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THE BABYLONIAN EXPEDITION
OF
THE UNIVERSITY OF PENNSYLVANIA
SERIES A: CUNEIFORiVl TEXTS
EDITED BY
H. V. HILPRECHT
VOLUME XXIX, Part 1
HUGO RADAU
"ECKLEY BRINTON COXE, JUNIOR. FUND"
PHILADELPHIA
Published by the Department of Archaeology, University of Pennsylvania
1911
THE EDITOR determines the material to constitute a volume and
reports to tlie Committee of Publication on the general merits of
the manuscript and autograph plates submitted for publication ; but the
Editor is not responsible for the views expressed by the writer.
SUMERIAN HYMNS AND PRAYERS
TO
GOD NIN-IB
FROM THE
Qptttpb XJ^brarg of Qtppur
BY
HUGO RADAU
Fijlccii Plates of Aittot^nipli Texts and Six Plates
of Halftone Ilhistratious
PHILADELPHIA
Published by the Department of Archaeology, University of Pennsylvania
1911
MacCalla & Co. Inc., Printers
C. H. James, Lithosiraplier
\Vbek8 Photo-Engraving Co.. Halftones
^
TO
SMcy Brinton Coxc, jf""^^'*
PRESIDKNT OP THE DEPARTMENT OF ARCH/EOLOOY AND FOUNDER OF THE
" EcKi.EY Brinton Coxe, Junior, Fund"
OJbo
i3v| Itia Utrcral extvpcurt £»f urcttiieoloixtcul titxicatii^ntiona
ami Itia profoxtmT interest iit §vtmcx-ioIoi'itcitI
ntartc the v"l'lt'^itti<'" "^t" this itohtmc V'-'"S»iltU'
6ratcf uUy inecribcd
PREFACE.
During the winter of 1908-9 Professor Hilprecht assigned to me for publica-
tion some 200 and more tablets and fragments from the Temple Library of Nippur.
After a preliminary examination of these tal)lets I informed the Editor that these
tablets furnished sufficient material to warrant the issuance of at least four volumes,
one with Enlil, one with NIN-IB, one with Dumu-zi and one with "religious his-
torical" inscriptions. Part of the remaining tablets which I could not classify under
these four heads I have published in the Hilprecht Anniversary Volume under the
title "Miscellaneous SumeriaJi Texts from the Temple Library of Nippur," adding
to an introduction and a translation of some of the tablets (pp. 374-457) thirty
plates of autograph texts and fifteen plates of halftone reproductions.
It was my original intention to publish in this volume about 28 plates in auto-
graph. But as will happen occasionally in connection with difficult cuneiform
inscriptions, after a detailed examination and analysis, a scholar will change his
mind with regard to this or that particular inscription in question. Several of the
tablets which first seemed to me to contain NIN-IB texts proved themselves to be
Nergal compositions, historical texts, etc., while others remained doubtful as to the
god addressed in them. Anxious to offer only indisputable NIN-IB texts, I excluded
all inscriptions in which the name of this deity could not be ascertained with absolute
certainty.
The excavations of Nippur, of course, have yielded a good many more NIN-IB
texts than here published. But it was the intention of the Editor and the writer
to issue at once those texts which had been catalogued and, moreover, were
excavated during the earlier expeditions, in order to put before scholars some of the
material which furnished the key to the contention of the existence of the now
rightly famous Temple Library. The fact, therefore, that only 15 plates of auto-
graph texts are published in this volume does not by any means indicate that the
Temple Library of Nippur is exhausted as regards NIN-IB texts.
Variety of texts is what seems to be desired above everything else at present.
Shorter volumes following each other in quick succession are demanded. As soon
as the variety of the contents of the library has been demonstrated, the Editor and
the Publication Committee expect to return to the old method hitherto employed
by them.
The inscriptions nos. 1-5 have been translated in the following pages, while
[ vii 1
Viii PREFACE.
the epical fragments (nos. 6-9) were rendered in Series D, vol. V, fasc. 2, where it
was shown that the contents of the Nippur Temple Library are, to a great extent,
the same as, or similar to, those of the Ashshurbanapal library, furnishing in many
cases the same texts, the originals, from which the later copies of the Assyrian king's
library "were made, either directly or indirectly.
All the texts here published are written in classical Sumerian interspersed with
so-called dialectical forms. The script is that of the Old Babylonian period with
a good many forms generally regarded as characteristic of the Neo-Babylonian
period, cf. sum, si{g), no. 1, II : 30; IV : 21, with I : 37; II : 7, 32; dingir, no. 2 : 3,
with ibid., 11. 14, 32, 33, 35, etc. Only once a gloss occurs: no. 1, III : 18, where
the dialectical mu{s) is glossed by gis. The inscriptions lielong to the earlier Temple
Library of Nippur, which antedates that of Ashshurbanapal by about 2000 years.
No. 1 mentions kings ''Gimil-'^Sin, ''Bur-^Sin and Dun-gi of the II. dynasty of Ur.
Through some unforeseen vmfortunate circumstances, beyond my power of
control, the issuance of this volume was delayed for more than half a year. I have
devoted the involuntary leisure thus obtained to a thorough investigation of the
calendar and astronomy of the ancient Sumerians; for it is absolutely necessary to
have a clear and adequate conception of them, if we desire to understand their
religion correctly. It is my intention to publish the results of my researches in a
special volume of Series D, entitled "The Sumerian Calendar," which I hope will
appear about contemporaneously with the Dumu-zi and Enlil volumes already in
the course of publication.
To my friend and guide. Professor H. V. Hilprecht, whose freely given encour-
agement, assistance and profound knowledge of the contents of the Temple Library
have furnished the inspiration for this volume; to Mrs. Sallie Crozer Hilprecht,
my most gracious benefactress, who not only during the last five years has made
my sojourn in Philadelphia possible, but who also in many other ways has shown
her generosity, kindness and interest in my work, I am as ever deeply grateful.
Also to that unknown and unnamed friend of mine, who through Mr. Samuel F.
Houston, the late chairman of the Babylonian and General Semitic Section, so
effectively helped me during the course of the last summer, I cannot but express
my deepest and most heartfelt gratitude. I am especially pleased to be permitted to
dedicate this volume to Mr. Eckley Brinton Coxe, Junior, who by his remarkable
interest in all things archaeological has greatly promoted scientific research in
America and by his liberal support of the Babylonian Publications has erected unto
himself a lasting monument at the same time making all scholars his grateful debtors.
Hugo Radau.
Philadelphia, Pa., December 15th, 1910.
CONTENTS.
PAGES
I. The Development of the Religion of the Sumerians from the Oldest
Times till the Introduction of God NIN-IB into the
Sumerian Pantheon 1-38
1. The Sumerian gods and their human aspect 1
2. The Sumerian gods and their divine aspect 4
3. The Sumerian theology and theogony a micro- and macrocosmology
and cosmogony 8
4. The epochs in the history of the Babylonian religion 11
a. The prehistoric or An epoch 13
b. The Sumerian or Enlil epoch 13
c. The Amurritish (Canaanitish) -Babylonian or Marduk epoch . 13
d. The Assyrian or Ashshur epoch 13
5. The prehistoric or An epoch in the history of the Babylonian
religion 14
A. The sources 14
5. ^n the first "Mother-Father" 15
(7. An differentiated 16
D. Enlil, the "Son" 18
a. His genealogies 18
b. His nature: god of the powers of nature .... 19
(a) A destructive agent 21
(3) A gracious life-giving and life-sustaining god
of verdure 25
c. His seven manifestations 27
(a) As storm 28
(3) As messenger 29
(y) As planet 32
II. NIN-IB, the "Son" of the Nippur Trinity during the Enlil Period
AT THE Time of the II. Dynasty of Ur 39-84
1. NIN-IB, one of the most ancient gods of the Sumerian pantheon 39
2. NIN-IB, the life-giver and physician 43
[ix]
X CONTENTS.
3. NIN-IB, the savior of Babylonia from foes both historical and
mythical
4. NIN-IB, the furious and destructive warrior and god of the
powers of nature '^
5. NIN-IB, the intercessor and mediator 79
III. Description of Tablets . . . . • 85-88
A. Autograph Reproductions °^
B. Photographic (Halftone) Reproductions 88
C. Numbers of the Catalogue of the Babylonian Museum .... 88
IV. Cuneiform Texts Plates 1-15
V. Photogr.\phic Reproductions • • Plates I-VI
THE DEVELOPMENT OF THE RELIGION OF THE SUME-
RIANS FROM THE OLDEST TIMES TILL THE
INTRODUCTION OF GOD NIN-IB INTO
THE SUMERIAN PANTHEON.
1. THE SUMERIAN GODS AND THEIR HUMAN ASPECT.
NIN-IB, the "son (dumu)" or "principal son (dumu-sag) " and "mighty warrior
(ur-sag kala{g)-ga)" of the chief god of Nippur, ''Enlil, though one of the very best
known gods, is yet the most mysterious one in the Sumerian theology and religion.
This " mysteriousness " extends to his origin and appearance in the system of the
Sumerian theology as well as to his very nature and attributes. As in every case
so in this one, "mysteriousness" surrounds a god with a certain "undefinable some-
thing (me-ldm, su-lim, nr3^)" which fills the worshiper not only with "fear
(ni)," but also with "love (dg)" and "reverence (i)," yea, with an "irresistible
longing (he, ga)" to pierce the vail and to "behold the god from face to face {igi-
bar)." And after he has pierced the vail and beheld the face of the god, the Sumerian
worshiper is simply charmed by the naturalness of the object of his adoration — a
naturalness so unsophisticated, so childlike we may almost say, as to command, on
this account, even at the^jresent time our highest admiration and, may be, fill us
with this god's "awe-inspiring fear (ni me-ldm, ni su-lim-hus),^' "reverence (i-i)"
and "adoration (ka-su-gdl, -ma-al, -mar)."
The more human the god : the more divine his nature, and, mutatis mutandis,
the more human the system of theology: the more divine its origin. The ancient
Sumerians felt that, in order to understand their woes and afflictions, their sufferings
and needs, their ambitions and aspirations, their god had to be endowed with all
the qualities and frailties of human nature. Only human nature is capable of
understanding human nature. To understand and have sympathy with man
God must be man. For the Sumerians, therefore, God is "man (gain')."
Man does not speak or think of God except in terms of human language and
modes of human thought. The more primitive man is, the simpler and cruder will
be his conception of God, and, vice versa, the more refined man's thoughts, the
more advanced his intelligence, the nobler and more spiritualized will be his ideas
' CreMion-Slor!/, p. 10, note 1 ; p. 40; //. .1. V., p, 41S ; 14,
2 STIMERIAN HYMNS AND PRAYERS TO NIN-IB
about God. But whatever the ultimate picture of God which man may or may not
portray in his mind, the process of reasoning is always the same: it is a process from
"the known" to "the unknown." The known quantity is "man." Hence all
attributes inherent in man — be they good or bad— man will, more or less, ascribe
to his god. The Sumerian god appears, therefore, not only as "gracious, loving,
pardoning (Mig) )," but also as "angry, furious (hus, sur)," yea, even as "inimical
and hostile {hiil)." He can "walk (gin)," "ride (u)," "lie down {na{d))" and
"sleep (ii-di-hug-hug (or dib) )," can "speak (gic-de)," "eat (kii)," "drink {nag),"
can "rejoice (hul)," "weep (er-mal)" and "makemerry {ezen-gar)."
Not only, however, did the Sumerians ascribe to their gods all possible human
attributes and functions, but they went further: they transferred to the gods even their
own social institutions and functions. Thus it happened that the Sumerian "divine
society" came to be, in course of time, an exact reflex of the '^ human society,'" being
thought of as consisting of "man {galu) " and "woman {sal, nin)," of "male {gis, us)"
and "female {sal)," of "parents" or "father and mother {ama-a-a)" and "children
{dumu)," of "husband {dam-us, en) " and "wife {dam-sal, nin)," of "so'ns {dumu-us) "
and "daughters {dumu-sal)," of "brothers {ses) " and "sisters {'"'egi, nin)," of "kings
{lugal)," "lords {en)," "princes {egi)," "counselors {ad-gi-gi)," "servants {nita)" and
of all kinds of professions: "pa-te-sis," "priests {sangu)," "diviners {mds)," "smiths
{simug)," "gardeners {nu-gis-sar) ," "fishermen {su-ha)," "farmers {engar)," "bakers
{niu)," "messengers {kin-gi-a)," "musicians {LUL)," "rein or bridle holders
{"^PA-dih)," "barbers (bar-su-gdl) " and "female hairdressers {kinda, ""'su-i),"
etc., etc'
In human society man or woman married or was given in marriage, hence the
Sumerian god or goddess could and did marry {ki-us-du{g)-m hug-hug), could and
did "beget or bear {tu-ud-da)" children. It seems that during the earliest period
of their social life and institutions the Sumerians reckoned the descent through the
mother,^ hence this practice was transferred to the gods likewise.^ When descent
' For certain professions, etc., in connection with the gods see Michatz, GoUerlislen, pp. 94ff.
^Notice the position of ama, "mother," in ama-a-a, lit. "mother-father" = "parent," whicli later on became
a-a ama (IV. R?, 27, no. 4 : 56, 57, see below, p. 6, note 4; IV. R?, 57a : 34, cf. below p. 7, note 3) = a-bi(bu) um-
mi(mu), "father-mother." Sec also Bel, the Christ, p. 17, note 10, and cf. below, p. 5, note 4.
' Cf. the "seven children of ''Ba-u," Creation-Story, p. 23, note 6; ^Nin-Mar'^, the daughter of ''Nina, I.e., p. 27,
not« 9; "^NIN-IB, the son (ilitti) of ''Egi(=KU)-tu-idr(&ar) (=^ '"^ KU'-«'-lum-ma-al'=''Nin-lU, C. T., XXIV,
5 : 8), I. R., 29 : 18. Cf. in this comiection also the la-hU na-mur-rat bu-kur ''Egi{=KU)-tum(\)-Mr, K. 9880
(Bczold, Catalogue, p. 1047). This text is neither a hynm to tlie Moon-god (Bezold), nor one to Ncrgal (Bollenriiclier,
Sergal, p. 50 : 3) — though the latter is per se possible (H. A. I'., p. 428) — but rather one to "^NIN-IB. Notice also the
name Ur-Tum-ul ( = Vr-Tu-mal.) B. E., Ill, part 1, 88 : 5, 1 11 : 6 (correct Myhniian, p. 89a, Ur-Ib-at, and cf. p. 896).
For KU = egi see Br. 10501. From this it would follow that the gloss e-gi to SAL + KU refers only to KU, H. A,
y,, J). 391 ; 16 et passim, ought to be understood accordingly. Cf. also p. 17, note 3,
^
J'ROM THE TEMPLE LIBRARY OF NIPPL'R 3
came to be reckoned through the father, we find that also this method or custom
was in vogue in the "divine society."' In Uke manner it can be shown that the
early Sumerians must have practiced polygamy^ and polyandry,^ must have per-
mitted the brother to marry his own sister/ the son to wed his own mother^ and the
father his own daughter.' This apparently explains why a certain goddess may
appear sometimes as the "mother," sometimes as the "wife" and at other times as the
"sister" of this or that god or why, vice versa, a god may be either the "father" or
"husband" or "brother" of one and the same goddess."
There is, then, absolutely no doubt that the ancient Sumerians did ascribe
to their gods intensely human attributes, functions and institutions and by so doing
portrayed faithfully — either consciously or unconsciously — in their theology and
religion the earliest civilization and culture of their race. By studying their theology
and religion ive ipso facto acquire a knowledge of the history and cidture of the Sumerians.
The Sumerian gods become in this wise the "revealers" of all history and institutions —
divine and human.
Summing up, we may safely assert that the process in the development of the
Sumerian religion was the following:
1. Man — human society.
2. God — divine society. The latter is a reflex of the former. Man, human
society are the prototypes; god, divine society their picture: the Sumerians created
god in their own image.
3. The gods are the "revealers." They reveal what man has previously ascribed
or transferred to them. The history of god is the history of man; without man god
is non-existent.
4. The difference between the Sumerian and the Old Testament religion is this:
' Cf. ''Nin-Mar^'; tlic daugliUT of ''En-lil, II. A. V., p. 4-11, note 5; ''NIN-IH, the sou ol' ''liJn-lU, and see p. 2,
note 3.
' Cf. for tlic present The MonUl, XIII (July, 1<M)3), p. ()()!»; liil, the Chrisi, p. 1, note' 5, d (iiotiee the hirat and the
kallal'.); H. A. V., p. 40.5, note 43; C. 7'., XXIV, .5 : 13 = 2?: 112, ''Su-zi-an-nn \ (kim haruhi''"(=k(illal\)''Kn.-lil-ld
(V. BE-ld)-ge wn-me-da{,ga-lal = liir(il\) '' En-zu-na(,caTet)-ge. Cf. also ''BHU-'i-H | dain(=liir(it\) .\n-na-ge; '^Nin-
t/R-SAL-la I dam banda''''( = kaltal'.) An-na-ge, C. T., XXIV, 1 : 23, 24 = 20 : 15, 16.
' Cf. Crealion-Slorrj, p. 27, note 1 ; p. 39, note 2; p. 04, note 2; Bii, the Chi-ist, p. 20 el iMiKxim.
* The wife of ''NIN-IB is "^ N in-En-lil''\ i.e., '^Nin-lil, the niLstress of Nippur and wife of Enlil, C. T., XXIV.
7 : 12 = 23 : 143a; XXV, 4.5« : 4; B. E., Series D, V, fasc. 2, p. 66 : 4. Cf. also below, no. 2 : 35, where '^NIN-IB
is said to niarr>- '^Nin-muh ( = "* Be-lit-\-l\, C. T., XXIV, 12 : 2 = 25 : 7.5a), the wife of tlie '' Lugal-dingir-ri-e-ne =
^En-lil, Creatum-Stonj, p. 19, note 10; B. E., XVII, part 1, p. 40, note. '^Nin-Girsu, the son of Enhl, marries '^Ba-
li = ^Nin-lil, Creation-Story, p. 42.
' Cf . tlie references given above, note 2 ; BH, the Chrisi, p. 2, note 5.
' Cf. Bel, the Chrltt, pp. 1-4 el -pasnim.
4 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
according to the Old Testament, "man is the image of God," Gen. 1 : 27; according
to the Sumerian conception, "god is the image of man."
5. The Pan-Babylonianists, though otherwise quite right in their contention
that the gods or the heavens are the revealers of everything, forget, however, that
the "revelation" which the gods vouchsafe to man is but a returning of comphments.
2. THE SUMERIAN GODS AND THEIR DIVINE ASPECT.
In order to preserve his influence over the human heart and race, a god must be
something more than a mere creature of the human mind: he must possess certain
peculiarities, attributes, functions which are not to be found in man or human
society — peculiarities and functions which remove him outside of the sphere of
human knowledge and experience and put him into a class all by himself.
The Sumerian god, though thought of as being intensely human, is notwith-
standing most divine — and this mainly on account of the apparent contradiction
which the Sumerian mind discovered or ascribed, or thought to discover or ascribe,
to the essence of his god's nature. There must be "something" in the nature of a
god which the human mind can not, or thinks that it can not, fathom, comprehend,
solve. This "something" is "divine" — because "unthinkable," "incomprehen-
sible," "unfathomable," "contradictory."
Among these contradictory conceptions which the early Sumerians had of their
gods, two stand out as the most momentous ones: the androgynous nature of the god
and his self -existence.
Though the earhest Sumerians endowed their gods with the power of generation
and perpetuation, i.e., considered them to be either "father" and "mother," or
"husband" and "wife," or "male" and "female," they yet maintained that they
were neither: that they were genderless. The god An, for instance, the first, foremost
and oldest god of the Sumerians, is neither male nor female, but both: he is andro-
gynous, i.e., he lias the power uithin himself to beget out of his own nature a son and
offspring — HIMSELF. He is, so to speak, both the fountain of light and its rays,
the thinker and the thought, the subject and the object, the creator and the created,
the original (mummu^) and its picture {ban kdla), the source of life and the life itself.
This androgynous nature, this ability to beget out of himself his own ego, this self-
' For mummu as a name of Ti-amat see BH, the Christ, p. 9, note G, mu-um-mu Ti-nmat mu-aUi-da-at gi-im-
ri-Su-nu. Ti-amat is also = NAB; the '^NAB is the same as '^En-lil and is call.-d the dumu-sag An-na. ''En-Ul is
also one of the 21 names of the ama-a-a An-na (Bel, the Christ, p. 17 : VIII ; p. 1ft : 8), hence An-na, the original, begets
himself, his oivn picture: '^En-lil. See I.e., p. 9, note 6; p. 27, note 2, c. When the role of An was usurped by Ea,
then Ea naturally tecame the mummv, I.e., p. 9, note 7 ; but when "chaos" was considered to te the quantity out of which
everything took its origin, then Ti-amat = engur was identified with mummu, I.e., p. 27, note 2, c.
FROM THE TEMPLE LIBRARY OF NIPPUR . 5
existence is inherent in each and every god of the Sumerians. All Sumerian gods
are androgynous : father and mother or husband and wife in one person, they appear,
therefore, soon as male, soon as female, soon as parent and soon as son ; or as both :
male and female' or parent and son^ (daughter').
This "contradiction" in the nature of the Sumerian gods is especially well ex-
pressed in connection with the so-called "Seven (imin-na)," of whom it is said that
they are "neither female nor male,"* that they "neither take a wife nor beget a
child, "^ and yet some of these "Seven" are "male" and others "female,"" while
all are the children of, i.e., of the same nature as. An, Enlil and Ereskigal.^
On account of this androgynous nature, the god An is termed ama-a-a or "mother-
father,"* i.e., "parent": he was the first parent by whom all the other gods were
begotten; he was the "father," "king," and "god of the gods." This "mother-
father "-ship was transferred to all gods, more especially to those who played,
in the later periods of the Babylonian religion, the role of An.
According to the several lists extant, there were 21" gods who shared with An
the designation ama-a-a. Among these we find, e.g., the ''^-kur, i.e., the god of
' Cf . here .1« = .Inu or Uii and .\n = Antum or illuiii, and iiaiiics like ''NIN-lIi, '^MAS, '^Iniuinna, ''SUfJ,
''Gii-str, ''Su-kur, ''Da-mu, ''Utu, ''Id-0"'''!iUB-Gl), <'aalu-ru(lal), ''La-la-rak, ''Nin-Tin-ler^\ and see Cre^ion-Story,
p. 39 : 3; Bel, the Christ, pp. 20-30; The Monist, XVI (Oct., 1906), p. 636; I.e., XVII (Jan., 1907), p. 141; B. E.,
XVII, part 1, pp. 19, note 3; 39, note 1; //. .1. V., pp. -102, note 17; 401, note 31; 406, note 45; 415, note 2; 424;
430, g. Notice also that the Sumerian language is genderless: Nin = bclu, hCllu; dumu = muru, murtu; ad = aim,
ummu (cf. C. T., XXV, 10 : 66, ''En-lil AD u ''Nin-lil AD), etc., etc.
^ ^L, ^En-kuT-kur = Enlil (father) and NIN-IB (son); ^Gii-s'ir, the father, is identified with "^^ir {or Saftfln),
the son, B. E., XVII, part 1, p. 20; Nergal = '^Gir-unti-gal (father) and '^Mes-lam-ta-c-a (son), //. A. V., p. 427, notes
1, 2; ^Lugal-banda = Enlil, and the dumii-sag ''En-lil-ld-ge, H. .4. V ., pp. 416, 417. '^SUU = fatlier and son, H. A. V.,
p. 416; cf. also the various genealogies of /s/itorand Nusku in Bii, the Christ, pp. 1-3.
= ^Su-kur-ru is eitlier = ''Nin-lil (C. T., XXIV, 5 : 9 = 22 : 109) or = daughter of Ea (dumu. nun abzu = ma-
rat rubi ia apsi, B. .t., V, 619 : 18), i.e., of the god who plays the role of Enlil, the "fatlier," the husband of Ninlil,
or ^''im-gig-" (i.e., Nin-Girsu = NIX-IB, the son of Enlil, cf. the proper name '^Su-kur-ru-Im-gig-", The Monist,
XVII (Jan., 1907) p. 147). See here al.so the di,scu.ssion of the trinity of Dor and -Nippur, B. E., XVII, part 1, pp.
19-22; 39, note 1, and cf. the liLstory of ''SUH in //. .1. V'., p. 415, note 2. If time and space would permit, it could
be shown that the "Father," "Mother," "S(>n( = Daughter)" in each and ever}' "trinity" of the ancient Sumerians
are one and the same person. For the present the above-given examples will have to suffice.
*C. T., XVI, 15 : 37, 38, ii-sal-nu-mcs ti-gii(—ui)-nu-mcs = ul zi{zik)-ka-ru iu-nu ul zin-nis-a-ti{lum) su-nu.
Notice the position of sal in the Sumerian line and cf. p. 2, note 2.
' C. T., XVI, 15 : 41, dam-nu-tug-a-meS dumu-nu-lu-ud-da-mis.
•Cf., e.g., names like lilCL and lilit, ardat lili; labartu, the daughter of An {The Monisl, Jan., 1907, p. 145), who is
the same as '^Ninni or lUar, the wije of An, Enlil, Sin, SamaS, .inkir, etc., and mother of Enlil, Sin, etc.
' For references see Fossey, Magie, pp. 27ff.
' The Semitic renders it by a-bi um-mi, "father-mother," see above, p. 2, note 2.
• I.e., besides An, ten other "couples." P^or a discussion of these lists sec Bd, the Christ, pp. 15ff. List I is now
published also in C. T., XXIV, 20 : 1-14; list II in I.e., 1 : 1-22; list III, in I.e., 20 : 1-14; to these may now be added
as list IV (abridged!), C. T., XXV, 7 : 4-9, where also some interesting variants may be found.
6 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
S-kur, ''En-lil, and his wife ''Ma-ra as the 14th and 15th (or VIII. couple) of the
21 en ama-a-a An-na-ge,^ hence EnUl and his wife are both, singly and separately,
an ama-a-a.^ It is, therefore, quite possible that with Zimmern, Z. A., 1909, p. 364,
we have to emend the passage in C. T., XXIV, 4 : 28, to 32-am [en ama-a-a ''En-lil-
la-ge{-ne) ] and see in these 32 gods (or 16 couples) not a " Vorjahrenreihe' Enlils,"
however, as Zimmern wishes, but an enumeration of all those gods who in the course
of time came to be identified with, or who played the role of, Enlil* and Ninlil, the ama-a-a
of the gods during the Sumerian period of the Babylonian religion.
From later inscriptions we know that the chief god of the Assyrian period in
the history of the Babylonian religion was the god Assur = An-sar.^ It is, therefore,
quite natural, yea, demanded that An-sar should have been considered to be an
ama-a-a'' like his predecessors, Enlil and An, whose place he had usurped.
Complete as the above-mentioned lists might seem, they are by no means
exhaustive. There are other gods, not mentioned in the lists given, who were
designated Ijy the proud title ama-a-a. To give a few examples here, I may be
permitted to mention the following:
Gudea addresses to ''Ga-timi-dug a prayer in which we find the following remark-
able passage: "A mother I have not, thou art my mother; a father I have not, thou
art my father; my father, in thy heart thou hast conceived me, giving (hast given)
birth to me in the temple.'" A most remarkable passage, showing us that even
goddesses may be an am-a(-a), "mother-father."
The ''En or "Lord" and ''Nin or "Mistress" are both, singly and separately,
said to be the "mother-father" of ''En-lil and '''Nin-lil."
' See Bel, the Christ, p. 17, VIII and notes 6, 7.
'This, among other things, is the reason why in the Sumerian religion the "wife" of a god shares with her "hus-
band" tlie same name, the same attributes and junctions. Cf. aLso list II, licl, the Christ, p. 18, wliere botli "husband''
and "wife" are identified, singbj and separatclii, with ''.inum u ''.\ntum\
'If ama-a-a were = "ancestor," then .!« as the first of tlie 21 en ama-a-a . 1 ;i- «a-jc wovild liave to be liis own
"ancestor " — wliidi Is hardly possible.
* Cf. also IV. li.', 27, no. 4 : 56, 57, tnu-lu til a-a aina mul^-na = ''Lil-lum ( = Enlil, later on NIj\-IB) a-bu um-
mu a-lit-tu-sii; the I'em. dlitta (instead of Midi) is cliosen because with a composite noun, as wliich abu-ummu is considered
here, the apposition takes the gender of tlie nearer noun. For the position of ama cf. above, p. 2, note' 2.
' See Bel, lite Christ, pp. 6ff.
• For references see I.e., p. IG, IV; p. IS, V; p. 19, 4.
' Cyl. A, 3 : 0-S, ama nu-tiuj-me ama-mu sl-me, a nu-tug-me a-m,u si-me, a-mu ia{ii)-ga iu-ba-ni-du((i) unii-a
ni-tu(d)-e. Sa(g)-du((/) may be taken either in the sense of "to call some one (cum affectu et effectu) in one's heart" =
"to elect him," or KA = du{g) = nadH, "to plan, design, form, conceive sometliing in one's heart ( = mind)," see also
B. E., Series D, V, fasc. 2, p. 52, note 4.
' See Bel, the Christ, p. 17, note 10. This shows that ''En and ''Nin are the same as An, the father of Enlil (and
Ninlil), Creation-Story, pp. 21, .3.3. In other words, Enlil, the aina-a-a during the Sumerian period, ha.s usurped the
place of ''En = An, the "mother-father" of the prehistoric period of the Babylonian religion. . .
FROM THE TEMPLE LIBRARY OF NIPPUR 7
The moon-god of Ur, ''Nanna, is termed both an a-a^ or "father" and an ama'
or "mother," "womb."
Of Marduk, the chief god during the Amurritish (Canaanitish) period of the
Babylonian rehgion, it is said: "Lord thou art! hke a 'father and a mother' among
the [people?] thou existest."'
To be an ama-a-a includes not only an androgynous nature and the first parent-
ship, but it indicates that each and every god thus designated is the "self-existent"
one, who is all he is "by himself (ni-ba, ni-te-na)," "by his own power (d-bi)." The
god An as ama-a-a heads, therefore, all the lists of gods and appears never* as the
son of another god. Enlil, though generally the "son of An" or of "''En and ''Nin,"''
is yet called "the one who does not know a father,"" i.e., "the unbegotten, uncreated,
self-existent one." ''Nanna, the god of Ur, is both the "principal son of Enlil"'
and "the fruit which created itself by its own power."" Lastly, Ansar or Assur,
the foremost god during the Assyrian period, had to become, because he usurped the
role of, and thus became identified with, Enlil and An^ — the chief gods during the
Sumerian and prehistoric period — "the one who created himself."'"
Human, anthropomorphous and anthropopathical were the gods of the ancient
Sumerians and yet most divine. Though the divine society was patterned after
the human, though both were traced to an original first parent, yet the first god was
self-existent, while the first man remained a creature of god. Man receives his life
and power from God; God alone is ner-gdl{se-ir-ma-al) ni-te-na, "powerful by him-
self," who "causes to dwell the spirit of Ufe (zi-sa{g)-gdl)" in his creature, "man,"
and in the "country (kalam)" inhabited by his creatures: in the land of Shumer or
Babylonia.
'IV. R.', 9 .-Sff.; C. T., XV. 17 : 2ff. et paxsim.
' IV. iZ.', 9 : 24, 25, ama lie nigin-na = ri-i-mu a-Ud nap-fia-ri, " wonil) that gives birth to everything."
= IV. R}, 57a : 34 = King, B. M. S., no. 12 : 4 = Hehn, B. A., V, p. 350 : 34, EN at-ta-ma kima a-bi u um-me
ina [ameldti'? or iliini'!]'ne»h ta-ba-di-si. For the position of vm-me = ama see above, p. 2, note 2.
* I.e., during the praliistoric period of tlie Babylonian religion wlien he alone was suprame. Later on, during
the Amurritish and Assyrian period, An does appear sometimes as tlie son {nup-ri, ilitti) of An-Sar, cf. Bel, the Christ,
p. 13, note 6; p. 6, note 5; K. .\. T.', p. 351, note 2 — passages apparently embodying an endeavor in majorem Aniari
gloriam.
' See p. 6, not<! 8.
• Cf . .4. S. K. T., p. 81 : 7, 8 (Ninrag, p. 42), wlicrc NIN-IB, tlic .ton of Enlil, is called tlie diin-md a-a-nu-zu =
Inr-bil a-bi ul i-di, "sprout of 'him who does not know a father,'" i.e., son of "the fatherk-ss," liouec the a-bi ul i-dl
i.s Enlil.
' Dumii-xiig '^En-lil-ld, Crealiun-Slori/, p. 22, iiot<' 5; C. 7'., XV, 17 : 5.
' Gi-rin ni-ba mu-un-dim-ma = en-hu ia ina ra-ina-ni-sfi ib-ba-nii-u, IV. R.', 9 : 22, 23. '
' B. A., V, 055 :23 = C. T., XXIV, 496 : 7, An'' A-"'-hir \ ''En-UL
'" Ba^u-u ram-ni-iu, Bel, the Chri.tt^jt. 7,
8 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
3. THE SUMERIAN THEOLOGY AND THEOGONY A MICRO- AND
MACROCOSMOLOGY AND COSMOGONY.
As soon as the earliest Sumerians had attained to that state of civihzation when
their mind was prepared to inquire into the more or less abstract question as to the
origin of the "world," considered in its twofold aspect: the micro- and macrocosm,
we find that they answered this to their satisfaction by again reasoning and arguing
from the known to the unknown.
Above we learned that the Sumerians transferred to their "god" and "divine
society" everything which originally belonged to "man" and "human society."
We learned also that, according to their conception, the first ama-a-a of the "divine
society" (the reflex of the human) was An. Hence the microcosm of the "human
society" of the Sumerians, being as it is but their terrestrial habitation, abode,
country over which they held sway — their ^'sphere of influence" so to speak — must
have had its origin with and in and by this very same first am-a-a An.
And so it was. The first "mother-father" founded his own house and called
it after his name: 6-An{-na), "house of An." The 6-An(-7ia), the habitation
(ki-dur) of An and his wife, then, is the "first unit" out of which the microcosm
developed. When the first parents were blessed with children, becoming a
"family" or possibly a "tribe," the tl-An{-na) increased in size and became a
"city": Unu{gY\ i.e., simply " Abode. ""^ The "family" or "tribe" finally grew
into a "nation" and the "city" into a "country": kcdam, the microcosm of the
Sumerians.
Very soon, however, it was felt necessary that the kalam be designated by a
national term in order to distinguish it from the microcosms which might or might
not have developed round about it. The term employed was Ki-en(in)-gi, being
translated in Semitic either by mdtu, irsitu, "country, land" (hence a synonym of
kalam ^mdtu, "land"), or by S^imer (the bibhcal 1^?^^). From the latter we
derive our designation "Sumerian."
The microcosm of the Sumerians, then, was called either kalam or Ki-en{in)-gi.
The difference between them is the same as that which exists between "Israelite"
and "Hebrew," i.e., kalam designates Sumer from the point of view of the Sumerians.
It is the sacred term which the Sumerian used when speaking of "his country" or
of "his Pdtherland," cf. our "My country 'tis of thee, sweet land of lil:)erty," or the
expression "the old country," i.e., "the father/a/trf." Ki-en{in)-gi, on the other hand,
' In Semitic U-ru-vk, i.e., Erecli, '^7? (Gen. 10 : 10) = the modem Warka,
FROM THE TEMPLE LIBRARY OF NIPPUR 9
was used when the land of Sumer was to be differentiated from, or was referred to
in opposition to, the other countries round about.'
Seeing that the microcosm of the Sumerians, their kalam or Ki-en(in)-gi formed,
as it did, the pattern after which the macrocosm was thought to have developed,
it is only natural that the original source, the first ama-a-a of the latter, should like-
wise have been sought in, and attributed to, the god An. This, no doubt, is the
reason why An is translated in Semitic by same and why Hesychius^ informs us that
the same or Saujy is 6 xoa^og Ba/^v/lcjvtog.
Furthermore, just as the first ama-a-a of the gods. An, was differentiated into
"father and mother": An + an (Semiticized : Anu and Antum), so An, the sam^
or aavr^, when considered as "husband and wife" or "father and mother,"
became either an + an or an + ki, i.e., same u irsitim, ovpavog xal yala, "heaven
and earth."' Here, then, as in the case of the microcosm, we have likewise
two expressions for the Sumerian macrocosm, the former (an = same, cavri)
corresponding to the kalam and the latter {an-ki = same u irsitim) to Ki-en{in)-gi,
or, in other words: an is the "sacred^' or ^'religious" while an-ki* is the "profane"
or "worldly" term for macrocosm. From this it follows that, according to the
earliest Sumerian conception, the "heaven and earth" (and not the chaos) were the
source out of which everything was evolutionized or begotten (tu-ud-da).^ The
"heaven" is the first and great "Father," while the "earth" becomes the first
"Mother": "Mother-earth." "Heaven and earth" are the first ama-a-a, "mother-
father," both being distinct and yet one.^
Lastly, if an or an-ki be the macrocosm and kalam or Ki-en(in)-gi the microcosm,
both having for their ultimate root or source the god An, then the different stages
in the process of development must be arid are interchangeable terms, i.e.,
r microcosm ^^""V ,-.
{Ki-en{in)-gi
An = tl-An{-na)
Unuig)''' =
(nation)
(parent) (temple)
■ (city)
ian
, macrocosm ^^_^.
all standing for and signifying one and the same thing: the "mother-father" of
everything, the god An.
'Though Thuroau Uangin, S. .1. K. /., p. 152f., is, no doubt, correct in saying that kalam is = Ki-cn-gi, yet
tlie above-given difference will have to be maintained.
'Bel, the Chrmt, pp. 21, 27.
' L.C., pp. Ififf.; 21ff.; 2.5, e; 26, b ff. For un = ki — Antum = ir^ilum see especially I.e., p. 28, c and the notes
there given. ' Cf. here also my remarks about '^Dur-an-ki, '^Dur-un, Bel, the Christ, pp. 2 Iff.
'Cf. the nnSin of Gen. 1 and Creation-Story, p. 9; Bel, the Christ, p. 10.
' Bel, the Chrixt, p.^21 et -passim.
2
10 SUM BRIAN HYMNS AND PRAYERS TO NIN-IB
This observation is of the highest importance for a correct understanding of
the Sumerian rehgion, showing us:
(a) That the "sphere of influence" of a god, the place where he is supreme, of
which he is the "father {a-a, ab-ba)" "king (lugal)," "lord (en, nin)" and "god
{dingir) " is either a " temple {e)," a "city {-unu{gY\'' -'''^)," a micro- or a macrocosmic
quantity.
(b) That the terms for micro- and macrocosm must be interchangeable, i.e.,
the god of the kalam or Ki-en{in)-gi is and must have been, at the same time, the
god of the an or an-ki. To express this somewhat differently we may say, if the
microcosm be indeed the prototype after which the macrocosm was patterned,
then kalam and an as well as 'Ki-en{in)-gi and an-ki must be interchangeable terms.
That this is actually the case can still be gathered from the inscriptions. From
Bel, the Christ, p. 16, I, 2, we know that an is also = ki, irsitu, "earth," but irsitu
renders also the Sumerian Ki-en{in)-gi,^ which latter, however, is most generally
translated by mdtu,* "land" = kalam, hence an, same, aavy;, is both = Ki-en{in)-gi
and = kalam. For Ki-en{in)-gi = an-ki see IV. R.'^, 27, no. 4 : 63, 64: am-si
ka-nag-ga mas-su{su(d) ) Ki-in-gi-ra = be-lum {i.e., Enlil, later on NIN-IB)
na-pis-ti ma-a-ti mas-su-u same'' u irsitim''"'.''
(c) That the "name" of each and every god may be expressed either (a) by
the nomen proprium or {[3) by either one oi his "spheres of influence""; in other
words, the gods of the Sumerians have both a micro- and a macrocosmic significance.''
' (T. Uru-imu(g)^' = Ur; Utu-iin.u{g)''^ = Larsa.
'Of. En-lil''* = Nibru'^ = Nippur; NUN =-rubu = ''En, A't/.V*^' = Eridv, etc.
'C. T., XVr, 12 :22, 23, Ki-in-gin{ =-DlJ) = ir?Uim'^"'.
* Rriinnow, No. 9678.
* Notice liere that ka-nng-gii( = kalnm-mn) is parallil with Ki-in-gi and cf. the title of En-Sa(g)-kui-ati-nn: en
Ki-en-gi. lugal ka[lam-mn], E. B. II., p. 4.5 = ,S. .1. K. I., p. 1.50, 4, a. See also Gudca, Cylinder B, 22 : 19, 20, kalam
v-nnt-la lie-gdl-na{d) K!-en-gi-Sd{\) kur-kur igi-hi lia-mu-si-giil, "may the country rest in peace (safety), may towards
Simmer tlie (surromiiling, non-Babylonian) lands direct (have) their eyes." Sd (instead or rd) has to be read here be-
cause it expres.ses direction, being parallel to the M in fut-mu-ii^gdl. Cf. also galu-galu-iii = "one against (Si'i = ds)
the other," B. E., VP, 11 : 21. fid, h'l, ii, hi or dJf, i(e)S, m5 are thus parallel with ra(i, u) or a(i, u)r.
' Here belong "names of gods" derived
(a) From their temples: ''Nin-^-An-na; ''Nin-E-gal; ''^-kur; ''Dur-an{-ki), etc.
(h) From their cities: ^Nin-Gir-su; '^Nin-En-lil{ = Nifn-u)'", etc.
(c) From their microcosmic sphwes: ^Lugnl-kalnm-ma .
(</) From their macrocosmic spheres: ''Lugal-an-ki; '' Liigal-abzu ; '^En-kur-kiir; ''Kur-gal; '^Am-an-ki, etc.
' From tliis it is evident (a) that, e.g., tlic name of tlie t^^mple of An, E-An{-na), may Ije translated cither by
"house of An" or "house of the same, navi/, i.e., cosmos" or "house of 'lieavcn and earth,'" i.e., the house in
which the "god of heaven and earth (Anu and Anium, the later Istar, K. B., VI', p. 128 : 37) " had his dwelling (mu-iab) ;
(h) that the city where this or tliat god had his "abode (tinu{g) ) " must likewise liave a macroco.sinic significance. Hence,
not only the ziggurrat of E-Ati{-na) came to he called an £-g>{i.c.. gi(g) )-bur-~ (II. R., 50 : 20, a, b), but even t'm/(g)*',
Jircch, acquired names like 6'!-/«7r-7*^', Gi-ljar-T'^'^, Gi-pa-ru-7'"^, Gt-bur-7 '" (si-c H. A. V., p. 432, note 7) or L'6-7*'',
FROM THE TEMPLE UBRARY OF NIPPIJR 11
But if SO, then the theology of the Sumerians is or becomes ipso facto a micro- and macro-
cosmology and, mutatis mutandis, their theogony a micro- and macrocosmogony}
4. THE EPOCHS IN THE HISTORY OF THE BABYLONIAN RELIGION.
When tracing, in the history of the Babylonian reHgion, the several epochs
and their manifold and various characteristics, consisting, it would seem, of the
most bewildering transfers of genealogies, names, courts, titles and attributes from
one god to another, the historian is constantly brought face to face with some of
the most difficult questions. Invariably he has to ask and answer questions like
these: "Which of the names, attributes and functions belong to this or that god
originally and which were, in the course of time, transferred to him either from an
earher or a later period of the Babylonian religion?" "What were the underlying
principles that made such a transferring possible?" "Did the transferring of
attributes to a particular god change that god's nature or did he simply gain a 'new
sphere of influence' in addition to the one previously held by him?" "How does it
happen that one and the same god or goddess is referred to very often in one and the
same inscription as the 'son' or 'daughter' of two and more distinct and separate
gods?"^ Upon an adequate solution of questions like these and hundreds of others
similar in scope and character depends, of course, our correct understanding of the
religion of Babylonia — a religion which had sufficient strength and power within
itself to make itself felt even at our present age.
For a better understanding of the development of this religion it would seem
necessary to point out briefly the various epochs in its history. By so doing we may
be put into a position both to distinguish between phenomena which belonged to
one or the other of these periods and to observe which of these phenomena were
transferred backward or forward.
Z)a-7*S all of which names convey the idea that Ercch, the home of An, was, in later times, considered to be the great
"abode" embracing "seven inclosures" or "splieres of influence" presided over l)y the god of (1) tlie heavenly ocean,
(2) the terrestrial ocean, (3) heaven and earth, (4) moon, (.5) sun, ((j) powers of nature, (7) stars. Cf. in this connection
the ^-gi(h)dar{ = PA ; EME-SAL inu(s)-du-ru, mu(s)-dur (! Sin-hytmi, IV. It.'', Q : iii : mii-s('i-din(\) fi-em mu(i).
dur(\) ), nii-id-rfi) a temple of ''\in-OirtM at Girsii, wliicli is called tlir ^-uh-7, see E. li. H., pp. 61, 63, and especialK'
p. 203, not<' 16, and cf. the name of the ziijgiirral of the temple E-zl-da of Borsippa: E-uA>'i<"<IO-7-an-ki, i.e., "the tem-
ple of the 7 'governors' ('rulers,' linmimu) of 'heaven and eartli( = world),'" and the zi/jgurrat of Eridu (NUN'"),
6-U-7, II. R., .50 : 2'2(/.
' In the Sumerian theogony, therefore, it matters very little whether, e.g., '^NIN-IB be called "son of Enlil," or
apil -^-iar-ra, "son of the temple 6-har-ra" {B. E., XVII, part 1, p. 39, note 1, below), or whether Marduk be a "son
of iia" or the dumu abzu, ".son of the ocean," ordumu NUN''', "son of Eridu," for the E-iar-ra is tlie "sphere of influ-
ence" of Enlil, while the ocean- or Eridu is tliat of tla.
' For examples cf. BH, the Christ, pp. 1-3: Ishtar, the daughter of .In, Enlil, Sin, NIN-IB, AUur; Nusku is the
son of An, Enlil, of the ocean, of the "lord oj heaven and earth," of the "thirtieth day oj the month" and of the temple
" Dur-an-ki," etc., etc.
12 SUMERIAN HYMNS AND PRAYERS TO NiN-IB
King Hammurabi, in the opening lines of his famous code/ indicates the epochs
which preceded that of his time when he states:
"When the subhme An {i.e., God), the king of the '' A-nun-na-ki: '^En-lil, the
lord of heaven and earth .... to ''Marduk .... the Enlil-ship over the totality
of men had committed .... then, etc."
Two points stand out 'clearly in this passage, viz. :
(a) Enlil committed the Enlil-ship to Marduk, i.e., he, as Lord par excellence,
decreed (stmu), when the time was ripe or the circumstances warranted it,^ that
Marduk should henceforth exercise the Enlil- or Lord- and Ruler-ship over Bab-
ylonia, should play the role of Enlil;
(b) Enlil, as the emphatic apposition "the sublime An^' clearly indicates, had
himself usurped his predecessor's name, i.e., at the time when Enlil was the God
and Lord xar fi.oxvv, An had become a mere attribute of Enlil. From this it would
follow that two epochs preceded that of Marduk, viz., the An and the Enlil period.
The oldest inscriptions so far recovered by the several expeditions to Babylonia
may safely be assigned to about 4000 B. C At this time Enlil had already dis-
placed An. To be quite conservative, we may assign the An and the beginning
of the Enlil epoch to the time before 4000 B. C, the latter lasting till the reign
of the I. dynasty of Babylon or about 2232 B. C, when the so-called Marduk period
was ushered in, which in turn was succeeded by that of Assur. The An epoch, there-
fore, from our present state of knowledge is completely prehistoric ; that of Enlil
partly prehistoric and partly historic.
According to the evidence at hand, it would seem that all of these epochs, though
primarily successive, were yet partly contemporaneous (so that of Marduk and
Assur) and partly overlapping (so that of An and Enid and that of Enlil, Marduk
and Assur). This conditioned or gave cause to a forward, backward and mutual
transfer of the various attributes, functions and names of one god to another. To
illustrate this by one or two examples, I may mention that the Sumerian term for
macrocosm was originally, as we saw above,^ an or an-ki. During the Sumerian
' See The MonisI, October, 1906, pp. 6:j2ff.
' Cf. Bel, Die ChrUt, pp. 52, ,5.5; K. B., VI', p. 36 : 12, 13, ai-iu aS-ri ib-na-a i/i-U-ga dan-ni-rm he-el muhili himi-iu
U-ta-bi a-bi '^En-lil.
'The tendency of our modem liistorian.s to completely ignore the testimony of Babylonia's most celebrated
arch»ologist, king Nabonid, is not suj parted by the tablets of the Older Temple Library of Nippur. I cannot, therefore,
accept the rather subjective view of most, if not all, our present-day "historians," who think that their own calculations
have a much better foundation in fact than those of Nabonid and who consequently claim, quite subjectively, that the
oldest recovered documents of Babylonia do not antedate the year 3000 B. C. Cf. here for the present B. £., Series D,
vol. V, fasc. 2, pp. 8-12.
« See p. 9.
FROM THE TEMPLE LIBRARY OF NIPPUR • 13
or Enlil period several other terms came to be used, among them also kur and kur-kur.
This term for macrocosm was transferred backward to the first god of the world,
An, who thus came to be designated the "god of the kur." Enlil, his son, could
consequently be termed the "offspring of the kur."^
Again, when during the Sumerian or Enlil epoch the Babylonian theogony came
to be systematized, the "world" or "macrocosmos" was considered to consist of
"seven spheres of influence," each of which being assigned to one of "the seven great
gods," viz., Anu, B^l, Ea, Sin, Bamas, Rammdn, Istar. This doctrine was likewise
transferred backward and made applicable to the An epoch. In this way it happened
that iS-An-na and Erech, the temple and city of the first god of the "world," An,
came to be known or was spoken of (during the Enlil and later periods) as the Gi-
■par-7 (*'■)•'
We may, then, divide the Babylonian religion into the following four epochs:
(a) The Prehistoric or Ax Epoch with the god An of the temple S-An{-na)
in Unu{(jY' or Erech as its chief god.
(6) The Sumerian or Exlil Epoch, from about 4000 (and before)-2232 B. C.
During this period the Semites invaded Babylonia. Whether these Semites influ-
enced the religion of the Sumerians to any perceptible degree, cannot be made out
as yet. The chief god during this period was Enlil of the temple E-kur at Nippur.
(c) The Amurritish(Canaanitish) -Babylonian or Marduk Epoch, with
Marduk of the temple S-sag-U-la at Babylon as its foremost god.
(d) The Assyrian Epoch, with god An-sar or As-sur of the temple 6-sar-ra
at Assur as its chief representative.
From this division it will be gathered that such well-known gods as ^a {^En-ki),
Sin (fEn-zu, ''Nanna), Samas {^Utu), Rammdn {''IM), '^NIN-IB, etc., never played
a national or epochal role in the development of the religion of Babylonia, and
this notwithstanding the fact that, e.g.. Sin and Samas were during the Sumerian
period the chief gods of the national capital Ur and Larsa, respectively. True it is
that all of these gods were considered, in their own cities, to be a "father" and
"god of gods," but their influence on the nation as a whole was practically imper-
ceptible, in comparison to that of Enlil, nay, it seems that, e.g., Ea derived his glory
and honor mainly from the fact that he was the "great father" of the "still greater
' R. II., p. 1.3() : 26, umun ka-nag-ga '^Mu-ul-Hl a kur-ra = be-lum ma-a-tam ''ditto ri-hu-ul Sadi'ji.e., "lord of
the countrj-, Enlil, offspring of tlie 'Mountain.'" Notice in this connection that Enlil was called ''Kur-gal (Br. 7414),
"tlie great Mountain"; kur, "Mountain" (//. .4. V., p. 417;^); ''^-kur, "the god of the temple of the 'Mountain
( = world) ' " and that this last name appears among the "21 of the 'mother-father' .in {Bel, the Christ, p. 17, VIII),"
hence being identified with '"'A-nu of the totality of heaven and earth (Bel, the Christ, p. 19, 8)."
' See p. 10, note 7.
14 SUMERIAN HYMNS AND PRAYERS TO NIN~IB
son," Marduk. Marduk playing the role of Enlil, his father Ea was, as is to be ex-
pected, identified with An; this, no doubt, is the reason why Ea, though originally
''XL, is yet, at least sometimes, designated by ''LX — the number of An!^ The other
gods, though occasionally called "god (king) of heaven and earth," were merely
playing, in their respective cities, the role of Enlil: Enlil was the national god.
while they remained, notwithstanding their title, essentially city -gods and "sons"
of Enlil.
5. THE ^A^ OR PREHISTORIC EPOCH IN THE HISTORY OF THE
BABYLONIAN RELIGION.
A. The Sources.
The very term "prehistoric" indicates that we have, so far, no inscriptions
whatever which were written during, or have come down to us from, this period.
The oldest recovered tablets date from about 4000 B. C.^ At this time the theology
of the Babylonians appears already in that state of systematic development as is
exhibited in the inscriptions of the kings of the II. dynasty of Ur and in the tablets
from the Older Temple Library of Nippur.
When trying to trace the several peculiarities of the An period we are obliged,
of necessity, to rely upon incidental references. These references are to be found
partly in the "oldest historical texts," partly in the "religious inscriptions" and
partly in the so-called "lists of gods." Though the last two classes of texts, as far
as published, were written, mostly, during thp time of Ashshurbanapal (about 650
B. C), to whose library they belonged, they nevertheless may be admitted as reliable
and authentic sources for a reconstruction of the Babylonian religion during the
An period, and this the more so as most, if not all, of them are merely copies of
tablets written two to three thousand years earlier. This fact becomes now more
and more evident as the publication of the contents of the Temple Library of Nippur
progresses.'
It is of course self-evident that the copies from the library of Ashshurbanapal
bear the earmarks of various literary redactions and emendations, showing us that
they have been adapted to the several periods in the Babylonian religion. Hence,
when making the tablets of the Ashshurbanapal library the basis for a reconstruction
of the oldest religious conception of the Babylonians, the historian will have to apply
to them the same literary method as is employed by the Old Testament scholar:
the historical critical method.
' Cf. also ''Am-an-ki = Ea. ^ See above, p. 12.
' See lor the present B. E., Series D, vol. 5, fasc. 2, pp. 1-14.
FROM THE TEMPLE LIBRARY OF NIPPUR 15
The application of this method is, of course, made much easier for the Bab-
ylonian scholar than for the Old Testament critic, and this for the simple reason that
the Babyloniologist, in many cases at least, has at his disposal the originals of the
later copies of Ashshurbanapal's library, thus being put into a position to compare
them with each other, to observe and note the changes, literary and historical, and
to make his deductions accordingly. With these means at hand I shall try, in the
following pages, to reconstruct, as briefly as possible, the An period, leaving here all
later redactions and emendations ("transfers from the later periods to this prehis-
toric one and vice versa") unnoticed. In doing so, many statements might seem, at
first glance, to be rather subjective. And so they are. But this is neither the place
nor the time to discuss the reasons which prompted me in accepting the one and
in rejecting the other statement of the inscriptions. I am, however, prepared to
maintain and defend, if necessary, any conclusions reached here, be they subjective
or otherwise.
B. An the First "Mother-Father."
All the "lists of gods" known to us are invariably headed by the god An, a
fact betraying that he must have been the first and foremost as well as the oldest
god known to the early Babylonians. This is attested to by the "earliest historical
inscriptions": whenever An is mentioned in company with other gods, such as ''Enlil
or ''Enki, etc., he precedes his companions, so in the inscriptions of Lugal-zag-gi-si,
Hilprecht, 0. B. /., no. 87, col. 1 : 14ff., in those of Gudea, St. B, 8 :44; Cyl. B,
19 : 18; An-nu-ba-ni-ni, I AS { = E. B. H., p. 177); Dun-gi, H. A. V., p. 375,
note 1; Rim-Sin, Tonnagel A, 1. 23 ( = S. A. K. I., p. 217). If An be the first and
oldest god it would follow, ipso facto, that his temple tl-An-na together with his
city Unu{gY^ = Uruk or Erech' (TlK, see p. 8, note 1) must antedate, in point
of time, all other temples and cities of ancient Babylonia. Hence, when we find
in the so-called "bilingual creation-story" (written in Neo-Babylonian characters)
that Nippur and £-kur^ are mentioned before Erech and tl-An-na, we may rest
assured that this arrangement is due to a decided Nippur influence, i.e., the "bilingual
creation-story" must have been composed during a time when Nippur and 1^-kur
had overshadowed, in point of importance, that of Erech and tl-An-na. In other
words, the "bilingual creation-story" dates from the Enlil period, having, however,
been adapted to fill the requirements of the Marduk epoch.
An, the oldest god, was naturally considered to be the first ama-a-d' or
' K. H., VI', p. 02 : 5, Uruk iu-hal ''A-nim u ''is-lar.
' Jr-nscn, K. B., VI', p. 38 : G, 7.
» BH, the ChrUt, p. 17 : 14;.19 : 22.
16 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
"parent," -'mother-father {abu ummu)." This term, as we saw above,' indicates
the androgynous nature of An, i.e., it is nothing but a crude and primitive mode
of expression calculated to convey a twofold idea, viz. :
(a) That An is "the self-existent one {dyeweToi;)," who is and exists "by himself
{ni-ba, ni-te-na, d-bi, ina ramdni-su) ," and
(6) That he is "the self-perpetuating one," who is able to, and did, beget offspring
out of his own nature.
Being such an ama-a-a. An was, of course, looked upon, quite rightly, as "the
source of everything that belonged to the heavens above or the earth beneath {sa
kis-sat AN-KP)":
(a) of the gods,
(8) of the world, the macrocosm (an, an-ki, aavr;) and microcosm {kalam,
Ki-en-gi) .
When we say that An was the source of everything, we must not restrict the
"of" to merely an objective meaning. An is the god of everything in a subjective
and objective sense, i.e., heis both the author of everything ("sa" kis-sat AN-KI)
and " every thing himself {An = same and aavri 6 xoanog BafSv^uvioi^)." In other
words. An is the source or "father"^ of to nav and to nav himself, and hence the
religion of the earliest Babylonians is nothing but a pure and simple pantheism and
their theology and theogony but a (micro- and macro-) cosmology and (micro- and
macro-) cosmogony.
(\ A.\ Differentiated.
Very soon, however, as may be gathered from the various "lists of gods" them-
selves, the early Babylonians differentiated An into a "husband" or "father (a-a)"
and a "wife" or "mother (ama)," but still clinging to the idea that husband and
wife were and are one, hence
{husband (father) ■ An 'A7i-um{"Af-(n) = il-um (god, ^^ ),
becomes or Seniiticized
wife (mother) An An-tum = il-luni (goddess = ^Utar^),
and when considered as a (micro-, macro-) cosmic quantity,
{husband (father) an (= heaven) Same (= oipavd^) } i ? /ti » \
becomes or m Semitic [ ^„'^^'\^'!7r sC.l J?
wife (mother) fci(= eartli) ir?Uim(= yala)S or Ki-cn-gt( i^hmmv).
' .S<'e PI). 4ff.
' licl, the airint, p. 19, list III.
'Bel, the Christ, p. 21.
«Cf. K. 8397 (liczold, Calal., p. 923), ''A-im abu( = AD) sam^.
' For An-lum = '^Is-tar = '^Belit-x-li, the wife {dam) of An, see below, p. 18, note 3.
FROM THE TEMPLE LIBRARY OF NIPPUR 17
That An was the "father (a-a, ad) " par excellence of all gods may still be gathered
from various passages of the cuneiform literature such as IV. R.', 56 : 76, ''A-nim
ab{--^ ad) ildni'"''''' rabuti( = gal)"'^"'' . These "great gods" are mostly designated
by the term ''A-nun-na, i.e., "the begotten ones (a = rihut, lit. the outpouring,
brood, progeny) of the 'prince {nun}),'" or more fully, "the '^Anunna whom Anu
has begotten and the ''Anunna whom Antutn has begotten,"^ or, what is the same,
"the ''Anunna of ( = begotten by, and thus belonging to) heaven {an-na=sa
samt) and the ''Anunna of earth {ki-a = sa irsitim^"") ,"^ or simply "gods of
heaven and gods of earth."' Of these the god An is said to be both the "foremost
' For nun = ''A-nu see M. 1724.
^ ''A-nun-na An-im{ = ''A-nim) a-ri-a-ne, '^A-nun-na ki-a( = An-tum) a-ri-a-ne, for references see Bdl, the
Christ, p. 28, note 1.
' See Bel, the Christ, p. 28, note 2, and the references there given. Later on the '"'Anunna of earth" were termed
''A-nun-na-ki, while the '"'Anunna of heaven" were called ''l-gi-gi, i.e., "princes." I-gi-gi I consider to be a contraction
of igi-igi, and igi a phonetic writing of egi = KU = rubu, (see p. 2, note 3), sjti. of nun, hence the ''l-gi-gi have also the
name Nun-gal(-e-ne, -mei), "the great princes."
* D'mi-me-ir An-na( = ki Same") d'lm-me-ir ki-a( = Sa ir^itim^^"') , R. H ., 139:149; 92:21; 135, 111,23.
According to these passages and R. II., 87 : 22 (cf. K 4629, rev., Bezold, Cat., p. 516) the "gods of heaven and earth"
are divided into
(a) "the great gods, 50 in number (dtm-me-ir gal-gal L-ne-ne) . "Fifty" being the number of Enlil (and of his son
''NIN-IB, C. T., XXV, 50a : 7; 506 : 14), we have to see in this statement a Nippur influence, showing us that during
the EnlU period the god of E-kur was considered (like An) to represent or to include in his person "aU the fifty great
gods of heaven and earth " : therefore is L also = kii-ia-tum, V. R., 37, col. II, 16.
(6) "tlie gods of {i.e., who detennine) the fates (d'lm-me-ir rmm-tar-ra) ," who are said to number seven (7-ne-ne).
These are "the seven great gods par excellence" or "the 7 governors Qilimimu) of heaven and earth (ur(ttr)'"*'*-7-an-fct) ".•
An, ''Enlil, ''Enki, ''Emu, ''Utu, ''IM, '^Innanna. They must be separated from the 7-6i( = ^Sibitti), the messengers
(gal«kin-gi-a) of An (IV. /^.^ 5 : 27 = C. T., XVI, 19 : 27), whose fates he (An) has determined and whom he has given
to god Irra ( = ''Gi(.i)-(.b)il-ga-mes = ''iM, etc.) to be his "furious weapons" (see Jensen, K. B., VI', p. 58 : 6f.), but
who likewLse are called "great gods," K. 157 (Bezold, Cat., p. 41), ''7-bi iUnimish rabAti{ = gal)"'ish. These 7-bi are
nothing but the seven manifestations of "the powers of nature," i.e., they are the "seven sons (weapons) of the god
who plays the r61e of the 'Son'" in a given trinity (cf. Creation-Story, p. 45, 3; B. E., XVII', p. 21, 5; p. 40, note,
and the "seven zib of ''iM," C. T., XV, 15 : 18.
(c) ^A-nun-na An-na mu-ui-5-bi = A-nun-na-ki sa iame^ 5 Su-Si, i.e., "the Anunna of heaven (to the number of)
5 S088 or (5.60 = )300." Cf. also R. II., p. 142, III, 12, 5-uS (i.e., = 300) bar ''V. II.
(d) ^A-nun-na ki-a mu-uS-10-bi = ''A-nun-na-ki Sa irsitim''^'" ni-e-ir-Su, i.e., "the Anunna of earth (to the number
of) 10 soss or (10.60 = 1 ner = ) 600." Cf. also R. H., p. 142, III, 12, 60.10( =600) bdr ''[A\]-nun-na-ki, and ''60.10 =
''A-nunr-na-ki, IV. R.'', 33 : 46, variant 14 = Br. 10149. What the numbers 300 and 600 stand for is not yet clear. That
the numtjer 300 of the " jVnunna of heaven," i.e., tlie ''l-gi-gi, cannot be the result of the addition of the "sacred nmnbers
of the gods" (An = 60; Enlil = 50; NIN-IB =50; ^a = 40; Sin = 30; SamaS = 20; IStar = 15; Nergal = 14
(sict Horamel); Marduk = 11; Gibil = 10) as Hommel (Grundriss', p. 370, note 1) wants, is evident for the following
reasons: (1) ''IM = 6 is omitted by Hommel; (2) Marduk' s number is [? 4- ] 10; (3) Nergal' s niunber is 16 (!not 14),
hence the net result would be + 307 (instead of 300) ; cf . now C. T., XXV, 50a, 6. Seeing that 60 is also KU, which,
when read egi, has the signification "prince," it may not be impossible that '*50XiO( = ''Anunreafci) meant originally
"the totaUty {10 = U = iu. = kiiSatu) of the 'princes.'" Furthennore, remembering tliat the ''l-gi-gi, "princes,"
or ''Nun-gal{-e-ne, -mei), "great princes," are in fact nothing but the "Anunna of heaven," we may see in the writing
<'F.// the number of 5X120 or 5X60X2 =600 =%OX/0(='*yl-nMn-na-A;i, the "Anunna of earth") rather than that of
3
18 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
(gii-gal')". and the "king (lugal^)."
The wife of An, being one with her husband, must have, of course, the same
attributes and functions. This is the reason why she, though nothing but a personi-
fication of the "'earth{ki)," is yet said to be the ''Belit-i-li,^ "the mistress of the
gods." These gods are, as we saw above,' the '^A-nun-na An-na and ki-a a-ri-a-ne,
"the Anunna begotten by Anu and An-tum," i.e., the '^Igigi and ''Anunnaki^ or the
totality of the gods of heaven and earth.
D. ''En-lilthe "Son."
a. His Genealogies.— Among the gods, the progeny oi An and Ki, one god stands
out with special prominence: the god Lil," or, when differentiated into husband
and wife, ''En-lil,'' "Mr. Lil," and ''Nin-lil,^ "Mrs. Lil," the famous god of the temple
"seven." In other words, the "^V. II or '^Igigi and tlie ^A-nun-na-ki are tlie same in nuniter. The difference, if there
be any, between (60X)5(= 300) and (60X)10(= 600) is, no doubt, tlie same as in tlie expression (see BoUenriicher,
Nergal, p. 34 : 25, 27) e-5-ta 5-dm(-me) ba-ra-ab{-ba)-t', i-lO-ta 10-dm^-me) ba-ra-ab(-ba)-e "out of the house (of a family)
of five (ten) he (the stonn) causes to go out five (ten)," i.e., whether the family is small (5) or large (10), all are driven
out, hence 5 expresses, like 10, the totality {c( . Ungers of hands!). Hence, 300 (= 60X5) and 600 (= 60 X 10) is the <otai%,
be it small (5) or large (10), of the "princes," the progeny of An. Being the "father" and "king" of the totality (7 or
600 = kiMatu\) of these Anunna, An is, therefore, himself explained by ''V. II, see V. R., 21 : 66c, d. An \ '^V.II; he
being the i-lum or "god" par excellence is hence also the igi, i.e., the i-lu ia nap-ba-ri, Br. 9271. For other views see
Jensen, K. B., VI', p. 587 (the 8 Igigi( = '^Za-za\) and 9 Anunnaki, which Jensen mentions here, do not exist) ; Hrozn^,
Ninrag, p. 86f.; Zimmem, A'. A. ^.^ p. 451f.; Hommcl, Grundnss',. pp. 234, 367, 4; 369, 4; 370, 1.
' Cf. II. R., 19 : 20 ( = Hroziiy^, Ninrag, p. 10, rev. 20), lugal dim (! so, not rab\ dim is a variant of dim = rabA,
Br. 1165) Arir-na gii-gal dingir-ri-e-ne-ge = Mr-ru rab-bu ''A-nim a-^a^rid ilunimeth. Cf. Ninrag, p. 16 : 15, An-na d\m(S)
dingir-ri-e-ne-ge.
' Gudea, Cyl. A, 10 : 12, An lugal dingir-ri-e-ne-ge; Shalmanassar, Black Obelisk, obv., 1. 2 (cf. Bel, the Christ,
p. 28. note 2), "^A-nu iarri "^I-gi-gi u '^A-nun-na-ki; Code of Hammurabi, 1 : 1, An si-ru-um iarri A-nun-na-ki (here,
however, this attribute has been transferred to ''En-lil, see p. 12). Cf . Jensen, K. B., VI', p. 48 : 27, 28, where
"the gods (ildni)" are said to be his (i.e., ^A-nu-um's) "children (mare-iu)." See also S. A. K. I., p. 186f.
' C. T., XXIV, 1 : 23 = 20 : 15, ''Beliti = NIN)-i-li dam An-na-ge, being identified in I.e., 1. 29 = 20, with
An-tum ''U-tar. For the pronunciation '^Bclit-i-li (and not '^Nin-zal-li) see C. T., XXV, 7d : 10, ''Belit{ = NIN)-
NP-li.
* See p. 17, note 2.
'Cf. ^Be-lit ''v. II u "^A-nun-na-ki, Craig, R. T., Ill, p. V, corrections to vol. I, 34, rev. 6.
' The name lil is still preserved in the following names:
(o) UM, ardat lili, lilit( = r\^rl, Is. 34 : 14), see above, p. 5, note 6; (6) niu-lu lil ( phonetic writing for HI) =
^IMAum, who is, according to IV. R.'', 27, no. 4 : 56, the same as '^Mu-ulAU or ^En-lil (see abo above, p. 6, note 4),
but according to C. T., XXV, 12 : 21, "^LU-lu I ditto, i.e., ''NIN-IB; (c) ''Lil, the son of ''Mahi-a) or ''Nin-mab = ''Be-
lit-Ui (the wife of <'DUN-PA-k), C. T., XXIV, 13 : 59 = 26 : 107; (d) ''Li-el-lum, C. T., XV, 1, col. II, 2, 7; "^Li-lam,
I.e., 2, col. VII, 10; ^lA-iUi, I.e., col. VIII, 6; (e) Lil = ^Og (i.e., "the storm"), V. R., 44, col. Ill, 37a, b, ""Me-li-Lil
t '"Galu-'^Og. Cf. also below, pp. 28, note 3; 29, note 1.
' For the pronunciation En-lil or Il-lil ( = 'IMwoc of Daniiiscius, where N is a mistake for \: 'I^hX-o^) see C. T.,
XXIV, 5 : 38-41, ''En en-ULiu, ^EnH-HHil, ^ ditto L, "* ditto SI.
' C. T., XXIV, 5 : 6 = 22 : 107, '^Nin-liUi \ ^Nin-lil dam-bi-sal.
FROM THE TEMPLE LIBRARY OF NIPPUR 19,
6-kur at Nippur and his wife. He is "the principal son of heaven'" or of An,^
"the god of tl-kur, the son of the 'prince,'"^ "the one begotten (a = rihM, 'pro-
geny') by" or "the son {dumu) of Ki-in-gi-ra,'" "the begotten one (a, ii-tu-ud-da)
of the bright heaven (or holy An),'"" "the begotten one (a)" or "son {dumu) of the
(world-) mountain {kur,^ har-sag)"^; An is Enlil's "beloved father.'"
6. Enlil's Nature. — The Sumerian lil is translated into Semitic by saru, "wind,"
a synonym of IM^""^ (see below), or by zaqtqu,^ "wind, storm." Translations such
as these ought to have sufficed, it seems to me, to prevent scholars from seeing in
''En-lil a god of the "air."'" That lil cannot be taken in the sense of "air" is abun-
dantly demonstrated by the several names and attributes ascribed to ''En-lil and
still preserved in the inscriptions. Among these names may be mentioned as espe-
cially noteworthy the following:
''Im-har-sag,^^ "storm of the (world-) mountain {i.e., of An)""; the ziggurrat of
Nippur was called, therefore, E-im-har-sag.^^ Enlil is the storm that blows from the
north: ''Im-si-sd,'* and from the east: '^Im-kur-ra;^'" possibly also that which comes
rushing from the south {im-gal-lu)'" and the west {ini-MAR-TU).^^ In fact, ''Enlil
' Creation-Story, p. 21, mdr restA Mm^ (the " macrocosmic sphere of influence" for the god of that "sphere"!).
' ^NAB dumu-sag An-na, R. H., pp. 88 : 7; 13.5, IV, 1. For '^NAB = Enlil see C. T., XXIV, .39 : 10, ''NAB \
ditto( = ''BE, i.e., Enlil, 1. 3) | M AN-e and B. A., V, p. 655 : 6, "^NAB \ ^En-lil ha AN-{e].
' L.c, p. 33, '^6-kur dumu Nun-na. For nun — ''.A-nu see p. 17, note 1.
* R. //., p. 130 : 24 (28), iimiin Mu-ul-lil-ld a(dumu) Ki-in-gi-ra = be-lum "ditto ri-liu-ut{mn-rn) m.a-n-ium(kim) .
For Ki-en{in)-gi (microcosmic sphere of influence) = An see above, pp. 16, 9.
' Cf. the proper name '^En-lil-ld-a-An-azag-ga, B. E., Ill, part 1, no. Ill : 8.
* R. H., p. 130 : 26 (30), umun ka-nag-ga Mu-vl-lil a(dumu) kur-ra = be-lum ma-n-lnm, ditto ri-liu-ut{rna-ri)
iad{*(ia-di-i). For An = kur see above, p. 13, note 1.
' C. T., XV, 11:3, (^En-lil) ti-lu-ud-da Jt/ar-sag-ga. ffar-sag (like kur of preceding note) is here a later name
for An, having been tran.sferred to him when Enlil had usurped his father's place.
' Hilprecht, 0. B. I., no. 87, III, 14; ''En-lil . . . An a-ki-dg-ni nam-R. E. C. 316-tom be-na-bi, "may Enlil
utter my (Lugal-zag-gi-si's) prayer to .4ra, his beloved father."
•Cf. also M. 3801, 6 + lil-ld = bit za-qi-gu. According to Craig, R. T., I, p. 6 : 23, e-tap-la za-qi-qu iitu pdn
'^Giidar blli-hi la ta-pal-la}>, "^AN-SAR-DU-.A, etc., it is evident that tlie "Son" of a given trinity (liere Nabit of the
Babylon trinity) may give his answer to a prayer through and by the za-qi-qu (cf. the "still small voice" of 1 Kgs.l9 : 12).
'" So, e.g., Zimmem, in K. A. T.', p. 355; Enlil, "Herr de.f Windes {lool im Sinne von: des Luftreiches) ."
"B. A.,V, p. 655 :18.
" See above, note 7. " II. R., .50 : .5a.
» B. A., V, p. 655 : 16. Cf., however, K. 8397 (Rezold, Calal., p. 923), im-sd-sd ''Nin-lil' EN(.tic!) zn-qi-qi..
" B. A., V, p. 655 : 21. Cf. also K, 8397 (Bezold, I.e.), im-kur-ra ''■En-lil EN gim-ri. In view of the fact that
kur in a.ho= An(syn. of lyar-sag, see above, notes 6. 7), '' Im-kur-ra might possibly have had the original signification
"storm of the (world-)mountain."
" Cf . K. 8397 (Bezold, I.e.), im-gdl-lu ''^-a a-hu ildnimesh. Notice in this connection that ''En-lil-banda'''^, ''Nu-
dlm-mut, ^BE, ^XL, etc., are both ^£-a and ''En-lil. Cf. also ''Ug-gdl-lu = ''NIN-IB, •'Samai, ''Nergal, H. A. V .,
pp. 422, 428.
" Cf. K. 8397 (Bezold, I.e.), im-MAR-TU ''A-nu abu ( = AD) Umif. Notice that <'MAR-TU is also = ''Kur-gal
^ ^En-lil = An(AN-''MAR-TU). •
20 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
is the "storm" par excellence, being called ''"'""[t/j/].' That this iiy cannot be taken
here in the sense of "day" is evident from C. T., XVI : 206 : 40 and from an inscrip-
tion recently published by Thureau-Dangin, where^ ug-gi-ra-ra is rendered by ri-hi-
is-ti ''IM, "the rain-storm of Rammdn." In the latter passage it is parallel (1. 5)
with ANSU-ra-ra = ri-hi-is-t[um? or ri-hi-is ANSU], i.e., "rain-storm [of ANSU]"'-'
and with (1. 6) ug-ra-ra = ra-ha-as ri-ih-si, "the storming of (and destruction by)
the rain-storm," while in C. T., XVI, I.e., it is followed immediately by %^'!au
kir-hur-AG-DA-mes = te-su-ii qar-du-te su-nu, "mighty destroyers (destructions)
they (the 'Seven') are." From this it would follow that iig, ANSU, ug, ug — and
I may add %* — are names all signifying the "storm" such as Rammdn is, i.e., the
"storm" including the "lightning, thunder, rain and clouds." Enlil, however,
is not only "the storm," but he has "storms" of which he is the en or "lord," hence
his name "^ En-Hg-ug-ga,^ "lord of the storms." From the inscriptions of Gudea we
learn that the storms which Enlil ha^ were, among others, the a-ma-ru' or "storm-
flood" and the ug-gu-silim^ or "roaring-storms."
This result, reached mainly from a consideration of the various names of Enlil,
can now be corroborated by the inscriptions from the Temple Library of Nippur.
' B. A., V, p. 655 : 20. For this reading and emendation cf. on tlie one hand C. T., XXIV, 47^ : 14 = 356 : 2,
''lJg"B, i.e., ■a.mu'^", and on the other C. T., XXV, 22 : 35 = 23n : 2, "^Ug \ ''Cmii^", see below, note 1, to no. 2 = 3,
p. 70. Cf. also C. T., XV, 11 : 4, Ug d-nun-gdl a-a ^En-Ul-ld, "greatly powerful stonn, fatlier Enlil," and see above,
p. 18, note 6, e.
' A. O. 4489, rev. Ill, 4 {R. T., XXXII (1910), reprint, p. 2).
' For the reading and signification of ANSU {not donkey!) see my forthcoming translation of C. T., XV, 15, 1(5.
* This with the proviso that King did not misread the sign ug{ = gir) for %( = fee) in C. T., XXIV, 7 : 9, '^Lugnl-
d-kala(g)-iaig)-ug = I.e., 23 : 1406, [ Lugal-(i-kala{g)-s]a{g)-ug, "king of mighty power with the heart of an iig{ = stonn,
panther, lion)," i.e., "as fearless as an ug" — a name well adapted to describe the mighty and fearless cliaracter of
''NIN-IB (cf. I.e., 7 : 10= 23 : 1416), the "Son" and god of the powers of nature in the Nippur trinity during the
Enlil epoch. For the interchange of Ug and Ug see also below, p. 70, note 1 to no. 2 = 3.
' B. A.I V, p. 655 : 2, which name is explained here by '^En-lil be-lum ip(6)-5e-[e?-/t"?], "lord of subjugation (?) =
destruction(?)," cf. H. W. B., pp. 126 and 1166. See also below, p. 23, note 7.
' At the time of Gudea Enlil played the role of An, while Nin^Girim played that of Enlil. Nin-Girsu, the "son"
and "chief-servant (ur-sa^) " of Enlil is, therefore, in the same sense the "king of the roaring-storms" or "of the storm-
flood," during the Enlil epoch, as was Enlil during the prehistoric period.
' Cf . the name of one of the weapons of '^Nin^Girsu, Cyl. A, 10 : 2, lugal a-ma-ru '^En-lil-ld igi-fiitS-a-ni kur-da
nu-il, "king of the storm-flood of (!) Enlil, whose angry eye has no compassion upon the (non-Babylonian) land(s),"
and the name of the second of the seven (!thougli only nix names are given, yet according to Cyl. A, 29 : 1, there were
seven statues erected — -each statue representing one of the seven powers (sons) of '^Nin-Girsu) statues dedicated to
^Nin-Girsu and erected in the temple £-ninntX at Girsu, Cyl. A, 23 : 14, lugal a-ma-ru ''En-lil-ld gab-hi-gar nu-tug Gii-de-a
fn ^Nin-Gir-m-ge igi-ziid) mu-H-bar, "the king of the storm-flood of (!) Enlil, tlie one without equal, has turned a gra-
cious eye towards Gudea, the higli-priest of Nin-Girsu."
' Cf. the name of the fourth of the seven (! see preceding note) statues, Cyl. .\, 23: 20, lugal Ug-gu-silim '^En-lil-ld
en gab-ri nu-tug Gii-de-a en '^Nin-Gir-su-ge Sa(g)-azag-gi ne-pa(d), "the king of the roaring storms of (!) Enlil, the one
without equal, in his pure heart has chosen Gudea to be tlic high-prir'^t of Nin-Oirsu."
FROM THE TEMPLE LIBRARY OF NIPPUR 21
Seeing, however, that the "hymns and prayers to EnUl" will be issued shortly in a
separate volume, where I shall have occasion to return to this point again, and not
wishing to anticipate myself here, I must confine myself to the two Sumerian inscrip-
tions published in C. T., XV, 10 and 11,' and to the later copies from the library of
Ashshurbanapal .
The very fact that Enlil is the god of the "storms," more particularly of "the
lightning, thunder, storm, rain and clouds," would, a priori, indicate that he must
have played a double role:
(a) one, in which he appears mainly as a destructive agent, as the god who hurls
his thunderbolts and lightnings against his and his father's enemies, i.e., against
all who are not inhabitants of the kalam and thus not subservient to him and An;
(j3) the other, in which, as god of rain, he is considered to be a gracious life-
giving and lije-sustaining god of verdure, taking care of his people, of the beasts of
the field, the fowls of heaven and the fishes of the sea.
a. Enlil as a Destructive Agent. — Enlil is both a god of war and god of peace;
a destroyer and protector, defender, restorer, upbuilder; inimical, hostile and most
gracious. To enjoy his blessings man must enter into the right relation to him and
to his father, i.e., he must acknowledge that ^w is the "Father" and Enlil his "Son"
whom he has begotten and sent to do his bidding, or — what is the same — man must
belong to the right society, assembly, congregation, "land (kalam)," in which the
will and decisions of An, as proclaimed by his "word (e-ne-em)," the lord of thunder
and lightnings, Enlil, are the suprema lex to which he must bow and which he must
obey.
Furious indeed and one most to be feared is "^En-lil as "storm": "storm of
terrible strength,"' "mighty one, storm of An,"^ "the rushing storm,"' "the rusher,"'
"storm of his 'father-mother' who begot him,"» "storm of the glorious An, powerful
one among the people."' When he opens his mouth he sends forth a wildly rushing,
roaring and destructive storm:
"That which goeth out of thy mouth (is like something which) causes incom-
parable destruction.'
• Which, as 1 have indicated in the H. A . V., p. 385, note 3, belonged originally to the Temple I>ibrary of Nippur.
» C. T., XV, 11:4,% d-nun^dl. ' C. T., XV, 10 : 18, e-lum im An-na.
• IV. R.', 27, no. 4 : 48, Hg al-'.ar = tlmu"'" da-pi-nu.
• IV. R.', 27, no. 4 : .52, ''DUN-PA-l-a, lit. "liero who lightens up." For <^DUN-PA-h = '^Da-pi-nu, see Br. 9875.
• IV. R.^, 27, no. 4 : 56, mu-lu III a-n-ama mnfji-na = '^lAl-lum a-bu um-mu a-lil-ta-h'i.
' C. T., XV, 11 : 23, ug An-nzag-gri . . ner-gdl i'ig-ug-{g]a.
'C. T., XV, 11 :21,
ka-ta-^-a-zu sd{g)-g&n-nu-di-dam.
22 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
He is termed "steer which causes destruction without its equal."' When he
Ugh tens in the heavens he spreads awe and fear everywhere, for he is "full of fearful
splendor and awe-inspiring fear"^ and "clothed in frightful fearfulness.'" A god
such as he can, of course, spread terror and destruction everywhere, especially among
his, his father's and the kalam's enemies:
"Suppressor of the rebelHons of the 'mountain,' inimical towards thee";*
"Subduer of the land, hostile toward thy father";^
"The haughty ones • completely thou layest low " f
"The hostile lands thou smitest down";'
"The not subservient land in discomfiture thou scatterest."'
"The (non-Babylonian) land like grass like grain, that is mown down, thou tram-
thou crushest, plest upon " ;"
" Distress over the (non-Babylonian) land like a cloud-burst he has rained (V.
brought),
"Distress over the (non-Babylonian) land like a cloud-burst he has brought."'"
Enlil is neither afraid nor stands in dread of an enemy. A battle imdertaken
' C. T., XV, 11 : 9 gu(d)-de Kd{y)-gAn-nu-di. Cf. tlie remarks on sd(g)-gdn-nu-di, below, note 7.3 to no. 1, col.
HI, 17.
' IV. R.', 27, no. 4 : 48, su-zi me-ldin gnr-ru = sa pu-lufi-tu mi-lam-mi na-iu-u.
' IV. R?, 27, no. 4 : 49 (.5.3), nl-Jiu<! ri-a-bi = hd ra-hth-lxi-tam ra-mu-u(u).
*C. 7'., XV, 11 :8,
mu-e-te(ji) ^r-.sag gul-la-zu-Sii.
»C. T., XV, 11 :7,
aag-ni-mar ki-bal a-a-zu-hl.
'C. T., XV, 11 :12,
aa;}-an-ta-ne ne-tti-ra-m-ra.
'C. r., XV, 11 :1(),
kur-kur ur-a m-ib-ni(g)-ni(g)-gi.
VR-a may also be = miHuirii: "tlie (non-Babylonian) lands as one," or "all of them."
« C. T., XV, n -.17 = B. A.,V,p. 633 : 22, 23,
kur nu-ie-ga zar-ri-el {mu-un-)SAL-SAL-e-en
mdtu la ma-gi-ri ?ar-ri-ii tu-ma-af-si;
Cf. R. H., p. 81 : 43, 44,
^ag-gi(g)-ga-na ba-an-da-SAL-la = H sal-mat qaq-qa-du v-ma-az-zii-u, title of Mullil, I.e., 1. 39.
»C. T., XV, 11 :6,
kur gU-dim pei-peS-e ie-dim. s&g-a su-ub-bu.
'» V. fi.2, ,52, no. 2, rev. 39-41,
a-Se-ir kur-ra im-dim iek-Sek (V. im-dlm Id-ld)
la-ni-bi ina ma-a-lim ki-ma M-mu-ti li-M-az-nin
a-he-ir kur-ra im-dlm ni-ti(l)
FROM THE TEMPLE LIBRARY OF XII'PUR 23
by him is pursued with unrelenting vigor till it is carried to its victorious end —
with him there is no pardon nor retreat:
"The hostile not subservient land — from that land thy breast thou dost not
turnn'
If his anger is once aroused, there is no one who could induce him to leave or
"cool" off:
"The wrath of thy heart, who can appease it?"^
Woe unto the man who should venture to stand up against him : his end would
surely be at hand! In a battle with Enlil no one can come out victoriously but
he himself:
"Against thee who can fight victoriously?"'
"Mighty one, storm of An, who can keep his stand against thee?"*
Enlil is indeed a
" fearful lord and mighty warrior of his father."^
In his battles against the enemies, the several "powers of nature" are, of course,
his weapons," while he himself is " the lord of weapons."' By means of these weapons
' C. T., XV, 11 : 18 = B. A., V, p. 633 : 24, 25,
ki-bal nu-ie-ga ki gab-nu-yi-yi(ki-bal rU-iiun-)i[i-en] ).
mat nu-kur-ti ha la mor-gi-ri taq-qur lu-us-pal.
For sun = siin = naqdru cf. no. 2 = 3 : 19 and below, p. 25, note 1.
' C. T. XV, 11 : 20 = B. A., V, p. 633 : 28, 29,
ia(g) ib-ba-zu a-ba ib-sc-d(i){Se{d))-dc
ag-ga libbi-ka inan-nu li-na-afi-Su.
'C. T., XV, 11 :22,
za-da a-ba-a in-na-bal-e.
• C. T., XV, 10 : 18,
e-lum im An-na a-ba{\) za-da ki-mu-e-da-gdl.
• C. T., XV., 11 : 26 = B. A., V, p. 633 : 30, 31,
u-mu-un{umun) dim-ma ur-say ka[la(</)-ga a-a-na men]
be-lum iur-bu-u kar-rad a-ln-su [al-ta^
• Cf. IIL R., 69, no. 3 : 75, ''''%ig "^Hn-lil. Cf. Zimniem, RUuaU., no. 27 (pi. XLV), rev., <' o'^^ug-sag-L =
kak-ka reS-tii-u Sa ''L, and "^Mi-sag-L = taluizu raba" hil ''En-lil.
' Craig, R. T., I, 81 : 17, ''En-lil EN aMfiugmesh; Cf. above, p. 20, note 5.
24 SUMERIAN HYMKS AND PRAYERS TO NIN-IIi
he executes the "judgment" of An,^ being called, therefore, "the weapon of An"^
and "lord, judge of hosts."^ Among these weapons are to be found the "net" with
which Enlil encircles the enemy, and, after he has captured and ensnared him, he
hurls his "cudgels" or "thunderbolts" against him:
"Ensnaring net which encircles (overpowers) the hostile
land."^
"Into the enemy's land as with a cudgel thou strikest."'^
The enemy, once ensnared, has no escape:
" From thy right hand no enemy can escape,"
"From thy left hand no evil-doer can flee.'
'0
Enlil may employ sometimes other means to gain his purpose. He, the
"god of rain" and hence of the fertility of the ground, has it in his power to withhold
"the Hfe-giving waters"' and thus cause a frightful dearth with its accompanying
famine. This weapon he may use with equal effect in his chastisements of both
friend and foe:
' Cf. C. T., XXIV, 2 : 45, ''En-hug'-i"' ''«{'.) \ ditto (I.e., '^Nin-hibur liiikal An-mt-ye) nukul di-ri-a-hi-da-ye =
suk-kal-lu a-hi-i? di-e-ni; 1. 46, '^En^biUg-ga-dib{\) | ditto. For '^Nin-iuhur cf. '^ Lu<jal-a{'>)-iuhur = ''En-lil Sa d^-bar
Vd-b""] = "Enlil of the decisions, judgments," B. A., V, p. 655 : 5 and below, p. 3U, note 1. Or should we read .'lA'[e]
(for dS-bar, cf. above, p. 19, note 2) and consider this a syn. of KI = irsitu, comparing R. //., p. 134, II, 20, 21, "Ir-
r{eS ur-sag] \ gaian(sic!) subur-ru = ''£'-ri-[da(cf. I.e., p. 86 : 8) gar \ -r]ri-du be-el(sie.') [ir]-si-<i? In this case Erdil =
'^Nin-hibur would be the god of the "underworld( = supAru)" where the "judgments" are given. For a similar
mistake (.lA^ or dingir, instead of ds-bar) cf. ''Ltujul-di-bar {King has dlngir)-ra, C. T., XXV, 20a :20a (notice the
preceding line ^Lugal-ei-bar-ra\); 20fc :8; 216 : 4. Cf. also C. T., XXIV, 50c : 10, where -lA^ is either a mistake for
ar, or bar ( = [sa ana pa]-ar{bar)-si Su-lu-ku, C. T., XXIV, 13 : 9) or it stands iisiv AS-BAW^ = par?i. In any event,
we would expect for '^Lugal-dingir-ra rather a '^Lugal-dingir-ri-e-ne.
' Cf. C. T., XXV, 14 : 25, '' "'''''fiug-An '^L \ ^EN ri-mu ia D4r-{ ], here transferred to ^NIN-IB\ A reading
Ali-ia for ri-mu is out of question and, on account of the following ia, grammatically impossible.
' C. T., XV, 10 : 7, am erin-na di-di.
* IV. R.', 27, no. 4 : 58,
"^iu-ui-gal ki-bal-a sii(g)-iu{g)
iu-ma sa-Jii-ip mdt nu-kur-lim.
"C. T., XV, 11 : 9,
kur erim-iu "'■di-du-a-dim sag-ni-si{g)-si{g)-gi.
« C. T., XV, 11 : 27, [12 : 1] = B. .4., V, p. 633 : 32-35,
d-zi(d)-da-zu '""'"erim nu-l[-e]
ina im-ni-ka a-a-bu ul u^-^i
(d-gub-bu-zu f^iil-tna-al-la nii-[c-e] )
{ina Su-me-li-ka ■ lim-nu id i-{si] )
' Cf. no. 2= 3 : 1, a-silim.
FROM THE TEMPLE LIBRARY OF NIPIH'R 25
"Lord thou art, thou who hast spread how long still, till the destruction ceases? "'
famine everywhere,
^. Enlil as Protector and Life-giver. — As furious and destructive Enlil may be
in his dealings with the enemies as gracious, kind and loving he can be when his
own people and country are concerned. He protects his people from hostile inva-
sions by surrounding them and their home with a "high wall" or by becoming for
them a "fastness" or "house," the bolts of which he fastens securely so that the
hostile hordes can neither climb over or overcome it nor can enter through its gates:
" House full of fearfulness, that overpowereth the enemy ;"^
" With regard to the (non-Babylonian) yea, like a very bolt thou art."'
lands like a high wall (fastness) thou
art for me.
If his people are in need of rain, he opens the gates of heaven, pulls back its
bars, loosens its fastenings, removes its bolts that abundant rains may water their
fields — or he may do this to drown and utterly destroy ~the"enemy :
"The gate(s) of heaven thou openedst"
"The bars of heaven thou pulledst back"
"The fastenings of heaven thou loosenedst"
*o'-
"The bolts of heaven thou removedst."^
' C. T., XV, U : 19 = B. A., V, p. 633 : 26, 27,
'en me-en gu(gug) VR-a si(g)-ga-zu li-iii nu-sun{-sun)-ne(ni)-en
be-lum id su-un-qu mil-fin-riS tai-ku-nu a-di ma-ti la in-{na-qa-ru].
For siin = mm = iwq'iru see p. 23, note 1. Here lit.: "How long still, till one be no more in adversity."
2 IV. R}, 27, no. I : 61,
e nl-giir-ni "'"'^erim-ma iii(g)-Su(g).
'C. r., XV, 11 :11,
kur-kur bdd-gal-bi ma e ai-gar-hi me-en.
Notice in this connection that bdd-gal = hdd-mali = tukuUu, "support" and cf. the proper name *" ''La-ar-ru-id-du-al
== "■ '^En-lil ia-du u-^ur, V. R}, 44 : 54c. See also note 10 to no. 1, col. I, 4.
'C. r., XV, 11 : 13-16 = li. A., V, 632 : 11-21,
''^^gdl an-rw-<je(hi) {ii-)iiv-ih-giih-yub-bl
da-Ui-li-sii m-ifi-H tus-{ta-]b(il-k\i-it]
""''iu-di-e^ an-na-ge(bi) ne-ib(-bi)-gar(mar)-gar(>nur)-ri-ne
me-di-li-id la-di-fiu-ut
""''sag-kul an-na-ge(bi) in(ba-e)-M-il{-si-il)-U-en
xik-ku-ri-iil ' tu-sul-lif
o"''xi-gar(inar) iin-mt-ge{bi) im(ne)-gid{-gid)-[dc'-]en
ii-ga-ri-id /v-na-aii-xi-{ili]
4 •
26 SUM BRIAN HYMNS AND PRAYERS TO NIN-IB
In this wise Enlil becomes both the
"Lord, Hfe (-giving principle) of the (life-)sustainer of Shumer, '"
' country, '
who " knows, "^ leads and pastures his people:
"Husbandman, who husbands the people, Enlil thou art,"'
being called "shepherd of mankind."' Gracious husbandman who he is, he takes
care of the fields that they produce grass and grain abundantly:
"Father Enlil, he who maketh to who maketh to sprout the grain art thou."'
sprout the grass art thou,
He sustains the life of both man and beast by "enlightening" them with his
"glory." In doing so, he does not neglect even the smallest and most insignificant
animals — the fish of the sea and the fowls of the air:
"The fish of the sea thou makest to the birds of heaven thou makest to fly;"'
thrive,
''Enlil, thy (fearful) glory enlightens the fish of the sea,
"The birds of heaven, the fish of the sea it filleth."'
No wonder, then, that the ancient Babylonians were amazed at EnliVs loving
' IV. R.\ 27, no. 4 : 63, 64,
am H ka-nag-gii mas-su{su{d) ) Ki-in-ffi-ra
be-lum na-pis-ti ma-o-ti mas-su-tt MmC u ir^itim'^"^.
Cf. R. II., p. 122 : IS, ^Mu-vl-til H ka-nag-gd. For Ki-in-gi = kimc u irsilim see above, p. 10.
' A no.s-.s'c cum nfjeciu el effertii, of. tlio projior iiaiiio "'IJ(^-iig-zii-' — '" En-Ill mu-di-e rirxi"""^"'', V. li.', 44 : 4,5f.
'c. r., XV, 11 :2r>,
uru(or engar) [''']-3<t "?•!/" '^En-Iil [mc-]en.
For ii-gd a reading u-gSr = a-gdr (el. no. 2 =^ 3 : 1) = ugi'iru, "field," might likewise be possible; if so, we would have
here a Semitism. Witli the writing u-ga (= iig-ga) cf. ii-da = ud-da, Thureau-Dangin, Z. A., XV, p. 51, 3.
* Of. here the fourth of the seven great names (mu'nesA gu{d)-ud'ntth) of Enlil: gib sag-gi(g)-ga, C. T., XV, 10 : 5;
13 :& ef passim, or sib na-a[m-sag-gi(g)-gn] = ri-'-e-[um ^al-mat qaq-qa-d{\, B. A., V, p. 666a.' 7, 8.
' C. T., XV, 10 : 20,
a-a Mu-ul-lil mu-lu gu md-mU me-en mu-lu ie md-md me-en.
This reading, it seems to me, is preferable to the other: mu-lu gu mii-sar . . mu-lu se mii-sar. For mu-sar = mu-sa-ri-e
see Br. 4362.
'C. T., XV, 11 :24,
kU ab md-M-a-mu{i) musen cdin-nu ir{\)-ri.
' C. T., XV, 10 : 21, 22,
"Mu-ul-lil me-ldm-zii cngur-ru kii luu-ni-ib-hi-bi
tnusen-e nn-na kti-e engur-ra $(i(g)-i7n-t>ia-ni-il>-si.
FROM THE TEMPLE LIBRARY OF NIPPUR 27
kindness, protection and support, praising him by exclaiming "who protects (gives
support) like Enlil!'" " Enlil, who is like thee!"-
y. Enlil and His Seven Manifestations. — It is one of the most remarkable facts
in connection with the nature of every god who, at one time or another, played the
role of the "Son" in a given trinity, that such a god was considered to have "seven
manifestations" of his powers. The "Son" being always and invariably the "god
of the powers of nature," it would follow that his "seven manifestations" were
nothing but the personifications of the "seven storms." "Seven" they were, because
this number expresses the "fullness, completeness, totaUty."^ These "seven mani-
festations" appear or may appear, either as
(a) "seven names {mW"''^'')" of the "Son" — each one and all of them, singly,
severally and collectively express the fullness of the godhead of the "Son"; or as
(/i) "seven sons" of the "Son" — in our case: Enlil. A "manifestation" is at
the same time an "emanation," something which is caused, produced, brought
forth, begotten by the source from which it emanates; or as
iy) "seven sons" of the "Father" — in our case: An. This follows from a;
or as the
((^) seven loeapons {""''hug), or the
(f) seven messengers {kin-gi-a, sukal) or servants (ur-sag, banda) of the "Son,"
through whom the "Father" acts, speaks or reveals himself, through whom he
gives his commands and executes his ordinances, through whom he punishes the
enemies, but guides and leads, protects and guards his people. This is the reason
why Enlil is called on the one hand ''En-iig-iig-ga,* "lord of the (seven) storms"
or EN ""''hug'"''''," "lord of the (seven) weapons," and on the other ''Ug," "storm
(of An)" or '' "''''hug-An "weapon of An."''
The question now arises, who are the "seven" of the more than 5000 gods
' CC. the proper name '"A-ba-L-da-ri = '"Man-nu ki-ma ''En-Ul iui-lin, V. R.^, -11 : 42c. .
'Cf. the proper iiaiiic "'A-ba-L-sd ^ "• '^En-lUman-nu ma-la-ak, V. It?, 44 : 43c, d.
' Cf. Br. 1220.5, 7 = kisialu.
* Sec above, p. 20, note 5.
' See above, p. 23, note 7.
• See above, p. 20, note 1.
' Cf. here the e-ri «'"'hug mab in ''A-nim, C. T., XVI, 3 : 87, 6 : 211; 21 : 202, and the "''''BANiqcAtu), "bow"
of .\nu. K. «., VI', p. 32 : .5, 6, 8. Notice also that according to V. R.^, 52, no. 2 : 43, 44a, Enlil is called the mu-lu
gan-iir = ma-ai-ka-ak-ka-tam and that the '""' "'^''gan-ur\a the '^'''hug ia ^A-e (or possibly, notwitlistanding the preceding
ia, An-a-ge), while in C. T., XXV, 13 : 1, the ""''gan-ur Ls identified with """'hU.BAT gu(d)-ud or ''NIN-IB, see also
note 8 to no. 4, rev. 9, 10, below. During the Enlil period tlie "''''bug-.in or mii}u (Delitzsch, H. W. B., p. 406)
became, as is to be expected, the god NIN-IB (in Nippur) or Marduk (in Eridu), etc. Cf. besides H. W. B., I.e., and
Ninra^, p. 12 : 29, 306, also C. T., XXV, 14 : 25, "^ ''^''hug-An-''L | '^En ri-mu ia Dur-[ ]; IV. «.S 34 : 9, lOc, ''NIN-IB
"^'''bug '^AiiuT and above, p. 17, note 4, 6.
28 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
known to us that designate Enlil in his "fullness"? Remembering that we are
discussing the so-called "prehistoric period" of the Babylonian religion, we cannot
and must not see in gods like ''NIN-IB, ^U-gur, etc., such manifestations or "sons"
of Eiilil, and this for the simple reason that these gods were later importations into
the Sumerian pantheon, having been introduced during the so-called Enlil epoch.
Above (p. 21) we saw that E71UI as "storm" was called ''DUN-PA-e-a and
ug al-tar. Both of these names appear in C. T., XXIV, 13 : 42-43 = 25 : 97, as
proper names, more particularly as names of the husband of the goddess "^Mah or
'^Nin-mah {i.e., ^Nin-lil, the wife of Enlil). ^ On the basis of this statement, I am
prepared to see in the following "seven" gods and sons of '^DUN-PA-e-a (and
'^Mah) the "seven manifestations" of EnlU (and Ninlil) as "storm" or "Son"
(C. T., XXIV, 13 : 55-61 = 26 : 104-118):
1. ^Bar-ul-li-gar-ra;
2. "PAP-SU-liG-ge-gar-ra:' (his wife "Nin-PAP-SU-UG-ge-gar-ra);
3. ''Lil^ (his wife ''NIN-d-dam-azag-ga);
4. ''Lil-duq-qa-bur;
5. '^Nin-sub-bi-gu-m{g)\'
6. ''As-sir (his wife ''Gis-mur-an-ki) ;
7. "^Ne-giin (his wife ''A'^in-eZ-M).
'^ Manifestations^^ of Enlil, the "Son," are these seven gods. If this be true,
then each one and all of them must stand for Enlil himself. That this is
actually the case is evident — in order to mention only one example here — from the
name of the third son, ^Lil, which is, as we have seen above (p. 18, note 6), nothing
but an attribute of Enlil, the mu-lu HI or ''Lil-lum. Later on, when Erdil had ad-
vanced to the rank of "Father" and when the role of the "Son" was played by
''NIN-IB, these very seven gods become, in consequence, the manifestations of
''NIN-IB, hence we find that (with the possible exception of the first of these seven
' Cyl. B, 19 : 20, '^En-lU-ra '^Nin-ma^ mu-ni-us, "with En-lil he (Giidca) caused Nin-mali to take up her abode."
'This god appears also under the folloHTiig fonns: ''PAP-Stl-iyG-SUB-gar-ra,''PAP-SU-UG-SUB-ge-gar-ra.
Cf. also ''ONIN-SU-L/G-ge-gar-ra = ''Ou-la, II. /?., rev. 59, 30; Notice liere tliat no. 1 and 2, in the list above referred
to, are considered to be two names of one and the same god ; all seven singly, severally and collectively express the nature
of the "Son"!
' Cf. above, p. 18, note 6.
* Here with tlie office of utug ^-vmfi-ge. In C. T., XXIV, 47a : 186, he is termed ''Sub-b(-in(])-gu-Sd(g) and
is the fourth of the 5 utug E-gal-mali-ge; in C. T., XXIV, 36 : 47, lie appears as the fourth of the S utug "^Gu-lia-ge] and
has the name ''Sub-bi-in-git-ba-id(g), while in C. T., XXIV, 36 : 35, he is called ^ Sub-bi-in-gu-siUm and is the utug of
the 6-Ul-{\a-ge'\ ( = temple of <^NIN-IB\).
FROM THE TEMPLE LIBRARY OF NIPPUR ' 29
manifestations) all of them were identified with, or became names or manifestations
of, "NIN-IB.'
It would lead me too far were I to show here how these "seven manifestations"
may be found again, under the same or different^ names, in this or that trinity of
Sumerian gods; or how they in course of time came to be known under the name
"7-bi" or ''Sibitti." Suffice it to have drawn the attention of the student to the fact
that the "Son" of every Babylonian trinity reveals himself and acts through "seven*
powers, sons, weapons, messengers, servants," of whom he himself is either the
"king {lugal),'" "lord (en)" or "chief (pap, gii-gal, nun, nu, etc.)."
As the chief (pap-sukal), sublime (sukal-mah) or true messenger (sukal-zi{d) )
' Cf. (a) C. T., XXV, 12 : 12, ''PAP-Stl-tJG-ge-gar-ra \ ditto (i.e., ''NIN-IB, I. 1). For his wife cf. passages
like II. R., 59, rev. 30, ''Gasan-Sij-iyG-ge-mar-ra\''NIN-Si7-tJG-ge-gar-ra\''Gu-la; C.T.,XXW, 3 -.U-iG,'' ditto(^e)
NIN-Stj-VO-ge-gar-ra \ ditto { = '^Nin-kar-ra-ag), here followed by ''<litto( = e) NIN-d-dam-azag-ga \ ditto;
''Gu-la \ ditto.
(6) C. T., XXV, 12 : 21, ''Lil-lu | ditto (i.e., ''NIN-IB, I 1). For his wife see mib a. Cf. also p. 18, note G.
(c) C. T., XXV, 12 : 22, ''AS-Ur-{-!-^i | ditto {i.e., •'NIN-IB, 1. 1). Cf. also C. T., XXV, 16 : 23, ''AS-Hr-sig = ''IM.
(d) C. T., XXV, 12 : 23, ''Ne-giin | ditto (i.e., ''NIN-IB, 1. 1). See also I.e., 13 : 13, ''Ne-giin \ ''EN rt-mu M
Nibru''K This name became later on also that of the "Son" of the Babylon trinity: V. R.', 43 : 37c, d = II. 7?., 60,
no. 2 : 38 (cf. I.e., 59, obv. 61), ''Ne-giin | ''AG ( = ''NabA and ''NIN-IB\) e-muq li-i-ti.— For his •wite cf. II. R., 54,
no. 2 : 7 = I.e., 59, obv. 40 (Hommel, S. L., p. 48, 1. 41), ''Gaian-el-la \ ''Nin-el-la | [dam] ''NIN-gun; hence, ''Ne-giin,
= ''NIN-giin, i.e., ''Ni-giin, here Ijelonging to the court of An (Hommel, I.e., 1. 27). For the pronunciation grin or
possibly si, sU (from sin, stin), but not dar (though dar is = li-lu-u, 8*^65), cf. ''''Ezen-''Ne-gun(si, sii)-na-ka, R. T. C,
53, rev. Ill, 2. The ''Ne-gun has to l>e differentiated from the dm ^NE-dar (! = ku-gunA) | gaian £-bfir-ia(b)-ba,
R. H., p. 1.34, col. I, 39, 40; p. 137, no. IV : 51, 52. For such a difference between dar and gun (si, sU), cf. R. A., VII
(1910), p. 108, nin-an{\)-mul-dar-a and C. T., XXIV, 31 : 70; XXV, 9 : 26, ''Nin-mul-gun{si, sii)-a; ''Nin-dar-a and
Nin-si(gun)-a, etc.
(e) For ''N in-sub-bl-gii-M(g) see p. 28, note 4.
' The 2 + 7 great gods and sons (ilonimMi. rabulimeth „u'trvmi-'h) of ''A-ni mentioned in III. R., 69, no. 3 : 65-74, are
but ''DUN-PA-e-a and ''Mab (or ^Enlil and ''Ninlil) and their "seven sons," mentioned above (p. 28), under different
names, because they play here a different role: that of d-sd{g) = aMkku, who smite those who are not in the right rela-
tion to An with sickness.
' Cf. above, p. 17, note 4, and my remarks on the 7 z'lb of ''IM in a forthcoming article.
* Here it ouglit to be noticed that these ".seven" may appear also as 2.7. Thus ''Mcifi, the wife of ''OUN-PA-i-a
( = EnliC), is said to have "14 children," see C. T., XXIV, 14 : 12 = .50c, I, 14, H dumumish ''Mak-a-ge. Cf . also tlie
"14 children of Nergal (Jensen, K. B., VI', p. 76 : 4) " ; the " 14 chUdren of ''Nin-subur (C. T., XXIV, 2 : 66)," etc. Each
of these 7 or 2.7 may again have his own progeny. So, e.g., ''Ne-gun, the seventh of the seven sons of ''DUN-PA-c-a
and ''Mali, is said to have "8 children (C. T., XXIV, 26 : 114-118) " among whom is to be found as the first: ^Egi-an-na
(also = ''NIN-IB (Nabu), C. T., XXIV, 14 : 14) ; as tlie seeond: ''Egi-ki-ta ( = ^NIN-IB, I.e., 1. 15) ; as the fifth: ''Sa-fea-
an-gul ("the destructive serpent," cf. ^ "^-ba-an^jjj^ ^^^^ second of the six utug S-kur-ra-ge, C. T ., XXIV, 8 : 11 = 23: 56;
^^IR, the ".Son" of the Der trinity = ''Se-ra-ab, the ra-bi-i? i-Mr-ra = ''KA-DI, B. E., XVII, part 1, p. 20, and «Sa-
llfl-an = Purattu); and as the eighth: ''[ir-nun-ta-e (cf. the third of the seven children of Ban: Ur-i-nunr-ta-i-a, Creation-
Story, p. 23, note 6).
30 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
of his father An, Enlil was known by the name ^Lugal-s{s)ubur' or ''Nin-s{s)ubur.^
As such a messenger he was primarily the god who carried out the will or " commands
(me),"" "decisions {es-bar, ds-bar),"' "judgments (di)"^ of his father, becoming
in this wise " the judge par excellence of the people {erin-na di-di)."" He was, there-
' /*. .1., V, p. 055 : 5, ''Lugal-a(,'!, tliLs o, as Mafinillaii alrt-ady indicated, is, no doubt, a ndstake)-s(«)M&«r |
^En-lil Sa di{'.)-bar(l)-{ra or ''A-nim]. For the reading ds-har (instead of dinyir-{ra] ) see above, p. 24, note 1, and for
B(s)ubur (instead of SAf^) cf. Hrozny, Z. A., XIX, p. 368; Weissbacli, Bab. Miscellen, Taf. II, col. V, 27, and Thureau-
Dangin, Lettres et Contrats, p. 65.
' K 3179 + Sni. 1861, II, 22-24 (0. L. Z., April, 1908, Sp. 184), "^Nin-luhur sukat-mah An-na-ge = ^1-li-ab-rat
suk-kal-lum ^i-i-rum]ia '^A-nivt; cf. Adapa myth, Jensen, K. B., VI', p. 94 (and p. 411): 7, 8 (10), '^A-TM[a-na s]u-uk-
ka-li-Su ^I-la-ah-ra-al i-ia-as-si; II. R., 59, rev. 23, ^Umun-iubur \ ^Nin-hibur \ ^Pap-sukal (follows ^Lugal-banda =
''NIN-IB, ^Utu, ''Enlil, H. A. V., pp. 416ff.) ; C. T., XXIV : 40 : 51, 52, ''Nin-iubur | ^Pap-sukal | H ^A-nim; ^Sukal
I ditto ! ia An-ti; C. T., XXIV, 1 : 31 = 20 : 21 (cf. 47 = 21 : 28), ''Ga'"'-'"'-ga ''Nin-Subur sukal{mah) An-na-ge. The
"creation epic" was composed during the EnlU epoch (later on it was ailapted to the Marduk period). At this time
the role of An was played by Enlil ( = An-har, cf. above, p. 7, note 9), hence we find that ''Ga-ga ( = Nin-iubur)
appears as the messenger (mkal) of An-Sar ( = Enlill), Jensen, K. B., VI', p. 12 : 1, 2; being therefore the same as
''NIN-IB. This follows also from various other considerations, viz.: (1) ^Ir-res in IV. R., 34, 516 (Zimmem. B. li.,
p. 50, 18) is according to the context ''NIN-IB; (2) In R. H., p. 134, II, 20, 21 , wo find ''/r-r[eJ(ri-eJ, I.e., 86 : 8) ur-xag]
gasan(\) iubur-ra translated by ''E-ri-{(la qar]-ra-du be-cl('.) ir-si-Um, being preceded by '' N in-gii-zi{d)-dn and followed
by Gaian-tin-dib-ba. In tliis passage we have tlie peculiar phenomenon that ''ir-res is treated in the Sunierian line as a
feminine {gasan, opp. to umun), while the Semitic translation considers him to be a male (be-el). This agrees exactly
with my contentions in //. -4. V., p. 424. No wonder, then, that ''Ga-ga ( = ''Nin-hibur) appear.-* likewise as a jemale:
C. T., XXV, 3 : 55 = 296 : 3, ''Ga'"'-'"'-ga \ ditto, i.e., = ''Nin-kar-ra-ag or ''Nin-'i-si-in-mi (1. 37 = 216 : 13) =
[^YiUo(, = e) Nin-f.-gi-a (1. 62 = 29b : W) = '' <ii*to( = e) NIN-Stl-tyG-ge-gar-ra (1. 44=216:17; cf. above p. 29,
note 1) = ['' dittoi = e)]Nin-e-di^-ga (1. 63 = 296, II, 11)— all of these goddesses are identified in II. R., 59, rev. 28-32,
with ''Gu-la, and ''Gu-la is only another name for ''Nin-kar-ra-ag," "the mistress who gives help," "who restores the dead
to life," C. T., XXV, 3 : 46 = XXIV, 216 : 18a. Hence, ''Nin-iubur (= ''Ga-ga) in the r<Me of ''NIN-IB is "husband
and wife" in one person: the god of the underworld (ir^ilim), who has overcome the "winter," produces new life, and
by doing so "proclaims the decisions (tTiS) " of his father ''Enlil ( = An), that the winter or cold is at an end, tliat the
spring and with it new life are at liand, that the eartli is to yield up her dead, that plenty is to be restored.
3 C. T., XXIV, 1 : 34 = 20 : 22 ''(ditto- doa-gn. <lmn-,hubur) Me-L-An-na \ ''Su[k<d-m<ili An-mi]. In this passage
the Me-L, "50 commands of An," are evidently those of Enlil = An, hence this name must have originated during the
Enlil epoch. In other words, tlie ''Sukal-mnli is here not Enlil, but ''NIN-IB. .\ccording to Zimmem, Riluallaf, no. 27
(pi. XLV), rev. 5, Me-sag-L \ lafj/izu rabili' sa ''En-lil, we might translate the name gi\en above by "the god of the
battle of Enlil-A n." Against this explanation is, however, C. T., XXIV, 40 : 53, ''Pap-sukal ( = ''Nin-iubur, I. 51) | ditto
( = Paji-nukal) \ sa pu-ru-si-e. Cf. also Thureau-Danghi, R. A., VII (1910), p. 108, II, 2, (''Nidaba) me-gal-L su-dii-a
and see C. T., XXIV, 49a ■ 8 = XXV, 1 : 20, ''Pnp ''"-"''"'-'"''-sukal \ sukal ''Za^(m)a-g{m)a-ge].
*Cf. above, note 1, and C. T., XXIV, 39 : 4-5, where ''Dur-an-ki ("the god of tlie firmament of heaven
and earth"), ''Di-bar, ''Mafi-di-gal are explained by ''BE (= Bel) ia es-bar. Cf. also tlie second of tlie two gu(d)-diib
of ''Nin-subur: ''Es-bar-An-na, C. T., XXIV, 2 : S, and see C. T., XXV, 11 : 17 = 15, III, 7, ''En-banda''" \ ''NIN-IB
$a-bU es-bar ANme,h and I.e., 18 = 8, ''Ual-lud(-la) \ ''NIN-IB n(i?ir{ = Jrf) cs-6ar a-6i ''En-lil.
* C. r., XXIV, 2 : 43 = 20 : 27, ''(or An-) iar-gi-a \ ditto (= ^Nin-subur) .suhd di-ri-n-bi-da-ge = suk-kal-lu
a-ki-i? di-e-ni, "who has, holds the judgment." Cf. C. T., XXV, 11 : 11 = 15, III, 1 = XXIV, 40 : 60, ''NIN-IB
ia pi-rii-ti, but see //. W. B., p. 543a and Jensen, K. B., VI', p. 481, for the signification of piriitu. See also the
E-sag-ds = "house of tlie decisions (piristi)," one of the names of the ziggurrat of Nippur, II. R., 50 : 6a.
• Cf. the sixth of the seven great names of Enlil, am erin-na di-di, "lord, of the hosts the judge," C. T., XV,
10 :7; 13 :8; IV. R.\ 28, no. 4, rev. 13; R. H., p. 20 : 6 (no. 13); p. 32 : 8 (no. 14); p. 42 : 9 (no. 21), el passim.
For ''NIN-IB as judge see H. A.V., p. 402, note 17.
FROM THE TEMPLE LIBRARY OF NIPPUR 31
fore, a kind of herold, ambassador plenipotentiary* having been endowed with
extraordinary powers {a-gaiy and authority. The emblem of his authority is a
"pure or bright scepter {'''''gisdar azag)" which he "carries (Id)" or "holds in his
hands {su-diiy" or "wields (si-sd).^" He has a scepter and he can give a scepter.
All might (nam-ner-gdl) , power (d) and authority come from him.' What he pro-
claims upon the command of his father cannot be changed' and no one dare oppose."
These commands are not by any means arbitrary, but they are the result of careful
deliberations during the course of which Enlil acts as "counselor (ad-gi-gi)."''
The ordinances thus conceived Enlil "executes (me-hi-du) "^ by his (2X)7 manifesta-
tions, his sons," the "powers of nature."'" Enlil in this wise becomes again the
'C. T., XXIV, 2:41=20:20, ''(or .lH,-)«(r»'"'-'i'--.s(i3 I ditto ( ^ ''.Xin-iiihiir) d-i/il 6-An-nn-ge ^ mu-ir
E- A-ni, "the govenior of tlie liouse of An."
' De Clercq, no. 194, "Nin-Subur sukal-zi{d) An-iia ""^'giidfir-nzag iu-tlii. ('(. the .seventh of the eiglit (!) messen-
gers {"^'"kin-gi-a) of ''Ma-7iun-gal ( = Enlil) <* "M (li-eah-^daYPA, C. T., XXV, 4 : 21 = XXIV, 47o : 416.
In later periods tliis gi^dar was transferred to each and every god wlio played the role of the "Son":
^\IN-IB Ls called the '""''•' "^^''GUdar'^En-lil, Ninrag, p. 10 : 22u.— The "Son" of the Eridu trinity (''Dumu-
zi-abzu = Marduk) had the name ''Oiidar (! copy has gii)-ld-abzu, C. T., XXIV, 16 : 37 = 29 -.87.— ''Utu, the "Son"
of the Ur trinity, was called '^PA'^^-i'^-'^-iu-dit \ ditto (i.e., '^Utu, 1. 10) or simply ^Giidar, V. R.\ 4fi, no. 1 : 30. This
last name was applied also to the "Son" of the Babylon trinity, '^AQ or '^NabA, Br. 5579.
' Cf. the name of the first of tlie two gu{d)-dub of ''Nin-subur: '' o'^Hlisdar-si-sd, C. T., XXIV, 2 : 7.
• See Cone of Entemena, V, 19-23, En-te-me-na pa-te-si SIR-LA-BUR''^ giklar-sum-ma ^Erir-lil-ld. Here giidar
is apparently a synonym of d, cf. the expression d-sum-ma, no. 1, I. 37, pansint.
' Cf . the proper name "* '^Nin-hilmr-gu-nu-bul-bal = "" ^Pap-suknl ia iq-bu id i-ni, V. R}, 44 : 55c, d.
• C. T., XXIV, 2 : 37 = 20 : 24, ''Gu-ha(-(i)-ni (An-na-ge) nu-kur-ru \ ''Nui[-Subur].
'C. T.. XXIV, 2 :39 = 20 : 2.5, ''Usugi-An)-g(il-la, "the god of the great bridal-chamber" (see B. E., Series
D, v., fasc. 2, p. 34, note 13) | ditto ( = '^N in-hihnr) ad-gi-gi An-nn-ge = ma-lik ''A-ni. V{. also C. T., XXV, 26a : 35.
For ''NIN-IB as ad-gl-gi-gal see no. 1, col. Ill, 15, and cf. below, p. 35, note 1.
" Cf. in this connection the name of Nuxku, the .son of Enlil, etc. {Bfl, Ihe ChriM, p. 2, note 10): ''Umiin-miiC^)-
du-ru \ ''[En-]me-m-dti = [''P.\]-KU (cf. II. R., ,59, obv. 15) | [he-elm parse hikhilu], R. H ., p. 134, col. I : 27, 2S = 85 : .33,
with Shalmanas.sar, Black ObelLsk, 1. 11, ''PA-KU na-Si "''''/latti ( = PA) elll-te. For vm(^)-du-ru = gUdarsoe. above,
p. 10, note 7. The name ''P.X-KU is, therefore, not "der in den e.h'it den Ilimmels Silzende," but "der mil dem Scepter
(P.i = giidar, mu{i)dur) InveMierte {KU)." Husband and wife liave the same functions, hence we find tliat the wife
of Nusku is called in II. R., .59, obv. 16, ''Oakin-tne-Su-du \ ''Nin-me-Su-dd \ Sa-ddr-nun-na dam-iu-sal; with this cf.
the attribute (above p. .30, note 3), me-gal-L hi-du-a, ascribed to Nidaba who in II. R., 36 : 17, is coupled with Giidar,
hence ''Nidaba = '' Sa-ddr-nun-na = ''Tai-me-tum, because they (like their husbands) are the goddesses of writing.
S^e also ''Me-nigin-hi-du, the hasband(!) {[da]m-bi-ui) of [''Nin-ug]-ga{\) ( = ''Al-la-mu = ''Mex-lam-ta-e-a), C. T., .
XXIV, 10 :4 = 23 : 27, and the 6-me-nigin-hu-du = ''^-''Nin-sig, Pinches, P. S. B. A., 1900, p. 362 : 7. Whether
the temple of ''NIN-IB, 6-hu-me-dii is a variant of S-me-hu-dii is not yet certain, cf. below, note 16 to no. 1.
• C. T., XXIV, 2 : 66, U dumwni'h ''N[in-hbur-ge].
'" Notice here that ''lAf, when executing the commands of his father, Enlil, thunders and Itghterus (see C. T., XV,
16 : 7-9) ; that the ''Giidar gives his answer to .Ashshurbanipal's prayer by means of a wind (zaqlgu) (sec above, ]). 19,
note 9) ; that ^Nin-Gir.iu announces the end ,of the drought by a wind, breeze (im). AH this would show, it seems to mc^
tliat also Enlil, in prehistoric times, proclaimed or executed the will of An by means of "thunder, liglitning, wind." In
case such an execution of the commands of /In demanded the desftuction or annihilation of tlie enemies of the "Father,"
Enlil made use of his "lightning or dagger carrier," ''Nin-Mr. Cf. "Nin-Mr gir-{ld] ^-kur-ra-ge (sphere of influence of
32 SUMERIAN HYMNS AND PliAYERS TO NIN-IB
"lightning" or "thunder" or Very "voice {KA,gu)"^ of An, through whom the
"Father" speaks and gives his commands, through whom he reveals his pleasure
and displeasure, through whom he enforces obedience to his will and command.
This "bright scepter" is, however, not merely an emblem of authority, power
and might, but also a "stylus {giklar azag = hattu ellihi)" in the hand of Enlil, the
"scribe" of vln, by means of which he "writes" the "will" and enters the "decisions"
of his father into the great and open book spread out before all mankind: "the
book of nature," so that every one, who has eyes to see, may see, or a mind to per-
ceive, may perceive the will of An, the God and Lord of all. The writing of this
"book of nature" proclaiming the "decisions of An" and the "fates of man" is,
of course, "the writing of heaven and earth." "Heaven and earth" reveal the will
and glory of God — they proclaim the "name of An {;mu(s)-A7i-na)." To learn to
know and to understand the significance of this "name of An," man must look
upon earth and towards the sky. In doing so, he will soon discern a twofold
writing: "the writing of heaven {sitir same)" and the "writing of earth" — "ver-
dure"; he will find that the former is merely a reflex of the significance of the
latter. Enlil, being the god of rain, conditions the appearance and disappearance
of the verdure, or, what is the same, of the two seasons: "summer and winter."
But summer and winter form the Sumerian "year." Hence, the "name of An"
which Enlil proclaims is nothing but the "heaven and earth {an-ki)" as they appear
during the course of a "year": mw(s)-Aw-na. "The name of Aii" is the "year =
sattu."^
The ancient Sumerian year was divided not only into two seasons: summer
and winter,' but also into twelve months. These twelve months had their counter-
Enlill), C. T., XXIV, 10 : IGff.; K, .5132 (Bezold, Caliil., p. 091); GaAan-Mr me-ri-ld 6-kur-ra-ge = '^Nm-Ur na-ni
pat-ri Sa fi.-kur, R. //., pp. 8.5 : 3.5; 134, I, 31, 32.
When '^Nln-Gir-su plnyed the role of tlie ".Son," ''A'm-JSdr liecame the gtr-ld ''Nin-Gir-xii, Creation-Slory, pp. 23,
note 1 ;44. In Kutha ''Nin-sdr was closely associated with ''U-GUR, Zimmem, Ritualt., no. 27, p. 134 :8; V. R?,
31, no. 2, rev. 29, or with '^Ir-ra-gal, K. 7145 (Bezold, Catal., p. 833). In V. R}, 46, no. 1 : 18, the ""^'Nin-kW is even
identified with ^U-GUR, '""'Nin-Ur ti "^Ir-ra-gal \ "^U-GUR u ''ijar-bi-tum (cf. also Z. A., I, p. 2.59, note).
Lastly in C. T., XXIV, 20 : 19 = 1 : 28 (here written ''Nin''"'-'"'BARA), the ''Nin-idr is identified with An-tum
^li-lar, is therefore but a variant of ^Nin-iar, wife of ''En-iar ( = Enlil, C. T., XXIV, 4 : 7 = 21 : 72 and = An, I.e.,
1 :11 =20 :7 = 19, I, 5).
' It is to be noted that git is not only "to speak {kwd, (kibiibu)" or "to coniniand {qibii, jximnu) ," but also "to
thunder {ragdmu, ktgdmu)." '^Ga'"^''"'-ga is probably to be rendered by "the gcxl who is the voice(s) of An." Cf. also
p. 31, note 0 : '^G U-ha{-a)-ni {An-na-ge) = Pit pi-su sa ^Anu. Notice here that later on ''NIX-IB, as ''SUU-erin, is
tlie god kt qu-ul-ti, "of the voice," C. T., XXIV, 41 : 65 = XXV, 12 : 19, and that the [''Rq-ka-num ( = "thunder-
.stonu") is the KA'"'-Iu ''Utu^e], i.e., "the voice of iShaniash," C. T., XXV, 26o, : 31.
'Cf. Br. 1247 and Cyl. B, 3 : 16, mu(i)-gibil-An-na = "iiew-ycar."
' The summer began with the month Tairilu or March, while the winter conunenced with tlie month Xisiin or
September. For this "assertion" which, as I am very well aware, is in direct opposition to all Assyriologists and modem
Astronomers, see my forthcoming " Sum^-rinn CaUijxlar."
FROM THE TEMPr,E LIBRARY OF NIPPUR 33
parts in the heavens. Their heavenly counterparts are the twelve signs of the zodiac.
Year, seasons, months and signs of the zodiac have each and all their beginning
and end, their boundaries or outHnes, their pictures or drawings {gis-murY : Enlil
indicates and proclaims them. There is a meaning and significance to each and
all of them: Enlil interprets them. This he does by the "fullness of his manifesta-
tions" which are the 5 + 2 or "seven" planets (LU-BAT = bibbu).^ Enlil as the
^Pap-sukal ( = ''Nin-subur) of An becomes in thiswise the tpfiYivevi xar i^oxriv; and
his 5 +2 manifestations, the planets, the tpuYsvelg.^
The first and foremost of the planets, "the shining (glorious) hero" is ''DUN-
PA-e-a or ''Da-pi-nu — both names of '^Enlil;* hence ''Enlil was the first of the various
gods who in the course of time were identified'^ with Jupiter.
According to II. R., 48 : 48-54 ( = list a) and III. R., 57, no. 6 : 65-67a (list 6)"
— two texts from the library of Ashshurbanapal — the names of the 5 + 2 or seven
planets (7 "'"'LU-BAT'"'-"') were the following:'
a , b
^En-zu Moon I'^A-giL ^''XXX "XXXiu)
^Utu Sun 2''^''"'-"''-^ALAN = ''Utu "Utu
^En-lil in^iiQvl "Da-pi-nu =''DUN-PA-e-a ''DUN-PA-tf
''Nin-mah;Yenus2'""'Zib =''DIL-BAT '""'DIL-BAT
' For the reading mur (instead of iflr) see H. A. V., p. 419, note 3. For the signification of gii-mur see the trans-
lations of Thureau-Dangin, Gudea, Cyl. A, 5 :4; 6 :5; 7 :6; 13 :20; 17 : 17; 19 : 20, and notice that the wife of ''^l-iir
( = ''En-Ul or one of liLs manifestations, p. 28) is accorth'ng to C. T., XXIV, 26 : 111, the ^Gii-mur-an-ki. i.e., "the
goddess of tlie outlines or drawings of lieaven and earth." Tlie "drawings of heaven" are the twelve sigws of the zodiac,
being as sucli tlie reflex of "tlie drawings of earth," i.e., of the earth or its verdure as it appears during tlie twelir months.
ni. R., 0 :4f, d, LU-BAT = bi-ib-bu; V. R., 46, no. 1 : 41, """'LU-BAT = mid-mitbu-Um.
' C[. Diodor, II, .3(), where we are told that the Clialdfeans considered the "five" (with Moon and Sun, "seven")
planets to lx> "interpreters," Ip/itfmii;.
• See above, p. 21, note 5.
' For the various and manifold identifications of the several planets with certain gods see my fortlicoming book
on the "Sumerian Calendar."
• Now published in C. T., XXVI, 45 : 19-21. King gives here ''XL(instead of '' XXX) for Sin, the moon.
' Cf. Kugler, Stemkunde, I, pp. 9ff.; Hommel, H. A. V., pp. 170ff.
' In still later lists we find for ''DUN-PA-i'i-a) also ''Sag-me-gar or TEOq ( = mxil-babbar, fioAo(ioj3af>) .
• Not without some very good and definite reasons have I refrained from giving the missing identifications of
nos. 3-5; they will be furnished in connection with my discussion of Kugi-r's Stemkunde, I and II, in my forthcoming
"Sumerian CalenAir," parts 1, 2. To state it here, I sliall show that KugLr's assertions in his Stemkunde and Im Bann-
kreis Babels, as regards the age of the Babylonian astronomy, are at times absolutely erroneous and unwarranted, that
his translations of astronomical texts arc in many cases full of mistakes and grannuatical impossibilities, that his arrange-
ment of the Sumerian months is absolutely wrong and that, therefore, liis calculations and deductions thcR'from are
decidedly unreliable. Though this may appear to be a rather sweeping statement, yet abundant proof will be forth-
coming in justification thereof.
5
34 SUMERIAN H^THNS AND PRAYERS TO NIN-IB
3''Lu-lim =''LU-BAT-SAG-US "'"'LU-BAT-mul-SAG-US'
A^Bi-ib-bu =''LU-BAT-GIJ{D)-UD "LU-BAT-GUiDyUD'
5 "^Si-mu-ug = '^Nl-be-a-nu ""'Nl-be-a-nu^
These. 5 + 2 planets, by their very nature of being the "interpreters" of the
"name of An" or "year (mu{s)-An-na)" are nothing but the "hands" on the
"face" of the great "world clock." As the Sumerian "world" consists of "heaven
and earth," so the "world clock" must necessarily be one in a twofold aspect: the
"terrestrial" and the "heavenly." The "heavenly" is here, as in every case, merely
the reflex of the " terrestrial world clock." The "figures" or "numbers" on the "face"
of the "terrestrial world clock" are the "twelve months" — the month Nisan =
September being the first and the month Addar = August being the last or twelfth.
To these twelve months on the "face" of the "terrestrial world clock" correspond
exactly the "twelve signs of the zodiac" on the "face" of the "heavenly world clock"
—the sign KU-MAL (probably to be read hug-ga) or aries is the first and belongs
to the month Nisan = September, while the sign zib or pisces is the twelfth, being
assigned, therefore, to the month Addar = August. And because the "figures" on
the "face" of the "terrestrial world clock" correspond exactly to those on the
"heavenly," therefore, Diodor, II, 30 : 8,^ records quite correctly that each month
with its corresponding sigri of the zodiac was assigned to a certain god. These "twelve
gods ' ' of the twelve months — or what is the same — of the twelve signs of the zodiac
were called ^eoi (Sov'kaloi,^ i. e., consiliarii, "counselors (ad-gi-gi)." En-lil as
' In later texts ^Gi(n) or only """'SAG-US.
' LnU^T on only "'"'GU{D)-UD.
' I-ater on only .1 n.
*Tijf i^t unTijv (/, r.j the pjods of tlif stars) kviuuvc t'li'ai tfumi duihh-n rov iifit&^u^ tjviKuaru ^f/i'a nai riji^ du(\tKa '/eynfiivuv
^U^iuV tV TZIifiOl'ifiOVGI.
'All Assyriologists — ^not evea Kugler excepted — have failed to recognize, as far as I can see, tliat the "list of
montlis and their regents," published in IV. R}, 33a, contains tliese twelve ^foi flov/xiioi, wlio were accepted even
by the Egyptians, as we leam from the scholion to ApoUonios of Hhodas, 4, 262. True it is tliat Diodor, I.e., mentions
likewise these ''^eol (iimAaloi , but according to liim tliey are said to represent the 30 briglit stars of the twelve
signs of the zodiac. This number "30" is here in all probability a mistake for "36." If so, we may see in these 30
( = 36) bright stars of Diodor the 36 stars (three of wliich being assigned to each month) mentioned in the so-called
"Astrolabe of Pinches" (see Pinches, Academy, Nov. 4, 1893; Brown, Researches, II, p. 46; Hommel, Aufsntze und
Abhandlungen, p. 458-466; Kugler, Stemkunde, I, p. 229, V) and identify them with the 36 stars which Marduk is
said to have assigned to the twelve months, cf. Jensen, K. B., VI', p. 30 : 4, 5,
IS arf!,&"^^li' kakkahemish 3 ta-dm uS-zi-iz U-lu u-mi ki iatti us-s[i-ir] u-su-ra-li;
"Of tlie twelve montlis the stars — three for each — lie .Vccording to the times of the year he drew the(ir) signs."
set up.
In corroboration of this I may mention here tnily one e.xainiile (the others will be discussed fully in my Sume-
rian Calendar, part 2). .\ccording to the ".\stroIabe of Pinches," the first of the three stars for the month Sabafu is the
'"'^'nu-mus-da, which is identified jn V. R., 46, no. 1 : 44, with tlie '^Sa-gi-mu, "the thunderer," and in II, R., 49, no. 3,
FROM THE TEMPLE LIBRARY OF NIPPUR 35
ti
God and Lord" {''A-nim u '^En-lil) was the first of these twelve "counselors,"' —
he giving his "counsel" and taking up his "abode {g6l = manzazu)" in the first
month and sign: Nisan-aries (cf. ''Dara-gal = "^Enlil, C. T., XXIV, 22 : 10).
Astronomically and astrologically considered, EnW is not only a "figure (gis-
mur)" or "sign" of the zodiac, but also the god who reveals himself in that "sign,"
the "counselor," ^sog [5ovXalo<;, and the "interpreter" of his coiinsel, the i^fiyivevg or
the god of the planet Jupiter, continually ushering in, proclaiming and interpreting
unto man the meaning and significance of the "name of A71" or "year." The Sume-
rian year, then, as revealed by the twelve signs of the zodiac or the twelve months and
interpreted by the 5+2 planets or the "fullness" of Enlil, constitutes the essence of
An. Therefore is mu{s) or "year" in Sumerian also =mu{s), gis, samU,^ "the
world" or "heaven and earth": An; and therefore is Enlil quite rightly and
deservedly termed ''Nam-zu* or "ivisdom," nODn. The closer man gets to nature,
the wiser he will grow in all things pertaining to God.
As a clock, though it may "go" and have the twelve figures on its face, becomes
intelligible to man by means of its "hands" only which "interpret" the significance
of the twelve figures by soon pointing to this or that one, thus informing man "what
time it is," so the great "world clock" with its twelve signs can dispense its counsel
only by means of its planets or "interpreters." The planets by standing in, or
pointing to, this or that sign of the zodiac indicate the "time {iLg = umu) " which may
be propitious {du{g) ), or not propitious {nu-du{g), bar) for this or that undertaking,
they interpret to man the designs or counsels of the gods of the signs of the zodiac,
informing him whether good or bad things will happen to him and hi^ country or
to his enemies.
The conditio sine qua non, then, for a correct understanding of the "will of god"
add.{ = Br. 2008), with ''IM. But according to the ILst of the i^n" i%vhmu (IV. R.^, 33rt : 10) it Is ''IM the gii-gal
AN-e u Kl-tim who is assigned to the month AS or Sabi'ifu. Lastly, the month Salx'ifu belongs to the aqiiarius, hence
''iM or '^Rammdn is the aquarius who pours down his rain and thunders during the "month of thunder and lightning":
the men til of July-August (!). From this it follows that the writings """'grw or ""''gu-la or '""'gu-ah-na for aquarius are
nothing but variants of gii-gnl. Cf. here the "'"^gu(d)-An-na, "steer of heaven," the "bright fix-star" for the month
A-a-ru = ^'"Gu{d) — to wlii(!h g<xl Ea is assigned — but one of the most common names of "^Ea is ^Am-an-ki, "steer
( = taurus, sign for the month .4-a-rM) of heaven and earth," hence ""^'gu(d)-an-na — "Am-an-kil
' Cf. also above, p. 31, note 7. The god NIN-IB is the "counselor" for the "month of sowing," Du-'-u-zu, i.e.,
December-January, with the sign cancer, the time of the winter solstice.
' This holds good, of course, of all the other planetary gods.
' II. R., 59, rev. 47, mu{i) \ gii \ ia-mu-u.
* C. T., XXIV, 22 : 103. In C. T., XV, 10 : 1, 2, this attribute is mentioned even as the first of the "seven great
names" of Enlil:
iir-mv^un na-um-zu, ka'nag-{(ja\ Se-ir-ma-al ni-te-na,
"Lord, wisdom of the 'country,' powerful one by himself ."
36 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
or for the reading of the "heavenly writing {sitir same) " is the "combination"^ of the
"hands" or planets with those of the "figures" or signs of the zodiac. Man, by
looking towards heaven and by observing these "combinations," will soon learn to
discern the counsel, will and writing of god (astronomy) and by comparing this
heavenly writing with that upon earth, he will be able to interpret it (astrology).
The application of the knowledge derived from the heavenly writing to earthly or
human conditions constitutes the Sumerian astronomy and astrology. Both had
their roots in prehistoric times, but attained their final development during the
time of the II. dynasty of Ur, about 2500 B. C.
But, as is often the case, man, though gazing at the starry heavens, may not be
able to discern the handwriting of God, though beholding the glory of nature, may
yet be ignorant of the name of his Lord. Unto those who have eyes but do not see,
who have ears but do not hear, who have minds but do not perceive, Enlil may yet
reveal the will and glory and name of God (An) by vouchsafing unto them "visions
(mas)" or "dreams {mds-gi{g), ma-mu(mu), ma-mu{mu)-da)," hence his name ''Zag-
gar-ra \ ''En-lil sa mds-gi{g),^ i.e., ''Zaggar is Enlil the god of the night visions."
' \ failure to recognize tliis all-iiuportaiit requisiU' has led Kujslcr and those who follow him to the most extraor-
dinary assertions and bewildering identifieations of fixed stars and planets. To mention only one example here, I may be
permitted to draw the attention of tlie reader to Kugler's translation of the first three lines of K. 759 = Th. no. 184.
Kugler, Stemkunde, II', p. 80, reads .
mul iluMarduk ina res Siitti innamir(ir)
ialtu ia 'atu ahhenu isHr
'""'LU-BA T-GUD-UD ina '"■'•4 Nisanni innamar-ma
and translates:
" — Der „Slem des GMardiik" ginij zu Anfany des Jahres aitf: in diesetn Juhr wird der Pflanzenwuchs gedeihen.
Der Stem Planet GUD.UD erscheint in Monal Nisan wirklich."
On the basis of this translation Kugler thinks he has reason to maintain that the "star of god Marduk" is the
same as the planet Mercury (GUD.UD). Tliis translation, together with the deduction therefrom, is diie to the fact
that Kugler did not understand the granunatieal force of the present tense + ma in 1. 3. Translate;
Ging {Geld) der ,,Stem des Gottes Marduk" zu Anfang des Jahres auf, dann wird eben dieses Jahr der Pflanzenwuchs
gedeihen, falls der ,,Planet GUD.UD" im Monat A'i.san erscheint.
Tlie "combination" is here "star of Afnrduk" + planet GUD.UD. .\ccording to the "Astrolabe of Pinches"
(see abo\e, p. 34, noU- 5) the "star of Marduk" belongs (as third) to the month Addar. Hence, if the "star of Marduk "
is late in its appearance, i.e., if it becomes visible in the first month (instead of the twelfth of the preceding year) and
at the same time fonns a "combination" with the planet GUD.UD, then and then only — so the explanation says — it
is a propitious New- Year's star. More about this in my Sumerian Calendar, part 2.
' B. A., V, 65.5 ; 7.— C. T., XXIV, 39 : 11, An-<'Za-gar \ ditto ( = ''BE, i.e., Enlil, 1. 3) | sa AN-na-ti (possibly
to be read sa-na-ti, a by-form of hiniiti); C. T., XVIII, 48 : 30(), Zag-gar-ra \ ilu Sa ht-ut-ti.
At the time of Gudea, the "Son" of the Girsu trinity, ''Nin-Girsu, vouchsafed dreams {ma-mii, etc.), Cyl. A,
4 : 14f., while '^NinA interpreted them, Cyl. A, 2 : 2; 5 : 11, cf. Creation-Story, pp. 40ff.
In the Ur trinity the ''Za-qar appears as me.'isenger of Sin, King, Magic, no. 1 : 25; Perry, Sin, p. 15 : 25.
FROM THE TEMPLE LIBRARY OF NIPPUR 37
Surely a true, faithful, circumspect "herold," "counselor" and "interpreter"
was Enlil the "Son" of An!
It was my intention to add here under section d a short investigation on
^ Enlil in the role of the "true 'Son,'" i.e., ''Dumu-zi, Tammibz, X\Qr\, in prehistoric
times. In view of the fact, however, that I have in preparation a volume on "Hymns
and Prayers to ''Dumu-zi from the Temple Library of Nippur," and that for a correct
understanding of the Sumerian '' Dumu-zi-'' I nnanna {Tammuz-IUar) myth, it is abso-
lutely necessary to have a clear conception of the Sumerian Calendar and Astronomy
which contains much material of importance for this question, I decided, upon the
advice of the Editor, to omit this chapter here, reserving it for the introduction
of my forthcoming volume referred to and another on "The Sumerian Calendar."
To sum up, briefly, the religious conceptions of the Sumerians during the pre-
historic period, we may state the following :
The religion of the Sumerians during the prehistoric period was a 'pantheism
resting upon a belief in a triad. The persons of this triad were: the "Father"
An, the "Son" ''Enlil, the "Mother (and Bride)" An (or Ki).
Cosmologically considered, these persons represent: the "heaven" (Father),
"the powers of nature" (Son), the "earth" (Mother).
Heaven and earth are the first "father-mother" or "parent" from whom
everything took its origin, by whom all creatures — gods included — were created,
generated, begotten. This "heaven and earth" or "world" acts, speaks and reveals
itself by the "Son," the god of "thunder, lightning, rain storm, clouds"; of "ver-
dure" as it appears during the course of the year; of the planets and signs of the
zodiac of which he is the first and foremost, the "leader." The "Son" exercises
his offices by the "fullness" of his nature: his "seven" sons, powers or manifestations.
As every "function" or "office" exercised by the several members of this
triad implies, yea, demands a special name, each one of the three persons came to be
known by, and was worshiped under, different names, attributes, etc. Also the
III that of Hipixtr or Larxa tlic "god of dreams" wa.s, of course, tlie "sou" of ''Ulu; ef. C T., XXIV, 32 : 110, 111,
''Za-qar | ''Ma-mii-da-ge
''ditto m(i^-</i(^) | su.
Cf. also king, Magic, 1 : 25, and IV. H.', 59, no. 2, rev. 24, ''Ma-mu ilu ill mdi-yi(ij)mish. While in V. R., 70 : 1,
9, 15, the ''Ma-mu is apparently a imde (ef. I.e., 1. 1, EN-ia, 1. 9, EN-GAL"), he appears also as female: C. T., XXIV,
31 : 84, '^Ma-mu \ dumu-sal ( = daugliter! of) ''Utu. This '^Ma-mu lias to be differentiated from ^Me-Mr(m-ri, &a-rum).
Cf. also K. 7814 (Bezold, Catal., p. 876) where ''Utu, ''Za-qar, ''Ma-mii-da, and Craig, R. T., I, p. 56 : 13, where ''Utu,
^A-a, ^Bu-ne-ne u ''Ma-mu-{da] are mentioned togetlier.
In the Kulha trinity the "god of dreams" was Nergal, C. T., XXV, 356 : 4 = 366, 1. 10 = 37a : 7, ''lMgal-''Za-gar
I ditto ( = ^Lugal-edin-na, 1. 8, = Nergal, H. A. V ., p. 430). Notice here the name "king of the gods of the dreams"
which shows tliat the "god of dreams" liad " (seven) messengers," of whom he was the "king."
38 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
"seven manifestations" of the "Son" appear soon under this and soon under that
name, according to their various functions and offices.
As soon as the "Son" ''Enlil had usurped the functions of his "Father," i.e.,
had himself become the "highest god," by taking upon himself the name An, "god"
par excellence, the prehistoric triad became a trinity. Henceforth all triads known
to us are trinities, formed and patterned after that of Erech:
An — ■
"Enlil
An
Father
Son
Mother
Heaven
Powers of nature
Earth.
II.
NIN-IB, THE "SON " OF THE NIPPUR TRINITY DURING
THE ENLIL PERIOD AT THE TIME OF
THE II. DYNASTY OF UR.
1. NIN-IB, ONE OF THE MOST ANCIENT GODS OF THE SUMERIAN
PANTHEON.
In order to understand the exact position of ''NIN-IB in the Sumerian pantheon
and reUgion, it would seem necessary to discuss here the possible underlying causes
which brought about the change from the An to the Enlil epoch, to point out the
several characteristics of the latter, to show how the religious conceptions of the
prehistoric period were modified or expanded till finally they came to be systematized,
what this system was, how it was transferred to, and may be gathered from, the
Sumerian astrology and calendar, how it made itself felt, to what extent it influenced
the religious ideas of the Babylonians during the Marduk and Assur period and,
lastly, whether or not the Sumerian trinity Enlil, NIN-IB, Ninlil left any percep-
tible impress upon the religious conceptions of the later nations, the Hebrews, Chris-
tians, etc. Interesting and most important as such a discussion would be, it has to
be omitted here on account of lack of space. Reserving a discussion of the Enlil
epoch for the introduction to B. E., XXVIII, I shall confine myself here to the fol-
lowing:
The religion of the Enlil epoch, lasting as it did for more than 2,000 years,
underwent, as far as Nippur is concerned, some very marked changes. These changes
were, to a great extent at least, the result of the political development of the country.
Foreign, non-Babylonian kings invaded the land of Shumer, conquered and subdued
its several cities, Nippur among them. Though we know of various invasions of
Nippur by hostile hordes, yet, so far at least, there is not a single inscription extant
which records that the god Enlil ever was "carried away" or "led into captivity"
and that, in consequence, Nippur lost its religious supremacy. On the contrary,
it seems that the invasion and conquest of Nippur by foreign or domestic enemies
consisted solely and exclusively in the invader's and conqueror's submission to the
divine rule and supremacy of Nippur's god: inimical and foreign kings gained
[39]
40 SUMtRIAN HYMNS AND PRAYERS TO NINIB
supremacy over Nippur by acknowledging Enlil's supremacy as "king of the lands
{lugal kur-kur) " and "lord of heaven and earth {lugal an-ki) " and "king of the gods
{lugal dingir-ri-e-ne) ," by submitting themselves to the gracious scepter of Enlil
and by asking his permission to grant a resting-place in his temple 6-kur unto their
most favored god. Thus it happened that we find in the Nippur religion all possible
Sumerian and foreign gods, who henceforth were considered to be Enlil's sons. The
changes in the Nippur religion and trinity, therefore, did not affect Enid and his
position, but only and exclusively his "Son." Hence, when tracing the several
periods within the so-called Enlil period, the names of the several "sons" of Enlil
have to be our guide. The oldest and most noteworthy "sons" of Enlil are ''En-zu
{Sin), the moon, and ''IM (Ramman), the god of thunder, etc. These two sons
must have been introduced into, and were absorbed by, the Nippur trinity in pre-
historic times, before the systematization of the Sumerian religion. Seeing that the
trinity of Nippur was patterned after that of Erech, the "Son" of Enlil had neces-
sarily to become a god of the powers of nature. -^ En-zu, therefore, though originally
and always the Moon, acquired, as "Son" of Enlil, the attributes of the god of
the powers of nature, acting and revealing himself through his (4x) Jiimu, "days"
and "storms" (see H. A. V., p. 430). After the systematization of the Sumerian
religion, every god who was introduced into the temple of Nippur acquired ipso
facto — no matter what his original nature and significance may have been — the
attributes of the "Son" of the prehistoric period, i.e., he became the god of lightning,
thunder, storm, rain, clouds, of the vegetation and fertility of the ground, the mouth-
piece through whom the "Father" speaks, the defender of the country, the hero,
warrior and principal son (dumu-sag), etc., of Enlil. To these "sons" who were
introduced into the Nippur trinity after the systematization of the Sumerian religion,
belongs, besides Nergal, Nin-Girsu, Nusku, etc., also ''NIN-IB.
The name of ''NIN-IB does not occur, so far, in any of the historical, religious
or business documents written before the time of Dungi, about 2700 B. C. Up till
the time of the kings of the II. dynasty of Ur, ''NIN-IB is absolutely unknown. On
the basis of this fact, I argued in The Monist, January, 1907, p. 142, for an Amur-
ritish origin of ''NIN-IB. Though this may be true, yet there are some very strong
objections to such a supposition:
1. Seeing that ''NIN-IB makes his first appearance under the kings of the II.
dynasty of Ur, by whom he, in all probability, was introduced into the Nippur
religion, we would have to show that these kings were Amurrites. But this is,
with the material at hand, absolutely impossible of demonstration.
2. We would have to bring in some Amurritish inscriptions to show that
FROM THE TEMPLE LIBRARY OF NIPPUR 41
''NIN-IB was known in Amurru not only during, but before the time of the II. dynasty
of Ur. This again is impossible.
3. Surely the fact that ''NIN-IB is mentioned in the Amarna letters which
confessedly were written 1000 years after the time of Dungi, does not a priori speak
for an Amurritish origin. On the contrary, ''NIN-IB may have been introduced
into Amurru by the kings of Ur during their several campaigns against the "West-
land" — a view which seems to me much more probable.
These and other reasons lead me to suppose that ''NIN-IB was not of Amur-
ritish origin.
But how did it happen that ''NIN-IB could play, from the very time of his
appearance in the Nippur religion, such an important role as to become henceforth
EnliVs "Son" par excellence? In the inscriptions here published the ''NIN-IB cult
is as developed as it ever was. If he were unknown in Nippur before the time of
Dungi, ''NIN-IB would be the veriest dens ex machina. This difficulty it is which
convinces me that the appearance of ''NIN-IB in the Nippur religion is due to a
"revival" rather than to an "importation." In other words, though he makes,
apparently, his first appearance in the Sumerian religion at the time of the kings
of Ur, ''NIN-IB was yet one of the most ancient gods of the Sumerian pantheon.
So ancient indeed was he, that his existence and cult, in the course of time, had been
neglected and forgotten till it was revived by Dungi and his successors. In corrobora-
tion of this supposition I beg to submit the following:
The very first occurrence of ''NIN-IB in the history of the Sumerian religion
is to be found in the date formula for the 13th year of Dungi, R. T. C, 274, rev. 5,
which reads: mu us ^-''NIN-IB ki-ba a-gar. Thureau-Dangin, S. A. K. /., p.
229 : 2, renders it by: "Jahr, wo das Fundament des Tempels NIN-IB's gelegt
vmrde."
But "to lay a foundation" is in Sumerian us-gar, Cyl. A, 20 : 26, while ki-gar
has the meaning of "to make, to build, to erect," see Cyl. A, 3 : 3; 9:11; 10 : 16;
27 : 8, etc. This shows us that us ki-ba gar can mean only "to restore the foundation
to (!) its place," i.e., ki-ba gar = ana asri-su sakdnu is here a variant and synonym
of ki-ba gi = ana asri-su tdru; cf. also C. T., XV, 13 : 22 = IV. R.', 28*, no. 4, rev.
35, 36, where garimar) = tdru (Br. 11984; 5822) is parallel with gi ^ tdru (Br.
6391). Hence, Cyl. A, 11 : 10, e-md us ki-gar-ra-bi-da is "when the foundations of
(for) my temple have been restored" rather than "wenn die Grundlagen meines
Tempels gelegt loerden." Gudea was a builder at, a restorer of, 6-ninnu.^ In view
of these difficulties I would prefer to translate the above-given date by " the year,
' Cf. alsp fi, E., Series V, V, fasc. 2, p. 16, note 3.
42 SUMERIAN HYMNS AND PRAYERS TO NIX-IB
when the foundation of the temple of ''NIN-IB was (again) restored.'" But if
this translation be correct, then the cult and worship of NIN-IB was revived with
the restoration of his temple by Dungi! With this view agree admirably also the
following considerations :
1. In the prayer for king Gimil-Sin, ''NIN-IB is asked to decree unto this king
a life of long days in order "that the 6-su-me-du, (thy) holy dwelling, as of old
(IGI + SO, not IGI + LU = ii, m\) he beautify," no. 1, col. I :9 (cf. Ill : 13).
From the restoration of the temple of ''NIN-IB during the 13th year of Dungi till
the time of Gimil-Sin there elapsed a space of 47 54 years, hence the "as of old"
can hardly be referred to the time of Dungi, but must signify here as much as "an-
cient times" "distant past."^
2. A comparison of no. 2 with no. 3 will show that these texts, on account of
their several variants, must go back to much older and common source from which
they flowed. The same observation holds true of nos. 7 and 8. But if this be granted,
then these texts — and hence also ''NIN-IB— must have been known long before
the time of the kings of the II. dynasty of Ur, see B. E., Series D, V, fasc. 2, p. 9, 3.
3. L. c, p. 10, (S, I have shown that the contents of the epic lugal-e ug me-ldm-bi
ner-gdl (nos. 6-8) must have been known to Gudea, who confessedly lived before
Dungi. But if so, ''NIN-IB must have been known likewise, though, perhaps, he
may not have been worshiped with the same fervor as at the time of the kings of
Ur, or may have lived only "in remembrance" or "reminiscence."
As soon as his worship had been revived, ''NIN-IB became instantly one of the
most favored and important gods. Henceforth even proper names were formed
with "NIN-IB, as, e.g., "Servant of NIN-IB," Ur-''NIN-IB, see B. E., Ill', 145 :4
(time of Gimil-Sin) ; I.e., 82 :5 (time of I-bi-Sin). His worship spread quickly
beyond the confines of Nippur and Ur (cf. no. 5, rev. 14), even a king of Isin,
Ur-'^NIN-IB, was named after him.
Seeing that the attributes and functions of ''NIN-IB are the same as those of
''Enlil during the prehistoric period, I can dispense with an enumeration of the same
' This date, by the way, Ls identical with tliat of R. T. C, 271, rev. 3, mu uS 6-'^NIN- Ii. E. C. 366 ki-ba a-yar
(see also S. A. K. I., p. 235, c), tims showing that ''NIN-IB is ==''NIN-R. E. C. 366. If wa knew tlia pronunci ition
of R. E. C. 366, we might possibly receive a most welcome clue to that of ^NIN-IB. Cf. also the date fonnula for the
14th year of Dungi, R. T. C, no. 275, rov. 2, mu uJ ^-''NIN-IB tii-sa, "the year after" (the restoration of) "the founda-
tion of the temple of NIN-IB." Besides those two, the name of NIN-IB qaeurs also in the date formula for the 29th
year of Dungi, mu "NIN-IB pa-te-xi-gal " En-Ul-ld-ge, E. B. H., p. 2.58 : 22. ^*
^ Here it ouglit to hi noticed tliat among the various date formulas covering the seven (not nine!) years of Giniil-
Sin's reign, tliere is not to be fomid a single one which records the beautification or restoration of NIN-IB's temple by
Gimil-Sin. The only temple which Gimil-Sin built was that of ''NIGIN + sig of Gih-Bl}''\ see E. B. H., p. 277 : 9.
It seems, therefore, that this prayer was not^fiiltilled.
FROM THE TEMPLE LIBRARY OF NIPPUH 43
here. Suffice it to say that ''NIN-IB, the "Son" and god of the powers of nature,
formed henceforth with ''Enlil, the "Father," and ''Ninlil, the "Mother and Bride,"
the Nippurian trinity — a trinity which was formed after that of An-Enlil-An{ki)
and which in turn served as pattern for that of Baliylon : Marduk-Nabu-Sarpanitum.
2. ''NIN-IB, THE LIFE-GIVER AND PHYSICIAN.
It is well known that ''NIN-IB and his wife were the special "patron saints" of
the Babylonian and Assyrian physicians.' Thanks to the rich treasures of the Temple
Library of Nippur, I am in the fortunate position to publish under no. 1 an "official
prayer for the protection and well-being of Gimil-Sin and Bur-Sin, kings of Ur."
"Official" is the prayer because (1) it was recited for kings; (2) because it must have
been used in the Nippurian temple ritual, as is evident from the following liturgical
notes :
har-su(d) -da-am, col. I : 5.
[ ]-ha-[ ], col. I : 15.
[ ]-ki-gdl-bi-im, cols. I : 29; III : 35; IV : 12, 25, 34.
sa-gi{d)-da-dm, cols. II : 31; III : 22; IV : 10, [32]; cf. no. 5, obv. 4.
\sa-gar\-ra-dm, col. Ill : 33.
Unfortunately the meaning of each and all of these notes escapes me. Though
I might propose certain "guesses," but seeing that one guess is as good as the other,
I prefer to withhold them. The lines, col. Ill : 34, "my king, who unto Dungi a
life of long days, years of plenty as a present has given" and IV : 11, "NIN-IB,
Bur-Sin's object of fear and guardian mayest thou be," are to be found between
two liturgical notes. They represent in all probability the "opening lines" of prayers
which were to be inserted (and recited) at the places indicated. The accompanying
liturgical notes may either refer to this or they may contain instructions with regard
to prostrations, etc.
It is not yet evident why the prayer for Gimil-Sin should precede that for his
father Bur-Sin.
In all the inscriptions of Bur-Sin, so far published, this king's name occurs
under the form of ''AMAR-'^En-zu, while in our prayer it is exclusively written
•^ Bur-'* En-zu (col. IV : 11, 37), thus showing that AMAR has indeed to be read
"bur." This writing led me to suppose — see H. A. V., p. 390, note 2 — that the
Bur-Sin here was the king of Isin, but this view has now, after the joining of the
' See B. E., XVII', p. IX ; H.A. V., p, 423.
44
SUM ER I AN HYMNS ANT) PRAYERS TO NIN-IB
several fragments, to be given up. In the future, therefore, it will be very hard, if
not impossible, to distinguish between the Bur-Sin of Ur and that of Isin, if these
kings occur without any titles.
From Hilprecht, B. E., XX', p. 46, 2, we know that king Dungi reigned 58 years.
Supposing him to have ascended the throne of Ur when he was 20 years old, he must
have reached an age of 78 years. Such an age must have been considered to be
extraordinary even at the time of the kings of Ur (about 2500 B. C), for it is espe-
cially remarked that ''NIN-IB has made the life of Dungi to be "a life of long days,"
col. Ill : 29, 34.
The tablet recording this prayer is unfortunately greatly mutilated. What
has been preserved may be read and translated as follows:
No. 1, Obverse.
C. B. M. 11325 + 11348 + 11362 + 11367.
For photographic reproduotions see pis. I, II, nos. 1, 2.
Col. I.
U. E. [enim-t]a "ELTEG'
By the word of Nidaba (may it
prosper.)
1 ur-sag m{gy-ga gal-li-es ner-gdl [nun me]-ldm^-hus d[u-du-a]
" Hero, weighty one, greatly power- prince, endowed with terrible fearful-
ful, ness,
2 ''NIN-IB su{gy-ga mur-(u)ru ug-gat sun-sim-na [kir-hur-AG'']
' 'NIN-IB, weighty one, stormflood, in battles valiant one,
great storm,
3 d-gdl" iig erim ur-ra-zu
"Strong one, who subduest the
enemies,
4 ^NIN-IB am^-gal gu{d) si-rum!'
' 'NIN-IB, great mountain-ox, steer
of extraordinary strength,
5 bar^^- . su{d)-
6 a-ma-ru ki-hal-lu hu-luh-hd"
"Stormflood, that causeth trem-
bling in the hostile land.
iiru gul-lu d-da[m'-bi hid-hid]
destroyest their cities (and) annihi-
latest their multitudes (inhabitants),
hdd^^-gal su-g{i}^-gi-d\
'great wall,' that giveth protection."
[da-
gab-su-lgar nu-tug-a]
(thou) without equal,
dm]
FROM THE TEMPLE LIRRARY OF NIPPUR
45
7 ''NIN-IB i^^-igi-sd zu^*-gar gir ug-gar
' 'NIN-IB, that he offer rite the
presents, purify the way,
8 lugal ''Gimil-''Sin
"That king Gintil-Sin
9 £-su-me-du^' ki-diir-azag
"That the Eshumedu, (thy) holy
dwelhng,
10 kisal-mah-zu gu{d)-gal udu-gal-e
"That thy great court-yards with
fat oxen and fat sheep
11 ki lugal-gub-azag-zu^''
" 'Thy holy royal throne,
12 [''] Gimil-'^Sin-na''
' ' 'Gimil-Sin,
13 ['NIN-I]B ti{l) ug-su{d)-du
'"NIN-IB, a life of long days
14 [lugal ''Gimiiy^Sin-na ti{l) ug-su{d)-
d[u\
" 'Unto king Gimil-Sin, a life of
long days
15 [ ]-
16 [ ] d-ni su(d)-su{d)-d[u]
[" ] his strength to prolong
[ (or whose might is extended) ]
17 [lugal ''Gimil-''Si]n [ ]
"Of king Gimil-Sin, [his strength
to prolong]
18 [
19 [
20 [
21 [
22 [
23 [Iv^al
"[Of the king,
24 [lugal]''Gimil-''Sin
' 'Of king Gimil-Sin,
a-s[&'-d{i)-da ]
pour out fresh (?) water,
kalam-ma la-[ba-bar-ra-da]
the 'country' do not neglect,
IGI +StJ galam-[ma-da ]
as of old he beautify,
si- [si- da ]
he make to abound : —
su-ha-ra-ni-in-SA R-[SA R]
oh, mayest thou bless it,
su-ha-ra-ni-in-SA R-[SA R]
oh, mayest thou bless him ;
gii-na-[an-de]
decree unto him,
[gii-na-an-de]
decree unto him!"'
ba- [ 1
]-dm
]-ra
H
'^]En-lil-li tu(d)-da
]born by Enlil,
''En-lil hug iy.) -gal-la
the beloved of Enlil:
46 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
25
26
27
28
29
30
31
32
33
34
35
36
37
<'<W;c "r
bdd>''-ga]l-a-ni he-me-en iyi-du{y) hu-mu-ni-diX
His "great wall " mayest thou be, with gracious eyes mayest thou look
upon him;
lugal ^Gimil-'^Si]n had^^-gal-ni he- igi-du{g) hu-mu-ni-du
me-en.
Of king Gimil-Sin, his "great with gracious eyes mayest thou look
wall" mayest thou be, upon him!'"
sa'*]- gi{d)- da- am
lugalYGimil-'^ Sin-mu-iir^^ d-zi{d) '''"''hug'^'-a-ni he-me-en}^
"Unto my king (Tmi7-*Sm the 'right and his 'weapon' mayest thou be!"
arm'
]-A;i" gal- hi- im
en ]LU"i?)TER'*TI{L)-ka galam- kur^sa{g)-su du{g)-bar-ri
ma
"Lord, (thou) who the'. ... of life in the midst of the 'mountain' greatly
beautifiest, makest to shine (glorious),
NIN]-IB gdl^^-mah ki-bal-a is gala ra-su-su'^
"NIN-IB, sublime storm (?war- of the 'mountain' the overpowerer,
rior?) for the hostile land,
Lugal-kur-ku]r-ra su-du IGI +DUB-ti{i)" a-a-na^'
"Of the 'king of the lands' the support unto his father;
perfect one,
en LU"(,?)TE]R'*TI{L)-ka galam kur-sa{g)-m du{g)-bar-ri
-ma
"Lord, (thou) who the ... of life in the midst of the 'mountain' greatly
beautifiest, makest to shine (glorious),
NIN-IB ga]l^^-mah ki-bal-a is galu ra-su-su"
"NIN-IB, sublime storm (?war- of the 'mountain' the overpowerer,
rior?) for the hostile land,
Lugal-kur]-kur-ra su-du IGI ^-[DUB-tiQ)" a]-a-na'''
"Of the 'king of the lands' the per- support unto his father,
feet one,
NIN-IB] a-maie' ^En-lil-la kur [ki-bal-a si(g)-si(g)-ki'"']
' 'NIN-IB, sublime^trength of Enlil, who layest low the hostile land,
]-2m" d-sum-ma l'' Nu-nam-ner-ra"]
] endowed with strength by Nunam-
nerra ( = prince of might),
(Rest broken away.)
FROM THE TEMPLE LIBRARY OF NIPPUR 47
Col. II.
1 ^ Uras^^-azag-dim usv?* su-lim-nio?^ melanf" ni{g)-km guf^-lgur-ra]
' 'Like holy Urash, ushu of splendor, full of fearfulness and (of) terribleness,
2 ''NIN-IB me-du?^ ds-sa'^ ba-AG ur gal-li-es ner-[gdl]
"NIN-IB, who alone executest the governor, greatly powerful;
ordinances,
3 ''NIN-IB u-si*" dingir stg-ga kalam-ma ni-sub-sub*^-[ba]
' 'NIN-IB, full of strength, gracious reverenced in fear by Babylonia's peo-
god, pie;
4 ''Uras'^-azag-dim usu^* su-lim-ma?'' melam?^ ni(g)-hus gur^''-gur-r[a]
' 'Like holy Urash, ushu of splendor, full of fearfulness and (of) terribleness,
5 lugal-mu mah-DI ur-sag-gal g\"-ni-da ner-gal
' 'My king, valiant one, great hero, among heroes (most) powerful one :
6 ''Gimil-'^Sin IGI + DUB'^-hu-mu-un- en-en** ''NIN-IB-ra
ti{l)
'"May Gimil-Sin put his trust in the lord of lords, in NIN-IB;
(thee),
7 lugal ''En-lil-li ma-ra*''-an-sum-ma a" maskim"-zu he-a
"'May the king, whom Enlil has oh, may he be thy servant!'
entrusted unto thee,
8 ''NIN-IB mah-DI ur-sag-gal g\"-ni-da ner-gal
"NIN-IB, valiant one, great hero, among heroes (most) powerful one:
9 ''Gimil-'^Sin IGI +DUB"-hu-mu-un- en-en** miN-IB-ra
ti{l) ■■
"'May Gimil-Sin put his trust in the lord of lords, in NIN-IB; 1
(thee),
10 [lugaiy En-lil-li ma-ra*^-an-sum-mxi a*^'maskim*^-zu h[e-a]
"'May the king, whom Enlil has oh, may be he thy servant!'
entrusted unto thee,
11 [en] '"'nini*^-a azag s^i-lim-ma^'' ur gal-li-es [ner-gal]
"Lord of the huldlu stone, holy one, governor, greatly powerful one:
(full) of splendor,
12 [.-.]-dim d-mah-za im-mi-in-tum*^- [a*-' maskim*''-zu he-a]
mu-zu
"'Him, whom like a ... in thy sub- oh, let him be thy servant!'
lime power, lo, thou hast pre-
pared,
48
SUMERIAN HYMNS AND PRAYERS TO NIN-IB
13 [iig-ul]-2d^''-su nam-ti(l)-la-ni
' 'Him, over whose life in the past
14 [dingir^^ ''Gimil-'']Sin-na azay su-lini-
"God of Gimil-Sm, holy one, (full)
of splendor
15 [.-.-di]m d-m[ah-z]a ilrn-mi-inytum*^-
mu-zu
" 'Him, whom hke a ... in thy sub-
lime power, lo, thou hast pre-
pared,
16 [ug-ul-ur'''-su nam-ti{l)-la-ni\
' 'Him, over whose life in the past
17 [sa-'^]-gar-ra-d[m su-ta e gi-silim]
'"Like a faithful one by thy hand,
oh, let him prosper!'
18 Bi»hgp^^',3 sub-sub-[de
To set up jars with drink. . .
19 ''NIN-I]B
NIN-IB...
20 TU[
21 u[r-sag
Hero ...
22 ug*-[gal
Great storm. . .
23 ug'^*-gi-[ra-ra
Storm[flood . . .
24 ur-sag-e[
Hero . . .
31 sa"- gi(d)-
32 e lugal d-sum-ma ['^Nu-nam-ner.-ra^^]
"O king, endowed with power by
Nunamnerra,
33 en ''NIN-IB d-gldl" iig erim iir-ra]
" Lord NIN-IB, strong one, who
subduest the enemies,
34 en PAP-BeS An-na
" Lord, foremost of An.
en-nu-un igi-im-lmi-in-du-a zu]
as guard, lo, thou hast watched,
ur gal-li-es n[er-gdl]
governor, greatly powerful one:
[a" rnaskvm*'' -zu he-a\
oh, let him be thy servant!'
[en-nu-u]n igi-[im-mi-in-du-a-zu]
as guard, lo, thou hast watched :
[ • ]
[ 0
25 en-e [''N]IN-IB [
Lord NIN-IB . . .
26 e SUB[
0, . . .
27 kd-gal-z[u
thy gate. . .
28 -^Za-qar" [
Zaqar. . .
29 ^Gimil-''S[in
Gimil-Sin...
30 [enY NIN-IB [
LordiV/iV-/5...:
[da - dm]
[sa(g) a-a-na du{g)-du{g) ]
unto the heart of his father most
acceptable one,
[uru gul-gul d-dam^-hi hul-hul]
destroyest their cities (and) annihi-
latest their multitudes (inhabitants),
d-[zi{d)-da ''En-lil-ld]
right hand of EnlU,
FROM THE TEMPLE LIlUiAUV OV MPPrU
49
35 en ''NIN-IB ma[h-D]l [ur-sag-gal] [g\"-ni-da ner-gdl]
''Lord NIN IB, valiant one, great among heroes (most) powerful one,
hero,
(Rest broken away.)
Reverse.
Col. III.
(Beginning broken away.)
1 ki-el ''Mu(s)"'-t[in-An-na]
" 'Maiden, Mu{s)tin-Anna,
2 en •'NIN-IB lugal-mu
" 'Lord NIN-IB, my king,
3 ''Gdl'^^-alim-nia lugal-mu
" 'Gal-alim, my king,
4 ''DUN'^-sa(g)-ga-na lugal-mu
" 'DUN-sagga-na, my king,
[dub-zi-sii e gi-in-sar]
into the book of life, oh, inscribe him!
[d-zi{d)-da-a-ni-su e gi-gin]
at his right side, oh, go!
[nam^^ -ner-gdl gisdar-mah e gi-in-na-sum]
dominion and a sublime scepter, oh,
give him!
[zi^''-sa(g)-gdl-la su-dagal e gi-in-na-du(g) ]
with the spirit of life plentifully, oh,
fill him!
[ ]
[ • ]
5 sa"-gar-ra-dm su-ta e gi-silim
" 'Like a faithful one by thy hand,
oh, let him prosper!'
6 en nam-ur-sag-gd su-du-a
"Lord, perfect one in heroship,
7 ''NIN-IB ^"'•■kisib" gisdar-mul dagal-la [su-du^''- a ]
' 'NIN-IB, who the seal (tablet) and boldest in thy hand,
the great bright stylus
ki-[dg a-a muh- na]
beloved of the father, his begetter,
8 gis"^ me- AG KW^-u-tdg-ga
"Courageous one, warrior, over-
powerer,
9 usu iyi-[hu]s [saha]n^*-sa{g)-tur
"Ushu of terrible looks, monstrous
serpent,
10 [en ner-gdl ga\h-zi{gy^ ug zag"^-e-a
"Lord, powerful one, who turnest
the breast (of the enemy), bat-
tering storm,
kur [nu^^-se-ga su{d)-su(d)-a]
who layest low the not subservient
land,
ki-bal-a uh^''-[bi dub-dub-ba]
who places (pours) her poison into
(over) the hostile land,
k[alam^^-ma su{d)-su(d)-a]
who layest low 'the country,'
50 SUMEIUAN HYMNS AND PRAYERS TO NIN-IB
11 ''NIN-IB nun-gal An e[n] silim-ma \sum-sum-md\
"NIN-IB, wise one of An lord, who givest blessings:
12 lugal-mu uru-za eh Nibru''^ sal-e-du[(g)-d'u(ci)'"']
" 'My king, of thy city (and of) the oh, take care!
house of Nippur,
13 fJ-su-me-du^" ki su-mu-uin-gV]
" 'The Eshumedu to its place let him restore !
14 en nam-lugal-e su-mu-ra''^-ab-du [
" 'Lord, tne kingship unto him [
make perfect!' [
15 ad-gi-gi usumgal kalam-ma-ka [
"Counselor, ushumgal of the coun- [
try,
16 ^NIN-IB bad'^-gal Nihru^^ -a [
' 'NIN-IB, great wall unto (around) [
Nippur,
17 lugal-mu mes" sd{g)-gdn-nu-di''^ ur-s[ag dingir-ri-e-ne-ge]
' 'My king, valiant one, destroyer hero of the gods,
without equal,
18 ug dU-gaP* izi mw(s) (gloss gis)-su- [galu hul-gdl izi-ta si{g)-ga]
bar-bar''^
"Destructive storm, lightning fire, who burnest the wicked,
19 lugal gis-tiig-PI-dagal an-ki-a u-[sag'"' dingir-ri-e-ne-ge]
' 'King, wisest one of heaven and u-sag of the gods,
earth,
20 gisdar-mah iig-e zag-dib'' '' -ba ki-[bal gul-gul-la]
"Who boldest a sublime scepter who destroyest the hostile land ;
over (thy) the people,
21 ''NIN-IB ^"^"-erim ri-a[ ] [ ]
"NIN-IB, who subduest the ene- [ ]:
mies. .
22 sa''- gi(d)- [da- dm]
23 ur-sag en ni-hus gab-zi{g)°''-ga [ ]
"Hero, lord of terrible fearfulness, [ ]
who turnest the breast of the
enemy.
FROM THE TEMPLE LIBRARY OF NIPPUR
51
24 ''NIN-IB iig-hus izi-glr'^-ra
"NIN-IB, terrible storm, consum-
ing fire,
25 ug hu-luh-ha"' sag-DU ki-bal-a
' 'Storm, who makest to tremble 'the
heads' of the hostile land,
26 wsm" im-rf^ en gab-gi-nu-tug
"Ushu, raging storm, lord without
equal,
27 [lugajl gis-tug-PI-dagal
' 'King, wisest one,
28 [ur-sag]-e d-mah sum-ma
"Hero, endowed with sublime
power
29 [en ''NIN-IB z]i Dun''-gi-ra
"Lord, NIN-IB, who the life of
Dungi
30 [ ]
[ * ]
31 [en ner-gdl ni\-te-na
" 'Lord, powerful one by himself,
32 [ k]ar^'
[ ]" 'savior,
33 [sa'^-gar ]-
34 [liujal-mu Du]n-gi-da(l)
' 'My king, who unto Dungi
35 [
36 [
]-M"- gdl-
gWT
37 [e]n kur-gal-e tu{d)-da
"Lord, begotten one of the 'great
mountain, '
38 ^NIN-IB gal-DI an-ki-a
"NIN-IB, exalted one in heaven
and upon earth.
na[m-ner-gdl su-dii-a ]
perfect one in strength,
ug [gu""- du- a ]
roaring storm,
IGI +[DJUB-ti{iy' An-na ]
support of An,
gis lugal-mah dingir-[ri-e-ne-ge]
valiant one, sublime king of the gods,
[''Nu-nam-ner-ra^^ ]
by Nunamnerra,
[zi^^ su(d)-ug-gdl-la ]
hast made to be a life of long days,
[mu] mu-ni-[pa(d) ]-(ie-[?]
"who hast called him by name:
enim sa{g)-gi{ny* ba-e-ni-[silim^^]
the prayers of thy beloved one(s), oh,
grant them!
"NIN-IB Z AGS AD'
NIN-IB, glorify (him)!'
ra^^- dm
tiil) su{d)-ug mu{s) nam-he sag-e-es PA-
KAB-D[U-GA'']
a life of long days, years of plenty as a
present hast given;"
bi- im
"NIN-IB- ka- kam
of NIN-IB.
[dumu]-a-ni zag^^-nu-di
his son without equal,
diri{g) "A-nun-na^^-ge-ne
foremost one among the Ajiunna,
52
SUMERIAN HYMNS AND PRAYERS TO NIN-IB
39 [en] igi-gin^^ dingir-ri-e-ne
"Lord, leader of (among) the gods,
40 [si-gu\r^^-ru ug-dim Ksi{g)A^*-gi-gi
"Weighty one of power, roarer like
the storm,
41 [^"'"kur-rja am-gal-dim du-dii^"
"Who like a great mountain-ox
gorest the enemies,
42 [sag-gi{g) '']En-lil-ld-ge di-di^''
' 'Who judgest the people of Enlil,
43 [d-mah sum-7na] '' Nu-nam-7ier-r(f^
"Endowed with sublime power by
Nunamnerra,
44 [en-e nam]-nun-na tum}'"'-ma
"Lord, fit (prepared) for greatness,
45 lugal-mu mes" sd(g)-gdn-nu-di"
"My king, vahant one, destroyer
without equal.
IGI +DUB-ti{iy' An-na
support of An,
siin-sun-na kir-hur-AG^^
in battles valiant one,
bdd ki-bal gul-gul
destroyest the wall of the hostile land,
/bttr"' su-ni nu-e
'mountain,' whose hand nothing escapes,
d u (g) -ga-ni ki-b i-su-gar
executor of his commands (ordinances),
na-ri{g) ^-kur-ra
holy one of Ekur,
gis lugal dingir-ri-e-[ne-ge]
courageous one, king of the gods,
1 [
2 [''Bur-''Sin-ra]
" 'Of Bur-Sin
3 [azag-zu-mu]
" 'Wise one,
4 [a-du(gy^ h]e-ne-[ib-nag-e]
" 'Life-giving (sweet) water he may
drink,
5 [^ A-nun]-gdl^''* mu-s[d-a]
" 'That of A-nun-gdl, who has called
him,
6 6-su-me-du^° ki-dur ki-dg-gd-ni^'"'
" 'That of Eshumedu, his beloved
dwelUng,
Col. IV.
(Beginning broken away.)
] [ ]:
sag-tab-a-ni he-a
the companion mayest thou be!'
[''Nin]d"" dumu ^IM""-ra-ge
Nina, child of IM, (grant that)
u-du{g) he-ne-ib-ku-e
that life-giving (wholesome) food he
may eat,
[me-ni] si-he-im-sd-sd-e
the commands (ordinances) he may
execute,
SAG-US">'-bi he-a
the 'protector' he may be.
7 PAD-''Innanna-gal-gal-la-ni^'" iig-
su{g)-us e"'^-[in-gi(n)-n]i
" 'That his rich (great) free-will
offerings daily he may offer,
8 "^ Bur-'' Sin 7ne-ie(n)'" nam-lu\gal-l]a
" 'That Bur-Sin's, the glory (jewel)
of royalty,
9 mu{s)"^-du(g)-ni nam-ti(l) ni{g)-du(g)-
ga
" 'Wedlock with a life of pleasures
10 sa''-giid)-
11 [d]NIN-IB ''Bur-^Sin-ra ni-tug-ni
" 'NIN-IB, unto (for) Bur-Sin his
object of fear,
12 [ ]- ki''- gal-
l's [''NIN-IB] a-zi{d)-da ''En-lil-ld
' 'NIN-IB, right arm of Enlil,
14 [''NIN-IB] d-zi{d)-da ''En-lil-ld
"NIN-IB, right arm of Enlil,
15 lugal zi{gy^^-ga-ni a-ma-ru
"King, whose attack is the storm-
flood—
16 ''NIN-IB ug ^ur-sd-a
' 'NIN-IB, furious storm,
17 nam-ur-sag-da da-ra}^" dur-du{gy" -ga
' 'Clothed with heroship, subjugator,
18 d-mah sum-ma '' Nu'-nam-ner-ra^'
"Endowed with sublime power by
Nunamnerra,
19 du{g)-ga du{g)-ga GAL-RW-zu
' 'Thou who the ordinances . . . . ,
20 ["NIN-IB du{g)]-ga du{g)-ga GAL-
RU"'-zu
"NIN-IB, thou who the ordi-
nances ....
FROM THE TEMPLE LIBRARY OF NIPPUR 53
mu{s)-bar sd"''-nam-ba-an-tum-mu
the revenues not bring to an end,
ki-dg An-na-ge
the beloved of An,
[KA -zal-la }^a-ha-ni-ih-su (d) -du
and with delights may be long!'"
[da]- dm
igi-du-a-ni he-a
and his guardian mayest thou be!'"
bi- im
kur ki-bal gul-gul
destroyer of the hostile land,
kur ki-bal gul-gul
destroyer of the hostile land,
na-me sag^^*-nu-sum-mu
no one escapes it,
erim-e glr-Hr-di^^^
who tramplest the enemies under the
feet,
sul gab-ri nu-tug-a
valiant one without equal,
sa(g) a-a-na du{g)-du{g)
unto the heart of his father most
acceptable one,
nam-mah gal-gal-la
as regards sublimity greatest one,
nam-mah gal-gal-la
as regards sublimity greatest one,
54
SUMERIAN HYMNS AND PRAYERS TO NIN-IB
21 ur"^-sag bad kur k]i-bal-a si(g)-si{g)-ki
"Hero, who destroyest the wall of
the hostile land,
] [
] [
22 [ ]-gd
[ ]
23 [ ]
24[ ] [
25 [ [ ]-ki"-gdl-
26-30 [ broken
31 [ ]sig-ta[
[ ]below[
32 [sa"-grar-
33 [zi{d)-de-su{?) ] mu-pa{d)-da-zu
" 'Thy truly chosen one,
34 [ ]- ki''-gdl-
35 [ur]-sag usu^^ zag-dib'^
' 'Hero, ushu, possessor of power,
36 ''NIN-IB usu'* zag-dih"
' 'NIN-IB, ushu, possessor of power,
37 ''Bur-''Sin zi{d)-de-es pa{d)-da-zu
" 'Bur-Sin, thy truly chosen one,
38 GAW' en-bi-im
The ... .
gu-du-a gam-gam
puttest down the enemies,
ilg-dim Ksi{g)A''*-gi-gi
' 'like a storm roarest,
[
bi-
away
ra-
'Bu[r-''Sin he-ti{l) ]
Bur-Sin, may he live!'"
[bi-
]-a-ge
]-ib
]im
]
]
]
dm]
[
[
[
[
[ti{l) ug-su{d) he-ti{l)
a life of long days may he live!' "
a-da-ab"" ''[NIN-IB-kam]
(of) the adab to NIN-IB.
im]
Notes.
1. Tliis linn corresponds, no doubt, to either R. H., p. 47, Vorderseite, upper edge: imi a-mat ''GASAN-ia M-lim,
or to tlie fuller form: ina a-mat ^EN u '^OASAN-ixi lU-lim,, IV. R.^, 40, no. 2, obv., B. H., p. xv — ^it is, therefore, an
abbreviation of enim-ta '^ELTEG he-silim. In other texts of the Nippur Temple Library we find sometimes, either
at the U. E. or L. E. or the end of a tablet, siinply ''ELTEG; cf., e.g., H. A. V., no. 5, U. E. For the interchange
of ELTEG and SE-ELTEG cf. Cyl. B, 16 : 14, SU + SE-ELTEG = Cyl. A, 18 : 3, SU-ELTEG (Price has here like-
wise SE-ELTEG) = ramiku, and SE-ELTEG-si-e (R. T. C, 307, rev., I : 12) = ELTEG-si = uhulu qam&nu, see now
also Thureau-Dangin, R. A., VII, p. 110; hence, ^ELTEG = ''SE-ELTEG, i.e., ^Nidaba. Dungi calls himself
"the wise scribe nf '^ELTEG," H. A. V., p. 375, note 1. For the ''Nidaba as "scribe" cf. the inscriptions published by
Scheil, 0. L. Z., 1904, Sp. 254f., and Tliureau-Dangin, R. A., VII, p. 107. See also tlie references imder ^Nidaba in
S. A. K. I., p. 262; H. A. V., pp. 375, note 1 ; 377, note 1, and cf. Frank, H. A. V., p. 375, note 1.
According to C. T., XXIV, 9 : 31, 32 = 23 : 15, ^Nidaba or ''Nidaba-Ht (variant Se = "N. of numbers") is the
wife (Ji-dam-bi-.-<ar]) of ''Sa-NI (1. 30 = 14). In II. R., 59 : 22-25, ^Nidaba or ''Nidaba-gal {EME-SAL = ^Gaian-
Nidaba{-gal) ) appears as the gu-za-ld of ''Nin^Hl-ge] and as the wife (dam-bi-sal) of ''Umun-ki-di-a \ ^Lugal-ki-di-a |
Sa-NI h-dub-ba a[-a] ''BE-ge. In R. H., p. 86 : 45 = 91 : 7, S = 137 : 62, 63, the Umtm-li-di-a is called ^ffa-UI mu-lu
' FROM THE TEMPLE LIBRARY OF NIPPUR 55
E-duh(or kisib)-ba = be-lum ku-nu-uk-ki. In Meissner-Rost, Bauinschriften, p. 97 : 19, ''{Ja-NI appears as "the god
of scribes" and in C. T., XXIV, 9 : 30 = 23 : 13, 14, '^ga-NI is called the IGI + DUJi '^BE-ld a-a ''Nin-lU-ld. But
according to no. 1, col. I, 32, 35; col. Ill, 26, 39 (cf. Ninrag, p. 14 : 25, 28; I. R., 29 : 15), it is ''NIN-IB who is the IGI +
DUB{-ti(l) ) of ''Eii-lil; cf.also R. H., p. 36 : 26, 27, where '^NIN-IB is called the dumu IGI + DU B-ti{l) '^Kur-gal = ma-
ru tu-kul-ti ''ditto. Hence, '^ga-NI = ''NIN-IB. '^NIN-IB, therefore, is called tlie kisib-ldl ''En-lil-ld = gain "i'^jUdur
^En-lil, Ninrag, p. 10 : 21 u; he has the ^"^kiUb gildar-mul dagal-la, no. 1, col. Ill, 7, or the dub-n(d) hizi-azag, no.
5 : 3, and note 1. As scribe, '^NIN-IB is the na-din "'■'^giidar u ES-BAR ana najy-ftfir kal aldni (uru-uru), I. R., 17 : 4;
the pa-ris purussc ana niiv aputi, Jensen, Kosm., p. 470 : 3; the pa-ris purussi baru ti:rH\e\, I.e., p. 470 : 10; the '^En-
bnnda''" who sa-bit ES-BAR ANmHh, C. T., XXV, 11 : 17 = 15, III, 7; the ^gal-bali-la) who jwisir (= SES) ES-BAR
a-bi ''En-lil, ^c, 11. IS, 19 =8, 9, the '^Me-mah who fifi-mi-im garzamesh tnalmcsh^ /.c, 11. 20, 21 = 10, 1 1 , and tlie god id pi-ris-ti,
I.e., 1.11 = 1 .— ''NIX-IB is both masc. and fern., see H. A.V.,p. 424 ; hence, '^ga-NI must be likewise a female ! ''ga-NI
may be read ^ga-li and Ba-li{\) is = '^Gu-la, the wife(!) of ^NIN-IB, see V. K.', 44, col. IV, 34a, b, ""Me-U-Ua-K \
"'Galu-''Gu-la. As ^Gu-la Ja^''Ba-ii, the '"'li''ya-lU, R. T. C, 117, was in all probability the same as the ^"Ezen-'^Ba-u.
From all this it follows that ''Gu-la{ = '^Ha-l'i = '^NIN-IB) = '^Nidaba, that "Imsband and wife are one, have
the same attributes and functions" and that the "Son" of each and every Babylonian trinity is the "scribe," who
"enters" the fates, detennined by the "Father," into the "book" and later on "declares" them. This "declaring"
is done in the "netherworld" {ki, ubiugina, du(l)-azag). The "Son," as "scribe," becomes thus both the "herald"
and the "judge" of his Father, hence ^ Lugal-ki-di-a ( = '^ffa-ll) meanS "the king who judges (in) the netherworld."
In the prehistoric period the role of the scribe was played, as we saw above, p. 32, by '^En-lil. At the time of Gudea
the ni-in-dub-ba was '^Niml (cf. E. B. H., p. 193, I, 3) = ''Nin-kar-ra-ag, i.e., the wife of ''NIN-IB. C. T., XXV, 3 : 39
(cf. 1. 46) or ^Nin{Ere^)-dub (cf. Cyl. A., 6 : 4f.). During the Marduk period the "scribe" was, of cour.-se, the son of
Marduk, '^NabA, cf . R. II., pp. 17, 105, N. E., ina a-mat '^EN u{ = u expUcatiimn]) '^AG li^-Hm.
2. Cf. the plionetic writing, lu-ug-gd, no. 4, rev. 3, 4, and sagan (for iu{g)-gdn\) , Br. 8975. Cf. also below, note
73, sd(g)-gdn.
3. Or nun d-JuJ, no. 5, rev. 3. An emendation [ni] zag-fiui, "of awe-inspiring fear and terrible strength," might
likewise be possible.
4. See also col. II, 22, and cf . iig(ug)-gal of C. T., XV, 15 : 8, 9. For ug-gal = variant of ur-mali, see Sargon,
Ann., 1. 426; cf. p. iv, 1. 115. For the interchange of ug, ug, fig, etc., see above, p. 20, note 4,
5. Emendation on the basis of no. 1, col. Ill, 40. According to I. R., 17 : 1, (''NIN-IB) Sa ina ME NU ii-Sa-
na-nu li-bu-iu, we might read here [.9ag(or nu)-g{-a], "in battles without equal," cf. also II. R., 36 : 21a, sun-sun sag-gi-a
= qab-lu la mad-ri, and no. 5, rev. 5, d-sun-^iin-na-din].
6. Generally translated by mamla, Ninrag, 6:5; I. jfJ., 17 : 5; I. R., 29 ; 5. In B. A., V, p. 643 : 2, d-gdl appears
as attribute of Nergal, being rendered by ''mun-tal-ku, i.e., muttaliku — da'iku {II . A. V ., p. 441, note 5; not "sagacious,"
Macmillan, I.e., p. 584); Nergal kills, but he quickens also!
7. Ci. besides Br. 6635; M. 4751; Thureau-Dangin, J. A., 1909, p. 340, note 2, also C. T., XXV, 3 : 45, ''<litt«
(. = e) NIN-6^dam-azag-ga\Aiito ( = ^Ninr-kar-ra-ag or ^Gu-la).
8. May be gii; cf. ''NIN-IB = gu-gal-lu iam-ru, I. R., 17 : 4.
9. Rum is a variant of rim,rin= paqalu, Br. 10197. For the uiterchange of u and i, cf. pd-rd= pd-ri-in, no. 4,
rev. 3, 4, note 3. For a sunilar attribute of ''NIN-IB see R. H., p. 36 : 28, 29, umun am si-si [rin-rin-na, thus
against M. 2187] = be-lum {.hc. rimu) e-mu-qan bu-gu-la[-a-ti] and cf. with passages like R. H., p. 20 : 38, 39; 23 :21,
d-rin-rin= e-mu-qan bu-ug-gu-[hi-a-ti], and IV. R.^, 9 : 19, si-g-0.r-gur-ra{gur = rin\) — ia qar-ni kab-ba-ru (cf. note 93).
10. See the attribute of Enlil, p. 25, note 3; of Istar: bdd-gal = duru rabA, S. 954, rev. 7, and of Nergal: bad-
mud = tukultu, B. A., V, p. 642 : 9, 10. Cf. also expressions like bdd-gal Nibru'^^-a, no. 1, col. Ill, 16; bdd-mali-dim
( = ki-ma du-ur ra-bi-i) iig-ba igi-di), no. 2 = 3 : 17; kalam-ta kar-gur, no. 2 = 3 : 31.
11. Su-gi(-gi) = Saldmu is well known. We may, however, emend Su-gar-gi(ga)-a = mutir gimillu and cf.
■R. H., p. 36 : 30, 31, where, like here, it is in parallelism with am si-si [rin-rin-na], see above, note 9. Cf. also B. A., V,
p. 642 :5, 6 (Nergal), SAG-KAL.\{G) mad ad-a-ni ( = ''Enlil) hi-gar-ra-gd = a-ia,-ri-du -si-i-ru mu-tir gi-mil-lu a-bi-iit .
If the latter emendation be accepted, the <MrrM jimuV/m is "to give protection," "to protect," " to render help," "to save"
= gimillu iakdnu (cf. also C. T., XVI, 19 : 25, 26) ratlier than "to take vengeance." See also R. H., p. 36 : 38, 39,
iu-mad = e-{mu-qan sirdti\.
56 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
12. The har is absolutely certain; a reading tnas-su{d) = massA Ls out of question. Cf. here sa-gi{d)-da-din ,
col. I, 19, and note 18.
13. The i might possibly belong to '^NIN-IB; if so, translate "fearful {nd'idu) N."
14. For gu = zi = k^iS see H. A. V., p. 419, note 9.
15. For the sign Sc cf. C. T., XII, 11 : 36c; it is the same as a + Je, Cyl. A, 2 : 8, 25; 4 : 6, or as Sa^, M. 1926. The
sign Se{d), Br. 3060, is simply a graphic variant of a + Je-d(i) or of SaS ( = ^c)-d(t); cf . also thp a-ie(d) of B. E., Ser. D,
vol. V, fasc. 2, p. 68 : 9. For Ve-d{i)-d4, variant of Se(d)-d4, see above, p. 23, note 2 and C. T., XV, 12 : 5. Lastly, cf .
C. r., XV, 18 : 36, i-de-bar M(g)-ga-ni Ic-nam-ha-e-ga-ga, sir-bar M{g)-ga-ni hu-xib-na-an-ni-bar-ri, "whose gracious
look (lit. 'lifting up of the eyes') gives peace no more, whose gracious voice (lit. 'lifting up of the voice') gives rest
no more"; du-ub is here a phonetic writing of KU = feiib = ndfeu, Br. 10540; hence, a syn. of ie = riAliu. For KU =
btib see also below, note 37 to no. 2 = 3 : 35.
16. The very ingenious reading E-iu-me-rd, "house of Shmner," proposed by Hrozny', Ji. S., 1908, reprint, p. 15,
is against both the religious conception and the history of the Sumerians. The expression Shutner = Ki-en-gi is used
by the Sumerians in such cases only where it is in opposition to the surrounding lands ; the "sacred" term for /S/iM?«er
was always kalam (see p. 8). The kalam during tlie Enlil epoch included "Shunter and Akkad." The passages, as
e.g., Ki-en-gi-rd = Sum,er-ra, quoted by Hrozny in support of liis reading, are grammatically misconstrued or mis-
read or misunderstood, cf. p. 10, note 5. His statement (I.e., p. 16) "dass der Name Sumeru sumerischer Herkunft
isl kann nicht bezweifelt werden " requires proof. Has also the KU in EME-KU = liidn, humeri a "Sumeriau" value
"iumer'"! E-hi-me-du is in "all probability (!)" the "house of him who executes {hi-du{ = -d&, -du) ) the commands"
(sc. of his father; cf. for this idea, no. 1, col. II, 2; no. 5, obv. 2, etc.). Though we would expect a reading E-me-iu-du,
if the above-given translation were correct, yet such a transposition of the object is by no means isolated, cf., e.g., the
verbal iorailie-im-ne-si-si-sd (for si-^tfi-im-ne-si-sd), B. E., Ser. D, vol. V, fasc. 2, p. 33 : 17.
17. The royal throne now occupied by Gimil-Sin, but given to him by '^NIN-IB. The -zti (and -na, 1. 12) is
dependent upon the ra of the verbal form = kar&bu ana.
18. Cf. no. 1, col. II, 31 ; III, 22; IV, 10, 32; no. 5, obv. 4. The sa-gi{d)-i = nipiitu, II. R., 28 : 176, can hardly
be compared, seeing that it is mentioned among various other sa or "sinews," hence it has nothing to do with the ni-pi-si
of IV. if.', 23, no. 1, rev., col. IV, 25. Is sa-gi{d) the great, long (gi{d) ) prostration (sa = labdnu)"!
19. For ur as postposition cf. B. E., Ser. D, vol. V, fasc. 2, p. 70, note 3.
20. Cf. for this reading below, no. 2 ■= 3 : 35, note 37.
21. This line represents, in all probability, only the beginning of a longer and well-known prayer. Cf. next note.
22. This liturgical noti follows in all cases upon the "opening line" of a prayer introduced either by sa-gi(d)-
da-dm (so here and col. IV, 10 | 12; 32 | 34(?) ) or by [sa-gar]-ra-dm (col. Ill, 33 I 35; IV, 32 | 34). Cf. notes 52, 89.
23. Or is this [''Ar/JV-/]B7
24. Hardly sal + e, cf. Cyl. A, 22 : 5. A reading sal-e-li-dil(g) is on account of the U ( = to?) and the absence
of -ga impossible (cf. col. Ill, 12). If ter-ti(l)-ka, " Lebenshain," should be correct, then cf. wykiitu with the holy cedar
of SUff, which was situated on a mountain and which was the "abode of the gods, the sanctuary of ^Ir-ni-ni," see
H. A. v., p. 415, note 2.
25. It is well known that gal, gdl, gal( = uru, uru) interchange not only in these texts, but even in those of the
later Assyrian and Neo-Babylonian period, cf. Jensen, Kosm., p. 462. If, therefore, gdl = gdl, tlien the gdl-an-na =
man-za-zu ia-qu-u, the attribute of '^NIN-IB (cf. Ninrag, p. 40 : 29, 30), might be translated by mefeu, (umu) irpxjt
ia (iitu) Same and might be taken either as a syn. of ug Artr-na, C. T., XV, 15 : 10, or as a variant of gt'il- ( = le)-ld.
Cf. here also the GAL-RU, col. IV, 19, and the GAL en-bi-im, col. IV, 38, and see H. W. B., p. 5856 (kallu) and p.
3306 (kaM), Jensen, K. B., VI', p. 478.
26. Ra-su-sic, being parallel with gal-mafi, must denote some kind of action of '^NIN-IB, the "terrible storm,"
with regard to the is or "mountain." I take ra-SM-su =Safi(Uu in the sense of "to bow down (Jensen, K. B., VI', p. 399),"
"to bend," " to smite down," "to overpower," "to kill." Cf. here the gab(kab, kdb)-gaz kur-ra(-ge) ; the mu-lu iS-gaz-
ge,-H. A. V., p. 441, note 5, and below, note 98.
27. Cf. col. Ill, 26, 39, IGI + DUB-ti(l) An-na; R. H., p. 36 : 26, 27, (''NIN-IB) dumu IGI + DU B-ti(l) ''Kur-
gal = ma^ru tu-kuUi "^Cditto]; I. R., 29 : 15, (^NIN-IB) KU-ti ANmesh za-H-e-U. Cf. also the weapon of ^NIN-IB
called ^IGI + DUB-ti(l)-la, Ninrag, p. 14 : 25, 28, and see col. II, 6, 9.
FROM THE TEMPLE LIBRARY OF NIPPUR 57
28. We would expect za, yet such peculiarities are by no means strange, cf. especially B. E., Ser. 1), vol. V,
fasc. 2, p. 65, ner-gdl a-a mu1i-na{! would expect za!) ZAG-SAL-zu(J) mali-dm.
29. Cf. R. H., p. 36 : 24, 25, (fNIN-IB) d-mah '^Mu-ul-{lil-ld] = e-mu-qan fi-ra-a-tam M [''ditto].
30. Emendation according to IV, 21; cf. also IV, 13, 14, kur ki-bal gul-gul, and pa.ssages like Ninrag, p. 8 : 11m,
bdd ki-bal-a gul-gul; I.e., p. 16 : 18, kur gul-gul-la an-ta; I.e., p. 18 : 27, kur gul-gul, etc. Cf. also note 65.
31. The traces before zu are not those of en.
32. Cf. cols. II, 32; III, 28; emendation according to IV, 18; or if one prefers, he may supply ['^En-til-ld] and
cf. no. 4, rev. 5, 6.
33. A clear indication that '^Urai and ^NIN-IB, though, later on, used interchangeably (cf. Br. 10479), wen;
originalbj two different gods. The identification of these gods must, therefore, date from a later period than that of the
II. dynasty of Ur. This passage proves also that the pronunciation of ^NIN-IB cannot have been ''NIN-uraS.
34. For uSu, a name of -^NIN-IB, cf. col. Ill, 9, 26; IV, 35, 36. '^NIN-IB appears also as uiufngal, col. Ill, 15;
no. 4, rev., 3, 4; no. 5, rev., 4, and R. H., p. 38 : 11, where uiumgal is translated by ba-dS-mu, which latter renders also
the Sumerian saban (or mui)-sa{g)-tur, cf. col. Ill, 9, and H, A. V., p. 190o; Jensen, K. B., VI,' p. 309 {bahnu = "Eideehse,
Molch").
35. The overhanging ma demands a reading su-lim (not ii!)-ma = ialummatu, and this notwithstanding the
fact that the variant has su-zi (cf. zi, H = napiUu). Is su-lim a Semitism, or is ialummatu dcmed from the Sumerian
su-lim (of. zal-lum-mu-ii, H. W.B., p. 466b)? With su-lim-ma is closely connected the well-known name of'^NIN-I^,
vii., '^KA-lum-ma, C. T., XXV, 11 : 22, 23 = 15, III, 12, 13, which ought to be read '^Siiior Zu)-lum-ma and which
characterizes ''NIN-IB as the "god of splendor," expressed in the "fruittulness, fecundity" — whether of plants (sii-
lum-ma — su-lup-pu, "fruit of splendor," "dates"), animals or men. Knowing that in Sumerian ma, md, mal, gd,
gar, mar are used interchangeably, it is most likely that the ^KA'^-lum-GAR"^"'', who according to C. T., XXV, '336:
16, Ls identified with '^J^-a, was originally ''Utu, or Shamash in the role of '^NIN-IB, cf. Bel, the Christ, p. 26; H. A. V.,
p. 386, note 2; p. 402, note 17. Tliis is corroborated not only by Craig, R. T., I, p. 52 : 43, where a ^Zu-lum-mar{ma-ru)
is mentioned, but more especially by C. T., XV, 29 : 25, where Ishtar addresses her husband TamAz ( = Shamash =
"^NIN-IB, II. A .v., p. 402, note 17, p. 404, note 31 ), gar-ra ieS-mu zu-lum-ma-ra-[ab]-e-ne nu-ba-u, " Up then, my brother,
open their 'being bound,' do not depart!" compared with R. H., p. 39 : 1, where ^NIN-IB is asked zu-lum-mar-ra-ab
= ia hi-lup-TU-ui-ki pi-ti, "what has been caused by thee to be bound, open!" i.e., "may the mifruitful and barren be
made by thee to produce, yield fruit, offspring."
36. For NE = melam see nl me-ldm, Cyl. B, 21 ; 4 = nf NE (i.e., melam), Cyl. A, 28 : 24, Thureau-Dangin,
Z. .4., XVIII, 139, note 7. A reading izi-gar-t,ui (cf. Ill, 18), thougli per se possible, is out of question on account of
IV. R.', 27, no. 4 : 48, (!'Mu-ul-lil) [s]u-zi me-ldm giir-ru ug al-tar ni-kui ri-a-bi = ia pu-lu-li-tu mi-lam-mi na-h'i-u
H-mu da-pi-nu id ra-iub-ba-tam ra-mu-u.
37. Oiir either na-iii-u (see preceding note) or, so better here, ma-lu-u.
38. Me-du-AG = me-iu-du{du, du), "to carry out the conunands," or me-ul-ag, "to execute the ancient com-
mands?"
39. As-ia I consider to be the phonetic writmg for d's-DU, i.e., di-M = ediSSim(ka), cLH.A. V.,p. 420, note 9,
above.
40. I.e., ia li'1Uu(lUu) ma-lu-u (cf. U = K'll and u-ld = uldlu, "the one without strength," "tlie weakling,"
Cyl. A, 9:1). A rendering muda^iii retu, "who makest to abound the pasture (cf. no. 2 = 3 : 28-30)," is on account
of the parallelism excluded.
41. Cf. H. A. v., p. 392 : 23, kdilam-ma n]i-le-sub-ba, "reverenced in fear by Babylonia's people." For ni =
nt-le see I.e., p. 402, note 18.
42. Doubtful! With gl-ni = gi = zikaru cf. g\-en = gi, etc. = ardatu, H. A. V., p. 397, note 1, below. Or is
NE = melam (cf. above, note 36) and NI = zal = bar&f Cf. also NE = UAtu, la'abu, nimcru, urru; hence "among
the fearfully glorious the (most) powerful one" or some such similar signification?
43. For IGI + DUB-ti(l) = tukultu, see above, note 27. Here it is a verb = tak&lu eli (,ina eli, aim = ra). Tlie
infix un, being reflexive: " sich verlassen auf," forbids a rendering "may G.-S., the abarakku (or iUu), live by the lord
of lords, by N."
44. Cf. here the attribute of '^Nidaba, nin-mu a-nun-gdl £-kur-ra a en-en kalam-ma, "my mistress, powerf^^
8 , ■ -.
58 8UMERIAN HYMNS AND PRAYERS TO NIN-IB
( = A-nun-g&l) one of i-kur, begotten one (a = rih&t) of the 'lord of the lords of the coimtry' {i.e., originally '^En-lil,
later on '^NIN-IB.')," Thureau-Dangin, R. A ., VII (1910), p. 107, col. II, 3, 4. For the interchange of d and a see below,
note 104.
45. Here in the sense of 10, H. A. V., p. 419, note 5, with tlie possible pronunciation e = e = M, M. 4156 (not
illu!) or = e, "wohlan!", M. 4155.
46. Ma-ra, "unto thee (i.e., ''NIN-IB)," on account of zu in maikiin-zu.
47. I.e., one who constantly waits upon thee, thy chief and foremost servant — a meaning which rabi^ has re-
tained in the .\mama letters, see H. W. B., p. 611?;, 2.
48. The name for the fei/Wto stone is generally written ndZA-fU, Br. 11804; B. E., Ser. D, vol. V, fasc. 2,
p. 42; hero we have ^''ZA-fV-gunA. For the interchange of fU and fU-gunu (i.e., mer) see Thureau-Dangin,
Z. A., XVIir, p. 136, note 5, who mentions ""''T^C/ = "^''"TU-gunA = pdhi; ''"'^TU-US = Bi'l'fU-gunu-U.^ = rid
?ahc (cf. also B. E., XVII, part 1, p. 49, note 3). [To mention it here, I m.ay state that the sign fU-gunil, is found
also in .\. W., Amama. no. 41 : 42 ( = Kn., p. 474 : 42) »o'« meahfU-gunil and in A. W., I.e., no. 42 : 15 ( = Ivn.,
p. i7Ci -.15) gali"n6shf(j-gunu\H-ir-ma,yfhieh fU-gunil (Kn., Autogr., nos. 92, 93) is, of course, the rid 9aM =
"driver," or in the language of Rib-Addi, the Hrmaf] A reading "■^ZA-GljG ( = R. E. C, 463 = Br. 6912) as
variant of """ZA+GUL (for za + gut--=gug see R. E. C, 473 = Br. 11863) = sdmtu, "porphyry" (see no. 6, rev.,
col II, 1, and B. E., Ser. D, vol. V, fasc. 2, p. 22), is out of question.
49. And hence "is fit to be," "Ls fit for being (liim = hiluku ana, Ninrag, p. 14 : 24, 27; p. 16 : 18, 19) thy
servant (maikim-zu)." Turn = liqil, "gnadig aufnehmen, erhoren," is likewise possible. Cf. also note 100.
50. Emendation doubtful, ('f. Og-ul-l'i-a, "during the other, olden, past days," with Hg-du-ni-a (thus read
B. E., Ser. D, vol. V, fasc. 2, p. 38 : 27), "during, for future days" ; cf. also e-id, Cyl. B, 2 : 11 ; S-ninmUd, Cyl. B, 6 : 2,
^B&r-ul'li-gar-ra (p. 28) and ''En(Nin)-unt-td-Ui, C. T., XXIV, 1 : 20, 21 = 20 : 13 = 19, col. I, 11 = XXV, 23c : 6 (here
^Uru-ul-la only!) with ''Du(Da)-ri, C. T., XXIV, 1 : 12, 13 = 20 : 8 = 19, col. I, 6 = XXV, 7d : 6.
51. Some such emendation as "god," "king," "protector," "savior" may be suggested.
52. Cf. col. Ill, 5. Lit., "like one who makes prostrations," i.e., "like one who bows down to thy will," "like
a faithful, obedient, Immble one." With su-silim (DI) cf. H. A. V., p. 393 : 61, 62 and p. 405, note 39. A translation:
"by the hand, oh, lead him," thougli possible, would have to be rather iu-ta e g\-in-DI(DU). Cf. also col. Ill : 33.
53. The sign BI = epir is doubtful. It may be ga.
54. See C. T.. XV, 15, and above, p. 20.
55. See above, p. 36, note 2.
56. According to the traces visible, tliis would seem to be the only possible emendation. For further occur-
rences of EME-SAL forms (Mu(^)-tin for Geitin) in EME-KU texts, cf. e.g., 1. 18, where the EME-SAL mti(i) is glo.ssed
by the EME-KU gih; mu(i)-hn.r( = gii-bar), co\.l\, 7; mu(l)-du(g)( = iii-dii(q)), col. IV, 9; '^Mu-xd-lU-U (for
^En-lil-ld), no. 2 = 3 :41. For the several variants of ^Mxi^-lin-An-na see Frank, H. A. V., p. 168, note 2; for the
meaning of this name, H. A. V., p. 399, note; and for '^GeStinnn, the "mistress of scribes," I.e., p. 375, note 1.
57. For references see E. B. H., p. 443a; Creation-Story, pp. 24, 46; S. A. K. I., p. 251; B. A., V, p. 680 : 14;
T. S. A., p. liv, and B. E., Ill, part 1, no. 135 : 26, Ur-'^Gdl-alim (! not in, correct I.e., pp. 89, 90 accordingly).
58. For emendation cf. Gudea, St. B, 2 : 18.
59. See E. B. 71., I.e.; Creation-Story, I.e.; S. A. K. I., p. 247; T. S. A., I.e., Hommel, Grundriss', p. 251, note 1;
Zimmem, Der babyl. Gott Tamitz, p. 22, note 2.
60. For emendation cf. Gudea, St. B, 3 : 1.
61. Cf. note 1.
62. Emendation according to R. A., VII (1910), p. 107, col. I, 1, 2, Nin-an{!)-mul-dar-a dub za-gln su-dU; cf.
also Su-gdl, no. 5, obv. 3, and iu-du(g),R. H., p. 60, rev., 1, 2, uru e ktir-ra iu-fiul-du(g)-ga-tnu = dlu u bltu sa ana qa-
at nak-ri lim-nii im-ma-lu-ii.
63. The uppermost wedge of gii belongs to the dividing line.
64. For the u in KU-u-tag-ga = KU-lag-ga = mA}ii.fu, Br. 10596, cf. ki-K.iL = ki-ii-KAL = nidHtu, "oasis"
(rather than " Wiiste," Cyl. A, 21 : 24, H. W. B., 450a; Jensen, K. B., VI', p. 520). Or the li may be a variant of it, cf.
u-lu-lu (C. T., XV, 30 : 16, 17) = ii-lu-la (C. T., XV, 27 : 13-15) = sarru, or li-a-zi (Langdon, Bnbyloniaca, II, p. 84)
— ii-a-zi-zi (Cyl. B, 6 : 7; 7 : 8), which w = u may be explained either according to H. A. V., p. 401, note 13, or accord-
FROM THE TEMPLE LIBRARY OF NIPPUR 59
ing to I.e., p. 419, note 5. A reading gis mi-AG-iu u-lag-ga, "hero, (wlio) for the making of battle (is) gloriously adorned
{"itag = u-lag = zu'unu, Ninrag, p. 38 : 1; //. W . B., p. 249a, but of. Jensen, K. B., VI', p. 403)," though possible, is
on account of the space between AG and KU less likely.
65. Cf. the attribute of ^NIN-IB, I. R., 17 : 18, mu-Sak-nii hi ma-gi-ri. Among other emendations that might
be considered cf. the following: [kur ki-bal-Sii or ^"'"kiir-ra] am-gal-dim du-dii, col. Ill, 41 ; kur hi-ni nu-t, col. Ill, 42,
see also note 30.
66. Or according to no. 4, rev. 7, 8, i)}i-{bi(zu) iur-bi ia-gvb-gub-ba].
67. Also in col. Ill, 23. Cf. C. T., XV, 17 : 8, where ie-ir-ma-al{ = ner-gdl) and gab-zi(g) are the attributes of
Sin (^Nanna). Perry, Sin, p. 18, note 8, translates gab-zi(g) by "Oeffner des Heranzuges, Anfiihrer" ; Langdon, S. B. P.,
p. 297, by "to pursue the way," Hommcl, Grundriss', p. 378, by "entgegentreten," and Vanderburgh, iS. H., p. 43,
by "to lift up the breast." I prefer to see in gah-zi(g) "one of high breast" (cf. sag-zi{g) = iaqA }a reH), i.e., "a proud,
courageous one," "one whose breast is turned and'goes (zi — lebA, teJiA) against the enemy" and by doing so, he "turns
back {zi = nt'u, syn. of tdru, Jensen, K. B., VI', pp. 309, 404, 561) the enemy's breast," hence, gab-zi{g) = mu-ni-'u
ir-ti (cf. Sargon, mu-ni-'u i-rat mdtKa-ak-mi-e, Lay. 33 : 9) is a syn. of gab-gi = mu-tir ir-li, IV. R.'', 21, no. 1 (B), rev.,
15. Cf. also zi{g) = gi = kdnu, kenu, sandgu, etc., and gab-gi nu-tug, Cyl. A, 14 : 14.
68. Zag-^ = imqdpu. There & only one naqdpu (against H. W. B., p. 464), the original meaning of which is
"stos.sen," either with the " horns " (Jensen, K. B., VI', p. 577 = ^JJ, Kiichler; cf. note 96) or with a "battering-
ram," such as was used by the Babylonians in times of war in order to put holes (taqqapu = "Loch," Jensen, I.e., p.
529) in a fortification wall; hence, zag-e = naqdpu Sa duri, Br. 6510 = "to batter a breach, to make a hole, entrance
in a wall, through which one may go in and out (zag-h = asA)," syn. of zamd M ddri. If one prefers, he may take
zag-e in the sense of ^ (H. A. V., p. 405, note 36) = na-va-a-ru la A-mi, i.e., "to rage(!)," said of the storm, which rage
is expressed by the "thunder and lightning," hence ug zag-c-a, "raging, thundering, lightning, storm"; or zag-e may be
a variant of PA (i.e., .^d(g).)-l; = "glorious," i.e., "lightning one" (see C. T., XV, 15 : 1-6 and cf. ^DUN-PA-e-a).
69. Cf. Ninrag, p. 8 : 17, 18, kalam-ma su(d)-su{d)-da = ma-a-ta ina sa-pa-ni, which shows that "^NIN-IB may
sweep over and bring into misery even the eountry of Babylonia itself; "■NIN-IB may be gracious and inimical even
to his own people!
70. Owing to the fact that the end of these lines is broken away, it is hard to tell whether they fonn, as indi-
cated above, the apodosis of 11. 1-11, or whether they continue the attributes of ^NIN-IB. If taken as attributes wc
have to emend sal-e-du\{g)-du{g)-gd\, ki iu-mu-v{n-gi-d\, and render: "My king, (thou) who in thy city of the house
of Nippur takest (hast taken) care," "Who the Enhumtdti hast restored," "lord, (thou) by whom {ra) kingship is exe-
cuted," etc. The absence of an a in iu-mu-ra-ab-du would show, however, it seems to me, that this last form at least
cannot be that of a relative clause, hence also 11. 11, 12 are in all probability to be emended as given above.
71. If this Is the apodosLs (cf. preceding note), the ra refers to the king Gimil-Sin.
72. Me§ = zikarti, being parallel with ur-sag (so here) or with giS (so 1. 45), is a variant or phonetic writing of
mes = rubd, edlu, sjai. of gii — mu(i) = uS.
73. For the reading of PA cf . on the one hand lig PA'"''''^-g&n = ditto {i.e., ratdsu ia [ri-ifi-si or ri-^i-is-ti,
so emend B. E., Set. D, vol. V, fasc. 2, p. 53, note 7, on the basis of iig-ra-ra = ra-hfl-as ri-ili-?i, cf. C. T., XVI,
206 : 40, above, p. 20] and the proper iiame Bdr-sn-gdn-nu-di, S. A . K. I., p. 8, n, 3, which Dhormo, Z. A ., XXII, p. 291,
translates by "Que le saneluaire dc sa soil sam: rival," adding, "Br. 9539 {i.e., MnAnii), pour le sens de sd {DI)." On
the other hand cf. the proper name Mel-sig {R. E. C, 464, the sign for " wool ")-gdn-nu-di, which Dhorme, I.e., p. 306,
reads Me-s'ig-gan-nu-sd, and which he renders by "Que le Me-s\g soil sans rival!" Adding to these still another proper
name, viz., Mei-PA-nu-di, R. J. C, 64, f. I, 6 = Dhorme, I.e., p. 306, "L'ordre du sceptre n'a point de rival," we may
maintain (1) that PA may be pronounced either sd{g) or si{g): (2) that sd{g)-gdn (v. sd-gdn, Ag-gan) is = sd{q), s\{g) ■
cf. for the omLssion (or addition) of gdn{gan), a-U{g) = a-ia{g)-gan; ul-gdn = ul{ = Supuk hame) etc.; (3) tliat sd{g)
{-gdn) maybe tr^slated, either (a) by sapdbu, M. 3940 = "zunichte machen" (H. W. B., p. 5076), "gewaltsam sprengen,
zerstiickeln, aufliisen, zersslreuen (Jensen, K. B., VI', p. 415); or (6) by rabfi^u, " iiberschwemmen, niederschmettern, nieder-
werfen," ude es durch einen Wolkenbruch u. dgl. gesehieht, H. W. B., p. 6176; or (c) by sakdpu {zag-sd{g)-gdn, M. 4650 =
sd(ij)-gdn, cf. //. A. V., p. 405, note 36), "sturzen, zu Bodsn werjen, niederwerjen in der Schlacht, den Feind schlagen,
H. ir. B., p. 4986; or (rf) by sd{g) = si{g) = si-gi = s<(j)— all indicating the destruction by the powers of nature: wind,
stonn, rain, lightning, cf. B. E., Ser. D, vol. V, fasc. 2, pp. 46, 47; p. 53, note 7; and below, note 17 to no. 2 = 3 : 18;
60 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
note 5, to no. 4, rev., 5, 6, et passim or (e), if sd(g)-gdn be a variant of &agan{ = iu(g)-gdn, see above, note 2), by " weiglity
one"; or lastly (/), sd{g)-gdn may be a variant of safari = iahfin (i.e., MUS), or oisa^-gdn = Sa-ka-an = ^(JG. .
The original signification of sd(g)-gdn = sap&fiu is, however, "to open," then "to open by force," "to tear apart,"
"to spread asunder," "to scatter about." This original meaning is still evident in passages like C. T., XV, 12 : 21, 22
= IV. R.^, 28*, no. 4, rev., 63-66 = R. H., p. 122 : 7-18, where we read :
gal-la-bi ur-e{ri, ra) dm,{an)-da-ah-U{dal)i,-e)
[g'dl-layhu kal-bu ui-laq{ta-qal)-lil, (na-ak-ru ii(i)-ta-H)
"Its (the city's or harem's) maidens 'the dog ( = enemy),' lo, has defiled (tlie enemy has carried away)
.^d(g)-gdn-bi mu(S)-bar-ri(ra) dm(an)-da-ab-ld
[m-ap]-fiti-us-su bar-ba-ru u-iaq{la-qal)-lil
"Its virgins 'the wild dog,' lo, has defiled."
The lit. translation Ls, however, on account of the da in the verbal-forms: "Mil den Mddchen {Jungjrauen) hat
'der sch'indliche Hund' Unzucht betrieben," cf. for this complaint, //. A. V., p. 439 : 8ff. Here then the sd{g) (,-gdn)
is evidejitly a variant of si{g)-ga occurring in the well-known gtr-si{g)-ga, i.e., "one who opens the gtr = hCpfi," "a
prostitute," cf. the Hammurabi Code,'32 : 50 passim. Surely a translation "booty (giil-la)" or "pillage {sa(g)-gdn)"
is inconceivable, because the enemy never defiles booty, but is glad to get and to save it — the more the better! Sa-ap-
ku-ti (abstr. for coner.), because parallel with gal-la, is a eupliemistic expression for "temple-women" sacred to Islitar,
the kizreti or ka[znUi] (thus emend M. 3939, sd{g)-gdn-du(g)-ga) , women who are there ana sapdlii{ = pitO.) ur-H-na;
cf. also giil-la = ilru and Jensen, K. B., VI', p. 428; H. W. B., p. 131a.
With regard to the -nu-di three explanations would, per se, seem to be possible: (1) In view of such forms as
U-dd(g)-ga = U-di = U, i.e., barA, amdru; or Ur-di (cf. col. IV, 16) = ur = iir, i.e., ^aldlu, kabdsu, we might consider
sd(g)-gdn-nu-di to be a variant of sd((/)-gdn-du(g) = sapdf^u, M. 3942; C. T., XV, 7 : 12; 9 : 23. But against this ex-
planation is the nu. The di of the " juller fonns" is never connected with the simple root by means of an overhanging
vowel, hence nu cannot be here such an overhanging vowel. (2) Or we may see in nu-di a variant of nun-silim and cf .
such expressions as Ug-gii-silim Og-gii-nun-silim (H. A. V., p. 405, note 37). If so, sd(jg)-gdn-nu-silim would be
"a roaring destroyer," "one who destroys by thunder and liglitning." (3) I^astly, we may take nu-di in the .sense of
"one without equal," "one who cannot be compared" = (Ja) la iS-ia-na-nu, reading either nu-di, or nu-sd, cf. the
attribute of ^NIN-IB: Sa ina taf^dzi la ii-Sa-na-nu ti-bu-hi, Ashshum., I, 1, and see below, note 90. The last two ex-
planations, so it seems to me, are to be preferred. For sd{<g)-gdn cf. also H. A. V., no. 15, col. II, 5; no. 20 : 23; for
sd(g)-gdn-nu-di. I.e., no. 22, rev., IV, 13; below, col. Ill, 45, and above, pp. 21, 8; 22, 1. The proper names, quoted
above, are hypocoristica and attributes of the "Son" of a given Babylonian trinity; the BAR is either = Sarru, "king,"
or Mru, "wind," while the thirdname niight(!) possibly be read MeS-giSdar-nu-di, "the hero of the incomparable scepter
(sc. has given, etc.)."
. 74. The suggestion of M. 3025 to read dH-gdl = nap^u\ is, no doubt, correct.
75. Notice the gloss gii to mu{i)! Cf. here the passage occurring in K. 128 : 10 (Jensen, Kosm., p. 470), where
'^NIN-lB is called '^Gii-bar munrmli,zu qdmu lint[nuti'!], " angeziXndetes Feuer, das die B[dsen] verbrennt." See also
' notes 36 and 78. From this it follows that '^NIN-IB, as regards his nature and attributes, was the same as : (a) ^Gis-
bar = ''Mui^ybar; (6) '^NE-gi; (c) ''Ir-ra; (d) ^Glr or ^Nergal (cf. no. 4, rev., 1, 2)— each and all of them being the
personified "consuming fire (cf. note 78)" that bums the enemies.
76. Emendation doubtful. If correct, cf. B. E., Ser. D, vol. V, fasc. 2, p. 34, notes 11, 13.
77. Cf. H. A. v., p. 432, note 1.
78. ^NIN-IB is the ^Gir (see note 75) who is the "god of lightning {ia birqi)," M. 6924, hence either "lightning
fire" or "mighty, angry, consuming, terrible fire."
79. Cf. col. Ill, 25; col. I, 6.
80. Cf. H. A. v., p. 375, note 1 ; p. 405, note 37 (in both passages the " ( = GIR) " is to be erased), or either one
of the following emendations might be considered: ug [BA-nu-il-lal, "not sparing storm"; ug [jgab-ki-gamu-tug-a],
"storm without equal"; vg [zag-t-a], cf. note 68.
81. Either Ziq Mri (C. T., XVI, 19 : 35) or according to B. E., Ser. D, vol. V, fasc. 2, p. 52, note 2, " furious
(then read mer-ri) ushu."
\
FROM THE TEMPLE LIBRARY OF NIPPUR 61
82. Notice here the oniLssion of sign dhigir before Dun-gi!
83. For this emendation cf. C. T., XV, 26 : 21, i-dib-bi 4-gal-e na-nam zi su{d)-iig-gdl na-u-tu{d), Zimmern, TarnHz,
p. 237 : "Ihre Klage ist (ivie) urn einen Palast, worin LangUbigkeil (?) nichl w'dchst" ; lit., "tlie complaint is like that of
the palace not producing (begetting) one (or something) liaving the breath of life for long days (i.e., which begets short-
lived children). Cf. also col. Ill, 34.
84. With U{g)-gi{n) = bibil libbi cf. B.E., xVlI, part 1, p. 144, note 2. See also C. T., XV, 28 : 6; 29 : 6,
where Dumu-zi is called the Sa(g) azag-ga-na An-nim.
85. See above, note 1.
86. Cf. H. A. v., p. 382, note 1, where the "mistress of Isin," i.e., "the wife of '^NIN-IB," lias likewise the attri-
bute kar = "savior."
87. See H. A. V ., p. 385, note 2; p. 393 : 65, 70; B. E., Ser. D, vol. V, fasc. 2, p. 65.
88. Seeing that I consider tliis to be tlie "opening Hue (cf. note 22) " of a prayer, I supplied -ga = relative clause,
thus indicating that this is an attribute of "^NIN-IB. If without -ga, this would be a "wish" or "imperative": "as a
present give!" •
89. This line, in all probability, continues the liturgical note of 1. 35, for which see above, note 22.
90. For zag-di (or sd) = Sanfinu see B. E., Ser. D, vol. V, fasc. 2, p. 62, note 1, and for zag-di{sd) = di{sd), H.
A. v., p. 403, note 36. Cf. also above, note 73.
91. Cf. above, p. 17.
92. The attribute igi-gin, "leader, first, foremost, etc.," is ascribed to ^NIN-IB also in C. T., XXV, 12 : 17;
cf. Tallquist, Namenbuch, pp. xiv, 269. It Ls found in connection with all gods who played the role of the "Son" and
who reveal themselves in their sevenfold power: kaln(g)-ga-7 | a-lik pa-na, V. R., 30 :8.
93. Variant of si-gur-gur = ia garni kabbaru (see above, note 9) and this figuratively for ia e-mu-gi ma-lu-u.
94. Cf. col. IV, 22. The sign KA + inserted si{g) I take to be a graphic variant of KA + inserted Sit, Br.
818 (cf. 816!); M. 509, 510; F. 450; Langdon, BabyUmiaca, II, p. 282 = Sag&mu. For Kt = Jesee '^Nidaba-iit (variant
^e), above, note 1 ; and ie = se, i.e., st{g). It may not be impossible that Ks{{g)A-gt-gi is = KbalagA-gi-gi (see H.
A. v., p. 431 : 8) = nagdgu, syn. iagdmu, and this the more so as the sign baUig is practically nothing but sl{g)-\-si{g),
Br. 7008; if so, the doubtful KA of Br. 687 is either KHig)A- or KbalagA- gi-gl.
95. Cf. coL I, 2; C. T., XVI, 19 :40; C. T., XV, 15; C. T., XV, 16 : 9; H. A. F.,no. 5 : 11, d-kala(g) ug
kir-bur, an attribute of ''OalTt-RU {not lal(!), cf. Br. 1426, ''"-"ROi!) \ ditto ( = da ¥i-pu) sa diS-{pi\ ). The name of
the god occurring in C. T., XXIV, 7 : 27, according to the parallel passage C. T., XXIV, 35a : 7, has to be emended to
dj^^Yki-ri [.niizal?)-"!].
96. Dd-du = naqdpu, "to lay low by means of the 'horns (si)' which the mountain-o.x has," ef. Jen.sen, X. B., VI',
p. 577; //. W. B., p. 464a, and sec above, note 68,
97. For ''NIN-IB as judge cf. no. 4, rev., U, 12, and H. A. V., p. 402, note 17; cf. also the sixth of the seven
"miglity names" of ''Enlil: am erin-na di-di, "lord, judge (dd'in dini) of the people."
98. Cf . no. 2 = 3:21, kur-da-ri. A translation : "no mountain ( = mighty nation or prince) escapes his liand "
might_,likewise be considered; if so, tlien cf. above, note 26, and the references there given.
99. Cf. cols. I, 37; III, 28, 32; IV, 18. For ^Nu-nam-ner we find sometimes '^Nun-nam-ner, cf. Bollenriicher,
Nergal, p. 15, note 1. According to C. T., XXIV, 5 : 43, '^Nun-nam-ner is = ^En-lil, Iience no. 4, rev., 5, 6, states
that "^NIN-IB was endowed with strengtii by ^En-lil-ld. Later on, when .Ashshur played the role of Eniil, the ^Nun-
nam-mer became, of course, god Ashshur, V. R., 3a : 33 ( = K. S., II, p. ISO), arafi iarri ANmfsh An-Sar AD ANmesh
'^Nun-nam-ner. The '^Nin-\-d-in-na{ = '^Gu-la, the wife of '^NIN-IB) is the c-gt-a en '^ N un-nam-ner-ra = kal-lat
be-l'i '^Nun-nam-ner, i.e., "the bride of N.," B. A., V, p. 644 : 1, 5. For the interchange of "bride" and "wife" see
H. A. v., p. 405, note 43, and for nu = nun cf. '^Nu(nun)-ner, '^Ma-nu(nun)-gal, d-nu(nun)-gal, etc.
100. Cf. note 49 and Ninrag, p. 16 : 18, 19, where ^NIN-IB is said to be nam-lugal-la tum-ma = la ana Sarru-
{idr)-u(ru)-ti hi-lu-ku, "fit for kingship."
. 101. Here ^Nind is the daughter of '^IM, while in other passages (see Creation-Story, pp. 25flf.) she appears as a
daughter of '^En-ki or of NUN'" ( = Eridu) and as sister of ^Nin-Gir-su, ^Nidaba and '^Sirara'^^-SUM-ta.
102. For the pronunciation of tliis name see my forthcoming translation of C. T., XV, 15.
103. A-duijg) is generally in opposition to ab-ba, cf. iu-^a a-du(g), "one wlio fishes in sweet water," opposed to
62 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
Su-ljfl ab-ba, "one who fishes in the ocean or salt watsr." Here, however, a-du{g) is rather a sjti. of a-silim (no. 2 =
3 : 1), "Wasser des Heils," " Lebenswasser," opposed to ii-du{g), " Lebensspeise," cf. H. A. V., no. 4 : 36ff, u-nam-ti{l)-la,
a-nam-ii(l)-la.
104. Emendation doubtful. A-nun(nu, see note 99)-gdl appears as attribute of (a) '^En-lil, C. T., XV, 11 : 4,
Hg d-nun-gdl a-a ^En-lil-ld, "greatly powerful storm, father Enlil" ; (b) '^Innanna, C. T., XV, 8 : 3 = 24 : 11, ub{ =
SA(fi)+AB, variant of SA{G)-t B!)-ni-gdl{ma-al) d-nu-gdl(ma-al) me-en{men) , "the furious one, the greatly powerful
one, I am"; (c) ^Nidaba, R. ^.,VII (1910), p. 107, II, 3, nin-mu a-nvn-gdl 6-kur-ra, "my mistress, greatly powerful
one of 6kur." For the interchange of d and a cf. ^En-d^-nun = ^Gu-la, C. T., XXV, 2 : 33 = XXIV, 216 : 8. To
whom does this attribute refer here? To '^ Enlil or to NinA? If to the latter, we ought to emend me or me-zu and
translate: "Greatly powerful one, (thou) who hast called him, thy ordinances, oh, let liim execute them!" If one
prefers, he may emend [d-]gdl (cf. col. I, 3 and note 6) and refer the whole sentence to "^NIN-IB. In this case '^Bur-
Sin would have been "calhd by '^NIN-IB" wliose commands he now executes. This Last emendation is in all proba-
bility the best, see next two notes.
106. As the E-hi-me-du is the Temple and abode of ^NIN-IB, tlie ni can refer only to ['^A-nun]-gdl, i.e., to
''NIN-IB: NIN-IB's dwelling, the offerings due to NIN-IB! The p^'ople pray to ''Ninii, 1. 3, that she may (be) bring it
about that the king (''/Jur-'^Stre) may be and remain the S/lG-f7.S' of the Temple of ''NIN-IB: ''Nind, evidently, app.^ars
here as "mediator" between the people and ^NIN-IB — this Ls, as far as I know, tlie first occurrence of the Sumsrian
"O sanclissima ora pro nobis!" Cf. here the similar pas.sago in //. A. V., p. 439 : 121, where ^NIN-Mnr''^ asks
''NIN-IB to be tlie mediator between her and ''Enlil.
107. ^Bur-''Sin shall be the SAG-U& ^ "protector" of the £-iu-me-du, tlie beloved abode of [''A-nun'\-gdl or
''NIN-IB. In the historic inscriptions ^Bur-''Sin calls himself the SAG-U.'i 6-''En-lil-ka(li), E. B. II., pp. 269, note
11; 271 : 8; 272 : 8; cf.also S. A. K. I., pp. 196-200. Tliis would show that the S-hi-me-du and the ^-''En-lil formed
one temple compbx, were practically one, licnce ['' X-iiunygdl = ''Enlil or ''NIN-IB! Cf. here the 6-ninnA of Nippur,
the temple of both, ''NIN-IB and ''Enlil (then to be read 6-11111), B. E., vol. V, fasc. 2, p. 41, not« 9. For S.\G-US
= "protector" see E.B. II., p. 271, note 8. Thur.?au-Ddngm, I.e., translates "welcher erhebt das Ilaupl (Beschiitzer) ."
This title, as far as I can see, is claimed by no other king of the II. dynasty of Ur but ''Bur- Sin. It was revived,
however, by king lime-Dagan of the I. dynasty of Isin, S. A. K. I., p. 206, 5 : 3.
108. Lit. I A uktn. For e = hi see H. A. V., p. 419, note 5.
109. With this EME-SAL form mu{i)-bar = gii-bnr cf. the 7na mu{i)-bar{ = 6-gii-bar) of C. T., XV, 13 ; 17.
For the reading bar see H. A. V., p. 403, note 28, and for other EME-SAL forms in EME-KU texts cf. above, note 56.
110. For this empliatic id see H . A. V., p. 401, note 11.
HI. Lit. "ornament" = simdli, B. E., Ser. D, vol. V, fasc. 2, p. 40 : 29. Cf. tlie title of Libit-IUar, king of
Isin, en me-te(n) Unu{g) '^-ga, "the lord, the pride of Erech," S. A. K. I., p. 204, 3, col. I, 8.
112. EME-SAL form for ui-du{g) = rafeii, or gii-du(g) = iiari rakH, and these the "fuller fonns" for mtt(i) =
uh = gi^.
113. Cf. I. R., 17 : 7, {''NIN-IB) U ti-bi-iu a-bu-bu.
114. Sag-sum = (1) feoJrt, "to escape"; cf. col. Ill, 42. 6-kur a-iar la lia-M-i{ = ki sag-nu-si-em-ma) is "6kur,
the place without escape (hence parallel with gi-gun-na and arallu)," IV. i?.', 24, no. 2 : 3, 4 ; cf . also C. T., IV, 27 (B.'
329) : 6, a-na SAG amtu ki-ia-a-am e-zi-ib, where biidm is not so much " Zahlungsaufschub" as "escape, Ulceration";
mu-ru-us IjM-ie-e ( = IJAR), "the fleeting sickness"; A-mu lia-hi-d{ = Ug iil-ui-RU) = "the storm let loose ; destructive
storm, that brings into misery, darkness," Br. 795.5; and Ug-iu-ui nu-UB-gi(d)-i = "storm which (i) an escape (Jii-uJ)
does not (nu) grant UB-gi{d) ), Br. 7956 = Hmu la padd { = Hg BA-nu-il-la) or "which out of misery does not remove,
bring." (2) Sag-sum or .^ag-si(g) = fiiUu, s\ti. of aldku and ddku, see not« 17 to no. 2 = 3 : 18. (3) Sag-sum = ami
Siriqti naddnu, "to give as a present," Cyl. A, 1 : 26.
115. For di at the end of words in so-called "fuller forms," cf. above, note 73. Or I consider to be a variant
of Mr = saliUu, kabdsu; for such a change of iir and tir cf. ^Nun-ilr-{ra], C. T., XXIV, 14 :.40 = 27 : 9a, with iVun-
iir-ra, C. T., XXV, 48 : 7 ( = [''Nun]-nu-rit, C. T., XXIV, 42 : 114) = ''6-a. For ur = foldlu = (sig), see B. E., Ser.
D, vol. V, p. 46, not« 3, and for si{g) = si-gi = si{g). I.e., p. 53 : 7 and below, note 17 to no. 2 = 3 : 18. Hence,
gir-UT-di is a syn. of gir-si-gi or gir-si(g)-si(g) = ana hepii asdltu, "to cast, to trample under the feet, to crush." Notice
FROM THE TEMPLE LIBKAUY OF NIPPUR 63
also that ur is = aMSu or hamdmu, but aSuMu is originally "die Niedergeschlagenheit" = tdsulalu, "the being crushed,
trampled upon."
116. Cf. H. A. v., p. 431 : 3, sa{g)-ta nam-ur-sag nl me-ldm-da da-ra KU{ = egi) sag-^l-a\ "endowed with
(lit. 'in the heart') heroship, clothed with awe-in.spiring fear, prince without equal."
117. Dur-du{g) = kipd Sa amelu, which, however, cannot mean "sich niederlassen, vom Menschen?", H. W. D.,
p. 3466, but must have here the signification : "to bow down, to cast down, to stretch down, to put down, to put under
the yoke, to yoke, to enslave," syn. of kandhi (cf. gii ki-H gar = kipd ia amelu and kandiu Sa amelu); cf. also dur-
du(g) = htmmdnu Sa alpi, "the yoke of the oxen" = dur-sir-nun-H-lu(r) , M. 8096; but the '^ Dur-sir-nun-H-tuir)
is ^NIN-IB, C. T., XXIV, 7 : 19 = 34a : 2, or ''gIR M lum-ma-ni, i.e., "Nergal of the yoke," C. T., XXIV, 42 : 95
(here with sir for sir), or the mu-lu SE + AM AR-SE + AM AR-ra-ge = be-lu mar-kas ma-a-tum (variant nam(?)-sag
kur = a-iSr-rid ma-a-tum), R. H., p. 49 : 7-9 (here mentioned between ''MAR-TU= "^A-mur-ru, 11. 5, 6, and "^Uu-mu-
$i-ru, 1. 10), thus designating the "Son" as "the one wlio brings (reduces) everything under the great and extended
yoke," who subjects everything ( = the whole earth : markas mdlum) under his power.
118. Cf. besides the two passages liere also H. A. V ., no. 8 : 19; no. 13. V, 7; C. B. M ., 11168 : 15 (unpublished)
and other passages. See also note 25 and below, col. IV, 38.
119. Z(s)a-6(p)i-ira ddr mat nukurti mdsaknii zd'ire; cf. no 4, rev., 5, 6, 9, 10.
120. This being the subscription, a-da-ab liad in all probability the signification "prayer."
3. NIN-IB, THE SAVIOR OF BABYLONIA FROM FOES BOTH HISTORICAL
AND MYTHICAL.
One of the most interesting and most important inscriptions of the whole
Sumerian literature, so far published, is the hymn or epic, published here in two
copies, nos. 2 and 3. So celebrated indeed was this hymn that even at the latest
times copies were made of it. One of these, a Neo-Babylonian copy with a Semitic
translation, written about 2500 years later than the Nippur texts, has fortunately
been preserved to us. It is published in R. H., p. 123. Though most fragmentary,
I was able, with the help of the tablets from the Temple Library of Nippur, to restore
the text of this Neo-Babylonian copy. It begins with 1. 13 and ends with 1. 35, thus
showing that the first twelve and the last six lines are missing. The restoration
will be found below, at the bottom of pages 67-70. It seems that the Neo-
Babylonian copy goes back directly to our text published under no. 2. Notice that
both texts have the same number of Sumerian lines on Obverse and on Reverse.
Furthermore, the hi-bi-es-su, i.e., "broken away," occurring in the Neo-Babylonian
copy, 11. 23, 24, 25, indicates that the original from which it was copied was mutilated
at the end of the lines named, exactly as we find it in no. 2 of the Nippur original,
where I tried to emend the reading according to the context.
The very fact that tivo specimens of one of the same text are found in the Temple
Library of Nippur speaks well for the character of this Library (cf. B. E., Series D,
V, fasc. 2, p. 6), while their several variants would indicate that both niust be inde-
pendent copies of a much older original (see I.e., p. 9, ^).
64 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
The historical background of this hymn is to be sought in the invasion and
oppression of Babylonia by the terrible foes from the north, the Guti, Lulubi and
Elamites,' as the historical inscriptions, preserved in the Temple Library, clearly
indicate and the several lamentation songs,^ bewailing the destruction of the temples
and their harems, testify. Repeatedly these hymns refer to the enemies from the
north by calling them "dogs {ur, mu{s)-bar; kalhu, barbaru)."
Miserable indeed must have been the fate of the Babylonians under the cruel
rule and obnoxious yoke of these "dogs," who took advantage of a terrible drought
(1. 1) that had befallen Babylonia when invading the land of Shumer, filling it with
"desolation as if with darkness" (1. 2), destroying its temples and harems and
leading the gods of the several cities away into captivity (1. 3), thus putting an end
to the independence of those cities. Not satisfied with this, they forced the Baby-
lonians to do the most menial labors: the making of bricks (1. 4) — exactly as Pharao
did with the children of Israel during their sojourn in Egypt. And the only reward
the Babylonians received for these most humiliating and degrading labors was —
taxes, nothing but taxes (1. 5) !
Just as the children of Israel cried out for help in their days of distress, till the
Lord sent unto them a deliverer in the person of Moses, so did the Babylonians a
thousand years before them (11. 6ff.). ''NIN-IB, the "great hero," "mighty warrior"
and "son" of "^Enlil listens to their prayers (11. 13, 14), he appears, prepares for
battle (1. 15) and leads the Babylonians victoriously against their common foes who
are driven out of Babylonia and whose cities are destroyed (1. 19). He alone
could accomplish such a complete victory; for is he not he who has conquered the
"mighty primeval waters" (1. 20), is he not the "rock of ages," the "eternal, ever-
lasting mountain" against whom even the "waters of hades," the old foe, the dragon,
Rahab and Leviathan,' the gates of hell cannot prevail (1. 21)?
.NIN-IB, however, is more than a savior and deliverer! He "scatters but
he gathers also" (1. 22). After the enemy has been overcome, he restores the devas-
' See B. E., Series D, V, fasc. 2, p. 61, and the references tliere given.
' Cf. for tlie present H. A. V., pp. 438£f., and I.e., no. 15, etc.
• Cf. here passages like Is. 51 : 9, "Art thou not it tliat cut Rahab in pieces, that pierced the dragon? Art thou
not it which dried up the sea, the waters of the great deep; that made the depths of the sea a way for the redeemed to
pass over?" Ps. 89 : 8ff., "O Lord God of hosts, who is a mighty one, likS unto thee, O Jah? .... Thou hast broken
Rahab in pieces, as one that is slain ; Thou hast scattered thine enemies with the arm of thy strength. The heavens are
thme, the earth also is thine: The world and the fullness thereof, thou hast founded them." Ps. 74 : 12, "Yet God is
my king of old, working salvation in the midst of tlie earth. Thou didst divide the sea by thy strength:- Tliou brakcst
the heads of the dragons in the waters. Thou brakest the heads of Leviathan in pieces, Thou gavest him to be meat
to the people inliabiting the wilderness. Thou didst cleave fountain and flood: Thou driedst up mighty rivers. Tlie
day is thme, the night also is thine: Tliou hast prepared the light and the sun. Thou hast set all the borders of the
earth: Thou hast made summer and winter."
FROM THE TEMPLE LIIJIIAUY OF NIPPUR 65
tated land of Babylonia to former and greater beauty; brings order out of chaos,
ushers in a new period of peace, happiness and abundance. With the destruction
of the enemy a new creation is made possible. He waters the barren and dry fields,
adorns them with corn and grass (1. 28) makes them ready for harvest, produces
fruit as abundantly as grass (1. 29), yea, heaps up "Uke mounds" the heaps of grain
and corn (1. 30). Surely, he is indeed a mighty deUverer and restorer! -
In his work of delivery, salvation and restoration he acts, however, merely as
an agent of "the gods" (1. 32), i.e., of his "Father" ''Enlil (1. 33). To him, then,
and to his "Son" is rightfully due all love, adoration and homage (1. 33). The
"Father" ordains the salvation and sends his "Son"; the "Son" accomplishes the
salvation.
After having accomplished the work of salvation, NIN-IB is "reunited" with
^Nin-mah. This reuniting with the third person of the Nippurian trinity takes
place "on New- Year's day" when "the fates are determined" in the month Ezen-
''Dumu-zi or Du{l)-azag ( = Tasrttu, March-April) and was considered to be a
"marriage" between the "Son" arid "Mother" earth. The "Mother" becomes
thus the "Bride"' (1. 35) and wife of the "true Son, "' i.e., of ''NIN-IB, the ■'Dumu-zi'
of the Nippur trinity.
Lastly, in reward for his victory over the enemy, ''NIN-IB is exalted into the
heavens, receiving henceforth the highest name of, and co-equality with, "God the
Lord {An "Enlil, 11. 39ff.)."'
We see at once that this hymn, as regards the events enumerated, resembles
closely the so-called Creation-epic, which likewise praises Marduk as the "savior"
who overcame the primeval waters or Tidmat, and who, in consequence of this
victory, received the name of "Lord {''Enlil)." In fact, there is not a single Baby-
lonian trinity in which the "Son" does not appear as the "savior."
The following is an attempt at rendering this famous, though rather difficult,
hymn:
No. 2 = 3.
C. B. M. 9232 = C. li. M. 99.35.
For pliotographic reproduction see pis. Ill, IV, nos. 3-6.
Variants iii ( ) are from no. 3. For 11. 13-3.5 we have a Neo-Babylonian duplicate (with a Semitic translation)
which is published iu R. H., p. 123, no. 71, and which, though badly mutilated, has been restored with the help of the
' Cr. here also B. E., XVII', p. 40 : 5, whore ''.Vi«-Hta6 apixsare likewise as the "wife" of ''NIN-IB.
' More about this in my forthcoming volume on "Hynnis and Prayers to '^Dumu-zl," B. E., XXX.
'Cf. also B. E., Series D, V, p. 61.
9
66
SUMERIAN HYMNS AND PRAYERS TO NIN-IB
t ibL'ts here published. The text of R. H., p. 123, together with tlie restored Semitic translation may be found at the
b jttom of pages 67-70. Cf . also B. E., Ser. D, vol. V, faso. 2, pp. 24-26.
1 ug'-bi-a a-silim ki-ta-gin
When life - giving fountains of
water,
2 a-ri{-ri) du{-sa)-du-du^ -u (caret) -
% (caret) -zal^-li-da-dim
When ravaging enemies as if with
darkness,
3 dingir kalam-ma
When the gods of the "country"
4 iiM(j^i4 ^'/i'l'idusu'-bi
WTien "pick and shovel"
5 H,AR-ra-am
When but taxes,
6 {gii) kalam has^-bi-sii
(Then) on account of (all) the
"country's" misery
7 ''^Idigna nani'-gu-la ba(-an)-KU
"The Tigris into desolation is
cast,
8 ab kar-ri
"A haven of safety,
9 sa(g)-gar '^""'"%ul-a-gar
"The hungry and the afflicted
10 id tur-tur-ri su-luh
"'The rivulets (canals) make pre-
cious (to rise),
11 gan zi-maJ'-a nu{-mu-un)-sub-sub-bi
"'The barren
12 kur-kur-ri es-sin-na nu-gub-bu
"'The lands not growing (stand-
ing) with corn
a-gdr-ra nu-u[m-de-a]
the fields not had watered,
kur-ra {e-)ri-a ba-ni-ib-il-a
the land with desolation (destruction)
had filled,
ba-ldh-gi-es-a
into captivity they had led,
mu-un-ld-es-a
they had made us to carry,
KU-GAR^-bi ni-me-a
they had made to be our wages
(reward),
e galu gu-ba-an-de
the (house's) people cried out (saying) :
iX-bi nu-ag-e
to navigate it, it is impossible;
galu nu-sdr{sar)-e
nobody finds,
nu-sdr-e
nobody visits (looks up) !
galu gub-bi^-in-ag sahar nu-mu-da-an-zi-
zi-i
the innocent into the dust, oh, do
not cast!
e^^-ag nu-gdl-la
and dry fields,
se-bir^^-a {R. H., da{l) ) i-im-ag
for harvest, oh, make them ready ! ' "
FROM THE TEMPLE LIBRARY OF NIPPUR
67
13* en-e gis-tug-PI mah
The lord, who his gracious ears,
14 ''NIN-IB dumu '' En-lil-ld-ge
NIN-IB, the son of Enlil,
15 gu-ru-um^^ na kur-ra
Heaps of stones in the mountain
16 m diri{g)-diri{g)-ga-dim
He, who Uke a passing cloud
17 had-mah-dim iig^-'-ba
Who like a fastness over his people
(country)
18 "''''BAD" ki-sar"-ra
A complete change (destruction)
19 ur-sag-e mu-un-gah
The hero — he has cast down(,)
* Here begins R. H., p. 123, obv. 4ff
(The beginning
13 {R. H., p. 123, obv. 4) en{^)-e gis-tiig-
■ \PI mah]
(5) be-lu u-zu-u[n-su rabitiY^
14 (6) ''NIN-IB en dumu ''En-lil-ld-
geO)
(7) ''ditto be-lum mar ''ditto
15 (8) \jgu]-ru-un nd kur-ra
(9) gu-ru-un [abyni ina sadi^
16 (10) [im-diri(g)-diri{g)-gyi-dim
(cf. IV. fl.% 9 : 61a)
(11) ki-ma ilr( !) -pi]-e-ti muq-qal-pi-
ti
17 (12) bdd-[mah]-dim kalam-ma
(13) ki-mn du-ur ra-bi-i
18 (14) ^"''''^BAL ki-sar-ra
(15) i-na-an a-di \sa-a\-ri
19 (16) ur-sag mu-un-g[ab]
(17) qar-ra-du ik-[mur]
im-gub-bi^^
behold, inclines,
gal-bi ni-ga-ga
graciously listened
mi-ni-in-ag
he heaped up.
d^*-bi in-su-sii-e
by his own strength moves about,
igi-ba-ne-in-d[u-e]
keeps guard,
mu-ni-in-[ga]r
has brought about:
uru UR-bi m[u-un-s]un
the cities (,) as one he has (them)
destroyed,
, which may be restored as follows :
is broken away.)
in-gub
is-kun-ma
gal-bi si{ = adverb( = is), or direction, or
mistake for mi? cf. 1. 15)-in-gd-gd
ra-bi-is is-ta-nak-kan
mi{\ not si)-ni-in-gar
ig-[r]u-un
ni-bi mu-un-su
ina ram-ni-sii i-sad-di-hu
igi-ba-ni-in-\du-e\
pa-an ma-a-ti i-[tam-ma-ru]
mi-ni-[in-gar]
is-kun-[ma ? ]
uru UR-a {mu-un-siin]
[aldni'"^''' mi]t{})-ha-r[is iq-qur]
68
SUMERIAN HYMNS AND PRAYERS TO NIN-IB
20 a kala{g)-ga
The "mighty waters"
nd}^ im-da-a[b]-di^''
with stones he has conquered.
21 i-ne-suiay" a(e) kur-da-rt'^-su
Now, the waters, though from
hades,
22 ni-bir-bir-a^^
He it is, who has scattered —
23 ( [k]ur-ra) [su(g) {caret) -zag](zah^*)-
[gd] {go) -a^ ^ (caret)
He it is, who into plains and hills
the mountains has turned,
24 {mu-un-ur-ur)
Who has made them to shake,
25 (e-gu(d) ) a-gdr-r[a]
With floods the fields,
26 \(\)-ne-su iig-da
Now with (scorching) winds
(or dryness)
ki-a nu-um-[bdd-bdd''']
against the "rock of ages" could not
prevail ;
gu-ba-ni-ib {in) -\nigin\
he has also gathered ;
ba-ni{-ib)-[ ? = ] se-da^" (or id?)
who hast made them to tremble,
{'''Idigna-a i)[m-mi-in-si{g) ]
yea, who has cast them into the Tigris !
(i-ni(!)-in)-[f/e"]
lo, he has filled (watered, flooded),
ni{g) -ki-sar-[ra-ge]
all of them.
20 (18) akala{g)-ga
(19) me-e dan-nu-[ti]
[nd] im-da-a[b{\)-di] ^
[ina a]b-ni is-b{p)it (or is-nu{\)-[un]?)
21 (20) i-ne-su a kur-d[a-ri-su\
(21) i-na-an-na mu-u{l)
22 (22) ni-bir-bir-ri
(23) sd u-sap-pi-lhu]
23 (24) kur-ra s{i{g)-zag-[ga-a]
(25) sd ina sadi' st-i[r ba-ma]-a-ti
ii-mal-lu-ii
24 (Rev. 1) mu-un-ur-ur
(2) ih-mu-u[m]
(3) e-gu{d) a-{gdr-ra]
(4) mi-l[a u-ga]-ri
(5) i-ne-[su Hg-da]
(6) i-na-[an-na H-ma]
25
26
ki-a nu-un-bdd-d[a{2) ]
is-tu ir-si-ti a-na sadV ul \e\-lu-u
gii-ba-ni-in-nigin
wp-tah-hi-ir
mi-ni-in--'''''"'''"'"''
[ina mrubbe it-ta-di]
['''Idign]a-sU'''-'''-"''-''"'
[a-na ""'^"I-d]i-ig-lat it-ta-di
im-ki-ir
en-ki-sar
a-di sd-a-ri
FROM THE TEMPLE LIBRARY OF NIPPUR
69
27 lugal kalam-ma en ''NIN-IB(-ra)
In the king of the "country," in the
lord NIN-IB,
28 gan-e se gu-nu^'-a
"The fields with corn and grass
29 sehir^" sahar "^'''sar-ge guruif^
"As plentiful as dust the garden's
harvest
30 giir du-da{l){de)
"In granaries like 'tells'
31 en-e kalam-ta
"The lord, who the land
32 dingir-ri-e-ne
"The designs of the gods
33 ''NIN-IB a-a-ni^'
Him, yea, NIN-IB's (and his)
father
27 (7) lugal kalam-[ma en ''NIN-IB-ra\
(8) sdr-r[i mdti be-li ''NIN-IB]
28 (9) gan-ni [se gu-nu-a]
(10) iq(])-[la (or gi{[)-ni-e) ina se-i
u qi-e]
29 (11) [sebir sahar "^'''sar-ge gurun]
(12) in-[bu u ebUru sa hire ina
turpu^yti
30 (13) giir [dii-da{l) ]
(14) {ina ka-ri-e] ti-li
31 (15) [en-e kala]m-ta
(16) [be-lum sa ana(ina?) md\-a-ti
32 (17) [dingir-ri-e-n]e
(18) [sa ildni"'^''' ti-su]r{rj-ta-su-nu
33 (19) [a-a e]n "NIN-IB-ge su{d)-iig-
bi-sii
(20) [a-na abi-s]v, u ana be-Vi "^ditto
sir-gaV^ ( ?) -bi-su mu-un-H-h[ul-li-es\
with singing and shoutings, in him one
must (let us) rejoice (saying) :
mi-ni-in-d[im]
he has adorned,
mi-ni-in-il
and fruit he has produced,
gii-im-mi-in-gur-gur^'^
the heaps he has heaped up!
kar im-ta-[giir-ru]
with a wall, lo, has surrounded :
mur^^-bi mu-u[n-s]i(g)
grandly he has carried out —
h'* ME-UR-h[e]-i-i''
forever one must (let us) reverence!"
[sir-gal ( ?) -bi-s]ii mu-un-hul-li-es
[ina za-ma-ar ra-bi{or e-li) yti ha-du-[u\
[s]d( ^)-mi-in-[dim'\
u-ban-ni
su-mi-ni-in-[il]
ii-sd-as-si
gu-iTn-mi-in-gar-[gar]
ii-gar-ri-in
kar i-[i]m-ta-g{(ir-ru\
ka-a-ra us-te-ra-a
mur-bi mu-un-si-ig
it-ti-ib
su-mi-ni-in-gdl-li-es
ana ru-ki-e-ti [Zii?] i-lab-bi-nu-si
70
SIIMERIAN HYMNS AND PRAYERS TO NIN-IB
34 ug-hi-a sal-e S + SAL-a
At that time in love with the
"maiden,"
35 ^Nin-mah-e ki-us-du{g)-ga-ni
With Nin-mah in her (his) bridal-
chamber
36 KIN-KW dugud-dim bar-ba
Like a weighty (mighty) ruler
(prince) at her side
sd-nam-ga^''-[ni-ib]-du (g) -d[u (g) ]
in love with her he fell —
[u-nu-mu-un-si-ib-hug-hug^'']
he had not yet lied down —
[e-mi-ni-us^"]
he now, lo, took up his abode.
37 i-dib kur ne nu-gdl-la
"Into lamentation over the 'moun-
tain' which has no strength
38 {u)-mu-un {d-mah)-a-ni
" 'The lord's great might,
39 (u)r-sag-gal An-dim
" 'The great hero, (he is) like Anu,
40 ug-sur [d]i-{a-gin)
" 'Like a furious, rushing tempest
41 en si ''Alu-ul-lil-ld men
"'Lord he is! with EnliVs crown
ba{R. H., bar)-ra-[an-da-{]l*''-i
do not break out:
{i)[n- . - . -gar]
lo, has brought it about (to pass) ;
ib-{ba) -[ni] (na) -da (caret) n[u-mu-da-t]e-ga
against his wrath none can prevail ;
{iih gab-ba)-[ni mu-s]i{g)
the breath (poison) of his breast sweeps
(casts) down;
sag-e-du
his head, lo, is adorned !
34 (21) [ug-bi-a sal-e tl + SAL}-su{d) sd-u-ga-ni-ib-du{g)
(22) [ina u-mi-su a-nd\ zin-nis-tum ri-e-mu ik-su-da-as-sim-ma
35 (23) ['^Nin-mah-e] ki{l)-us{\)-du{g)- u-nu-mu-un-si-ib-hug-hug
ga-ni
(24) \eli ''Be-lit-i-h ina as-ri] ri-hu- id i-sal-lal
tl-SU
(The rest is broken away.)
Notes.
1. UD, signifying "day," "time," or ".storm" {Cimu), has to be read ug or A, in EME-KU, and ud, in EME-SAL.
Cf. zag-mu-ug = zag-muk, H. A. V., p. 40.3, note 22, and tlie phonetic writing ug-ba {i.e., ug-ha or Ug-bi-a; Ug = enuma in
M. 11054 is originally = Uma;) = i-nu^ma] = ina Uma, in Hilprecht O. B. I., I', no. 129, obv. II, 12 (see also 1. 3).
The reading UD = Ug in the signification "storm" is apparent from passages lilce C. T., XXV, 22 : 35-39 = 23a : 2-6,
''Ug, ''Ug dingir iiriJ"-, ''Ug-gii-tab-ba, ''Ug-gii-dU-a (with this name cf. H. A. V., pp. 375, note 1; 405, note 37, where
the effaced sign, read gir = ilg is rather that of ug), '^UG= ^tjmxH^"-, M. 2548 ; C. T., XXV, 22 : 35 = 23a : 2 (see above,
FROM THE TEMPLE LIHRARY OF NIPPUR 71
p. 20, note 1) compared with C. T., XXIV, 47b : 14-16 = 356 : 2ff., ''UD"«, ''UD"" lugal [wm*'], ''UD'"-gu-iab-ba
and ^UG-gii-da-a, Br. 7823, where iig (against M. 11065-6 and Michatz, Go/Zerfo/era, p. 16) is a glons to UD. That the
sign fee had likewise the value ug is well known, cf. above, p. 20, note 4. Tliis Hg (! or %(?), not tur as copy gives) is
found likewise as a gloss to UD, see '^tJG-yu-nun-sUim, C. T., XXIV, 8:7= XXV, 46d : 5 (here with variant id(g) for
silim) =['^UD]ugO.)-gu-nun{\)-[silim], C. T., XXIV, 34a : 10. King's explanation (C. T., XXIV, p. 18) of this last
intercliange is, therefore, hardly necessary. Cf. note 11 to my forthcoming C. T., XV, 15. ''{?G, however, when standing
for ^Samai, has the pronunciation of either Utu, or [f\-am-na or Sa-maii, cf. C. T., XXV, 25 : 4-6, M H-taUD \ ^UD;
[d .-f].am-na UD | ditto; Wsha-mash UD \ ditto. But d u-tWD was also "^A-a UAN-e, C. T., XXV, 9 : 16 (cf. also 11.
28-30) and, so it would seem. Sin, see C. T., XXV, 276 : 4; cf. 1. 6, ''Uk(:n)-ki-en ( = Sin, C. T., XXIV, 18« : 12), and
1. 7, ^fi.s-ka-nim ( = Sin, C. T., XXIV, 18o : 7)— "Father-Mother-Son" had the same name: " Utu = luminary, light,"
see also //. .1. V ., p. 415, note 2, '^SUfJ. Another pronimciation for ^UD = ''Sama^ seems(!) to have been '^Bahbnr,
see Br. 7794, 7795. The difference between Utu and Babbar is this: the former (Utu) is always tlie Sun-^od, while the
latter is the deified sun (whether rising or setting or shining or "sleeping"). The proper name of V. S., VII, no. 32 : 21,
cannot be read witli Ungnad, H. A., VI, p. 117, ''Uf-la-goltu{'!)-til, " der Sonnengott erhalt den Menschen am Leben," but
must be transcribed by ''Ug-TA-gSl-lii-<'"'''BAD = ihnu mi'lii' diVik (sc. ndkirc, ('tc). The TA is here not phonetic com-
plement, but = kattu, see note 11 to no. 4, below, hence iig-T A-giil-lu lit. = umu ia katti-hi miln%. The sun as
planet had also the reading '^GnUebi, see II. R., 48 : 49o, 6.
2. A threefold repetition of a sign expresses the greatest intensity; cf., e.g., C. T., XV, 7 : 22 = 24 : 3|5 (the
word of God the Lord destroys everything, possessions, wife, child and) i nigin-ne{na)-en t Su-SA-iu-gl-en, "the house
which it had graciously looked upon and the house wliicli it had most firmly established"; C. T., XV, 15 : 11,
("/M = Ramman) »!M-zu kalam-ma mu-un-dii-dii-dii, "thy n&me adometh the land most gloriously " (follows :
"thy awe-inspiring fear covereth the land like a garment"); C. T., XV, 11 : 12, (Enlil) sag-an-ta-ne ne-ib-ra-ra-ra,
"the haughty ones completely thou layest low." Thureau-Dangin, R. A., VII (1910), p. 107, col. II, 3-5, (O Nidaba)
nin-mu a-nun-gdl E-kur-ra, a en-en kalam-ma, ni-da KA-KA-KA, "my mistress, mighty one ( = d-nun-gdl) of ^kur,
sprout (= riliut) of 'the lord of lords of the "country,"' with (by) thy help (ni= d, cf. note 14, below) are (all kinds of)
exorcisms (sc. performed)." The second ri in the variant of no. 3, a-ri-ri, expresses the plural, analogous to dingir-
gal-gal, while the sii may be explained as emphasizing still more the du (see H. A. V., p. 401, note 11), or it may be par-
allel with mu-na-zi-zi i-zi (H. A . V., p. 418, 1. 7 and note 5), in which case we would have to read dU-ii-dU-dU and translate
"the ravaging, yea, fiercely ravaging enemies." Notice that a-ri, "enemy," is originally the "raging water," "the
primeval ocean, the dragon, tlie serpent," which has its abode in the ki, "earth," i.e., "hades," and which likewise
was conquered by NIN-IB, 11. 20, 21.
3. Ug{iid, babhar)-zal is u.sed not onh' of tlie "beginning of a day (Had-umi, numnru, nnmirlu) , month (C. 7'.,XXIV,
45 : 47, ud-da-zal nrlii) or year (C. T., I.e., 1. 40, ud-da-zal-li Haiti (= mu))," but also of the "going downi or darkening
of the sun" or the "end of tlie day," i.e., of "night, darkness" (cf. %= Amu, "day" and "storm = im," who turns the
"bright day into darkness," .see C. T., XVI, 19 : 35, in note 11 to forthcoming C. T., XV, 15), cf. Og {babbar)-znl = '^fiamak
ir-ta-hi-Su ((/ ~" rabi), from which we have ribu, "extinction (of stars), darkness"), IV. R.', 30, no. 2 : 24; fty-zal = umu
iq-ta-ti, R. 11 ., 54 : 18, 19. The expression Hg-zal in old Babylonian date formulas, as, e.g., B. E., Ill, part 1, no. 24 : 7,
^'"Apin-dS-a iig-1.9 ba-zal may per se be translated either by "early on the 19th day" or "at evening of the 19th day."
For certain reasons, left unmentioned here, I prefer the tatter translation. Furthermore, as the evening or night is the
time "to lie down, to go to bed or sleep, to take a rest," iig-zal has acquired also the last-named significations; cf. C. T.,
XV, 25 : 15 = K. 41, III, 1, 2, /«-" ni-te-a-dim giah{mu(sh)) ur-ra iig-ba-e{ca.ret)-zcd{\ C. T., has ir) =ki-ma su-um-ma-tutn
f{a]-ri-it-ti ina gu-Su-ri a-bit, i.e., "like a frightened dove in a (tree-)trunk I (Ischtar) crouched myself." This very
same a-bit occurs also in Delitzsch, H. W. B., p. 1656 (sub riK3), ina ru-ub-^i-ia a-bit ki-i alpi, "upon my bed I was
crouched like an ox." The root of a-bit is neither nK3 (Del., I.e.) nor nabdtu (Behrens, L. S. S., II', p. 104), nor is nubattu
to be derived from wi6(/te (Behrens, /.c.,) or mi6« (Jensen, /C. if., VI', p. 432), but a-bii, nubattu, "rest," bUu, "house,"
come from bdtu (n"3, of. Arabic bala, jabilu), pret. ibit, pros, ibdt, ibiitu (cf. ij,ib; ip'ib, itibbu); nu-bat-ta ul i-bi-it-tu
(Behrens, I.e.) is a circumstantial clause = "without taking any rest, without delay," " umgehend, unverziiglich." Ug-
zal = bdtu is, therefore, the same as (irm nubatli) saldlu = kui-iii, II. .1. 1'., p. 405, note 32. For the ii see Thureau-
Dangin, Z.A., XVII, p. 202, note 1, and for ilg-zal = zal cf. the variant to IV. R.'^, 28, no. 4, rev. 45, ag-zal-zal-li-da(l)
= zal-zal-li-dn(V) = u-^-tab-ru-u. As I see now the root of nubattu was recognized already by Hommel in O. L. Z., X
72 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
(1907), Sp. 482 (nubattu = "Nachtlager, Hochzeit)," and especially by Johnston, The Assyrian tvord nubatlu, Harper
Memorial Volume (1908), I, pp. 341ff., with whose conclusions I am in perfect accord.
4. Lit^erally; "when they (the enemies, 1. 2) had made us to carry (uia^SilnaSi = Id) the allu and the dupSikku"
— two instruments or tools used in Babylonia at the performance of the most menial labors: the making of bricks.
This expression corresponds to our "to carry pick and shovel." For allu cf. also B. E., XVII', p. 98; note 1, and for
dupHkku (mortarbasket?) see, e.g., Cyl. A, 5:5; 6:6; 18:10,24; 20 : 25, etc. The translation " Tragpolsler"
(Thureau-Dangin) is hardly correct, seeing that Gudea, Ur-Engur and other rulers of ancient Babylonia are pictured,
in certain bronze statues, with a basket on their head, cf., e.g., the representations given in C. H. W. Johns, Ur-Engur,
passim.
5. For tlie "KU-GAR taxes(!)" cf. B. E., XVII', p. 123, note 10, and the references there given.
6. S^n.? expresses liere the whole miserable "fate," "judgment," "curse," "destruction," "desolation" which
the enemies liad brouglit upon the country of Babylonia — according to the tliffcrent shades of meaning assigned to feo.s-,
its pronunciation would naturally have to vary.
7. Or («) "a great (gn-la) fate (nam) is spread over (KU), or has befallen tlie Tigris," or (/)) "destruction (nam-
gv-la = nam-gxd-la, cf. on the one liand [''Ki]-gu-la, C. T., XXIV, 28 : 82b = ''Ki-gul-la, I.e., 16 : 31, and on tlie other
gu-la, parallel with liiil-la, C. T., XV, 7 : 10, 11) is spread over," or (r) nam-KU — na-am-KU = Sa^uqtu (here a verb:
IjfilAqu), gu-la = rahiS: "greatly, completely is destroyed" — all these translations express apparently the idea that the
Tigris, in con.sequence of the drf)ught (I. 1), has come to be in sucli a lamentable condition as to render any further
attempt at navigating it (u = rah'ibv) futile. Enemy and nature had combined in their efforts to bring Babylonia
(kalam, 1. 6) into miserj- (fiaS).
8. For LI-\E, probablyto be read gUb-bi, with the signification of la, cf. Ninrag, p. 10 : 19, 20«, gUb-bi-eniin)-
te-a-da = la (e-de-e, "unapproachable." See also H. A. V., no. 16 : 9, galu giib-bi-in-dii(g)-ga-mu and ^c, 10 : 22; 12 :
15; 9 :27ff.
9. Ma = banu is doubtful, it may be si = asu ia i^u u kane, but hardly iu.
10. Cf. the variant e to a = mA in 1. 21 and see H. A. V., p. 440, note 2. The whole line literally translated
reads: "das Feld, welches (in Bezug auf) Herrorbritigung der Fiille (.sc. ronHoh und Gestriiuch) nichts giebt {nicht schon
ist), welches (in Bezug auf) Erzeugung des Wassers nichts hat {nicht geoffnet ist, gdl = pitA Sa me)."
11. I consider ie-bir to be the phonetic writing of Br. 8847, which is, according to M., p. 382, note 1 , a variant of
Br. 978ff. (see also below, 1. 29), ebAm, lutrbu, diiu. But cf. also the Se-bir-bir-ri-dti of Zimmem, B. B. R., no. 27 : 15,
and the references tliere given. It is, however, possil)le tliat bir-a may signify here a certain kind of ie or "com " (wheat,
barley, etc.) which can be cut, harvested, thr;'shed.
12. Tlie overhanging vowel expresses here a relative clause; the variant in-gub is correctly rendered by ikkun.
13. There exist in Siunerian two differ(>nt words gu-ru-um{n): (a) the one here is a Semitism, i.e., the infinitive
II' of garunii = gardnu or qarumu (cf. baqanu, B. E., Ser. D, IV, p. 177, = baqamu; Sakdnu = iak/imu = GI, M. 1424|5),
for the signification of which see also B. E., XVII, part 1, p. 97, note 7; (b) the other, occurring in //. A. V., p. 418, 1. 1,
is a phonetic writing of gurun(m) = enbu, its ideogram being found in our inscription 1. 29 ; cf . also C. T., XXIV, 17 : 25,
^Gurun-a with the gloss &a in-bi. The two signs given by M. 162, 163, wrongly under BAL, have to be identified either
with Br. 5903 or with 5907. Cf. also gurun, girin (Br. 10178, 11155), gi-rin (Br. 2525), gi-rin{^)-num{\) (so against
H. W. B., p. 97b, and M. 1655-7 (for LUM = num cf. da-LUM) ), gurun (M. 7904, 892) = enbu or illuru. Notice also
that qur(r)un{m) qar&n{m)u is in Sumerian = gurum(n)-ag, gurun-gar, gu-gur-gur (so better than gd-ga7), gu-gar-gar,
1. 30. Cf. Code of Hammurabi, III, 21, (Hammurabi) mu-ga-ar-ri-im kare {=gur-gilr) a-na '^Ura".
14. Ni and a are both = emAku, hence ina ram{d)ni-iu = ina emuki-Su, "by his own strength, power." Cf. d-ba,
Cyl. A, 17 : 27.
15. The variant reads and translates "over the countrj-," hence also the infix ni (singular) for tie (plural) in the
verb igi-dU.
16. IniiH ( = ""''BAL) is a fonn in An of eni'i, for which see Jensi'n, K. li., VI', p. 315. This cliange, destruction
was brought about by NIN-IB using his "hatchet," lience ""''BAL = pilakku and ""''BAL-gar is = "to put the hatchet
into action" = " dicinschlagen, zcrstiiren, nrnichlen." Hrozny, Ninrag, p. .50, translated this line by; "er richtete seine
Augen gegen den Horizont hin." Cf. also next note and note 5 to no. 4 : 5.
17. Cf. ni{g)-ki-lar-ra-ge, variant en-ki-iar, 1. 26, and Ninrag, p. 10 : 7, 8, ''A-mm-na dingir-gal-gal-e-nc en-Sar-ra
FROM THE TEMPLE I>IBRARY OF NIPPUR 73
nam-OTj-in-tar, "the A., the great gods, are confounded (! raam-tor= ardru, 'to curse, to confound'; Impassive) in their
entirety"; I.e., p. 12 : 11, 12, lugal-mu l^r-sag gild-da ni(,g)-ki-Sar-ra-ge sag-im-nui-ab-si{g) (or sum)-{ffi{oT mu) me-en],
"lam the king who (completely) smites to pieces the high mountains in their entirety," thus, I think, lias to be translated
against Delitzsch, H. W. B., p. 275b, "die hohen Berge heben sich eilends davon," or Hrozn5^, I.e., "die hohen Berge eilen
bis an den Horizont," for notice that li,Aiu ( = sag-sum and sag-si(g) !) is a S3Tionym of alAku, and the mulUdlik iadi is a
variant of d&'ik iade, the well-known attribute of \IN-IB, see Ninrag, p. 42 : 7, 8, and //. A. V., p. 441, note 5; notice
also that '^Muntalku ( = d-gdl), an attribute of both '^NIN-IB (above, no. 1, I : 3, passim) and '^Nergal (B. A., V,
p. 583 : 2), is a syn. of mundali^u, "warrior." Sag-si(g) becomes thus an equivalent of (o) sag-si{<g){PA) = mab,d?u
Sa paUu, C. T., XII, 42 : 50 (M. 3925!); cf. also C. T., XV, 15 : 13, za-si(g)-em-zu-hi kur-gal a-a '^Mu-ul-lil
sag-im-da-sl(g)-gi, "by means of tliy (Ramman's) thunder(bolt)s it is, that the 'Great Mountain,' the Father Enlil,
smites (sc. as with a hatchet)"; (6) .sag-si(g)-si(g)-gi (cf. sag-gii-si{g) = ntiru), C. T., XV, 11:9 (see above, p. 24, 5),
{"Mullil) kur erim-M ^^di-dii-a-dim sag(\)-ni-si{g)-si(g){\)-gi, "der du in des Feindes Land tuie mil einem Kampfbeil
(cudgel) dreinschldgsl" ; (c) "^''^BAL-gar, see preceding note. For tlie signification of h'lru cf. besides H. W . B.,p. 236,
also Thureau-Dangin, /. A., XVI, p. 355, note 3, and .see note 95, to no. 1, col. Ill, 40. For another sag-sum = ^5i!,
see above, note 114, to no. 1, IV, 15.
18. These "stones" are the "hail-stones" {t^'2ih>i = AlgameSu, see B. E., Ser. D, vol. V, fasc. 2, p. 54)
which NIN-IB and Ramman (C. 7"., XV, 16 : 2-4) prepare and heap up in the "mountain" (1. 15) and wherewith they
smite the enemy.
19. The ideogram for Mbdtu ( = Sapiitu, from wliich siptu, Jensen, K. B., VI', p. 387) is gi-gi, which is also =
d&ku; but ddku is = aldku = di, see note 17; hence di = Sab(p)dtu. Di is also = dinu, which is a synonym of iapdfu,
iiptu ( = gi, variant of ji'!). Seeing that the present of Sabiifu is iSabbif {H. W. B., p. 6376), the preterit was in all
probability iS-b(p)i( rather than is-b{p)a(.
20. l(i)-ne-M(a) = inanna introduces here, it seems to me, "allgemeine Sentenzen" : what NI\-IB has done in
the past, he can accomplish in the present and will repeat in the future.
21. The kur-da-ri, "mountain of eternity," is NIX-IB himself; cf. '^Kur-da-ri{\) = ditto (i.e., ''NIN-IB), C. T.
XXV, 12 : 10, and ''Kur-da-ru(\) = ditto (i.e., ''NIN-IB), C. T., XXIV, 6 : 37 = 23 : 132a. Cf. also kur iu-ni nu-'e, no.
1, III, 42. The passage here reminds us forcibly of Matt. 16 : 18.
22. Elu, "to climb up," is = e, while eliX = bdd is "to go, come up" with the intention "to suppress, to annihilate
(kaH, nam)" and "to kill (mutu)."
23. Seeing that a relative claase Ls expressed in Sumerian either by -n, -a, or overhanging vowel, ni-bir-bir-a(ri)
stands for galu (in-)bir-bir-a(ri) = mu^appiliu — ha u^apptfiu; cf. ni-di-di-in = "one who roams about," R.H., 81 : 9
= IV. R.', 28,* no. 4 : 16; ni-dib-bi= "I will rejoice," lit. "I will be one who rejoices," H. A. V., pp. 391 : 17; 393 : 72;
Oudea, gal-ni-g(i(ga)-ttim-mu = "ist einer, der sicli mit Griisse tragt," Cyl. A, 12 : 20, pa.isim. If this be true, we cannot
read la uiappili and translate "what he has scattered he has also gathered."
24. For zak = zag cf. also zafi-bi-U = zag-fii-li.
25. The Semitic translation has: "(He it is) who has filled into the movmtains plains and (?) hills," i.e., he has
changed them into, has made them to contain, has reduced them to, plains and hills.
26. The ie(dim1)-da(id'>) on L. E. cannot be "40 da(id)-," referring to the number of lines, because this tablet
has 41 lines. A reading [im]-gid-da Ls likewise impossible. Does Se-da( = Se(d), Br. 3063ff., or Hd, I.e., 5958) represent
the phonetic writing of the verb to be supplied at the end of 1. 23?
27. It seems that the ideograph for makdru, " to water," is still unknown. But as makdru is apparently a synonym
of SaM ia me, we may supply either one of the following verbs: de, dag, du(g), nag.
28. Though gal is very probable, yet e might likewLse be possible, in fact e would be grammatically better; if so,
bi would have to be taken in the sense of "and." For sir = sir see Zimmem, Tamuz, p. 225, note 19. The traces of
the Semitic translation, as given in R. H., would point to [ri-h]a-a-ti or [lii-da]-a-ti rather than to ra-bi(oT e-li)-ti. It
may not be impossible that the Semitic translation had [irui l^i-da-a-ti u ri-s]a-a-li ia-rfu-[ii], though sir = liidati and
e — riWi are not yet known, but cf. e - qabA, synonym(?) of r&iu, Br. 5843.
29. For le gu-nu cf . C. T., XV, 26 : 14, and the ^IB-A ki-Se-gu-nu-ra of R. H., p. 29 : 20, passim.
30. See note 11.
31. See note 13.
JO
74 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
32. Foi- mur = usurlu in tlie above-given signification see Jensen, K. B., VI', p. 405, and cf. //. A. V., p. 419,
note 3.
33. The Sumerian of R. H., rea-ds: "Before the father of the lord NIN-IB for ever one must bow down,"
which the Semitic translator rendered by: "Before his father and(!) tefore the lord NIN-IB," etc., but in this case the -H
( = Su) is apparentlj- a mistake for -hi-nu.
34. For NI = I), construed here advrrl)ially = Vi-hi, cf. H. A. V., p. 401, note 4, end.
35. Cf. H. A. v., p. 391 ; 19.
36. With the peculiar infixes nam-ga, ii-ga cf. the in-ga of C. T., XV, 24 : 13, sd-in-ga-mu-uh-du{g) — all three
express the idea of "^^olently, eagerly," "heftig" rather than of "not": the love to her seized him violently, he took
vaolent (passionate) love to her.
37. KU = mUdu, being written in old Babylonian inscriptions with only one wedge inside, had a pronunciation
ending in -g and -h. In C. T., XXIV, 2 : 45, KU has a gloss which is generally read l^u-un (so by Br. 10503 and M.
10405), but which ought to be transcribed by l^u-ug {EME-KU) = feiih (EME-SAL). This is corroborated by R. 11.,
80 : 21 = 926: 29 (for translation see H. A. V., p. 400, 1. 21), where KU is the variant of fe»/6; cf. also note 15 to no. 1,
col. I, 7. B^'St fe"'' stand for ku(g), ku(b). The literal translation is, of course, cohahilarit, concubuil.
38. KIN-KIX here = ur-ur = fij'ithimu, Jifimmi'imu, synonym of iami, Jensen, Kosmnlogie, p. 1G3. Cf. also
KIN-KIN = eldu (for e?du), ur = escdu; KIN = pdru (synonym of M'v), ur-ur = M'u.
39. Thus I would prefer to render seeing that tlie e in sal-e and °Nin-mn}i-e may stand for ana. That the "bride-
groom" hastened to the "bride" is evident from R. H ., p. 145 : 8, "he (i.e., Marduk) hastened to the brideship (i-lii-U
ana hffl-da-ai-lu-tu) ," cf. Bel, the Christ, p. 45. If the e were indicative of the nominative here, we would expect verb-
forms with ha- or ib-ha-, showing a "change of subjects." However, if one prefers, he may render:
"At that time the maiden in love with him she fell,
" Nin-mafi, into her (his) 'bridalchamber' to him not yet having gone,
" Like a mighty princess at his side she now lied down."
basing a translation like tliis upon Gudea, Cyl. B, 19 : 18-21, An tisug-gal-la mu-na-fiug, An-ra '^En-Ul im-mu-ni-ui
'^En-lil-ra, ^Nin-mali mu-ni-u$, "he (Gudea, at the time when the wedding festival of ''Nin-Girsu and ^Ba-ii was
celebrated, i.e., on "New-Year's day," which was also the "feast of dedication," or the njjn of the
ancient Sumerians!) made An to dwell with him {= na = Nin-Girsu, 1. 17) in the great 'sanctuary,' with An he made
Enlil to take up his abode, with Enlil lie made Nin-mali to take up her abode" — a passage showing (1) that the "wife
(mother)" goes or is made to go (brought) to the "Son"; (2) that Nin-ma^ is both the wife of Enlil (so in Cyl. B,
and above, p. 28) and of NIN-IB (so in our text here and in B. E., XVII, part 1, p. 40 : 5) ; (3) that the usag (cf. B. E.,
Ser. D, vol. V, fasc. 2, p. 34, notes 11, 13; p. 16, note 4) is that part of the t«mple which contained the "bridal-chamber"
(cf. p. 31, note 7), corresponding, therefore, with the later hit d-ki-ti{it), while the (galu) u-sag(.'iU{g) ) is the counter-
part of the qadiUu (more about this elsewhere).
40. Thus the traces would be rather than i-dib . . . fU-i; cf., however, er-fU{du, te) with i-dih-du-du(di-di,
dii(g)-du(g) ).
4. NIN-IB, THE FURIOUS AND DESTRUCTIVE WARRIOR AND GOD OF
THE POWERS OF NATURE.
The hymn pubUshed under no. 4 consists of double verses, the beginning of
which alternates with lugal-mu, "my king," and en ''NIN-IB, "lord NIN-IB."
This arrangement is, however, broken through in 1. 15 (where lugal-mu is omitted)
and in 1. 1,7 (where we have en-na for lugal-mu). If a similar irregularity were to
occur in the structural arrangement of the psalms, "Old Testament critics" would
probably infer that we have before us a corrupted text. Is this axiom applicable
FROM THE TEMPLE LIBRARY OF NIPPUR 75
also to our text here? If so^ this irregularity would be strongly in favor of my
contention (see B. E., Series D, V, fasc. 2, p. 8c) that the tablets of the older Temple
Library of Nippur represent, in many cases, copies of still older texts.
From the religious point of view two verses of our hymn are of special impor-
tance. The one (11. 11, 12) informs us for the first time that the ancient Sumerians
believed even in a "great judgment": "My king, thy judgment is like 'the great
judgment' without favor thy decisions are like the decisions of him who is 'not a
respecter of persons.'" From later inscriptions we know that the right "to judge"
and to possess the dub nam-tar-ra, " tablets oi fate," were given to the "Son" as a
reward for his victory over the enemy. NIN-IB did overcome the enemy (no.
2 = 3), hence he appears here quite correctly as "judge." Theother (11. 15ff.) evidently
proves that the doctrine "an eye for an eye, and a tooth for a tooth" (Matt. 5 : 38)
was known to, and. practiced by, the inhabitants of ancient Babylonia, cf. also B. E.,
Series D, V, fasc. 2, p. 40, note 4.
Seeing that the Obverse is too mutilated to warrant a coherent translation,
I have confined myself to the Reverse which reads as follows:
No. 4, Reverse.
C. B. M. 11859
For photographic reproduction see Hilprecht Anniversary Volume, pi. XIII, no. 19.
(Beginning of Rev. broken away.)
1 [lugal-mu.. ] [en-e ''Glr-ra-dim gi{g)-a gin-gin}]'
My king, . . lord, like Gir a roamer about at night
(thou art) ;
2 \en ''NIN-IB. . ] [en-e] ''Gir-ra-dim gi{g)-a gin-gin^
Lord NIN-IB, . . lord, like Gtr a roamer about at night
(thou art).
^ \lugal-m\u ''Glr-ra-dim nam-ur-sag usumgal su-ug-gd' [dagal] pd-ri-in^ musen*-
su-dii na
My king, like Gvr perfect in hero- ushumgal, weighty one, extended one, a
ship, lier in wait for the "birds" (thou art) ;
4 [e]n ''NIN-IB ''Glr-ra-dim nam-ur-sag usumgal su-ug-gd' dagal pd-ri-in^ musen*-
su-dii na
Lord NIN-IB, like Glr perfect in ushumgal, weighty one, extended one, a
heroship, lier in wait for the "birds " (thou art) .
76 SUMERIAN HYMNS AND PRAYERS TO NiN-IB
5 [luga]l-inu e ki-bal-sii dg-gd^ si(g)-si{g)- en-gal ''En-lil-ld za-e d-sum-ma me-en
ki
My king, smiter into house of the endowed with strength by the great
hostile land (as with a hatchet), lord Enlil, thou art;
6 en ''NIN-IB e ki-bal-sii dg-gd^ si(g)- en-gal ''En-lil-ld za-e d-sum-ma me-en
si{g)-ki
Lord A''/iV-/B, smiter into the house endowed with strength by the great
of the hostile land (as with a lord Enlil, thou art.
hatchet),
7 lugal-mu dii{gy-sa{g)-zu ixg mi-ni-ih- sahan-dim iih-zu sur-bi sa-mu-un-gub''
du{g)-ga-su
My king, the utterances of thy heart like a serpent furiously thou placest
are (like) the whirlwinds that thy poison ;
roar —
8 en ^NIN-IB dii{gy-sa{g)-zu ug mi-ni- sahan-dim iih-zu sur-bi sa-mu-un-gub''
ib-du{g)-ga-su
Lord NIN-IB, the utterances of thy like a serpent furiously thou placest
heart are (like) the whirlwinds thy poison,
that roar —
9 \lu^d\l-mu ^''"'"ka-e-a ki-hul-a slr-ri »'"''e(or gan)-ui* e ki-bal si(g)-si{g)-ki^
My king, the words of thy mouth smite to pieces (lay low) the pillars
cast down the wicked land, (fences) of the house of the hostile
land ;
10 [enYNIN-IB """"ka-e-a ki-hid-a slr-ri »"''e(or gan)-ur^ e ki-bal si{g)-si{g)-ki''
Lord NIN-IB, the words of thy smite to pieces (lay low) the "pillars
mouth cast down the wicked land, (fences) of the house of the hostile
land.
11 \lu\gal-mu di-zu di-gal-dm nu-pa(d)-de du{g)-zu qib^" igi-nu-bar-ri-dam
My king, thy judgment is like thy decisions are like the decisions of
"the great judgment" without him who is "not a respecter of
favor, persons";
PROM THE TEMPLE LIBRARY OP NIPPUR 77
12 en ''NIN-IB di-zu di-gal-dm nu-pa{d)- du(g)-zu qiU" igi-nu-bar-ri-dam
d^
Lord NIN-IB, thy judgment is thy decisions are Hke the decisions of
like "the great judgment " with- him who is "not a respecter of
out favor, persons.
!»
13 lugal-mu ^"'"erim-ra nm-na-te{n)-na TA^^ ''"""sam-m&^^-dimmu-un-TU^^ dr(?)-
dim mu-un-si
My king, (when) against the their machinations Uke grass into the
enemies thou goest, wind thou scatterest, like ruins thou
layest them low ;
14 en'^NIN-IB''''^erim-ramu-na-te{n)-na TA^^ ''""^sam-m&^-dimmu-un-TU^^ dr{l)-
dim mu-un-si
Lord NIN-IB, (when) against the their machinations like grass into the
enemies thou goest, wind thou scatterest, like ruins thou
layest them low.
15 (lugal-mu) ^"'"kiir^^-ra e-a-na '"'"hul-gdl uru-na ^"'"erim ga-na-nam
ga-na-nam
My king, unto the house of the unto his city a foe indeed thou art ;
enemy an adversary, verily, thou
art,
16 en ^NIN-IB ^"'"kiir^^-ra e-a-na ''"'"hul- w-u-na ""'''erim ga-na-nam
gdl ga-na-nam
Lord NIN-IB, unto the house of the unto his city a foe indeed thou art.
enemy an adversary, verily, thou
art,
17 en-[n]a nu-se-gd-a-na ""'"hul-gdl ga-na- [uru-na "''^'■■]erim ga-na-nam
[nam]
Lord, unto the not subservient ones unto their city a foe indeed thou art;
an adversary, verily, thou art,
18 en ''NIN-IB nu-se-gd-a-na ""'"^mZ- iiru-na »''['"]eri[m ga-na-nam]
[gdl ga-na-nam]
Lord NIN-IB, unto the not subser- unto their city a foe indeed thou art.
vient ones an adversary, verily,
thou art,
(Rest broken away.)
78 sumerian hymns and prayers to nin-ib
Notes.
1. For mut-tal-lik mu-H, the attribute of '^Gir-unu-gal, see BoUenriicher, Nergal, p. 25 : 42-3; and for Nergal
in the role of NIN-IB cf. Hilprecht Anniversary Volume, pp. 426ff.; 441, note 5.
2. Phonetic writing for Su(g)-ga, see no. 1, col. I, 1, ur-sag iu(g)-ga.
3. Cf. Cyl. A, 25 : 6, (the door at the king's entrance) ffU-ri-in am-M igi-il-il-dam, "war wie ein ..... der
erhebt die Augen" (Thureau-Dangin). UU-ri-in is apparently composed of QU = "bird" and ri-in (a phonetic writing
for rim, rin; cf. rin-rin = sadu, Br. 10342-3), "to hunt," signifying originally "the fowler." Later on it was used
also (o) for "any one who is intent upon, is looking out, lying in wait for something" (cf . pa-rim — rabi^u, and for inter-
change of TO and n, Fossey, H. A. V., p. 116, 31), being as such a variant and synonym of iiU'"'~''-ru = mMQ and
kapdu," sinnend, trachtend, nachstellend, specietl wohl auch Vogelsleller," Delitzsch, //. W. B., p. 3466; (6) for "hunter"
in general, who is eagerly looking for game, so in Cyl. A, 25 : 6, quoted above, which ought to be translated: "the door
was (as eagerly looking for the king to enter) as (is) the hunter who has his eyes continually fixed upon the mountain-ox."
In C. T., XXIV, 17, col. IV, 43, follow the 5-&m (sic!) yU-ru-ge upon the 5-iim ^iu-ha-ge or "fishcnnen " (1. 35). From
this it follows that yU-ri-in = ffU-rin = UU-rii = pd-ri-in = pa-rim = pd-rti, i.e., rtl stands either for original
rum, run, or ri-in is contracted out of ri (abbreviated from rim, rin) = ru + the relative {i)n. If the latter explanation
be accepted, then cf. for this interchange of ri and rii: da-ri — du-ru, "(future) eternity"; but if the former be pre-
ferred, we may compare here the ^"'' pa-rum-fiu, "^'^ pu-rutn-liu — apparently Sumcrian loanwords signifying originally
"the weapon (gU) of hun who is intent upon {pa-rum) the kilUng of birds (6«)," later on any kind of "javelin" or "dart"
thrown by hand or by means of the bow and used for killing big game. Cf. B. E., Ser. D, vol. V, part 2, p. 54, note 8.
4. Both literally (NIN-IB as tlie god of the hunt) and figuratively, cf. //. A. V ., p. 399.
5. This seems to nie the most probable reading. Ag, the gunA of g'ln = pahi, is translated in Assyrian by agiX,
a syn. of pAhu, for wliich see Br. 6949.6961 12, and Jensen, K. B., VI', p. 459. For ga = gunO, of gii, ma, cf. Hilprecht
Anniversary Volume, p. 432, note 4. Si{g) = sapdnu is a variant and syn. of si{g) = maJidm ia paili, see no. 2 : 18,
note 17. <St'(3), here with iu, is construed in 1. 19 with the simple accusative. If one prefers, he may read either
mer-md, variant of mcr-TO^'i, with gloss ril!flmun= aiamiutu, or mer-kdr, i.e., "the encircling (lama) or lightning (nabdfu
Sa Umi) storm" and si(g)-.iiig)-ki = urru sa suri or iuru (sic! not eJmt, M. 2954; cf. Jensen, K. B., VI', p. 469), "to
storm, to blow hard," translatuig "blower into the house of the hostile land with (like) a destructive (encircling, lightning)
storm." The overhanging vowels at the end of tlie verbal forms of this and the following lines (7, 13) denote a relative
clause, hence literally: "thou art he who, etc., and thou canst do it, because thou art the one who is endowed with
strength by (! therefore la, not li) Enlil." Whatever translation be accepted the idea remains the same: NIN-IB is
the destroyer of the hostile lands; the destruction he brings about by means of either liis "stonii" or his "hatchet"
= lightning! Cf. here the various representations of the Babylonian god of lightning (= Ramman, NIN-IB, Nin-
Girsu, etc.) with a hatchet Qifi^innu = SA-KA-DU) in his hand, see Zimniem in Z. A., XIII, 302f. to Hilprecht,
B. E., I, nos. 75 + 136 + 137. Notice also such attributes of NIN-IB as a-tna-ru ki-bal-Sii fiu-lufi-ha gab-iu-gar
nu-lug-a, no. 1, col. I, 6, and ''NIN-IB d-zi(d)-da '^Eji^lil-ld kur ki-bal gul-gul, no. 1, col. IV, 13, 14, and cf. note 16 to
no. 2 : 18, "''''BAL-gar, arid C. 7'., XV, 15 : 13. ,
6. For Sd = diiig), dii, cf. zag-du = zag-dii (R. II., 99 : 48) = SupA and AD-GE = ud-dii{\)-pi, C. T., XXIV,
42 : 131 = XXV, 48 : 13 (cf. also Meissuer, O. L. Z., 1909, Sp, 204), hence SU = liig, dii(g), du, and this a variant
du{g) ; cf. diiig) = tamu and du(s) = tamA, therefore also du(g)-Sa(g) "words, utterances of the heart" parallel to P'"'"ka-
e-a = sit pi.
7. Or gub may be taken as a variant of dub, cf. ufi-dub= imlu tabuku, BoUenriicher, Nergal, p. 34 : 30, 31. For
the interchange of g and d see Fossey, H. A. V., p. Ill, 13, and for the signification of ia, I.e., p. 401, note 11. A trans-
lation "which furiously places its poison" is out of question; this would liave to be sa-mu-un-gub-ba, and then the
2U in Mfe-2M would be unaccounted for.
8. ^'''i-ur (thus M. 4453 to be emended?) = riigbu, Delitz.sch, //. II'. B., p. 620fl, = ?; Jensen, K. B., VI',
p. 488, "hat mil dem SOller etwas zu than." For e we might(!) read gan. If so, then cf. for ^^'^gan-ur, K. 56,
II, 5, 6 ( = A. /S. K. T., p. 73), ^'■'''gan-ur mu-sar-a-ta ba-ab-iir-ra = gan-na-tam sik-kdt mu-sa-ri-e u-sa-ak-ka-ak
"er umzaunt den Garten mil einem Stakei (? eigentlich Beetzaun), so Delitzsch, H. W. B., p. 6566. Meissner, no. 2018
(on the basis of Br. 3192) reads for gan-na-tam Hk-kdt = i-na ma-kad ; cf . also V. ij.', 52, 43a, '^Mu-ul-lU mu-lu gan-tlr{ ]
FROM THE TEMPLE LIBRARY OF NIPPUR 79
= ''ditto ma-aS-ka-ak-ka-tam (Langdon, S. B. P., p. 215, "Enlil of lnisl)andry" adding in note 2 : "For the root iak6ku
V. P. S. B. A., 1908) and Sammurabi, Code, XXXVIII, 16-20, Sum-ma '"''npin-KU-KIN, it lu <'''''gan-ur ii-ta-ri-ig, III
Sikil kaspi, i-na-ad-di-in, translated by Harper, I.e., p. 91, "if a man steal a watering-bucket or a liarrow, he shall pay
3 shekels of silver." Li C. T., XXV, 13 : 1, the ""''gan-ur is identified with ""''LU-BAT gu(d)-ud {i.e.,= ''NIN-IB),
while in V. R., 46, no. l':25, the "•"' "''''gan-ur is the 0''%ig{ = kakku) U ^A-(- (or perhaps better /tn-a-^e?)
ia ina libbiSu abzu U (or igi + gan). As both, c'-w'r and gan-ur, consist of i, "liouse," or gan, "field," + ur, "beam,"
the e-iir was in all probability a "house supported or surrounded by beams," a "house resting on pillars or which is
fenced in" and gan-iir = "a field fenced in," a "fold," sjti. of iupurru, etc. On SakCiku see, besides tlie passages quoted,
also Delitzsch, A. W., 15; Z. A., V, 15 {Amu sa i-ia-ku-ka = iXg EBUR-iu), and C. T., VI, 28 : 12n, where maika-
kalum is found among instruments for the purpose of Haki'iku.
9. See note 5.
10. A Semitism! Cf. //. A. V., p. 382, note 1, 11. llff., where Sumerian words are likewise expressed, in the
parallelism, by their Semitic equivalents. The igi-har, " to lift up the countenance," renders here exactly the Tr/HMjuiroM/KTr/i
of Acts 10 : 34.
11. For TA = k^tlu (/~ JO) see BoUenrliclier, Nergal, p. 38, who translates it by "GesiaU," while Delitzsch,
H. W. B., pp. 207b, 722a, renders it by "aussere Erscheinung, Ausseres, Wuchs o. ii." But in view of the fact that TA
is also = asdni, H. W. B., p. 122a, and this = 1X', I.e., p. 309a, Jensen, A'. B., VI', p. 405, I prefer to see in kaUu
"das im Kopfe oder mil dem Munde oder mil der Hand Gebildele, Gezeichnete, Feslgesetzle," "plans, machinations, con-
spiracies, designs, actions, deeds, ways, etc." Hence C T., XV, 11 •.\,'^En-lil{'!) sd-mar-mar mu-lu TA-zu mu-un-zu
ought to be translated: "Enlil, counselor, can anyone comprehend (lamOdu) thy ways (thoughts, intentions, de-
signs, purposes, etc., as expressed by thy counsel)? Cf. Romans, 11 : 33, O the depth of the riches both of the wisdom
and the knowledge of God! how unsearchable are his judgments, and his xoays past tracing out." See also the proper
name ''t/g-TA-g(il-lu-"''''til, note 1 to no. 2 = 3.
12. See //. A. V., p. 382, note 1; p. 403, note 25.
13. This sign is neither SAR = mO, = uie?i, "vertreiben," nor (M)ru {R. E. C, 220) = Subtu, iab&lu (for which
see Jensen, K. B., VI', p. 533; Zimmem, L. S. S., II', p. 69, note 1), abubu, but clearly tu = tdru, being used, e.g., in
R.- H., p. 80 : 29-35 (cf . also I.e., p. 81 : 39-44) in connection with certain parts of the harem or temple of which it is
said tliat lil-ld dm-ma-ni-in-TU = ana za-ki-ki it-tur, hence TU = "to liand over (sc. to the wind), to scatter." In view
of the fact, however, that (1) TU-TU Lsalsoa variant of KU-KU {i.e., liug, dub), cf. gaian me-en ni-di-di-in Sa-nu-
TU-TU (V. fiub-^ub), "mistress I am, the one who roams about, the never resting one I am," R. H., p. 81 : 9 = IV.
fi.', 28,* no. 4 : 16, and that (2) KU = fefib = saUilu is a variant of 4m6, see H. A. V ., p. 400, 1. 21, and (3) that TU
here is parallel to ji = nalA, "spalten, entzweihauen," Jensen, K. B., VI', p. 342, wo may translate "liis (the enemy's)
machinations like grass thou cuttest down, like ruins tliou layost them low."
14. Cf. B. E., Ser. D, vol. V, fasc. 2, p. 40, note 4.
5. NIN-IB, THE INTERCESSOR AND MEDIATOR.
No. 5 represents a prayer (in form of a hymn) to ''NIN-IB to intercede with
his father (rev. 1. 16f.) for the restoration of Nippur, of its temples and of the cities
Kesh, Ur, Larak, KuUab, Zababu, etc. Cf. also //. A. V., pp. 436 and 439 : 17, where
likewise "the exalted one," i.e., ''NIN-IB, is asked to lift up his eyes to his father
''Enlil and to recite before him the ancient hymn: "My city is destroyed in
weeping I cry." The fact, furthermore, that our hymn here was found and recited
in the temple of Nippur demonstrates anew our contention that £l-kur was the
central sanctuary of Babylonia during the Enlil period of the Sumerian religion
(see //. A.>., pp. 412, 434, C).
This rather badly mutilated hymn might be emended and read as follows:
80 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
No. 5, Obverse.
C. B. M., 11179.
For photographic reproduction see pi. V, nos. 7, 8.
(Beginning broken away.)
1 [ ]
2 ''NIN-IB me nun-na [su-zi-du-a-zu\
NIN-IB, thou who the commands rightly executest :
of (for) " the exalted one (prince)"
3 dub-zi{d) bizi^-aza\g su-za gdl-la{du-a) me-en]
The holy tablet, the sacred stylus in thy hand thou
boldest.
4 sa'- gi{d)- {da- dm]
(All humbly) kneeling(?) (and saying:)
.5 U7-U nun-^ ba-gar-ra {me nun-na su-zi-dii-a-zu}
" The city, 0 prince, restore it again, thou who the commands of ' the exalted
one ' rightly executest ;
6 es abzu* nun-e ba-gar-ra me nu{n-na su-zi-du-a-zu]
"The house of the (molten) sea, thou who the commands of ' the exalted
0 prince, restore it again, one' rightly executest;
7 es Nibni''^ {nun-e ba-gar-ra me ]
" The house of A^ip?nir, O prince, restore it again, thou who
the commands, etc. ;
8 e ''En-lil-ln n{un-e ba-gar-ra me ]
"The temple of Enlil, O prince, restore it again, thou who the
commands, etc.;
9 e ''Nin-lil-ld n{un-e ba-gar-ra me ]
"The temple of Ninlil, O prince, restore it again, thou who the
commands, etc. ;
10 6-su-me-du nu{n-e ba-gar-ra me ]
"The Eshumedu, O prince, restore it again, thou who the
commands, etc.;
11 du{l) Sag-ds^-a nu{n-e ba-gar-ra me ]
"The 'abode where the fates are O prince, restore it again, thou who the
determined, ' commands, etc. ;
FROM THE TEMPLE LIBRARY OF NIPPUR
81
.12 e iCes*' "-a
"The temple of Kesh,
13 e Uri''^ -e
"The temple of Ur,
14 e Larag^
"The temple of Larak,
15 e Kullaba^^ '
"The temple of Kullab,
16 e ki-Zababu''"
"The temple of (the land of)
Zababu,
17 e(?)[
"The temple of...
18 uru[
"The city...
(End broken away.)
nun-[e ba-gar-ra me ]
0 prince, restore it again, thou who the
commands, etc. ;
nun-[e ba-gar-ra me ]
0 prince, restore it again, thou who
the commands, etc. ;
nun-e [ba-gar-ra me ]
O prince, restore it again, thou who
the commands, etc. ;
nun-e [ba-gar-ra me ]
0 prince, restore it again, thou who
the commands, etc. ;
nun-e [ba-gar-ra me ]
0 prince, restore it again, thou who
the commands, etc.,
]
]
No. 5, Reverse.
(Beginning broken away.)
1, 2[
3 d An^" nun d-hus"[
"Arm (strength) of An, prince of
terrible power. . .
4 gu-zi{g)-de-a
"Furiously roaring one,
5 ug^^ an-sa{g)-ta
"Storm out of heaven,
6 me" dib-dib-a-zu
"Thou who boldest (keepest) the
commands :
7 ''NIN-IB iig (or kalam) dib-dib-a
"NIN-IB, thou who boldest (keep-
est) the people (country) :
11
'' Dagal-[usum]gal-[A n-na" ]
Dagal-ushumgal-Anna,
a- sun-s[un^ *-na-dm]
of glorious (mighty) power,
dis-zu mah- [dm ]
thou alone art exalted ;
galu-sa{g) galu-mah-[dm (or me-en) ]
among men thou art exalted;
*«•
82
SUMEHIAN HYMNS AND PRAYERS TO NIN-IB
8 kalam{:ugy dib-a
"Thou who holdest the country
(people) :
9 sa{g)-tum-sa{g)-tum-ma
"Of the fields
10 en-gal
"Great lord,
11 ur-sag ''NIN-IB
Hero, NIN-IB,
za-e lugal-bi-\dm (or me-en) ]
thou art its (their) king,
kalam zag-si^''-bi-[dm{or me-en) ]
(and) of the country — their beautifier
thou art.
nam-lugal-e he-silim-[ma]
the kingship, oh, bless it ;
sa{g)-kus^^ uru-na^^-kam-[dm{or me-en) ]
be thou the judge in its city!
12 sabar (or sikka-bar^") zi{g)-durun-na
"Of the (wild) mountain - goat,
which dwells in heights,
13 mas''' -dim '^"'"BtJR'^-ta
"Like a gazelle out of the BUR
14 ninda LIT (or ab)-bi ''Nanna
kah'^-bi- d[m ]
the overpowerer thou art,
zi(gy *-bi- d[m ]
thou frightenst it away;
s\al-du{g)- bi-dm]
" Of the young oxen and cows of Sin the caretaker thou art.
15 dii{g) a-a muh-na-m
[gis-PI-tug-dm
"He who upon the words of
the
listeneth.
father, his begetter,
16 lugal S-kur-sii
di-[di- in
To the king of £kur
went:
17 e(?)-[ . — . ]-UL-UL-su
[
•To...
(Rest broken away.)
Notes.
1. This sign, being neither ad nor dub nor si, I would like to identify with R. E. C, 429 = Br. 6007ff. For the
reading bizi cf. C. T., XXIV, 48, col. II, 176, ''Nin-DUBBISAG, wliich appears in the parallel passage, C. T., XXV,
27c, 8 as "^ "*NIN bi-zibi-sig [nothing wanting!], one of the 13(? !) children of ''Nin-Mar'^K For sig = zi cf. also C. T.,
XXIV, 12 :28, ''Slf{ga)lu + gal with the parallel text, C. T., XXIV, 25 :896, ''Zi-gu-h. This bizi, being here in
opposition to dub, was in all probability the "stylus" used by the dub-idr or "scribe"; cf. ''Dubbisag and ''Gi^dar, both
= '^Nabu (p. 31, note 2) who as "Son" of the Uabylon trinity lias the same attributes as ''NIN-IB, the "Sou" of the
Nippur trinity, hence NIN-Ili = the god of tlie "tablet writing," of the "stylus," and of the E-dub, B. A., V, p. 634 : 13,
and B. E., XVII, part 1, p. 93. See also H. A. ]'., p. 372, note 1, for the several goddesses ( = various names of the
wife of NIN-IB) who figure in the Babylonian religion as "scribe." Cf, note 1 to no. 1, U. E.
2. See nok" 18 to no. 1, col. I, 27.
FROM THE TEMPLE LIBRARY OF NIPPUR 83
3. A reading uru nun e-ba-gar-ra Ls grammatically likewise possible, taking e in the sense of "wohUm!" cf. //. A. V .,
p. 419, note 5. The construction in both cases is : "as regards the city, O prince, mayest thou be he who {,ra) rebuilds
(restores) it."
4. Thus better tlian eh-zu eS, "tliy house, the house." This passage sliows that there existed an abm in the
temple of Nippur also. The temple of Nippur being tlie prototype after which all the other temples were built or named
(,H. A. v., p. 413), it follows that such an ahzu had to be found in Lagash (for references see E. B. H ., pp. 64, note 4;
66-69; 114; S. A. K. I., p. 241), in Ur {E. B. H ., p. 270) in Jerusalem (the "molten sea") and in all other cities whose
religion was influenced by that of Babylonia.
5. Another name of the du(l)-azag, the place where, on New Year's day, the fates were determined by the "Son"
of a given Babylonian trinity after he had overcome the "enemy," cf. Bfl, the Christ, pp. 47ff. The "Son," therefore,
is called '^En{Lugal)-du{r)-azag. According to II. /?., 50 : 6n, the E-sag-dS, i.e., bit pirUli, btt HmMi was one of the names
of the Nippurian ziggurrat.
6. Quite frequently mentioned in tlie tablets from tlie Nippur Temple Library, cf., e.g., H. A. V ., no. 8 : 9.
7. Cf. H. A. v., no. 14, rev. 22, "^AUe (= "the one to be desired," the wife of NIN-IB and "Easter-bride")
ga-M-an Larag-ga vi'en. Sometimes Larag has the phonetic complement ak, so in R. H., 80 : 12, passim. Cf. also
the ^-Ai-te, R. H., I.e., and 6-Ai-tu, R. H ., p. 94 : 30, tlie temple of Larak.
8. See //. .1. v., p. 416, a and notes 1-3.
9. The pronunciation of this group of signs is still doubtful. According to C. 7'., XXV, 27(7, 15, ''''"'-''"ZA-SUU
{i.e., Shamash(!) in the role of NIN-IB), we may read Su-b{a)-und'^' ; according to C. T., XXV, 3 : 65 = 29/), col. II, 13,
a reading Ual-bi-li-unil''^ may be suggested. In Br. 11748 our signs liave the pronunciation Za-ba-bu; in C. T.,
XXV, 5(to, col. II, 16, compared witli Br. 11749, tliat of Su-nu (see now also Meissner, O. L. Z., Mai, 1909, Sp. 204).
Cf. also Zimmem, Z. A., Ill (1888), p. 97; Tamuz, p. 233, who reads IJullab, and Hommel, Grundriss,^ pp. 386, 391.
10. Thus I prefer to read on account of the parallelism, instead of '^Nun = Ea. A reading An-na is excluded.
11. Cf. no. 1, col. I, 1. Tlie sign feu^ is not quite clear. Ug or lig = labbu might likewise be considered; if .so,
then cf. Ninrag, p. 16 : 13, 14, sag ihj-ga = zi-im In-bi, and I.e., p. 40 : 4, zag lig-ga = e-muk la-bi.
12. For this reading cf. //. ^1. I'., p. 404, note 31, against Zimmem, Sum-babyl. TamuzUeder, p. 213, 20, and
Der babyl. Gott Tamuz, p. 7, not<! 4, wliere the passages m\okcd by this scholar prove just the opposite, for C. T., XXIV,
32 : 113, ''(li'toA'^-D.lG.IL has apparently to be read ''Sii-mu-fja-uH (= ditto, cf. 1. 1126) rapMti, signifying the ''Gir
(1. 112a, cf. »"-"•"-"»-»<■ rfO'Jr, Pinches, ./. R. A.S., 1905, p. 143 (81 8 30, 25, rev. I) 1. 7), i.e., tlie god Mes-lam-ta-e-a as
the "god of extended, wide, comprehen.sive powers {emuqnn, emuqu) or vast aniiies (cf. r\1K3X niH"), etc." If the above-
given explanation be correct, we would have here anotlicr direct proof that NIN-IB was the '^Dumu-zi of tlie Nippur
trinity, being called (like Tamiiz) not only '^Da-mu, but also '^DagaUviumgal-An-mi.
13. For the sign ug (.sometimes used as a phonetic writing for fig or lig, cf. no 2 = 3 : 1, not* 1), see C. T., XV,
15 : 9, where '^IM is said to ride («) upon the ug-gal-la (parallel to ug, 1. 7, and iig-gal-la, 1. 8) and where he is called
the ug An-tui, 1. 10, and ug-banda^", 1. 29.
14. All signs effaced. The followuig readings might likewise be considered: rf« (or d)-rfo(7a/-/M3-dw, "of extended
strength." A-UR M{g)-tug-dm, " (lion, ug — ijg, out of heaven) adonied with (ha\iiig) well-formed limbs," cf. //. A. V,,
pp. 432, 434.
15. Cf. here such names as '^Me-imih = "^NIN-IB fid-mi-im (syn. of alulzu = dib) GARZAmeahM A}Jmcsh^ C. T.,
XXV, 11 -.20, 21 = 15, col. Ill, 10, 11; ''En-banda'^" (see Hiliireclit Anniversary Volume, p. 417, n) = ''NIN-IB
?a-bU (also = dib) ES-BAR ANmM, i.e., 11 : 17 = 15, col. Ill, 7; ''gal-luil-laica.Tvt) = ''NIN-IB ru'isir ( = SES)
ES-BAR a-bi ''En-lil, I.e., 11 : IS, 19 = 15, col. Ill, 8, 9. In view of the fact, however, that me is also = di'ttu, and
this parallel to inbu, Jensen, K. B., VI', p. 448, and that dib-dib is translated by duiii), a rendering "thou who makest
to abound (makest glorious) the fruits" might likewise be possible. In this case 11. 6-9 would describe the god NIN-IB
as the "god of vegetation," cf. Ninrag, p. 42 : 19, 20, UR-bi mu-ni in-su-eS Sam nam-lugal-la-bi-hi = mit-lui-ni himi-hi
im-bu-u iam-mu ana idr-ru-ti-iii-nu.
16. NIN-IB is the king {lugal) of the kalam, i.e., of Babylonia as a whole or of "Shuiiier and .\kkad."
17. Zag either = ((7bU, or zag-si = si (H. A. V., p. 405, note 36) = Si'ipii, "to make glorious, to beautify." Cf.
here also C. T., XXIV, 14 : 10, 11 = 50c, 12, 13, ''Ama-ner-an-mi, ama sa{g)-lum e-a-bi = um-mu Sa ina kir-bi(be)-ti(te)
iu-pat.(pa-at), "who arises gloriously over the fields."
84 SUMERIAN HYMNS AND PRAYERS TO NIN-IB
18. Either "counselor" or "judge" = muStalu, cl'. Jensen, K. B., VI', p. 531 ; B. E., XVII, part 1, p. 26, note 4.
For NIN-IB as "judge" cf. no. 4, rev. 11, 12, and H. A. V ., p. 402, note 17. See also no. 10, rev. 4.
19. The nam-lugal of 1. 10 is personified, i.e., it stands here for lugal, having, therefore, the suffix na instead of
ba{ = bi-a).
20. Cf. Bollenriicher, Nergal, p. 44 : 37, 38, where '^Mes-lam-la-e-a, i.e., Nergal as "Son" is addressed sikku sag-6
fifir-sag-gu mu-un-dig = &u-ma ina ia-di-i la-na-ar V. tui-mit. NIN-IB's power can and does reach the most daring,
unapproachable {ziig) = elis, thus better than ruidru) and circumspect mountain-goat (the 6 lieads signify here the
eircumspectness, the power to look towards the four directions of the compass and above and below).
21. Sign doubtful. It may be kdb, i.e., kab-gunA = saldlu, kamdru, ddku, or tin = liaidfu, or kin = e?edu.
22. Cf. the mai-gtr, ".swift gazelle," in Cyl. B, 4 : 18 (Thureau-Dangin, MAS-ANSU = "Vieh").
23. See //. ^ . V., p. 392 : 30. '"'''BUR is simply a variant of o"»*K/SAL = e"''6ur, Cyl. B, 3 : 19, and has nothing
to do with yihjiuru, (against Zimmeni, Z. A ., XIV, p. 389 ; Thureau-Dangin, S. A . K. I., p. 124). Cf. here also the £-MI-
KISAL-7 = i-gl-bur-7 (variant of i-gi-pdr-7, etc.), //. A. V ., p. 432, note 7.
24. Ziig) here either = K'J, "to turn something away from (to), to chase, drive it out of (to) something "
or = dikA, "to scare, to frighten." For the idea cf. also .4. S. K. T., p. 71 : 13, 14, rrmi-gak ne-ih-Mr-ri = ^a-hi-ta
u-kaS-ia-ad (pursues). A' ..4 il/-^.4 B-a ab-zi(g)-zi{g) = e-ri-ba i-di-ik-ki. Notice here the contrast in the nature of NIN-IB :
he chases away or frightens, but also takes care!
III.
DESCRIPTION OF TABLETS.
Abbreviations.
C. B. M., Catalogue of the Babylonian Museum, University of Pennsylvania, prepared by Professor H. V. Hilp-
recht; cf., confer; col(s)., column(s); Exp., Expedition ; t'., following page; ff., following pages; fragm(8).,
fragment(s); iuscr., inscription; I , line; II., lines; L. E., Left Edge; Lo. E., Lower Edge; no(8)., number(s) ;
O., obverse; p., page; Pl(s)., Plate(s); pp., pages; B., Reverse; IV. K., RawHnson, vol. IV; R. B., Right
Edge; B. H., Reisner, Sumerisch-Babylonische Hymnen; U. E., Upper Edge; Vol(s)., Volume(s).
Measurements are given in centimeters, u'idth X length (height) X thickness. Whenever the tablet (or fragment)
varies in size, the largest measurement is given.
I
Text. Plate.
C. B. M.
1 1,2
11325 +
11348 +
11362 +
11367
3,4
9232
A. Autograph Reproductions.
Description.
To C. B. M. 11325, the lower middle part of a dark brown tablet, consisting of several
fragments which have been glued together, I was able to add (a) C. B. M. 11367,
the lower middle part of O., col. I, (6) C. B. M. 11348, the upper part of O., col. II,
and (c) C. B. M. 11362, the upper part of O., col. I. This last fragment, though
not joining to either the upper part of O., col. II (C. B. M. 11348), or the lower part
of O., col. I (C. B. M. 11325 + 11367), is yet a part of tliis inscription : contents,
writing, clay and the occurrence of Gimil-Sin and Bur-Sin prove this conclusively.
All fragments are baked and ruled, some lighter (C. B. M. 11362, 11325), others
darker in color, with occasional black spots on them (C. B. M. 11367, 11348). The
fact that the II. of 11348 is considerably lighter in color than its O., that it is better
preserved and that the writing on it is not as crowded as that of the rest of the tablets,
makes it appear, on the photographic reproduction (pi. II, no. 2, lower right comer),
as if this fragment were not a part of the inscription. The fragment joins, however,
perfectly; contents, script, etc., demonstrate that it belongs to C. B. M. 11325. The
registration mark of Prof. R. F. Harper, \i. 6-2-16-80, is to be found on C. B. M.
11348. When complete, this tablet was one of the most interesting and important
ones of the Temple Library of Nippur, representing, as it does, a prayer, addressed
to '^NIN-IB, the "lord of life," for the prolongation of the life of ^Gimil-'^ Sin and
his son(!) ''Bwr (.sit/ not A mar)-' Sin, kings of Ur, hence it was written at about 2600
B. C. The many liturgical notes occurring on this tablet would show that this
prayer was publicly used in the Temple of Xippur as a kind of "official prayer." It
has two cohunns on O. and two on R. .\t tlie end of H., col. IV, is a double line,
with end of col. not inscribed. 13* X 19 X 3'. Inscription, 1 (U. E.) + 37
(col. I) + 35 (col. II) + 45 (col. Ill) + 38 (col. IV) = 156 11. All fragments come
from "Tablet Hill," being excavated during the I. Exp. Photographic reproduction,
pis. I, II, nos. 1, 2. For transcription and translation see pp. 44-54.
Baked, cracked, glued together, O. dark, R. lighter and greatly mutilated. Line at
the end of R., the lower part of which is not inscrilied. L. 24 of R. broken away.
[85]
**0
86
SUMERIAN HYMNS AND PRAYERS TO NIN-IB
Text. Plate. C. B. M.
3 5, 6 9935
4 7, 8 11859
11179
10
2347
11, 12 11087
13
Deschii'tion.
Tliis inscription is a duplicate of no. 3 and of the fragmentary Neo-Babylonian copy
published in R. H., p. 123 (no. 71), 1. 4 of which corresponds to 1. 13 of our tablet
here. 7 X 14 X 3». Inscription, 23 (O. with part (?) of 1. 23 on Lo. E.) + 18 (R.)
= 41 11. "Tablet Hill." II. Exp. Photographic reproduction, pi. Ill, nos. 3. 4.
transcription and translation, pp. 66ff. Cf. also B. E., Series D., vol. V, fasc. 2,
pp. 24-26.
Dark brown, baked, cracked, glued together. End of U. on O. and R. broken away.
Line at end of R. Duplicate of no. 2, q. v. 6' X 11 X 3. Inscription, 20(0.) +
21 (R.) = 41 11. "Tablet Hill." II. Exp. Photographic reproduction, pi. IV,
nos. 5, 6. Transcription and translation, pp. 66ff.
Light brown, baked, crumbling. Upper and lower part as well as nearly the whole
of O. broken away. Ruled. Script crowded. Blank space between R., 1. 4 and
I. 5. 6' X 12 X 3. Inscription, 20 (O.) + 18 (R.) = 38 11. "Tablet Hill." II.
Exp. Photographic reproduction of R. in Hilprecht Anniversary Volume, pi. XIII,
no. 19. For .transcription and translation of R. see pp. 7.5ff.
Middle part of a baked tablet. Beginning and end of tablet as well as the end of all
II. on O. and R. broken away. Cracked, cnnnblhig, ruled. 0* X 6" X 3'. Inscrip-
tion, 18 (O.) + 17 (R.) = 35 11. Tablet boai-s the registration mark of Prof. R. F.
Harper, Ni. 24-2-16-80. "Tablet Hill." I. Exp. Photographic reproduction,
pi. V, nos. 7, 8. Transcription and translation, pp. 80ff.
Lower right-liand fragment of an originalh' rather large tablet, containing 4 cols, each
on O. and on R. The portion of O. preserved represents cols. II, III of the complete
tablet, while the R. lias part of cols. V, VI, VII intact. Baked, ruled. R. somewhat
lighter than O. The R., col. II, is to be continued, after a break of 6 lines, by no. 8,
col. II. The tablet, therefore, had about 63 full lines to each col., and measured, origin-
ally, about 25 X 20 X 5. Rev., col. II, 18ff. ( + no. 8, col. II, 1-4) = no. 7 : 1-13;
rev., col. Ill, 1-8 = no. 7 : 52-59. The inscription, as far as preserved, represents
parts of VI., VII., X., XI. tablet of the celebrated epic lugal-e Sg me-ldm-bi ner-gdl.
7» X 8' X 4*. Inscription, 14 (O. I) + 15 (O. II) + 4 (R. I) + 19 (R. II) + 8
(R. Ill) = 60 11. "Tablet Hill." I. Exp. Cf. on the whole, B. E., Series D, vol. V,
fasc. 2, pp. 6, 7, 14, 22. Photographic reproduction, I.e., pi. I, nos. 1, 2. Transcrip-
tion and translation of R. II, 5-17, I.e., pp. 31ff. ; for rev. Ill, 1-8, see I.e., p 48.
Half-baked, dark brown, ruled, glued togetlier, cracked. Upper left and both right
comers are broken awaj'. LI. 1-13 = no. 6, rev., II, ISf. + (after a space of 6 11.)
no. 8, II, 1-4; II. 52-59 = no. 6, rev., III. .\ duplicate of this inscription from the
Library of Ashshurbanapal, purporting to be the XI. tablet of the celebrated epic
lugal-e ug me-ldm-bi ner-gdl, is published in IV. li.^, 13, no. 1 (here with a Semitic
translation), 1. 1 of which corresponds to no. 7 : 14. 6* X 13 X 2'. Inscription,
30 (O.) + 31 (R.) = 61 11. "Tablet Hill." II. Exp. Photographic reproduction
in B. E., Ser. D, vol. V, fasc. 2, pis. Ill, IV, nos. 4, 5. Transcription and transla-
tion of 11. 14-29, I.e., pp. 34fT.; of 11. 38-46, I.e., pp. 42ff.; of 11. 47-end, I.e., pp. 48ff.
Cf. on the wliole, I.e., pp. 6, 7, 13, 14, 22.
1837 -1- Two fragments, joined, representing the lower middle part of R. of an originally rather
1839 large clay tablet, containing at least 4 cols, each on O. and R. Baked, dark, many
signs chipped off, O. completely broken out. K., col. II, after a break of 6 lines,
FROM THE TEMPLE LimURY OF NIPPUR
87
Text. Plate. C. B. M.
Dksctuption.
continues no. 6, rev. col. II, which see. (Xo. 6, rev., col. II, 18f. + 6 lines missing + )
col. II, 1-4 = no. 7 : 1-13; col. II, Sff. = no. 7 : 14ff.; col. Ill, Iff. = V. A. Th. 251
(Abel-Winckler, Keihchrijttexte, p. 60), a Neo- Babylonian copy (with a Semitic
translation) of the XII. tablet of the great epic lugal-e tig me-ldm-bi ner-gdl. These
two fragments contain, therefore, parts of the X., XI., XII., XIII. tablet of the epic
just mentioned. 12 X 7' X 2». Inscription, 6 (col. II) + 14 (col. Ill) + 15 (col. Ill)
+ 11 (col. IV) = 46 U. "Collection H. V. //.," bought by Prof. Hilprecht in Hillah
and Bagdad, 1889, and afterwards presented by him to the University of Pennsylvania.
This collection was said by the Arabs to have come from Abu Habba. Hilprecht
doubted this statement and entered in the C. B. M. under date of Oct. 24, 1902:
"possibly or even probably some of these specimens came from Nippur." \s the two
fragments, 1837 and 1839, here discussed, belong without any doubt to tablet no. 6,
it follows that Hilpreclit was quite correct in his "suspicion." The.se fragments,
though bought, do belong to the Nippur finds, and evidently were stolen by the exca-
vating Arabs from the trenches of Nippur. Photographic reproduction, B. E., Ser. D,
vol. V, fasc. 2, pi. II, no. 3. Transcription and translation of col. II, 5ff., I.e., pp. 34ff.,
of col. Ill, 1-6, I.e., pp. .56ff.
9 13 13301 Upper left-hand fragment of an originally rather large tablet. Beginning, right-hand
and lower part of inscription broken away. Baked, light brown, ruled, cracked.
O., 11. Iff. are a duplicate of K. 2864 (from the library of Ashshurb&napal) = Hrozny,
Ninrag, Taf . I , and p. 6 : 15ff., being part of the I. tablet of the celebrated epic Arv^im
dim-ma. R., 11. Iff. correspond to Rm. 117, obv., 1. 15f. and K. 2829, rev., 1. If.
(both from the library of Ashshurbanapal) = Hrozn^, Ninrag, Taf. IX, Taj. VIII
and p. 18 : 16ff., c6nstituting part of the VI. tablet of the same epic; see B. E., Ser.
D, vol. V, fasc. 2, pp. 61-64. Inscription, 13 (O.) + 14 (R.) = 27 11. "Tablet Hill."
IV. Exp. Photographic reproduction, B. E., I.e., pi. V, nos. 6, 7. Transcription
and translation, ibidem, pp. 64-72.
10 14 2237 Upper part of light brown, baked fragment. Ruled. Cracked. Beginning and end
of 11. on O. and R. broken away. Line at end of R., the lower part of which is not
inscribed. LI. on K. slanting upward. 6' X 5' X 3. Inscription, 9 (O.) + 6
(R.) = 15 11. "Tablet Hill." I. Exp. Photographic reproduction, pi. VI, nos.
11, 12.
11 14 13103 Lower part of half-baked tablet. Crumbling, cracked, ruled. O. greatly multilated.
End of all 11. broken away. O. light, R. darker. 6' X 7' X 3«. Inscription, 12
(O.) + 10 (R.) = 22 11. "Tablet Hill." II. Exp. Photographic reproduction,
pi. V, nos. 9, 10.
12 15 12701 Lower left-hand part of an originally rather large tablet. Baked, dark with occasional
black spots. Upper, lower and right-hand part broken off. 3' X 5' X 2*. Inscrip-
tion, 9 (O.) + 9 (R.) + 1 (L. E.) = 19 11. "Tablet Hill." II. Exp. Photographic
reproduction, pi. VI, nos. 15, 16.
13 15 2205 Lower part of dark brown, baked tablet. Left- and right-hand part as well as the upper
portion of tablet broken away. Only the upper part of R. is inscribed. \i end of
R. a double line, followed l)y tlie colophon [er iem-m\i "^ S I N -I B-{kani\, i.e., "lamen-
tation-song to NIN-IB." 3' X 5* X 2". Inscription, 13 (O.) 4- 8 (R.) = 21 II.
■ "Tablet Hill." I. Exp. Photographic reproduction, pi. VI, nos. 13, 14.
I
88
SUMERIAN HYMNS AND PRAYERS TO NIN-IB
Half-
tone.
Plate.
1, 2
I, II
3, 4
5, 6
7, 8
9. 10
11, 12
13, 14
15, 16
III
IV
VI
B. Photographic (Halfi'one) Reproductions.
O. and R. of official prayer to god NIN-IB for the prolonga-
tion of the life of Gimil-Sin and Bur-Sin, kings of the II.
dynasty of Ur, about 2600 B. C.
O. and R. of hymn in praise of god NIN-IB, the savior of
Babylonia from tlie oppressive yoke of the enemies. Du-
plicate of text no. 3 and R. H ., p. 123.
O. and R. of hymn in praise of god NIN-IB, the .savior of
Babylonia from the oppressive yoke of the enemies. Du-
plicate of text no. 2 and R. 11., p. 123.
O. and R. of prayer to god NIN-IB for the restoration of the
several temples of Nippur, Kesh, I'r, I^arak and Kullab
and for the protection of tlie kingsliip.
O. and R. of hymn praising the warlike character and
mighty deeds of god NIN-IB.
O. and R. of fragments of hynms and prayers to god NIN-IB,
among them a "lamentation -song" (nos. 15, 16).
C. B.
M.
Description.
11325
+
Cf. description of
11348
+
text no. 1.
11362
+
11367
9232
Cf. description of
text no. 2.
9935
Cf. description of
text no. 3.
11179
13103
Cf. description of
text no. 5.
Cf. description of
text no. 11.
2237
Cf. description of
text no. 10.
2205
Cf . description of
text no. 13.
12701
Cf . description of
text no. 12.
C. Numbers of the Catalogue of the Babylonian Museum (Prepared by
Prof. H. V. Hilprecht).
C. B. M.
Tex
1800
1837
8
1839
8
2000
2205
13
2237
10
2347
6
Plate.
13
13
15
14
10
C. B. M.
Text.
Plat
9000
9232
2
3, 4
9936
3
5, 6
11000
11087
7
11, 12
11179
5
9
11325 I
11348 J
1,2
C. B. M.
Text.
Plate
11362 i
11367)
1
1, 2
11859
4
7, 8
12000
12701
12
15
13000
13103
11
14
13301
9
13
A
^^
CUNCTPORM
0/
7
Obverse.
PI. 1
Col. I.
U. E.
Col. II.
/
Reverse.
PL 3
Col: IV.
Col. III.
PL 3
2
Obverse.
Lo. E.
PlU
2
Reverse.
PL
3
Obverse.
10
16
SO
PI. 6
3
Reverse.
4
Obverse.
PL 7
10
IB
SO
PL 8
4
Reverse.
I
PL 9
Reverse.
nr
PL 10
6
Obverse.
Col. I.
Col. II.
Col. III.
Reverse.
Col. II.
Col. I.
PL 11
7
Obverse.
PL IS
Erasure
Erasure
8
Reverse,
Col. IV.
Col. in.
PL 13
Col. II.
Col. I.
9
Obverse.
Reverse.
10
10
Obverse.
Reverse.
PI. 14
Obverse.
Reverse.
Erasure
*P
12
PI. 15
Obverse.
Reverse.
L. E. i^^>^i^_
13
Obverse.
Reverse.
PL I
L"-g^>»g,.r.-
t. OBVERSE OF AUTOGRAPH TEXT No. 1
OFFICIAL PRAYER TO GOD NIN-IB FOR THE PROLONGATION OF THE LIFE OF GIMIL-SIN AND 8UR-SIN,
KINGS OF THE SECOND DYNASTY OF UR.
PL. II
2. REVERSE OF AUTOGRAPH TEXT No. I
OFFICIAL PRAYER TO GOO NIN-IB FOR THE PROLONGATION OF THE LIFE OF GIMIL-SIN AND BUR-SIN,
KINGS OF THE SECOND DYNASTY OF UR.
PL. Ill
UJ
I- (*>
U- _
O
in X
5 1- Q
o f ^
= o
< 2 "
(1®r^- ■ =i :. r*4i
o o
p
m
o
PL. IV
b, 6. OBVERSE AND REVtRSE OF AUTOGRAPH TEXT No. 3
HYMN IN PRAISE OF GOD NIN-IB, BABYLONIA'S SAVIOR FROM THE OPPRESSIVE YOKE OF THE ENEMIES.
(DUPLICATE OF AUTOGRAPH TEXT NO. 2 AND REISNER, HYMNEN, P. 123)
PL. V
7. 8. OBVERSE AND REVERSE OF AUTOGRAPH TEXT No. 5
9. 10. OBVERSE AND REVERSE Of AUTOGRAPH TEXT NO. 11
7, 8. PRAYER TO GOD NIN-IB FOR THE RESTORATION OF THE SEVERAL TEMPLES OF NIPPUR, KESH, UR, LARAK
AND KULLAB AND FOR THE PROTECTION OF THE KINGSHIP.
9. 10. HYMN PRAISING THE WARLIKE CHARACTER AND MIGHTY DEEDS OF GOD NIN-IB.
PL. VI
16
tl. 12. OBVERSE AND REVERSE OF AUTOGRAPH TEXT No. 10
13. U. OBVERSE AND REVERSE OF AUTOGRAPH TEXT NO. 13
15. 16, OBVERSE AND REVERSE OF AUTOGRAPH TEXT No, 12
FRAGMENTS OF HYMNS AND PRAYERS TO GOD NIN-IB, AMONG THEM A LAMENTATION SONG (NOS. 13, 14).
CK-
THE BABYLONIAN EXPEDITION
OF
THE UNIVERSITY OF PENNSYLVANIA
EDITED BY
R. V. Rilprccbt.
The following volumes have been published or are in preii:
8cric9 H, Cuneiform Ccxts :
Vol. I: Old Babylonian Inscriptions, chiefly from Nippur, by H. V. Hilprecht.
Part 1, 1893, $5.00 (out of print).
Part 3, 1896, $5.00.
Vol. Ill: Sumerian Administrative Documents from the Time of the Second Dynasty of Ur.
Part 1, Iroin the Nippur (Jollections in Pliiladelphia by Davitl W. Mylirman, 1910, <»5.00.
Part 2, from tiie Nippur Collections in Constantinople, by P. Engelbert Huber (ready for press).
Vol. VI: Babylonian Legal and Business Documents from the Time of the First Dynasty of Babylon.
Part 1, chiefly from Sippar, by H. liauke, 1906, $6.00.
Part a, chiefly from Nippur, by Arno Poebel, 1909, $6.00.
Vol. VIII: Legal and Commercial Transactions, dated in the Assyrian, Neo-Babylonian and Persian Periods.
Part 1, chiefly from Nippur, by A. T. Clay, 1908, $6.00.
Vol. IX: Business Documents of MurashO Sons of Nippur, dated in the Reign of Artaxerxes I, by H. V. Hilprecht
and A. T. Clay, 1898, $6.00.
VoL X: Business Documents of MurashO Sons of Nippur, dated in the Reign of Darius II, by A. T. Clay,
1904. $6.00.
Vol. XIV: Documents from the Temple Archives of Nippur, dated in the Reigns of Cassite Rulers, with complete
dates, by A. T. Clay, 1906, $6.00.
VoL XV: Documents from the Temple Archives of Nippur, dated in the Reigns of Cassite Rulers, with incom-
plete dates, by A. T. Clay, 19im, $6.00.
Vol. XVII: Letters to Cassite Kings from the Temple Archives of Nippur.
Part 1, by Hugo Radau, 1908, $6.00.
Vol. XIX: Model Texts and Exercises from the Temple School of Nippur.
Part 1, by II. V. Hilprecht (in press).
Vol. XX: MathematicaL Metrological and Chronological Texts from the Temple Library of Nippur.
Part 1, by H. V. Hilprecht, 1906, $5.00.
Vol. XXVIII: Sumerian Hymns and Prayers to Ood Enlil from the Temple Library of Nippur.
Part 1, by Hugo Radau (in press)
Vol. XXIX: Sumerian Hymns and Prayers to Qod NIN-IB from the Temple Library of Nippur.
Part 1. by Hugo Radau, 1911, $8.00.
Vol. XXX: Sumerian Hymns and Prayers to Qod Tamflz from the Temple Library of Nippur.
Part 1, by Hugo Radau (in press).
deriee D, Researches and CreatiseQ :
VoL I: The Excavations in Assyria and Babylonia (with 120 illustrations and 2 maps), by H. V. Hilprecht, 7th
edition. 1904. $2.50.
Note: Entirely revised German and French editions are in the course of preparation. The first part of the
German edition {bi» turn Auftreten De Sarzecs) appeared in December, 1904 (J. C. Hinrichs, Leipzig:
A. .1. Holman & Co., Philadelphia, Pa., sole agents for America). Price 4 Mark in paper covers, S
Mark in cloth.
Vol. Ill: Early Babylonian Personal Names from the published Tablets of the so-called Hammurabi Dynasty, by
H. Ranke. 1905, $2.00.
Vol. IV: A New Boundary Stone of Nebuchadrezzar I from Nippur (with 16 halftone illustrations and 36 drawings),
by William J. Hinke. 1907, 13..50.
Vol. V: Fragments of Epical Literature from the Temple Library of Nippur.
Fasciculus 1, The Earliest Version of the Babylonian Deluge Story and the Temple Library of Nippur, by
H. V. Hilprecht. $0.75.
Note: A revised and considerably amplified German edition appeared in August, 1910. It bears the titie:
Der neue Fund zur Sititflutgeschichte aus der Tempelbibliothek von Nippur (J. C. Hinrichs, Leipzig). Price
I Mark.
Fasciculus 2. NIN-IB, the Determiner of Fates, according to the great Sumerian Epic, "Lugale ug melambi
nergal," by Hugo Radau, 1910, $1.00.
(other volumes will be annocnckd latek.)
All orders for these books to be addressed to
THE MUSEUM OF ARCHAEOLOGY,
University of Pennsylvania,
SOLE AGENT FOR EUROPE: PHILADELPHIA, PA.
Rudolf Merfcel, Eriangfen, Germany.
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