets in the British Museum".
Documents Assyricns, by Alfred Boissier.
Documents Pr e-Sargoniques, by Allotte de la Fuye.
Assyrisches Handworterbuch, by Friedrich Delitzsch.
Journal Asiatique.
Keilinschriftliche Bibliothek, edited by Eberhard Schrader.
Altsumerische KuUlieder, by Heinrich Zimmern.
Beitrdge zur Kenntnis der Assyrisch- Babylonischen Medizin, by Friedrich Kiichler.
Le Temps des Rois d'Ur, by L. Legrain.
Letters and Inscriptions of Hammurabi", by L.W.King.
Aramdische Pflanzennamen, by I. Low.
"Cuneiform Bilingual Hymns", by Th. J. Meek.
Mission Frangaise de Chaldie.
Mitteilungen der Vorderasiatischen Oesellschaft, edited by H. Winckler.
Orientaliitisclie Literaturzeitung, edited by F. E. Peiser.
"Proceedings of the Society of Biblical Archaeology".'
"Cuneiform Inscriptions of Western Asia", founded by Sir H. C. Rawlinson.
Revue d'' Assyriologie et d'Archeologie Orientate, edited by V. Scheil and Fr. Thureau-Dangin.
"Miscellaneous Sumerian Texts from the Temple Lib.ary of Nippur", by Hugo Radau, in the
"Hilprecht Anniversary Volume", pp. 374ff. Recherches sur I'Origine de I'Etriture Cuneiforme, by F. Thureau-Dangin. Recueil de Travaux relatifs a la Philologie et a I'Archiologie Sgyptiennes et Assyriennes, edited by
G. Maspero. Recueil de Tablettes Chaldeennes, by F. Thureau-Dangin. Stltene Assyrische Ideogramme, by Bruno Meissner.
Die Sumerischen und Akkadischen Konigninschriften, by F. Thureau-Dangin. Sumerisch-Babylonische Hymnen, by George Reisner. "A Sumerian Grammar and Chrestomathy", by S. Langdon. Tablettes Sumeriennes Archaiques, by H. de GenouiUac. Tempelurkunden aus Telloh, by George Reisner. Vorderasiatische Bibliothek.
Zeitschrift fiir Assyriologie, edited by C. Bezold. Vorderasiatische Schrijtdenkmdler, official publication of the Royal Museum in Berlin.
[ix]
.*■
ADDENDA.
When the proofs for this volume had been declared ready for the press, I discovered, both to my satisfaction and regret, that a tablet in Philadelphia, No. 4577, which I copiedinOctober 1913, is a partial duplicate of Ni. 1678 in Constantinople. This lamentation on the invasion of Sumer by the people of Gutium will soon be published in a more complete edition so far as possible. The texts are dupUcates only in part. I regret being- obUged to correct an error in my text PI. 1, No. 2, hne 5; after na read ash du a, and on p. 3: an-edin-na-dsh du-a. Fortunately my translation is correct. Line 6 after S the reading is probably id-bil-ld. The translation should then be: "In Adab the temple founded by the New Canal the hostile land has razed". Line 3 is restored as follows:
igi '^En-Ul-U e-ni hh Nibru(i )-a ela ha-ab-gar
"Before Enlll his temple, the abode in Nippur, a deluge overthrew."
[xl
4l
CONTENTS.
Pages
1. Transliterations, Translations and Annotations 1 — 75
I. Historical Text mentioning Naram-Sin 1 — 2
II. Lamentation over the ruins of Kesh and Nippur at the hands of the
people of Gutium 3 — 4
III. Lament for the destruction of Ur and Sumer by the Elamites .... 5 — 8
IV. Hymn to Dungi at his coronation 9 — 13
V. Hymn in honour of Dungi 14 — 18
VI. Hymn to Enlil and Anu 19—20
VII. Letter to a Sumerian Ruler 21 — 25
VIII. Fragments of the epic "The King, the sheen of whose brilliance is far- famed" 26—30
IX. Incantation concerning headache 31 — 32
X. Hymn to Shamash 33
XL Fragment of a hymn to Tammuz 34 — 38
XII. A duplicate of Radau, "Miscell. Texts", No. 6 39—40
XIII. Lament of a Sumerian Job 41 — 43
XIV. A lament of Innini 43
XV. Hymn to Ea 44 — 45
XVI. Litany in sections to various gods 46 — 47
XVII. Fragment of a litany 47
XVIII. Lament for Nippur in the form of an address to the king .... 48
XIX. Fragment of the Code of Hammurapi 49 — 51
XX. The Constantinople Medical Text, Ni. 179, including a translation of 51 — 75
a) K. 9658 and R. 8449 55—57
b) Sm. 1357 57
c) K. 2542 + 2772 + 6030 +Z)T. 85 +£>^. 170 57—66
2. Description of Tablets 76 — 80
A) Autograph reproductions 76 — 80
B) Photographic (Halftone) reproductions 80
C) Nippur Tablets from the Musee Imperial Ottoman, Constantinople 80
D) Tablets from other collections 80
3. Cuneiform Texts Plates 1 — 51
4. Photographic Reproductions Plates I — III
v
I. HISTOEICAL TEXT MENTIONING NAEAMSIN.
(Const. Ni. 2373 = PL 1, No. 1.)
This difficult text, if correctly interpreted by me, refers to the usurpation of the throne of Agade, whose reigning king Naram-Sin was over-thrown. The name of the usurper is not given, but simply referred to as da-tuk, 'a conqueror', a word suspiciously like Da-ti-Enlil, father of Shargali-sharri, who is now known to have reigned later than Naram-Sin on the throne of Akkad^ Scheil's list of the kings of Agade names Sharrukin as the first king and Shar-ga-[li-shar-ri] as the fifth. The names of the second, third and fourth kings are broken from the list. Naram-Sin certainly preceded Shargalisharri either immediately or by a very short interval since both are contemporaries of the same patesi of Lagash^. Bingalisharri (son of Naram-Sin), is mentioned with Shargalisharri in a list of sheep ( ?) sent to Akkad, R. A., 9, 82. Thureau-Dangin has justly remarked that it is curious that neither of Naram- Sin's two sons' succeeded to the throne, and we have in our tablet the explanation. His reign was troubled, his omens were unfavorable, and he fell before an usurper.
According to Scheil's list the first six kings reigned 158 years. The inscriptions of Nabuna'id make Naram-Sin the son of Sargon; contemporary Sumerian evidence tends to make him the predecessor of Shargalisharri, the 5"' king. It is difficult to reconcile Naram- Sin, as fourth king, with the tradition that he was the son of the first king, especially so in view of the long reigns which must be assumed for six kings to cover a period of 151 years.
1. nam-B-kur-ra-shu shu-mu sir-ra-ba-shu For the sake of Ekur my hand he took
hold of(?),
2. gish-ginar-ra-ni gil-lil-md-shag-ga* ha- His chariot on the course(?) I put,
an-shijt,
3. gish-md-gur-ra-ni hun ha-ra-an-si-ig His boat on the reservoir I have placed
for thee.
^ Scheil, Les 'plus anciennes dynasties connues de Sumer-Accad, in Comptes Rendus, 1911, pp. 615ff., and B. A., 9, 69.
2 Thureau-Dangin, R. A., 9, 36.
3 Cf. R. A., 9, 81.
* gi-lil-md-a-shag-ga = sherU in a list with usTi and hi-sar-aar-ag, C. T., 19, 21, 24 — 6. Vsh has the ordinary meaning, "platform". In the same list sar-ag-e = shurrH, "to cause to hasten", hence ki-sar-sar-ag = "place where one causes to hasten". For sher'd, "to hasten", cf. Bah., IV, 192.
1
4. ashte-a nam-lugal-la-ha-ni im-ma-ra-
an-ba
5. ^Na-ra-am-'^Sm mu-imin-a mu-un me-en
6. Itigal mu imin-e shu-sag-ga-dug-ga
7. a-ba er-im-mi-in-du-a
8. shag-ga-ni-sM^ [edin?]-na nu-ma-ma-
lu-da
9. e( ?)-sAm mdsh-dm-shi-slr-i
10. lugal{ t)-a mdsh-a nu-mu-na-gdl
11 shu e-shu mdsh-am-shi-sir^
12. \lugal{ ?)]-a mdsh-a nu-mu-na-gdl 13 gra-n* shu-a-bal-e-ne
14. ^En-lil nig-dug-ga-ni ba-en-ne-hur
15. har-gar-ra-ni slg-gan ba-an-da-ab-dug
16. ... na-n* 2i-gra ba-ni-in-gar^
17. da-tuk kisal-mag-shu tud-tud-dim
18. E-kur-shu shu keshda-ba-shi-in-ag
19. (^M^(?)
20. gi-gHn-na-dsh esh-ib ba-shi-in-ag'^
21. Ms^
22. e-durum gish banda-zid^ gal-gal . . . . ri
23. ^-Mr gish-md- ? (?e
HISTORICAL AND RELIGIOUS TEXTS
The desire of his reign he granted unto thee.
'Divine Naram- Sin' in the seventh year wast
thou named, A king for seven years conducting the
chieftainship,
and then he was bewailed. Wherefore in the plains not did (men)
travail. In the temple ( ?) an oracle he sought. To the king (?) an oracle he gave not. For .... in the temple an oracle he sought. [To the king?] an oracle he gave not.
His they over-threw.
Enlil his appointed time changed. His forces he annihilated.
His he exacted as tribute ( ?)
A conqueror born in the great throne room.
To Ekur a hand put.
Good
For the gigunvfi thirty regions (?) he made.
The temple chamber with great beams of
banda-zid wood
Ekur with wood
1 For shag, employed as a preposition, of. shag-ha, "in it",Ur-Bau, Statue, III, 2. The causal sense is more common; shdh-hi gar-gar-ra = "because of oppression", S. B. H., 83,23; shag = "therefore," S. B. P., 172,34.
* The reading sir is established by the variant str-i in line 9. 8ir-i is an example of vowel harmony, parallel to kush-u{= anahu).
^ zi-ga gar occurs as averb in Gudea's Cyl, A, 14, 7. 10. 13.
* The same phrase recurs in Const. Ni. 2270.
* gigtmu; a chamber in Ekur made to imitate the lower world (cf. V. A. B., IV, 237, note 2) and made of palm wood (Langdon, "Babylonian Liturgies", No. 44, 14).
* The same wood is mentioned in T. 8. A., 26, IV, I; Thureau-Dangin, M. F. C, 1183.
3
II.
LAMENTATION OYER THE RUIN OF KESH AND NIPPUR AT THE HANDS OE THE PEOPLE OF GUTIUM.
(Const. Ni. 1578 = PI. 1, No. 2.)
The dynasty of Gruthim succeeded to the throne of Erech 26 years after the fall of the dynasty of Agade^. The names of several kings of the dynasty of Gutium are known, viz. Sharlak, a contemporary of Shargali-sharri, F. A. B., I, 225, Erridu-pizir, Hilprecht, B. E., Series D, V, 22, Lasirab^ and Sium, contemporary of Lugalannatum, patesi of Umma'. It has been suggested that a certain Saratigubisin, called "king" by a scribe of Sag-PA + KAB-du-(ki), a city in the region between Umma and Nippur, belonged to the dynasty of Gutium*. Our tablet mentions Nippur, Kesh and Adab in the list of cities ravaged by the invasion of Gutium. Kesh (Br. 10857), distinct from Kish near Babylon, is a part of or perhaps another name for Opis in Akkad on the Tigris*. Adab, according to the reports of the Ameri- can excavations at Bismaya, south-east of Nippur, is identical with this modern ruin. The invaders from Gutium would naturally conquer Kesh, Nippur and Adab in their descent upon Erech from the north. Tiriqan, king of Gutium, ravaged all of Sumer and was de- feated by Utuhegal, king of Erech, R. A., 9, 111—120. Col. II. 1. Uruil) gul-la The city (?) destroyed
2. ''En-lil-U gun dugud{ ?) Enlil heavy ( ?) tribute
3. igi ^En-lil-li-ge-ni esh Nibru-{ki) The face of Enlil the abode of Nippur
[beholds not ? ?]
4. ama '^Nin-lil nin Ken-ur . . . The mother Ninlil, lady of Kenur
er gig mu-un-shesh-shesh weeps bitterly.
5. Kesh-{ki) an-edin-na dim-me shu- Kesh, that is built in the plain, he has razed
Ul-la-ha-ah-dug like the wind.
6. Adah-{ki)-bu-ge a-dur shal-ld^ a-ri Adab, the habitation founded in splendour,
ki-bal shu-ha-ab-dug the hostile land has razed.
^ See Scheil, Les plus anciennes dynasties connues de Sumer-Accad, in Comptes Rendus, 1911, pp. 606 ff. 2 V. A. B., I, 170.
' Scheii, Une nouvelle dynastie Sumero-Accadienne des rots "Outi", in Comptes Rendus, 1911, pp. 3I8ff. Near modem Baghdad.
* Thureau-Dangin, R.A., 9, 74.
^ So Homrael after Winokler, cf. Hommel, Oeographie, 346.
* shar-ld, i. e. shal-la, for shar-ra. Cf. my "Sumerian Grammar", § 43 and p. 236, shar 3. For a-ri = ramti, see IV R., 18, a, 11, 29, etc.
1^1
4 HISTORICAL AND RELIGIOUS TEXTS
7. Gu-ti-um-(M) shag ma-ni-ib-bai- Gutium rebelled in his heart,
bcd^ numun ma-ni-ih-i-i he exalted his race.
8. ^Nin-tud-ri^ nig-dim-dim-ma- Nintud because of his deeds
shu er-gig mu-un-shesh-shesh weeps bitterly
9. uru gvl-la 6 gvl-la mu For the city destroyed, the temple destroyed
she [laments?]
10. ^Innini edin{t)-shu gi ta Innini in the plain
1 Cf. S. B. H., 70, 3; 82, 22 = IV R., 28, o, 37 = S. B. P., 138, 22.
^ Ri evidently marks the subject here as p. 7, li. 24, cf. § 163 of my Sumerian Grammar. For an other example of emphatic ra, ci.A.O. 5592 in Genouillac, Drehem, mu en-nun-e ^Bur- ^En-zu-ra kenag En-nun-(hi) ba-zid, "Year nhen the great high priest of the god Bur-Sin, beloved of Eridu, was installed". Ra appears to be employed as the inflection of the indirect construct, ordinarily indicated by ka, the indirect case of the emphatic particle ge.
III.
LAMENT FOR THE DESTRUCTION OF UR AND SUMER
BY THE ELAMITES.
(Const. Ni. 350 = Pis. 2 and 3.)
This important text throws considerable light upon the circumstances which attended the fall of the dynasty of Ur. The chronological list of the rulers of Ur and Isin published by Hilprecht in B. E., XX, Nr. 47 says that Ibi-Sin reigned twenty-five years when the dynasty of Ur was changed^ and Isin seized the royal power. Omen texts still preserve sinister references to the tragedy which befel Ibi-Sin, last of the kings of Ur. A liver omen says that the omen of Ibi-Sin^, king of Ur, was synonomous with calamity^. An astro- logical text speaks of the destruction of a dynasty {palu ihallak-ma) as characteristic of the fate of Ibi-Sin*. Recent finds of business docmnents from the archives of a city near Nippur show a consistent silence regarding the sway of the kings of Ur in this region after the beginning of the reign of Ibi-Sin^. Our text speaks of an invasion of the Elamites, who pillaged the land of Sumer and transported the last of the kings of Ur®. It is highly probable that the Elamite conquerors established themselves at Ur and ruled over all of the extreme South. The dynasty which succeeded that of Ur, founded by Ishbi-Urra, a Semite, at Isin, belongs clearly to North- Sumer. Isin has not been located, but historical circumstances force us to locate this famous city in the region of Nippur. In the reign of Ishme-Dagan, fourth king of the Isin dynasty, an Elamite by name of Gungunu, appears as a ruler of Larsa, north of Ur, near Erech. To this same Elamitic occupation of the South, which began about 2358 B. C.'', belong the later rulers at Larsa, Kudur-mabug of lamutbal and his two sons Eriagu and Rim-Sin. The latter incorporated Isin itself in his empire about 2123 B. C. in the early part of the reign of Hammurapi at Babylon. Not until the end of his long reign did Hammurapi succeed in breaking the Elamitic dynasty of Larsa under Rim- Sin,
^ Read ha-an-kur, after Poebel's collation in O. L. Z., 1912, 294.
^ Ibil-Sin is p3rhaps the original reading, see 0. L. Z., 1912, 18.
3 K. 6271, Rev., 12, of. Jastrow, Religion, II, 351.
* ViroUeaud, IsUar, XXI, 13. See also Bdbyloniaca, III, 272, 8m. 1224.
^ See Langdon, Drehem, p. 6.
« See also Sayce in P. 8. B. A., 1912, 166.
' According to the Rassam Cylinder, VI, 107, the Elamites conquered Erech about 2295 and transported the statue of Innini. The text has a variant which is 100 years less, making the calculation 2195 (reckoning from 650 B.C.). Either of these dates would come well within the Elamitic domination but much too late for the Gutium occupation.
HISTORICAL AND RELIGIOUS TEXTS
who survived into the reign of Hammurapi's successor. Our tablet, therefore, marks the beginning of a long Elamitic occupation of all of southern Sumer, which endured nearly three centuries and formed the last obstacle to the complete Semitic conquest of the land of the Sumerians. The kings of Ur appear to have been the last Sumerians who really ruled in Sumer and Akkad.
Obv. 1. ud shu-bal-aga-ne gish-gar ga-lam- e-ne
2. vd-di mar-ur*-giin ur-hi ni-hur-e
3. me Ki-en-gi-ra shu-bal-aga-ne
4. hal-shdg-ga e-ba gi-gi-ne
5. uru gul-gul-lu-ne e gul-gid-lu-ne
6. tur gid-giU-lu-ne amash gvl-gvl-lu-ne
7. dug -hi tur-hi-a nu-dub{ l)-bu-ne
8. udu-bi amash-bi-a nu-dagal-lu-ne
9. id-bi a-du-du-na nim-mi{ 'i)-ne
10. 6-ni zi-dS ^kankal md-md-ne
11. M-ni "a-nir md-md-ne
12. ama-dumu-ni ki-nu-qin-qin-ne
13. ad-da-a-dam-mu nu ur{ ?)-ne
14. dam dumu ur-ra nu ne
15. tur-tur db-ba nu dim-ma-ne
16. afin{ t^e^ u-a nu ne
17. nam-lugal-la shag{ ^)-ki{ ?) kur-ru-ne
When they overthrew, when order^ they
destroyed, Then like a deluge all things together he
consumed. Where unto oh Sumer did they change thee ? The sacred dynasty from the temple they
exiled. The city they demolished, the temple they
demolished. The stalls they demolished, the sheepfolds
they demolished. The bowls in the stalls they heaped not to
over-flowing ( ? ?). The sheep in the folds they multiplied not. Of the canals their life producing waters they
dried up. In the sacred temple ^n^Z-thorns they
allowed to grow. At the door "weeping plants" they allowed
to grow. Mother and son they sought not (to unite). Father and wife they joined ( ?) not. The wive an infant in the bosom they
not.
The calves of the cows they reared not. The irrigating machines they commanded ( ?)
not to be raised. The royal power therein ( ?) they changed.
1 It is difficult to render gish-gar = iisuHu by a single word. The philosophic term "idea" more nearly trans- lates the word when used in an abstract sense. The Sumerians conceive the reality of things as existing in the divine concept or idea of it, not in its tangible existence.
2 Cf. Gudea, Cyl. B., II, 20.
FROM THE TEMPLE LIBRARY OF NIPPUR
18. esh-bar-qin-e shu-lal-la-ne
19. nam-lugal-la kalam-ma ne
20. igi-bi ki-kur-shu{ ?) ma-md-ne
21. dug-dug-ga ^En-lil-ld-ta gish-gar ga-
lam
22. ud An-ni hur-kur-ra sak-ki-ba-da
gid-gid^
23. ''En-lil-li igi-ni ki-kur-ra ha-an-lal
24. ''Nin-ivd-ri ^ nig-gim-gim-ma-ni zag-
ne-sar{ ?)
25. ^En-ki-ge id Idigna id Buranunu 26 ne-in-bal-a
[Three lines
Rev. 1. — — — — — — _ — _
2 ki-dur-ha nu ma u-ne-ki{^)
3 ki-ki Nim-{ki) lu kur-ra ki
4. lugal-ni-ir e{ 1)-gal ni-te-na zi . . .
5. ^I-he-^Sin kur Nim-{ki)-ma-shu . .
6. ish-za-bu ki-uzu-kalam-ma-ta usug-
ta AN
7. nam-gu e-biba-ra-ri-abar-gim gm-ni
8. id Idigna id Buranunu gu-gish-
lal
9. u-gul shar-shar
10. haskal-la gir nu-ma-ma-ne gar-ra-an
nu-qin-qin-[ne]
11. uru-du gar-gar-ra[bi] du-du-ra
shangu
12. kalam sag-gig a-ba gish-gash-
shu^ aga-ne
The consultation of oracles they witheld. The rulership of the land they seized (?). Its gaze unto another land they fixed. By the words of Enlil order was destroyed.
By the storm-spirit of Anu hastening over
the lands it was seized away. Enlil directed his gaze toward a strange land. Nintud' her administrations refused ( ? ?).
Ea the Tigris and Euphrates caused not to overflow.
broken away.]
in Elam the enemy
Unto his king terror
Ibe-Sin unto the land of Elam [was taken]. From the ishzabu, place of oracles* in the
land, from the sanctuary
The birds flew from the temple
The Tigris and Euphrates all sorts of wood
carried
The wasted vegetation of the gardens . . On the road no foot they set, on a journey
none they sent. From the city was turned away,
from the sanctuaries the priests
[departed]. In the land the dark-headed people
with the sword they disposed.
^ Cf. kur sak-ki-ni ii-ma-da-gid-da, Gudea, Cyl. B., 8, 4.
* For rt demonstrative cf. my "Sumerian Grammar", § 163.
' Goddess of childbirth, a form of Ninlil and worshipped chiefly at Kesh.
* For the sign uzu, cf. Code of Hammurapi, 37, 32; E. I. H., IV, 30; V R., 63, 6, 5. In the two passages last cited the sign has been incorrectly read as the sign for salrmi. My attention was called to this error by Mr. F. Thureau- Dangin.
^ gish-gash = gishhashshu, B. M. 82, 5 — 22, 574, 1. 6.
HISTORICAL AND RELIGIOUS TEXTS
13. i-ni zi-degish-sMtimnu-RU-TIG-ne His sacred temple the builders foundednot. .
bal-ki ni-te
14. e udu sab-ba edin-na The of the shepherd in the plains they
[nu]-silim-ne repaired not.
15. ^ tur-ra-ni ga nu-aga-ne shurim In the cattle stalls tney milked not; the ewes
ki-nu-tag-gi-ne they housed not.
16 ne gi{ l)-igi-m amash in the sacred sheepfold they gathered
azag-ga shu-nu-nigin-ne not.
17. i-dur lam-ma zur-zur-ra sir urudu in the sheepfolds they prospered not.
amash-a nu-silim-ne
18. edin-na mAsJi-anshu tur-ri-ne nig-zi- In the plains the life-stock they diminished,
gal til-e-ne things with the breath of life they
exterminated.
19. nig-ur-iab-tab^ an-gir-na-ge^ imi The four-footed creatures on the hills
nu il-{ l)-ne they not.
20. e ra-su ki-in-ud^-di-ne mu nu-tuk- The house they , a name they
tuk-ne caused it not to have.
21. S gi-gi-sag gvl md-ma-ne ub-ba The house wickedly they burned ( ?),
til-e-ne the fountain they caused to cease.
22. ub gish-shar u-bil-ld nu-m^-a im-ba* At the foimtain in the garden fresh verdure
sig-ne is not; the trough (?) they trampled
down.
1 Cf. V B., 60, a, 15.
2 Cf. ibid., 6, 55 = "Sum. Gr.", p. 192.
3 LU.
* Probably a kind of canal, found also in S. A. E., 40, 32.
c\.
IV.
HYMN TO DUNGI AT HIS CORONATION.
(Const. Ni. 2275 = Pis. 4 and 5.)
The text is historically interesting for its references to Larak and Erech, whose dynasties were incorporated in that of Ur. The city of Larak appears first in the inscriptions of this period and seems to have been pronounced Larag^. See Radau, "Miscellaneous Sumerian Texts" (in "Hilprecht Anniversary Volume"), 14, 22, UD-UD-ga. In the liturgies of this period this city is invariably connected with Isin, the goddess Bau being the patroness of both places, see S. B. P., 160, n. 7. On the other hand the unmarried mother goddess is mentioned in connection with Larak, *S. B. P., 264, 4, and our text clearly regards Shamash as the god of that city. Dimgi is not yet deified.
Obv. I. 1. sal-zid ma-al-ga-sud^ dingir- Oh faithful lady, malgasud of the gods,
ri-ne
2. db-tur-azag-gim sa-zagin igi-hil e Like a cow of the sacred stall a bright eye
upon the (neck) -lace of lazuli lift.
3. ''Nin-lil ma-al-ga-sud dingir- Oh Ninlil, thou malgasud of the gods,
ri-ne
4. dh-iilr-azag-gim sa-zagin igi-hil e Like a cow of the sacred stall a bright eye
upon the (neck)-lace of lazuli lift.
5. tur-gu sig-ga-gim shu-tag-ta mu- I have adorned it like the yellow little bird.
dug
6. kur-gal ^En-lil-ra ul-ta mu-na- Unto Enlil, the great mountain, with joy
gilr-ii^ I hft it up.
7. diig-li-gar md-md-da gu-da-ta To create gladness with magnificence for
mu-ti-teg^ the neck I have caused him to possess it.
^ Larak has been found in a list of pre-diluvian cities and is identical with the Laranche of Berossus, centre of a pre-diluvian dynasty, see Poebel in the Museum Journal of the University of Pennsylvania, IV, 43.
^ malga and malgasud appear as titles of slaves and servants in early business documents. In R. T. C, 19, Obv., Ill, a porter journeys fromAdab to Lagash with the ma-al-ga-sud-da, who in col. IV (spelled 7na-al-ga) receives a present from the queen of Adab, and the same servant carries a present from the queen of Lagash to the queen of Adab, Rev., II. Nin ma-al-ga-sud is a kind of slave in B. T. C, 18, Rev., II. The title occurs also in Nik., 21, Obv., I, where it is applied to male slaves.
* giir-u for gur-e by vowel harmony. The same principle explains the recurring form kush-O., Br. 6387. Since the latter form has been read kush-sha and used as an argument for assuming a value aha for <(] ''J^ | , the only plausible argument for this value thus disappears.
* For the verb teg, see "Sum. Gr.", 246, and compare the form of the sign with C. T., 15, 19, 9. 2
10
HISTORICAL AND RELIGIOUS TEXTS
8. nam-teg lugal-ka shag-ia-mu^ til
ni-ib-kush-H 9 E-kur-ra-ka shag-ta-mu da-
a-gar^
10. mu '^''ab ^En-lil-da shag-ta-mu
tU sud-kush-kush{ ?)-«( ?)
1 1 . E-td-mdsh du-aza<]^-gun qin-mu-
un-gur-ri
12. lugal sab enim-zid mu-na-a-shdg
a-zu-u
13. ^Nin-lil Dun-gi sab enim-gi
mu-na-a-shdg a-zu-u
14. nam-til nig-dug-ga-ka shu-ta-ra-
ni-gdl* 15 E-kur-ri ( ?) zu azag-azag
Obv. II. 1. a-a ^En-ki me mag . . .
2. abzu M-d-la ir a
3. ^A-nun-na igi-im
4. Erida ki-dug-ga me-gig
5. sab dingir azag-gi
6. lugal dumu ^Nin-[sun ]
7. a-a ^En-ki-ge{ ?) ud-sud
8. me-zi-da mxish-egir
9. Dun-gi-ra zi-da
10. mu gen-gdP' shar
11. e{l) id
12. na en
Rev. I. I. id
2. a
3. shag dagal-la lu^al-la sag
4. sab-ra-mu^ ki-bi-shu mu
For the possession of the king in my heart I
pondered to complete it. of Ekiir in my heart was fashioned.
For the sake of the sea of Enhl in my heart
I pondered( ?) deeply to complete it. E-ulmash with all kinds of luxuriant things
I restored. The king, shepherd of faithful word, who
has done for him pious deeds, heal! Oh Ninlil, Dungi the shepherd of unerring
word, who has done for him pious
deeds, heal! A life of goodness may he lead for thee.
Father Ea the oracles great
The nether sea, the pure place
The Anunnaki
In Eridu the holy place, oracles by night . . .
The shepherd, sacred god
The king, son of Nin-[sim ].
Father Ea long days (grant).
True oracles, visions of aftertime . . . (give).
To Dungi the faithful shepherd( ?)
Years of plenty
ipparras, S. B. II., 5, 29.
^ Cf. my Sumerian Grammar, § 122.
^ For this unusual verbal form cf. da-e-tar
3 Cf. Gudea, St. B., 5, 47.
* On this precative form cf. Bab., IV, 244, n. 5. ^ Cf. Radau, B. E., XXIX, No. 1, III, 34.
* Note the emphatic demonstrative element ra before the suffix mu and compare "Sum. Gr.", § 163.
6. liigal Dun-gi-ra mag-dm
gim
6. gish-ginar azag ''Nannar nig-{ ?)-
dm ag
7. shu-nir-mag im-gur-u a el im
a . . . .
8. e uru e si-{ ?) sd-sd ud-ud nam-
iar-ra-dm
9. Itigal hal-su-du sab Dun-gi ad-ma
mu
10. E-kish-sJnr-gdl ^Nannar-kam-ma
mag
\\. uru-na it-dul-tug-ga hur-dug^-gi-
gim mu-na-du-du-ne-esh
12. d-tug-hi lu-hi-hal-a-ra uru mu-
gul-gul-e
13. md-gur zagin si azag sud-sud
^Nannara-ar mu-ni-gub
14. kar-ri-nam-ush nig-me-gar-dm &-
-di-bi til-e
15. A-nun-ge-ne nm-ni e*-ne ^Nin-
gal im-da-gul{ ?)
16. md-gur ushub azag-ga mu-e . . . .
Rev. II. 1 bal{ l)-LaraJc-shu sag-il-la
mu-guh [e-id] e-engur ''Babbar-ra ki-ba ni-
tag 3. gu-sag she-sag bal^-shu mu-gar
''ashnan mu-KAB, -\- DU
FROM THE TEMPLE LIBRARY OF NIPi'UR
The king Dungi mightily
11
A wagon of gold for Nannar he made.
The great emblem he raised, pure water . . .
In the temple of the city prosperity
of days was decreed ( ?). The king a long reign^, the shepherd Dungi
wisdom [attained?]. Ekishshirgal for Nannar grandly
His city with protection like a pleasing
mountain they (sic!) adorned. His might destroyed the city of the foe^.
A skiff of lazuli inlaid ( ?) with washed ( ?)
gold ( ?) for Nannar he dedicated. A sword for joy, for admiration he
finished. The Anunnaki with awe were set forth;
Ningal was made glad. The skiff in a sacred wicker basket he
caused to ascend
[Dungi the destined], for the dynasty of Larak was established by selection.
The house of the canal, the house of the sea, for Shamash in their places he adorned.
The first plants, the first grain, for the temple revenue he made over; corn- bread he offered.
1 Perhaps Radau, B. E., XXIX, No. 1, I, 13 also to be read hal vd-m-du-ka-na "his reign of far off days".
2 Written DU-kur-0.
^ For ra expressing the dative of disadvantage of. ma-a-ra a-ba ma-i-ra-ta, "from me who has taken"?, Myhr- man, B. H. ct- P., I, 6, 13.
* Probably variant for & = asu. See also B. E., XXIX, no. 6, R., II, 11. Radau, B. E., Series D, V, 2, p. 32, reads Mr, but for bir of. B. E., XXIX, 2, 12.
* For 6a;, "temple revenue", of. Bab., Ill, 251. 2*
12
HISTORICAL AND RELIGIOUS TEXTS
4. ''Bahbar nig-si-sd ka-gi-na dug-
ga-na mi-ni-gar
5. Dun-gi nam-tar-ra-ge hal Unuk-
shu sag-il-la mu-guh
6. e id e engur^ dingir nin JJnuk-
ka-ge ki-ha ni-tag
7. gu-sag she-sag bcd-shu mu-gar
"ashnan mu-KAB + DV{ ? ?)
8. dingir nin Unug-gd dug-azag-
ga-na^ sal-mu-na-ni-dug
9. lugal nam-tar-ra-ge silim ffallab-
(ki)-shu sag-il-la mu-gub
10. e-id e-engur ''Innini-ka-ge ki-ha
ni-tag
11. gu-sag she-sag hal-shu mu-gar
^ashnan mu-KAB + DU{ ? ?)
12. ^Innini-ge mal-pi-mag-na zi-de-
shu im-mi-gub
13. sa- gar- ra- dm^
14. lugal tug-bar-azag-ga tum-ma
en-gun^ u-gur ga-gid-gid^
15. Dun-gi tug-har-azag-ga'' tum-ma
en-gun u-gur ga-gid-gid
16. gish{ l)-ki-gdl sa-gar-ra-kam
Shamash justice and truth in his speech
placed. Dungi, the destined, for the dynasty of
Erech was established by selection. The house of the canal, the house of the sea,
for the divine queen of Erech in their
places he adorned. The first plants, the first grain for the
temple revenue he made over; corn- bread he offered( ? ?). The divine queen of Erech bestowed care
upon his pious deeds. The king, the destined, to prosper Hallab
was established by selection. The house of the canal, the house of the sea,
for Innini in their places he adorned. The first plants, the first grain for the
temple revenue he made over; corn- bread he offered( ? ?). Innini in her vast understanding faithfully
established him. This a service of prostration*. The king, who bears a golden outer robe,
the vicegerant, may he unsheathe the
sword. Dungi, who bears a golden outer robe, the
vicegerant, may he unsheathe the sword. A prostration of humiliation.
^ The primitive sign for engur 'iB LAGAB -f- AN, cf. Dtcouvertes, partie epigraphique, XL VI, Entemena, Tab. A, Obv., IV, 3.
2 Cf. Bab., Ill, 76, 12.
* Cf. Radau, B. E., XXTX, p. 43, sa-gar.
* sa-gar is for sag-gar = labanu~\-slMkanu. For sag from sig, "to bow down, be low", cf. Radau, B. E., XXIX, 59, No. 73. For sa variantof sogrcf. C. r., XV, 11,7 so^-nt-mor, "he that subdues", and variant V. A. T., 617, sa-mar, "the overwhelmning one", in Z. A., 25, 201. sa-gar-ra-dm, also in B. E., XXIX, No. 1, III, 32. The same liturgical note appears in expanded form as sa-gar-ra-dm shu-ta e-ne di( ?) , ibid. III, 5 = U, 18.
^ For the reading and title cf. C. T., XXIV, 2, 45.
* On this passage cf. gid-gid = shalapu and Ishtar shalpat namsari, Del., H. W., 665, 6; u-gur for u-gur •= namsaru.
' For t-ug-har of. IV R., 61, No. 2, 1, tug-bar ina muhU tusMrib, "an outer robe thou shalt draw on".
FROM THE TEMPLE LIBRARY OF NIPPUR 13
17. lugcd ge-gdJ-la zi-M-sM tu-da-dm The king creates abundance surely.
18. Dun-gi ge-gdl-la zi-de-shu tu- Dungi creates abiindance surely.
da-dm
19. she azag{ ?) u azag{ 1)-gdl ga- Clean grain, clean food may he give to eat;
ne-ib-kur-e a-dilg ga-ne-ib- good water may he give to drink.
nag-nag^
20. eri^-en shush + nish + min-ni- A psalm of the high priest. 82 (Unes) there are.
bi-im
1 Cf. B. E., XXIX, No. 1, IV, 4.
^ eri, written uru, for er, "to weep". Cf. also Radau, B. E., XXIX, No. 1, end, eri-en bi-im.
V.
HYMN IN HONOUR OF DUNGI.
(Const. Ni. 2372 = PI. 6, No. 5, and cf. Myhrman, B.H. and P., No. 7.)
The text is taken chiefly from Myhrman, No. 7, a double column tablet resembling in form the hymn to Bur-Sin in B. E., XXIX, No. 1, and the Dungi hymn Const. Ni. 2275 of this volume. This single column tablet Const. Ni. 2372 is a duplicate of Myhrman No. 7, Col. I. -Evidently the scribes redacted the same hymn on a series of four tablets, each corres- ponding to a column of the single tablet edition.
Obverse, Col. I.
6. lugal da me-en King thou art.
7. na-ljcidl sag-gig-ga me-en Shepherd of the dark-headed people thou
art.
8. nir-[gdl{ ?) ] AN kur-kur-ra me-en Counsellor of all lands thou art.
9. dumu ^Nin-sun^-ka m£-en Son of Ninsun thou art.
10. shag-gi-pad-da an-azag-ga^ me-en Chosen by the pure god of heaven thou art.
11. lugal nam-tar-ra ^En-lil-ld-[ge] me-en King (selected) by the fate of Enlil thou art.
12. ^Dun-gi kenag ^En-lil-ld me-en Divine Dungi, beloved of Enlil, thou art.
^ Ninsun, a married mother goddess, chiefly the Innini of Eshnumiak, capital of Dupliash (on the borders of Elam), whose god wasTishpak, a form of Ninurasha. A more common title of this god consort of Ninsun of Eshnunnak is Lugalbanda (= Umunbanda), S. B. P., 154, 22; Krausz, Ootternamen, 34 — C; also Enhanda, II R., 57, c, 23, a title of Ninurasha, is surely the same deity, see Radau, "Miscel.",417. HenceLugalbandaandNinsunare types of Ninurasha and Gula. Note also that Lugalbanda is a title of the sun-god in Radau, Miscel., No. 4, and Ninurasha is the vernal sun, cf. Langdon, B. L., 145. Because of the close connection between Ninsun and the virgin mother type Innini, chiefly worshipped at Erech, both Lugalbanda and Ninsun were worshipped at Erech and Kullab, a quarter of Erech, cf. V R., 46, 27. Note that Singashid, a ruler of Erech, worshipped these deities, S. A. K., 222. She is regarded as the mother of Gilgamish, 8. B. P., 153, n. 19; R. A-, IX, 115, III, 2, but in the Gilgamish Epic Rishat-Ninlil, a pries- tess of Ninsun, is stated to be the mother of this hero, cf. K. B., VI, p. 146. Among sacrifices at the feast of the new-moon at Erech is mentioned the sacrifice of a kid to Ninsun, Legrain, 274, 19. She is mentioned after Nina, ibid., 337, 11. On the other hand Legrain, 367 mentions Ninsun of the city of the ashuhu-tiecs in connection with the god of Eshnunnak, probably a cult in some quarter of Eshnuimak. Note the order of deities on a Drehem tablet, Innini, Ninsun and Lugalbanda, Genouillao, Tableltes de Drihem, 5501, Obv., 16 — 18, and Rev., 19—21. Ninsun appears to have been particularly favoured by the kings of Ur. According to Genouillac, ibid., 5514, Rev., 5, she had a temple at Ur, cf. Obv., 15, and not only does Dungi call himself "son of Ninsun", but Gimil-Sin is called the beloved of Nin- sun, 5482, Obv., 13, as well as of Nannar, ibid., 1. 7, which leads us to infer an identification of Ninsun with Ningal, consort of the moon-god, an identification made only atUr. This identification of Ninsun with Ningal at Ur is confirmed by the dedication S. A. K., 194, y, where Ningal is called the mother of Dungi. Note also Nannar and Ninsun at Ur, Langdon, Drehem, 49, Rev., 13 — 16. The same tablet mentions Ninsun of Erech, of Kikal and of Shubaru, a quarter of Eridu. The name probably applies originally to Innini, as "lady of battle", cf. sun in "Sum. Gr.", p. 243.
2 So Myhrman's text. The variant is uncertain, perhaps lei.
FROM THE TEMPLE LIBRARY OF NIPPUR
15
13. sal-zi-dug-ga ^Nin-tud-da} me-en
14. gish-tug-pi-sum-ma '^En-Jci-ga^ me-en
15. lugal kcdag-ga ''Nannar me-en
16. ug-gu-du-a ''Babbar me-en
17. ^Dun-gi ul{ 1)-li'^-pad-da ^fjru me-en
18. gir gir^-nun-na hash-e-du me-en
19. gir kur-ra gar-ra-an-na kun^-sud-sud
me-en
20. gir-nitag ur an-gir-na? kaskctl-e kas-e^
me-en
21. dup-sar-gal e' ''Nidaba-ka^° me-en
22. nam-ur-sag-mu-gim nam-kalag-ga-mu-
gim
23. gish-pi-tug-ga^^ shu-gu-mu-ni-du-dm'^^
24. enim-gi-na-hi ga-ma-da-sd-dm^^
Cared for faithfully by Nintud thou art. Begifted with understanding by Ea thou art. Mighty king of Nannar thou art. Raging panther' of the Sun thou art. Divine Dungi, named unto far away days
by the god Uru thou art. Thou that settest thy foot on the way to
the shrine thou art. One that walks in a foreign land by a route
stretching far away thou art. A hastening governor, traversing his plains
by the highways, thou art. Great scribe of the temple of Nidaba thou art. "Even as my heroism, as my valoiir,
In understanding may (god) adorn me. By his faithful word may I be directed aright.
^ So read for Myhiman's ra.
^ ga, for regular sign of indirect genitive ka, is a clear case of dissimilation. For dissimilation in Sumerian, beside the cases cited in § 59, see also neda < neta, B. A., V, 679, 14, d > < to avoid two sonants, also dumuzita (ibid., 1. 15) for dumuzida.
^ Or perhaps, "slaying heat", cf. mul ud gii-du-a = qaqqab Amu iia'ri, V B., 46, a, 43.
* Var. li-a.
^ For girnunna, written with gir, li. E. C, 3, not gir, R. E. C, 4, as in our text, see S. A. K., 252, perhaps some kind of sanctuary. The scribe has apparently confused the two signs.
* The classical sign {>!- "^t**??? appears to be the result of a confusion of two ancient signs, R. E. C, 434 (A) and tJ-<(^ (B). The earliest known form of B is in R. T. C, 82, Rev., 5. The sign A has invariably the meaning "reser- voir", as inGudea, Cyl. A.,23,5, B.M. 12942, Rev., 3 (Rev. andObv. confused inC. r.,VII) A-zi-da id-da, "the reser- voir of a canal", T. S. A., 23, Rev., end, and R. E. C, 434. Sign B means zibbatu, "tail", cf. Code of Hammurapi, 37, 31. The sign occurs in no syllabar, and its Sumerian value kun is known only from variants in historical inscriptions. After the confusion was complete, so far as I can see, it is wholly uncertain, whether we are to regard kun as the word for "tail", or "reservoir". On the basisof the rootjrin, "to be circular", "to wind", I suggest that the value fcwn be reserved for B. The confusion is complete in the middle period, cf. A = kun in the archaic incsription of Esarhaddon, I R., 49, IV, 34, and B = kun in the Babylonian script of Nebuchadnezzar I., V R., 56, 43, where kun is probably correctly written. Note thatMyhrman has the sign for "winding", "long", i. e., B, correctly, but the variant has A, which is not correct. A occurs also in B. L., No. 1, 24, in a passage kun-gid-da, which resembles kun-sud in our passage.
' So variant.
* So variant. Myhrman appears to have an-gir kds-e and some doubtful sign, which I fail to understand. As no photograph accompanies his text, it is imixjssible to determine the reading of the Philadelphia tablet. [Ungnad has collated this tablet for me and finds that Myhrman's text has kd^-e qin-ga, "to traverse thou seekest"].
' Myhrman zu. ^^ Var. kam. 11 Written Tug-P/. »2 Var. o. 13 Var. a.
16
HISTORICAL AND RELIGIOUS TEXTS
25. nig-si-sd-e hi-ga-ha-dg-ga-dm^
26. nig-erim-e ki-ah-ha-ra-dg-ga-dm^
27. . . nig-ga al-dug-ga ha-ra-ab.
28. ^Dun-gi me-en lugal halag-ga-ni
29. glsh sag-hi-shu e a-[ni]
30. d-nun-gdl* zag-tu^-mu
31. ni-me sil
32. gir-nitag-mu gur-kasJcal-e{ ?)....
si ge [sa?]
Justice may I love. Wickedness may I not love*
may I not
I am Dungi, the divine, a king who
is mighty, a man who excels all. A powerful one
My governor a return vogage . . . . may accomplish safely*.
Obverse, Col. II.
8. mu-mu ul-[li-a-ta ?] gH-ta [ga-da-ab-de ?]
9. dr-mu halam-ma [ga-ma-da-ab-bi]
10 en d-gal{ ?) kash-e
11. Nibru-ki-ta
12. kaskal-gid-dsh-gim shu '
shag-mu ga-ma-[da-gul-li]
13. ne nam-shvl-bi tat (sic!)
ne-ba-gub-ba
14. dur-gar-bil banda-mu tum-mal ba-zal{ ?)
15. tu-{gu) kalama ara-gush-bi dal-la-an{ ?) d-mu gu-mu-un-gid-gid
16. '^lmdugud^-{guY' kur-bi-shu igi-il-la-ba^° shdr-mu gu-mu-bad-bad
My name [unto far away days]
in words be proclaimed. My glory in Sumer be rehearsed.
a strong lord hastening
To Nippur
as a single double-hour march'
[to journey?] may my heart be glad. The strength of its fame
be its strength
May the dove, which in angry flight in the Land flies, my strength prolong.
May the Zw-bird, which lifts its eyes upon the Land, cause my riches to endure forever.
^ Var. omits.
* Note the form abhara for abara, and compare §§ 228, 219, p. 161 on a, as precative of the first person. ^ Myhrman appears to have copied ab-ha-ra-gig-ga.
* Variants d-nu-gdl, a-nu-ma-al, see Meissner, S.A. I., 4689; R.A., 9, 7, 11; Radau, "Miscel.", No. 1, Rev., 22.
* Sign uncertain, sar or U possible.
* It is probable that Myhrman, 7, Obv.,I, ended here. From this point I have no variant or photograph to control the text.
' About 10^ kilometers. The distance from Ur to Nippur was 150 kilometers by the most direct route or at least 12 double-hour marches.
* For reading ditgud, not {im)-gig, in the name of the mythical Zu-hird see also C. T., 25, 27, K. 2117, 9. The sign gig is often confused with dugud, as in D. P., 136, Col. IX, Ur-Bau, Statue, III, 6 and passim in the inscriptions of Gudea, see 8. A. K., p. 255. But the reading dugud is established by Cyl. A, 4, \T^im-gig-(gu)-dam, i. e., itnduguddam.
* Or Tiamt
" Text me?i(!)
FROM THE TEMPLE LIBRARY OF NIPPUR 17
17. uru-md-da ki-gar-gar-ra-mu In my city my constructions may he estab-
ga-ma-lag-lag-gi-esh-dm^ lish.
18. halam sag-gig gim-udu-dm The land of the dark-headed people as one
u diig gu-mu-vb-dug that tends his sheep may he look upon
goodly.
19. mdsh{ ?) gar-sag-gdsd gvb-sar-sar- The kids( ?) on the mountains in peace
- ri-ne^ leap.
[Lines 20—22 iUegible.]
Reverse, Col. I.
4. E-gal-la{ ?) ^Nin-e-gal-Jca-kam^ In Ekalla of the queen of the great house,
5. tin-kash ni-dvb a-gub-bi ni-duh Wine and beer he libated, holy water he
libated.
6. tin-gan-ni fad gu-mu-ni-kur Wine be abundant, bread may all eat.
7. ^Nin-{ ?) sag-du* gu-gim ga-ma-zi-dim And may Nin . . ., the sagdu, like a bird
come swiftly;
8. Nibru-shu a-la-ma^ ga-ba-an-gur-ri-en to Nippur, my city, may she return.
9. ud-bi-a ud-de enim-ib-bi mar-ur* ge-nigin Once on a time the spirit, the wrathful
word, the deluge^, gathered all'.
10. mir-mlr-ra im-gal-lu mur-bi ni-bi-a gu- The raging storm uttered its roar with terror.
mu-un-du
11. ud gir-gir immir-imin-bi-ta an-na-ge The devastating spirit with its seven winds
bi-dug^ caused the heavens to moan*.
12. ud teg-sag-ga^ ki ge-im-bul-bul The violent spirit caused the earth to quake.
^ For esh denoting a plural object cf. "Sum. Gr.", § 225.
* For this complex compare gu-ub mu-un-sar-sar-e-ne = iltanassuma, C. T., 16, 44, 98. The plural ending -we denotes a personal subject, which is difficult to discover in this passage.
' According to S.B. P., 142, 7, Ninegal is a t3rpe of Gula and consort of Urash ofDilbat, a city not founded before the Isin dynasty. In Dilbat-texts Lagamal is ordinarily the goddess of Dilbat. Also III R., 66, c, 1 connects Urash withNinegal, as do other passages, see Hinke, "Bd. St.", 226; B.A.,U, 203, 13. Note K. 4349, W., 2 [La-ga-ma-a]l ( ? ?) '^Ninegalla. In <S. B. P., 156, 44 she appears to be connected with Ereshkigal, queen of Inferno, and in Const. Ni. 2266, 1. 13, she is clearly the underworld deity, see page 36. A vase dedicated to Ninegal for the life of a patesi of Nippur is noted by Soheil, R. T., XXXI, Notes d'Epigraphie, V; here also (contrary to Scheil) I would identify Ninegal with Ereshkigal, as in S. A. K., 144, c, 146, k. The passage R. A., X, 71, Col. II, 5 connects Ninegal with Damkina and Nergal. Her identification with Lagamal of Dilbat appears to be late.
■* Probably for sag-tun, a title of Gula of Isin. Myhrman appears to have Ninda, a male deity, attendant of the court of Enlil, C. T., 24, 10, 5. Read Ningal ( ?).
® Sicl Evidently a Semitic loan-word. The construction is faulty; we should have Nibru-(ki) ala-ma-shu.
* Reading ur is uncertain.
' Cf. B. L, No. 177, Rev., I; S. B. P., 142, 6.
* Most uncertain.
* Cf. teg-sig = nadA, C. T., 16, 37, 42; te-mu-un-da-ab-stg, S. B. A., 94, 13, and nam-te-sig in Zimmem, K. L., 25, VI, 20 — all with the meaning "to cast down".
3
Ig HISTORICAL AND RELIGIOUS TEXTS ^
13. ^Immer-ri an nig-dagal-la-ba gu gu-mu- The storm god in the vast heavens shrieked.
ni-dub-dvb
14. dag-tur-tur-hi-im dag-gal-gal-hi-im} And there were Httle hail-stones, and there
were great hail-stones.
15. sig E-hishih-ha^ ge-im-mi-ib-za But now the brick-walls of Ekishibba shine
with splendour.
16. lugal-me-en im-ha-ra ha-da A king am I, the storm-winds [are silenced ?]
17. ug{ lyhan-da-gim gu Like a young panther
18. gush-kd-na^-gim tug-ga Like a roaring door-post
19. du-la-la-gdl-la-mu kdsh-gu ..... My sanctuary
20. gir gir-e-nun* dsh-du-gim hash ? My foot on the walk of the shrine as one
who is excellent hastening
21. ^Babhar i-a-ni-shu igi-ni zal Shamash in his rising his eyes brightly
[beamed].
22. kaskal-haskal-gid ud 15( '!)-dm shu-gu A far journey for 15 days( ?)
23. sag{ ?) ur-sag-mu At the head of my choice soldiers
Keverse, Col. II.
9 gu-mu-ni-pad-de-en-ne may they proclaim.
10. [t g]u-la-ge scd-dug-ga bestow care upon.
11 ge-nu-gdl-ta ' with riches.
12. nam-ur-sag nam-halag-ga nam-til nig-dug Heroic valour, sturdiness and good health
sag-e-esh sdg{ t)-ga grant me as a gift.
13. d-mag-sum-ma ri With vast strength begifted
14. ^Dun-gi Mr sun-sun kalama gi-en-gi Divine Dungi, conqueror of foreign lands,
establisher of the Home Land.
15. \ur-sag ?] an-hi-a gab-ri nu-tuk Hero ( ?), who in heaven and earth (sic/)
no rival has.
16 ga — — — — — — — — — — —
17. [zag]-sal Glorify!
1 Compare C. T., XV, 15, 23 f., and Boissier, Z>. ^., 59, 6; also S. B. P., 282, note 2.
^ Temple at Kish.
^ The passage refers to the comparison made by the Sumerians between the sound of the great door posts swinging on their stone sockets and the roar of lions. See Heuzey in -R. A., 9, 90.
* We have here probably the full form of the ordinary word gir-nun (see S. A. K., 252), which is known to designate a part of a temple. The signs e-nun are written together as in S.A.I., 3781, but the ordinary form e-nun (= kummu, "chapel") is surely identical in meaning. The Semitic would be padan kummi, "walk of a shrine". See Col. I, 18.
A
VI.
HYMN TO ENLIL AND ANU.
(Const. Ni. 1039 = PI. 7, No. 6.)
This is a hymn by a conqueror, who subdues the whole world and institutes a system of taxes payable to the temples in Nippur ( ?). The king whose exploits agree best with this hymn, is Dungi of Ur.
Obv. 1. Pad-''Innini azag-gi si-[mu-un-ne- sdl]
2. mu zur-zur-ra
u-gul mu-un-ne-ma-ma
3. ''En-lil sib igi-zid-bar-ra-zu
4. gu-zid-de-a kalam-ma il-la-zu
5. hur shu-ni-shu kur gir-ni-shu
6. kur-ra ki-su-ud-hi
gu-mu-un-na-ah-md-ma
7. a-shed-gim gah-te-[a{ ?)]
nig-ki-shar-ra-ge
8. mdsh-da-ri-a^ gu-un dugvd-da
9. sd-ne-in-dug e nig-ga-ra-ge^
10 ne-in-sd
Pure Ishtar-cakes he [arranged fittingly for
them] With prayer and petition he besought them.
"Enlil, shepherd, behold with true eyes. Thou that utterest true words, exalt the
land (of Sumer)". The foreign land unto his hand, the foreign
land unto his foot, The foreign land whose place is far away, he
subdued. Like cool water the possessions of the
universe, revenues of heavy tribute, he levied for their regular offering. The store
house he arranged.
Kev.
sag
' Literally, "to receive tribute in kids", mash (or 7nash) = sabUu and da-ri-a = sabaru, of. Genouillac, T. S. A., XLII, and Thureau-Dangin, J. A., 1908, p. 123, n. 7. The ordinary meaning of the word is "revenue", irbu, IV R., 20, 21. In Pinches, "Amherst Tablets", no. 20, mash-da-ri-a denotes the king's revenue. InReisner, T. U., 276, the revenues for the akitu or New- Year feast are called mash-da-ri-a.
* "bit Tnakkuri", "store house". Note Nik., 49, Obv., IV, sum-za-§a-ti i nig-ga-ra-kam, "zo^oit-onions of the store house", and Gudea, Cyl. A, 28, 14, i-nig-bi-a za kug an-na, "In the store house were jewels, gold and lead".
3*
20
HISTORICAL AND RELIGIOUS TEXTS
2 e an-na-ham ''E[n-lUl]
3. dingir dirig-dirig-ga-dm 4:. im mu-un
5. an-na dsh-nun-bi-im ki-a ushumgal-hi-im
6. ''A-nun-ki-ge-ne^ dingir -mag -hi-im
A god surpassing, surpassing is he
In heaven he is their autocrat,
In earth he is their prince;
Of the Anunnaki he is their great god.
* For the readings and interpretation of this word, cf. Bab., VI, 106. The form which occurs here supports the contention that hi is the locative ending of Erida-ki, and that the original A-nun-erida-ki-ge-ne became A-nun-ki-ge-ne. Note the Semiticised foims Igigu and Anunnaku in the inscription of Adad-Nirari I., Messer- schmidt, Keilschrifttexte aus Assur, pi. 7, 25f., and Enukku K. 2100, IV, 8 = C.T., 25, 18. See also King, "Creation", p. 28, 1. 42.
^^
VII.
LETTER TO A SUMERIAN RULER
(In the Ashmolean Museum.)
The text which I pubHsh here is so mutilated that it seemed at first impossible to utilise its contents for any serious purpose. It came into the possession of the Ashmolean Museum from an unknown site, but the script and contents appear to warrant its classi- fication among the scattered collection of Nippur. Only by most skillful treatment were the museum authorities able to make the tablet legible in places, and after much labour I venture to publish a copy and suggest a general interpretation. The reverse of this text is entirely worn and broken away. The obverse carries forty-eight lines, so that in its original condition our tablet should have yielded a text of nearly one hundred lines, thus corre- sponding closely in form to the hymn on Idin-Dagan, third king of Isin, published by Dr. Radau, "Miscellaneous Texts", No. 2, and re-edited by the writer in his "Sumerian Grammar", 196 — 200. The great importance of Radau's text lies in the fact that here a deified king of Isin appears in the role of Tammuz, the dying god, and a text recently publi- shed by Zimmern^ names several kings of Isin, who after (or before ?) their translation were recognized as types of the suffering god, who perished and was resurrected for humanity. In assigning this letter to Dungi or one of the rulers of Ur I have no conclusive argument to adduce. The script, the title in line 11, and the similarity of style between this text and others addressed to kings of Ur and Isin lend only probability to the suggestion.
Beside the rulers of Ur and Isin any one of the imcomplete list of the little known Elamitic dynasty of Larsa may be suggested, such as Siniddinam, Arad-Sin, or Rim- Sin. In favour of one of the kings of Ur is the fact that the king here addressed claims as his patrons Enlil of Nippur, Ea of Eridu, Nannar of Ur and Nergal of Kutha, and the letter is written by Nannar-mansum, a citizen of Ur. This evidence would tend to exclude the dynasty of Isin, for none of these could possibly have reigned at Ur, a city which passed immediately into the hands of the Elamites after the reign of Ibi-Sin. On the other hand, none of the Nippur texts present such a curious literary form as we have in this composition. The first twenty lines appear to be an ordinary panegyric to a king, such as we find in historical inscriptions or in the initial section of a hymn to a deified king^. But at this point a colophon
1 Sumerische KuUlieder, No. 26, Col. VII.
2 Compare Myhrman, B. H. & P., I, No. 7.
22 HISTORICAL AND RELIGIOUS TEXTS
of two lines, giving the name of the scribe, interrupts the text. From this point onward we have a letter addressed to a deified king by an official and beginning with the notice, "This is what the crown officer said to him". This literary form is not without analogy in Sumerian texts of this period, see page 25. The meager information which can be gleaned from the mutilated and weather-worn text of the letter shows clearly enough that the king had been elevated to the legion of the gods. He fixes the fates of men and is the source of all natural gifts. The hymn is characterized by frequent mention of a banquet to this god, by which I suppose we are to understand the feast offered to his soul, at which his family and country-men partook. Feasts of this kind in the Sumerian period are not infrequently mentioned^.
4. ^En-lil goh-gi nu-mu-un-[na-gdl ?]
Enlil a rival [caused] not [to be.]
5. nam-halag nam-Upesh tag-a tug i-ni-in
Heroic power, compassion [he bestowed ?]
6. na-ri E-hur-ra^ en-gal ^Nin-urasha d-tag-a-ni-shu^ i-ni-in-gar-ra [me-enl] The cleansed of Ekur, great high-priest Ninurasha, as his helper he sent.
7. ^En-hi gish-pitug-dagal-ba{ ?) gar ge shu-gal-du-a*-[a-an:]
Ea with vast understanding has made him completely perfect.
8. ^Nannar en-gal UD azag-ga .... ne-ne tag ... .hd E-kur-ra
Nannar, the great high-priest
9. nam nam-til-la^ il-sukal ( 9)^ nig-zid nig-si-sd shu-zid-mu-na-[sig]-e
A fate of life, service, . . . faithfulness and righteousness he granted unto him kindly.
10. u-a( ?)' -n azag-de igi-har pad ^Innini^-bi me-hi
The caretaker ( ?) . . . to keep clean is he chosen, the offerings of the mother goddess, its regulations [to maintain is he named].
11. ud-da-du^ shu-el shu-azag-bi sud
The illuminator, whose clean hand, pure hand
12. li-tar-tar nig-ag-ag gish-gar-ra-bi na
He that seeks after (good) deeds, whose plans
^ For the parentalia see Bahyloniaca, VI, 193—215. ^ Same title of Ninurasha in B. E., 29, 52, 44.
' For Ninurasha, as a "helper", see V iJ., 51, o, 24; date formula of Ammiditana, 31 ; same title of Adad, King, L. I. H., Ill, p. 201, 47, and of Innini, R. A., 9, 112, IL 27. For the construction with shu see "Sum Gr", § 85.
* Compare Langdon, "Liturgies", No. 43, 6; also IV R., 13, o, 20, and 16, 6, 34. Note especially the hymn to Dungi in Myhrman, B. H. & P., I, No. 7, I, 22 [gish-pitug-'^a shu-gu-mu-ni-du-dm.
^ The traces on the tablet favour this reading.
* Wholly uncertain. Traces favour ii-sukal. ' Cf. C. T., 21, 20, 2.
* This ideogram for "sacrificial" cake is probably to be read nidab-hi.
^ This title is applied to Ishme-Dagan, C. T., 21, 20, 3, and to lBnrna]-buriash ( ?), 0. B. I., 68, I, 12.
PROM THE TEMPLE LIBRARY OF NIPPUR 23
13. ah- 1-ag gul-gul gish-nu-un gi-gtr-ld ur gal-gal-la-ge
Who the built and sculptured, protection of the great
14 gu-ni-a-ni shu-ni-ha-nu-e
Whose hand his escapes not( ?)
15 shuh-tug du gtr-hi
whose foot
16. mu-pad-da nin-halatrw} dug-slg-sig-gi-ne sd-tug
He that was called by the lady of the Land, the oppressors he suppressed
17. bad-gal-gal gi-azag-gim la^-ba-an-dim-e ka{ ?) . . . ^En-Ul-ld-ta
A great wall like a pure reed, he was not created but by command of Enlil.
18. ki-bad-du igi-hi nu-gar-ra za-pa-dg me-lam-ba ni-ba-te-te-de Fortress whose front yields not; the uproar of whose glory terrifies.
19. esh tug kiir ki-bal mu-ni-in-shush shu- 1-im-mi-in-dg
the land of the foe he crushed reduced.
20. dumu tud-da en ^N e-unu-gal-la-ka-ge gar . . . gar in-gu-ra
Son begotten by Nergal
21. u-na-a^- dug To him say.
22. ^Nannar-ma-an-sum dupsar ibil* Ab-gish-in galu Uri-ma-ge Nannar-mansum, the scribe, heir of Abgishin, a citizen of Ur.
23. NITAff + MIR^ na-ab-bi-a" That which the crown officer said to him.
24. ad-da-mu arad-gi-na-ra ( l)mu-e-shi-in-tuk-a
My father to a servant faithful, whom thou
1 Cf. Ninkalama-zigal . . ., a title of Nidaba ( !), C. T., 24, 9, 27. ""
^ Perhaps the negative verbal prefix na>la, perhaps a Semitic loan-word. The explanation of this la given in my Grammar, p. 44, n. 2. That la stands for na rests upon the supposition that all these passages contain a negative wish or some construction which demands the negative ma(§ 227), but the more natural meaning demanded by these passages is the indicative, hence it seems better to regard la as due to Semitic influence. Note that la-ha-gi-gi-da, "that he would not return to complain (he swore)", demands na, as the negative of indirect discourse (M.I.O., 3529), but if we regard this la as Semitic, the rules of Sumerian Grammar cannot be applied to it.
' ii-na-a-dug occurs also in line 44. (Note also ii-na in ii-na-a-dug in Z. A., 18, 252, Rev., 4). We have an adverb in "Babylonian Liturgies", 115, Iff., ii-na guh-ha = sha shaqish{ 1)izazzu. The word ii-na occurs also in the compounds gig-u-na = shot mushi, "darkest part of the night", and gig-u-na = kussu, "cold", i. e.' "coldest part of the night", see Meissner, <S'. A. I., 6716ff. U-na probably from [na for ana, "high", and in these compounds means "height, summit", "the height of the night". For the verbal prefix il-na, cf. Syntaxe du Verbe Sumtrien, 280.
* Note the form of U8H employed in this compound, i. e., NITAH, R. E. C, 27. The ordinary sign is USH, see for example, "Code of Hammurapi", 32, 89. Also in line 23 NITAH appears to be employed for USH.
* Usually read uku-ush. This is the only passage known to me where the signs are inverted.
* Cf. na-hi-a in Thureau-Dangin's Textes de I'Epoque d'Agade, p. 3, note 1, and ibid., 1119, 2.
24 HISTORICAL AND RELIGIOUS TEXTS
25. liigat kur-ra mu-ni nu-mu-un-pad-de sag-du tag-me-en
A hostile king whose name is not spoken, the on the head thou didst smite.
26. Jcalag igi-hi igi-mu-ud{ ^)-du-a hi ta
Strong warior, whose eyes behold below and [above ? ]
27. lugcd igi-du-gal dingir-ra me-en nig-nam-e sig-gi me-en
Oh king, great champion of god (sic !) thou art; whatsoever is given it is thou [that givest.]
28. li-hi tar-ri-de nam-galu-ge-bi zu-zu-d6
To fix the destiny, to make known the fate of man,
29. dub-bi-{ l)-kalag-bi mu-e-ni-tug gish-galu-KA sig-gi-de
This precious letter thou takest to bestow,
30 tug{ ?) mh^ ''Sig zur-zu-ur er-hi mu-ni-in-e
The thou takest. Oh shepherd, who to the God of Brickmaking prayer ....
with sighing causest to ascend.
[Lines 31 — 33 mostly illegible.]
34 nam-tar-tar-ri im-mi-in-')na{ ?)
the fates he
35 ur t-sag mag-e mu-e-da-an ?
36 a mu-e-gdl de-in-aga sag-bi mu-un
37 ur-sag .... gal i-ni-in-dih-hi dumu mag-e ka-mu-ra-an-gub
oh hero I bring, oh far-famed son thee I feast^.
38 e-ne mu-e-ni-gar sag-mag-bi-shu{ ?) mi-ni-in- 1 ? -li
Their thou createst; as a gift magnificently thou bestowest(?)
39 ba-mu nam-ti-la-ka . . . -ta-sd lugal-mu-ur^
of life may be decreed( ?) for my king.
40 ba-an-gvb-bi en-e-ne er-ba-ni-ib
has set up; their lord they lament.
41 tum-ma arad-shag-gi-na-zu e-ne-bi* (sicl)
For fitted^, to thy servant of faithful heart speak.
42 ti shu-( l)-mu-un-e-da idim pi-la-ba mug-bi *
The evil thou hast caused to go forth; who the lowly has afflicted, upon him ....
43 im-ri-a .... nam-til-zu-shu ka' -im-mi-in-gnb-giih
family .... for thy life has banqueted( ?)
^ The sign DU -\-DU has the value su-u = ri-e-a-um, R. A., 9, 77, II, 7, probably for an earlier sub. The word sib = re'u is established, but sab ("Sum. Gr.", 289 and 235) should be replaced by sub.
^ For ka-gub = patanu see Z. A., 17, 202; Bab., II, 207; Meissner, S. A. I., 9986; and below, line 44. ^ The order of words is unusual ; we expect the verb at the end of the line.
* We expect, u-ne-bi or ii-na-bi.
* Cf. Hrozny, Ninih, 16, 18.
* Traces favour the reading tud for last sign. ' The sign may be kur or nak.
FROM THE TEMPLE LIBRARY OF NIPPUR
25
44. u-na-a-dug [ka-]mu-ra-ab-gvh-ba^ shag lugal-mu gvl ( ?) ma-dg-e Say to him. Thee I banquet, the heart of my king glad I render.
45 dim-ma-mu ga-mu-na-ab-dvg-dug
my I will rehearse.
46. lugal ^Enlil li kur-kur-ra mu-ni-ne-in-sa-a
The king Enlil the destiny of the lands proclaimed.
The epistolary forms na-hi-a and u-na-dug are known from two letters of the period of Sargon, Thureau-Dangin, Textes de VEfoque d'Agade, numbers 1058 and 1119. A letter to a king of the period of Ur will be found in my "Liturgies", No. V, a text, which I failed to understand, when I copied it in 1909, before the epistolary form was known.
1. lugal-hi igi-Ua -ga-shi- mu-ur
2. u- na- dug
3. alam-azag-gi ud-dug-ga tu-ud-da
4. en nir-gdl dingir- ri- ge
5. u- na- he tag
6. ah-za-za amash-azag-ga
7. shag-azag dingir -ri-ge fad- da
8. za-e \ab ?]-6a( ?)-zm dumu an-na me-en
9. dug-ga-zu dH-dingir-ra-ta
10. ki- nu- gi- gi- ll, enim-zu ni an-ta . . .
12. shangu nu-du-du-
13. Ur-shig arad-zu na .
14. Itigal-md bar-ma li-li
dam
. . -gd-gim
dam . . . ta
. in-gam
15. dumu Uri-{ki)-ma me-en
16. tukundi-bi lugal-md ....
17. ? ad-da lil zi-ma- an- da
18. ki ad-da- ma
19. lit nam-mu-ub{ l)ba-ab- ? ri
20. lugal-mu ge- en- zu{ ?)- zu
To the king my radiant object of adoration,
say. "Oh pure figure born on a good day. Mighty high-priest of god". Add thereunto (in thy greeting). "Thou .... calf in the sacred fold [created], Chosen by the pure heart of god. Thou, as to thy father, son of Anu art. Thy word (which goes forth) from the divine
chamber. Turns not back again. Thy word itself from heaven like .... (goes
forth). And priest does not create it.^
Urshig thy servant, (who) in
To my king upon my side .... himself
prostrates, A son of Ur am I. If my king
May my king know.
^ After KA it is probable that a sign KA has been omitted. « Cf. S. B. P., 98, 47.
VIII.
FRAGMENTS OF THE EPIC "THE KING, THE SHEEN OF WHOSE BRILLIANCE IS FAR-FAMED".
(Const. Ni. 2375 and 2371 = Pis. 9 and 10.)
The ancient Sumerian epic lugal-e ud mdam-hi nir-gdl was first discovered by Hrozny with the aid of Bezold's Catalogue of the Ninevite collection of the British Museum, in which this scholar detected tablets XI and XII of the Assyrian redaction together with several fragments whose position in the series could not be determined. He published his work on this epic as the second chapter of a monograph upon the god Ninurasha imder the title Sumerisch-babylonische Mythen von dem Gotte Ninrag in the Mitteilungen der Vorderasia- tischen Gesellschaft, 1903, No. 5. To the fragments of the Ninevite redaction may be added B. M., 80 — 7 — 19, 127, published by Meek in the Beitrdge zur Assyriologie, X, pt. 1, pi. 110, beginning and end of the tablet which followed upon K. 2863 (IV R., 23, No. 32, in Hroznf , Ninrag, p. 32). The catchline of this tablet ends ingar (e-gar) du ni-aga, with which compare the catchline of K. 4827, e-gir e, etc., in Hrozny, p. 22. Radau discovered variants and additional fragments of the original Sumerian series of Nippur in the Philadelphia collection, which he published in B. E., 29, Nos. 6—8, and discussed in his monograph, "Ninib, the Determiner of Fates", B. E., Series D, Vol. V, pt. 2. No. 6 of this author's collection, frag- ment of a large six-column tablet, proves that there existed another version at Nippur having a different order of addresses of the god Ninurasha to various stones. Number 7 of the Philadelphia collection belongs, as the two tablets of the Constantinople collection, to a Nippurian redaction arranged on single-column tablets and contained, in its original con- dition, the addresses of the god Ninurasha to six stones, sagkal, esi, dOg-na, eld, kagina and gishshirgal. Tablet XI of the Ninevite redaction, which is completely preserved, contains the addresses of four of these, esi to hagina. From Const. Ni. 2371 we learn that in the standard redaction the addresses to the stones began with that to sagkal, consequently B. E., No. 7 forms that part of the epic where these addresses began.
B. E., 29, No. 8, reverse of a large tablet, belongs to a Nippurian redaction on eight- column tablets and contains portions of addresses to the stones sagkal, esi and algamish; the section on the algamish stone is found on the obverse of the twelfth (XII) tablet of the Assyro-Baby Ionian interlinear version. To that portion of the epic containing addresses
FROM THE TEMPLE LIBRARY OF NIPPUR 27
to the stones belongs K. 2871 + 81 — 2—4, 396 (Hrozuf, p. 36), as Radau has noted. I ven- ture to assume from the position of the first of these addresses in B. E., 29, No. 8, where it probably began Col. II of the reverse, that these addresses occupied the latter portion of the epic, and that all the fragments published or edited by Hrozn/ as well as the one men- tioned above in Meek's publication, belong to the earlier portion, tablets I — ^X of the inter- linear version. I also venture to agree with Meissner in M.V. A.G., IX, p. 57 and Jastrow, Religion, I, 462, in regarding K. 133 as the first tablet or at least one of the earlier tablets of this series.
Constantinople Ni. 2375 contains all of two addresses, the end of a third and the beginning of a foiirth, and probably belongs to tablet XIII of the interlinear version. Con- stantinople Ni. 2371 is a resume of the first hnes of all the addresses and shows that the epic contained eighteen of these. Of course this may be a kind of commentary on the series, but I incline to regard it as the last tablet. The Maklu series presents a striking analogy, for its last tablet likewise contains the first lines of all the preceding incantations. Literary forms of this kind appear to be of Sumerian origin.
(Const. Ni. 2375.) !.__________ ________ _
2 du-um- — — — — — — — — — — —
3. \lugal-ynu dag mash-ld ba-gub My lord stepped upon the mashid stone.
4. [dag} dub-ba-an} dag u-hid-tum^ [grtt- To the dvbban-sione and to the ukidtum-
im-mi-dey stone he called.
5. [''Nin-]urasha dumu ^En-lil-ld-ge [nam- Ninurasha, son of Enlil, decreed their fates.
im-mi-ib-tar-ri]
6. dag-mash-id dag-dub-ba-an "Oh stone m/xshid, oh stone dubban
7. dag ii-kid-tum na-me Oh stone uhidtum forever (?)
8. dag-ga-sur-ra* zig Oh stone gasurra
9. gish-bal-a gar-gim-mxi^ [gul-shv, za-e A chisel for cutting sculptured figures
ge-al] thou art.
10. kiir-sa-ha^ mu-e-tum The hostile land thou devastatest
11. dag-nmsh-id udu-gim ge- ne Oh stone mashid like a lamb
^ Mentioned also perhaps in Const. Ni. 2371, Obv., 17 dub-ba-ni.
^ Otherwise unknown.
» Cf. V. A. T., 251, Obv., 31.
* This stone is addressed in a separate section and appears to be a synonym of aban su-u ('coral' ?) in B. E., 29, No. 6, Rev., II, 5ff., see Radau, B. E., Series D, V, 31 ff.
^ Literally urtu epeshu; cf. Gudea, Statue B, VI, 77, and Thureau-Dangin's translation in S. A. K., p. 71.
• For Mr ki-bal, cf. f. A. T., 617, Rev., 39 in Zimmern, KuUlieder.
28 HISTORICAL AND RELIGIOUS TEXTS
12. dag -dub -ha -an nig-zi-ri-ne^ ge-ne-sig- Oh stone diihban, may violent men smite
gi-ne thee.
13. ddg-u-kid-tum mi-ib-gim u-ma ge-aga-ne Oh stone ukidtum, may they make thee hke
the mi-i6^-weapon mito fame.
14. zahar sig-du dingir-ri-e-ne-Jca Oh bronze, shining workmanship of the gods,
15. ushum-gush sa-sa-da lu-e ge-ne- ? -ne As a raging brilliant dragon that terrifies
may they [make?] thee.
16. lugal-mu dag-sha-ga-ra^ im-[ma-gub] My lord stepped upon the s/«a^ara-stone.
17. ^Nin-urasha dumu ^En-lil-ld-ge nam Ninurasha, son of Enhl, decreed its fate.
im-mi-ih-tar-ri
18. dag-sha-ga-ra sag gin + gin-na^ "Oh stone shagara, established as chiefest
sag-du tag-ga as the head fashioned
Keverse.
19. ad-kit-e gi-gan imi-ta BI-UD- May the net-mender with reeds .... and
20. hi-nad-za ge-ne-sub-bi clay lay thee in thy bed.
21. sig-a-ma* mug-za ge-ne-ib-i-i-e^ In my garden over thee may they speak
of praise.
22. d-ash-zu^ galu na-an-ni-ti-li Thy desire no man shall bring to nought.
23. u-gu-ba-an-de-zv? uku-e nam-me As for thy irrigation may every people,
24. me-da^ uru-du-a hi-im-dvb-bu With awe in the builded cities, resting
25. ^Nin-gar-sag-ka-kam places of Ninharsag,
26. ka-tar-ri-ne^ shdb-ba^" u-ne-in-sil-di-ne Chant their songs of praise because of it.
^ For the weapon mi-ib see S. A. K., p. 261. This weapon with 50 heads is probably referred to in K. 38, Rev., 12, where one of Ninib's weapons is described as gish-KU sag-ninnu, "the weapon with fifty heads." ^ Otherwise unknown. » Cf. Gudea, Cyl. B, 15, 22.
* A word dg-a in B. M., 12925 (C. T., VII, 7).
® But compare [ga-ra-^ib-i-i = lishesi-ki, Hrozny, Ninib, p. 38, 14, or ga-ra-ah-i-i = li-ma-' u-ki, "may they praise thee", ibid, 26.
* The text appears to have zu-a. Perhaps an error.
' Interpretation doubtful. The phrase occurs also in Genouillac, Inventaire, 944, where five asses are employed u-gu-ba-an-de-a-shu, '"for irrigation". This general sense appears to be demanded by the phrase shag-bi-ta 4 anshu- ur Ur- ^Nina ii En-ga-ga im-ma-ta-a-ba-al, "Of these (five asses) four old asses Ur-Nina and Engaga have employed for drawing water," (for bal, "to draw water", cf. "Sum. Gr.", 205). Note also in this contract i-de-za-bi-shu, literally, "for their damage", i. e., "wear", "use", and ef. i-de-za, "loss", "damage", in omen texts, Boissier, Choix, 19, 9; Hunger, Tieromina, 104, n. 3, etc.
* Cf. S. B. P., 4, n. 10.
' The ordinary value of TAR in the combination ka- TAR is sil, cf. "Sum. Gr.", 240, sil 3, and R. A., 9, 123, 19. But the value tar is also possible, cf. ka-tar-ra-bi in Gudea, Cyl. A., 29, 16. Another passage (8.A.K., 14, 19, 20) appears to demand the reading kud-(du).
^^ For shag-bi, shag-ba = "because of", cf. /S. B. P., 140,23; 172, 34, and for shag, as a preposition, cf. shag-ba = "in it", Ur-Bau, Statue, III, 2. See p. 2, note 1. For prepositional constructions note en sar-ra, "unto the earth", "Sum. Gr. ", § 236, and li tukundi-bi = adi surri, "straightway", Meek, 76, 28 ; bar-bi, "without her", S. B. H.,28, Rev., 10.
FROM THE TEMPLE LIBRARY OF NIPPUR
29
27. leash u-sa nam-zu-shu galu ga-ra-ab ge-a Mixed drink for thee let there be one who
thinks on.
An high-priest, who sets forth (for thee) filtered meal and milk in abundance, may- there be".
My lord stepped upon the marpata-stone.
Ninurasha, son of Enlil,
decreed its fate.
"Oh marpata-stone in the furnace I will [put thee?]"
28. zid-diib-dub-ba ga ge-gdl( 1)-U en ki-mu-
shub-ba ge-a
29. lugal-mu dag-mar-pd-ta ba-gub
30. ['^Nin\-urasha dumu ^En-lil-ld-ge
31. nam-im-mi-ih-tar-ri
32. [dag mar-] pd-ta hi-mu-ri gu-mu-e . . . ?
My lord called.
The hero upon the sag-kal^-stone stepped. My lord stepped upon the dolerite. My lord stepped upon "the stone". My lord stepped upon the elel-stone. The hero stepped upon the kagina-stonQ. The hero stepped upon the alabaster. My lord stepped upon the crystal. My lord stepped upon the dushu-sione.
(Const. Ni. 2371.) 1. [lugal-mu dag-esh gu-im-ma-de-]e [My lord to the stones called?]
2 ma — — — — — — — — -
3 ra-ge — — — — — — — — -
4. [lu^al-mu grM-]m-ma-d!e-e
5. ur-sag dag-sag-kal-e ba- gub
6. lugal-mu dag -esi-e im-mxi- gub
7. lugal-mu dag-e^ im-m/i- gub
8. lugal-mu dag-e-li-el-e im-ma-gub
9. ur-sag dag-ka-gi-na-e ba- gub
10. ur-sag dag-gish-shir-gal-e^ ba-gub
11. lugal-mu dag-algamish*-e ba-gub
12. lugal-mu dag du-shi-a^ ba-gub
^ The fate of this stone must have stood at the end of tablet X in the Ninevite version preceding the esi or dolerite, which begins tablet XI, Hrozny, Ninib, p. 22. It is described in B. E., 29, No. 7, Obverse, to line 13 and there precedes the esi. The sag-kalis here mentioned before the esi. Evidently in the version to which B. E., 29, No. 7 belongs, the fate of the sag-kal began the list of fates, as here. In B. E., 29, No. 8, Rev., II, the section on the sa^-kal ends at line 4, where the section on the esi begins, so that we may suppose that this version followed the same order. According to Radau, B. E., Series D, V, p. 22, the tablet B. E., 29, No. 6 has the beginning of the sag-leal section on Reverse, II, 18, following the section on the gasurra stone, but this is uncertain. In any case, jB. E., 29, No. 6 has another and independent version.
^ Literally "the stone". The Ninevite version, IV E., 13, a, 30, appears to have simply dag as in line 39; the variant B. E., 29, No. 7, Rev., 3 has also dag simply, but in line 4 dag-na, as in the Ninevite version, 11. 37 and 41. The full form is, therefore, dag-na, as in C. T., 6, 13, 18. The Semitic equivalent is simply abnu, according to IV B., 13, o, 34, or for the full form abnu shakil([), ibid, 40; cf. 1. 36 [sha-ki-J-ii ?). But IV B., 13, o, 42 supposes a Semitic loan-word na'u( ?), and it is possible that line 36 is to be read [reoJ-'-i.
* In V. A. T., 251, 6, a loan-word gishsMrgallu{ ?). The Semitic word pariitu usually translates this term.
* For the various early and late forms of this sign sec B. E., Series D, V, 54. It is partially preserved in C. T., 6, 12, 10 — 12, where the right component is certainly KAB, but the beginning of this sign is clearly not KAK. The sign may occur on the seal of B. E., VI, 2, 47, as a title of Ninurasha, and V. 8., VII, 177, as a title of a person Dingir-shunugi X e ba-an-gi-shag, although in the latter passage the sign may be balag. See Poebcl, O. L. Z., 1913, 66, n. 8.
* Under this section tablet XII, Obv., 31 adds the hulalu-stone, the gug (porphyry) and the za^in (lapis lazuli),
30 HISTORICAL AND RELIGIOUS TEXTS
13. ur-sag dag gir-ka-gal-e ha-gub The hero stepped upon the calcedony,
14. lugal-mu dag-im-an-e^ ha-guh My lord stepped upon the immanahku-
stone^.
15. \lugal-mu\ dag-dub-ba-ni^ .... zi-dam My lord mounted upon the rft^i&an-stone.
Reverse.
16. [ur-sag dag-ga-sur-ra{tY ba-]giib [The hero] stepped upon [the graswrra-stone?]
17. [lugal-mu dag sha-ga-ra( l)]im-ma-gub [My lord] stepped upon stone [the shagara-
stone ?]
18. lugal-mu dag-uz{ 1)-gu^ ba-gub My lord stepped upon the -stone.
19. ur-sag dag-zib-tum-e^ ba-gub The hero stepped upon the z^6tom-stone.
20. lugal-mu dag-sheg{ 'i)sheg{ ?)'-e ba-gub My lord upon the -stone stepped.
21. dag-en-gi-shdg dag '^ashnan-ha-ge^ To the engisJmg -stone and the corn-stone( ?)
gu-im-ma-de-e he called.
22. ur-sag dug .... la-nu-um-e ba-gub The hero stepped upon the -stone.
23. galu de-ra-ab-e im-mi-ib-bi "May man cause thee to go forth", he said*.
and perhaps other stones, for the text breaks away here. But B. E., 29, No. 6, Rev., II, 1 — 4 has a portion of a section particularly devoted to the giig-Btone, which proves that we have here a different version.
^ This is the last stone mentioned on tablet XII of the Ninevite series and appears in the catchline for tablet XIII. It is there written im-ma-na.
2 For this loan-word cf. Z. A., 24, 345.
' Text uncertain.
* This section on the independent version, B. E., 29, No. 6, Rev., II, 5 — 17.
^ The dag-uz in A. 8. K. T., 81, 23, without determinative gu. The word nz-(^u) = vsu denotes a kind of bird, perhaps "duck". What is a "duck-stone" ? « Cf. C. T., 6, 13,0, 32. ' The sign is uncertain; cf. C. T., 6, 13, o, 35 — 7, and Meissner, 8. A. I., 549.
* Text not entirely certain. The last two signs may be hanshur. ' Interpretation uncertain.
IX.
INCANTATION CONCERNING HEADACHE\
(Const. Ni. 616
1. sag-gig-ga ni-\ma-malt'\
2. '' A-nun-na{gab-e ha-da-ah-ratY
3. shu-hi sag-[hi-ta im-ma-da-ab-teg 1]
4. ''En-lil-a-ra [ ]ne
5. kalama sag-gig [ni-dib-dib t] mu-un-da-
ah-hi-ne
6. nin en u-tud lugal u-tud
7. ^Dam-gaJ-nun-na sJiar tvd-al
8. \mds\-sag an-ki-a en ^Nu-nam-nir-e
9. sag-zi sag- ? -dm mu- ne-ib-sd-sa-sa {sic\)
10. sag-hi- ? . . . . mu-un-ne-^-ne-a
11. dingir-ri-e-ne-ra pdd-shu-mu-un-da-ba
12. ^En-hi-ge gish-al-a-ni^ zag-sal ba-an-dug
13. ki-el ''Nidaba esh-bar dib ba-an-gub
14. gish-al ? gish-al azah-ba'' 16. s^w grd^
PI. 11, No. 10.)
Headache was instituted.
The Anunnaki it fought against.
Its hand to his head it drew nigh.
To EnUl they [hasten],
"Headache the Land has troubled", they say.
"The queen of incantation created them, the King created them*.
Damgalnunna
Oh leading-goat of heaven and earth, oh lord Nunamnir"*.
And the impetuous like them pro- claimed.
Their heads he raised
To the gods^ food he gave.
Ea on his bag-pipe praise proclaimed.
And the maid Nidaba to depose entreaty stood up.
The bag-pipe . . . . , the sacred bag-pipe she played
^ Cf. also the incantation text concerning headache. Const. Ni. 2187, published by Huber in the "Hilprecht Anniversary Volume", pp. 219ff. 2 Cf. Bah., VI, 107, 4.
* The line refers to Ninlil and Enlil, who are here represented as having created the demon of headache. Note also that the plague goddess Labartu is said to be the daughter of Anu.
* Enhl.
^ I. e., the Anunnaki.
« Cf. Radau, "MisceU.", 2, 59; Gudea, Cyl. B, 10, 11, gish-al-gar.
' azag-ga > azag-ba.
32 HISTORICAL AND RELIGIOUS TEXTS
16. ^-hur e ^En-lil-ld gish-cd-e ur{1)-ra> Ekur, the temple of Enlil, the bag-pipe
filled with thunderous sound.
17. ud-de al du-si^ gig aP mu-mu By day the bag-pipe wailed, by night the
bag-pipe uttered intercession.
18. En-lil-{hi) ki-gar-ra .... ib-e-al-hi-a Nippur, the well builded,
[The remaining lines are illegible.]
' Uncertain. For mur "> ur = ramamu; of. ur-sha = ramimn, R. A., 10, 70, 31.
2 du-si in the Tammuz hymn Manchester, III, 25, has perhaps the meaning "wailer", a title of Ishtar, cf. Bab., IV, 236.
' al probably has the same sense as al-gar, a musical instrument. Note especially Gud., St. B, V, 1, ki-mag uru-ka al-nu-gar, "At the sepulcher of the city the bagpipe ( ?) was not sounded". Also Gud., Cyl. B., 10, 11, al-gar mi-ri-ib-gar i-dAg-ga ur-sag pi-ttig-a-ra ^Nin-gir-su-ra E-ninnu dug-bi ga-gd-da, "The bagpipe sounding like a raging storm in the harem{ ?) for the hero, the receptive-eared, for Ningirsu to erect in Eninnu the beneficient."
X.
HYMN TO SHAMASH.
(Const. Ni. 2360 = PI. 12, No. 11.)
Col. II.
1. [sM-m«] dag-zagin \ur-sag-galY
2. su dag-zagin sug-[siig ur-sag-galY
3. gish-gdl e-nun-na[ ]
4. am a-nag-a-ni
5. zi-zi gud ''Nannar
6. ''Babbar dam-kar-ra^ Zimbir-{ki)
7. u-tur-tur-bi sar-rilmd-a]
8. ''Babbar gal-gal-bi hi-el-e md-a
9. ''Babbar dvl-a-ni-ta ^Babbar a-a-ni-ta
10. ^Babbar dul-a-ni-ia nu-me-a Mr-ri sag-
ba-an-sig
11. ^Babbar a-a-ni-ta nu-me-a kur-ri{'i)
[sag-ba-an-sig]
12. dul-a-ni-[ta nu-me-a kv,r-ri sag-ba-an-dg]
Bearded with a beard of lazuli^, oli hero! Thou with streaming beard of lazuli, oh hero ! The door of the cult chamber [thou openest ?]
Wild-ox whose beverage
Thou that hastenest and the bull Nannar . . . Shamash, who conducts the affairs of Sippar, In his infancy in the gardens he grew. Shamash in his manhood in a clean place
grew^. Comparable with Shamash in his obscurity,
with Shamash in his going forth *", Yea with Shamash in his obscurity there
is none ; to the earth mountain he hastens. Comparable with Shamash in his rising
there is none. To the earth-mountain
he hastens. Comparable with him in his obscurity there
is none. To the earth-mountain he
hastens.
1 Restored from K. 8473, 2f., B. L., No. 72.
* According to a communication from Prof. Hilprecht, fragments of lapis lazuli beards, which evidently were attached to statues of Shamash, have been discovered in Nippur. According to the same scholar, Layard andRassam found similar blue beards in Nineveh, now preserved in the Imperial Ottoman Museum at Constantinople.
* Also a title of Enlil, S. B. P., 276, 10.
* The passage should be compared with a similar description of Tammuz,)S. B. P., 309, 10 — 13, and for the close relation of Tammuz with the solar deity see B. L., p. 62.
* For a-a = &-a see Zimmern, K. L., 3, 6, 28.
XI.
FRAGMENT OF A HYMN TO TAMMUZ.
(Const. Ni. 2266 = Pis. 12 and 13, No. 12.)
The importance of this small tablet, whose obverse is all but destroyed, has already been noted in my paper on astronomy and the early calendar, "Proceedings of the Society of Biblical Archaeology", 1912, 248 — 56, where I identified Innini with the star Sfica but in a later article with Sirius, ibid., 1913, 47 — 52. The connection of Tammuz, Innini and Geshtinanna with astral mythology can no longer be doubted; not only this tablet but also a small text from Drehem published by Legrain, Le Temps des Rois d'Ur, No. 323, give reason for supposing that the Sumerians celebrated the rising of Sirius in the sixth month and regarded the return of this star as the sign that Innini had returned from inferno, bearing the child Tammuz on her bosom. The details of this mythological astral myth will be discussed in my volume on Tammuz and Ishtar now in press, to which I refer for a more minute discussion. The Reverse of our tablet reads as follows:
3. [ shesh-zu ^Dumu-zi-da-]ka du gur-ru-a-zu-{deY
When the .... [of thy brother Tammuz ?] thou didst provide with what is fitting,
4. \e\-sar-ri^ dam-zu ''Dumu-zi-da-ka dug-li dug-li-a-zu-de
When the connubial house ( ?) of thy consort Tammuz thou didst make luxurious,
5. hur-ra-igi-gdP hi sd-tar-ru-za
In the nether world of wisdom where thou comest unto judgment,
6 gur unu-gal-e dur-gar-ra-zu-de
When in the vast abode thou comest to dwell,
1 Cf. Gud., Cyl. B, 16, 15.
^ Reading of first sign doubtful. For sal-li > sar-ri cf. "Sum. Gram.", § 44 and dagal-la > dagar-ra, C. T., XV, 10, 10; Zimmern, K.-L., 15, I, 21. According to Allotte de la Fuye, in Thureau-Dangin's Inventaire des Tablettes de Tellv, 25, n., 1, e-sal denotes the house of the queen consort. If the reading assumed above be correct, this meaning could not be applied here.
^ For igi-gdl in the sense of "wisdom", cf. King, L. I. H., 98, 40, igi-gal-gdl-mu-ta, "in ray vast wisdom". Our passage evidently refers to an ordeal of judgement, to which those who descended into inferno were compelled to submit. A judgement in the land of the dead may be inferred from the title of the lord of Hades, Nergal, who is called hel shipti, "lord of judgement", IV E., 21, a, 44. Nergal «Ao shiptu u jmnissu, "of judgement and decision", IV R., 24, a, 28, with which cf. S.B.P., 84, 4. These references have been generally understood as descriptive of Nergal, as judge of the living, and in this aspect a phase of the sun-god, Bolleniiieher, Nergal, p. 29. But more decisive is the astronomical tablet II R., 49, No. 3, 40, mul gig = kakkab shipti mituti, "star of the judgement of the dead". The name of the god with whom this star was identified is broken from the tablet, but Nergal is probably to be restored. Finally we have the passage Craig, R. T., II, 13, 3, where Enmesharra, a form of Nergal, is called parts purussi irsitim "decider of decision of the lower world".
PROM THE TEMPLE LIBRARY OF NIPPUR
35
7. uz mu-ra-lag-gi-esh
The hasten unto thee.
8. nu-mu-e-sig-gi-en gish-dur-ra-e-ne^
But they give not their scepter (unto thee).
9. ^Innini nu-mu-e-da-di-ne Innini, not do they rival thee,
10. kdr-lil KU mu-un-e-ne-en
The courtesan they caused to go up.
11. '^Shilam^-ab-ba^ shu ha zu ra ni-in-tu-tu-ne-en
To Shilam{ 1)-ah-ba they caused her to enter.
12. ^Innini Nin-me-shar-ra* me-en dingir nu-mu-e-da-di "Oh Innini, Ninmesharra I am, a god rivals me not."
^ gishdur is probably the same word as gishturu, sign name for PA = hattu, cf. C. T., XII, 27, Rev., 11, and B. M., 38180, R., 10. A dialectic form of gishdur is muduru, "Sum. Gr.", 229.
"^ Uncertain. I cannot identify the sign.
' Original perhaps zu{ ?).
* Ninmesharra is a form of Allatu, consort of Nergal and queen of Hades. In C. T., 24, 4, 27, she appears with ^En-me-shar-ra as one of the mother names of Enlil, i. e., the female principle of Enlil under the form of Enmesharra, or god of the lower-world. Jensen, Cosmologie (of. Index, 525), identified Enmesharra with Nergal, and there can be no doubt about his character as a deity of the under-world. In K. 48 = Craig, R. T., II, 12f. (see Jastrow, Religion, I, 472), a ceremony for laying a foundation, Enmesharra is called bel irsitim rubu sha Aralli, "lord of hell, prince of Arallu"; hel ashri u mat la tdrat shadu sha ilu Anunnaki, "lord of the abyss and the land of no return, mountain of the Anunnaki", Rev., If. The seven sons of Enmesharra (C. T., 24, 4, 28 — 5, 35) include at least three who are patrons of architecture, viz., Ur-bad, Ur-bad-gubgub-bu, and Gubba-garara-d, interpreted by mar ali eshshi, "son of the new city", IV R., 23,a, 2. In as much as the Babylonians supposed their foundations to repose upon the bosom of the nether world (irm irat kigalli, ina irat irsitim), the god of Hades naturally became the patron of foundations. Enmesharra figures in a mysterious poem, published in P. S. B. A., 1908, 80 — 82, probably part of a drama, performed at the New Year's festival in Babylon. In col. I the drama represents Nergal and Marduk interceding with Enmesharra to deliver his seven children. Columns II and III probably described the rescue of the seven sons by Marduk, and Col. IV then describes the adoration of Marduk by all the gods at the New Year's festival.
Col. I
1. ud-dan-nin mar-kas-si-shu-[nu ?]
2. i-rid-di hi-suk- kish
3. [ 1-ma iq-rih ana ki-suk-ku
4. ip-li bah ki-suk-ku i-na-ash-shaq-shu-nu
5. i-mur-shu-nu-ti-ma ka-la-shu-nu i-hi-di
6. i-mu-ru-shu-ma Hani sab-tu-tu
7. gim-mil-lish ka-la-shu-nu
8. im-ta-shu-u shuhat-su-nu
9. iz-ziz ^'*Nergal i-rag-gu-u (for iraggum-iragguw) eli-
shu-nu
10. aiM En-me-shar zi-mu-u a-mai izakkar{-ar)
11. ^'"Marduk um-ma iq-(a-bi-'
12. belu kaimanu mari-ku sibitti shu-na-a-ma
13. ud-dish dan-niah i-shak-kan ( = ashdkan, under the
influence of the two sibilants, cf. Ungnad, Gram., § 5, b, d) abikta-shu-nu
Col. I
He strengthened their bonds,
Driving them into prison.
[....] drew nigh to the prison.
He opened the door of the prison, kissing them.
Rejoicing that he beheld all of them.
As soon as the captive gods beheld him,
As a redeemer of all of them.
They forgot their abode.
Nergal stood crying aloud over them.
Unto Enmeshar, the adorned, speaking the word, Marduk has spoken thus:
"Oh lord, steady-one, thy children are these seven. Once again mightily I will work their overthrow".
86 HISTORICAL AND RELIGIOUS TEXTS
13. ^Nin-e-gal-la} henur^-zu mu-gdl nam-mag-za ga-dm-dug
"Oh queen of the great palace, in thy henur the glory of thy greatness I will rehearse.
14. ish, mdsh-anshu du-du- a-ha
Wailing for the cattle of the plains dissolve.
15. ga udu tur-amash-e gi- a- ha
Milk for the lambs of the sheep-stalls restore.
16. nin^-mu mu-nu-tuk-gim dur* ash im-me-dur*
Oh my sister ( ?), as one without name, alone I sit( ?)".
17. eri^ kdr-lil gu-za i-im- du
"Oh child-begetting courtesan, thy cry sounds aloud( ? ?),
18. ugur-dam-ta galu-mu dur-me-en
Where with Nergal, (my) consort, my lord, I dwell.
14. En-me-shar an-ni-tu ina sJie-me-e-shv, When Enmoshar hoard this,
15. u-u-a iq-ta-bi is-kal ka-bat-su 'Woe' he said, and his mind became frenzied.
16. pd-shu i-pu-shu a-mat iq-bi He opened his mouth and said this word;
17. dan-nu-u sip-ti-shu-nu niz-kur{ ^)<U-mu-u-a "Too mighty is their condemnation, my word is spoken".
18. ^"Nergal pa-a-shu i-pu-sham-ma Nergal opened his mouth,
19. ana En-me-shar-ra zi-mu-u a-mat izakkar{-ar) speaking the word to Enmesharra, the adorned:
20. ishtu ri-e-shu "From the beginning,
21. ishtu ri-shi-im-ma Yea from the beginning,
22. an-nu-H ib-na pa-la-tu-ka This one has has wrought thy desolation." 23 En-me-shar-ra . . Enmesharra.
At this point Dr. Pinches' text is broken away. It will be noted that Enmesharra is addressed as haimanu, and that the planet kairmnu is Saturn. Enmesharra is evidently a form of Nergal, and waiUngs were instituted for him in midwinter (month of Ab, Z. A., VT, 243, 36), since the sungod then tarried in the land of Enmesharra. Kugler, Sternkunde, I, 220ff., has recently disputed the identification of Nergal with Saturn and Ninib with Mars and con- cludes that Nergal is Mars and Ninib is Saturn. The only plausible argument adduced by Kugler for identifying Nergal with Mars is a citation from Thomp.son, "Reports", No. 232, Obv., 8f., shumma*^" Nergal ina tdmarti-shu zuharvtam shakin kima kakkabdni shame ma'dish ummul, "If Nergal at his appearance is small and like the (fixed) stars of heaven is very pale." [ummul from amalu, "to wither"]. Kugler infers, since Saturn never appears dim [triibe), that Nergal cannot mean Saturn. He further states, that since this entire report is otherwise concerned with the star mushtabarru mutanu, i. e.. Mars, we should expect lines 8 f. to be concerned with Mars. This statement is certainly erroneous, for Rev. 1 concerns the star LU-BAD, i. e., Mercury. The other argument adduced is that in Mandean Nergal = Mars, cf. Hrozn^, Ninib, p. 241, n. 2. The latter argument is the only one which has any force. That the star mushtabarru mUtanu really is Ninib in Babylonian is proven by III ]i., 53, no. 1, 33, *^"ZAL-BAD-a-nu = ^"'Nin-gun. Ningun = Ne-gun is found in a list of names of Ninib, C. T., 24, 26, 112, and in line 118 his eight sons are mentioned, whereas the sons of Enmesharra = Nergal are seven. The evidence is, therefore, conclusive in Babylonian for the formula Nergal = Saturn, Ninib = Mars. Wailings for ^Enmesharra in the month Tebel are mentioned Z. A.,6, 243, 36.
^ For Ninegalla, a title of the queen of Hades, see also Bab., IV, 233, n. 1.
^ kenur, the shrine of Ninlil (cf. p. 3, above), is ordinarily called kigalla, "the vast place", an ordinary name of the lower world, cf. 8. B. P., 53, n. 2. As Enhl is closely connected with gods of the lower world in his title Enmesharra, so Ninlil is closely related to the queen of the lower world.
* So the text. The line has Tf=l thrice, where in each case we expect
* Text TV=T, sign for tug = stibdtu, or dur = rub'&. « NUNUZ.
FROM THE TEMPLE LIBRARY OF NIPPUR 37
19. uru nitalam-[zu] ^Dumu-zi-4a-ha gtr-tag- ? -ga me-en The city of thy husband Tammuz thou seekest ( ?).
20. ^Innini ligir-si^ -imin-zu ki-nad mu-e-da-ag-e
Oh Innini, thy seven bridegroom's attendants in the chamber of repose shall place thee with him ( ?)
21. ^Innini nin-me-shar-ra me-en dingir nu-mu-e-da-di Innini, queen of all decrees I am, a god rivals me not."
22. ^Nin-e-gal kenur-zu mu-gdl nam-mag-za ga-dm-dug
"Oh Ninegal, in thy kenur the glory of thy greatness I will rehearse.
23. u-sii, miiP-mu ur-hi shu-gur-ru a
In the sanctuary ( ?) my star straightway restore.
24. ''Babbar e-nun-na shu-tur-ra-a-ha
Shamash in the chamber of incantations cause to enter"*
25. ^Innini i-zi*-gim an-ta ni-gur-ru-a-zu-de^
Oh Innini, when Uke a light in heaven thou liftest thyself up,
^ The word ligir is properly written B. E. C, 91, which is correctly represented by Br., 6946, but later confused with Br., 6964. This passage proves that ligir-si = susapinu really means "bride-groom's attendant", liacTO, Jensen, Z. A., 14, 183, Zimmern, TamuzUeder, 212. Note also that in Z.K., II, 299, shtisapinu is followed by ibru, "friend", and emu, "father-in-law." Hencethetitleof Tammuzen-%!V-simcans,"lord of the bride-groom's attendants", although we expect en-ligir-si-ne-ge. But the seven attendants in our passage are construed with the singular of the verb, and are construed as a singular in en-ligir-si. My copy of II R., 32, no. 5 has, for Z.K., II, 29^, 3, su-sa- pi-nu, as equivalent of ligir-a-shag-ga (this Sumerian word is now broken away).
2 Cf. Gud., Cyl. A, 4, 26 for the form of the sign.
* Line 24 may refer to the return of the sun to the northern hemisphere or the resurrection of the winter sun, but the meaning of enunna in this case is not clear, i-nun-na means ordinarily "house of the prince", i. e., of Ea, god of the nether sea and of incantations. In Scheil, Tammuz, I, 13f., we read a uru zi-ba-{ki) nu-tu-a-na, na-ma i-nun-na nu su-ub-ba-a-na, "for the waters of Eridu, which are not libated, for the sanctum, which is purged not, (she wails)". In practice e-nun is the name of the ritual house built in the field {bit seri), where the incantations were said, as in A. 8. K. T., 104, 24, ^Enkige &-nun-na-ge ge-im-ma-an-du^-dug, "may the god Ea open the ritual chamber for him". After a service of incantation a supplicant departs from the e-nun-na, C. T., 16, 36. Note also the title of a god lugal-i-nun-na, "lord of the enunna," glossed aga ahub-bi, "he who performs incantations", C. T., 25, 39, 1. In Strassmaier, Warka, 44, 2, land is described as e-nun, i. e., with a ritual hut on it. In later times the word is applied to chapels in the temples. Since Shamash was especially appealed to in the ritual cf the "house of washing prepared in the plain", (cf. Sum. Or., 196, 35), and Scheil, 1, 14 mentions the cessation of these rituals, probably owing to the lack of fresh water in the dry season, the interpretation given in the translation seems to be defensible.
Line 23 refers to the return of the star of Innini from the lower world and hence definitely settles the question of the early astronomical back ground of the Tammuz-Innini myth. The first problem to be settled hero is the iden- tification of the star in question, which I take to be Sirius. Evidently a fixed star is demanded, since in the Nippurian calendar the sixth month is called "Month of the mission of Innini", which evidently refers to her descent into Hades at a jixed period, hence the planet Venus is excluded.
* i-zi probably for gish-zig = nilru, "light" or "some thing blazing"; i-zi is an epithet of Nergal in IV B., 24,a,
54, where the word is translated by u. Here Nergal is compared to fire. I take the root to be zig = namaru,
"Sum. Gr.", 258, or sig, ibid., 238. Naturally the same word occurs i-zi = NE, Br., 4569f., the ordinary word for "fire", cf. 8. A. I., 3083, 3097.
* The same phrase occurs in the Tammuz liturgy B. A., V, 679, 14f. and in the name of the temple of Nergal Mes-lam-ni-giir-ru, P. 8. B. A., 1900, 364, 1. I. The passage refers to the heliac ascension of Sirius.
38 HISTORICAL AND RELIGIOUS TEXTS
26. ''Nin-e-gcd-la hi-a sur-du^-gim KA + BALAG^-gi-a-zu-d6 Oh Ninegalla, when in inferno like a falcon thou shriekest^.
^ surdu, "falcon( ?)", loan-word, for whicli the Semitic equivalent is kasusu, which Hunger, Tieromina, p. 26, n. 1, connects with kasu (K. B., VI, 1, 226, 31), XOID, "owl." The frequent reference to the surdu, as a bird of prey, favours the meaning falcon. In Gudea, Cyl. B, 7, 21, the surdu is a metaphor for the god of battle. Note also surda issura mutalla, "the falcon, strong bird", mentioned with the raven as helpers against the demons, C. T., 16, 28, 67. [See now also Meissner, M. V. A. G., 1913, 2, p. 56 f., who likewise regards "falcon" as the most probable rendering.]
^ The same sign in Radau, "Miscell.", No. 5, 8. A sign KA -\- 810 in the same sense in B. E., 29, no. 1, Col. Ill, 40, and IV, 22.
* The last two lines are spoken by the psalmist and evidently introduce an unfinished sentence. The tablet ends here with a line, and no colophon follows to indicate in what manner the next tablet began.
^^
XII. A DUPLICATE OF EADAU, "MISCELL. TEXTS", No. 6.
(Bodleian, CI = PI. 15.)
This fragment, found among a large lot of contracts, was probably stolen from the excavations of Nippur, since it is for the most part a duplicate of Radau, "Miscellaneous Texts", No. 6. I give here a transcription with commentary, but I am unable to translate the text. See also Babyloniaca, III, 80.
1. zid-gar^ tvg-shu shim mu-un-zu-ush-dm
2. kalama su-gi-en-na-dm^
3. su-bi mu-un-gub^
4. udu-gim gu-ba-lag* mu-ni-ib-dug
5. a-shar-shar-ra gu-i-im-dug-dug
6. ud-ba ki-gen^ dingir-ri-e-ne
7. hisal-bi du-azag-ga qin{ ?)^ ^Ashnan
8. mu-un-sig-esh-dm (.?)'
9. AB-QA-kur dingir-ri-ne-[gef
10. mi^-ni-ib-ri-ri-gi-esh-a
11. [ge-gdl qin (1) ''Ashnan-bi-da-ka]
12. ['A-nun-na du{ 1)-azag-ga-ge-ne\
13. [i-im-nag-nag-ne nu-mu-un-ne-si-si-esh]
14. [amash azag-ga-ne-ne ? ? nig-dug-ga\
15. [''A-nun-na du{ ^.)-azag-ga-ge-ne]
16. [i-im-nag-nag-ne nu-mu-un-ne-si-si-esh]
17. [amxish-azag-ga nig-diig-ga-ne-ne ?]
18. nam-galu^" \uru nam-zi-shag im-shi-ih-gdlf^
^ zid-gar or shu-gar is probably a variant of zid-ga = agaru, "to rent", Br., 10G05, cf. E. A., VI, 17. " Perhaps for au-gi-na = sanaqu sha pi, "to speak the truth". Cf. R. A., VI, 81, I, 18. ' "The people he taught to speak the truth"( ?).
* Cf. Br., 709.
" SIO -\- ALAM, ashar nahniti.
* The same sign on Var., Ob v., 4., qin or slg.
' "At that time, as for the place of begetting, the gods beautified its court, the duazaj ... of Ashnan".
* Here begins Var.
' The sign on the tablet must be an error. ^^ Here begins reverse. 1^ "The population of the city breath of life he caused to have".
40 HISTORICAL AND RELIGIOUS TEXTS
19. '^ud-ha En-ki-ge [''En-lU-ra gu-mu-un-de-e]
20. a-a 'En-Ul [qin{ ?) ^Ashnan-bi]
21. du-azag-ga um-ma-da-an-sig
22. du-azag-ta ga-dm-ma-da-ra-ab-e-\net'\
23. '^En-ki-ge '^En-lU-ra gu-e-ga-ne-ne
24. kd( ?) ^Ashnan-bi du-azag-ga u-ma-da-ra-[ab-^ ?]
25. de-en dS-en
Edge: .... 1 ga 1 dug-ga-ne dug-sTiu
XIII.
LAMENT OF A SUMERIAN JOB.
(Const. Ni. 2327 = PI. 16.)
Obverse,
2 e-Xsir-sir-sir
3 mu-shu-X^
4 mu-un-gid
5 ra-dug
6 mu-da-gvl
7 e-nigin nim-ta ha-gvl
8. me-e mu-lu gil-li-em-ma gin
9. mu-e-ri^ sig-ta ba-gul
10. me-e mu-lu gil-li-em-ma gin
11. [''A-nunl] ki{1)-ge-nega-ma-gili-ish
12. uru-mu gu-mu-da-an-gul
13. \^Mu-'\ul-lil-li i-de-nim-ta suh-ge
14. [''] U-bu-bu-ul^ ga-ma-gili-ish
Col. I.
the streets
was carried ( ?) away from me,
he destroyed.
spoke to thee ( ?).
was destroyed.
altogether from above^ he destroyed,
I am a man of destruction.
In rage from beneath^ he destroyed,
I am a man of destruction.
May the Anunaki ( ?) annihilate them.
Lo my city is destroyed.
Oh Enlil, from the upper land subdue.
May Ububul annihilate them.
Obverse, Col. II.
1 d-gim
2 ri-en-nam
3. suh-sub^-mu nu- gal
4. she-mur zi-ga? d-gim ni-duh-hu-nam
5. l-di-mu nu- du
6. e-MAL + SAL ( ? ?) za-dim a-mu-un-
de-nam
My offerings ( ?) are not.
The good roasted grain, which the
poured out, My eyes behold not. The court of the women (?), which the
jeweler cast,
1 For this sign, apparently GA -\- BAR, ci.D. P., 122, II, 4: ga-shu-X-ri; cf. R. T. C, 52, Rev., IV. The sign is distinguished from IL in a list of archaic signs. Const. Telloh, 1267= M. F. C, PI. 15.
2 /. e., the North ( ?), cf. Gud., Cyl. B, 24, 2.
' mu-e-ri = mir = izzu, Radau, B. E., Series X>, V, pt. 2, p. 50, 1. 51.
* /. e., the South( ?), cf. note 2.
* Nergal of Suh, V R., 46, c, 12.
* This sign is R. E.G. ,200, certainly employed for >^^^ in Genouillac, Drihem, 84, Obv., 2, Rev., 4; 86, Rev., 8. ' We have here the medial stage between dug < zib or ^ih = {6bu.
6
42
HISTORICAL AND RELIGIOUS TEXTS
7. Jci-shu mu-un-sM-gar-ra^
8. si-be kur-ra-ge ha- KU- en
9. me-e mu-lu gil-li-ma men
10. si-ni kur-ra-ge mu- til- en
11. mu-lu an-ta mu-na-zu-u-nam
12. ki-shu mu-na-dur-en
13. mu-lu i-de-shu mu-un-da-gin-na-mu
14. a-ga-shu ma-an-du-gi-in
15. na-am-tar gi-in-mu ni
16. gi-in[a-]ba^ ma-an-tu-ri-en
He has smitten to the earth.
The shepherd of the mountains reposes ( ?),
I am a man of destruction.
The ... of the mountain ceases.
He who on high proclaimed himself,
Now on the earth sits.
He who went before,
Now behind crouches.
Namtar my maiden [seized away],
And the maiden who shall cause to enter?
1. na-am-tar ga-e-shu-mar-ra ga-e
2. tig a-ba ni-in-tu-ri-en
3. d-gal-la-ge dg-mu-un-gi^
4. a-ba mu-na-ga-ga-an
5. she-ir-ma-al-e me-ri- mal
6. gi-i-ni-in- du
7. a-ba ma-sir-sir- ri
8. kd e-gal uriX-mu nu- guh
9. me-e mu-lu gil-li-ma gin
10. ki . . . . KAK-KA gab-gi^-mu nu-gvh
11. me-e mu-lu gil-li-md gin
12. gi-li-bar a-gal-la nu-un-du
13. igi-mu la-ba-shi-tum^
14. gish i-lu umun-na-ki a-nu-un-du
Reverse, Col. I.
Namtar verily has prostrated, yea verily, and peace who shall cause to enter? The smiter has smitten, Who shall offer him resistance?* The hero on his journey
he has destroyed. Who shall bind him? At the gate of the palace my protector
stands not, A man of desolation am I.
There where my defender stands not,
A man of desolation am I. The floods fill not the marshes. My eye thereupon I lift not. The the waters fill not,
1 For this phrase of. "Sum. Gr.", 184, n. 3.
^ The scribe apparently omitted a by error, gi-in = amtu, "maiden", is probably employed here in the sense of "priestess", or at any rate a kind of religious office, as in K. 2759 (Langdon, "Liturgies"), where amtu and kalU, "psalmist", appear as assistants in the office of private penance.
* For dg-gi = dalcu cf. Sm., 526, 15, in Smith, "Miscellaneous Texts": um-ma zag-kash-dur-a-ra dg-nam-mu-un- gi-gi = purshunUam sha ashar shikari ashbat la taddk, "The grey haired woman, who sits at the place of liquor (selUng), thou shalt not smite".
* Uncertain.
^ "One who turns back the breast". For gab-gi see Gud., Cyl. A, 14, 14. "The terrible onrushing bull gab-gi nu-tuk, which has no conqueror". As verb, "The weapon .... kur-da gab-nu-gi, which the lands restrain not", Cyl. B, 14, 1. Ninib, the lord, gab-gi-nu-tug, "who has no conqueror", B. E., 29, No. 1, III, 26. In the sense of, "to turn back one's own breast", "retreat", the verb occurs in C. T., 15, 11, 18: ki-gab-nu-gi-gi, "thou didst not retreat".
« Cf. A. S. K. T., m. Rev., 7.
FROM THE TEMPLE LIBRARY OP NIPPUR 43
15. shu-mu la-ha-gid-M-en My hand takes not hold thereof.
16. gi-li-bar a-gal-la du-a-mu The marshlands, which the floods filled,
17. ga-ne gir de-ib-gvb Truly foot doth tread upon.
18. [gish i-lu umun-]na-ki a-du-a-mu The , which the waters filled,
19 ga-ba-an-sir
XIV.
A LAMENT OF INNINL
(Const. Ni. 2273 = PI. 17.)
The obverse may be rendered as follows:
1. na-am SAL + KU-a-na gig-ga-dm nu- Because of her sister she is afflicted and
kdr-ra na-am-e-a-na gig spares not; because of her temple she
is afflicted.
2. mu-gi-ib an-na ga-sha-an an-na nigin Heavenly harlot, heavenly queen, repent.
3. kur sun-sun ga-sha-an E-an-na nigin Thou that shatterest the mountains, queen
of E-anna, repent.
4. an diib-ba ga-sha-an ge-par-ra nigin The heavens she shakes, queen of giparu,
repent.
5. lil-en-na ga-sha-an tur amash nigin Lilenna, queen of sheepfolds, repent.
6. mu{ ^)-lu E-an-na gid-a nigin Mistress of E-anna destroyed, repent.
7. mu{ l)-lu ge-par gul-gid-la-a nigin Mistress of giparu devastated, repent.
6*
XV.
HYMN TO EA.
(Const. Ni. 2289 = PI. 18, No. 20.)
Fragment from the end of a two-column, dark brown, baked tablet, which is a variant of Const. Ni. 621. The latter, a single column tablet in perfect condition, was transcribed by Scheil in 1892, but has since disappeared. I have restored from it a few lines before the break in column II of the reverse of No. 2289. In the transcription of Scheil, made from the uncleaned tablet and in great haste, we can still discover the general contents of this hymn to Ea of Eridu. Enlil and Ninlil appear to be the originators of the plan to build a sacred temple in the city of the water god. Suruppak is also mentioned, but the passage, in which it occurs, is obscure. Scheil's copy of No. 621 has, at the end, the dateof the twenty- second year of Samsu-iluna.
(Const. Ni. 2289 + 621 (after a copy by Scheil)).
['^En-lU Nibru-Jci gul{ ?)-a mu-ni-ib-gin] \^En-lil-li ''A-nun-na-ge-ne gu-mu-na-de-e] [^gal-gal m-du-mdsh{ 'i)za-na\ [^A-nun-na uh-shu-gin^-na-ka sd{ l)-im-di-di za-na]
1. dumu-mu S mu-un-du lugal ^En-ki-ge
2. Nun-ki gar-sag-gim ki-ta ba-ra-ri
3. ki-dug-ga-dm^ e im-ma-an-du*
4. Nun-ki ki-lu nu-tu-tu-dam
5. e-azag-ga du-a nd-zagin-na gun-a
6. 6 lul-halag imin-e si-sd-a^
nam-gish^-shub sum-mu'
Enlil with joy returned to Nippur. Enlil the Anunnaki called.
Oh great gods, ye do ^
Oh Anunnaki, in the assembly hall ye come.
My son(s), a temple the king Ea has built. Eridu, like the mountain ranges, from earth
shall not be torn away. In a holy place a temple has been built. In Eridu, the pure place, where none should
enter( ?). To build the holy house, to adorn it with
lazuli. To arrange aright the house of seven flutes,
to cast the incantations,
^ Text uncertain.
' Var. ma.
» Var. e.
' Var. omits.
2 So Scheil.
* Var. im-ma-ni-in-gHn).
* Var. omits.
FROM THE TEMPLE LIBRARY OF NIPPUR
7. ezen-azad-de^-esh e-ki-al dug-gi
45
8. esh-zu esh-nam-dug ^En-ki-ge me-galam-
ma^ tum-ma
9. Nun-ki e-azag-ga du-a-ba 10. a-a ''En-ki zag-sal
On a holy festival the house of the pure
place prepare well. Thy abode is an abode of goodness, oh Ea,
where the mysterious ordinances are
exalted. Eridu, where the holy temple has been built, Oh father Ea, glorify.
^ Or azah-hk(t). Var. azag-ga.
2 The sign galam has here, as in B. M., 22457, 7, e-me-galam-ma, the simple form ^^><( , which probably rests upon an earlier form t:^^^;>J (A), of which t^^>| is the sheshshig form (B), R.E.C., 350. For the sheshshig signs seeChristain, W.Z.K.M., 1911,143. The signs A and B have the general meaning "tall", "high", "deep", and from the idea "deep" is derived "skill", "skillful". The syllabar C. T., 11, 18, 6, 25—28 arranges A («6i, Semitic ?) = a6«/M, "wisdom", followed by a similar sign lil, and then by B with Sumerian values ga-lam = naklu, "skiUful", and suhud = melu, "cranium( ?)". Since in our passage, in B.M., 22457,7, and B. E., 29, No. I, I, 30, A has the value galam, we must infer galam for both simple and sheshshig forms. In measurements of volume B represents the depth or height of a vessel, R. T. C, 412, 138, etc., and was probably pronounced gud, cf. B-^m, CT. X 24a 9. For the noun gvd, "high", "height", see "Sum. Gr.", 218. Sukud probably represents the words su = zumru, and gud = eW, i. e., "top of the body". In C. T., 17, 29, 17, sukud-da = mtlu certainly means "cranium", and in B. A., 10, 73, 38, >3C^ appears to be glossed by suku-da = sMhu, "cranium( ?)"; cf. if. A., 10, 79, belcw, for suku-da. A later sheshshig form of B is ^^X in C. T., 21, 32, 4, kur-gud-dxi, the high mountain (cf. S. A. K., 214, e, II, 2), closely related in form to the sign lil.
XVI.
LITANY IN SECTIONS TO VARIOUS GODS.
(Const. Ni. 1575 = PI. 18, No. 18.) The fragment forms part of the lower edge of the obverse of the tablet.
Column I.
1—3.
4. ud an-na kir-gar-lni mu-na-garl]
5. ud-de ki-ma-ra-ra
6. ''Nin-EZEN + GUD^ dumu ^Nannar-ge
7. hi-Ah-nun-du shuha^ e de-in-gub
8. hara-za dur-dS-in-gar
9. X e^ "Nin EZEN + GUD hi-Ah- nun-du-ki
10. esh e-nun-gal mash si-ra-ri-a
When Anu fixed ( ?) for him the decrees, then to the construction [he turned his attention ?]
"Oh Nin-X, son of Nannar,
In the land of pure Abnundu the temple found ; In thy sanctuary make thy abode." Tenth prayer to Nin-X of Abmmdu.
Abode of the great ritual chamber, where oracles are sent forth.
1. lugal-mu( ?) . . . dingir *
2. Ssh Uri-{ki) shuba i de-in-gub
3. bara-za dur-de-in-gar
4. XVII e^ ''Nannar Uri-ki
Column II.
"My king
In the pure abode of Ur the temple found; In thy sanctuary make thy abode." Seventeenth prayer to Nannar of Ur.
^ This deity occurs in proximity to Sin in 0. T., 24, 48, 6, where two gods ^Nusku BE and ^A-mag-tuk
are called gud-balag of '^H. For a-mag, as a title of Nusku, cf. V li., 52, 1, 16 = S. B. P., 150, 8, and Langdon, "Litur- gies", 73, Rev., 25; ''Jl., followed by Nusku, Shurpu, VIII, 10. In C. T., 25, 46, K. 7686, ^R. follows Aja, consort of the sun-god. IJmu ^R. in B. A., V, 680, 4 (= iS. B. P., 222) precedes Shamash and is another title of ^Gtr-mi-a. V R., 46, a, 6f. identifies ^R. with one of the lesser stars Gemini, which Kugler, Slernkunde, I, 246, identified with 5 and JL Gemini. In P. S. B. A., 1893, 418, Dr. Pinches published a text, which refers to the marking of slaves in the presence of this god. It will be noted, that our text presents the earliest example of this name, and that the sign inserted into EZEN is not precisely the sign OVD. On the other hand, a divine name ^Nin-EZEN -f- LA occurs somewhat frequently in the period of the Ur dynasty, R. T. C, 271; C. T., 3, 35, 55; Genouillac, Drehem, 43, 3, and on an unpublished tablet at Oxford. The sign may be originally EZEN -j- LA, deformed universally in this divine name to EZEN -\-GTJD, and surviving only in the syllabar 76—4—13, 1, 1. 6 (C. T., 11, 35).
2 For this writing, instead of Br., 11743, cf. Gudea, F, I, 16.
* k I-kam-ma, e l\l-kam-ma, etc. is a variant of ki-shub, "imploration", "prayer", cf. Langdon, "Liturgies", no. 197. The root is e = qabH., cf. "Sum. Gr.", 212.
* Some title of Sin must be supplied.
FROM THE TEMPLE LIBRARY OF NIPPUR 47
5. i-mu mag-nad sag-du ^AN My temple, vast resting place
6. mag{ 1)azag te nam kalag (?)
XVII.
(Const. Ni. 1577 = PI. 18, No. 19.)
Translation of legible lines on the reverse:
I, 3. 4-zu ni-te-na-ah di-ra-ab-bi "Let thy house be awe-inspiring", may he
say to thee.
4. uru-zu ni-te-na-ah de-ra-ab-bi "Let thy city be awe-inspiring", may he
say to thee.
5. E-[an-na ni]-te-na-ab de-ra-ab-bi Let Eanna be awe-inspiring", may he
say to thee. II, 2. im-sar^ gu-mu-na-ab in written song rehearse.
3. hi-Hallab-{hi) gvl gi-er-ra Of the land of Hallab destroyed upon a reed
im-sar gu-mu-na-ab of wailing the written song rehearse.
4. uru-gul-a-zu ki-bi de-ra-ab- Thy city devastated may one restore to
gi- gi . its place for thee.
5. ki-Unu-ki gul-a-zu ki-bi de-ra-ab- The land of^ thy Erech destroyed may one
gi-gi dm restore to its place for thee
^ Im-sar, "tablet written upon", "inscription", B. A., 8, 140, n. 4; pisan im-sar-ra, "basket for inscribed tablets", C. T., V, 38, II, 14. See also A. 0., 5626 in Genouillac, Tablettes de Drehem, PI. XLIX, forty im-sar-ra and two im- dub-ra-a put in a basket or jar. The long tablet of incantations C. T., XVII, 18, 21 is called an im-sar. The word appears to mean "a literary" or "scientific inscription written on clay."
^ For the signification of hi before place names see "Sum. Gr.", p. 58.
XVIII.
LAMENT FOE NIPPUK IN THE FORM OF AN ADDRESS
TO THE KING.
(Const. Ni. 2376 = PI. 19.)
Obv. 1. i-si-ish tar Nibru-(ki)-ka mu-dug-e Withlamentlwillspeakof the fate of Nippur.
2. uru-Jcur uru-md mu-da-an-tu A strange city my city has been made.
3. galu li-tar-ri ur^ ha-tuk Who care therefore shall exercise t^
4. e-hur e-ma mu-da-an-tu A strange temple my temple has been made. 6. mug-e ash ba-ab-dun^ Over the temple another lords it.
6. uru-ma ? -gim ud ? -ha-ni-du My city like .... by day weeps.
7. lii-ur{ t)-mu gig ( ?) ha-lal My Tcenur ( ?) by night ( ?) is closed.
8. gish li-dur hi-a kal-la-mu The cypress trees are destroyed upon
the earth.
9. galu-dsh-kur IGI ? IGI dumu-mu Violent strangers my children ....
gid-i-esh seized away.
10. dam-uhu-mu ra-hi My wife who has begotten children ....
.... has been [taken].
11. ub{ 1)gi mu-ta ha-an- qar has been plundered.
12. a-a-mu shag ur-bi-esh mu-un-Ua-a My father who was exalted^ upon a
Jci-ta ba-an-gar-ri-en pedestal has been cast down.
Rev. 13. SAL + KV .... a-mu nitag-bi My sister her husband
igi . . . . mu-shi-in-bar-ri beheld.
14. gish nu na ba{ l)-shi ?? — — — ■ — _-— . — — — — —
15. ne-ne nu-tuk-me-en I have not.
16. gar-ri nam-ba-du-un — — — — — — — — — —
17. lugal-mu li-muge-tar- ri My king will care for me.
18. ... mu shu-ge-shi-mi-ib-gi-gi-im My he will restore.
19. lv{ial ''Babbar-gim shd-ab uku ug-ga-da{ ?) "Oh king, like Shamash the hearts of the
people enlighten".
20. u- na- dug Say to him.
^ Reading and interpretation uncertain. For ur in the sense of "to guide", "direct" see fir = hamamu, Br., 1 1890.
^ Various interpretations possible. A reading mug-k-ash, "because of the temple", is conceivable. For dun in the sense of "to oversee", "rule" cf . Thureau-Dangin, Mission Franfaise de Chaldee, Textes de VEpoche d'Agade, p. 27, and root tin 2 in "Sum. Gr.", 247.
^ The passage may refer to the statue of an ancestor placed upon a pedestal, ur.
^"^
XIX.
FEAGMENT OF THE CODE OF HAMMUEAPI.
(Const. Ni. 2358 = Pis. 20 and 21.)
.This interesting tablet, No. 2358 of the Nippur collection in Constantinople, belongs to a redaction of the Code made for ordinary usage in the law courts of the empire of Hammurapi and is probably anterior to the standard edition of the Code first published by Scheil from the well known stele of the Louvre. The tablet is reddish, thin, broken irregularly across the bottom, and the finely executed, minute writing is damaged by mineral deposits. The colophon, which is really the most interesting part of the tablet, states, that the part of the Code found in this text constitutes the fourth section of the series, as this redaction' arranged the whole material. A further most important note in Sumerian is illegible but by chemical treatment it may be possible to recover this important literary note. It ends with the verb al-gub-ba, "it was placed"; I refrain from making any con- jectures about the preceding signs. The colophon then states, that Hammurapi was king, and that Ur-Marduk collated and published the text. The name of the scribe suggests a Simierian, and we know that the population of Nippur was still largely Sumerian in this period. Our tablet is, therefore, part of the redaction of the Code of the Babylonian Empire made for the law courts of Nippur.
Many of the variants are important, and the lines which divide the laws from each other show, that our divisions into paragraphs do not altogether agree with the views of the Babylonian scribes. For example Scheil separated paragraphs 151 and 152, but this redaction groups them together into one. The same may be said of paragraphs 163 — 4. This tablet, in its original form, contained paragraphs 145 — 179, or 34 paragraphs, for our text omits § 147, a short section inserted into the standard text. The following variants are sometimes merely phonetic or orthographical, but not a few are based upon real legal differences. I employ for convenience the division into paragraphs introduced by Scheil: § 145. For shu-gi-{tim) passim shu-gi. At end of 1. 39 shi omitted. L. 42 har for
^a-ar.
§ 146, 1. 2 has asJishatam for SAL + ME, which may be an error of my copy. Sag-gin
here and passim for gm. L. 46: inadin for iddin.
§ 151, 1. 28: ashbatum for ashbat, this variant is grammatically correct. L. 29: ash
for ash and li for lim. L. 32: mu-shdg, i. e., mu-sa for mu-za. For shag with value sa 7
50 HISTORICAL AND RELIGIOUS TEXTS
see Briiiinow, 7287, and Syllahar A, V, 35. L. 42: ash-sha-at-su for ashshazu. L. 43: i-is-sa-ba-at for i-sa-ha-at. L. 46 omits i. L. 51: mu-uz-za for mu-za; isabbatu for isabatu. The variant regards bel in I. 50 as a construct plural, as does the Code. Translate: "Her creditors shall not seize her husband".
§ 156, 7: su for zu. L. 8: it-ta-na-il for it-ta-ti-il, i. e., I^ of na'alu for IV^ (same variant in § 157, 21). L. 14: ub-bU for ublam. The Code is grammatically more correct. L. 15: usharashima for ushalamshimma. For IIP of waru in the sense of "to deliver", "bring to" see Delitzsch, H. W., 241, 6, also hUalin shu-ri-a-shu, "both of them deliver to him", C. T., 29, 2, A, 15, also B, 9 shu-ri-a-ni-im, "deliver to me"^ L. 17 omits i. § 157, 1. 20: su for zu and passim. § 158, 1. 28 omits wa. L. 29 bat for ba-at.
§ 159, 1. 34: e-we-shu for e-mi-shu. PI is probably pronounced mi here, see five lines below P/ glossed mi. L. 37: iddin-ma for iddinu^. L. 39: my copy has m for «/), ^. e., utattis for wptallis; being unable to verify this reading I give it in the text. If the reading is correct, we have a case of p > 6 > u, ie. uutaUis > utallis, as in nahultu > namdtu > nultu, "corpse", see Holma, Kdrperteile, p. 2.
§ 161, 72: shu for shum. Here the Code is correct grammatically. L. 75 ashshassu for ashshazu. L. 77 omits i.
§ 163, 16: e- PI -shu ub-lam for e-mi-shu iib-lu. L. 18: shu for shum. L. 19: shi for she. L. 21: mu-u^-sa for mu-sa and passim.
§ 166, 53: <i for tim. L. 60: i<-<a-fe-[A;M] for itlalku. § 171, 81: mu-sa (i. e., shag) for mu-za.
§ 172, 13: zi for si. L. 28: wa-si-e for wa-si-im. L. 31: nam for «a-am. § 176, 65 f.: the variant appears to have bel ardim [ana mare-sha «] ana marat a\welim'\, i. e., the owner of the slave shall have no claim for servitude upon the children of the slave and the freeman's daughter whom the slave married, nor upon the freeman's daughter. The Code omits reference to a claim upon the freeman's daughter who marries a slave, probably regarding this point as covered by other laws.
§ 176, 69: the variant has shummu lu Zm for shummn .... ii-lu. L. 75: shi
for she. L. 76: bu for bi. L. 78 omits lu. L. 82: ikshudu for irshu (so my copy!) L. 83: warkishimma for warkanumma. L. 90: for Uiki, "she shall take", the variant has daianu raba^ [ushahazYshi or [usharsha\shi*, "the chief judge shall cause her to have." L. 1: ni for ne.
Note the dative of the first person singular -nim, ordinarily -am.
* So my copy clearly; ma as sign of a dependent phrase ?
* SicX A sort of pseudo-ideogram like aba, "father", mada, "land".
* The traces favour u-sltar-sha-a-shi.
FROM THE TEMPLE LIBRARY OF NIPPUR 61
§ 177, 38: i-pa-ar-ra-su-ma for i-par-ra-su-ma. Here the scribe repeated three lines by error and erased them. L. 44: ma is omitted.
§ 178, 7: inis^a for irrisa. L. 8 omits the object sM. L. 9 adds Htam. In line 17 note the denominative verb uppulu "to make one an heir", from the noim aplu "heir", possibly a Sumerian loan-word. This verb has perhaps no connection with apcUu "to reply".
§ 179, 21 omits lu. Column V probably ends with the catchline [shumma a-]bu- [um] = § 180, 43.
XX.
THE CONSTANTINOPLE MEDICAL TEXT, NL 179.
(Pis. 47 and 48.)
This large and important tablet was first made known to scholars by Scheil in the RecueU de Travaux of Maspero, Vol. XXII (1900), Notes d^Epigraphie et d'ArchSologie Assyriennes, No. LIV, where he cited in transcription Reverse, 4 — 17 and 43 — 4, and Ob- verse, 19 — 21. Encouraged by the interest which these excerpts aroused among students of Babylonian medical texts, the same scholar transcribed the whole text in the RecueU de Travaux, Vol. XXIII (1901), as number LX of his Notes d^Epigraphie, etc. This tran- scription, although omitting some sections, showed that this text is the most important yet discovered concerning the Babylonian methods of combating poison. Bezold had already discovered the meaning of the word shimmatu, "poison", and had pointed out that certain texts in the British Museum contain directions for healing men who had been poisoned by the sting of a scorpion^. In fact "poisoning" appears to have been generally understood in the special sense of "poison by the sting of scorpions {aqrabu)". One text {Sm. 1357) mentions the bite of a snake as injurious but does not mention the word shimmatu. When these texts state, that a man is ill from poison, it is difficult to say how we are to under- stand the pathological condition. Does it mean, that he has been bitten by a poisonous reptile or has swallowed a poison or has come in contact with a poisonous herb or contracted some septic germ?
• Bezold clearly understood the meaning of the word shimmatu, see his "Catalogue" under ^.8449. See also his note in Z. A., 20, 433.
7*
52 HISTORICAL AND RELIGIOUS TEXTS
The following are the formulae for indicating the pathological states.
1. shumma amelu shimmat maris, "if a man is sick by poisoning".^
The remedy is by fmnigation (qutaru).
2. shumma amBlu shimmat kal shere-shu il-tap-[pat], "if poison has seized upon the whole
flesh of a man".^
The remedy appears to be fumigation by burning^ a compound of 14 herbs.
3. shumma amBlu shimmat aqrabi maris, "if a man is ill by poisoning from a scorpion".*
This form of poisoning is invariably cured by applying poultices, washing and anoint- ing with liquid preparations. To this group belong most of the cases given in the Constantinople text, Rm. 2, 149 in Boissier, Documents Assyriens Relatifs aux Presages, 31 — 3, and Rm. 98 in Boissier, CJioix de Textes Relatifs a la Divination, p. 10. The Constantinople text, however, begins with some other formula and gives eight pre- scriptions, after which we have another pathological condition.
4. shumma amelu shimmat shurshP, if a man is possessed by poison of "
We might be in doubt as to the two manners of poisoning indicated on the obverse of our tablet, but the incantation which is used* states, that the scorpion is in question. All of the thirteen remedies of the obverse and reverse to 1. 42 consist in applying poultices, ointments and washes.
5. shumma amBlu shimmat sheri marif, "if a man is ill with poison of the flesh".
The remedies consist in washing and anointing.
6. shumma amBlu shimmat buane maris, "if a man is ill with poison of the muscles" .^
Eemedy is by anointing.
In none of these cases is an internal remedy given*, which would be the case if poison in the form of a drug had been taken, although the symptoms mentioned under 6 might well arise from internal poisoning. The verb shamamu, Arabic samma, means originally "to prick, sting", and the noim shimmatu means both ordinary inflammation as well as poisoning by external means. The Aramaic cognates, QD, Hlap, as well as the Hebrew DD refer inva- riably to a drug, and in all these languages may mean both a poison and a medicine. The Arabic sammun, however, appears to have retained only the idea of "poisonous drug". These words represent the Babylonian shammu, which may mean "drug" and probably
1 K. 7845, Obv. 1, Rev., 12.
« Ibid., Rev., 3.
' ina isMti tukarrab, Rev., 11.
* Ibid., Obv., 4, 12.
5 Cstph. 179, Obv., 30.
8 Ibid., Rev., 4—22.
' Ibid., Rev., 42.
8 Ibid., Rev., 49.
* An emetic is given for a scorpion sting in Rm. 98, 2. See also Rm. 2, 149, Rev., 17.
FROM THE TEMPLE LIBRARY OF NIPPUR 63
included all kinds as the North Semitic cognates, but cases of poisoning by taking a drug {shammu) are unknown.^
Shimmatu is addressed as a female demon in the incantation of our text, she that "smitest with thy horn, that drivest with thy tail", where the description leaves no doubt concerning the kind of poisoning referred to. On the other hand, it is impossible to say in certain cases, whether the word means poisoning or simple inflammation. So in a medical text concerning fever in the head, shumma amelu ZI-SAK-KI irshi u shim-ma-tam irshi, "if a man has swelling of the head and inflammation"^. The verb shamamu is clearly used in this sense in shumma amdu ZI-SAK-KI irshi-ma qata-shu shefa-shu i-sham-mxi-mM, "if a man has swelling of the head, and his hands and feet are inf lammed"*. "If a man has pain in the head
and ena-shu i-bar-ru-ra shere-shu i-sham-mn-mu-shu uhammatu-shu libba-shu qaM-
shu u shepa-shu u-sham-ma-mu-shu uzaqqata-shu, "his eyes are red, his flesh is inflamed and
burns him, his abdomen , his hands and feet irritate and prick him"*. This meaning
is clear in the description of a man afflicted by a demon, shere-a i-sham-mu-mu, "who inflames my flesh"^.
I translate the word consistently by "poisoning", for swelling and inflammation appear to have been diagnosed as cases of poisoning.*
The most important texts of this class hitherto edited are: I. K. 7845, pubhshed by Fossey in Z. A., 19, plates I and II, with an edition pp. 175 — 181. The same was re-edited by Frank inZ. A., 20, 431 — 7. See also Hunger, Tieromina, 134. II. Rm. 2, 149, pubhshed by Boissier, D.A., 31 — 3, and edited by the same scholar in his Choix de Textes, 6^9. Hunger also translated this text in his Tieromina, M. V. A. G., 1909, 128 — ^132. This text is a fragment from the middle of a long single-column tablet and is a curious mixture of divination and medicine. The obverse gives several examples of scorpion bites on various parts of the body, with the omen which such a circumstance sitmifies. Thus we have shumma aqrabu sher imitti-shu ishshik-shu'' shattam imAt^, "if a scorpion bite him on his right testicle, he will die in one year".
* Since shammu, "poisonous drug", comes from the idea of "poisoning by a venomous insect", the word can hardly be connected with the word shammu, "plant", unless we assume shammu, "plant", to be late in Babylonian, arising from the idea of "that which produces drugs".
« C. T., 23, 41, 9.
* C. T., 23, 41, 15. « Ibid. 46, 26 f.
* King, "Magic", 53, 11. See for these passages Thompson in A. J. S. L., 24, 347.
* Note that Muss-Arnolt in his lexicon correctly defined the word shimmatu apparently independent of Bezold.
' So read after 8m. 1357.
* So read, BAD (not NU). On the obverse make the following corrections: 1. 1 at end read TUR (= maru, "son"), not AD; 1. 6 at end KID, i. e., sah, is to be seen; 1. 17 at end DU'ia doubtful, and three or more signs are broken away; also at end of 1. 18 shir is not the last sign. Aft«r line 19 a line is omitted. Read 19 . . . imilli-shu kimin Ami 15-fom, "If a scorpion bite his right on the IS'h day (he will )".
54 HISTORICAL AND RELIGIOUS TEXTS
The reverse contains the end of the medical prescription and then an incantation precisely as in the Constantinople text. The prescription ends as follows;
2. ina di gi-bil-ld Upon the torch
3. adi ih-Jm-ram-me-tu tu-[mash]-sha-['shu] Until it is destroyed thou shalt rub him.
4. shiptam ana pan ziqit aqrahi tamannu{-nu)- (This) incantation before the sting of the ma amBlu iballut. scorpion thou shalt recite, and the man
will live. The incantation describes the demon shimmatu in much the same manner as the incan- tation in the Constantinople text.
5. Curse: She that is hostile^ to the sleeping chamber, a disturber of the screens,*
6. Her horns are stretched out, like a wild bull of the mountain she gores.^
7. Bent is her tail, even as that of a cruel lion.
8. Enlil has built a house, wrathfully* in his enclosing and capturing her,
9. When he drove her beyond the brick of lapis lazuli.^
10. May the little finger of Enlil cause her to be taken away.
11. Waters of cleansing* and the libation may drive her away.
12. And may a great sleep fall upon the man. The oath of the curse.
A rare example of giving an emetic appears to be given in lines 15 — ^18 of the reverse.
15. To drive away the venom' of a scorpion, seven clean barley grains
16. and ammi^ shall the patient take. Upon his mouth thou shalt place it.
17. As to the food* in his mouth — he shall go down to the river and plunge in seven times.
18. Before he plunges in the seventh time, he shall cast what is in his mouth into the river. ^^
III. Rm. 98. Published and edited by Boissier, Choix de Textes, 10, and translated by Hunger, itnd., 133. In this text each omen is followed by a recipe for healing the scorpion bite in question. One emetic is mentioned. Only six cases are preserved, and these are fragmentary.
1 Read la mdgirat.
' nakrat abussdli. Ni-shi probably for nu-sheg. For abussatu, abusatu, "screen" (or" portiere" \), see / R., 28 6, 1.
' The text has the beginning of SI-SI = munaqqipat, of. "Sum Gr.", sig. 4, p. 238.
* Read a-ma-mi-ish ( ?). This can be seen.
^ Read, with Hunger, ina shubalkutishu. A rite of S3Tnpathetic magic is referred to in which Enlil having made a house and placed the demon of poison therein, now drives her out over a threshold of lazuli. A similar rite with a mimic city instead of a house will be found in Mahlu, I, 42 — 9.
* me kutabiri for kutappuru ? ? Uncertain. Read qem tabiri ? ' uddagul = udahiMu > uhuUu, "evil spirit", "evil breath".
* sham kur-ra = ninA. ® ka-gub = ipteru.
^^ The corrections in the text are taken from my collation.
FROM THE TEMPLE LIBRARY OF NIPPUR
66
IV. K. 9658 and R. 8449. Cf . Nos. 57 and 58 published on PI. 49 of the present volume. These texts are fragments of two tablets, which were duplicates and contained incantations and prescriptions for poisoned arms. K. 9658, 11 is a duplicate of K. 8449, 1 and 2. The incantation which follows is the same on both tablets. By making a connected text of these tablets lines 10 — 25 contain the directions for combating poison in the right and left arms.
(PI. 49, Nos. 58 and 57.)
1. [. . . shiptu an-ni-tu sihitti-shu ana di] The following incantation seven ^Eltrres over
idi-shu tamannu-[ma amelu iballu^] his arm thou shalt recite and he will Uve.
2. {hikitie-shu ]shammuMUff-KUL- This is its recipe the plant
LAshammuNI-KUL-LAshammu MUg-KUL-LA, the plant NI-KUL-LA,
the plant
3 shipatu samtu shipatu pisatu red wool and white wool
tal-pap 7-ta-dm {qisre taqasar] 4 ]enni tu-sJud-la-a^ . . .
5. [u] shiptum an-ni-tum sibitti-shu ana
di idi-shu tamannu-\ma amelu iballut]
6. shiptu iiti^-a iii^Asar-lii-dug a-shi-pu
na-din ?
7. [annanna mar] annanna mimmxi lim-nu Id i(ehi-shu mimma lim-nu Id [ikashshad- sul]
8. [shiptum] KIB-LUGAL-KA-NA KIB-
LUGAL NIM-MA-TU BAD
9. [ ]-ma
10. [shiptu shum-ma amslu idi] imitti-shu i-sham-ma-[am-shu]
11 tdiqqi shiptu an-ni-tum sihitti- shu tamxtnnu{-nu) idi imitti-[shu tum^shsha']
fold together and seven knots tie. with of cedar thou
shalt sprinkle
and the following incantation seven times
over his arm thou shalt recite, and the man
will live.
Incantation: Ea and Asarludug, the magi- cian, bestower [of life ? ?]
As for this one, son of this one, let no evil come nigh him, let no evil conquer him.
The incantation KIB - LTJGAL -KA-NA KIB-LUGAL NIM-MA-TU BAD ....
Incantation: If a man's right arm pain him from poison.
thou shalt take. This incantation
seven times thou shalt recite and rub his right arm.
56
HISTORICAL AND RELIGIOUS TEXTS
12. [u shiptu an\-ni-tu sibitti-shu ana di idi-shu tamannu-ma amelu \jhalluii\
13. [shiptu: »'»] Marduh rubu d-lu ap-lu
sha
14. [asharid] shami-e ra-bi-u-ti sJia a-mat hi-
bi-ti-shu man-ma-an la in-nu- [«]
15. \i-n\a ^i-it pi-ha mi-tum i-bal-lui
16. [na-ap]-li-sa-am-ma annanna mar
annanna shup-shu-qa-am
17. ina .... ka ta-hi lit-ta-ah-bir mursu
18 lim-nu sha ina zumur annanna
mar annanna ibashshti-u li-in-na-si-ih
19. [li-ip]-shur-ma annanna lub-lui shiptu
ul-ia-at-tu-un^ shipat Hv-Ba-mu
20. \iji] ihiGu-la HvQu-la bul-lit shuMim-ma
ki-ish-tam li-ki-e*: tu shiptu
21. shiptu shum-ma amelu idi shumsli-shu
i-sham-ma-am-shu
'22. kikitte-shU me u shamnu^ tdiqqi shiptu sibitti-shu tamannH-ma idi shumeli- shu tu-mash-sha-''^
and the following incantation seven times over his arm thou shalt recite, and the man will live.^
Incantation: Marduk, pure prince, son
who
Chief of the great heavens,^ the word of
whose command none changes. By the utterance of thy mouth the dead
shall live. Behold this one, son of this one, afflicted.
By thy good may the disease be
banned.
May the evil which is in the body
of this one, son of this one, be seized away.
May he deliver, and may this one live.
The incantation "JJljattun'^ is the incan- tation of Tammuz
and of Gula. Oh Gula give life, give health and accept the gift. The oath, the incan- tation.
Incantation: If a man's left arm pain him through being poisoned.
This is its recipe: Water and oil thou shalt take; the incantation' seven times thou shalt recite, and his left arm thou shalt rub therewith.
1 Lines 11 and 12 are 1 and 2 in K. 8449.
' /. e., the planet Jupiter.
' Beside the examples cited by Kiichler, J/ ed., 99, see also ul-ia-at-tu-un, Cstple., 179, Rev., 22, and C. T., 23, 10, 20. The various forms are ul-ia-at-tu-un, ul-ia-ut-tu-tm, ul-ia-ut-tu, ul-ia-ut-tun, ul-u-tu-un and ul-ia-al-tu. The phrase seems to be a combination of the first syllables of the words of the first line of some well known incantation. In any case Thompson's translation in P. 8. B. A., 1908, 250, is erroneous.
* See IV R., 29*, 4 C, I, 5.
^ The case endings appear to be disregarded in this text. We expect shamiia, but note for example ahammu
arganum shammu hariratum tarhak, CMple., Obv., 4. The accusative ending is welnigh obsolete in these
inscriptions.
" Either a lamedh-yodh form of mashashu, "to wipe", or from ntia {masaha in Arabic), "to stroke", "anoint".
' Refers to lines 13—20.
FROM THE TEMPLE LIBRARY OP NIPPUR
57
23. u sliiftu an-ni-tu svbitti-shu ana di
idi tamannu-ma iballui^
24. shiptum: i-ha-ah i-ha-alf ki-ri-hish ki-
ri-hish
25. a-na fan Hi musappih shaputi
luslmssi^'i) tu shiptu
and the following incantation seven times over the arm thou shalt recite, and he will live.
Incantation: Howl, howl, with supplication, with supplication.
before the god who scatters the gloom of sad- ness ( ?) ; may he cause it to be far away ( ?). The curse and incantation.
26. shipat shim-ma-tum
IncaMation for poisoning.
27. kikkitte-shu shipdtu timitu* sha sibi This is its recipe: Woven wool of seven she-
uniqeti la piteti goats that have not known a male
Sm. 1357, fragment of a single-column slate-colored tablet containing prescriptions
for snake bites. End of the reverse. Lines 1 — 5 appear to be the end of an incantation.
Lines 6 — 8 contain two prescriptions. Cf. PI. 49, No. 59.
6. shumma amelu §iru ish-shik-shu ishid If a serpent has bitten a man, root of the
ur-ba-te' bulrush
7. ta-qal-lap^ ikkal-ma ibaUul thou shalt peel, and he shall eat it, and he
will live.
8. shumma ditto shammuSHI-SHI ina shikari ishattt-ma ibalhd
If a serpent has bitten a man, the plant
SHI- SHI in liquor he shall drink, and he
will live.
VI. K. 2542 -f 2772 + 6030 + DT. 85 + DT. 170. Lower half of a light red tablet, Neo-Baby-
lonian script, double column and forming part of some series. The lower portion of
Obv., I, concerns diseases of the neck and head. Obverse, II, 10 — Rev., I, 5, contains
directions for combating poisoning of the right hand, arm and foot. Rev., I, 6 — ^16, con-
• Written tll-esh for ordinary til-la. til-esh should be the plural ibaUutu.
» Here taken as Imp. of nab^ihu, "to scream", "howl", but it is doubtfulwhether the word can be employed for the lamentations of human beings. The word is usually employed for the howling of dogs, as in Harper, "Letters", 403, 7, unambah, unambaha, K. 217, 40. But note nab-hat pitpanu, "the bow screams", K. 2619, I, 24.
" Renderings and transcription, wholly uncertain. I have taken shi-ish-shi for shesh, "to be sorrowful, gloomy, bitter, evil". Note an-shesh = shapdt, "Babylonian Liturgies", 117, 12. Most difficult is ha-ma-ad-ri. I fail to find any sense in these signs. My reading supposes ha-ma-ab-ri, withi as phonetic infix instead of 6, which is not otherwise known. ri(g) = nasii.
* stg-sur, also in A. 0., 4309, Nouvelles Fouilles de Telloh and Cstple. 1364. Whether the Semitic transcription given here is correct remains doubtful; cf. V. A. B., IV, 372.
^ urbatu {shammu) = ^yt.'arbana, "bulrush", and itrtou (»?«) = Aram. 'arWAS, "willow"; see the investigation of Hohna, Kleine Beitrdge, 88 ff. « cf. Kiichler, Med.. 58, 11. 8
58
HISTORICAL AND RELIGIOUS TEXTS
cerns the left hand, I, 17 — end, the left arm, and in the break stood naturally the section on the left foot. Column II of the reverse appears to deal with inflammation and palsy. Although coming from a late period, this tablet represents a much lower stage of medicine than the earher texts. Cf. Pis. 50 and 51.
(PI. 50, Obverse.)
I. 5. [enim-enim-ma] tig-gig -ga- ge
6. [X abne . . . .] tdiqqi ina rikis shipati
burrumti tasJiakhak^
7. [..... . KI-A\-ndri rvSti nari"^ zsr
isuhini zer i^ueri ni-qif-tu zikritu u zinnishtu
8. [shamme annuti] ina ndbasi ina hi-ri-
shu-nu^ tal-pap
9. [14: qisre-ma] taqaqar^ shiftamtamannu
dami^ merini taltapat tiqqa-shu tarakkas-shu
10. [sliiftu] inu izzitu' ittaqip limnu hamash
shinni^ {ittaqip] 11 limnu: i'l^Asar-lii-dilg ippalis:
sha anaku: alik mari [n^Marduk] 12 DU4:shu-shi tdiqqi: rikis nabasi
ina pani-shii tatemmi ina pani-shv,
tashakkak:
Incantation for complaint in the neck.
[X stones] thou shalt take and shalt
thread them on a band of variegated wool.
[ KI-A] of the river, "sHme of the
river", seed of the tamarisk, seed of the cornel, the lotus-thorn*, male and female,
these plants with red colored wool thou shalt fold among them.
Fourteen knots thou shalt tie and recite the incantation; in the sap of cedar thou shalt dip it and bind it on his neck.
Incantation: Inf lammed eye rushed onward, the evil pain of the teeth [rushed onward],
the evil: Asarludug beheld it: what I
know: Go my son [Marduk].
and four sticks of licorice thou shalt
take: a band of red wool before him thou shalt weave and before him thread.
» On the root shakahu see P. S. B. A., 1908, 266; also Meissner M. V. A. O., 1913, No. 2.
* See also Obv., II, 25, where it is classified among salts. Here a plant ( ?). ' We expect hiri-shi-na. See also Col. II, 7.
' See note on Cstple. 179, Rev., 30. This passage defines the niqiptu as a dioecious plant. According to the Sherardian Professor of Botany at Oxford, this may be the Rhamnus cartharticua, but this species appears not to be indigenous in Babylonia, growing in the Caucasus. In that case we must suppose the drug to have been im- ported. More probable is the Hippophae Rhamnoides or "Sea Buck thorn", a plant which follows the sea coast and river edges.
* Invariably written sir-slr-e-ma sir. The ma is difficult; in qiari-ma, ma separates the verb from its object.
* For the tendency to conserve the i of the genitive construct of biliteral roots and to extend this ending to the other cases see Ravn, Om Nominernes Bejning, p. 50.
' Cf. IV R., 29*, 4, C, I, 8. « KA-QAR. "tooth ache" (?).
FROM THE TEMPLE LIBRARY OF NIPPUR
69
13. [7 qisre-ma] ina pani-shu taqasar: shipat Eriduki ina pani-shii tanaddi
14.
amBlu shuatu Ivblut: tu shiptu
15. \enim-enim-ma\ tig-gig-ga- ham
16. [shiftu ] tig-gig-ga JJ^
17. amelu shuatu marsish indq ( ?)^- i^^i-Asar-
lH-dilg uballat
18. enim-enim-ma tig-gig-ga-\lcam\
19. hiTckitte-shv, 14 ahnu MU-SA* tdiqqi ina
rikis shipati burrumti tasJMh[kak]
20. 14 qisre-ma taqasar shiptam tamnnnu
tiqqa-shu {tashahhanl
21. shiptu: tig-gig-ga mar Anim ina shame
itbi: tig-gig-ga A-ni limnish itbi
22. tig-gig-ga A-ni mu-un-tilg-ga-di i^ufig- gig-ga nish shame tamdta nish irsitim tamdta
Seven knots before him thou shalt tie.
The curse of Eridu before him thou shalt utter.
that man may Hve: Curse and incan- tation.
Incantation for complaint in the neck.^
[Incantation: ...] complaint of the neck
rushed onward. This man cries in pain. Asarludug will give
him life.
Incantation for complaint in the neck.
This is its prescription: Fourteen MUSA- stones thou shalt take and upon a band of variegated colored wool thou shalt thread.
Fourteen knots thou shalt tie and recite the curse; upon his neck thou shalt bind it.
Incantation: The "Disease of the Neck", son of Anu, from heaven hastened forth. The "Disease of the Neck" of Anu evilly hasten- ed forth.
The "Disease of the Neck" of Anu I have appeased. Oh demon "Disease of the Neck" by heaven thou art cursed, by earth thou art cursed.
23. enim-enim-ma tig-gig-ga-ge qis libhi ili^ Incantation for complaint in the neck:
When the heart of god is angered.
* The word tig — tiqqu, kishadu, properly "neck", appears to include the neck and head here.
* I. e., supply UL-UL.
' For a-gig-ga = marsish see IV R., 19 a, 35, and for supplying i-i = ndqu, K. 3931, 12.
* Also inC. T., 23, 22, 38, the MU-S A zikru, "maleMUSA", therefore the seed or pit of some kind of dioecious fruit like the cherry. See also ibid., 41, II, 1 and 8. A. I., 10131.
^ dingir shag-dib-ha, a phrase occurring also after the names of three incantations, K. 2832 in King, "Magic", XIX, possibly indicating that these incantations are to bo used when "god is enraged". This is only a suggestion, and the words may have some other obscure meaning.
8*
60 HISTORICAL AND RELIGIOUS TEXTS
24. kikkitte-sMHabnuAN-BAR-pl.teliqqi This is its prescription: Fourteen stones of ina rikis shipati dliti^ tashaklcak 14 meteorite thou shalt take; upon a band
qi^re-ma taka§ar shiptam tamannu of dark blue wool thou shalt thread them.
tiqqa-shu tashakkan Fourteen knots thou shalt tie and the
incantation recite. Thou shalt place it on his neck. 11,4. 41 ahne Forty-one stones
5. shammuash-lum^ zikntu arti ipi^gishim- The male tamarisk, a branch of the male
mari zikriti tatemmi .... shammu . . . date-palm thou shalt weave the
plant
6. shammuTAR-MUSH shammuEL-KUL- the plant TAR-MUSH, the plant EL-KUL-
la shammu MUg mBtlR la, the plant MUH , the plant BUR
7. Wlslmmme sha-manshapi-i UM-GAR- seven plants
NI [ zsr «■?"] bini zer shammu EL seed of the (desert) tamarisk, seed of the
plant EL,
8. imbi tamtim^ KI-A-AN-tD* shammu the plant "Spreading branch of the sea", the
Ash shammu ishid H^boUi KI-A-AN-ID, root of the prickly-
caper,
9. ishid ifu-shammu ashogi ina hi-rit abne root of the box-thorn among the stones, these
7 shamme [annuti ina] nabasi tal-pap seven plants in a red colored band thou
shalt fold.
10. shaman lid ( ?) shahe-e-ma tan-tal dami In the fat of a little pig thou shalt lay it.
»>« erini tcdtapat Thou shalt dip it in the sap of cedar.
11. shiptam me-dur ba-da-ar tamannu ina The incantation me-dur ba-da-ar thou shalt
qata shu tarakkas-shu recite and bind it on his .... hands.
12. ahanMUSH abanSAB abanpar-rum The "serpent stone", the SAB-stone, the
abanKA-MI^ "■ban abanuknu stone of junipcr fruit, the KA-MI-stone,
the stone, lapis lazuli
m i
' zagin-na, here and in C. T., 23, 9, 11 certainly a color, and since zagin is the ordinary word for lapis lazuli, probably "dark blue". On the other hand ellu certainly means "golden", "light brown", a,aiadbazag= littueUitu, "golden colored cow", Kiichler, Med., PI. VI, 1, and Wi ellUe = db azag-ga", golden colored cows", Z. A., 8, 198, 9, and azag is the ordinary word employed in the ideogram for gold, azag-gi(n). Hence zagin = ellu "dark blue" and azag = ellu, "golden", ellu is evidently employed for both colors.
* Certainly the cognate of btiS, Zimmern in Oesenius-Buhl and Jensen in K. B., VI, 1, p. 452. The tamarix articvlata. Low, Pflanzennamen, 65. Another species of this genus is Mnu, always with isu, whereas a s^Jm is a shammu or plant, not the tree-like tamarisk.
' See note on Cstple. 179, Rev., 30.
* See Z. A., 20, 431, 1 and 432, 12, also p. 435. Regarded also as a stone. Rev., II, 25. . 5 Cf. «'«"' KA-MI-KA-ba. A. O., 5529, 7 in GenouiUac, Drihem.
FROM THE TEMPLE LIBRARY OP NIPPUR
61
13. abanSHI-SHID-MAL abanMU-ZA
abatiLIL-^U U abanparuttl abanshu-U
zikritu [u zinnishtu]
14. 12 abne shim-mat qat imitti ina shipati
burrumti tashakkak shammu TAR- MUSH shammu
15. shammuEL-{KU]L-lashammuLtj-GAL-LU^
imhi tam-tim^ isuBuR ina bi-rit abne
16. 7 lap-pi tal-pap 7 qisre{-e)-ma taqaqar
shiptam me-dur ba-da-ar
17. tamannu [{-nu) ina qat] imitti-shu tarak-
kas-su
18. shiptu [me-dur^ ba-da-] ar ki-dur ba-da-
ga-a 19 gub-ba an-imin ki-imin im-imin
im-gal-imin 20 BAR-ta igi-imin zi-an-na ge-
pad zi-ki-a ge 21. [vb an-na] ga-ba-ri-e-i-ne, da-an-na ga-
ba-e-ne 22 ki-a ga-ba-ni-in-shub : tii-dug-
ga en-gal dEn-ki-ga-ge 23. nam-shvb Nun-ki-ga-ta nam-mu-un-da-
an-bur-ri: tu-en
the stone SHI-SHID-MAI., the stone MU- ZA, the stone LIL-HU and marble, male and female coral.
Twelve stones for poisoning in the right hand on a variegated woollen string thou shalt thread. The plants TAR-MUSH, ,
EL-KUL-/Ja, aku{1)..., "spreading branch of the sea", the wood BUR among the stones
in seven folds thou shalt fold, seven knots thou shalt tie and the incantation me-dur ba-da-ar thou shalt recite and tie it upon his right hand.
Incantation: The reed -house is desolated, the
dwelling place is fallen on sorrow. the seven heavens, the seven hells,*
the seven winds,^ the seven great winds, seven eyes. By heaven thou art
cursed, by earth thou art cursed. [To the outside of heaven] may they ascend,
to the inside of heaven may they ascend.
May the of earth cast them down.
By the oath of the great priest Ea,
by the curse of Eridu may he be loosed.
Curse and incantation.
24. enim-enim-ma sha shim-ma-ti
25. i^iankaspu abanJiuram abansamtu
abanuJcnu abanhulalu abantmisjl-garru^
Incantation for poisoning.
Silver and gold (in the ore), samtu, lazuli, hulalu, mushgarru
> Semitic a-ku (7) ..... C. T., 14, 19, 6, 2. ' KA-tam-tim, usually KA-a-ab-ba. ' gidur > medur.
* This, to my knowledge, is the first evidence for the idea of "seven heavor.s and hells" in Cuneiform inscriptions. ^ Seven winds also page 17, 1. 11.
* See also King, "Magic", No. 8, 25; C. T., 23, 34, 30.
62
HISTORICAL AND RELIGIOUS TEXTS
26. alandur-mi-na-handa ahan>^^ ahanmvl- tas . .^ abanSAB ahanAN-BAR
red breccia/ , multas
SAB, meteorite,
27. ahanm-Wu KI-A-AN-tD ruHi nciri salt, the plant KI-A-AN-ID, "slime of the
abanjniru solimtu*
river", black salt,
28. 15 abne shim-mat sha idi imni^ Fifteen stones for poisoning in the right arm.
(PI. 51, Reverse.)
1,1. a'^ariKUR-NU-DIB^ ahanj)a-ah-ri-e
abanmar-hal-lum aban^iilalu aianushW
2. nhanuhnu a^anmusJigarrU alarit^ abanpar-
rum^ abanshubu^
3. 10 abne sJiim-mxit sha shep imitti ina ha-
ru-un-du^" tashakkah shamme KI- MIN shuatunu
4. ina bi-rit abne 7 lap-pi tal-pap 7 qisre
5. (-e)-ma taqasar shiptam me-dur ba-da-ri
tamannu{-nu) ina shep imitti-shu ta- rakkassu
The stones KUR-NU-DIB, bahru, marhallu, ^idalu, diorite,
lazuli, mushgarru, stone of the
juniper fruit, agate.
Ten stones for poison of the right foot upon a variegated strand thou shalt thread. Those same plants ^^ among the stones in seven folds thou shalt fold and seven knots thou shalt tie. The incantation me-dur ba-da-ri thou shalt recite and on his right foot tie it.
» See F. A. B., IV, p. 41, sul No. 30.
» See also Rev., I, 2 and C. T., 23, 34, 30.
» 8AL-LA, see S. A. I., 8384.
* Cf. Z. A., 19, 175, 1. 6.
* idu, "side", "arm", in Babylonian as well as in cognate languages, is construed as a construct with imnu and ahumilu; these adjectives followed the analogy of the noun idu, being regarded in prehistoric times as feminines and abbreviations for "right hand" (tmn.it) and "left hand" (shumelu); at a late period arose the feminine form imittu for "right hand", but shumelu did not follow this analogy, as no form shumeltu exists. Note beside imnu shumUu the regular form for "right and left", imittam u shumilam, C. T., 6, 5, 14; hima imitti-shti u shumeli-shu, V. 8., VIII, 62, 7; see also V. A. B.,V, 525.
® "Stone of the land not to be entered".
' PA; cf. Thureau-Dangin, S. A. K., 86, note a).
* Probably the same word as parrS, a kind of hard nut(?). Sum. ash-dm (parra), S. A. I., 4833. ash-am (immalmat) = btituttu, "pistacia nuts", and a similar meaning may be inferred for ash-am = parru. My suggestion that parru means the stone of the juniper fruit, aQXSV^tg, rests upon the lexicographical text published by Merx in Z. D. M. 0., 39, 252, 57, where the juniper berry is called b'tialha d'farana (pointing uncertain), "daughters of the far{r)ana, par(r)ana, i. e., "juniper". The Sjrriac phrase is rendered in Babylonian by "stones of the juniper".
® Haupt, A. J. S. L., 24, 106 suggested "onyx, marble" for shubu.
10 For barumlu, "a cord of various colors", see rikis ba-ru-un-di, "a band of variegated strands", C. T., IV, 5,25. " See Obv., II, 14—15.
FROM THE TEMPLE LIBRARY OP NIPPUR
63
6. abanMmh abanAN-BAR ahanKUR-NU-
DIB abanparutU
7. abanMU-SA abanshu-U'^ zUcritU U zin-
nishtu ahanMVQ tJjy
8. abanuknu abanjiylalu abanKA-MI abanusM
9. abanZI-KIT aban^AB ahanmushganu ZI-KIT, SAB, mushganu, samtu,
aiansamtU
The stones MUSH, meteorite, KUR-NU-
DIB, marble. MU-SA, male and female coral, MUH
lazuli, hvlalu, KA-MI, diorite,
10. 16 abne shim-mat sha qal shmneli mug-ri
salmuti tashakkak
11. 7 qisre{-e)-m/i taqasar: shiptam i-ha-ah
ibah tamxinnu{-nu)
12. ina qat shumeli-shu tarakkas-su
13. shiptu: i-ha-dfi i-bah ki-ri-bish kiribish
14. [ ana pan Hi] musappih^
15. [shapUti lushassi itafjLabartu til shiptu
Sixteen stones for poison of the left hand, upon black bands thou shalt thread,
and tie seven knots. The incantation ibah ibah thou shalt recite,
upon his left hand thou shalt bind it.
Incantation: Cry aloud, cry aloud, with sup- plication, with supplication,^
before the god who
scatters the gloom of sadness may he cause to be far away the demon Labartu. Curse and incantation.
16. enim-enim-ma sha shim-mat [qat shumeli]
17. (i^'^npamtu aiandur-mi-[na-banda]
aban
18. aban samtu abanuknu aban
19. 6 abne shim-mat sha idi shumeli shipatu
pisatu shipatu burrumatu ishts-nish ta- temmi
20. tashakkak zer if^bini zer shammuEL zer
if>iBl)R
21 . imbi tam-tim shamme an-nu-tu ina nabasi
tal-pap
Incantation for poisoning of the left hand. The stones marble, red breccia,
samtu, lazuli,
Six stones for poisoning of the left arm. White wool, variegated wool together thou
shalt weave and thread thereon. Seed of tamarisk, seed
of the plant EL, seed of the plant BLR "spreading branch of the sea" — these plants
in red wool thou shalt fold.
' Probably the coral. In any case shu is identical with su, the stone which occurs in the Ninurash epic, A.S.K.T., 81, 23, see Radau, "Ninib the Determiner of Fates", p. 31. The "male shu-u" also in C. T., 23, 10,23. Probably the male and female coral also in ''''™kalag-ga and "''""KA-sal-la = su, i. e., two kinds of coral, C. T., 14, 17, If.
« See K. 8449, 14.
' bir-bir-ra-di; K. 8449, 15 omits DI. My renderings are wholly uncertain.
64
HISTORICAL AND RELIGIOUS TEXTS
22. shiptam e-gid tug-da sibitta-slm tamannu
(-««) dami Hi^erini taltapat
23. ina idi shumeli-shu tarahhas-su ina
shamni tapashshas-su
24. shiptu: S-gvl tug-ii- da
25 mu-un-shi-in-gin-na
11^ 1. abanparutU abanshvbu, obanruHi ndri^
2. imbi tamtim^ "^a.Mur-mi-na abana-lal-
lum abanalgamishu^
3. abanmushgarru abansamtU abanuknu
abanLIL-gU U abanMU-SA
4. abanSAB abanmiTu* abanmU'u pi§ttu
obanmiTu salimtu abanAN-BAR kaspu^ Jiura^u^
5. o-^anurwlu abanshu-u zikfitu u zinnisJitu
abanushU abansip-tum mBUR shammuEL
6.31 ahne shumma amelu shim-mat u rimu- tvP ntan§ ina (i-me-tu shipati samati
7. shipatipi§atitashakkah{-ak) shiptam me-
dur }xi-\da-ar] tamannu 1-nu ina] idi shumeli-shu
8. [tarakkas-su shim-mat u ri-]
mu-tu ina zumri-shu pushur
The incantation e-Jiul tuh-da seven times thou shalt recite and touch it with sap of cedar.
Upon his left hand thou shalt bind it and with oil anoint him.
Incantation: To deliver the house in misery he went.
The stones marble, agate, "slime of the river", "spreading branch of the sea", red breccia,
alallu, crystal, mushgarru, samtu, lazuli, LIL-HU andMU-
SA, SAB, salt, white salt, black salt, meteorite,
silver, gold (in the ore)
copper, male and female coral, diorite, ^iptu, BUR-wood and EL-plant.«
Thirty-one stones for a man if he is ill with poisoning or palsy. Upon a woven yarn of red and white wool thou shalt thread therm. The incantation m^-dur ba-da- ar thou shalt recite and on his left arm
tie it. Oh the poison and the palsy
from his body separate.
* "Slime of the river", occurs ordinarily as a stone. The term KI-A-AN-ID is ordinarily a plant (II, 6, etc.) but in Ob v., II, 25 also a stone. The two names evidently represent related aquatic petrified fungi.
* Here this aquatic plant is also classified as a stone.
' Written UD-SAL-KAB which shows that the Neo -Babylonian scribes as well as the Assyrian analysed the ideogram for algamishu into VD-SAL-KAB. See above, p. 29, note 4.
* See Babyloniaca, III, 221, 10.
^ Both with determinative aban\.
* Part of this section is lost, since only 24 stones including woods and plants are included in lines I — 5. The remainder of the .31 stones stood at the end of Col. I.
' Probably a noun defining the disease described by the verb rahu in line 12, hence a synonym of raibtu, "palsy". Perhaps from the root ramu, "to be in a state of collapse".
FROM THE TEMPLE LIBRARY OF NIPPUR
9 -GA abanKUR-NU-DIB The stones -HA, KUR-NU-DIB,
10 aianuknu af>anushu aJ>anzal-pu'^ , lazuH, diorite, oyster-shell,
11 ahanZI-KIT aban^ip.tum , ZI-KIT, §iptu, SAB-
abanSAB
65
12. [abne] shumma amslu qat-su i-ra-^-ub^
sJiipatu piscUu shipatu samatu
13. [ishte-nish tatemmi]tas}iakkak inaqati-shu
tarakkas-su-ma iballut-{ui)
stones, if a man's hand tremble, white wool and red wool
together thou shalt weave and thread there- on. On his hand thou shalt tie it, and he will live.
14. abanMU-SA ahanmiVu "^(^^miru pisatu
abanAN-BAR abanRU R-NU -DIB
abankaspu
15. abanjiurasu '^^''nshu-u zikritu u zin-
nishtU abmiAD-ASH-MU^ abanushu abanZLKIT
16. O'banzal-pU abanJiylalu abanpar-rum
abansip-tum abanKA-MI
The stones MU-SA, salt, white salt^ meteo- rite, KUR-NU-DIB, silver
and gold (in the ore), male and female coral, AD-ASH-MU, diorite, ZI-KIT,
oyster-shell, Jivlalu, stone of the juniper fruit, §iptu, KA-MI —
17. ahne shumma amelu qata-shu i-ra-^-u-ba stones, if a man's hands tremble, white and
shipatu pi§atu shipatu [samatu] 18. [ishte]-nish tatemmi tashakkak{-ak) ship-
tam tul-ld
19 \dingirAsar-lu]-dug me-en sibitta-
shu u sibitta-shu tamannu-ma 20. \ina qata-shu tarakkas-su-ma] iballui (ut)
red wool together thou shalt weave and thread there
on. The incantation " tul-ld
dinjirAsarludttg me-en" seven and seven
times thou shalt recite. On his hands thou shalt bind it, and he wiU
live.
21. [shiptu: tul-ld
Ivi-dvig m£-en
.] dingirAsar- Incantation: Asarludug thou art.
' Syr. zdpa, "oyster", zelp'tha, "oyster-shell". Under this word is written a gloss which appears to be abanjfj^.^j^ ditto, i. e., "''""HA-HA or "fish stone" = zalpu, which supports the comparison with Syriao zdpa. The lexicons read the word ni-bu, see Jf", sub voce. See also Br. 11822, aban nuni, "oyster-shell".
* For the verb 311, "to tremble", "shake", Syr. also m, Heb. and Ar. a'^l, in medical texts to describe the hands and feet, see Streck in Babyloniaca, II, 221. Note ribtu "palsy", R. A., 8, 37.
» See also Shurpu, 8, 69; S. ^. /., 2750. &
66 HISTORICAL AND RELIGIOUS TEXTS
22 en: shu-an-na^-bi JJ ba-an-tum thou art. His disease "the same"^
has driven away.^ 23 en-zi-en"' tu sMptu Curse and Incantation.
24. aban a^anushu af>anz(d-pu ahanshu- diorite, oystei-shell, agate.
bu-u^
VII. Closely allied to the Constantinople text in script and phraseology is the mutilated tablet published on PI. 25, No. 26. It is not at all certain that this text concerns
poisoning. From the first line which may be partially restored [shumma amBlu ]-
su maris sha Ubbi-shu ukal. "If a man is ill in his , and the of his
bowels consume with heat", it is evident that this text is closely allied to the Assyrian series shumma amdu muhha-shu ishatam ukal. "If a man's cranium consume with heat", published by Thompson in "Cuneiform Texts", Vol. 23, 23 — 50. Noteworthy in this text is the form tu-BI-bal in line 6 for the ordinary tu-bal (as in 1. 29). BI in the classical period had the values fi, m, wa, hence we are to read tu-wa-bal, the piel present of the verb wabalu. This shows that the phrase ishtenish tubal means "thou shalt bring together", and that the derivation from abalu, "to be dry", {tiihal, "thou shalt dry") proposed by Jensen is erroneous. In lines 28 f . the verb tanamhi stands for the ordi- nary tashahjial, "thou shalt sift". The root nabu, "to pour out", is not known in this sense. Note ina mashki te-di-ri, "upon a skin thou shalt smear it", lines 31, 39. Interesting but obscure is the reading i-RAM-esh for ASH-esh, supposed to stand for ibaUut; this rendering is uncertain.
The script, the use of BI for wa, the age of the tablets, force us to assign this text as well as the large medical text of Constantinople to the age of Hammurapi and perhaps earlier. Medical science reached its highest stage of development in Babylonia in that period. The allied texts of the Sargonic Assyrian period 1200 or more years later show no advance, and the Neo-Babylonian tablet K. 2542 represents a decided relapse into pure magic. We now turn our attention to the large medical text from Nippur, published on
Pis. 47 and 48.
• Probably identical with shu-dinfjir-ra-lcu (= qat Hi) "pest", "disease", II R., 35 f., 41 ; Jensen, K. B., VI, 557; Zimmern, Rt., 152, No. 45, 1. 5. Perhaps to be read as a loan word ahuannaku, or Semitic qat Anim.
^ The "ditto" probably stands for Asarludug. 8 itbal ( ?).
* Verbal suffix of 2^^ PI. ^ Catch line.
FROM THE TEMPLE LIBRARY OP NIPPUR
67
THE CONSTANTINOPLE MEDICAL TEXT, NI. 179.
(PI. 47, Obverse.)
1. [sJiumma amelu sMm-ma-at H] ri-mu-tu If a man suffers from poison and palsy. . . maris shu ....
the plant , the wood
sweet mixed drink.
2 aliammu isu
3. [ hillitu damqatu^ ...
4. [shammnjar-ga-an-nu-um^ shammu})a-ri-ra- the ivy( ?) argannu, the plant hariratu,
turn
5 BI shamme an-nu-ut-ti -these plants thou shalt
taliqqi{ ?) take
6. ina karpat ummari kima rib-hi tar-hah ' In an earthen water jar thou shalt compound
it as a compoimd.
7. ina shizbi u kurunni tu-shab-shi tasamid- In milk and wine thou shalt put it and bind
su-[-ma iballu(]
it upon him, and he will live.
8. shanu: zer sham-ra-an-nu-um* zer
^ushuni^ riqqukuk[ruy
9. "qquhurashu"' mqukishhiranu
shur-shum-mi shikaru la-bi-ru
10. tushesi * tuhashshal tushahhal ina me kasi im-mu-ti ki-la[-a-ash]
A second (prescription): Seed of fennel,
seed of the osier agnus castus, the
aromatic chicory, aromatics of cypress and willow kishkiran,
lees of old beer
thou shalt cause to be brought forth, thou
shalt poimd and sift and knead in hot
cinnamon water.
» Cf. Rev., 31, and B. A., V, 670, 8.
* See Rev., 33. » Cf. Rev., 35. « Cf. Rev., 25.
* See Rev., 28.
* shim gam-gam, see Rev., 29. Jastrow, "Transactions of the College of Physicians of Philadelphia", 1913, p. 380, has identified kukru with the Greek xi^OQa, a brilliant combination, which is probably right.
' The reverse, 29, has here gah-lish, which is probably to be read burashu also.
* VD-DV. See note on Rev., 43. 9*
68
HISTORICAL AND RELIGIOUS TEXTS
11. ina mashhi te-dir-ri^ ba-afi-ru-us-su shu-
bi-dsh-[dm] *
12. shalshu: sihlu bu-tu-un-tu^ billitu dam-
qatu*
13. qBm qalt s^ammujia-shi-i^ shammuba-ri-
ra[-tum]
14. ina hurunni ina urudu SUN-TUR tar-
bak ina mashhi te-dir-r[i]
15. shu- bi- ash- dm
16. « ribu: sihlu qem qali «hammunuhurtu
ahammnjialdappanu arti i?uMni
17. tushesi tuhashshal tushahhal ina hurunni
ina urudu SUN-TUR tar -bah
18. qem ASH ana pani ta-sha-ba-aji^ ina
mashhi te-dir-ri shu-bi-dsh-dm
19. hanshu: sihlu hasu arti mSHU-TAG
shammi it^Shamshi''
20. ishtenish {ta-)tama^ha§ ana me tanaddi
{-di) ina tinuri te-sih-hir
Upon a skin thou shalt smear it and as it cools thou shalt bind it on him, and he will live.
A third: Mustard( ?), pistacia nuts, sweet
mixed drink, meal of roast grain, thyme, the plant
bariratu, into wine in a small copper vessel thou shalt
pour and smear on a skin. Thou shalt bind it on him, and he will live.
A fourth: Mustard(?), meal of roast grains,
the brook -willow, the ivy, a
branch of tamarisk,
thou shalt cause to be brought forth, thou shalt pound and sift and in wine in . a small copper vessel thou shalt compound.
Meal of ASH thereon thou shalt sprinkle. Upon a skin thou shalt smear and bind it on him, and he will live.
A fifth: Mustard(?), cinnamon, branch of the plant SHU-TAG, "plant of Shamash",
together thou shalt pound and put into water; in a clay boiler thou shalt keep it.
» See Rev., 35.
' Sumerian for "ditto", i. e. here tasamid-su-tna, etc. Variant shu bi-gim nam, 0. T., 23, 42, 13; IV R., 29*, C, 3; shu is often employed in syllabars for "repeat the reading", as shag-mah — shu-hu, i. e., sha-mah,-hu;mu-sar = shu-u, i. e., musaru, etc. shu bi-gim nam= "repeat, as above it is". Nam= "verily it is", for nanam, see "SumOr.", p. 230 f. Since -ma translates the Sumerian verb "it is" (dm, nam, nanam, nammen), the Semitic would be hima shuatu-ma, as Zimmem has suggested, Beitrdge, p. 101, e). bi-dsh-dm, employs the postfix shu^dsh in the sense of "according to".
' This reading proves that butnatu, bututtu is identical with the well known edible bututiu (= butuntu), "the pistacia", and ordinarily means the "pistacia nut". It occurs with sihlu, C. T. 23, 23, 3; B. E; IX, 59, 1, etc. For bu-tu-ut-tu see B. E., XIV, p. 31. The pistacia tree is designated by gish-lam-gal = biUuttu,M. V.O., 1913, 2, p. 19, 57, whereas the nut is designated by ash-a-an = bututtu, S. A. I., 4830. Hrozny's suggestion by which bututtu was con- nected with the Egyptian word for "Emmer" is, therefore, erroneous.
* kas-u-sa-shig. With Icas-u-sa cf. earlier form kas-ush-sa, 8. A. I., 3493.
^ Beside the lexicons and Holma, Korperteik, 88, n. 6, see also C. T., IV, 8, o, 36: Hrban (ahti H ha-shi-i, a lump of salt and thjrme.
« Cf. C. T., 23, 43, 4.
' See also K.. 7846, Obv., 9.
FROM THE TEMPLE LIBRAEY OF NIPPUR
69
21. shepa-shu tu-mash-sha-'-ma u shamna His feet thou shalt stroke therewith and {tu-)tupashsJias-su-ma ibcdlu^ with oil anoint him, and he will live.
22. shishsliu: shur-shum-mi tubal'^ {ta-)ta-
mahhas nikiptu ^f^ammujialdappanu
23. shammuKtlR-KtlR te-te-en ina kurunni
ina urudu SUN-TUR tar-hak
24. qsm ASH ana pani ta-sha-ha-ah ina
masliki ba-ah-ru-us-su shu-hi-dsh-dm
A sixth: A compound thou shalt bring
and prepare (as follows): Lotusthorn,
the ivy,
the plant KUR-KUR thou shalt grind, in
wine in a small copper vessel thou shalt
compound them. Meal of ASH thereon thou shalt sprinkle, on
a skin as it cools thou shalt bind it on him,
and he will live.
25. sibu: i?uPA-SHU-TAG ina me kasi
ta-la-a-dsh
26. tar-hak-ma tasamid-su-ma iballut
A seventh: PA-SHU-TAG-wood in cin- namon water thou shalt knead and compound. Thou shalt bind it on him, and he will live.
27. samnu: i?^binu shammumashtakal
i?uuquru^ tusheqi tuhashsJial ticshahhal
28. nqqukukru mqufyurashu {ta-)tamahhas
ishtBnish tvballal
29. ina kipti^ u shur-shum-mi tar-hak
tasammid-su-ma iballuf
30. shumma amBlu shim-ma-[at] ri
shurshi
31. shumma shim-ma-\at ] ri git
tu-ba-am shur-shi-i
32. shammuAG-UD shammuHU gu ina
Suhartiki
An eighth: Tamarisk, the plant mash- takal and palm-head thou shalt cause to be brought forth, thou shalt pound and sift,
aromatics of kukru and cypress thou shalt pound and mix together.
With bran and lees thou shalt compound it and bind upon him, and he will live.
If a man with poison of is pos- sessed. If with poison of he is possessed.
The plant AG-UD, the plant HU in
Subartu,
• See Kuchler, Med., 58, 18, and 141 f., where this form is derived iiomabilu, "to be dry", "thou shalt dry". » gish-shag-gishimmar ; Aramaic qora. See also King, "Magic", 12, 84; Bahyhniaca, IV, 105, 29, and M. V. G.,
1913, 2, p. 40.
* Plural ki-patu in the same sense, cf. Clay, B. E., XIV, No. 36. Sum. zid-gig.
70 HISTORICAL AND RELIGIOUS TEXTS
33. shizbi mgalbani^ «^(i'mmu arti milk^ of the galbanu exuding fennel, a
H^iamurtinnu^ branch of the rose —
34. shamme an-nu-ut-ti tusMsi tuhashshal these plants thou shalt cause to be brought
tusJiahhal forth, thou shalt pound and sift them,
35 im tupashshas-su -ma thou shalt anoint him, and he will
ibaUui live.
The beginning of the section which completed the obverse is broken away. Three lines at the top of the reverse completed the section. Of these only part of the last line is legible as follows:
(PI. 48, Eeverse.)
3 shu u sMpa-shu ia -[asY-sa-mid- 3 His and his feet thou shalt bind
ma iballui therewith, and he will live.
4. shipat bU la Tcuppuri^ Incantation of the "House not purified" ( ?)
5. [shim-lmM-tum shi-im-ma-tum Poison, poison^,
6. [shiml-ma-tum sJiim-mat aqrabP Poison, poison of the scorpion.
7. l^tnal-az-hu-ti^ zu-ga-hi-pa-ni-ish [Worker( ?) of] injury (?) scorpion-like.
8. \ta-ma-}f\a-^i ina qar-ni-Tci tu-sliar^-di-i Thou smitest with thy horn, thou drivest
ina si-im-ba-ti-ki with thy tail.
9. \idla\ ina su-un ardati tu-she-li-i The man from the bosom of the maid thou
hast caused to depart. 10. [ardatd\ ina su-un idli tu-she-li-i The maid from the bosom of the man thou
hast caused to depart.
• gish gal-ha-\iii\ = gaUnnu, Scheil, in J?. T., 34, 111, Syriac Mlbina > hdbanlthfi, Heb. hetfua, Greek, ;(aA/9«j')?, the resin galbanum made from the sap of the fennel. The Assyrian word is borrowed from Sumerian ( ?) and shows that the Syriac kalMna is earlier than the forms with h.
* /. e., the sap.
» See now Meissner, M. V. 0., 1913, 2, p. 32, and Hohna, Kleine Beilrdge, 65.
♦ Sic ( ?)
^ Semitic rendering of i-NU-RU is conjectural. The Sumerian was read e-alr-rii by me in BabyUmiaca, III, 27, and translated "House of light", since sir is a word for "light", "fire". This rendering is uncertain, since the formula is invariably NU-RV, where we expect ND-ri if the form is to be read sir with a complement. Hommel and Brummer read e-nu-shub, "the house not enchanted", which also seems doubtful, since shub is not employed in the sense of "to enchant", as a verb. Also "house not fallen", (bitu la shumqut) is a possible rendering. The Semitic rendering stood in the brealt on K. 5, etc., right edge, 1. 6 (C. T., 19, 30). My version regards shvb (= RU) as the word for, "pure", "clean", cf. "Sum. Or.", 242, and shub= kuppuru "to atone", S. A. I., 841. Note especially R. A., 8, 162, 13: e-nun-na nu su-ub-ba-a-mi, "Enunna, the unatoned".
' For sMmmaiu, see Frank, Z. A., 20, 433.
' Cf. K. 7845, 4 in Z. A., 19, end.
* Read perhaps KAK nazMti — epishti nazq'&ti ( ? ?). ^ Written keshda.
FROM THE TEMPLE LIBRARY OP NIPPUR
71
11. [muttahrirratiy shim-ma-tum ki-ma shi-
iz-hi ina tu-li-e
12. ki-ma zu-^-ti ina sha-ha-ti^
13. ki-ma me-e sha \jpir-shiY ina na-qab-ti*
14. ki-ma shi-na-a-ti ina bi-ri-it pu-ri-di
15. si-i-im shim-ma-tum ki-ma sh-iz-hi ina
tu-li-e ir-ti-sha
16. ki-ma u-pa-(i^ ina na-hi-ri it ^a-si-si
17. am-mi-ni shim-ma-tum idla u ardata ta-
qas-sa-si^
18. ki-ma ina shi-in-ni pu-u'' la i-hit-tum^
19. shim-mu-tum ia-i-bit^ ina zumur idli u
ardati
20. shi-ip-tum ul-ia-at-tu-un^"
21. shi-pat iit'E-a u, H^Asar-M-diig shi-pat
mash-mash^^ Hani i^vMarduk
22. shu-nu id-du-u-ma a-na-ku u-sha-an-ni^^
til en e-nu-shub
23. enim-enim-ma shim-ma-tum kam
24. kikitte-shu shitil i?^<^balti^^ shitil mashagi^'^
shitil qan shalali
Thou that inf lamest, poison! like milk from
the paps, like sweat from the arm-pits, like pus from an abscess on the eye, like urine from the secret parts, go away, oh poison ! even as milk from the
paps of her breast, like mucus from the nostril and the ear. Why, oh poison, doest thou torment man
and maid? As on the teeth odor remains not, may poison not remain in the body of man
and maid. The curse "Uljattunu'''' , The curse of Ea, of Asarludug, the curse of
the redeemer of the gods, Marduk, these have cast, wherefore I have repeated. The
oath, the curse of the "House not purified".
Incantation against poison.
This is the prescription: A sprout of prickly caper, a sprout of the box-thorn, a sprout of the reed shalalu
» BAR-BAR (?), cf. D, A., 32, Rev., 5.
' See Holma, Korperleile, 8.
' It is impossible to decipher this word for "pus". The reading pir-shi satisfies the traces on the tablet.
* Or nakabti (?); see Code of Hammurapi, § 215, etc.
® This word is obviously connected with Arabic 1»a», (J-^*, pepidit; cf. ix^it = cu7n spirilu aliquid e naso emittens.
* Lines 4 — 17 have been edited by Scheil, Recueil de Travaux, XXII, 160. ' Same word as pit, "chaff"; cf. Syr. paujm, "odor".
* As in Arabic, the verb bitu, bdtu, "to pass the night", has both middle l and 1. The present is generally Mt, or ibi'at, but note obit, "I lie down", IV R., 60* C. Rev., 8.
* Cf. ia-izziz, "not may he stand", Delitzsch, A. L.^, p. 55, 32. 10 See"^. 8449, 9.
1' Probably this name of the priest of incantation is connected with the root mash = ibbu, "bright", "pure", and would be rendered into Semitic by mubbihu, "the purger". Marduk, a sun-god and local deity of Babylon was identified with Asarludug, the son of Ea, at a late period.
1^ Note the curious form ash-ahi < ashni, "I have repeated" in G. T., 23, 10, 21.
1' Syriac bal, the root of the prickly caper, according to Thompson, "Devils and Evil Spirits", 1, 137. The root of the balli is mentioned in C. T., 23, 18, 46. Dozy defines the Arabic bal as the fruit of the aspalathus.
u
Pick, Asayr. -Talmud, p. 32, connects ashagu with g\Xoj^, "box thorn".
72 HISTORICAL AND RELIGIOUS TEXTS
25. shitU mittitti'^ shitil kv-eri^ arti qani a sprout of the thorn, a sprout of the cornel,
isJiid qani sham-ra-an-nu-um^ a leaf of the reed, a root of the reed, fennel
26. {ta-) tamajihas* ishtenish ina shamni (tu-) thou shalt pound together and mix in oil.
tuhallal Tca-ia-na a-di i-nu-uh-hu Constantly, vmtil he has relief,
27. tupashshas-su-ma ihallut thou shalt anoint him, and he will Hve.
28. shanu: sham-ra-an-nu-um zer i?«-shum^ A second: Fennel, seed of the osier a^nus
shammusu-ma-lam^ mbinu castus, the osier sumcdam, tamarisk,
29. shammumashtakal'' riqquJcukru^ mquGAB- the mastoW-plant, aromatic chicory
LISH^ rigquJcishkiranu'^'' shammunu- GAB-LI SH, and hishhiran, the brook-
Imrtu^^ willow, aromatic of sundalu, the plant
30. riqqusurrdale^^ imhi tamtim^^ mquniqiftum "spreading prickly branch of the sea",
aromatic of the lotus-thorn^*
' gish-dd.
' Kiichler, Medicin, 109, identified (*?")er» with Aram. S"iy laurus nobilis, and Jensen, ibid., with Heb. "ly" "brambles". In M. V. 0., 1913, 2, p. 20, 9, e'ri favors a connection with Tyi, but weapons are made of the eru wood, C. T., 16, 3, 87; 16, 6, 221; 16, 21, 204, and eru thus came to mean "spear", precisely as in Greek t^elia means both "the ash" and "a spear made of ash", ^ru, can scarcely mean "bramble" in Assyrian, even though we admit that e'ru > eru = 15^. Note that eru is explained by murranu, C. T., 18, 3, 29, probably the "dog-wood", Arab, murran, Syr. muran, hence moranitha; "lance". Sru then most likely a general name for the genus cornel (cornus), of which the murranu (= gish-ma-nu sig-sig) represents a yellow variety.
* shimru, shimranu, shamranu, shamrannu, Syriac shamara, shunmra;aee Low, Pflamennamen, No. 328.
* ta-PA, so Kiichler, Medicin, 106; this reading is assured by ta-PA-ai, C. T., 23, 41, II, 2. See also O. T., 23, 46, 13 ishtenish ta-PA, which favors iamahhas.
^ gish-she-nu, doubless = gish-she-nd-a = shun'&, Kiichler, Med., 93.
* Perhaps an ideogram for samuUu (iiv), a kind of osier occurring with hdluppu, also an osier, see Meissner, M. V. G., 1913, 2, p. 31.
' in-iish for in-nu-tish.
* Generally mentioned with hurashu, "cypress", and probably a tree growing on motmtains, Maqlu, VI, 36, etc. A drug mentioned with amrruduga, "emhlica", (C. T., 29, 13, 8, see Holma, Kleine Beitrdge, 60.)
9 Originally one sign, as in C. T., 15, 27, 18; R. E. C, 65. Cf. '^."GAB-LISH-A in the name of a god, Ltigal-R, C. T., V, 3, II, 9. Read burashu ( ?); see Obverse, 9.
^° Cf. kish-[kiranu'] followed by [»iM]-AM-Mr-pM], Sm., 387, Obv., in C. T., XIV, 29; in a group with qarshu, Sjrr. qarsha, probably a member of the genus Laserpitium and the species Silex, "a willow", "laser-wort" ( ?). See Low, ibid.. No. 168.
^^ Weeping willow? Note nuhurtam connected with sihhiru, Sm., 387, and K. 4581, also naharu, "to breathe heavily", and saharu, "to moan", "sigh", together in iJ. ^., X, 76, 31 f. Hence both words mean "sighing plant". With the Silex species we expect the determinative gish.
12 Also su-um-la-li-e, C. T., 29, 13, 10.
13 zu-dd-a-ab-ba; ordinarily dd is omitted, S. A. I., 485; C. T., 23, 40, K. 2574, I, 25; K. 7845, Rev., 8 in Z. A., 19, PI. II. Imbu certainly has no connection with eribu "fruit", but with Aram. 3S, 3''i{, Heb. 3S, "spreading shoots" or "suckers" of a tree, Arabic abbun, "fodder". Zu (KA) = imbu, has the general meaning "sucker" and appears in zu-lum = mduppu, "date", i. e., "fruit of the sucker" of the palm. For zu, "branch, shoot, sucker", see M. V. O., 1913, 2, 25, 11. 23 — 35. Note especially zu-us-sa = imbU rah&, "the male branch which fructifies", = rikbu, and zu-u = imbu, muralchibu, same sense. For rikbu, "branch of the male palm used to fructify the female trees", see Meissner, ibid., 40.
1* Rhamnus Lotus, "the lotus-thorn", probably identical with Sjrr. riaqbe, plural form found in Bar Hebraeus as an explanation of hermre, sing, keriara, Low, p. 229. (Noeldeke corrected the word to nabhqe Sum. shim- '^Ninurash, and note that the thorn (ittittu) is the weapon of Ninurash, III R., 69, 77. Niqipta, in any case, is a thorn and from the root naqctbu, "to pierce".
FROM THE TEMPLE LIBRARY OP NIPPUR 73
31. sihlu te-ne-e-ti^ qBm qali biUitu damqatu ground mustard ( ?), meal of roast grain,
sweet mixed drink,
32. shitil i?^MA arti iMamu^ shammu^al- a sprout of the MA- wood, a branch of the
duppanu^ ^^mmuKU R-Ktl R "apple tree of the sea", the ivy, the
plant Kt)K-KUR,
33. shammuJcurdallame^ «hammuha-ri-ra-tum^ the ivy (?) Jcurdallam, the plant bari-
qem kunashi ishtenish tvhaUal ratu, meal of spelt together thou shalt
mix.
34. ina shur-shum-mi^ e-fu-ti ina me kasP In a cooked broth, in hot cinnamon water
im-mu-ti ta-la-ash thou shalt knead.
35. kima ra-hi-ki tar-hak^ ina mashki shi-if- Like an apothecary thou shalt compound
ki te-dir-ri^ them, upon a skin in a running mass thou
shalt spread it.
36. ba-ah-ru-us-su tasamid-su u shiftam As it cools thou shalt bind it on, and this
an-ni-tu-um tamannu{-nu) incantation thou shalt repeat.
' sihlu is regarded as a fern, pi., hence the adj. tenMi, of. Kiichler, Med. Taf., VI, 24, te-ne-tim, "ground, pulverized s^lu", distinguished from sihlu isstha {i. e., ina shthi > ishshthi > issihi), sihlu as it grew in the stalk (VI, 23). Determinative shammu, a plant, V R., 6, 79; C. T., 16, 49, 306, etc. Also the seed {she) of the sihlu is mentioned, B. E., IX, 59, 1, etc., and zag-hi-U is mentioned with ash-a-an and beans {gu-gal), B. E., XIV, 34, 1, of. XVII, 4, n. 5. For zer sihli, beside [numun zag-hi-li] sar — zer sih-\li\ in M^- K. 8727, see also Pinches, "Amherst Tablets", 69, Obv., I, 7, and Legrain, R. A., X, PI. II, No. 14, Col. I, 3. Note also, zag-U-li-a = qitnt (a plural), Aiam. ''3t2'ip, "peas". Meek, B. A., X, 105, 13 and S. A. I., 4659 (unless we read sih-li-e with Meek), sihlu hardly the caper (Hilprecht, Explorations, 538). Since it occurs so often with salt, perhaps "mustard". In favor of this assumption is the fact that the Semitic word for "mustard" hardela is not found in Assyrian, it being replaced by the Sumerian loan word sihlu ( ?).
« Probably identical with gish-MAGUNV-a-ah-ha, M. V. G., 1913. 2, p. 16, 46.
* Kiichler's identification with ijla'nirt, a wall ivy, whose berries were in jurious to animals, is clearly correct; hence the figurative name karan shilibi, "fox's vine", with which compare the name of the "night- shade" in Arabic inab ath-tha'labi, "fox's grape".
* shad- y- ^^ is a variant of shad-dil-lum or better kurdillumu, 8. A. I., 2769, and a synonym of armanu, armannu, see, M. V.G., 1913, 2, p. 15, 41. In the third tablet of harra= hubvllu, armanu occurs, in Col. I, 41, with the determ. for the tree hashhuru ("apple tree") and the idgr. for mountain, "apple tree of the mountain", and identified by Meissner with rimmon, "pomegranate", and followed by arganu (1. 43). Our passage proves that the armannu, arganu of the hashhuru group = arganu, argannu, of the group Col. II, 38 — 42, there regarded as an aromatic wood gish-shim including bariratu. Cf. ^-^arganu ^""bariratu, G. T., 23, 43, 9, and iarqanu with bariratu, C. T., 14, 50, III, 48; iarqanu, arganu, argannu, in any case to be connected with SSijin < hargona (so read? with Aruch, not harrioga). Low, ibid., 104, a kind of thistle, or with ]i3ia"in, an ivy, (so read ? not harginntn), hardly = SDJJin^ We have probably to do with a confusion between arganu > iarqanu, "an ivy ( ?) and armanu, "the pomegranate". This involved also a confusion of the word kurdillumU, kurdallamu, originally "pomegranate" (syn. armanu), with arganu, whence it is here employed for an ivy ( ?). The obverse, 1. 4, has argannum.
* Possibly connected with syr. I'i-s, Persian fennel. See Lane, "Arabic Lexicon", sub sakblnag.
* A loan-word from «^Mr, "to mix", and «4»i "to sift", "mixture of siftings", lees of wine, mixture of pulvery- ed compounds. Original ideogram [shur-]shim (>shur-shum), G. T., 18, 37, 24. Regarded as a noun in mas. plural.
' Cf. Hohna, Kleine Beitrdge, 82 and Kiichler, Med., 24, 45. » Cf. Kiichler, Med., 42. 7.
* For tetirri, see Kuchler, Med., 81. Ibid., 2, 15 read ship-ku-ti, "with a running poultice".
10
74
HISTORICAL AND RELIGIOUS TEXTS
37. ha-ia-na tu-mash-sha-' -sM-ma^ iballui
38. shalshu: arti qani^ ishid qani* qan
shalali shitil qan shalali
39. sMtU if»-ashagi i?^hina zer miri zer
sham-ra-an-nu-um
40. shammu KAM-KA-DU'= (to-) tamahhas
ina me ndri tarsan qaqqad kurki mum 6
41 . ina shaman H^shurmeni zer shammuKAM-
KA-DU tttballal'' tupashshasu-(-su)- ma ihallut
42. shumma amBlu shim-ma-at sheri maris
sMnaii ru-vb-si^ il ra-pal( ?) [ti?]
43. it-ti shammumashtakal i?^asi tushesi^
libbi shinati^" tanaddi
44. ina me hurti ka-la umi{-mi) ina tinUri^^
te-sih-kir ina mvl-KXJl^^
45. ina sheri ana karpati tashahal shuati
ta-tab-bak i-ra-ah-ha-as-[-m<i iballuf]
Constantly thou shalt wipe him," and he will live.
This is the third recipe: A leaf of the reed, a root of the reed, that is the reed shalalu, a sprout of the reed shalalu,
a sprout of the box-thorn, tamarisk, seed of the cornel, seed of the fennel,
the plant KAM-KA-DU thou shalt pound. With river water thou shalt moisten it and the head of a crane
in oil of juniper and seed of the plant KAM- KA-DU thou shalt mix. Thou shalt anoint him, and he will live.
If a man is afflicted with poison of the flesh,
urine, dung and
with the plant mashtakal and myrtle thou
shalt cause to be brought up and into
urine put them.
In spring water all day long in a clay boiler thou shalt keep them in the
in the morning into a pot thou shalt strain it, and this^* thou shalt pour out. He shall wash [himself, and he wiU live].
' mashA, "to stroke", "wipe", same meaning as mashashu, Arab. ^j^. Hence like kuppuru "to purge of im- purity", from kapani "to wipe away" (the magic applications which absorb the uncleanness), this verb mushshv, takes on the general meaning "to purge", "atone". Also as a SJIti form in Kiichler, Med., p. 2, 15.
^ That is, "wipe away the poultice" and apply another.
^ gi-pa-
* ur-gi.
* Cf. Kiichler, Med., pi. XI, 53; Boissier, Choix, II, 60, 2.
* Sum. kiur-gi or kur-OIL (i. e., jj doubled), most likely a bird inhabiting reedy places and to be identified with Aramaic kUrkia. "crane", as Amiaud suggested, Z. A., Ill, 46. Thureau-Dangin rejected this identification on the ground that the crane is not edible, but the ancients ate both the crane and the heron.
' Note the Babylonian form of shdr.
^ So Kiichler, Med., 118.
' u for the regular u-a and e = tushej. For this ideogram cf. Z. A., 20, 432, 11, and p. 436 (Frank).
^^ For a-gar-gar = sMnu cf. Boissier, Choix, 14, 8. So read for me kimri in Kiichler, Med., 126.
*^ imi shu-rin-na, cf. Obv., 22.
12 Read MUL-LV-BAD ( ?).
1' That is the dregs which remain in the strainer.
FROM THE TEMPLE LIBRARY OF NIPPUR
76
46. shanu: shmati^ ta-hash-shal ina me
kasi tarbak^ ta-la-a-ash ta-aq-^a-na- mid-su
47. ina sheri irta-shu ina me ^i'^shuni i-ra-
ah-Jia-as
48. izzaz (?)* shammujiG-UD^ niqiftam
{ta-)tama}ihas shaman i?^erinni^ ina shamni tupashshas-su-[ma iballui]
49. [shummn] amdu shim-ma-at hucine maris
i-ra-
60 lal ana ID
61 ma me itu^dri imbi
tamtim mu
52. niqiftam shaman i?uerinni ina shamni
tupashshas-su-[ma iballut]
The second recipe: Urine thou shalt provide* and pour it into cinnamon water; thou shalt mix it and apply it to him.
In the morning his breast with sap of the osier agnus castus he shall wash.
He shall stand up. The plant AG-UD and the lotus thorn thou shalt pound; [in] cedar oil [thou shalt mix it] and with oil anoint him, [and he will live].
If a man be ill with poison in the mus- cles
river water, "spreading branch of
the sea",
lotus-thom, cedar oil. With oil thou shalt anoint him, [and he will live].
* My lithographed copy omits |Y' which is on the tablet.
* So read ( ?) for sar; of. Kuchler, Med., 36, 26. Or read tataqqan ( ?), although written sir, S. B. H., 121, 12, where it is a synonym of rarrMku. Also dvh, "to pour" = taqanu, C. T., XII, 50, 4359, Rev. Connected with Arabic tiqnun, "slime".
' hashdlu, "to grind", employed here in a general sense of "to make ready".
* hi-gvb-ha = rutzazu (?); of. S. A. I., 7355 ( ?). « iS. A. I., 1832; IV R., 29*o, 3.
* The text appears to be in disorder. We expect ina shaman erinni tuballal.
10'
76
HISTORICAL AND RELIGIOUS TEXTS
DESCRIPTION OF TABLETS.
Abbreviations.
Cf., Confer; col(s)., column(s); E.,Edge; Exp., Expedition; f., following page; ft., following pages; t.e., from (the) end; fr., f ragmen t(ary); IrgS., fragments; inscr., inscription; L., Left; 11., line(s); Lo., Lower; M.I.O., Musie Impirial OftoOTon., Constantinople;Ni.,Nippur;Nl.V, IX, refers to the corresponding numbers in Vol. I, Part 1, PI. XV — Ni. V designating the so-called "Tablet Hill", the large triangular mound to the South of the temple of Enlil, where the bulk of the literary tablets was excavated, and Ni. IX designating the central part of the long-stretched mound on the West side of the Shatt en-Nil; No(s)., Number(s); 0., Obverse; orlg., originally; p., page; Pl(s)., Plate(s); pp., pages; R., Reverse; Ri., Right; U., Upper.
Measurements are given in centimeters, length (height) x width x thickness. Whenever the tablet (or frag- ment) varies in size, the largest measurement is given.
A. Autograph Reproductions.
Text. 1
2 3
Plate. 1
2,3
4,5
M.LO. 2373
1578
350
2275
2372
1039
Ashmolean Museum
2375
Description. Unbaked clay tablet, two frgs. joined. Dark brown. L. Lo. corner and piece of
L. E. of O. chipped off. Middle and Lo. Ri. part of R. rubbed off. 9* x 6 x 2^.
Inscr. 13 (O.) + 10 (R.) = 23 li. A double li. indicates end of inscr. Ni. V.
Fourth Exp. Cf. pp. If. Fr. (Ri. part) of unbaked clay tablet. Brown. Near the edges somewhat rubbed
off. 8 X 12 X 3 Inscr. 15 fr. li. of O., Col. II. Ni. V. Third Exp. Cf. pp. 3f. Fr. iinbaked clay tablet. Yellowish brown. O. somewhat chipped off, Lo. E.
destroyed. R. somewhat rubbed off. 13x6^x2^. Inscr. 27 (O.) + 21 (orig.
22) = 48 li. Ni. V. First Exp. Cf. pp. 5ff. Upper half of a baked clay tablet. Blackish brown. Ri. E. chipped off. 12 x 7
x 3. Inscr. in two cols. 16 + 12 (O.) + 16 -f 20 (R.) = 64 li. A double li.
indicates end of inscr. Ni. V. Fourth Exp. Cf. pp. 9 ff. Unbaked clay tablet, ten frgs. joined. Dark brown. U. part, Ri. E. and part
of Lo. E. of O. broken off, other portions of writing chipped off. 9 x 6^ x 3.
Inscr. 17 (O.) + 14 (R.) = 31 li. Ni. V. Fourth Exp. Cf. pp. 14 ff. Fr. unbaked clay tablet, about three fourth preserved. Brown. Ri. U.
corner and Lo. part of O. damaged.. Ruled. 9x6x2^. Inscr. 13 (O.) + 7
(R.) = 20 li. Ni. V. Third Exp. Cf. pp. 19 f. Unbaked clay tablet, mud mutilated. R. entirely broken away. U. part of O.
chipped off and other parts of writing damaged and illegible. Inscr. 46 (orig.
48) li. (0.). Probably Nippur. Cf. pp. 21 ff. Long, thin, fr. baked clay tablet. Light brown. U. and Lo. E. broken off. Ri.
part of O. much damaged. 10 x 6 x 3. Inscr. 19 (O.) -f 17 (R.) = 36 li.
Ni. V. Fourth Exp. Cf. pp. 26 ff.
FROM THE TEMPLE LIBRARY OF NIPPUR 77
Text. Plate. M.I.O. Description.
9 10 2371 Baked clay tablet with extremely hard surface. Reddish brown. U. part of O.
and R. broken away; other parts of writing rubbed off. Inscr. 15 (O.) + 9 (R.) = 24 li. Ni. V. Fourth Exp. Cf. pp. 26 ff.
10 11 616 Unbaked clay tablet, two frgs. joined lengthwise. Brown. Much worn and effaced.
U. Ri. part broken off. 8 x 5^ x 2^. Inscr. 18 (O.) + 11 (R.) + 2 (L. E.) = 31 li. Ni. V. Third Exp. Cf. pp. 31 ff.
11 12 2350 Fr. (Ri. central part) of an unbaked clay tablet. Brown. R. entirely destroyed.
Writing on 0. chipped off near the edges. 5x6x1. Inscr. 12 li. (C, Col. II). Ni. V. Fourth Exp. Cf. p. 33.
12 12,13 2266 Unbaked clay tablet. Brown. Writing on 0. mostly destroyed. U. part and other
small portions of R. chipped off. 14 x 6* x 2^. Inscr. 11 (O.) + 25 (orig. 26, R.) = 36 li. Ni. V. Fourth Exp. Cf. pp. 34 ff.
13 14 2408 Fr. from the lower part of an unbaked clay tablet. Yellowish gray. Crumbling.
66x5x25. Inscr. 9(0.)+ 16(R.) = 25 1i. Ni. V. Fourth Exp. Hymn to Tammuz.
14 14 2410 Fr. from the centre of an unbaked clay tablet. Dark brown. R. en-
tirely destroyed. Ruled. 5 x 5^ x 2. Inscr. 12 li. (O.). Ni. V. Fourth Exp. Contents of Semitic inscr. doubtful, the three names Adad-mu-dam-rm-iq (li. 8), ^E-a-ki-nu (li. 10) and ^Sin-a-pi-ir (li. 11) mentioned. 16 15 Bodleian,CI U. part of an unbaked clay tablet. Brown. Writing partly rubbed off. 8^ x 8
X 1^. Inscr. 12 (O.) + 8 (R.) + 1 (L. E.) = 21 li. A double li. indicates end of inscr. Probably Nippur. Cf. pp. 39 f .
16 16 2327 Lo. part of an unbaked clay tablet. Yellowish brown. Small portions of writing
chipped off. 7^ X 7^ X 4. Inscr. in two cols. 14 + 17 (O.) + 20 + 16 (R.) = 67 li. Ni. Y. Fourth Exp. Cf. pp. 41 ff.
17 17 2273 U. part of a baked clay tablet. Yellowish. Writing fine and crowded. 6x7x2''.
Inscr. 12(0.) + 13 (R.) = 25 li. Ni. V. Fourth Exp. Cf. p. 43.
18 18 1575 Fr. from the Lo. part of an unbaked clay tablet. Yellowish brown. Writing
partly destroyed. 5^ x 9 x 3. Inscr. in two cols. 10 + 7 = 17 li. (O.). Ni. V. Third Exp. Cf. pp. 46 f.
19 18 1577 Fr. from the U. part of an unbaked clay tablet. Dark brown. Writing on O.
entirely destroyed. 4' x 12 x 2'. Inscr. in two cols. 10 + 8 = 18 li. (R.). Ni. V. Third Exp. Cf. p. 47.
20 18 2289 Fr. from the U. part of a baked clay tablet. Dark brown. Writing on O. entirely
destroyed. 5' x 10' x 2. Inscr. in two cols. 9 + 12 = 21 li. (R.). Ni. V. Fourth Exp. Cf. pp. 44 f.
21 19 2376 Baked clay tablet. Dark gray. Writing partly rubbed off. 9^ x 6 x 3. Inscr.
13 (O.) + 9 (R.) = 22 li. Ni. V. Fourth Exp. Cf. p. 48.
22 20,21 2358 U. part of a large, thin baked clay tablet. Reddish. The finely executed minute
writing is partly damaged by mineral deposits. 11* x 10^ x 2®. Inscr. in five cols., divided by lines into sections, 28 + 33 + 35 + 36 + 27 (O.) + 26 + 34+22+24 + 12 (R.) = 277 li. Ni. V. Fourth Exp. Cf. pp. 49 ff.
23 22 1992 Lo. part of a large baked clay tablet. Dark brown. Second col. of R. somewhat
effaced. 9* x 12* x 3*. Inscr. in two cok., divided by lines into sections, 17 + 19 (0.) + 18 + 13 (R.) = 67 li. Ni. IX. Third Exp. Duplicate of the Asbmolean Prism. Cf. Langdon, "Babylonian Liturgies", No. 197.
24 23 2413 U. Le. part of a large, thin, unbaked clay tablet, two frgs. joined. Dark brown.
U. E. chipped off, Le. E. concave. Ruled. 9x5x2*. Inscr. in two cols.
18+7 (O.) + 15 + 18 (R.) = 58 li. Ni. V. Fourth Exp. Hymn to Dungi.
26 24 2277 Pr. from the middle of a baked clay tablet. Dark brown. About % of the tablet
preserved. The Ri. side considerably damaged. 13 x 6* x 3. Inscr. 23 (0.) + 18 (R.) = 41 li. Ni. V. Fourth Exp. Classical liturgy. Note the occurrence of the sign tUukfeu, being the earliest example of this sign.
78 HISTORICAL AND RELIGIOUS TEXTS
Tkxt. Plate. M.I.O. Description.
26 25 2267 Unbaked clay tablet, seven frgs. joined. Dark brown. Writing greatly damaged.
10' X 7 X 2. Inscr., divided by lines into sections, 25 (O.) + 17 (R.) = 42 li. Ni. V. Fourth Exp. Cf. p. 66, VII.
27 26 44 Unbaked clay tablet. Brown. The two U. and the Ri. Lo. comers of O.
chipped off. R. mostly destroyed. 13' x 7 x 3. Inscr. 39 li. (O.). Ni. V. Second Exp. Hyinn to Shamash.
28 27 2268 Unbaked clay tablet. Brown. Ri. side of R. considerably chipped off. 11 x
7 X 2'. Inscr., divided by lines into sections, 23 (O.) + 12 (R.) = 35 H. Ni. V. Fourth Exp. A legend.
29 28 972 U. Ri. part of an unbaked clay tablet. Yellowish brown. 7x6x2. Inscr. 13
(O.) + 6 (R.) = 19 li. A double li. indicates end of inscr. Ni. V. Third Exp. A legend.
30 28 1138 U. Ri. part of a baked clay tablet. Grayish brown. L. side of fr. chipped off.
3' X 7x22. Inscr., interlinear, 12 (O.) + 3 (R.)= 15 li. Ni. IX. Third Exp. Hymn to Innini, daughter of Sin. Cf. Langdon, "Babylonian Litur- gies", No. 196.
31 29 42 Unbaked clay tablet. Yellowish brown. U. Ri. corner broken off. Writing in
the middle of O. somewhat effaced. 11x6x2*. Inscr. 19 (O.) + 20 (R.) = 39 li. Ni. V. Second Exp. Hymn to the god Ug-banda.
32 30 2374 Fr. (central part) of a baked clay tablet. Light brown. U. part of Ri. E. destroyed.
Writing chipped off on Lo. L. part of O. and in several places of R. 9' x 6' x 3". Inscr. 16(0.) + 15(R.) = 31 li. Ni. V. Fourth Exp. Hymn to Ninu- rasha.
33 31 — 33 368 U. part (about V2) of » large unbaked clay tablet, five frgs. joined. Yellowish
brown. U. L. comer much damaged, U. Ri. corner and E. chipped off. Wri- ting on R. mostly worn away. 13 x 14 x 4'. Inscr. in two cols. 31 -f 26 (O.) -f 7 -f 9 (R. ) = 73 li. Ni. V. Second Exp. Liturgy to Innini on the destruction of Erech, Hallab and Eridu.
34 33 2279 Middle Le. part of a large unbaked clay tablet. Light brown. R. not inscribed.
10 X 5 X 4. Inscr. 21 li. (0.). Ni. V. Fourth Exp. Liturgy to Irnini.
35 34 2378 Fr. unbaked clay tablet. Cracked. Light brown. Only a small piece at Lo. end
broken away. In places writing somewhat worn. 12 x 7' x 2'. Inscr. 21 (O.) + 18 (R.) = 39 li. Ni. V. Fourth Exp. A legend.
36 35 2377 Fr. baked clay tablet. Dark brown. The larger part of the Ri. half of O. broken
off. 15 X 9 x 3' Inscr., divided by lines into sections, 18 (O.) + 7 (R.) = 25 li. Ni. V. Fourth Exp.
37 36 2422 U. part (about 1/2) of an unbaked clay tablet, five frgs. joined. Dark brown. In
some places writing chipped ff. 9 x 6' x 3. Inscr. 15 (O.) -f 16 (R.) = 31 li. Ni. V. Fourth Exp. A legend.
38 37 2306 Fr. from the middle of the U. part of an unbaked clay tablet. Dark brown.
6' X 3' X 2' . Inscr. 13 (O.) + 7 (R.) = 20 li. A double li. indicates end of inscr. Ni. V. Fourth Exp. Hymn to King Enlil-bani (mentioning Sin-idin- nam, O., 12).
39 37 1003 U. L. part of an unbaked clay tablet. Light brown. With the exception of the
remains of two li., separated by a double li., R. entirely destroyed. 6 x 4' x 2'. Inscr. 11 li. (O.) Ni., exact place of discovery unknown. Third Exp.
40 38 1360 Lo. Ri. part of a large unbaked clay tablet. Yellowish. 7x5x3'. Inscr. 13
(O.) -f 13 (R.) = 26 li. Ni. V. Third Exp. Hymn to Nin-Mar^i.
41 38 1167 U. L. part of a baked clay tablet. Light brown. R. entirely destroyed. 7' x
5^x2. Inscr. 16 li. (0.). Ni., exact place of discovery unknown. Third Exp. Hymn to Innini.
PROM THE TEMPLE LIBRARY OF NIPPUR 79
Text. Plate. M.I.O. Description.
42 39 445 Unbaked clay tablet. Light brown. U. L. comer and Lo. E. chipped off. 10 x
6' X 2^. Inscr., divided by lines into sections, 21 (0.) + 10 (R.) = 31 li. Ni. V. Second Exp. A legend.
43 39 2394 U. L. corner of an unbaked clay tablet. Light brown. R. destroyed except the
two li. indicating the end of the inscr. 6 x 4' x 2^. Inscr. 14 li. (O.). Ni. V. Fourth Exp. Hymn to Gilgamesh as Tammuz.
44 40 2379 Lo. part of an unbaked clay tablet. Light brown. The greater part of O. broken
off. 10 X 6 X 3. Inscr. 17(0.) + 18 (R.) = 35 li. Ni. V. Fourth Exp. The text mentions Suruppak and Kullab.
45 40 1366 Lo. R. corner of an unbaked clay tablet. Brown. 5 x 4* X 3. Inscr. 11(0.)
+ 12(R.) = 231i. Ni. V. Third Exp. A legend.
46 41 2369 Fr. from the middle of a large unbaked clay tablet. Dark brown. Ri.E. broken
off. Except the remains of a few signs on L. E., R. completely destroyed. 7 X 9^ X 2. Inscr. in two cols. 15 + 20 = 35 li. (0.). Ni. V. Fourth Exp. Hjnmn to Tammuz.
47 41 2271 Unbaked clay tablet. Dark brown. U. L. corner broken off. 8x6x2. Inscr.
14(0.) + 8(R.) = 221i. Ni. V. Fourth Exp. Colophon: d-Babbar andul.
48 41 1207 Fr. from the middle of the L. part of a baked clay tablet. Reddish. R. entirely
destroyed. 5 x 5* x 2^ Inscr. 14 li. (0.). Ni. IX. Third Exp. Liturgy.
49 41 2409 Fr. from the centre of an unbaked clay tablet: Brown. 6x6*x3^. Inscr. 9(0.)
+ 10 (R.) = 19 li. Ni. V. Fourth Exp. Contents doubtful.
50 42 2400 Fr. from the middle of a baked clay tablet. Light brown. Cracked. 9^ x 6* x 2^.
Inscr. 16 (O.) + 17 (R.) + 1 (E.) = 34 li. Ni. V. Fourth Exp. Building of a temple.
61 43 2380 Unbaked clay tablet. Dark brown. Cracked. O. much effaced. 9^ x 6* x 3.
Inscr. 18 (O.) + 18 (R.) = 36 li. A double li. indicates end of inscr. Ni. V. Fourth Exp. A hymn. ^\>" "^f^j^* A 62 44 645 Small unbaked clay tablet. Dark gray. Writing in places somewhat rubbed off.
*;' ■^^■^' y'~'C^ 7 X 4' X 2. Inscr. 11 (O.) + 9 (R.) = 20 li. Ni., exact place of discovery
g *.<»-•*.-; -L3 unknown. Third Exp. Contents doubtful neither relijious nor historical.
-'^y_^ - — -- - ■ ■ - - -^ - --
t-oLv.3^-
5^%.\r A,/ 53 44 668 Small unbaked clay tablet. Dark brown. Lo. E. chipped off. 6* x 4' x 1^.
2~c7^^.r' Inscr. 11 (O.) + 8 (R.) = 19 li. A double li. indicates end of inscr. Ni., exact
place of discovery unknown. Third Exp. Probably a hymn.
64 45 2191 Baked clay tablet. Dark brown. Writing in places chipped or rubbed off. 8'' x
6 X 2*. Inscr. 15 (O.) + 16 (R.) = 31 li. Ni. IX. Third Exp. Hymn to King Ibi-Sin, mentioning Dungi.
65 46 2270 Unbaked clay tablet. Brown. Cracked. Lo. L. corner broken off. 11^ x 7 x 2.
Inscr. 19 (0.) + 6 (R.) = 25 li. Ni. V. Fourth Exp. Legend of Gilgamesh, "who smote the disobedient dragon" {ushum sub nu-zu-e).
66 47,48 179 Unbaked clay tablet. Brown. Writing near U. and Lo. edges much effaced.
20^ X 11* X 2^ Inscr., divided by lines into sections, 38 (O.) + 61 (R.) = 89 li. Ni. V. Second Exp. Cf. pp. 51 and 67 ff.
57 49 K. 9658 Fr. out of the middle of a baked clay tablet. Light brown. 6 x 5 x 2^. Inscr., (Brit. Mus.) divided by lines into sections, 17 li. (0. ?). Kuyunjuk. Cf. pp. 55 ff.
58 49 R. 8449 Fr. out of the middle of a baked clay tablet. Light brown. 7* x 6^ x 2. Inscr., (Brit. Mus.) divided by lines into sections, 15 li. (O. ?). Cf. pp. 55 ff.
59 49 Sm. 1357 U. part of a baked clay tablet. Slate colored. 5 x 3* x 2. Inscr., divided by (Brit. Mus.) lines into sections, 8 li. (R.). Kuyunjuk. Cf. p. 57.
60 50,51 K. 2542 + Lo. half of a baked clay tablet. Light red. Neo-Babylonian script. Inscr. in K. 2772 + two cols. , divided by lines into sections, 27 + 26 (O. ) + 27 + 24 (R. ) = 104 li. K. 6030+
80
HISTORICAL AND RELIGIOUS TEXTS
DT. 85 + DT. 170 (Brit. Mus.)
Kuyunjuk. Cf. pp. 50 ff.
|
Halftone. |
Plate. |
M.LO, |
|
1 |
I |
2266 |
|
2 |
n |
2358 |
|
3 |
II |
2358 |
B. Photographic (Halftone) Reproductions.
Description. Hymn to Tammuz, Reverse. Cf. PlS 12,13, No. 12. Pr. of the Code of Hammurapi, Obverse. Cf. PI. 20. Fr. of the Code of Hammurapi, Reverse. Cf. PI. 21.
C. Nippur Texts From The Musee Imperial Ottoman.
(Nos. 1—494 catalogued by Prof. Scheil, Nos. 495 ff. by Prof. Hilprecht.)
|
M.LO. |
Text. |
Plate. |
M.LO. |
Text. |
Plate. |
M.LO. |
Text. |
Plate. |
|
42 |
31 |
29 |
1577 |
19 |
18 |
2369 |
46 |
41 |
|
44 |
27 |
26 |
1578 |
2 |
1 |
2371 |
9 |
10 |
|
179 |
56 |
47,48 |
1992 |
23 |
22 |
2372 |
5 |
6 |
|
350 |
3 |
2,3 |
2191 |
54 |
45 |
2373 |
1 |
1 |
|
368 |
33 |
31—33 |
2266 |
12 |
12,13 |
2374 |
32 |
30 |
|
445 |
42 |
39 |
2267 |
26 |
25 |
2375 |
8 |
9 |
|
616 |
10 |
11 |
2268 |
28 |
27 |
2376 |
21 |
19 |
|
645 |
52 |
44 |
2270 |
55 |
46 |
2377 |
36 |
35 |
|
668 |
53 |
44 |
2271 |
47 |
41 |
2878 |
35 |
34 |
|
972 |
29 |
28 |
2273 |
17 |
17 |
2379 |
44 |
40 |
|
1003 |
39 |
37 |
2275 |
4 |
4.5 |
2380 |
51 |
43 |
|
1039 |
6 |
7 |
2277 |
25 |
24 |
2394 |
43 |
39 |
|
1138 |
30 |
28 |
2279 |
34 |
33 |
2400 |
50 |
42 |
|
1167 |
41 |
38 |
2289 |
20 |
18 |
2408 |
13 |
14 |
|
1207 |
48 |
41 |
2306 |
38 |
37 |
2409 |
49 |
41 |
|
1360 |
40 |
38 |
2327 |
16 |
16 |
2410 |
14 |
14 |
|
1366 |
45 |
40 |
2350 |
11 |
12 |
2413 |
24 |
23 |
|
1575 |
18 |
18 |
2358 |
22 |
20,21 |
2422 |
37 |
36 |
DT. 85, cf. K. 2542 DT. 170, cf. K. 2542
K. 2542 +
K. 2772 + K. 6030 + DT. 85 + DT. 170.
60
D. Texts From Other Collections.
50,51
|
1. British Museum. |
|||
|
K. 2772, cf. K. 2542 |
R. 8449 |
58 |
49 |
|
K. 6030, cf. K. 2542 |
Sm. 1357 |
59 |
49 |
|
K 9658 57 49 |
Ashmolean Museum
2. Oxford.
Bodleian, CI 15
15
4
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PL III
Reverse of Autograph Text No. 22 Fragment of the Code of Hammurapl
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University of Toronto Library
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