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The Babylonian EPIC OF CREATION
h_ In u m ou e. 1 ; 5^
The 'Babylonian EPIC OF CREATION
'Restored from
the recently recovered Tablets of <iArsur
Transcription
Translatioii ^ Commentary
by
S. LANGDON, M.A.
OXFORD
tAT THE CLARENDON TRESS
1923
581670
a. 4. 5-4
Oxford University Press
London Edinburgh Glasgow Copenhagen
New Tort Toronto Melbourne Cape Town
Bombay Calcutta Madras Shanghai
Humphrey Milford Publisher to the UNrvERSiTy
Printed in England
PREFACE
In the preparation of this edition of the Babylonian Epic of Creation I have consulted the original tablets in the British Museum upon all doubtful passages. For the opportunity of studying these texts I am grateful to the Keeper of the Department of Egyptian and Assyrian Antiquities, Sir Ernest Budge, D.Litt., who has never failed to assist my work upon Sumerian and Babylonian Religion. I am also indebted to the late L. W. King, Litt.D., for collating passages in the earlier stages of my studies upon the tablets. The Rev. S. A. B. Mercer, Ph.D., Dean of Bexley Hall, Gambier, U.S.A.. assisted me materially by copying out the transcription of a large part of the text and by verifying many references. For his labours in thus relievinsf me I am grateful. In the final stages of my work I came upon two unpublished tablets, K. 9188 and Rm. 275, in the British Museum, which relate to the myth of the Death and Resurrection of Bel. Sir Ernest Budge kindly permitted me to copy and publish these also. Mr. C. J. Gadd, M.A., Assistant in the Assyrian Department, assisted me much by collations of doubtful passages.
Oxford,
April 20, 1923.
A 3
ABBREVIATIONS
ASKT. Akkadische und Sumerische Keilschrifttexte, by Paul Haupt. ATU. Altorientalische Texte und Untersuchungen, edited by Bruno
Meissner. BA. Beitriige zur Assyriologie. Bab. Babyloniaca.
Bg.-Keui, Bogh.-Keui. Keihchri/ltexte atis Boghazkoi. BL. Babylonian Liturgies, by S. Langdon. Boissier, DA. Documents Assyriens, by Alfred Boissier. Chicago Syllabary. Published in the American Journal of Semitic
Languages, vol. 33. Craig, RT. Religious Texts, by James A. Craig. CT. Cuneiform Texts from Babylonian Tablets, &'c., in the British
Museinn. Copied by Pinches, King, Thompson, Handcock, S. Smith,
and Gadd. D^l. Per. D/le'gation en Perse. Texts edited chiefly by V. Scheil. Dhorme, Choix. Choix de Textes religieux Assyro-Babyloniens, by
Paul Dhorme. Published in MVAG. 1918, Parts i and 2. Ebeling, Quellen. Quellen zur Kcnjitnis dcr babylonischen Religion, by
E. Ebeling. For.; Winckler Forschungen. Altorientalische Forschungen, by Hugo
WiNCKLER.
H.B. Handbuch zur Babylonischen Astronomie, by Ernest Weidnkr.
H.W. Assyrisches Handworterbuch, by Friedrich Delitzsch.
JRAS. Journal of the Royal Asiatic Society.
JSOR. fournal of the Society of Oriental Research.
KAR. Keilschrifttexte aus Assur religiosen Inhalts, by Erich Ebeling.
KAT*. Keilschrift und Altes Testament, by Hugo Winckler and
Heinrich Zimmern. KAV. Keilschrifttexte aus Assur verschiedenen Inhalts, by Otto
Schroeder. KB. Keilinschriftliche Bibliothek.
King, Creat. The Seven Tablets of Creation, by L. W. King. KL. Altsumerische KuUlicder, by Heinrich Zimmern. Klauber, PRT. Politisch-religiose Texte, by Ernest Klauber.
Abbreviations 3
KTA. Keihchriftlexte mis Assur hisiorischeti Inhalts, by Leopold
Messerschmidt. Legrain, Ur. Temps des Rois d'Ur, by Leon Legrain. LIH. Letters and Inscriptions of Hammurabi, by L. W. King. LSS. Leipziger Semitislische Studien. Meissner, Suppl. Supplement zu den Assyrischen Worterbiichern, by
Bruno Meissner. MVAG. Alitteilungen der Vorderasialischen GeseUschaft. Nies, HRET. Historical, Religious, and Economic Texts and Antiquities,
by J. B. Nies and C. E. Keiser. OLZ. Orientalistische Literaturzeitung. Paradis. Pocme du Paradis, by S. Langdon. PBS. Publications of the Babylonian Section of the University Museum,
Philadelphia. PSBA. Proceedings of the Society of Biblical Archaeology. R or Raw., R I, R II, R III, R IV, R V. Cuneiform Inscriptions of
Western Asia, founded by Major-General Sir Henry Rawlinson,
copied by George Smith, Edwin Norris, and T. G. Pinches. RA. Revue d'Assyriologie. REG. Recherches stir I'Ecriture ciine'iforme, by Francois Thureau-
Dangin. SAL Seltene assyrische Ideogramme, by Bruno Meissner. SAK. Sunierisch-akkadische Kotiigsinschriften, by F. Thureau-Dangin. SBH. Sumerisch-Babylonische Hymnen, by George Reisner. SBP. Sumerian and Babylonian Psalms, by S. Langdon. Scheil, Esagil. Esagil ou le Temple de Be'l-Marduk, by V. Scheil. Shurpu. Die Beschworungstafeln Surpu, by H. Zimmern. Streck, Assurb. Assurbanipal und die letzten assyrischen Kmige, by
M. Streck. Sum. Gr. A Sumerian Grammar and Chrestomathy, by S. Langdon. Thompson, Reports. Reports of the Magicians and Astrologers, by
R. Campbell Thompson. VAB. Vorderasiatische Biblioihek. ViroUeaud, Astrol. L'Astrologie chalde'ewu, Sin, Shamash, Ishtar, Adad,
with Supplement and Second Supplement, by Chas. Virolleaud. ZA. Zeitschrift fUr Assyriologie.
ZDMG. Zeitschrift der Detilschen morgenldndischen GeseUschaft. Zimmern, Rt. Ritualtafeln fur den Wahrsager, Beschworer und Sanger,
by H. Zimmern.
INTRODUCTION
In 1902 the late Dr. L. W. King published the most complete edition of the Babylonian Epic of Creation which the available sources permitted him to make. The new texts which he discovered in the recent acquisi- tions of the British Museum nearly doubled the material at the disposal of earlier editors. The sources which Mr. George Smith utilized for the first publication of this Epic were all from the Library of Asurbanipal, discovered at Nineveh, and this means, of course, that they were copies of the southern or Babylonian original. George Smith's memorable book appeared in five editions under the title The Chaldean Genesis ; the last edition is dated in the year 1876. New fragments of the Epic were gradually added to the Museum's collections, and those which had been identified in 1901 were collected and published by Dr. King in volume xiii of Cuneiform Texts from Babylonian Tablets. Perhaps the most interesting fact which appeared from this new textual edition was the existence of numerous late Babylonian tablets. There could be no doubt, upon the evidence of the colophons of the Ninevite edition, that the Epic originated in the south. But there is no information at all concerning the temple libraries which Asurbanipal's scribes consulted, or where they made their copies. One of the Ninevite texts (K. 292) seems to have been copied at the old Assyrian capitol Assur, where a considerable portion of the Epic has been recovered and here utilized. But there can be no question concerning the origin of most of the texts in the
6 Babylonian Origin of Texts
Asurbanipal edition. It was clearly taken directly from the authentic Babylonian copy. This is extremely important, since the scribes of the older Assyrian period at Assur deliberately suppressed the name of the Baby- lonian god Marduk and replaced him by Ansar (Asur), the national deity of Assyria. This violent racial treat- ment of a famous and ancient poem is fortunately not consistently carried out, and the numerous tablets re- covered from the library at Assur frequently allow the name Jllardtik to stand. The present text of Book VI, which is almost entirely derived from an Assur text, has not been re-edited at all.
The numerous Neo-Babylonian tablets published in CT. xiii and in L. W. King's The Seven Tablets of Creation, vol. ii, probably come in part from Sippar or Agade (Der .''). At any rate a colophon of a Babylonian copy made in the twenty-seventh year of Darius states that the tablet was copied from a tablet in Babylon. See the second colophon of Book I. The valuable Neo- Babylonian tablet Bu. 82-9-18, 3737, now No. 93016, which carries so much of the interesting Fourth Book, has a colophon which indicates that a pious scribe copied it and placed it in the temple Ezida (at Barsippa). He gives no information concerning the place where he copied it. The colophons of all the Assur copies are broken away with the exception of the copy of Book VI, but of this colophon few signs remain. Although direct evidence fails entirely in the published texts, there can be no hesitation concerning the temple library, which possessed the editio princcps. All copies in the south and north were ultimately derived from the copies of the library of Esagila, the temple of Marduk in Babylon. Although my edition is based upon copies found in many centres of Babylonia and Assyria, the scholar accustomed to dealing with the ofttimes hopelessly corrupt texts of
Earlier Editions 7
Greek, Latin, and Hebrew literature, will be astonished at the faithful transmission of the Babylonian text. In fact the notes, which are heavily charged with variants, almost invariably convey the same text with different methods of phonetic spelling and choice of signs which represent the same sound. This observation applies to Cuneiform texts in general. It is set forth here because the non-assyriological public do not yet fully appreciate the trustworthy nature of the Cuneiform texts and their great superiority in this respect over the Hebrew, Egyptian, and Classical texts.
In the interim between thepublications of George Smith and L. W. King, various scholars published editions of the Epic of Creation. Savce, in the Records of the Past, vol. i, 122-51 (1888), gave a translation of such tablets as were known to him, including the then newly recovered tablet (93016) of Book IV. Zimmekn, in Gunkel's SchopfuHg und Chaos, contributed an extremely pene- trating translation (1895), which was soon followed by Delitzsch's edition in transcription and translation, Das Babylonische Weltschopfiuigsepos in Abhandlungen der Sdchsischen Gesellschaft der Wissenschaften, 1 896. P. J ensen had already published a similar technical edition of the most important tablets at that stage of the text in his Die Kosmologie der Babylonier (1890); a much better edition appeared (1900) by Jensen in his My then und Epen, pp. 1-39, of which King made use for his monu- mental work in 1902. After King's edition, which contributed so much new material and restored so many lacunae, the next serious labour bestowed upon the philological and religious interpretation of the Epic is Pi:RE Dhorme's edition in his Choix de Textes religieux, 2-81 (1907). A good many popular editions have been published on the basis of King and Dhorme's editions, among which may be mentioned Ungnad's translation
8 New Texts from Assur
in Gressmann's Texte und Bilder (1909), pp. 1-25, which is obviously based upon an independent study of the text, and R. W. Roger's transcription and translation In Cmiei- form Pa7'a/lels to the Old Testament (19 12), 1-44, and H. Winckler's translation in his Keilinschriftliches Textbuch zum A I ten Testatnent.
Such was the condition of the text between 1901 and 1 91 9 when Dr. Erich Ebeling began the publication of the religious texts discovered by the German exca- vators at Assur, the old capitol of Assyria, marked by the modern mound Kalat Sherghdt, on the Tigris, about fifty miles south of Nineveh. The capitol of Assyria was not transferred to Nineveh until the period of Asurnasirpal I in the twelfth century ; the literary texts of the old capitol probably date from about the twelfth- tenth centuries ; at any rate the copies of the Epic of Creation recovered there may be dated in that period.' These were undoubtedly copied from the Babylonian originals in the temple archives of the city of Babylon itself. The colophons of the Assur texts, so far as recovered, scarcely name any other southern city as the source of their originals. See KAR. 70, 144, 150. Two tablets, KAR. 15, 16, were copied at Nippur and Babylon, while others were described simply as copies from the ' Land of Accad '.
The new Assur texts contribute materially to the restoration of Book I and contain all of the lost Book VI. Unfortunately the astronomical poem, contained in Book V, receives no aid from Assur. It is now the
^ See the colophon of KAR. no. 14, limzc of Asur-ahi-iddina, certainly before 911 B.C., and KAR. 220, limu of Sunu-kardu, found also at the end of the old Assyrian letter, Schroeder, KAV. 109. Schroeder, OLZ. 1 92 1, 21, places the beginning of the recently recovered Hmu lists in the reign of Tukulti-Ninurta I (13th century), and Ebeling's publica- tion contains prayers of this king, KAR. 128-9.
New Texts from Asbuf 9
only incomplete portion of the seven books. Book V is really a prototype of the Astronomica of Manilius, and for that reason of greater interest to Classical scholars than any other book of the Epic. At present only fragments of copies of the Asurbanipal edition have been recovered for this astronomical portion of the poem. With the material previously collected by King and the new tablets from Assur at his disposal, Ebeling published an edition of the entire Epic in Meissner's Altorientalische Texte unci UntersucJmngen, vol. ii, part 4, under the title Das Babylonische Weltschbpfungslied (192 1). This edition contains variants and restorations from several new fragments discovered in the collections of the Berlin Museum after the editio princcps in Ebeling's Religiose Kcilschrifttexte aus Asstir (abbrevi- ated KAR), parts 1-4, had appeared. This edition is lithographed from the editor's own handwriting, and is so minutely written in places that its usefulness is seriously affected. But circumstances impose great hardship upon scholarship everywhere in post-war days, especially in Germany. Assyriologists in all lands must be grateful to Ebeling for his brave endeavour to publish the results of his studies even in this undesirable form. His copies in the ediiio princeps are admirable.
As usual ZiMMERN published a very penetrating article on the First Book immediately after the texts appeared. His study, which is cited frequently in my edition, appeared in vol. i of Orientalische Studien Fritz Hommel . . . gewidmet, under the title Marduks [Eliils, AHurs) Gebiirt im baby lonischen Weltschopfiingsepos, pp. 213-25. The title of Zimmern's article in itself reveals the fact that he had discovered the substitution of Asur for Marduk in the Assyrian redaction. A translation of the parts of the Epic directly affected by the new A§sur texts, accompanied by a transcription, that is Books I
lO
Date of Composition
and VI, was made by Luckenbtll in the American Journal of Semitic Lang2iages,vo\. 38, 12-31.
The Epic was undoubtedly written in the period of the First Babylonian Dynasty, 2225-1926. Although no tablets of the poem have been found from that time, the inscription of Agum-kakrime, seventh king of the Cassite Dynasty, which followed immediately upoQ, the First Dynasty, proves its existence in his time (17th century). In a long inscription, of which a nearly complete copy has been found at Nineveh,^ this king writes of his restoration of the statues of Marduk and Zarpanit, his consort, which had been plundered and carried away to the ' far land, the land Hani '. The inscription describes in great detail the works of art with which Agum-kakrime adorned the statues and sanctuaries of these deities. The influence of the Epic of Creation is clearly revealed in the copper panels of the doors of the holy chambers. Upon these were represented the monsters of Chaos which Marduk subdued in his combat with Tiamat. The list is almost identical with that of the Epic. On the doors of these chapels, restored by Agum-kakrime, the craftsmen placed the Viper {basmti), Lahmus, the Fish-ram {kusarikkii), the Great Lion (ugallum), the Gruesome Hound {uridimmu), the Fish-man [kulili), the Goat-fish {snhumahT}, in all seven monsters which, with one exception, are identical with passages of the Epic of Creation.*
Scepticism concerning the view here taken may be based upon the suggestion that these monsters were common possession of Babylonian mythology, and may have been derived from sources other than the Epic. But the order in the two lists is so similar, and their connexion with Marduk in the chapel of Esagila so
' V Raw. 33; translated by Jensen, KB. iii 134-53. ' Book I 140-3; II 27-9; III 31-3, 89-91.
The Epic in Art ii
characteristic, that the probability of borrowing directly from the Epic is almost a certainty. A close parallel exists in the bronze gates which Senecherib caused to be made for the Bit akit scri, ' House of the New Year's Festival of the Plain '.^ Here the bronze plates of the ffate were cast with the scene of Asiirs battle with Tiamat, and no interpreter has denied the influence of the Epic of Creation as it was told in Assyria. This scene represented the god Asur riding into battle against Tiamat, armed with the ' cyclone ', preceded and followed by various gods of the pantheon. The names of Tiamat's monsters are not given here.
The reaction of the Epic upon art in all periods after its composition, about the twenty-second century, is undeniable. The problem here is chronological, and from this point of view the reliefs of Agum-kakrime are important. They constitute at present the only direct evidence of the existence of this great poem before the actual texts which contain the legend. There is in the literature of the First Dynasty no reference to the Epic at all. But an earlier Sumerian poem of a similar kind existed, which inspired the Semitic poem, a problem which remains to be examined. The Epic originally contained only six books. The hymn to the names of Marduk, which now forms Book VH, must have existed as an independent poem ; it was finally attached to the Epic in the late period, but it disagrees with the poem itself at many points. For direct evidence of its existence as a separate hymn, and probably a bilingual hymn on the names of Marduk, see the note on Vn 125. The arrangement of the poem in six books was probably taken from the rules of liturgical
* K. 1356, published by Meissner and Rost in Die Bauitischriflen Senecheribs, PI. 16, and translated pp. 98-103. A revised version is given by Zimmern in Zum Babylonischen NeuJahrs/esP, 143-8.
12 Analysis oj Contents
compositions. When the Babylonians edited the canonical Sumerian liturgies for their own use and provided the Sumerian text with an interlinear Semitic version, the material was almost invariably distributed over six tablets.!
Further discussion of many problems connected with the Epic of Creation must be preceded by an analysis ^J of its contents. \
(i) Bk. I I-20. In the beginning only Apsfi the fresh water ocean and Tiamat the salt ocean existed. They were mingled in one. From the union of the male Apsft and the dragon of Chaos, Tiamat, the pair Lahmu | and Lahamu were engendered, and after many ages Ansar. and Kisar came into being. These two deities are the first of the gods of order, and they engendered Anu the heaven god and Ea the water god.'^
(2) Bk. I 21-8. The gods, descended from Lahmu and Lahamu, rebelled against the primaeval water deities.
(3) Bk. I 29-54. Apsd and Mummu went to Tiamat and the husband declared his wish to destroy the gods. Tiamat, enraged, seeks advice from Mummu, who urged ApsCl to execute his plan.
(4) Bk. I 55-78. They announced to the gods this decision, and they wept at their fate. But Ea bewitched Apsu and Mummu with a curse, and slew them. He made Apsfl his abode.
(5) Bk. I 79-105. The birth of Marduk son of Ea, or of Asur son ofJLahmu. Description of the pro- tagonist.
' See the writer's Sumerian and Babylonian Psalms, p. xii.
' Enlil of the older Sumerian myth is completely suppressed in the Semitic version. The earth god Enlil and his son Ninurta were replaced by Ea and his son Marduk.
Analysis of Contents 13
(6) Bk. I 106-27. One of Tiamat's attendants reports the death of ApsCi and Mummu to her. He urges her to revenge her husband, and create monsters to help in the combat.
(7) Bk. I 128-61. Description of the eleven monsters ; nine are named ; Tiamat and her second husband make up the eleven. • Kingu is exalted over the powers of Chaos and receives the tablets of fates.
(8) Bk. II 1-14. Tiamat prepares for battle; Ea discovers the plot, and reports to Ansar. [Lines 11-14 form an introduction to the repetition in § 9.]
(9) Bk. II 15-48. Ea repeats to Ansar the description of the monsters in (7).
(10) Bk. II 49-57. Ansar is terrified, and appeals to Ea to use his curse against Tiamat, as he had done against Apsfl.
(11). Bk. II 58-70. Break in the text. Ea went up against Tiamat, but fled and reported his defeat to Ansar.
(12). Bk. II 71-85. Ansar in terror appeals unto Anu ; he obeys his fathers and goes up to meet Tiamat, but likewise retreats in terror.
(13). Bk. II 86-101. Ansar despairs and the gods sit about him in tears. But he remembers the prowess of Marduk, and Ea summoned his son into the presence of Ansar.
(14) Bk. II 102-19. In the presence of Marduk Ansar's confidence revived. Marduk promises to fight Tiamat. Ansar foretells his victory.
(15) Bk. II 120-9. Marduk demands promotion to the rank of a great god as a reward for his bravery in the event of his victory.
(16) Bk. Ill 1-12. Ansar sends his messenger to Lahmu to summon all the gods (the Igigi and Anunnaki) to an assembly.
14 Analysis of Contents
(17) Bk. Ill 13-14. He charges Gaga to repeat to Lahmu the message which Ea had made to him con- cerning the preparations of Tiamat to destroy the gods.
(18) Bk. Ill 15-52. Ansar repeats to Gaga the speech of Ea = II 11-48.
(19) Bk. Ill 55-7. He further charges Gaga to tell Lahmu and the gods how Ea and Anu had been defeated, and how Marduk had come forward to rescue them.
(20) Bk. HI 58-64. Ansar repeats to Gaga the demand of Marduk that the gods assemble and raise him to the rank of a god = Bk. II 123-9.
{21) Bk. Ill 65-6. He charges Gaga to tell the gods to assemble quickly.
(22) Bk. Ill 67-70. Gaga hastens from the presence of Ansar and goes to Lahmu and the gods.
(23) Bk. Ill 71-124. Gaga repeats the various sections of Ansar's message = \\ 17-22; i.e. lines 71-124 = Bk. 1 1 1 1 3-66 (fifty-four lines repeated).
(24) Bk. Ill 125-38. The gods now hear for the first time that Tiamat had prepared to destroy them. They wailed bitterly, and departed to assemble before Ansar in the Hall of Fates. They sat down to banquet and decreed the fate of Marduk.
(25) Bk. IV 1-18. They founded a chamber for Marduk in the Hall of Fates (Ubsukkina), and he is thus added to the sacred assembly of the highest gods. He receives the power to declare fates and work miracles, and they praise his power.
(26) Bk. IV 19-26. His power to work miracles is tested by the miracle of the garment.
(27) Bk. IV 27-33. The gods saw how Marduk had now received the mystic attributes of a great divinity by possessing the 'word of fate'. He receives the sceptre and weapons of battle.
They charge him to go up against Tiamat.
Analysis oj Contents 15
(28) Bk. IV 34-58. Description of Marduk's weapons.
(29) Bk. IV 59-70. He proceeds against Tiamat and her host, and the gods went with him (as in the inscription of Senecherib which described the scene of Ansar's victory on the gate of a temple).
(30) Bk. IV 71-134. Defeat of Tiamat; the binding of Kingu and the monsters.^ Tiamat is slain.
(31) Bk. IV 135-46. Marduk divides the body of Tiamat and constructs heaven, earth, and the nether sea, and fixes the abode of the three gods of the trinity.
(32) Bk. V. Astronomical poem on the movements of the planets in the ecliptic, the motions of the moon, and the positions of the signs of the zodiac as constructed by Marduk. Only twenty-five lines of the astronomical section are preserved. The book concludes with a song of praise by the gods concerning the firmament made by Marduk.
(33) Bk VI 1-28. The creation of man. Marduk assembles the gods and orders Kingu to be brought before Ea and slain. Ea creates man from the blood of Kingu. Man was created to honour the gods in worship.
(34) Bk. VI 29-35. Marduk divides the gods into two groups, the Igigi or 600 gods of the upper world and the heavens, and the Anunnaki or fifty gods of the lower world.
(35) Bk. VI 36-41. In gratitude the gods decide to build a great shrine on earth for Marduk, where they may all assemble (on New Year's festival to declare fates).
(36) Bk. VI 42-55. Marduk rejoices and decides to build Babylon and its temple Esagila. The gods build the city and its great temple for Marduk.
' Here also the gods assist in the battle with the giants, iv 92.
1 6 Ritual. Origin
They construct chapels in Esagila for themselves and' sit down to a great feast in Marduk's temple.
{2,1) Bk. VI 56-64. They arrange the laws of the universe and divide power among themselves. Marduk lays down his weapons before them.
(38) Bk. VI 65-8. Ann gives names to Marduk's bow and fixes it in heaven as Canis Major.
(39) Bk. VI 69-138. (Here several lines missing.) Anu the heaven god defines the powers of Marduk ; he shall be ruler of mankind, and charged with the upkeep of temples and sacrifices. Babylon is a pattern of the constellation Cetus and Aries. The gods give Marduk the Fifty Names. A hymn by the gods on a few of Marduk's titles.
(40) Bk. VI 139-44. The gods rejoiced at the powers bestowed upon Marduk. They sat in the assembly mentioning his names.
End of the original poem which closes with the assembly of the gods in Babylon. P]
(41) Bk. VII. An independent bilingual hymn on the names of Marduk, later attached to the Epic in a Semitic version.
The Epic, therefore, closed with a scene based upon the Babylonian celebration of the New Year's festival, which was held during the first eleven days of Nisan or at the spring equinox, when the gods of all Babylonia came up to Babylon in their sacred boats to assemble in the Hall of Fates (Ubsukkina) in Esagila. The poem is in reality a ritualistic creation based upon an older Sumerian myth. Two leading problems present themselves, as the contents of this Epic now lie almost entirely revealed before us. In the first place, what was the nature of the old Sumerian myth, and secondly, what was the meaning of the New Year festival which inspired the poem ?
Stimerian Source 17
In Book IV 49, in the passage which describes Marduk's weapons (see § 28 of the analysis), one of his weapons is called the ' Cyclone '. From the note on this passage it is apparent that the epithet was originally applied to the Sumerian arm iarur, which belonged to Ninurta^ the old Sumerian war-god and son of the earth-god Enlil of Nippur. Now a Sumerian liturgy to Ninurta, called gud nim kurra or ' Exalted hero of the world ', of which the first two tablets have been recovered and edited in my Sumerian and Babylonian Psalms, 224-37, clearly refers to a Sumerian myth in which this god defeated the dragons of Chaos. At the beginning of tablet II the liturgy refers to some command given to Ninurta by Anu and Enlil. The son of Enlil, who is here identified with Ningirsu of Lagash, is thus described :
' He who launches the " Cyclone ", to this word gave heed. He uttered a loud cry, to the word he gave heed. To the Viper ^ advancing without a lord of order, he gave heed.'
Here follow references to Ninurta^s net ^ and his riding up to battle,^ upon which the parallel passages in the Epic are obviously based. The liturgy then continues :
' Great champion whose word bringeth joy, O lord,
advance, ride forth. May great Anu behold thee, O lord, advance, ride
forth. Thou that boldest in leash the god Zii, O lord,
advance, ride forth.
> usum-gal = balmu. My reading SEP. 232, 11, BUR {usum) should be preceded by GAL. The iasmu is the first mentioned of the dragons of Tiamat, Book IV 140, and identified with Hydra. In the Sumerian myth ulumgal is equivalent to Tiamat.
' Cf. IV 44. ' Cf. IV 50.
1 8 Ninurta the Original Protagonist
O lord establish thou thy foundations, yea thou
alone over thy foes, O lord. Before thee thy feast is made glorious, advance,
ride forth.'
The liturgical style of this passage does not obscure the mythological source if we remember that the text was written for musical recital. The word of Ninurta rejoices the gods, precisely as in the parallel passage of the Epic Marduk's words restore their confidence, Bk. II 104-10. The feast prepared for Ninurta recalls the feast of the gods in the hall of Ansar, when they elevated Marduk to the rank of a god,^ or more appro- priately the feast mentioned in Book VI 54, after the victory. In the Sumerian myth the god Zu was one of the giants subdued by Ninurta, an aspect of the tale which does not appear in the Epic. But a hymn to Marduk contains a passage obviously based upon the Epic of Creation, and here he is called the mahis miihhi ^^"Zi-e, 'smiter of the skull of the god Zu ', followed by the names of other monsters mentioned also in the Epic.^ Moreover, a commentary on the rituals of the New Year's festival, in which the various features of the ritual are mystically interpreted, mentions ''"Zil and *^"Asakku, whom the gods bound in their midst.^ A similar commentary which explains the occult significa- tion of the rituals of the New Year celebration at Assur has been recovered.* Here the sod Asur is said to have sent Ninurta to conquer the god Zu. The evidence
' See § 24 of the analysis.
' Craig, RT. 29, 15. Zu occurs also in another hst of these monsters, Craig, RT. 56, 6, under his ordinary Sumerian title ^^^ Im-diigud\^ii).
' CT. 15, 44, 14. The meaning of this text was discovered by ZiMMERN, Zum Babylonischm Neujahrsfest^, 135.
* Published by Ebeling, KAR. 143, and restored from a duplicate by ZiiiMERN, in his edition of this text, Zum Babylonischen Neujahrs/esl'' pp. 14-21. See also RM. 275.
I
Ninurta the Original Protagonist 19
for the existence of an older Sumerian version in which Ninurta was the protagonist of the gods is, therefore, convincing.' Although no Sumerian text which contains
' The place of the mysterious bird-god Ztl, the lion-headed emblem of Susa and Sumer, in Sumerian mythology is obscure. From the evidence adduced in the text above this mythical monster figured in the Sumerian and Semitic Epic of Creation as a monster in the host of Tiamat, and as a constellation he vtzs identified with Pegasus, the winged horse, Zimmern, KAT.' 502, after Jensen, but Kugler, Stern- kunde, Erganzungen, 59, says that the kakkabgf^j^ [= '^■Im-dugud-gu =: ^'■'^'■Za, VR. 46 a 20), or ' Horse star ', is only the fore-part of Pegasus or Equuleus. Scholars agree in explaining the location of this star as due to the identification of the 'Storm-bird' Zu with the winter sun, for this constellation rises heliacally in the stormy season. The Sumerian ideogram for ''"Z«? ' means the storm-bird, and he is represented on a boundary-stone, VR. 57, by the head of a horse, but without wings. In the omen, Boissier, DA. 207, 28, '''■ Im-dugud-'gti follows '^■Galu-gus-a, 'Raging man', and the variant, PSBA. 1914, 247, 76 f. has for the former ^^^'■Zi-i, and for the latter sisu, horse. It is, therefore, certain that the mythical storm-bird was associated, in astronomy at least, with the winged horse Pegasus. Like the other monsters of Chaos subdued by Marduk, ZQ was identified with a constellation.
A Semitic poem of considerable length, a portion of which is preserved in bilingual form, tells how the god Lugalbanda, a cognate type of Ninurta, god of the spring sun, subdued the ' Storm-bird ' Zu after Ramman (the thunder god), Ishtar (the war goddess), and the god BARA, i. e. ^ara, god of Umma, had refused to pursue this monster. The legend runs that 7A stole the tablets of fate from Enlii, and Enlil's son Lugalbanda (= Ninurta) recovered them. We now know from the restoration of Book IV of the Epic of Creation that both Anu and Ea ' fled before Tiamat. The two myths present great similarity at this point, and the similarity supports the conjecture that Enlil and Ninurta had much the same relation to Tiamat in the old Sumerian myth. For the legend of ZU see Jensen, KB. vi 46-57. This legend is continued on a bilingual fragment, CT. 15, 43, where Zfi slays a wild ox in Haiur, ' the unknown land '. This Semitic version of Zu is clearly based upon the Sumerian poem published by Poebel. PBS. v, no. 16, which, like the fragment in CT. 15, 43, mentions ''■/m-dugud-(gu)-de', the wild ox {am) and the nest u-ki-sig-ga of Zu, as well as ^-Lugal-banda.
A mythological scene which frequently occurs on Assyrian bas-reliefs represents Marduk-Asur in pursuit of a dragon. The god has four wings and holds in his right and left hands the conventional symbol of
B 2
20 A Solar Myth
the myth of Ninurta's combat with Tiamat has been found, it is certain that some similar tale existed. In this myth Enlil sent his son into the combat, and a variant on Book II 5 actually has ''"En\^lil'\ for Ea, father of Marduk, who is sent for by his father (Ea) to rescue the gods in the Semitic Epic. It may of course be possible that the old myth of Ninurta and the storm- bird Zu gave the Semitic poets their inspiration for the myth of Marduk and Tiamat, and that is very probable. The myth of Ninurta or Lugalbanda and Zd is based upon the conflict between the spring sun and demons of the winter period of storms and darkness. After Lugalbanda-Ninurta-Ningirsu, son of Enlil, conquers the Storm-bird Zu, the monster became the symbol of this god as a lion-headed eagle with deployed wings.
At any rate the Epic of Creation is also a solar myth and intimately connected with the spring sun, whose return from the region of darkness was celebrated by a long festival at the beginning of the year. In this New Year's festival of Nisan, which at least in the late period extended over the first eleven days of the New Year, the Epic of Creation was an Important factor. For the festival, as it was celebrated from the sixth century b. c. until the end of Babylonian civilization, that is as late as the third century and perhaps even later, we possess the authoritative texts for the ceremonies of the second, third, fourth, and fifth days of Nisan. ' The
the thunder-bolt. The dragon is a male monster, a winged lion with scaly body and bird talons. For this reason the identification of the dragon with Zu rather than with Tiamat commands favour. For repro- ductions of this scene see Assyrian Sctclp/ures, Kleinmann, PI. 83-4 and PI. 85-6; Ward, Seal Cylinders, pp. 197 fif. There is an earlier repre- sentation of this scene on a seal. Ward, no. 580, that represents Marduk in combat with a winged horse, which is certainly ZG.
' These texts are put together and edited by F. Thureau-Dangin, Rituels Accadiens, 127-46.
The Nezv Year Festival at Babylon 21
ceremony here described applies, of course, only to the festival as it was observed at Babylon, the capital, and home of the Marduk cult. The directions for the first day are not recovered. On the second day, two hours before sunrise, the high priest must rise and bathe, attire himself in linen, and enter the sanctuary of Bel (Marduk). He then recites a hymn in which Marduk's victory over the host of Tiamat and the blessings conferred upon the gods are mentioned.^ This hymn is to be a mystery, not to be said by any one save the high priest, who must be alone in the sanctuary.
Then he opened the doors and the priests and psalmists enter before Bel and perform certain ordinary rituals. After another rubric which refers to tlie ' crown of Anu', the high priest (?) sings a Semitic hymn to Bel- Marduk. Here the 'curse' of Marduk is referred to and an irrevocable decree, but it is not clear whether the 'curse' refers to a legend that Marduk employed a malediction in his combat with Tiamat, or to a judgement passed on the wicked gods. Book VI 131 does mention
' This hymn, which is partly bilingual, contains lines which obviously refer to the Epic of Creation. The Semitic version is probably original. With line 14 of. Book VI 140 and VII 68. Line 22 refers to Marduk having burned the mighty ones, not to a ' binding ' of the monsters as in the Epic. In fact one of the commentaries on the ritual refers to the 'burning of Kingu ', whereas the Epic, IV 119, states that Kingu was bound, and Book VI 25-6 also has it that Kingu was brought bound before Ea and slain. The repeated description of Marduk as the Fire- god Gibil in the Epic does in fact indicate another tradition concerning the destruction of the wicked gods. The view adhered to in the Epic is that Marduk had mercy upon the bound gods and made them demons of the lower world. The hymn sung by the priest after speaking of the burning of the mighty ones goes on to say that ' he has mercy upon them '. These disparate traditions are confused here, but the confusion did not disturb the poets and mystagogues in the least. For the burning of Kingu see Zimmern, Neujahrsfesl\ 131, 9, and note 2, where he compares the burning of the animal in Daniel 7 and in the Apocalypse of John 20.
2 2 Ritual of the Third Day
the curse as one of the weapons employed by Marduk against Tiamat, and see also Book VII ii with note. This hjmn is only partially preserved, and the remaining directions for the second day are lost.
Early on the morning of the third day the high priest must rise and bathe and say a prayer (secretly before Bel). The text of this prayer or hymn is entirely broken away. He then opens the doors and the priests and psalmists enter to perform the ordinary rituals. Now a metal-worker is summoned three hours after sunrise who makes two statues with precious stones and gold for the ceremony of the sixth day. Then a carpenter is called and given cedar wood and tamarisk, and a silversmith, to whom he gives gold. Each statue must be seven fingers high, one of cedar, one of tamarisk, and adorned with gold and precious stones. One statue holds in his left hand a serpent made of cedar, and lifts his right hand to Nebo in prayer. The other statue holds in his left hand a scorpion, and with his right hand prays to Nebo. They are clad in red garments and their loins are bound with branches of the date palm. They remain in the temple of the god Sakut ^ until the sixth day. The tablet here anticipates the ritual of the sixth day by saying that on that day a sword- bearer shall smite them on the head and burn them in fire before Nebo. The statues apparently refer to two of the monsters bound and burned (') by Marduk, but the meaning of Nebo's presence here is not evident. He as god of wisdom of course came to Babylon from Barsippa for the festival, but he had no role in the Epic of Creation, to which these statues obviously refer. They probably represent the bahnu (viper) and the akrab-amelu (scorpion man) in the Epic. See the list
' A solar deity, and form of Ninurta, but also related to Marduk. For a discussion of this deity see my Babylonian Liturgies, 120 n. 6.
Ritual of the Fourth Day 23
of the monsters of Chaos in Book I 140-2. Here again the divergent tradition of the burning of these monsters reappears.
On the morning of the fourth day three and one-third hours before sunrise the high priest must rise and bathe ; he now comes before Bel and BeHt (Marduk and Zarpanit) and recites a prayer to Marduk and one to Zarpanit. Here again certain passages of the Epic are clearly in the mind of the composers.^ He now comes out from Marduk's sanctuary into the great court, and facing north he recites a hymn known as ' Canal star, Esagila, imita- tion of heaven and earth '. Dilgan or Cetus (the Canal star) was identified with Babylon, and at this hour of the morning should be rising heliacally at the spring equinox. He blesses Marduk's temple and opens the doors. The priests and psalmists enter and perform the ordinary ceremonies. On the fourth day, after the 'little meal' '^ at the end of the day, the high priest recited before Marduk the entire Epic of Creation ; during this recita- tion the ' crown of Anu ' and the ' throne of Enlil ' must be covered. Here ag^ain it is Enlil the earth-orod and not Ea, father of Marduk, who is in the mind of the celebrant. The older myth probably told of Anu and Enlil's refusal to wage war upon the giants of Chaos, and the covering of their presence is intended to signify their confusion.
On the morning of the fifth day, four hours before sunrise, the high priest must rise and bathe, and put on a linen garment. He enters before Bel and Belit, and recites a prayer to each ; both prayers or hymns are in
' Line 240, ebi'r sami-e, see note on IV 141, sami'-e ebir; 1. 241, murris eriiti, cf. VII i, siirik mtnsli.
' kutlinnu,'M\e'. So Thureau-Dangin. Ste Riluels Accadiens, "1$, 6 f. and p. 74. ' Meal ' refers here to one of the two evening sacrifices (the little sacrifice and the great sacrifice).
24 Ritual of the Fifth Day
Sumerian. These hymns are characterized by astral titles of Marduk and his consort, and by addresses to various planets. In one line the title of the Seventh Book of the Epic is cited. The hymns which inaugurate the ceremonies of the fifth day obviously reflect the thoughts of the astronomical poem in Book V of the Epic, as the hymn for the fourth day was more or less based upon Book IV of the Epic. The high priest now opens the doors of Bel's sanctuary and admits the priests and psalmists to perform the ordinary rituals.^ Two hours after sunrise the high priest, after the morning meals of Bel and Belit are finished, summons a priest of magic to purify the temple. The kettle-drum is sounded, torch and censer are brought to the middle of the temple, but the priest of magic must not enter the sanctuary of Bel and Belit. The magician then enters the sanctuary of Nebo (who has not yet arrived from Barsippa) and purifies it. In this ceremony a sword-bearer slays a sheep which the magician employs in the purificatory ceremony. The cadaver and head of the sheep are then cast into the river, the magician and sword-bearer standing with face to the west. Both of these participants in the rite of purgation of Nebo's sanctuary must then go out into the plain and not return as long as Nebo remains in the temple for the festival, that is from the fifth to the twelfth days of Nisan.
At three and one-third hours after sunrise the high priest, who is forbidden to see any of this ritual of purgation, issues from E-umus-a, the sanctuary of Bel, and summons
' The ritual of the psalmists probably consisted in singing one of the long Sumerian liturgies assigned to the day in question. It appears from these rubrics that the liturgy put down for each day was sung in the early morning. Translations oF a large number of these daily liturgies will be found in my Sumerian and Babylonian Psalms, Babylonian Liturgies, and in my two volumes of PBS. x, nos. 2 and 4. See the article ' Prayer' in Hastings's Encyclopaedia 0/ Religion and Ethics.
Ritual of the Fifth Day
-0
craftsmen. The golden canopy of Marduk (to be held over his statue when he departs from E-umus-a) they bring out from Bel's treasury and then the entire sanctuary of Nebo is veiled.' The sanctuary of Nebo (Ezida) in this solar ritual represents the dark season of the year or the period when the nights are longer than the days. Bel, the rising spring sun, is about to issue from his sanctuary at the spring equinox. The high priest and the artisans now sing a hymn on the purification of the temple. The artisans then leave the temple. Later in the day the high priest re-enters Bel's sanctuary and prepares the table of Bel and Belit with choice food, golden vessels, and a censer. He now recites a prayer and tells Bel that he is about to go to the house of the New Year festival (akifii) which stood outside the city. The artisans now remove the table and carry it to Nebo's sanctuary ; this god arrives presently from Barsippa, in his ship Iddahcdu. The king now arrives, _ washes his hands, and is brought into the temple," but
* The meaning of the veiling of Anu and Enlil on the fourth day sacred to the memory of Marduk's combat with the giants is intelligible, see p. 23, but why Nebo's sanctuary should be veiled is not at all comprehensible. According to the commentary on a ritual published in ZA. vi 241 by Strassmaier and partially translated in my PBS. x 330, so far as it concerns the myth of the summer and winter solstices, Ezida, or the temple of Nebo, represents the half of the year when the sun is south of the equator, or the period of night.
'^ The king was compelled to be present at this festival, as we know from the Religious Chronicle of the thirteenth century. King, Chrotiides, ii 74, where his absence on the fifth day is recorded as an extraordinary event; and the Nabonidus Chronicle, KB. iii 130, 10, says that in Nisan Nabonidus the king in his ninth year came not to Babylon for the akitu, and Bel went not out. Nebuchadnezzar praises himself for bringing great sacrifices before Marduk and Nebo at this festival, VAB. iv 95, 7-17. Nabonidus also boasts of having celebrated the akitu of B^l, ibid. 285, 41. According to another passage, ibid. 283, ix 3-10, Bel-Marduk and the gods made the journey to the akilu, 'the house of sacrifices on the tenth day '.
26 The King at the Ritual
apparently not permitted to enter the sanctuary. The high priest takes from him the insignia of royal power, his sceptre, his circle and toothed sickle, which are taken into the presence of Bel and placed on a seat ; he returns, and havingf smitten the king's cheek he introduces him before Bel ; he pulls the king's ears and causes him to kneel. Here the ritual contains a prayer by the king in which he professes his upright conduct as king. He is for the moment reduced to the rank of a layman. He had received his authority from Bel and to Bel it had returned. The sign of his temporary reduction is the smiting of his cheek by a subject. The high priest now speaks to the royal penitent, promising him Bel's blessing and the augmentation of his sovereign power. The king retires from the chapel of Bel and the high priest brings him the sceptre, circle, and sickle. He again smites the king's cheek ; if the king sheds tears Bel is well pleased with him ; if tears flow not he will lose his throne.
Forty minutes after sunset the high priest makes up a bundle of forty reeds each three cubits (about five feet) long and binds the bundle with a palm branch. A trench is dug in the temple court into which the reed bundle is placed ; a white bull is brought before the trench and the king sets fire to the reeds. The king and high priest recite a hymn to the ' Divine bull of Anu ', and here the text breaks away.^
' The white bull represents the constellation Taurus, which rose heliacally at the spring equinox when this ceremony began, that is before 1900 B.C., according to Fotheringham, and the bull thus opened the year in ritual long after the sun had moved into Aries. Thureau-Dangin, ibid. 146 n. i, cites a passage from the Georgics of Virgil, which indicates that the Romans also knew the astronomical myth of the white bull who opens the year. Naturally the star Aldebaran was associated with the begin- ning of spring before 1900 B.C., when the Epic of Creation was written. The Sumerian name of Taurus was 'star of the bull of heaven', often
Ritual of the Sixth to Eleventh Days 27
The authentic rituals for the days 6-1 1 are unknown. Marduk and the gods assembled in Esagila, probably on the sixth. The procession of all the gods from Esagila to the akiiic house of the New Year's sacrifices, outside the Ishtar gate to the north of the city, occurred on the tenth, and the sacrifices were made on the last day. This we know from historical references cited above (p. 25 n. 2, p. 26 n. i). The great assembly of the gods in Ubsukkina to declare fates for the New Year occurred on the eighth before the procession, and on the eleventh after the return to Esagila from the house of sacrifices. This is known from an inscription of Nebuchadnezzar.^
A fragment 2 clearly contains the ritual for a later phase of the festival, and begins with the entry of Bel into the chamber of fates, which occurred apparently on the eighth day. The tablet belongs to one of those Babylonian series which contain the rituals on one set of tablets and the prayers on another set. This frag- ment contains only the prayers for certain days, and first of all the prayer after the fates are determined on the eighth day(?), which exhorts Bel and Belit, Tasmet and Ishtar to come forth (and proceed to the
called by the Semites ^i^akkab Li-e, 'Star of the tablet (of fates)'. According to Kugler, Sternhmde, Erganzungen, 229, the rising of the Pleiades in Taurus marked the beginning of the solar mean year in the time of the First Dynasty. In the late period with which we are concerned in this ritual the mean solar year was fixed by the rising of Alpha in Aries, Kugler, ibid. 228. The New Year festival actually kept to the rising of the Pleiades for centuries after the sun had passed from Taurus into Aries, and in the thirteenth century the festival actually occurred in Ajar, King, Chronicles, ii 73, where the sacrifices at the akilu occur on the eleventh day (see also Jfnsen, KB. vi" 24, 7). The rising of Aries fixed the beginning of the year in the period of Nebuchadnezzar, but the old hymns applicable to the beginning of the year with Taurus remain unchanged.
' VAB. iv 127, 54-65.
" K. 9876, in transcription only by Zimmern, Neujahrsfest^ , 136-43.
28 The New Year at Erech
house of sacrifice). We next find the gods in the chamber by the bend {si-hir) of the river, by which the aki/u is clearly meant." The hymn to Marduk, here, is in fact a survival of an older stage of the New Year festival, when Enlil of Nippur (with his son Ninurta) was the principal character in the Epic of Creation. It is addressed to 'Enlil in Nippur'. After a longf break which brincrs us near to the end of the ceremonies of the ninth (?) and tenth (?) days, the text begins in the midst of a hymn which suggests to the gods that they now return to their various temples and cities.
So much for authentic ritual of the New Year at Babylon on the ist-iith of Nisan. A New Year's festival at Erech was celebrated at the beginning of the second half of the year, reckoning by a year based upon the spring equinox. At Erech the religious calendar fixed two New Year festivals, one as at Babylon in Nisan and one in Tesrit, each respectively the survival of old Sumerian spring and autumn calendars.^ The double New Year festival survived also at Ur and probably at most Sumerian cities. At Erech it consisted in the procession of Anu from his temple to the house of sacrifice {akitu), and at Ur the same ceremony cer- tainly obtained for the god Sin. So far as they have any relation to the Epic of Creation, naturally the Erech spring festival has special interest. But the celebration of the New Year of Nisan at Erech does not mention
' See Jensen, KB. vi- 35 and Thureau-Dangin, Ri'iueh, 147.
° The texis of the Erech autumn ritual are AO. 6459, Th.-D., Rituels, iiii~1, and AO. 6465, ibid. p. 72 ; the edition of the ritual will be found, ibid. 86-99. The Erech Nisan ritual was published by Ebeling, KAR. 132, and edited first by Zimmern, Neujahrsfest'^, 20-35. ^^^ \dXtx by Th.-D., Riiiieh. 99-108, _who was able to restore some lines from the parallel autumn festival.
Commentaries on the Mysteries 29
Marduk at all, makes no reference to the Epic of Creation, nor to the older Sumerian combat between Enlil or Ninurta and the giants of Chaos. This celebra- tion also lasted eleven days, and the king must be present here also.^ The Epic of Creation was probably ignored entirely by the older cults of the south, and regarded by their ancient priesthoods as a poem and myth of local origin, a conceit of the new priesthood of Babylon. The festival at Babylon consequently differed in nearly every detail from that of the older cities.
But now let us come to the occult- tablets on which the mystagogues of Babylon wrote^TtTeiF^urious inter- pretations of the festival. The most important tablet carries thirty-six lines on the obverse, the top and bottom being broken away, and the reverse is almost entirely destroyed.^ It belongs to a series of tablets which contained the secret meaning of each act of the long eleven-day celebration. In view of the fact that we possess less than half of the actual ritual and only a small section of the commentary, we are of course not likely to find the comments applicable to any known part of the ritual. According to Zimmern's restoration of the first line some one goes to a trench or ditch,* stands there, and casts something into it ; this is said to refer to [Ninurta ?] who cast him into the nether sea for Enlil and confided hitn to the Anunnaki. It refers to the older myth of the son of Enlil, who bound the
^ Theoretical ly the king was present at certain vital parts of every New Year festival in each city, but that was of course impossible, and as a substitute he sent his royal garments. See Th.-Dangin, Rituels, 57 "• 95 ^nd 146 n. 4.
'^ K. 3476 in CT. 15, 43-4. Translated by Zimmern, Neuj'ahrs/esl^, 127-36.
' biiru.
I
30 Pantomime in the Epic *
draeons and cast them into the lower world. The ritual for the fifth day mentions a trench (1. 457) into which the high priest casts a bundle of forty reeds and which the king sets on fire. If the commentary really applies to this passage, the forty reeds represent monsters bound and cast into hell-fire. The commentary then says that the fire, which (the king ?) lights, is Marduk, who in his youth . . . } The next act commented upon concerns certain participants who hurl firebrands. These persons represent the gods, Marduk's fathers and brothers, when they heard (of his birth?), and these gods (i.e. the priests) kiss some object which is interpreted to mean Marduk, whom Ninlil in his infancy raised to her knees and kissed. Again the old myth of Enlil and his consort Ninlil, parents of Ninurta (not Marduk), reappears.
In the ritual a fire is kindled before Ninlil and a sheep placed upon an oven ; this means Kingu, the husband of the dragon Tiamat, who was burned by Marduk. Firebrands are lighted from the oven, and these mean the arrows from the quiver of Bel-Marduk, and the gods his fathers who bound ''"Zu and '^"Asakku ^ in their midst. The king (whose presence at the ritual began on the fifth day) lifts a dumaki (weapon ?) above his head ; this means Marduk, who lifted his weapons above his head and consumed the sons of Enlil and Ea * with fire. The king breaks a vessel with a lisnu ; this means Marduk, who bound Tiamat (?) in his victory (?).
The king tosses (sic !) a roasted bread ; that means
' ZiMMERN makes here the natural inference that the text refers to some vaHant deed of the infant Marduk.
^ The bound gods were cast into the lower world and became evil demons, the Asakku. The text is not clear at this point.
' This refers to some mythical demons not mentioned in the Semitic version of the Epic. The seven Asakku sons of Anu, the conquest of Ninurta, in KAR. 142 ii 9-10, are probably referred to here. «i
Ritual Acts Explained 2>i
Marduk and Nebo who . . . and Anu bound him and broke him. The king stands at a station and into his hand is put a . . . and a psahnist recites a hymn entitled ' Goddess Namurrit ' ; this means Marduk who ... his feet in the . . . of Ea placed and the planet Venus. . . . The king (?) tosses a . . . ; that means the heart of Ea as he pondered ' and in his hands. . . . The ritual now mentions a cavalryman who with a sweet fig . . . and who being brought in before the god (Marduk ?) shows the figf to the orod and to the king ; this means him who was sent to Enlil - and whose hand Nergal took.^ He who entered Esagila and showed his weapon to Marduk and Zarpanit, who kissed him (or it }) ; that means. . . . The eunuchs who shout and sing in the plain . . . who smite the . . . and utter wails, lifting each other up and distracting ike senses ; these mean those who against Enlil * and Ea (uttered) loud cries and poured out their terror against them, and whose . . . they severed and threw into the nether sea.
Here the tablet breaks away. It is, however, quite clear that it contains certain rituals of the festival of the New Year based upon various creation myths, and that it refers to the ceremonies from the end of the fifth day onward. The hymn to Marduk on the eleventh day, a bilingual composition arranged for choral recital, has been recovered, but it has no bearing upon the Epic of Creation.^
' Cf. Book I 6i or II 97.
2 iiu££_ This ideogram usually means Enlil in Assyrian and Ea in Babylonian. But for ''«i5^ = Enlil in Babylonian, see V Raw. 47 b 6, ^■Elim-ma (i. e. Enlil) = <^BE.
' Here again there is nothing in the Epic which corresponds to the ritual.
* Enlil here and above (n. 2) probably refers to Marduk.
' K. 4933 in IV Raw. 18, no. 2, restored from a Babylonian duplicate by Weissbach, Miscelkn, 36-41. See also Jensen, KB. vi^ 36-41. The
32 New Year Festival at AUiir
The German excavations at the old capital of Assyria not only provide the oldest texts of the Epic of Creation, but they also prove the existence of a New Year's festival there, very similar to the celebration at Babylon. The information concerning the celebration at Babylon was intimately connected with the myths of the Epic of Creation which glorified Marduk. This Epic profoundly influenced the religion of Assyria, more so in fact than any other Babylonian poem. At Assur the priests substituted their national deity Asur for Marduk, and a temple for the sacrifices of the New Year's festival w akitu was discovered outside the city wall of Assur. A fragment of the hymn sung to Marduk on the eleventh day of Nisan was recovered at Assur.^ Another Assur text mentions the seven great gods who participated in the saSJiarti «] taluku la '"'"'^Nisan, manoeuvres and procession of the month of Nisan (Ebeling, KAR. 142 Obv. II 25-33), and among them neither Marduk nor his Assyrian substitute Asur occurs. Ij
The ritual of the New Year at Babylon placed another aspect of Marduk in clear light. He, like Ninurta, upon whose cult the new Babylonian worship was based, figured as a solar god, and the chief significance of the Epic and | the ritual of the spring equinox consisted in the return of the sun from the regions of winter darkness, the victory of light over the dragon of storm and night. 1 1 was, there- fore, natural that a myth concerning Marduk's descent into the lower world and his resurrection should have arisen at Babylon. This myth, and the ritual to which
colophon says that it was sung when Bel entered Esagila from the house of sacrifice.
' Ebeling, KAR. 106. It is probably redacted with the name ^'■^Asur for Marduk. The akitu at Assur was also situated near the river as at Babylon, and the procession of the gods from the city to the house of sacrifice was really a voyage in boats for at least part of the journey.
ffi!
Marduk and Tamniuz 33
it gave form, was probably inspired more or less by the ancient cult of Tammuz, the young god of vegetation, who died yearly, sojourned in the lower world, and returned to the upper world.^ This parallel cult of Marduk as a solar deity has no direct bearing upon the Epic of Creation, but its details are so important that it cannot be omitted here. The only source at present available for this mystic ceremony of the death and resurrection of Bel was not recovered in Babylonia but at Assur.^ The text has a colophon, but it makes no mention of an original at Babylon. It may be assumed, then, that this mysterious rite was also practised in Assyria. The text has attracted wide attention in theological circles, more especially for its apparent relation to the death and resurrection of the founder of Christianity. Zimmern, the first interpreter, made much of this point and drew up a parallel table of the leading features of the ritual and the arrest, trial, scourging, crucifixion, and resurrec- tion of Jesus. The text will undoubtedly become the subject of much theological discussion, and an authentic English version should not be omitted here. I give both transcription and translation.
' The cult of Tammuz is fully described in the writer's Tammuz and Ishtar.
- Ebeling, KAR. 143, translated by Zimmern, Neujahrs/esP-, 2-21. Zimmern later discussed this tablet with special reference to the pre- Christian mystery cults in a lecture delivered at Jena, September 1921, and published under the title Bahylonische Vorslufen der vorderasiatischen Mysterienreligionen, ZDJNIG. 76, 36-54.
THE DEATH AND RESUR-
I. [ ^ "^"Bel su-u ina hur-sa-an ik-]ka-li
2 un-ni
3 u-se-sa-as-su
4 /]-da-la amelu mar fipri sa bele-su man-
nu li-se-sa-as-su
5 il-lak-u-ni u-se-sa-as-su-ni
6 i-]ra-kab-u-ni a-na hur-sa-an su-ii il-Iak
7. ..... . il-lak-u-ni bitu su-u ina eli sap-te sa
hur-sa-an ina libbi i-sa-'-vi-lu-su
8. ['^"JVadu sa islu Bar-s\ip-{ki) il-!ak-an-ni a-na
sul-me sa abi-su sa sa-bit-u-ni su-u il-la-ka
9 sa ina su-ka-ka-a-te i-du-lu-u-ni ^^"Bel
li-ka-u'-ma ai-ka sa-bit
10 ^ sa kate-sa tar-sa-a-ni a-na ''"Sin
''"Samas tu-sal-la ma-a "'"Bel biil-li-su
I I . [bab 'Y'-- sa tal-lak-u-ni bab ka-bu-rat su-ii
tal-lak tu-ba-['a-su]
' The principal fragment, VAT. 9555, contains the upper half of the Obverse and lower half of theT<.everse. A duplicate, VAT. 9538, which supplies much of the missing section of the major tablet, was utilized by ZiMMERN. For this duplicate scholars must at present depend upon Zimmern's transcription.
^ Restorations after Zijimern, when not otherwise indicated.
' That is the ' lower world '. The month of Tammuz was known as the arah kimiluvi ^^'^[Tammuz'], ' Month of the binding of Tammuz ', SBH. 145 (5 13, which indicates the source of tiie m)th of the binding and imprisonment of Marduk.
RECTION OF b£L-MARDUKi
I ; that is Bel who was confined in the
mountain.^
2. . . . .
3 .he brings him forth.
4 a messenger of his lords hastens
(saying), ' Who brings him forth ? '
5. He who goes and brings him forth.
6. He who rides ; that is he who to the
mountain ^ goes.
7. To which he goes ; that is the house on
the edge of the mountain ^ wherein they question him.
8. [Nebo who from] Barsippa comes ; that is he who comes (to seek) after the welfare of his father (Marduk) who is held captive.
9. The who in the streets hasten ; they seek
for Bel (saying), ' Where is he held captive ?'
10. The who stretches out her hands ; she
prays to Sin and Shamash saying, ' Give life to Bel '.
1 1 . [The gate of the ]-s, to which she
goes ; that is the gate of the grave * ; she goes there seekincr him.
&
■* Here probably Zarpanit, wife of Marduk, corresponding to Ishtar, who seeks for Tammuz in the lower world.
" Here is a clear reference to the grave of Bel, where he was supposed to lie while his sou! sojourned in the lower world until the resurrection. Strabo, Book XVH 5, mentions the grave of Bel as one of the striking features of Babylon in the Greek period, 6 toS BryAov rac^os avroBi. Aelian ( Variae Hislonae, xiii 3) says that Xerxes dug into this tomb and found a glass coflin in which lay a corpse in oil, and the oil filled the coffin up 10 within a hand-breadih of the rim. By this tumulus stood a stela bearing this inscription, ' It will not be well with him who opens
C 2
o
6 The Death and Resurrection
12. [ ]ma-a-se sa ina Mbi sa E-sag-ila i-za-zu-
u-ni """''massare-su su-nu ina eli-su pak-du i-na-sa-[ru-su] |
13 ia ku-ri[ ]e-pi-su-ni ^ a-ki ilani
e-si-ru-su-ni ih-ti-lik ina libbi napidti'^ a
14. \_ana bit w^-]si-ri sam-[si u] nuri istu lib-bi us-si-ri- J
du-nis-[su] *
15 sa ina sapli-su ?Z'-tar-ri-ba sa lab-bu-
su-ni ^ mi-ih-si sa mah-hu-su-ni-su-nu " ina dame-su
\sar-p^i\ -i
16. [2/- *]tum sa is-[si-]su kam-mu-sa-tu-ni a-na sul-
me-su ta-ta-[rad] •■
1 7. [mar ''"As-sur] ^ sa is-si-su la il-lak-u-ni ma-a la bel
hi-it-ti a-na-ku ma-a la us-sa-ta-am-mah-[has]
the coffin and fills it not'. Having read this Xerxes feared and com- manded oil to be poured into the coffin quickly, but it filled not up. Again he commanded oil to be poured in, but it received no increase, and he abandoned the task. Having closed the sepulchre he fled sorely troubled. And the stela deceived not, for Xer.xes, ha\ing collected a host against the Greeks, fled unhappily. Having returned, he died most disgracefully, for by night his own son cut his father's throat as he slept. Strabo says that Xerxes destroyed this sepulchre, which was a pyramid made of burnt brick ; its height was a stade and each side was a stade. Alexander desired to rebuild this pyramid, and spent much labour and ume upon it. But the removal of the earth which had fallen occupied 10,000 men two months, and he gave it up. Disease and death befell the king, and after him no one cared for it. Diodorus Siculus (xvii 112), describing the entry of Alexander into Babylon, says that the seers sent out a delegation to warn him that a king who entered Babylon would die. But this might be avoided by rebuilding the tomb of Bel which the Persians had destroyed. It is obvious that these traditions refer to the great stage tower of Babj'lon, Etemenanki, whose sides are now known to have been 180 cubits and height 192 cubits according to the ScHEiL Esagila tablet, which apparently omits the sixth stage. The cubit employed here equals 0.50 metre approximately, and the sides measure 90 metres, or about 300 feet. The height is about 320 feet. Herodotus agrees with Sirabo in giving the length of each side and the
o./"Bel-Marduk 37
12. The twins who at the gate of Esagila
stand ; these are his watchmen ; they are appointed to guard him.
13. The who make lament; (that means)
when the gods bound him he perished from among the living ;
14. [Into the house of bondage] from the sun and light they caused him to descend.
15. The which touch him beneath and with
which they clothe him ; these are the wounds with which they wound him ; with his blood \tliey are dyed\
16. The goddess who tarries * with him has descended (to seek) for his welfare.
17. \The son o/Ahtr] who goes not with him, saying, ' Not am I a sinner', and ' Not shall I be wounded' ;
height of the pyramid as a stade, which exaggerates the real measurements twofold. See RA, 15, 59 and 15, iii, and Weissbach, OLZ. 1914, 197. This lofty stage tower was connected with the legend of BSl's death and descent into the lower world in the Greek period, and the tale must have been widely believed in Western Asia as late as our own era. Ctesias, £pt/. Pholii, § 21, preserves a different legend of the tomb of Bel. He says that Xerxes went to Babylon longing to see the grave of BTjAirava, and saw it by the aid of Mardonius. But he was unable to fill it. Bel-itanas has been explained as Bel-Etana, or ' Etana is Ber, on the assumption that in some way the ancient hero Etana (later deified), who is said to have ascended to heaven on the back of an eagle, was identified with Bel-Tammuz, the dying god. So Lehmann-Haupt, Orieiitalische Siudkn Noldeke . . . gewidmet. 998 ff. The thesis is not convincing, and the Bel-itanas of Ctesias still remains unexplained.
' ZijuiERN construes epihi as a permansive, but cf. the subjunctive permansive ep-ht-ti-tii, 1. 55. It appears to be for the Prs. epA, eppas,
eppus.
' ZI-JI/ES? ' For these Prm. piels, cf. Ylvisaker, LSS. v 6, p. 34.
* So ZlMMERN.
^ For kamasu, kneel, in this sense, cf. H. L. 1360, 10, ina eli ndri hammusaku.
" Restored from 1. 19. But doubtful. One expects here the name of some priest who acts in the ritual as representative of the ' son of Asur '.
38 The Death and Resurrection
1 8. [ ] '''"As-sur di-na-ni ' ina pa-ni-su ip-ti-u
di-na-ni i-di-nu
19. [su-u sa is]-si-su la il-Iak-u-ni mar '''"As-sur 5u-u-tu ma-su-ru su-ii ina muh-hi-su pa-kid ilu bir-tu ina muh-
hi-su i-na-[as-sar]
20. [kakkadu sa] ina 'V«tal-li sa '''''' Be-1 it Bab-ili-(ki) 'i-la-an-ni kakkadu sa bel hi-it-ti sa is-si-su i-m[ah-ha-
su-ni] ' 2 I . [u i-]da-ku-su-ni su-tu. kakkad-su ina ^"^ *] sa
'■'''" Be-lit Bab-ili-(ki) e-ta-'a-[/K]
22. \^^"Nabil ]sa a-na Bar-sip-(ki) i-sa-hur-u-ni il-lak-
u-ni '?"tal-[li] sa ina libbi-su is-sa-na-[i;rt«-«-«?]
23. \di'-kt\s.3.''"^t\ ina hur-sa-an il-lik-u-ni alu ina eli-
[su] it-ta-bal-kat ka-ra-bu ina libbi-su i-pu-sw^
24. atnati sa sahe sa ina pan harrani sa ''"Nabu ki-i
istu " Bar-sip-(ki) il-la-kan-an-ni i-kar-ra-bu-ni
25. ''"Nabu' sa il-lak-an-ni ina muh-hi i-za-zu-u-ni im-mar-u-ni bel hi-it-ti sa itti "'"Bel su-tu-[ni su-u]
26 ki-i ' sa itti ''"Bel su-tu-ni im-[mar]
27. '""'^masmase sa ina pa-na-tu-su il-lik-u-ni si-ip-tam i-ma-an-nu-?<-«z nise-su su-nu ina pa-na-tu-su u-na-bu-[u
28. ''""'"mah-hu-u sa ina pan ''"'Be-lit Bab-ili-(ki) il-la- ku-u-ni amelu mu-pa-si-ru su-u a-na irti-sa i-bak-ki-
[i-ma]
29. . . . ma-a a-na hur-sa-an ub-bu-Iu-su si-i ta-da-ra ^^
ma-a ahu-u-a ahu-u-a
^ dinanu, judgement, is not well documented. Cf. di-na-an-ni-a "i^^idaiane, Schroeder, KAV. 6 Rev. 6.
- In 1. 12 watchmen are appointed at the grave of Rrarduk-Bel, but 1. 19 probably refers to the confinement in the lower world.
' ZiMMERN restores i-rid-du-lu-ni, ' whom they lead away '.
o/Bel-Marduk 39
1 8. '[For the ] of Asur have revealed my
judgement before him and have declared my judge- ment ' ;
19. [^T/ih one] who goes not with him, this son of Asur, he is a watchman, he is appointed over him, he guards the prison over him.^
20. \^Tke head -whlcW] is bound to the door of Beltis of Babylon, that is the head of the malefactor whom they smite,
21. and slay with him. His head they dind to the neck (?) of Beltis of Babylon.
22. [Nebo ] who returns to Barsippa and who in the gate was />/aa'd,
23. after Bel went to the mountain (lower world) ; (that means) the city fell into tumult because of him and fighting within it they made.
24. The reed pigsties which are before the way of Nebo, as he comes from Barsippa to adore him,
25. Nebo who comes and stands over (him), and regards him ; that means this sinner who is with Bel.
26 that he is with Bel he sees.
27. The priests of incantation who go before him' reciting an incantation ; they are his people, who wail before him.
28. The Magi who goes before the Beltis of Babylon ; that is the messenger, he weeps before her,
29. . . . saying, ' Unto the mountain (lower world) they have taken him ' ; she goes down (?) saying ' O my brother, O my brother '
' ZiMMERN supplies gii = hsadu, neck ?
' ZiMMERN, «/>(?)-/>?< ?-«^. " ^-^^ Cf. 1. 8.
■' Perhaps a sign gone at the beginning of the line.
« Text kan ! ' Nebo.
'" For ia-ta-rad} Zimmern reads ta-ta-rad, ' she cries out ' (?).
40 The Death and Resurrection
30. . . . la-bu-su-su sa a-na '''''Belit-Uruk-(ki) u-se-
bal-u-ni ku-zip-pi su-nu It-ta-[ba-lu-ni-su]
31. lu-u kaspu lu-u hurasu lu-u abne -su sa istu libbi E-sag-ila a-na ekurrati u-se-su-u-ni bit-su su-u-tu
■X2. •"^''''se-ir-i-tu - sa lab-bu-su-ni ina ka-dam-me
o
33. si-iz-bu sa ina pan ''"'Istar sa Ninua i-hal-li-bu-ni ni-mi-il si-i tu-ra-bu-su-ni ri-e-mu u-ka-al-lim-us-[su-ni]
34. e-nu-ma e-lis [sa da-bi-ib-u-ni ina pan ''"B]el ina """"-Nisanni i-za-mur-ii-su-ni ina eli sa sa-bit-u-ni su-u
35. svi-ul-li-e-su-nu u-sal-la su-ra-ri-su-nu i ^-sa-[ra-ar] '
36. [urugallu ?] su-tu i-da-bu-ub ma-a dam-ka-a-te sa
''"Assur si-na e-ta-pa-as ma-a mi-i-nu hi-[it:-ta-su]
37 sa sami-e i-da-gal-u-ni ana "'"Sin '^"Samas
u-sal-la ma-a bul-li-[ta-an-]ni
' For kuzippu, a kind of robe, see Meissner, SuppL, and Behrens, LSS. ii I, pp. 16, 33, 91; K. 3500 i 16 in Winxkler, Forschungen {kuzippu ina lani-kumi)\ K. 659 R. 4 ;, Harper, Letters, 11 26, 11.
"^ In the Sippar cult tablet V 44, 52, 54 ; VI 3 the se-ri-'-tu garment is mentioned as the raiment for the sun-god, his consort, and his attendant
Bunene; V Raw. 61. K. 4211 Obv. 15 explains [ ]-/«ot by ser-
'i-tu in list of garments. Zimmern connects the word ^^^th ser'il, grain, vegetation, and renders 'garment of grain heads', Ahrengewand. See also 1. 53.
' Or katavunu ? a garment ? See 1. 56.
^ haldhi, denominative of hildhu, milk? cognate of Heb. 3pn^ &c. The ritual refers to the Epic I 85-6. nimilu, sucking, probably derived from 7iy, to nurse by suckling. The verb ewelu, emelii has not been found in Assyrian.
" The Epic of Creation ' When on high ' was recited before Bel in the evening of the fourth day of the New Year festival of Nisan, Thureav- Dangin, Ritiieh, 136, 279-84. This proves that the ritual of Bel's death and resurrection was held at the same time. The fragment Rm. 275,
o/ B el-Mar DUK 41
■^o. . . . his earments which he causes to be brought to Beltis of Erech ; these are his raiment^ which they [took from him].
31. Be it silver, be it gold, be it his jewels which he causes to be brought forth from within Esagila unto the temples ; that means his temple which
32. The hrilu garment in which he (Marduk) was clothed ; that means in a coffin (?) (kadammii) ^
33. The milk which before Ishtar of Nineveh they milk ; * that is she who reared him by suckling, showing him mercy.
34. ' When on high ' which is recited and which before Bel in the month Nisan they sing; because he was bound it is ; he was ^
35. Their prayers he prays and their implorations he implores.
36. This hi^h priest recites saying : ' These benefactions for Asur I do' ; saying, ' What is his sin ? ' *
37. The who looks to heaven ; that means he
prays to Sin and Shamash saying, ' Restore me to life '; ^
discussed below, Rev. 4, has [ i-za]-mu-ru-u-su-m itia eli la sa-
bil-ii-ni hi-u\^ ]
« VAT. 9538, u.
' These prayers, together 'viih the recitation of the Epic, were said by the high priest in Marduk's chapel E-umiis-a. The antecedent of hinu is probably Bel and Beltis of Babylon, or in the service at Assur it refers to Assur and his consort.
' ZiMMERN restored hi-it-tu-a. Rm. 275 has a different text ; [
damkati la] ''"Al-lur li-na e-ta-pa-al ina eh pi-lii^) ''"Al-sur la
If pi/i be the correct reading, and ' Because of the humiliation of ASur ' the right rendering, it follows that in the Assyrian ritual Ahtr is substituted for Marduk. Then the restoration hi-il-la-lu, ' What is his sin' in 1. 36 would be more likely.
" Rm. 275 has here, as in 1. 10, a priestess or a goddess who prays
for the resurrection of Bel ; [.' ana] ^'•^A -nim i^'^^Sin ^'■"'Samas
'^"/iamman tu-^a-al-la \ma-a bitl-lit-sul]. The As§ur text interprets the act to mean that Bel in the lower world prays for his own release. On Rm. 275 the god Enki now appears in the ritual.
42 The Death and Resurrection
38 sa kak-ku-ru i-da-gal-u-ni hu-ur-ni-su ina
eli-su kay-x\x-\\\ ina eli sa istu libbi hur-sa-an il-[lak-
u-]ni
39. \amchi mic-pa-si-ru sa iftf\ ^"^"Bel a-na bit d-ki-ti la u-su-ni u sa """'^sa-ab-te i-na-as-si i-si-su
i-[ta-iaY>.
40. ['^'"'Belit] Babili-{ki) (?) sa ina libbi bit a-ki-ti /a
/a-«/-lak-u-ni zinnisat sa-ki-in-tu sa biti [si-i ?] ^
41 -ti biti tu-di-i ma-a bita us-ri ina kate-
ki u-[= ]
42. [ '''^'Belit-] Bab-ili-(ki) sa atii ina ku-tal-
li-sa-ni sipi '= sarti ^ tal-pu ina pa-ni-[sa-ni ]
43. \ina eli sa ka-t]u-us-sa da-mu sa sur-ri sa tab-
ku-ni
44 sa um 8-kam sa "'"-Nisanni saha ina
pa-ni-sa \-ta ^-\ba-lm-ni'\
45. [zinnisat sa-ki-in]-La sa biti si-i i-sa-'u-lu-si ma-]a
man-nu bel hi-it-ti ma-a
46 u-bal-u-ni bel hi-it-ti \-\>7iah-Jia-si(.-ni
]
47 il-lak-u-ni AS{>) . MUT . Z/-sa' a-ki
im-ma-ah-[ha-su-ni ]
' Bel now is about to return from the lower world. The myth of his descent into hell is not confined to this ritual. As patron of springs and rivers a prayer describes him as follows : hel nakbe ladi u taviati ha-i-tu hur-sa-a-ni. Lord of the wells of the mountain and of the seas, he that paces the mountain (of the nether world); King, Magic, 12, 28.
' Restored from K. 9138, 13.
' Space for more signs. This is Zimmern's restoration.
' Or temple? Bel descends into the lower world and a woman (Beltis) rules in his temple ! zinmsai seems to mean Beltis here.
o/"Bel-Marduk 43
38. The who looks toward the earth ; that
means that his has been placed thereon, and
it is because he comes from within the mountain.^
39. [The herald] ^ who with Bel to the house of the
New Year's festival goes not out ; that means the
of a prisoner he bears and with him he sits.
40. The Beltis of Babylon who goes not into the house of the New Year's festival ; that is the woman who was placed over the house.*
41. [To her they say, 'The of the temple
thou knowest ', and again, ' Watch the temple and with thy hands '
42 Beltis of Babylon who binds an atil
garment on her back, and a siptl of wool on her face
43. [That is because she zvith her hand'\ the blood of the body which was poured out \wipes azvay].''
44. The before whom on the eighth of
Nisan they slaughter a pig ;
45. That is the woman who is placed over the temple ; they question her saying, ' Who is the malefactor ? ' and again, ' '
46 they take away and the malefactor they
stay
47. The who come as he is slain
^ ZiMMERN restores ti-su-uh-hi, remove (?).
^ Written Sig-TAB; for the reading sipti see RA. 13, 183, 28, si-pi. am is writlen sig-gig. tal-pu for ta-la-pti from alapu ? Zimmern corrects the text and reads sipat lab-ri-mu, ' bright wool '.
' The restorations in this line are by Zimmern, and are extremely doubtful.
' Or i-ma-ah-ha-'iu-ni.
* So the transcription of VAT. 9538, ibid.
44 The Death and Resurrection
48 -mu * me dr-his i-za-am-[mu-ru ] 5
49. [ u-dal-]lah-hu-ni u-sar-ra-ru-u-ni me da-
al-hu-te su-nu[ ]
50 bil {?)-la (?) ba-ak-te (?) i-kar-ra-ru-ni sa
ka-du-ur-ti
51 sa ina libbi ''"^Nisanni a-na dannis
ma-'-du-ni kemu ki-i sa-bit-u-ni
52. me kate sa u-kar-rab-u-ni bi-id ih-kii-m su-u di-'i
53. •"^'''se-ir-'-i-tu sa ina muh-hi-su sa i-ka-bu-u-ni ma-a
me hi (?)nu-[/z] si-li-'-a-ti si-na
54. su-u ina libbi e-nu-ma e-lis ik-ti-bu-u ki-i sami-e
irsi-tim la ib-ba-nu-ni An-sar it-[tab-si]
55. ki-i alu u bitu ip-su-u-ni su-u it-tab-si me sa ina
eli An-sar [iu-uu-ma par-su-ma\^
56. su-u-tu sa hi-ta-su ina libbi ka-dam-me * su-tu
e-si-ip la mi la-bis ka-dam-me
57. li-is-mu sa ina """"-Nisanni ina pan ''"Bel u ma-
ha-za-ni gab-bu i-kal-[la-du-ni] ^
' VAT. 9538 -u.
' sararu, original sense, ' coil, flow in waves ", then ' flicker, glisten, shine'. Cf. CT. 16, 24, 23, a-gim ge-im-ma-an-sur-sur ziz ki'ma me lisrur, ' May it run away like water '.
' This is the first line on the Reverse of VAT. 9555. According to Zimmern's edition VAT. 9538 fills in the entire break between the end of the Obverse and the beginning of the Reverse.
* The obscure passage 52-5 refers to water employed in the ritual of washing the body or the ler'ilu garment of Ansar = Asur = Marduk- 1 '
o/ B E L - M A R D U K 45
48. The who water quickly as they
chant
49. [The waters which] they make muddy
and cause to run away ; ' they are the muddy waters which
50. The which they set forth which
51. The which in the month Nisan are
exceedingly plentiful ; that means when he was seized
52. The water for the hand(washing) which they bring nigh after he has been taken away ; that is the misery zvhich ^
53. The hritic garment which is upon him is that of which they speak saying, ' These waters— they (mean) sorrows '.
54. This is what they speak in the recital of ' When on high ', ' When heaven and earth were not created Ansar came into being,
55. When city and house were made he came into being (and) the waters, which upon Ansar \are, were separated ?]
56. This one whose sin is ; in a kadammil he is and in water is he not covered ; the kadammtl
57. The race which in the month of Nisan before Bel and all the sacred places they run in frenzy ;
Bel. The recital in 54-5 concerning the separation of the fresh waters from the salt waters is parallel to the numerous legends of the miraculous origin of plants and stones used in the rituals of incantations. The object is to show the mystical origin of the water employed in this ritual.
^ Probably a Sumerian loan-word for coffin, composed of ki-dam ? Line 56 refers to the malefactor slain with Bel. Rm. 275 has here a verb sa u-hap-pa-tu-u-lu-ni, ' whom they plundered '.
" Restored from Rm. 275. For the meaning oS. galadu, galdtu see Babyloniaca, ii 124 and Meissner, ATU. ii 59.
46 TJie Death and Resurrection
\
58. ki-i ''"As-sLir "'"Nin-urta ina eli ka-sa-di sa ''"Zi-i ^ |
is-pur-u-ni [''"Nin-urta] r
59. ilia pan """As-sur ik-tl-bi ma-a^ ''"Zu-u ka-si-id
"""As-sur a-na ''"[Nusku ? ik-ii-bi'] *
60. ma-a a-lik a-na ilani gab-bu pa-si-ir u-pa-sa-ar- |
su-nu u su-nu ina eli ih-[du-u-ma] ^
61. da-ba-bu gab-bu sa ina lib-bi "'""'kale \i-dd-ab-
bu-bu-ni\
62. sa ha-ba-a-te sa i-hab-ba-tu-su-ni sa u-sal-pa-tu-
su-ni su-u ilani abe-su su-nu
63. "'"Nusku sa E-sa-bad ib-bir-an-ni """''mar sipri
su-u-tu ''"'gu-la ina muh-hi-su ta-sap-pa-ra
64. subatu senu sa ina bit ''"'Be-lit Bab-ili-ki ub-bal-
u-ni [w/-]it-hu-ur ^ su-u-tu u-se-bal-as-si
65. [?]-mi-il ' a-na sa-a-su la u-sar-u-su-ni la li-su-u-ni
' Rm. 275 adds ^'■'"■Ki-m-gu '^"A-sak-ku.
'^ Rm. 275, [ma-~\a ^'"Zu-ii ''"A7-z>;-^« ^^"■A-sai-ku [kas-du].
' Rm. 275 after Airffhus probably I'/i.
* That is the psalmists participate in the race reciting chants concerning the victory of Ninurta.
^ Temple of Gula in Babylon. The original writing is e'-sa-iad. IR. 55 iv 40; RA. 16, 163, 29, e'-sa-bad\ see Boissier, ihid. p. 206, and perhaps in N. Pr. E-sd-be-ba-gub, Hussey, Sumerian Tablets, 40 i 2. » — C when read bad has the meanings pitu, to open, and nisil, reku, be far removed. Boissier, RA. 18, 43, has already observed the passages which confirm the reading bad. Schroeder, KAV. 42 R. 13 = 43 R. 26, sa-bad^ pi-ta-at iizni, i. e. ' Temple of her who opens the ears ', Temple of Gula as goddess of understanding. KAR. 109, 20, the mother goddess in E-sa-bad is pi-la-at iizni na-ba-at ta-bi-ni, ' opening the ear, proclaiming wisdom '. Hence sa = uziiu and bad^ pitii. For sa = uznti see CT. xi 30, 7 b, SA (sa-a^ = uz-\7ui\, and the original meaning of iabiuH from p3 divide, discern, is also 'ear', then 'wisdom'. See PiiN'CKERT, Kebo, p. 22, and RA. x 74, a-bad =■ labiiui, with sjiMu, bun zir-ri, both words for ear. Cf. K. 12056 in Meissner, Suppkmeyit, Obv. 1-3, tabhtit, also 'side wall', King, Creal., ii, App. V 78. This
o/Bel-Marduk 47
58. That means ; when Asur sent Ninurta to conquer the god Zu, [Ninurta]
59. before Asur spoke saying, ' Zu is conquered' ; and Asur spoke to the god Nusku(?)
60. saying, ' Hasten unto all the gods, announce the tidings ' ; he announced the tidings to them and they rejoiced.
61. All the words which therein * the psalmists recite,
62. The plunder which they take as they cause him to be felled ; that means that the gods his fathers
63. Nusku who passes by Esabad ; ° he is the messenger ; Gula sends him on his (Bel's) behalf.
64. The clothing and sandals which they bring into the temple of Beltis of Babylon, this corresponds to, he brings (them) to her.
65. A for him whom they allow not to escape
and who cannot come forth.
lale explanation of sa-bad may not be the original sense, for the scribe in KAV. 42 R. 14 — 43 R. 27 has another explanation; sa — nasaru and* — ( = kulmrii, and E-sa-BAD = bil jniur kuburu, 'Temple of him who protects the grave ', hence also a temple of some god ; clearly the explanation is based upon this ritual, and the legend of the grave of Bel. In fact this second explanation has no sound basis in the words sa-bad. sa = uznu, ear, is intelligible from the root sa, wisdom, counsel, Su7n. Gr. 235, and note possible variant sa in the early name E-sd-be-ba-gub. But sa is not a word for nasaru, and i.^ ^ = kuburu is possible only by reading the sign as idim, well, pit. Sum. Gr. 221. In fact this explanation is taken from the ritual without any regard to the real meaning of E-sa-bad. Nusku seems to have been regarded as the keeper of Bel's tomb, and Gula's temple which was drawn into this connexion by her intimate relation to Zarpanit or Beltis, who weeps for Bel, is made the subject of a fantastic linguistic explanation. Nusku passes by a temple of a mother goddess, one of the women who weep for Bel-Tammuz, and he was also keeper of the sepulc-hre of Bel until Bel's resurrection. By pure fancy sa-bad is made to refer to Nusku as nasir kuburi, ' keeper of the tomb '.
" Text it-hu-ur I This is also Zimmern's conjecture.
' ZiMMERN reads ni!-mi-il, but the te.\t is against this.
48 The Death and Resurrection
66. '^"narkabtu sa a-na bit a-ki-It tal-lak-u-ni ta-la-
kan-an-ni bel-sa la-as-su sa la beli ta-sa-bu-'u
67. u Hat sak-ku-ku-tu sa istu ali ta-lab-ba-an-ni ba-
ki-su si-i istu ali ta-la-bi-a
68. '^"dalat bir-ri^ sa i-ka-bu-u-ni ilani su-nu i-ta-as- ru-su ina biti e-tar-ba '"'dalta ina pani-su e-te-di-li
69. su-nu hu-ur-ra-a-te ina libbi '^"dalti up-ta-li-su
ka-ra-bu ina lib-bi up-pu-su
70. man-nu sa dup-pu an-ni-u e-mar-ra-ku-u-ni lu-u
ina me i-kar-ra-ar-u-ni
71. u im-mar-u-ni a-na sa la u-du-u-ni ^ la u-sa-as-
mu-u-ni
72. ''"As-sur ''"Sin ''"Samas ''"Ramman u ''"'Is-tar
''"Bel ''"Nabu ''"Nergal ''"'Istar sa Ninua (ki)
73. ''"'Istar sa alu Arba-ili ''"'Istar sa Bit-kit-mur-ri
74. ilani §a sami-e irsi-tim u ilani mat Assur(ki)
ka-li-su-nu
75. ar-rat la nap-su-ri ma-ru-us-tu li-ra-ru-su-ma a-di
lime bal-tu ai ir-su-su ri-e-ma
76. sum-su zer-su ina mati li-se-lu-u sere-su ina pi-i
sa kal-bi lis-kun-nu
' lahil, r\'h form of lahdbu. Cf. Craig, RT. ii 16, Gula la-ba-at uz- za-al, and K. 164, 5, ina irsi ta-lab-bi-a.
^ For birrti, window, see Haupt, ASKT. 93, 27, ina ajili bir-ri at erub-su, By the aperture of the window may it not enter unto him ; and Meissner-Rost, BauinschrifUn Sanherib's, 10, 22, birri upatta, I made
o/Bel-Marduk 49
66. The chariot which goes speeding to the house of New Year's sacrifice without its master ; that means that without a master (Bel) it runs swiftly.
67. And the dumbfounded goddess who from the city (goes) waihng ; that is his woman wailer who from the city (goes) weeping.^
68. The ' door with aperture ' as they call it ; that means that the gods confined him ; he entered into the ' house ' and before him one locked the door ;
69. They bored holes into the door and there they waged battle.
70. Whosoever erases this tablet or puts it in water,
71. and (whosoever) reads it for whom it is not lawful (to read it), whom one must not permit to hear it,
72. him may Asur, Sin, Shamash, Ramman and Ishtar, Bel, Nebo, Nergal, Ishtar of Nineveh^
T2,- Ishtar of Arbela, Ishtar of Bit-kitmurri,
74. the gods of heaven and earth and the gods of Assyria, all of them,
75. curse him with a curse without deliverance and with trouble ; and as long as he lives may they have no mercy upon him.
76. His name and his seed from the land may they cause to depart and may they place his flesh in the mouth of dogs.
open light holes, windows. See Meissner, ibid. p. 26; from bar dm, shine, shed light, birru = any aperture through which light enters, here the aperture in the door of a sepulchre. ' Root mi, ii' Prm.
D
50 Ritual o/Bel-Marduk
This Assur tablet is only a commentary on the ritual in which the death and resurrection of Bel was com- memorated. The ritual itself has not been recovered. It is not clear that the ceremony, which obviously accompanied the New Year's festival of Nisan, supposes the annual death and resurrection of Bel : the Tammuz ceremonies are based upon the annual descent of Tammuz into the lower world, and his annual resurrection with the spring vegetation. The text leaves us to conjecture upon this point, but the Bel myth is obviously borrowed from the older and more widely practised cult of Tammuz, and it is extremely probable that this mystic ritual of Bel is only a local transformation of the Tammuz cult. Not satisfied with making their city-god Marduk the hero of the Epic of Creation instead of the older Sumerian Ninurta, the priests of Babylon, envious of the most powerful and attractive cult of Sumerian and Accadian religion, transformed Tammuz into Marduk. The result is that the ritual of death and resurrection is brought into intimate relation with the New Year's festival at Babylon, and consequently with the Epic of Creation. The mystic ritual of Bel's death, descent into hell, and resurrection, when transferred to Assyria, naturally represented the god Asur as Bel. Of its original home in Babylon, the myth of Bel's tomb at Babylon and the numerous references to Beltis of Babylon in the ritual admit no doubt. The extraordinary grammatical comments upon the name of Esabad, temple of the mother-goddess Gula, in Babylon, in which the myth of Bel's tomb is introduced, adds sub- stantial evidence.*
The religious ceremonies which arose out of the new cult of Marduk-Bel were not recognized in the older
' See note on 1. 63 of the Assur tablet.
I
Nezv Texts from Nineveh 5 1
cities of Babylonia, but they obtained wide acceptance in Assyria. The small fragments Rm. 275 and K. 9138 from Nineveh prove that the mystic ritual of Bel was also practised there.
Like the Assur tablet, they are written in the colloquial dialect of Assyria, best known from the large collection of letters of the period of the seventh and sixth centuries excavated at Nineveh. The cult must have been practised from a much earlier period, for the Assur tablets must be dated before the tenth century. Both are fragments of a very large tablet, at least 10 or 1 1 inches wide. They are also commentaries upon the ritual as practised at Nineveh, and appear to have contained more details and explanations of the mysteries ; the order of events is also slightly different. They preserve but few lines, and the new information is slight ; nevertheless they afford evidence of the great influence of the cult in Assyria, a point of special importance for its transmission to Syria and Judea. The texts are published at the end of this volume ; the transcriptions and restorations from the Assur tablet (in brackets) follow here.
Rm. 275. Obverse.
(i) sa subat ''"BeH>) (3)
kt (?) i-za su-ii-ni su-ii (3)
-su-u-ni su-ii a-te su (4) [e-nu-ma
e-lis sa da-bi-ib-u-ni ina pan ''"Bel ina """"JNisanni i-za-]
mu-ru-u-su-ni ina eli sa sa-bit-u-ni su-u (5) \tirii-
gallu su-tu i-da-bu-ub ma-a dam-ka-a-te sa] ''"As-sur si-na e-ta-pa-as ina eli pi-// (?) ''"As-sur sa
(6) [ sa sami-e i-da-gal-u-ni ana] "^"A-nim
'■'"Sin ''"Samas ''"Ramman tu-sa-al-li (?)
(7) [ ameln OT//-]pa-si-[ir] a
^'"En-ki ? ?
D 2
52 New Texts from Nineveh
Reverse.
(i) (2) sa li-hap-pa-tu-ii-su-ni su-u
(3) [li-is-mu sa ina '^''''-Nisanni ina pan '''"Bel
u] ma-ha-za-ni gab-bu i-kal-[la-du-ni] (4) [ki-i '^"As-sur ^'"Nin-urta ina eli ka-sa-di sa] "'"Zi-i ''"Ki-in-gu ''"A-sak- ku [is-pur-u-ni '^''Nin-urta] (5) [ina pan '^"As-sur ik-ti-bi ma-]a '^"Zu-ii ''"Ki-in-gu '^"A-sak-ku [kas-du '^"As-sur] (6) [a-na ''"Ntisku ik-ti-bi ma-a a-lik a-na ilani gab-bu] pa-si-ir u-pa-[as]-sa-ar-su-nu su-nu ina eli ih-[du-u-ma] (7) ? ma ? ku ha-ri-ib-su ? ? «/(?)-/««(?).
K. 9138.
(2) [ a-na] ''"A-nim
"■"Sin (3) si-ip-tu (4)
eli vii-e-ti (5) sa a-ki-im-
su (6) [ ^c, A-pa-\i-rtl-'ii-ni'^ pa-ha-a-
...... (7) [ u-ie-]s7({?)-t{-nz iSaiamiJ) ti-Sa-
? . . (8) 'a-du-7i-ni sa ki-i (9)
ni-bi-it ib-hi-u ^ (10) \enuma eliS
sa dabibiini ina pan ''"Bei] ina '"'"• Nisanni i-za-am-mu-
ru-u-su-[ni ina eli sa sa-bit-u-ni su-u ^ ] (11) \uru-
gallil su-tu idabub ma-a] dam-ka-a-ti ia '^"AMur^ \li-7ia
e-ta-pa-ai ina elipi-li{}) ^'"Ai-hcr sa ] (12) [
.?a satnS idagaluni a-^na '^"AS-hir ''"A-nim ''"Sin [''"Samas
''"Ramman tu-sa-al-li^ ] (13) [ ^a
kakknru idagaluni ina eli Sa iilu libbi hursan]
il-lak-n-ni ? -ma ? anielu mu-pa-si-\_ru ^ ] (14) \Ja
itti ""Bel ana bit akiti la n-sii-21-ni \ka-bu-um
[ ] (15) ^«-
' Cf. Rm. 275, Obv. 7 and Rev. 6, and KAR. 143, 60.
'^ ' The wailing: which they uttered.'
» Cf. KAR. 143, 34, and Rin. 275, Obv. 4.
« Cf. KAR. 143, 36.
» Here the te.xt corresponds to Rm. 275, Obv. 6, and KAR. 143, 37.
' This line corresponds to KAR. 143, 38 f.
Reconstruction of the Ritual 53
A reconstruction of the principal acts in this ritual may be made from the commentary, but it is perforce scanty and deficient by the very nature of our sources. The priests naturally choose only the salient features of the ritual for their explanations, and the acts whose meanings are explained are not chosen in the actual order of their occurrence. That is evident from the small fragment given above. Taking the large Assur text as a basis of the sequence of the acts of the ritual, the following analysis may be made, but it only provides a defective substitute for the real ritual, which will undoubtedly be recovered in due time.
(i) Bel is imprisoned in the lower world and the celebrants seek to bring him forth. A celebrant rides in haste to some kind of sepulchre (?). That means Nebo, who hastens to the lower world to comfort Bel, held captive in the lower world. 1-8.
(2) Celebrants hasten in the streets crying, ' Where is Bel ? ' and a priestess prays to the moon-god and the sun-god to restore Bel to life. She goes to a gate, which represents Bel's sepulchre. She probably represents Bel's wife or his mother. 9-1 1.
(3) Watchmen stand at the gate of Bel's temple, who represent the guardsmen of Bel's sepulchre. 12.
(4) Celebrants lament, because Bel was bound and slain, and because he descended into hell. 13-14-
(5) A celebrant (?) is clothed with . . . (?), which repre- sents Bel's wounds, by which he died ; they are coloured with his blood, i 5.
(6) A goddess (Bel's consort ?) descends to hell to be with him; some deity (Nebo? Bel's son?) refuses to descend to Bel, for Assur (= Bel) has declared that he should not be wounded, but he stands guard over Bel's prison. 16-19.
(7) A head or effigy of a head is fastened to the door
54 Reconstruction of the Ritual
of the temple of Beltis, Bel's consort. This means the malefactor who was slain with Be], and whose head was hung on the neck of the statue of Beltis. 20-1.
(8) Nebo returns to Barsippa, which means that, after the slaying of Bel, tumult and strife arose in the city. 22-3.
(9) Nebo comes again to Babylon to do homage to the dead Bel and to behold the slain malefactor, who is symbolized by a swine. The malefactor has gone to the lower world with Bel. 24-6.
(10) Celebrants go before Nebo; they symbolize the people who weep for Bel. 27.
(11) A magi goes wailing before Beltis, who descends to hell seeking Bel. The magi brings Bel's garments to Ishtar of Erech. These symbolize Bel's garments which were taken from him after his death. Beltis of Erech or Ishtar is here brought into the ritual from the parallel cult of Tammuz, in which Ishtar, mother of Tammuz, descends to the house of the dead seeking Tammuz. 28-30.
(12) Treasures are taken from Bel's temple. This means that as his body was denuded of clothing, so also even his chapel was denuded of its adornment. 31.
(13) Bel's ieritu cloth appears in the ritual; this means the cloth in which he was wrapped in the sepul- chre (? ?). 32.
(14) Milk before Ishtar of Nineveh is placed (?), which symbolizes his nursing by the mother goddess. 33.
(15) The Epic of Creation is sung before Bel, prayers are said, and the celebrant cries, ' What was Bel's sin ? ' This describes Bel's unjust suffering and death. 34-6.
(16) A celebrant looks to heaven in prayer. This symbolizes Bel in the lower world, who implores the gods of heaven for life. The Ninevite text, however, explains
Reconstriidton of the Ritual 55
the act as symbolical of the mother goddess, who prays to the heaven-gods for Bel's resurrection. 34-7.
(17) A celebrant looks toward the lower world in prayer. This means that Bel, who has been laid in a sepulchre (.^) will rise from the house of death. 38.
(18) Some deity (?) refuses to go with Bel to the house of sacrifice at the New Year's festival of Nisan, which means that Bel bears the . . . ? of the malefactor, who was bound and sits with him in the lower world. 39.
(19) Also Beltis, Bel's consort, goes not with him to the house of sacrifice at the New Year's festival, and celebrants pray before Beltis, asking her to guard the temple during Bel's imprisonment. This means that Bel's wife rules the temple until his release. 40-1.
(20) Beltis puts on garments of mourning. This means that she cared for the wounded body of Bel.
42-3.
(21) On the eighth day of the New Year's festival a pig is slaughtered ; this symbolizes the malefactor concerning whom they question Beltis, asking who was this malefactor slain with Bel. 44-6.
(22) Certain celebrants come. They seem to symbolize certain attendants i^.) of Bel who, when he was bound and wounded, [came to comfort him ? ?]. 47-
(23) The use of water in the ritual is now mentioned, the water is stirred up, made muddy, and poured away ; the symbolic meaning cannot be detected, but the act refers to some phase of Bel's wounding and death. 48-52.
(24) The ieritu garment (in which Bel was wrapped .-*) again appears in the ritual in connexion with the water used in the ritual ; these are said to symbolize Bel's suffering. The ritual introduces hymns on the divine origin qf water. 53-5.
56 Reconstnictwn of the Ritual
(25) The next act is obscure and refers to Bel In the sepulchre (?). 56.
(26) Celebrants run a race in the streets in frenzy. Here the ritual symbolizes a part of the myth of creation, having no relation at all to the death and resurrection of Bel. The race symbolizes Ninurta ( = Bel of the Semitic Babylonian myth), sent to conquer the dragons, who returns to tell the gods of his victory, and the messenger who hastened to the gods with the glad tidings. 57-60.
(27) Psalmists participate in the race, carrying Bel's relics plundered (from the temple ?) when he was slain. This is said to symbolize how the gods his fathers [permitted him to be bound and wounded ?]. 61-2.
(28) The messenger-god Nusku hastens past Esabad, temple of Gula. This means that the mother-goddess Gula sent Nusku [to tell the gods of Bel's death ? }\ 63.
(29) Bel's clothing and sandals are brought to Beltis his consort. This means that Nusku (i*) brought them to her, so that he cannot escape from the lower world.
64-5-
(30) A chariot and horses are sent out recklessly to the house of sacrifice, speeding headlong, without a driver. This signifies Bel's disappearance. 66.
(31) A goddess goes out of the city weeping, which symbolizes the women who wept at Bel's wounding. 67.
(32) The ritual now introduces a door slit with an aperture to let in the light. This symbolizes the door of Bel's sepulchre, where the gods imprisoned him. But the gods at last break down the door, battle (with the gods of the lower world ?) and bring Bel back to life and the upper world.
The colophon at the end of this tablet says that the explanations of the mystic meanings of these acts in the ritual are not to be read by those not lawfully initiated into the priesthood of this cult. The incongruous details
Origin of the Sakaia 57
of the commentary render both translation and exegesis singularly difficult and hazardous. It is true that the text does not expressly refer to Bel's death, but only to his binding, wounding, and confinement, and to his sepulchre. 1 hat is, of course, attributable to religious timidity.
Lines 57-60 seem to have some connexion with the Persian festival called to. aaKccia, SaKaia 77 SkvOckt) iopr-q, ' Sakaia the Scythian festival ' (Hesychius). According to Strabo xi* the Sakai, a Scythian tribe, built a temple to Anaitis and the Persian deities Omanus and Onadatus, and celebrated yearly the sacred festival to. SaKaia. But Strabo adds another explanation for the origin of the Sakaia in Persia. Cyrus, having made an expedition against the Sakai, and being defeated, conceived a wily plan to destroy them. Simulating defeat, he fled, leaving his camp full of provisions and wines. The Sakai pursued him, captured the camp, and gorged them- selves with food and drink. Cyrus quickly returned, fell upon the Sakai, stupified and drunk with orgy, and utterly destroyed them. Cyrus, attributing the victory to the intervention of his national deity, instituted a yearly feast called Sakaia in memory of this day. ' Wherever there is a temple of this (Persian) goddess, there is instituted the bacchic festival of the Sakai (i? Twr SaKieov eo/or?;), when men and women drink day and night in Scythian custom, toying with each other in lascivity.' Athenaeus, Dipiiosopliistae 639 c. quoting Berossus, says that in the month Acooj (Macedonian), corresponding to the Attic month ^orjSpoixidiv (September), or feast of the running, in memory of Theseus and his expedition against the Amazons, was celebrated the festival Sakaia, at Babylon, on the sixteenth day. At this time the masters were ordered about by slaves, and one of them governed the house, and was clothed like a king. This bogus slave- master was called ^wydprjs, Soganes, which Zimmern
58 Origin of the Sakaia
identified with the Sumerian loan-word sukallu, mes- senger, viceroy. But Dion Chrysostomus, De Regno, iv 67, says that the 17 tcoj' Sukwv ioprrj, or festival of the Sakai,' was a Persian institution. At this time they choose a prisoner, condemned to death, and set him on the king's throne, clothing him as a king, and permitting him to ride the land, drink and misconduct himself with the king's wives. None might prevent him, but afterward they take him away, scourge and hang him.
There is much in the combined rituals of the New Year's festival and the death of Bel to suggest that the Persian festival may be derived from Babylon. Berossus, undoubtedly the best of our Greek sources, assigns it primarily to Babylon, but he places it in the autumn, and apparently connects it with the Attic festival of the running as symbolic of Theseus's victory over the Amazons. The running in the streets of Babylon, and at Assur and Nineveh, was a symbol of Ninurta-Bel's victory over the dragons of Chaos. Now in the ritual of the New Year's festival of Nisan, on the fifth day, the king went to Bel's chapel, where the high priest took from him his royal insignia, pulled his ears, and smote his cheek.- Here, at any rate, is the sure source of the temporary abdication and humiliation of the king, as described by Dion Chrysostomus in his account of the Persian Sakaia.
In fact, on the basis of these notices in the Babylonian sources and with the aid of the Greek accounts of the Sakaia, it seems probable that a minor aspect of the Nisan festival at Babylon consisted in a putting to death of a bogus king who was a condemned malefactor, and in a frenzied race in the streets ; both of these acts seem
' ^ ar. o-aKKQiv. A var. on the Athenaeus passage iop-njv SaKai'a has croKfav, i. e. a form ioprrj craKta is presupposed. ■
'' See above, p. 26.
Tlic Myth and the Gospels 59
to have been erroneously combined into one festival and imported into Persia. But the Persians claim to have derived it from the Scythian tribe Sakai. But numerous variants in Greek texts ^ as sakkat, saka, sakea, leave the impression that they have confused some Babylonian word like sakkic with the name of the tribe Sakai. The well-known word sakku means a dumb or stupid person, but its application to a bogus king and malefactor in this festival has not been found.
In the discussion of this mysterious ritual of the wounding and imprisonment of Bel, I have written in the conviction that the Assyriologist should confine himself strictly to his sources. His labour must be bestowed primarily upon a correct edition and interpreta- tion of the text. The place of this ritual in the intricate system of Babylonian religion is within his province, and he is bound to undertake to explain its implications in that aspect. But writing now as an Assyriologist, with severe conception of his restrictions, the author refrains from entering into any discussion of the New Testament. In fact, he is not quite convinced that these sources, as presently known, warrant a discussion of these problems which at first thought seem to demand explanation. So many apparent analogies in the history of religion have proven themselves fallacious, and so many scholars have broken their strength upon the impregnable rock of truth, that the maxim nc sutor supra C7-cpidam is particularly applicable here. The wider application of these texts is the affair of theologians. The above edition of the Bel ritual aims at giving a dependable source.^
' See Stephanus. Thesaurus Linguae Graecae under SaKat'a, Saxai.
^ There is one striking parallel between these Bel's mysteries and the ritual of the Christian Church in Holy Week. In the litual of the New Year (see pp. 23 and 25) the Crown of Ann and the Throne of Enlil are veiled, and in the mourning for the dead Bel (p. 54, § 12) the ornaments of Bel's temple are removed.
6o
List of Texts
In making use of this edition, the very large number of tablets cited necessitates a key to their place of publica- tion. Following the system introduced by King, and followed by Deimel in his edition of a composite text as known to him in 1912,^ I have composed a table of the tablets, and one for the sources of the text.
K.
Place of Publication.
|
292 |
CT. 13, 6. |
|||||
|
2053 |
King, Great, ii 59-60 |
|||||
|
2107 |
„ ii 60-2. |
|||||
|
2854 |
» i 159- |
|||||
|
3437 |
CT. 13, 7-9. |
|||||
|
3449 a |
CT. 13, 23. |
|||||
|
3473 |
CT. 13, 16-19. |
|||||
|
3567 |
CT. 13, 22. |
|||||
|
3938 |
CT. 13, 3- |
|||||
|
4406 |
King, Creal. ii 54-5. |
|||||
|
4488 |
,. i 185- |
|||||
|
4832 |
CT. 13,5. |
|||||
|
5419^ |
CT. 13, I. |
|||||
|
5420 <r . |
CT. 13, 21. |
|||||
|
6650 |
CT. 13, 9. |
|||||
|
7871 |
King, Creai. i 183. |
|||||
|
8299 |
„ ii 60. |
|||||
|
8519 |
„ i 165- |
|||||
|
8522 |
CT. 13, 26-7. |
|||||
|
8524 |
CT. 13, 12. |
|||||
|
8526 |
CT. 13, 23. |
|||||
|
8575 |
CT. 13, 12. |
|||||
|
9267 |
CT. 13, 28. |
|||||
|
10008 |
King, Creal. i 187. |
|||||
|
11641 |
„ i 192. |
|||||
|
1 2000 3 |
CT. 13, 24. |
|||||
|
12830 |
King, Great, i 163. |
|||||
|
13337 |
„ i 166. |
|||||
|
13761 |
„ i 164. |
|||||
|
13774 |
„ i 190. |
' ' Enuma elis ', stve Epos Babyhnkum de Creatione Mundi, by P. Antonil's Deijiel, S.I., Rome, 1912.
I
List of Texts
6r
|
Rm. |
Place of Publication. |
|||
|
366 King, Creat. ii 56-8. |
||||
|
395 .. ,.. ii 62. |
||||
|
982 CT. 13, 31. |
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|
2. 83 CT. 13, 19. |
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|
Sm. Place of Publication. |
||||
|
II King, Cr^aA ii 51-3. |
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|
1416 .. „ ii 55- |
||||
|
BM. Place of Publication. |
||||
|
79-7-8, 178 .... CT. 13, 6. |
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|
79-7-8, 251 |
CT. 13, 20. |
|||
|
81-7-27, 80 |
CT. 13, 2. |
|||
|
82-3-23, 151 |
King, Creat. ii 54. |
|||
|
82-9-18, 5448 |
„ ii 34- |
|||
|
82-9-18, 6879 |
„ ii 12-13. |
|||
|
82-9-18, 6950 |
„ ii 29. |
|||
|
351.34 • |
„ ii 7- |
|||
|
35506 . |
„ ii 46-8. |
|||
|
36688 . |
„ ii 7- |
|||
|
36726 . |
„ ii 8. |
|||
|
38396 . |
CT. 13, 4. |
|||
|
40559 • |
King, Creaf. ii 14-21. |
|||
|
42285 . |
„ ii 30-2. |
|||
|
45528 . |
„ ii 1-6. |
|||
|
46803 . |
„ ii 9-1 1. |
|||
|
54228 . |
„ ■ ,, ii 63. |
|||
|
61429 . |
„ ii 25-8. |
|||
|
91139 . |
„ ii 38-45. |
|||
|
92629 . |
.. ii 35-6. |
|||
|
92632 . |
„ ii 22-4. |
|||
|
93015 • |
CT. 13, 1+3. |
|||
|
93016 . |
CT. 13, 14-15. |
|||
|
93017 • |
CT. 13, lo-ii. |
|||
|
98909 . |
CT. 34, 18. |
|||
|
VAT. Place of Publication. |
||||
|
2553 Unpublished. |
||||
|
9668 KAR. iii 118. |
||||
|
9676 „ iii 164. |
||||
|
9677 . |
„ iii 117. |
62
References to Sources
VAT.
Place of Publication.
|
9873 9971 |
Unpublished. KAR. i 5. |
||||
|
IOI52 |
„ iii 162. |
||||
|
10346 |
Unpublished, |
||||
|
'0579 10585 |
it |
||||
|
10592 10652 |
KAR. iii 163. |
||||
|
10663 T0898 |
„ iii 173. Unpublished. |
||||
|
10997 I295I |
KAR. iii 162. |
||||
|
Edinbur |
ghFr |
agme |
nt— BL. PI |
. IX. |
REFERENCES TO THE SOURCES
TABLET I.
K.
Km.
BM.
3938 = Lines 33-42+147-62. 4488 = 50-62. 5419^ = 1-16.
7871 = 33-47- 982 = 60-101.
31-7-27, 80 = 31-56+ 137-61. 82-9-18, 6879 = 112-36. 35134= 11-21. 36688 = 38-44. 36726 = 28-33. 45528 = 1-48 + 130-61. 46803 = 46-67 + 104-21. 93015 = 1-16+ 143-61. 98909 = 45-53 + 159-61. VAT. 9668 = 2-25 + 132-58.
9677 = 53-78 + 79-103-
9873 = 84-111. 10152 = 1-18 + 52-80+ 140-9. 10346= 34-51 + 107-1 16. 10592 + 12951 in break on 10152, Obv. IL 10652 = 16-26 + 71-80. 10997 = 50-68.
References to Sources
TABLET 11.
K. 292 = Lines 120-9. 4832 = 32-58 + 93-127. BM. 79-7-8, 178 = 69-85.
38396 = 11-29 + 95-117. 4°559 = 1-40+ io°-29- 92632 = 14-29+ 103-17- 98909 = 1-6. VAT. 2553 = 5-23 + 33-48 + 98-1 29. 9971 = 33-48 + 88-102. 10585 = 105 ff.
TABLET in.
K. 3473 = Lines 1-85 + 86-138. 6650 = 38-55 + 96-113.
8524= 75-86- BM. 82-9-18, 1403 = 5-15 + 52-61 + 62-76+ 124-8.
82-9-18, 5448 = 64-72.
82-9-18, 6950= 19-26+77-84.
42285 = 46-68 + 69-87.
93017 = 47-77 + 78-105- VAT. 10663=1-13 + 127-38.
TABLET IV.
K. 3437 = Lines 36-83 + 84-119. 5420 f= 74-92 + 93-119- Rm. 2, 83 = 117-29. BM. 79-7-8, 251 = 35-49+103-7- 93016 = 1-44 + 116-46. 93051 = 42-54 + 85-94. VAT. 10579 = 53 ff-
10898 = 39-54 + 105-21-
TABLET V.
K. 3567 = Lines 1-26. 8526 = 1-18.
11641 = 14-22 + (l28)-(l40).
13774 = 6-19-
64 References to Sources
TABLET VI.
K. 3449<z = 53^-72- I2000 b = 16—22. BM. 92629=1-20 + 145. VAT. 9676 = entire tablet.
TABLET VIL
K. 2854 = Lines 1-18. 8519= 74-88. 8522 = 15-45+106-38- 9267 = 40-7 + 111-18 + 124-38.
12830 = 89-95.
13337 = 78-83. 13761 =63-78. 35506= 14-36 + 106-42. 9H39 = 3-40+ 106-42.
J
THE BABYLONIAN EPIC OF CREATION
FIRST TABLET
1. e-nu-ma e-lis ^ la na-bu-u sa-ma-mu ^
2. sap-lis ^ am-ma-tum su-ma ^ la zak-rat ^
3. Apsfl-ma * res-tu-u za-ru-su-un
4. Mu-um-mu " Ti-amat mu ''-al-li-da-at gim-ri-su-un
5. me *-su-nu ' is-te-ni§ i-hi-ku-ma*
6. gi-pa-ra^ la ki-is-su-ra '" su-sa-a" la se-'a^^
7. e-nu-ma ilani la su-pu-u ma-na-ma
8. su-ma " la zuk ^^-ku-ru si-ma-tu la si-mu "
9. ib-ba-nu-u-ma '* ilani ki-rib-su-un ^'
* 45528, li-il; KAR. 162, mt.
^ 45528, h-is; 93015, mu; KAR. 162, zak-ru. Here begins KAR. 118.
' For am-ma-tu, KAR. 162 has ai-tia-tu, dwellings, see 1. 79 below. The word avunatu has the meaning ' forearm ', and developed the meaning ' door sill, threshold ', precisely as Heb. HES ' forearm ', em- ployed there in the sense ' cubit ', obtained also the meaning ' door sill ', Is. 6, 4. The definition ' door sill ' follows from the Sumerian equivalent d-sug ■= idi ush', 'arm of the foundation', V R. 20 a 18. amvialu then obtained the meaning ' home '. See also Holma, Korper- teile, 1 15-16.
* 93015, apsti-u; KAR. 162, apsu-um-ma. The Commentary, CT. 13, 32, begins here.
° According to Sumerian thought, water is the first creative principle, and through its indwelling creative reason (mummu) all things proceed. Apsil, a loan-word from Sumerian ab-zu, 'house of wisdom', designates the ocean of fresh water beneath the earth from which springs, fountains, and wells derived their supplies. See the writer's The Babylonian Concrplion 0/ the Legos, JRAS. 1918, 433-49. ApsH is employed indifferently for the ocean beneath the earth and for the personification of the ocean, the deity ApsQ (never with determinative for god), and in Daraascius's account of Babylonian cosmogony Apsfl and Tiamat
FIRST TABLET
1. When on high the heavens were not named,
2. And beneath a home ^ bore no name,
3. And Apsil ^ primaeval, their engenderer,
4. And the ' Form ', Tiamat, the bearer of all of them,
5. There mingled their waters together ;
6. Dark chambers were not constructed, and marsh- lands were not seen ;
7. When none of the gods had been brought into being,
8. And they were not named, and fates were not fixed,
9. Then were created the gods in the midst thereof;
are written 'A-Traa-wv and Tau^iy. See Cory, Ancient Fragments, 318.
* Mummu, ' Word ', the Logos of Babylonian thought, is the creative principle and messenger of ApsQ. See 11. 30-1.
' 93015, mu-um-via-al-li-da-at\ KAR. 162, -a/ at end.
* 45528, mu-ti; 93015, iu-un; KAR. 162, i-hi-ik-kii-ma\ K. 5419, c, -ku-tl-ma.
^ gi-pdr-ra, 93015; [ \ru, KAR. 162. Loan-word from ^;^- barra, ' dark chamber '. It is invariably employed of sacred buildings, particularly of the rooms in the interior of the stages of towers. The ordinary writing is gig-pdr, Br. 8934, but gig-par occurs, Legrain, Temps des Rois d'Ur, 337, 9; Langdon, Archives of Drehem, 49, 10; e'-ge-par was a cloister for nuns at Erech, Clay, Miscellaneous Inscrip- tions, no. 45 R. 4. See for further discussion, Langdon, BL. 109 ; Landsberger, Der kuUische Kalender, 74, n. 3.
'" 93015, ku-zii-ru, a better reading; KAR. 118 and 162, -ru.
" su-sa-a, 93015.
" le-'e-u, KAR. 118, Obv. 5; h-'-i, KAR. 162.
'' su-um, 93015; zu-uk, ibid.; KAR. ii8,1!fi-z-»«<.
" 93°i5 and 45528 omit ma; KAR. 118 omits u.
^^ ' In their midst', i.e. in the Apsu and Tamtu, fresh- and salt-water oceans.
E 2
68 Tablet I
10. ''"Lah-mu^ '^'"'La-ha-mu us-ta-pu-u su-mi iz-zak-ru -
11. a-di * ir-bu-u i-si-hu '
12. An-sar^ "''"'Ki-sar ib-ba-nu-u " e-li ®-su-nu at-ru
1 3. ur-ri-ku * ume us '-si-pu sanati
14. '^"A-nu" a-pil-su-nu sa-ni-nu '^ abe-su
15. An-sar "'"A-num '^ bu-uk-ra-su u-mas-si-il ^'^
' u, 'and', is inserted by 93015; 45528.
" Text from KAR. 162 ; KAR. 118 has lu-ta-pu-u lu-nti iz-zak-ru.
' Lahmu and Lahamu are the first deities descended from the Chaos. Damascius reports the tradition correctly, but his te.xt (see Cory, op. cit. 318) has been corrupted as Aa;^^!' (cat t^ai(pv for Aa;^r/i' koX Aa;^^ ; Lahe is the male and Lahha the female, and for these original (?) forms see Book III 125. For the formation cf. Almu and Alamu, father- mother names of Nergal, IV R. 21045; ^ ^- ^^ '"25 f.; AJSL. 33, 188, 19-20. Lahmu and Lahamu have a double role in Babylonian mythology. On the one hand they are the first of the gods of order and ancestors of these gods, Book III 68, and they counsel their children against Tiamat, III 125. They, therefore, become father-mother names of Anu, CT. 24, I, 15; 20, 9. On the other hand Lahama, Lahha, is a dragon of Chaos and belongs to the monsters of Tiamat, Book I 137 ; II 27; III 31, 89. Her fifty servants seize Innini at the command of Anu, Poeme du Paradis, 235, 28. Lahha or Lahamu also became a demon, and is described as a sea-serpent of Ea, CT. 17, 42, 14-24 ; in another form he is a bird demon of a deity whose name is broken away, CT. 17, 43, 49-61 ; as demon of the water-god Lahmu is part bird with lion feet and is named ipperu, 'Calamity', CT. 17, 43, 64- 44, 74. He is also a demon of Gula, half man and half dog, CT. 17, 44, 83-90. But Lahmu is also a protecting genius, and images of him adorn the gates of buildings, VAB. iv 222, 16 ; Messerschmidt, KTA. 75, 24 ; BA. iii 266, 9. He is represented, on a gate, by Agu-kak-rime, among the monsters of Tiamat, V R. 33, IV 50. The latter reference from the period immediately following the First Babylonian Dynasty proves that the Epic of Creation is at least as early as the age of Hammurabi. A hymn to Marduk associates the Lahmus, a general
Creation of the gods 69
10. Lahmu and Lahamu ^ were brought into being and they were named.
1 1. For ages they grew up and became lofty.
1 2. Ansar and Kisar were created more excellent than they.'
13. The days lengthened themselves and the years increased.'"
14. Anu their son, the rival of his fathers,
15. Ansar made Anu his first-born equal (to him- self),
name for the monsters of Tiamat, with Ea and Damkina, BA. v 310, 37. ■An obscure reference to Lahama of the sea in PBS. x 113, 5. This first pair of deities waver between the old order of Chaos and the new order of the gods. In 1. 78, below, they are the first of the gods, and inhabit the ocean. When the Assj-rian scribes substituted Asur for Marduk in this epic they replaced Ea, father of Ma.rduk, by Lahmu, father of Ahir. See Book I 78, 83, 84. This substitution followed logically enough, for the Assyrian god Ahir had been identified with Ansa!'.
' KAR. 118, a-di-ma; 93015, a-di-i. adz, pi. of adii. In any case adu, to which Deliizsch assigned the meaning 'time', H. W., 24, does occur in that sense; d-dii-a-bi =^ add-sunu, 'their fixed periods', said of the sun and moon, RA. 11, 145, 28, and Thureau-Dangin's note, p. 156. A derivation from tiadil, fix, ordain, is possible, and perhaps more probable, in which case there is no connexion with Hebrew 15? eternity.
^ Here begins 35134, King, Great., ii PI. 7.
^ 35134; 45528 insert u, 'and'; 45528 ib-ba-nu-ma ; KAR. iiS, 3[U({ for eli.
' This line is either omitted on 93015 or this text carried 11. 11 and 1 2 as one.
* u-ur-ri-hi, u-ur-ri-ku, 45528; 35134; ti-ri-ki, 93015.
' «-«)■-, 45528.
'" On the use of the piel to express condition of the subject see Brockelmann, Vergkichende Grammatik, i 509.
" iiiim, 93015; 45528; 35134; mt-um,KKR. ii8; niii, KAR. 118.
'" nu-ttm, KAR. 118; si-il-ma, KAR. 162.
70 Tablet I
1 6. u "'"A-num 1 tam-si-la-su u-lid '^"Nu-dim-mud ^
1 7. "^"Nu-dim-mud sa abe-su sa-lit-su-nu su-u *
18. pal-ku 5 uz-nu ^ ha-sis e-mu-kan pu-ug-gu-uP
19. gu-us-sur ma-a-di-is * a-na a-lid abi-su An-sar
20. la i-si sa-ni-na ' i-na ilani at-hi-e-su ^
21. in-nin-du-ma'*"at-hu-u ilani ^^
22. e-su-ii '^ Ti-amat u (?) na-sir-su-nu is-tap-pu "
23. da-al-hu-nim-ma sa Ti-amat kar-as-sa '*
24. i-na su-'-a-ru ^^ ki-rib an-duru-na
25. la na-si-ir Apsu-ii ''' ri-gim-su-un
26. u Ti-amat [su-]ka-am-mu-[ma-at] su-nu '^
27. im-tar-sa-am-ma ip-se-ta-su-un [e-li-sa]"
28. la ta-bat al-kat-su-nu su-nu-ti i-ta-til-la ^^
' nii-um, KAR. 118; 35134.
' Title of Ea, as he who created man from clay. The name means ?m ■=■ amehi, dim = biimidnu, mud — ianu, i. e. ban bunnani ameli, ' fashioner of the form of man '. A variant is Na-dim-mud ■= Ea (ban) kalama, CT. 25, 48, 17, and cf. Ea as mumniu ban kalama, BA. ii 261, 5> and ''^^'■Na-mu-ud-mu-ud =: ilu musabni ameli, CT. 25, 33, 18. See Poeme du Paradis, 38.
' Here begins KAR. 163.
' KAR. 162, su-ma; KAR. 163 omits su-u.
^ ka, KAR. 118; 45528. " KAR. 118, 17, ni.
' KAR. 162; 163; pu-un-gul. « ma-a-dii, KAR. 118.
' 7iin, KAR. 118 ; KAR. 163, abe-hi, ' his fathers'.
'" 35i34> du-ti; ildnu {nu), KAR. 163.
" Niph'al of emedu) cf. Code of Hammurabi, § 176, 80, in-ne-im-du, where it has the sense of ' to lie together ', to unite.
'^ M« conceals two roots in Assyrian ; {a) esu, to do evil against, destroy, rebel against, Arabic "jls ; (b) to be dark, confused, Arabic ^J^i. Both meanings are employed in translating the Sumerian SUH. The meaning ' destroy ' is documented in the Commentary, King, Creal. ii 62, 34, HA-A {^^=. hulluku)-HAB ■=\niuhallik rag-^gi■. esu rag-gi ; and in kakku esi2 sa ''"^//.
" IIP of apii; read us-ta-pu-ul Text from KAR. 163, 7 and 118, Obv. 21. The sign at the end of 118, 21 is pu. Luckenbill reads
Revolt of the gods 7 1
1 6. And as to Anu he begat Nudimmud his equal.^
1 7. Nudimmud, champion of his fathers was he,
18. Wide eared, the wise, mighty in strength.
19. He was made exceedingly strong, even more than his father Ansar.
20. He had no rival among the gods, his brothers.^
2 1 . They were banded together," the brothers, the gods.
22. They rebelled against Tiamat, and glorified their defender.
23. They troubled the thoughts of Tiamat,
24. With singing in the midst of Anduruna "
25. Apsil diminished not their clamour,
26. And Tiamat lapsed into silence at their
27. Their deeds were obnoxious unto her.
28. Their way was not good, for they had become powerful.^^
liiahbu, V of lab-d, ' they overpowered their guards ', but in that case sunu has no obvious antecedent ; the same editor reads the doubtful sign kisiat, and Ebeling treats it as an erasure, and derives istappu from sapdpu. Cf. CT. 15, 5 ii 3 !
" ka-ras-sa, KAR. 163, 8.
^^ su'aru is probably a cognate of siru (TB'), strophe, ballad, both from the root -m. See KAR. 158, Rev. II 39; and JRAS. 1921, 188 n. 7.
'^ A title oi AralU, Craig, RT. ii 13, 3. This Sumerian term means ' the abode ', a noun formed from durtin with prefix an. A minor deity of the underworld is ^-Aiiduriina, an attendant of Ea (uiukki ^Ed), CT. 24, 2, II. For the formation see Sum. Gr., § 150a. The text of KAR. 118 is assured by KAR. 163, Obv. 9.
" The end of this hne on KAR. 163, 10, [apsu-]u, &c. ; apsil 45528.
" Last sign on KAR. 163, Obv. I.
" Cf. KAR. 45, 17, sa marisi e-li-ka, and 1. 37, below. Correctly read by Ebeling.
*° The verb is here derived from atdlii, etelu, be manly ; cf. i-te-it-lu, KB. vi 292, 17. The root is entered edeltt in the lexicons, but see 1. 96, below.
" Here begins 36726, a series of extracts from Book I; King, Creat. ii, PI. 8.
72 Tablet 1
29. i-nu-su Apsu za-ri ilani ra-be-ii-tim
30. is-si-ma ''"Mu-um-mu ' suk-kal-la-su i-zak-kar-su
31. ''"Mu-um-mu - suk-kal-lu ^ mu-tib-ba ka-bft-tl-ia
32. al-kam-ma si-ri-is ^ Ti-amat^ i ni-lik
33. il-li-ku-ma ku-ud ■*-mi-is Ti-amat* sak-pu
34. a-ma-ti im-tal-li-ku as-sum ilani bu-uk-ri-su-un ^
35. Ap-[su] pa-a-su i-pu-[sam-]ma izakkar-si
36. a-na [Ti-amat] el-li-tu-ma i-zak-kar-su ^
37. im-ra-as al-kat-su-[nu] e-li-ia
38. ur-ra la su-up-su-ha-ak ' mu-si la sa-al-la-ku
39. lu-us-hal-lik-ma al-kat-su-nu lu-sap-pi-ih
40. ku-ii *-lu lis-sa-kin-ma i * ni-is-lal ni-i-nu '
41. Ti-amat an-ni-ta i-na se-me-e-sa "
42. i-zu-uz '- -ma il-ta-si e-li ^^ har-mi ''^-sa
43. [mar] '"-si-is ug-gu-gat '^ e-dis-si-sa
44. li-mut-ta " it-ta-di a-na kar-si-[sa]
45. mi-na-a ni-i-nu sa ni-ip-pu-sam nu-us-hal-lak '^
' So 36726, but 45328 omits ilu. Mummu is an ordinar}' word for ' form ', which was personified as creative reason, and inherent in the first principle, water. Mummu in Babylonian thought was usually identified with Ea, the god of the Apsij, or with his son Nabfi. The literature on this subject and a study of the theory of the Mummu as Logos will be found in The Babylonian Conceptioti of the Logos, JRAS. 1918, 433-49. There the writer derived this word from emA. to speak, and this derivation was sustained by a syllabar which explains mumviu by rigmu. See p. 74 n. 3. Mummu or ' word ' then came to mean cosmic reason, and as such it was translated into Greek by Xoyos. Th.-Dangin, RA. 16, 166 ii 3, suggests that mummu is a loan-word from a Sumerian (hypothetical) mumma ■= ummuku, wise. In this epic Mummu is the messenger of the primaeval water-god, and he belongs to the monsters of Chaos, who were said to have been bound and confined in Arallu or chained to the stars. Hence ^^'"^Mu-um = ^^"■Papsukkal (the messenger god) in one version of this legend, and he is one of the seven Enlils who were subdued, RA. 16, 154. Mummu is the sea and home of Tasmet (consort of Nabii), Ebeling, KAk. 122, 9. In the Epic of Creation Mummu is certainly not emploj'ed in a philosophical sense, but he is simply the messenger of ApsQ.
Apsii and Tiamat enraged 73
29. Then Apsu, engenderer of the great gods,
30. Cried aloud caUing unto Mummu, his messenger :
31. ' O Mummu, messenger, who rejoicest my mind,
32. Come, unto Tiamat let us go.'
^2)' They went and before Tiamat they sat down.
34. They consulted plans with regard to the gods their first-born sons.
35. Apsil opened his mouth speaking unto her.
36. Speaking unto Tiamat the clean one :
2,"]. ' Their way has become grievous unto me.
38. By day I am rested not, by night I sleep not.
39. I will destroy them and confound their ways.
40. Let tranquillity " reign, and let us sleep, even us.'
41. When Tiamat heard this,
42. She raged crying out to her husband.
43. In pain she raged, she alone.
44. She planned evil for herself:
45. ' How shall we destroy that which we have made?
° 45528 omits z/«, and reads suk-kal-li. Here begins 81-7-27, 80; CT. 13, 2.
' CT. 13, 2, Obv. 2, ril; 36726, Ta-d-wa-lu; CT. 13, 2, Obv. 2, Hat \Ti-amat\
* CT. 13, 2, kud-mis; 36726, Ta-d-iva-ti.
^ Here begins K. 7871 in King, Creal. i 183, and also VAT. 10346 (unpublished). K. 3938, CT. 13, 3, Obverse, carries the beginnings of
11- 33-41-
' So VAT. 10346. ' CT. 13, 2, ku.
' So 36688, but CT. 13, 2, and K. 3938 omit li. CT. 13, 2 omits i.
' For 1. 40 b, the Var. VAT. 10346 has [w«]-M ni-hi-it, ' by night let us rest(?)'. The root is uncertain, hardly hdtu, watch, do sentry duty. But cf. mi-a-du-du = hditii, ' he that stands sentry by night '.
^° Hlti from kdlu = sakd/u, be tranquil, ZDMG. 74, 178.
" VAT. 102^6, se-mi-t-}u.
" CT. 13, 3, K. 3938, Obv. 9, z!z; K. 7871, 3fUff (or eli, but VAT. 10346, e-lu\ VAT. 10346, har-me-la.
" No sign before ynar if one may judge from CT. 13, 2, Obv. 13; but King, Great, ii, PI. 3, clearly leaves room for a word here. The sign gat is Br. 2701.
" 36688, ti. " VAl'. 10346, m-hal-lak.
74 Tablet I
46. al-kat-su-nu lu sum-ru-sa-ma i ni-[is]-du-ud ta-bis ^
47. [i-]pu-ul-ma '^"Mu-um-mu Apsam ^ i-ma-al-lik
48. [rag-gu] u la ma-gi-ru ^ mi-lik Mu-um-me Mu
49. [a-]lik li-'-at al-ka-ta e-si-ta*
50. [iir-]ris lu sup "'-su-hat mu-sis lu sal-la-at "
5 1 . [is-me-]sum-ma Apsli '' im-me '-ru pa-nu-us-su ^
52. [sa] Hm-ni-e-ti ' ik-pu-du a-na ^^ ilani ma-ri-e ^"-su
53. ''"Mu-um-mu i-te-dir" ki-sad-[su]
54. us-ba-am-ma bir-ka-a-su u-na-sa-ku ^^ sa-a-su
55. mim '^-mu-u '^ ik-pu-du pu-uh ^^-ru-us-[sun]
56. a-na ^* ilani bu-uk-ri-su-nu us-tan-nu-ni
57. id-mu-nim-ma " ilani i-duPMu
58. ku-lu is-ba-tu ^^ sa-ku-um-mi-is " us-bu
59. sn-tilr uz-ni ^* it-pi-sa "" te-li-'-e ''
60. """E-a ha-sis mi-im-ma-ma ^* i-se-'a me-ki-su-un ^'^
' Here begins Th. 1905-4-9, 415 = 98909 in CT. 34, 18. VAT. 10346, Dug-iL
^ 98909, ap-sa-a. So perhaps King, ii, PI. 3. Here begins 46803 = King, ii, PI. 9.
' 46803, ra. King, ii, PI. 3, mi for me, but VAT. 10346, mu-u-um- me-su, which is important for the derivation, indicating a lost weak, consonant before urn, and proving the word to be Semitic.
' 98909, i-st-la. The interpretation is doubtful, and li-'-at is not certain. For esita, VAT. 10346 has e-pi-ta. 46803, e-si-\ta\.
' VAT. 10997, su-up.
^ VAT. 10346, ni-hiit; see 1. 40.
' VAT. 10997, ap-su-u; 46803, mi.
' Here begins K. 4488; King, i 185.
' Here begin KAR. 162, Obv. II and 117, Obv. I.
"' K. 4488, an; 98909 and K. 4488, mare.
" K. 4488, di-ir. For ederu, cling to, enclose, see JRAS. 1921, 178, 19.
'° KAR. 117, u-na-as-sak ; K. 4488, u-na-sak.
I
Mummu gives counsel to Apsu 75
46. Let their way be made troublesome but let us travel happily.'
47. Mummu replied giving counsel to Apsll.
48. Wicked and not favourable was the advice of his ' Mummu '.
49. ' Go, thou art able, even upon a gloomy way (go),
50. Mayest thou have rest by day and by night mayest thou sleep.'
51. Aps0 hearkened unto him and his countenance brightened,
52. At the injuries which he planned against the gods his sons.
53. The neck of Mummu he embraced.
54. He lifted him upon his knees as he kissed him.
55. Whatsoever they planned in their assembly,
56. Unto the gods their first-born they repeated. 5 7. The gods wept ^^ as they hastened.
58. Silence reigned" and the)'' sat whispering.
59. The exceedingly wise,^" the clever in skill,
60. Ea, who knoweth all things, perceived their plan.^*
^^ VAT. 10997, mi-im\ KAR. 162 ii 4, an-nu-u, 'this they planned'. King, ii, PI. 9, via pu-uh-ri-su-un ; KAR. 117, 4, ina puhru-us-\sun].
" KAR. 162 ii 5, 071 Hani.
'^ Ibid, ii 6, ii-[mu-nim-ma\, 'they heard and hastened'. King, ii, PI. 9, du-ul followed by ku-lu, &c., 1. 58.
'^ The verb damii = damamu occurs in SBP. 86, 46, where it renders Sumerian se-du.
" VAT. 10997, is-sa-kin; KAR. 117, mes.
" Literally ' silence they observed '.
" KAR. 162 ii 8, na; K. 4488, il-pi-su; 46803, te-li-e.
"" Cf. aiar-hasisi. The reading lu-iUr is obtained by combining KAR. 117, Obv. 8 with 162, Obv. II 8.
',' VAT. 10997, ^^•
" meku, 'plan', not 'muttering'. It denotes primarily a part of the body, the open jaw, gaping mouth, and is a synonym of libbu, hence also ' maw ', ' belly ', and by metonymy it also means ' thoughts ', ' plan '. See PSBA, 1909, 113; Holma, Korperteile, 158; SAK. 180, note f; Delitzsch, H. VV., 407.
" Here begins Rm. 982, in CT. 13, 31.
76 Tablet I
6i. ib-sim-ma iis-rat^ ka-li u-kin-[su]
62. u-nak-kil-su ^ su-tu-ru ta-a-su el-lum ^
63. im-ni *-sum-ma ina* me u-sab-si
64. sit-tam ir ^-te-hi-su sa-lil tu ''-ub-kit-tum
65. li-sa-as-lil-ma Apsa-am ri-hl sit-[tam]
66. "'"Mu-um-mu ut-la-tus da'-la-bis ku-u-ru
67. ip-tur rik-si-su is-ta-hat a-ga-[su]'
68. me-Iam-me-su it-ba-Ia su-u u-ta-di-[ik] ^^
69. ik ^'-me-su-ma Apsa-am i-na-ra-as-su "
70. [''"iMu-]um-mu i-ta-sir eli^^-su ip-tar-ka
71. [u]-kin '^-ma eli Apsi su-bat-su
72. ''"Mu-um-mu it-ta-mah li-dan^' sir-rit-su
73. ul-tu "^ llm-ni-e"-su ik-mu-ii i-sa-a-du"
74. [''"E-a] " us-ziz-zu -° ir-nit-ta-su 20 eli ="> ga-ri-su
' KAR. 162 ii 10, u-su-ral.
^ Text from KAR. 117, Obv. 11 and K. 4488, 12. ' KAR. 117 omits hi; 46803, ki-il. Text from KAR. 162 ; K. 4488, el-lu.
* KAR. 162 and VAT. 10997, "^ >' VAT. 10997, ana.
^ This reading is required by the context ; of. K. 3650 ii 2 (ZA. 4, 33), irihhiiu-ma si/la.
' 46803, /«.
' See for this meaning of tubkinu, tubkittu, Zimmern, MVAG. 191 6, 216.
* 46803, dal. ^ VAT. 10152, a-ga-a-'iu.
" The last sign on 46803 appears to be ik/k. King read tiam. The form iitadik I take to be IP of eieku, tear away. In Arabic this verb hataka has the meanings, tear away a veil, expose to shame, to dishonour. For the original sense, break, lacerate, see IV R. 29, no. 3, 5 and V R. 47, 49. utadik<uttattik is due to dissimilation of surds. Ebeling reads u-ta-ti-i from etu.
Ea subdues Apsii 77
6 1. He devised for himself a curse (having power over) all things and he made it sure.^
62. He made skilfully his pure incantation, surpassing all.
63. He recited it and caused it to be upon the waters.
64. He bewitched him in sleep as he reposed in a cavern.''
65. Apsii he caused to slumber, bewitching the sleep.
66. Of Mummu whose manly parts frightfully he jevezcd,
67. He severed his sinews and tore off his crown.
68. His splendour he took from him, and he was dishonoured.
69. Then he bound A^sfljind slew^him.
70. Mummu he tied and his skull he crushed.
71. He fixed upon Apsu his dwelling."
72. Mummu he seized and strengthened his bands.
73. After he had bound his enemies and had slain them,
74. And he, Ea, had established his victory over his foes,
" Restored by VAT. 10 152. Ibid., i-nar-ma.
" VAT. 10 1 52, e-li. The text above has MUQ = miMa, skull, ehc has clearly the same meaning. See also KB. vi 204, 4, e-lu-hi-nu, 'their heads '. This passage elucidates the origin of the preposition di, ' upon '. Cf. HoLMA, Korperteile, xi n. i.
" KAR. 163 has the numeral X on the margin, i.e. 1. 70 on that tablet.
" Under the title Nudimmud, Ea is said to have made the sea his abode, ibnu apsdlubat-su, Weissbach, Miscel. 32, 25.
'= Sic ! Read H-KALAG = udannin and cf. uddannin viarkassi-lunu, BE. 31, 35 n. I, and stbilla-su udannin, Book IV 127.
'" Restored from Rm. 982.
" KAR. 163, Obv. II 40 omits e.
'* See also Book IV 123.
" ilu ... on Rm. 982. Cf. Book IV 125.
-" KAR. 163, za; lul for la-lu; c-li.
78 Tablet 1
75. kir-bis kum-mi-su ^ sup '-su-hi-i§ i-nu-uh-[hu]
76. im-bi-sum-ma Apsam u-ad-du-u es-ri-e-ti ^
77. as-ru-us-su ge ^-pir-ra-su u-sar-sid-ma
78. """Lah-mu* '^"'La-ha-mu hi-ra-tus ina rab-ba-a-te '*
us-bu
79. ina ki-is-si simati at-ma-an " usurati '
80. li-'-u li-'-u-ti abkal ilani ilu ' us-tar-hi
81. ina ki-rib Apsi ^ ib-ba-ni ''"Asur
82. ina ki-rib elli Apsi ib-ba-ni ''"Asur^"
83. ib-ni-su-ma ''"Lah-mu ^^ a-ba-su
84. "''''La-ha-mu umma-su har-sa-as-su ^^
85. i-ti-nik-ma sir-rit Istarati
86. ta-ri-tu ^^ it-tar-ru-su pul-ha-a-ta us-ma-al-li
87. sam-hat ^' nab-nit "-su sa-ri-ir ni-si e-ni ^'-su
^ kummii has the special sense ' chamber of Ea ', Sumerian, i-nun-na, ASKT. 104, 24; RA. 8, 162, 13; and is ordinarily employed for the chapel \vhere the rituals were performed, CT. i6, 36, 36; 38, 7; IV R. 18*, no. 6 R. 12. KAR. 163, ku-um-mi-sii. For sup, KAR. 163 ii 6 has falsely ka.
' K. 10008 in King, i 189 contains a selection of lines from this Epic. Line i on K. 10008 = 1. 76 above. See Zimmern, ibid. 223.
M^AR. 163,^-/.
* Rm. 982 has il^E-[a] after my collation, and KAR. 163, *'.£-«. For the Assyrian redaction which substitutes Lahmu and Lahamu for Ea (and Damkina?) see below, 1. -83, and above, 1. 10 and note.
^ PI. of rabbutu; cf. hidutu and hiddli, and Delitzsch, Assyrische Grammatik, § 95.
" Root foi, see Landsberger, ZA. 25, 384 ; RA. 14, 166, 11. ' Text from Rm. 982, Obv. last line and KAR. 117 R. i.
* i.e. JMarduk, or in Assyrian redaction Ahtr. abkal ildni is the ordinary title of Marduk; King, Magic, 12, 114; PSBA. 1912, 71, 5; Book IV 93. In 11. 81-2 the Bab}lonian version undoubtedly read Marduk, not Asur.
Birth of Marditk 79
75. And in his chamber he had become composed as one who is soothed,
76. He named it Apsll and they determined the holy places.
77. Therein he caused to be founded his secret chamber.
78. Lahmu and Lahamu his wife abode (therein) in majesty.
79. In the shrine of fates, the dwelling of concepts,
80. The wisest of the wise ones, the adviser of the gods, a god, was engendered.
81. In the midst of the nether sea was born_Asur.
82. In the midst of the pure nether sea was born Asur. 83- Lahmu his father begat him,
84. Lahamu his mother was his bearer.
85. He sucked at the breasts of goddesses.
86. A nurse tended him and filled him with terrible- ness."
87. Enticing was his form, the gaze of his eye was brilliant.
' See note on Book VII 83. " This line is omitted on Rm. 982.
" The Babylonian version has «'"£-a and omits 1. 84; VAT. 10652 also '^'"E-a.
'^ VAT. 9873, har-hs-su. harislu, fem. part, of harasu, give birth to, Ethiopic harasa, lie in child-birth, aharasa, aid a woman in child-birth, harsa, child-birth; Arabic harasa in piel, to give food suitable for a woman in child-birth. In Babylonian h'r-ri lu-har-ri-sa ramdn-la, May she herself (without help) bring forth a child, KB. vi 286, 19 = CT. 15, 49 iv 19, where the Van in my Poime du Paradis, PI. X R. 21, has [le-yr-ri u-te-lu-u raman-la. alitti haristi, the mother who brought him forth, KB. vi 286, 15; PI. harsati, with tardti (midwives), IV R. 58 iii 33 == ZA. 16, 180; kima ^"^h'lrilti, Th.-Dangin, Sargon, 151. See also IV R. 29* 4 C Rev. I 2 and Craig, RT. 4 Rev. 8.
" tdritu, fem. part, of tarH, to watch, tend. See Zimmern, Hommel- Festschrift, 217.
" This line in K. 10008, 2.
^^ So Rm. 982; KAR. 117 R. 9, kal. Note also the words lamhdtu, iamkdtu, harlot.
" Rm. 982, ni. " VAT. 9873, i-ni.
So Tablet I
88. ut-tu-lat^ si-ta-su mu-sir ul-tu ul-la
89. i-mur-su-ma '^"Lah-mu ^ ba-nu-u abi-su *
90. i-ris im-mir lib '-ba-su hi-du-ta * im-la
91. us-te-is *-bi-sum-ma ^ su-un-na-at' ili us-si-ip-su
92. su-us-ku * ma-'dis* eli-su-nu a-tar^ mitn-mu-[ma]
93. la lam-da "-ma nu-uk-ku-la mi-na-tu-sii
94. ha-sa-si-is'^ la na-ta-a a-ma-ris pa-as-ka
95. ir-ba ena-su ir-ba uznS-su
96. sap-ta ^^-su ina su-ta-bu-li ''"gibil [it-tan-pah] "
97. ir-bu-'u ^* 4-ta-am ha-si-sa
98. u ena ki-ma *' su-a-tu i-bar-ra-a gim-ri-e-ti
99. ul-lu-ii "-ma ina ilani su-tur la-a-an-su
100. mes-ri-tu ^^-su su-ut-tu-ha ^^ i-li-tam su-tur loi. ma-ri ia-ii-tu ma-ri ia-H-tu'''^
"^ n
' KAR. wjja-al.
- A verb ahiru, synonym of elelu, be manly, is required here. ZiMMERN happily compares I'meru atana ul usara, Dhorme, Choix, 334, 7 ; and cf. also Arabic vaihara in this sense. A parallel is uUii ulla zakrata, ' thou (Asur) hast been manly from the beginning ', BA. v 595, 25.
^ Rm. 982, Rev. 8 has ^^^E-a; for this writing see Strassm.'MER, Cyrus, 168, II.
' VAT. 9873, a-bt-iu. » Rm. 982, lib; VAT. 9873, lam.
" Rm. 982, la-au For the root sapi2, Arabic dafaiia, see VAB. iv 359 ; Ham. Code, ii 64. usl(sbi-ma, of completing a building, Messerschmidt, KTA. no. 2 iii 5. Ham. Code, § 233, ustesbi, (His work he did not) complete well. Harper, Letters, 283, 14, The service of the king as-si-bi, I completed.
' Cf. Zimmern, Ishtar und Saltu, p. 18. VAT. 9873 has su-un-na-at Ham.
Marduk's Youth 8i
88. Virile became his growth, he was given to pro- creation ^ from the beginning.
89. Lahmu, the begetter, his father beheld him.
90. His heart rejoiced and was glad ; he was filled with joy.
91. He perfected him and double godhead he added unto him.
92. He was made exceedingly tall and he surpassed them somewhat.
93. Not comprehended were his measurements, and they were skilfully made.
94. They were not suited to be understood, and were oppressive to behold.
95. Four were his eyes, four were his ears.
96. When he moved his lips fire blazed forth.
97. Four ears grew large.
98. And the eyes behold all things, even as that one."
99. He was lifted up among the gods, surpassing all in form.'*
100. His limbs were made massive, and he was made to excel in height.
loi. Son of son of
* KAR. 117 R. 14, ki; tb'd., ma-dih
' Cf. ell ^i^Igigi a-!ar milikka, KAR. 32, 24, and for atar, Perm, of aiaru, see VAB. v 279, 15.
1° KAR. 1 1 7, da-a. " KAR. 117, sii. See Book IV 28.
" KAR. 117, ti. " Restored by K. 9873.
" ir-ti-bu-u, KAR. 117. Rm. 982 perhaps ir-bu-u-\ii.
" Rm. 982, GIM.
'° i.e. even as Ea or Lahmu. Line restored by VAT. 9873.
" KAR. 117, ul-lu-ma\ '» Restored by VAT. 9873.
" VAT. 9873, //.
'"' laldhu, Sum. tu^, Syn. eli, CT. 12, 11, 22, is probably a denomina- tive verb from sutahu, root idhu.
" At the beginning ma-ri ia (?) on Rm. 982, but Eb. 117 T(7J? lA- AN and VAT. 9873, ma-ri m-u-tu ma-ri ia-H-tu. iaulu =.ilutu{i^; see p. 82 n. 2.
2887 F
8.2 Tablet I
V
1 02. mari * ''"Samsu '^"Samsu ^ ia AN.
103. la-bis me-lam-me * es-rit ilani sa-kis it-bur*
104. [ ]-ha-a-ti ha-mat ®-si-na e-li-su kam-ra
105 ma sare irbitti^ u-al-lid ''"A-num
ic6 la a-ma-a-ri-si mil-li
107 fl-ga-am-ma i '-dal-lah ''"'Ti-amat
108 -mi-i du-ul Mi
109 da-a-ri-sam '^
1 10. li-mut-tum '"
III tur-sa" iz-zak-kar
1 1 2. [Apsa-am har-]ma-ki " i-na-ru-ma
113. [mar-si-is tab-b]a-ki-ma " ka-li-is tu-us "-ba
114 ia pu-luh-tum
1 1 5. [a-di nu-te-ru gi-mil-la-su] ul ni-sa-al-lal ni-i-ni
116. [in-na-nu im-ma-has-su] Ap-su-ii har-ma-ki ^*
117. u ''"Mu-um-mu sa ik-ka-mu-ii la e-dis as-ba-a-ti"
118. [ur-ru]-hi-is ta-du-ul-li
' So Eb. 117 R. 24, but VAT. 9873, via-ri; this text restores the line.
^ Or ilu-tu ? Then iauiu, Syn. t'Mlu ?
^ K. 10008, 4, mi-lam-mi. Text from VAT. 9873 + Eb. 117 R. 25.
' First sign on BM. 46803, Rev.
° hamtu, hantu, occurs as a noun in BA. iv 520 R. 2, 'fever', and ZA. 24, 348; 31, 264, 'summer'.
« IM-TAB-TAB-BA. Marduk employed the imhullu and izzite sdre in his combat with Tiamat, iv 98 f.
' Var. VAT. 9843, w. ' Ibid., dul.
' Sic 46803, but VAT. 9873, bi-ku la gi-mil-\li\
"> VAT. 10346, ^u.
" So 46803 and VAT. 10346. But VAT. 9873, ->iu-/u iz-
zak-rti (?).
I
Tiamat's IVraih 8
J
1 02. Son the sungod, sungod of Anu (?).
103. He was clothed in splendour of ten{}) gods, powerful was he exceedingly.
104. The loaded their fieriness upon him.
105 the four winds did Anu beget.
106.
107 disturbing Tiamat.
108.
109 for ever.
1 10 evil.
III. [Unto Tiamaf) ? he related it.'^
112.' [Apsu] thy husband they have slain.'
113. [Bitterly she wept] and she sat down as one wailing.
1 14 terror.
115.' Until we shall have brought about his revenge, verily not shall we sleep.
116. And now although they are slain, Apsfl thy husband
1 1 7. And Mummu, who has been bound, not alone sittest thou.
1 18. Quickly hasten thou.
" Here one of Tiamat's host reports the destruction of Apsu and Mummu, but in the variant, ' they related ', the whole troop of her demons seems to be Indicated. But in 1. 124 her informer is described as ilu ellu, perhaps Kingu. Possibly the gods themselves report the defeat of Apsu to Tiamat ; the corresponding situation occurs in 1. 56, where the gods of Chaos report tlieir own plan to the gods whom they intend to destroy.
" Text from King, Cr. ii, PI. 12, 2 + 46803. VAT. 10346, [ha-'i-'\ ra-ki.
" For baM, IV', see Thompson, Reports. 90 R. 17 ; KAR. 26, 26.
1^ So King, Cr., PI. 12 and VAT. 10346, but 46803 iihbu.
" Text from King, Cr. ii, PI. 12 + 46803 R. 14 a. Text ku{^); read ki.
" VAT. 10346, al-ha-ti. LI. 116 f. form one line on 46803.
F 2
84 Tablet I
119. [nu-ta-ar gi-mil-la-su-nu] i nl-is-lal ni-i-ni'
120. [tab-ku ma-'-ni] hu-um^-mu-ra e ^-na-tu-u-[ni]
121. [nu-ta-ar gi-mil-la-su-nu] i ni-is-lal ni-i-ni
122 gi-mil-la-su-nu tir-ri
123 a-na za-ki-ku su-uk-[ki-si]
124. [is-me-ma Ti-amat]^ a-ma-tum i-lu el-[lu]
125 lu ta-ad-di-nu i ni-pu-us [mus-ma-hu]"
126 ilani ki-rib [an-duru-na] '
127. [ ij-tah-ha' an ilani ba-ni-[ ]
128. [im-ma az-ru-]nim "-ma i-du-us Ti-amat ti-bi-
[d-ni]
129. [iz-]zu kap-du la sa-ki-pu mu-sa u [im-ma]"
1 30. [na-]su-u tam-ha-ri na-zar-bu-bu la-ab ^^-bu
131. ukkin-na sit-ku-nu-ma i-ban-nu-u" su-la-a-ti
132. um-ma hu-bur^^ pa-ti-ka-at ^' ka-la-[ma]
133. [us-rad-di] kak-ku " la mah-ru it-ta-lad mus-
mahhe
' So 46803, but King, Cr. ii, PI. 12 has ul la-ra-mi-na-\^f\.
' K. 10008, hum.
' Var. /. For hummura see Holm a, Die Assyrisch-Babylonisclun Personennamen der Form kuttulu, p. 56. The hne is restored by K. 10008, 5; see ZiMMERN, I.e. 223.
* The speech in 11. 115-23 is, of course, spoken by one or all of Tiamat's host. The speaker seems to be referred to in 1. 124.
^ This is King's restoration. Read Ti-amat ina leme-la (?).
* Kingu ? or Lahmu ? The demons of Tiamat's host have not yet been created.
' King restored sasma from iv 86.
' Cf 1. 24. Dhorme supplied same, but the 'heavens' were not yet created.
° Here begins KAR. 163, Rev.
'" Cf. ii 15; iii 19; iv 77. The old reading immasru adopted by Delitzsch and again by Ebeling has no philological defence. The usual translation with this reading is, ' they separated themselves, re-
Tiamat creates the Monsters 85
119. [We will bring about their revenge] and let us repose.
120. Poured out are our bowels, dazed are our eyes.
121. [We will bring about their revenge] and let us repose.
122 take vengeance for them.
123 unto the whirlwind annihilate.'*
124. Tiamat heard the words of the brigfht ood.'=
125. ' verily give ye and let us make
[monsters].
126 the gods in the midst of Anduruna,
127 shall draw nigh against the gods '
128. [They cursed the day] and went forth beside Tiamat.
129. They raged, they plotted, without resting day and night.
130. They joined battle, they fumed, they raged.
131. They assembled forces making hostility.
132. Mother Hubur, the designer of all things, ■= W^
133. added thereto weapons which are not withstood ; she gave birth to the monsters.
belled ', but the verb masdru has itself doubtful existence. It is said to occur in II R 19, i, gu gur-ru-ui-dug-dug gir-gal ■= mussi'r kisadali namsaru, 'sword severing the neck', for which Delitzsch, H. W. 422, and Muss-Arnolt, Lexicon, 573, assumed mussir = viumassir, and a root masarti, sever, without any reason. A root eseru, sever, alone explains the forms. The other examples of a root masdru in the lexicons belong to eseru, to outline, design. Zimmern first suggested the correct interpretation in Gunkel's Schopfioig und Chaos.
" Restored from ii 16 ; iii 20. On K. 10008 another text, bi
ap-la-na la sa-ki-pa.
'^ KAR. 163, M. " m-d. om.
" Hubur is the world-encircling stream of salt water. This line is in keeping with Sumerian philosophy, which considers water the creative principle. Cf. Babylonian Liturgies, p. 115 n. 2.
" KAR. 163, kal.
'" Lbid., gis-ku. Text from 45528 Rev. 4 — King, Cr. ii, PI. 4. Here begins KAR. 118, Rev.
86 Tablet I
1 34. [zak-tu-ma] sin-ni ^ la pa-du-ii at-ta-'a ^
135. [im-tu ki-ma] da-mu zu-mur-su-nu us ma-al-la
1 36. [usumgalle] na-ad-ru-tum ^ pu-ul ^-ha-a-ti u-sal-
[bis-ma]
137. [me-lam-me]us-tas-sa-sa-a i-li-is* [um-tas-si-il]
138. [a-m]ir-su-nu sar-ba-ba^ lis-har-mi-mu ^ ^
139. zu-mur-su-nu lis-tah-hi-tam-ma la i-ni-'ii [i-rat-
su-nu]
140. us-ziz'' ba-as-mu* musrussli ' u ''"La-ha-mu "
1 KAR. 163, na.
• Vars. an-la-'u, la-al-'-u; see iii 83; ii 21. Hommel, Grundriss, 132 n. I, discovered the cognate mallahet (in Ethiopic), maxillary, teeth, jaw, see Dillmann, Lexicon Linguae Adkiopicae, 45. He also cited the Hebrew maltdoth. The Arabic root lalag, ladag, wound, bite, is repre- sented in Babyl. by kta, cheek, jaw, and km, to lacerate, Syl. C. 65 ; CT. 1 2, 5 a 9 ; 15 3 45 ; note the piel part, mulatti saksi, He that crushes the wicked, K. 1349, 7 in Winckler's Keilschriftkxk. tus-lai-ti (HI") in KAR. 92, 22, atta'u ■= alta'u>aniau. The form tala'u is probably an error for atla'u (so King). On alta'u see Holma, Korperieik, 151, and for ktd, p. 33, which he connected with Heb. Vi^.
^ KAR. 118, R. 4, linTidpul.
' Cf. i-lis (Var. e-m) umaHil, IV R. 60* C 9 = B 31 ; pikid-su i-lis ha-ni-lu, entrust him to his god, his creator, IV R. 54, 44. Here begins CT. 13, PI. 2 Rev.
= 45528, bi-il.
* Ibid., li-ih-kar-lnii-iml, ' Verily he shall be banned as one in terror '. ' 45528, zi-iz.
" Here begins the legend of the Titans who were bound and chained to the stars by IMarduk (Asur in the Assyrian version). Basmu probably represents Hydra. This identification is based upon the fact that Hydra was associated with the goddess of childbirth, Ninmah, Ninharsag, Nintud. Note that Nintud is described as a serpent from waist to feet, and her upper parts are those of a child-nourishing mother ; Tammuz and hhtar, 123. Now one of the Sumerian words for bdimu is mus- sag-litr, 'serpent womb', a title of Ninmah, JSOR. iii 15, 7, and in a list of these monsters viuhsag-lUr replaces basmu, Zimmern, Rt. no. 50, 3. If nais-sag-lw, a title of Ninmah, came to be employed for balmii.
A
Description of the Monsters 87
1 34. Sharp of tooth, they spare not the fang.
135. With poison hke blood she filled their bodies.
136. Gruesome monsters she caused to be clothed with terror.
137. She caused them to bear dreadfulness, she made them like the gods.
138. Whosoever beholds them verily they ban him with terror.
139. Their bodies rear up and none restrain their breast.
140. She established the Viper, the Raging-Serpent _ ,^ and Lahamu,
' viper ', in the ordinary sense, and for Hydra in astronomy, that only proves the influence of mythology and astronomy upon language, mul Nin-mah is identified with Hydra, Kugler, Sternkunde, i 252, but in his comments on CT. 33, 5, 22 and 3, 21 in Ergdnzungen, 28 + 67, Kugler withdrew the identification ; Weidner, H. B. 83, identifies Ninmah with the tail of Hydra ; see also ibid. p. 69, and the astronomical name of Hydra is "^^'■hnu^, Jeremias, Haridbuch, 247 ; Kugler, Stern- htnde, i 230, no. 6, Rev. 2. See iv 49.
' mus-ruL The identification of musrusM with a constellation is doubtful. The serpent dragon (head of a serpent, scaly body, scorpion tail, forefeet of a panther, and hind-feet of an eagle) on the walls of Babylon is called musrusht, VAB. iv 86 ii 9, &c. See for reliefs of the musrussH, Koldewey, Das wiedercrskhende Babylon, Abb. 32. This dragon persistently accompanies Marduk, see Gressmann, Altorientalische Texte und Bilder, II, Abb. 98, and is repeatedly associated with his symbol on kudtirrus, ibid. Abb. 102, &c. The viiisriishi of the sea is mentioned, II R. 19 b 15; cf. Gudea, Cyl. A lo, 20, ?nid-n/s-gim ki-sur- ra, 'like a raging serpent in the abyss'. [For kisurrH, abyss, Syn. hirHtu, well, see SBP. 66, 14, and {nir) KI-GAL = biriliu, II R. 44, no. 7, 10.] Hence musrussH is a sea-serpent and associated with Marduk because he had subdued this monster. Zimmern, KAT'. 503, identified musrussii with Tiamat, and Tiamat was identified with the Milky-Way, JRAS. 1920, 329-31, and Scorpio in the Milky-Way is kabis irat tamlim, Th.-B., I?i/ttels, 138, 313. The mus-sag-lur (basmu) and mul-rtu adorned the doors of the temple at Lagas, Gud. Cyl. A. 26, 24. Therefore musrusM = Milky-Way (?).
'" KAR. 118, Rev. 8. Here L. a dragon of Chaos, and cf. La Amu
88 Tablet I
141. ugallum ^ uridimm<j ^ u ^ akrab-amelu {^irtablili) *
142. u-mi da-ap-ru-te* kulilu ^ u ku-sa-rik-ku ''
143. [na-]si kak-ku * la pa-du-ii la a-di-ru [ta-ha-zi]
144. gap-sa te-ri-tu-sa la mah-ra si-na-[a-ma]
145. ap-pu-na-ma^ is-ten es-rit '" kima " su-a-ti us-
[tab-si]
146. i-na ilani bu-uk-ri-sa ^^ su-ut^^ is-ku-nu-[si pu-
uh-ri]
hit iamtim la viaM puluh/a, Gray, Shamash, 20 iv 3 (= i 38). Lahmu (Ja^-nte) the male on the gates of Esagila, KB. iii 144, 50.
' CT. 13, 2 and KAR. 118, ud-gal-md = ugalle, but KAR. 162, R. 3, u-gal-lum, as in ii 28, u-gal-la, iii 32 + 90, Ugal-him, great storm, angry spirit, PES. x 283, 36 = thnu rahu, KAR. 14 ii 13, where it is the name of a monster. Hmu also means ' lion ', and ud-gal — uggal = uggallu, great lion, so read, not nergallu, or urgaM. The ordinary word for Leo is mul ur-gu-la, but there is a possibility that ugaM, uggalM also means Leo here. This monster was represented on the doors of Esagila, KB. iii 144, 52. Leo or ur-gu-la is identified with ''"Latarak, CT. 33, I, 8, and in lists of these monsters, where ud-gal is expected, there is *'Latarak, Zimmern, Rt. 50, 7.
"^ ur-idim-mu-u, KAR. 162 ; CT. 13, 2, and 45528, ur-idim-mel. The plural in all these variants is erroneous. This monster is the constellation Lupus, KuGLER, Slernkunde, Ergatizungen,'\ 28+41; Weidner, Z^a«rf- buch, 69.
' So 45528. KAR. 162; CT. 13, 2; om.
* gtr-lab-lu-gdl-lu, cf. ii 28; iii 32, universally identified with the archer Sagittarius. He is represented in art as a scorpion-man with drawn bow, V R. 57 ; King, Boundary Stories, PI. 29, &c. The ordinary name of Sagittarius is mul-pa-bil-sag, CT. 33, 3, 33.
^ 45528, turn. A list of these monsters has fi-mu sa pan beli puluh/a harbalu . . ., ' The t/mu who before the lord terror and woe . . . (causes) ', KAR. 30, 8 ; Shurpu viii 8 (ZA. 30, 200). ^mu (plural) also in ii 29 ; iii 33 ; where it is a collective or pluralis majestalis, and refers to the personified words of the gods {cnem = amdtu), often called ud = umu. See the article ' Word ' in Hastings's Encyclopedia of Religion and Ethics.
Description of the Monsters 89
141. The Great-lion, the Gruesome Hound, the Scorpion-man,
142. The destructive spirits of wrath, the Fish-man and the Fish-ram,
143. Bearers of weapons that spare not, fearing not the battle.
144. Prodigious were her designs, not to be opposed are they.
145. In all eleven were they and thus she brought them into beine.
146. Among the gods her first born who formed her assembly,
Here the wrathful word is represented as a primaeval monster and opponent of the gods. A constellaiion is hardly intended.
^ Var. KAR. 162, ku-li-li, but KAR. 118; CT. 13, 2; ku-lu-gal-lu; but ku-lu-Iu, Craig, RT. 56, 6. ^^'^Kulili, RA. 14, 171, 4 and '■^'•■Kulili, Craig, RT. 29, 16. The fish-man is Aquarius, Kugler, Siernkunde, i 261; Erganzungen, 26 + 67; Jeremias, Handbuch, 117; Weidner, Handbuch, 72. For designs oi Kulili set Ward, Seal Cylinders, nos. 657- 61. This monster is mentioned in parallel lists, KAR. 30, 7; Craig, RT. 29, 16; 56, 6; KB. iii 44, 54.
' Cf. ii 29; iii 33. But CT. 13, ii, 91 has ffA-DAR-rak-ki^:zku- dar-rakki =z kusarakku>kusarikku, loan-word from kii-ddr, fish-ram, Capricorn. For the origin of this word see AJSL. 31, 283-4. The earlier identification with Aries was false. For k. as a constellation see II R. 47, 38, i.e. Capricorn. The ordinary name of Capricorn is mul suhurmasu, and this is the name employed in the lists, KAR. 30, 7 (with kusarikku\), Zimmern, Rt. 50, 8; Craig, RT. 56, 6; VR. 33 v i. For designs of the Fish-ram see Jeremias, Handbuch, 107, fig. 80. The Var. 45528 has gud-alim, the name of Ophiuchus, Weidner, Handbuch, 113 ff. gud-alim is confused with Capricorn also in CT. 15, 42, below 1, 12, and Craig, RT. 56, 6; 29, 16.
* KAR. 162, na-as ^^Hakki la pa-di-e, ibid. 118, pa-di-i.
' 93015 (= CT. 13, 3) -tta-a-la and es-ri-e-ti.
"" Assyrian, like Hebrew and Syriac, forms the feminine of the word for 'ten' in the numerals 11-19 by adding the feminine ending a^ >(( + /)^ hence nnby esret.
" 45528, ki-ma. " 93015. iu-nu; KAR. 5, su.
" su-ul is an emphatic form of i«; cf. AJSL. 31, 271 ff. Ungnad regards hci as a plural, ZDMG. 69, 379 ff.
90 Tablet 1
147. u-sa-as-ki ^ ''"Kin-gu^ ina bi-ri-su-nu sa-a-su us-
rab-[bi-is]
148. a-li-kut* mah *-ri pa-an um-ma-ni * mu-'-ir-ru-tu
pu-uli-[ri]*
149. na-as^ kakki * ti-is-bu-tu' te-bu-u ^» a-na-an-ta
I
150. su-ut tarn ^--ha-ru ^^ ra-ab^* sik-ka-tu-tu ''
151. ip-kid-ma ka-tus "-su li-se-si-ba-as-su ina kar-ri ^*
152. a-di " ta-a-ka ina^° puhur'^' ilani u-sar-bi-ka I
153. ma-li-kut -^ ilani gim-ra-at-su-nu ka-^z<>^-ka ^^ us
mal-li
154. lu^* sur-ba-ta-ma -^ ha-'-i-ri^^ e-du-ii at-ta
155. li-ir-tab-bu-u zik-ru-ka eli kali-su-nu ''"A-nu-
uk-ki "
156. id-din-su 2^-ma dupstmati i-rat-tus ^^ u-sat-mi-ih
157. ka-ta^" kibit-ka la in-nin-na-a ^^ li-kun [si-it pi-i-
ka]
158. e-nin-na^- '^"Kin^^-gu su-us-ku "* li-ku-u [''"An-
nu-ti] ^^
' 45528; 93015, ka; CT. 13, 2, ki. Here begins K. 3938, Rev. i.
^ KAR. iii, ga. ' 93015; 45528; ku-tu.
* 45528, ;«a-<7/4-ra; gjoi 5, igipa-m. = 93015, ««.
" KAR. 118 R. 15, UKKIN. ' 45528, se; K. 3938, se-e.
' KAR. 5, kakke. « 45528, turn.
'" KAR. 1 1 8, di-ku-u, and CT. 13, 2 R. 14, di-ku-H.
" Vars. 'to summon'. " la-am, 45528; 93015.
" ta-am-ha-a-la, 93015; from tarnahu. KAR. 5, ri.
" rab, i.e. GAL, 93015.
'^ 93015, lik-kat-hi-tti. From iakakii, see PSBA. 1908, 266 ff.
" KAR. 118 and 93015 have 11. 150-1 in one line.
" tu-ui, 45528.
" A mourner's garment in memory of the death of ApsQ.
Creation of Kingit 91
147. She exalted Kingu ; in their midst she magnified him.
148. As for those who go before the host, as for those who direct the assembly,
149. To undertake the bearing of arms, to advance'^ to the attack,
150. As to matters of battle, to be mighty in victory,'®
151. She entrusted to his hand, and she caused him to sit in sack-cloth, (saying),
152. 'I have uttered thy spell ; in the assembly of the gods I have magnified thee.
153. The dominion of the gods, all of them, I have put into thy hand.
154. Verily thou hast been exalted, O my husband, thou alone.
155. May thy names be greater than all of the names of the Anunnaki.'
156. She gave him the tablets of fate, she caused them to be fastened upon his breast, (saying),
157. 'As for thee, thy command is not annulled ; the issue of thy mouth is sure.'
158. And now Kingu who had been exalted, who had received Anuship,
" ad-dt, 45528; KU= nadii, 93015. KAR. 5, ad{i)-dt.
■"• i-na, 45528. " pu-Aur, 45528.
" ku-u/, 45528. " So KAR. 118 R. 19, and cf. iii 102.
" /u-u, 45528; KAR. 5. ''^ -ta-a, 93015.
'* -a-ri, 93015; ha-i-ri, KAR. 5.
" A-nu-uk-\ki\ KAR. 118; cf. CT. 13, 5, Obv. \\=Cr. ii 42. For the various writings of Anunnakki see Bab. vi 106, and E-nu-uk-ki, CT. 25, 18 R. 8 ; E-nu-na-ki, RA. 13, 168. See note on iii 104.
'" 930150m. la; 45528, «</«. ^' KAR. \\%,i-ra-tui.
^ ka-at-ta, 93015. '^ la-a en-na-a, KAR. 5.
'^ in-na-nu, 93015; m-tia-an-na, 45528.
" {ki-'\in, CT. 13, 2 R. 23. ^* -hu-u, 93015.
" This line on K. 10008, 7.
g2 Tablet I
I 59. ina ^ ilani [ma-]ri-e-su - si-ma-ta [is-ti-mu]
160. ip-sa^ pP-ku-nu '^"GiblP li-[ni-ih-ha] J
161. gasru ina« kit-mu-ru ma-ag-sa-ru lis-[rab-bi-ib] '' u-kab-bit-ma Ti-a-ma-tum [pi-ti-ik-su] ^ f
Colophon I ^^
1. duppu e-nu-ma e-lis ri-es ki-ma la-bi-[ri-su sa-tlr-
ma]ii
2. duppi^P'^ ''"Naba-balat-su-ik-bi mar-su sa Naid-
'''''Mar[duk]
3. sa kat ''" Naba-balat-su-ik-bi mari-su sa Na'id-
''"Mar[duk]
Colophon IP^
1. duppu isten-kam e-nu-ma e-lis ul-tu ell [duppi]'^
2. gab-ri Bab-ili-(ki) ki-ma la-bir-ri-sii satir-[ma]
3. duppi^P')''''Nabu-mu-se-ti-ik-umi mar
4. pa-lih ''"Marduk u "'"Zar-pa-[ni-tum ina sar-tu la
ustesir-su]
5. u [ina?]" mi-ris-tum la ikalli ^°
6. arhu aiaru fimu 9-kam sattu 27-kam Da-[ri-ia-mus]
' a-na, 45528. " mare-lu, 45528.
= lu, 98909. ' pi-i, 45528.
^ BIL-GL, 93015; KAR. 5 ; GIS-BAR, 45528; CT. 13, 2. Here Marduk is meant. For Marduk = Gibil see Reisner, SBH. 64, 3 = BA. V 659, 26, mu-bar-ra — ^'■"■Gibil, title of Marduk.
« 93015 + 45528 om. 'Cf. ii52.
' gahu is the most probable rendering of IM-TUK, but kabtu is a possibility.
^ Catchline on 45528. Om. on 93015.
Colophons of Tablet I 93
159. Among the gods her sons fixed the destinies, (saying),
160. 'Open ye your mouths; verily it shall quench the fire-god.
161. He who is strong* in conflict may humiliate
might.'
Tiamat strengthened her handiwork.
Colophon I ^^
1. First tablet of Enuma Elis, according to its original it was written.
2. The tablet of Nabu-balat-su-ik-bi son of Naid- ''"Marduk,
3. by the hand of Nabu-balat-su-ik-bi, son of Na'id- ^'"Marduk
Colophon IP^ I. First tablet of Enuma Elis, taken from upon a tablet
2. a copy from Babylon, according to its original it was written.
3. The tablet of Nabu-musetik-flmi, son of
4. worshipper of Marduk and Zarpanitum ; [In fraud did he not edit it]
5. and in wisdom he withheld nothing
6. Month Ayyar, 9th day, 27th year of Darius.
" From the Babylonian text 93015.
" See 'Syllabar in the Metropolitan Museum', JSOR. i 19 ff. ; also Colophon II 3.
'^ From the Babylonian text 45528.
" Q)x gis\li-ii-um}\
" The preposition ina is suggested by CT. 12, 317 29.
'= Sign KUL = kaia, restrain, SAI. 6721. Cf. CT. 12, 7, Colophon, ina me-ri-es-tt la KUL, with ibid. PI. 3, ina me.-ril-twn la i-kal-li and PBS. X 329, 25, ina me-ris-tum la u-sa-bi. kalil, to restrain, is, therefore certain in this obscure passage.
94 Tablet II
SECOND TABLET
1. li-kab-bit-ma Ti-a-ma-tum ^ pi-ti-ik-su
2. ta-ha-[zi ^ ik]-ta-sar a-na ilani ni-ip-ri-su
3. ah ^ tur [gi-mil]-li Apsi u-lam-mi-in Ti-amat
4. a-na-an-ta - ki-i is-mi-da a-na ''"E-a ip-ta-sar
5. is-me-ma ''"E-a a-ma-tum su-a-tim*
6. [mar-si]-is us-ha-ri-ir-ma sa-ku-um-mi-is us-ba^
7. [tjme u-]ri-ku-ma uz-za-su i-nu-hu
8. [ur-ha-su as-ri]-is An-sar a-bi-su su-u us-tar-di '
9. [il-lik]-ma mah-ru a-bi ' a-li-di-su An-sar
10. [mim-mu-]u Ti-amat ik-pu-du li-sa-an-na-a a-na
sa-a-su
11. [um-ma] Ti-amat a-lit-ti-a-ni * i-zi-ir-ra-an-na-a-ti
12. [pu-]uh-ru ' sit '-ku-na-at-ma ag-gi-is la-ab-bat
13. [is-]hu-ru-sim-ma ilani gi-mi-ir '"-su-un
14. [a-di]" sa at-tu-nu tab-na-a i-da-a-sa al-ka ^^
15. im-ma az-ru-nim-ma i-du-us Ti-amat te-bu-ii-ni"
16. iz-zu kap-du la sa-ki-pu mu-sa u im-ma"
1 7. na-su-u tam-ha-ra ^^ na-zar-bu-bu la-ab-bu ^*
' K. 10008, 1. 8, Ti-a-iva-ii.
^ Restored from 98909 = CT. 34, 18.
' ah is probably a preposition derived from a/iu, arm, side ; then ' for the sake of. Cf aA kitti lardm, 'Thou lovest the part of justice', RA. 15, 64, 19.
* Rm. 395, in King, ii 62, seems to have this line, but for Ea it has iluEN, i. e. Enlil (?). We have here a trace of the older Sumerian myth.
^ One expects ba.
* Restorations in 11. 6-8 were made by King.
i
Ea reports to the Gods i ■ 95
SECOND TABLET
1. Tiamat strengthened her handiwork.
2. Battle she arrayed against the gods her offspring.
3. For the sake of avenging Apsu Tiamat did evil.
4. How she joined up hostility, unto the god Ea one revealed.
5. Ea heard of this matter,
6. Painfully he became faint, like one who lapses into silence he sat down.
7. The days lengthened and when his anger cooled,
8. To AnsaLJii^ ^3ther he pursued his way.
9. He went before the father his begetter, Ansar.
10. Repeating to him what Tiamat had plotted,
1 1. Saying : ' Tiamat our bearer has cursed us.
12. She hath called together a host, angrily raging.
13. All the gods have turned away unto her,
14. Except those whom you created ; they go at her side.
15. They cursed the day-light and at the side of Tiamat they go up."
16. They raged, they plotted, without resting night and day.
17. They raised the standard of battle, fuming and
' VAT. 2553, ma-har a-hi-la. « VAT. 2553, -ta-jii. Cf. Book III 73. ° Here begins 38396 = CT. 13, 4 ; 38396, li-it. " VAT. 2553, mir.
" adi means (i) 'up to and including', and (2) 'up to and not including ', i. e. all except. This second meaning probably occurs here. '^ 38396, ku. " 38396, -bi-u-nu.
" Cf. i 128. Here begins 92632 = King, ii PI. 22. " 92632, mil. '* 38396, ri; 92632, bi.
li
96 Tablet II
18. ukkin-na sit-ku-nu-ma i^-ban-nu-u su-la-a-tum '
19. um-ma^ hu-bu-ur^ pa-ti-ik-ka-at ^ ka-Ia-mu
20. us-rad'-di kak-ku la mah-ru *it-ta-lad mus-ma-hu ^
21. zak-tu-ma sin-nu la pa-du-ii at-ta-'-um*
I
22. im-tu ki-ma da-am* zu-mur-su-nu us-ma-al-lu ^
23. usumgalle na-ad-ru-ti pu-ul-ha-a-ti u-sal-bis-ma
24. me-lam-mu us-tas-sa-a i-li-is um-tas-si-il *
25. a-mi-ir-su-nu sar-ba-bi-is li-ih-har-mi-im
26. zu-mur-su-nu lis-tah-hi-ta-am'' -ma la i-ni-'-e * i-rat'-
su-un
27. us-zi-iz-ma ba-as-mu '^"musrus" u ''"La-ha-mu
28. fi-gal-la ur-idim-me u ''"akrab-amelu
29. 1i-me da-ap-ru-ti kulilu " u ku-sa-rik-ku f
30. na-si kak-ku la pa-du-u la a-di-ru ta-ha-zi
31. gap-sa te-ri-tu-sa la ma-har-ra si-na-ma
32. ap-pu-na-ma is-ten es-rit ki-ma su-a-ti us-tab-si
33. i-na ilani bu-uk-ri-sa su-ut is-ku-nu-si pu-uh-ru ^-
' 38396, a\; 92632, -/;".
'^ 38396, vm ; bur ; both Vars. omit ik.
^ 38396, ra-ad; ma-har; 92632, mus-mah; 38396, vitismahhe.
' <)2(s'^2, at-ta--am; ^S^^S, ai-/a-'-u-am.
^ 92632, da-mi; 38396, da-mu; both Vars. la for lu.
* So 38396 and 92632, but 40559, ir for il. For the change />r
i
Description of Ttamafs Host 97
18. They have collected forces, making hostility.
19. Mother, Hubur, the designer of all things,
20. Has added thereto weapons, which are not with- stood, she has given birth to monstrous serpents.
21. Sharp of tooth are they and they spare not the fang.
22. With poison like blood has she filled their bodies.
23. Gruesome monsters she caused to be clothed with terribleness.
24. She caused them to bear dreadfulness, she made them godlike.
25. Whoever beholds them, lo he is banned as one in terror.
26. Verily, their bodies reared up and none restrain their breast.
27. She has established the Viper, the Raging-Serpent, and Lahamu,
28. The Great-lion, the Gruesome Hound, the Scorpion- man,
29. The destructive spirits, the Fish-man, and the Fish-ram,
30. The bearers of weapons that spare not, fearing not the battle.
31. Prodigious were her designs; not to be opposed are they.
32. In all eleven were they; thus she brought them into being.
33. Among the gods, her first-born, they who formed her assembly,
cf. beli>beri, Amama Letters, ed. Knudtzon, 286, 7; 15, 32. Also cf. palasdhu>parasahu, Ebeling, Quellen, 10, 58, and dumaVsar = tumasial, Boghazkeui, i 3, 61.
' 92(>i2, dam. « 38396, i-7«-'-2>;z ; 92632, z-«z-'-«.
° 92632, ra-at. i" 92632, PI. mulrulh^
" Sec note on i 142. '= K. 4832 = CT. 13, 5, ra.
2687 Q
98 Tablet II
34. li-sa-ds-ka ''"Kin-gu ina bi-ri-su-nu sa-a-su us-rab-
bi-is ^
35. a-H-ku-ut mah-ru pa-ni um-ma-nu mu-ir-ru-tum ^
pu-uh-ru *
36. na-se-e kak-ku ti-is-bu-tum te-bu-ii a-na-an-tum *
3 7. [su-u]t ta-am-ha-ra ra-ab sik-kat-u-tum ^ ■
38. [ip-kid-m]a ka-tu-us-su li-se-si-ba-as-si i-na ^ kar-ri
39. [a-di ta-a]'-ka i-na pu-hur ilani u-sar-bi-ka
40. [ma-li-kut] ila[ni gim-rat-su-nu ka-tuk-ka] us-mal-li
41. [lu-u sur-ba-ta-ma ha-'i-ri e-du-u a]t-ta
42. [li-ir-tab-bu-u zlk-ru-ka eli kali-su-nu '^"E-nu]-uk-
ki'
43. [id-din-su-ma dupsimati i-ra-tu-us] u-[sat-m]e-ih
44. [ka-ta kibit-ka la in-nin-na-a] li-kun s[i-i]t pi-i-ka
45. [e-nin-na ''"Kin-gu su-us-ku]-u ll-ku-u "'"A-nu-ti
46. [ina ilani mare-sa] si-ma-ta is-ti-mu
47. [ip-sa pi-ku-nu] ''"GIS-BAR li-ni-ih-ha
48. [gasru ina kit-mu-ri] ma-ag-sa-ra lis-rab-bi-ib
49. [is-me-ma ''"An-sar sa Ti-a-ma]-tu dannis dal-hat"
' K. 4832 om. = K. 4832, tti. 3 K. 4832, puhru.
" K. 4832, ti. ^ K. 4832, tu-n-ti. " K. 4832, ina.
' Cf. I 152. » See Tablet I, 153. » K. 4832, Obv. 11. Cf. i 155.
Description of Kingu 99
34. She exalted Kingu ; in their midst she magnified him.
35. As for those who go in the front of the host, as for those who direct the assembly,
36. To undertake the bearing of arms, to advance to the attack,
37. As to the matters of battle, to be mighty in victory,
38. She entrusted to his hand, and she made him sit in sackcloth, (saying) :
39. ' I have uttered thy spell ; in the assembly of the gods I have made thee great.
40. The dominion of the gods, all of them, I placed into thy hand.'
41. Verily, thou art exalted, O my husband, thou alone.
42. May thy names be greater than all of the names of the Anunnaki.'
43. She gave him the tablets of fate ; she caused them to be fastened upon his breast, (saying) :
44. ' As for thee, thy command is not annulled ; the issue of thy mouth is sure.'
45. And now Kingu who had been exalted, who had received Anuship,
46. Among the gods, her sons, fixed the destinies, (saying):
47. ' Open ye your mouths : verily, it will quench the fire-god."
48. He who is strong in conflict, may humiliate might.'
49. [Ansar heard that Tiamat] was mightily working confusion ;
'" Or, verily, may it quench the fire-god; cf. i i6o. " Text only on K. 4832, Obv. 18. Restored so by Jensen, King, and Dhorme.
G 2
lOO
Tablet II
50. [siin-su im-has-ma sa-p]at-su^ it-tas-ka
51. [a-di-ir libba-su] la na-hat ka-ras-su
52 su sa-gi-ma-su us-tah-ha-ah ^
53 u tu-ku-un-tu
54. [kakka sa te]-pu-su i tas-si at-ta
55. ['^"Mu-um-mu u] Apsfi ta-na-ra
56. [u-sa-as-ki """KinJ-gu a-ll-[ik]^ ma-har-sa 57 e ta-sim-ti
58. [i-pul-su-ma ma-lik ilani] '^"N[U]-DI[M-MUD] *
69 -ta
70. ...... ni
71. [An-sar iz]-zi-is [il]-si '
72. [a-na ''"A-nim] ma-ri-su [a-ma-tum i]-zak-kar
73. [as-tu-ma a]n-nii-u k[a]-su-[su] kar-ra-di
74. [sa sa-ka-a e-mu]-ka-a-su la ma-har te-bu-su
75. [al-kam-m]a '' mut-tis Ti-amat i-ziz-za at-ta
76. [lip-sah] kab-ta-tas lib-bu-us lip-pu-us *
77. sum-ma]* la se-ma-ta a-mat-ka
78. [a-ma-t]u-ni at-me ^°-sim-ma si-i lip-pa-as-ha
' Restored by Delitzsch after CT. 15, 46 R. 21 ; Var. KAR. i R. 16, pi-en-sa or uznefi-sa.
' sahdhu, Arabic sahka, pour out, in Bab., bend, be limpid. A man's head isahhuh, ' is weak witli feebleness', CT. 23, 33, 22 ; 32, 8. Hence 'be faithless, untrue', isahhuhu, Bg. Keui, i 17, 14. Syriac sahjha, limp. seri tslahka. My flesh is flabby, KAR. 108, 11. Cognate of Hebrew nnty. See the Canaanitish forms ushihen, ihihihen, &c., in BQhl, Sprache der Amarnabriefe, 64.
' Text a-Ji; Jensen, to whom the recent texts were unknown, rendered a-li as a form of the verb leu and mah ir as the verb mahdru, ' I am able to go against her '. King regarded ali as the word ' where ', i. e. ' where is one to oppose her ? ' With King's reconstruction the reading rna-hir- sa would be preferable. For my restoration cf. 1. 35 above.
Defeat of Ea. Appeal to Anu loi
50. [He smote his loins ;] he bit his lips ;
51. [He was gloomy in his heart;] his soul was not at rest.
52 his crying faltered.
53 battle.
54. ' [The weapons which thou hast made] verily mayest thou bear.
55. [Mummu and] Apsu thou hast smitten.
56. [She hath exalted] Kingu, who goeth before her. 57 wisdom.'
58. The counsellor of the gods, Nudimmud, answered him (and said),*
69. .....••• .
70- • • _ • _
71. Ansar angrily cried out,
72. Unto Anu, his son, addressing a word :
73. ' Harsh is this one, the cruel power of a hero.
74. [Whose] strength is [pre-eminent]," whose advance is unopposable.
75. Go and in the presence of Tiamat stand.
76. May her soul repose ! May her heart be glad.
77. [If] she will not have hearkened to thy word,
78. Speak our word to her. Verily, she will be appeased.'
* The break in the sources at this point was estimated at only ten lines by King, but it is probably greater. The text is next taken up by ^c)-7-8, 178, end of Obverse, which on this calculation would have seventy-five lines on the Obverse. The break contained Ea's refusal to meet Tiamat, although he had defeated Apsfl and Mummu with his curse.
^ CT. 13, 6, 3. " King's restoration. ' Jensen, a-lik-ma.
* napaiu, same root as rapam ; see Brockelmann, Vergleichende Gram- matik, 231 (e). Cf. viuUppik kabitii mu-nap-pii lib-bi, ' He who encourages the soul, and gladdens the heart ', BA. x, p. 96, 4. See below, 1. 99.
' Restored by Jensen.
'« P Imp. of e?/i/!. The restoration is King's, but doubtful.
102 Tablet II
79. [is-me-e] ' -ma zik-ri abi-su An-sar
So. [us-te-sir] ^ har]-ra-an-sa-ma u-ru-uh-sa us-tar-di
81. [it-hi-ma]^ ''"A-num me-ku-us* Ti-a-wa-ti i-si-'-am-
ma
82. [ul i-li-'-a ma-har-sa]^ i-tu-ra ar-kis
83. [il-li-kam-ma sar-ba-bis a-na a-bi a-li-di]-su An-sar *
84. [a-na Ti-amat ki-a-am i]-zak-kar-su
85. [i-mat]-ti ka-ti sa ka-mi-ki ina muh-hi-ia ^
86. us-ha-ri-ir-ma An-sar kak-ka-ri i-na-at-ta-[al]
87. i-kam-ma-am a-na ''"E-a li-na-si * kakkad-[su]
88. pa-ah-ru ' ma-an-za-za ka-li-sii-nu '^"A-nu-u[k-k]i
89. sapte-su-nu ^° ku-ut-tu-ma-ma ka-I[i-is us-bu] "
90. iki ai-um^^-ma uP^ ia-ar ki-[;-z'^ tam-ha-ri]'*
91. ma-ha-ri-is Ti-amat ul us-si i-[na napisti^^]
92. be-lum An-sar a-bi ilani ra-bi-[is u-sib]^^
93. [us-]tab-il lib-ba-su-ma [a-na '^"A-nu-uk-]ki iz-[zak-
kar] »'
' Restored by Delitzsch. '^ Restored by King.
' So King after IV 65. Jensen, ik-rib-ma.
* On meku, see note on I 60.
^ So Jensen from III 53. Cf. Smith, Saiecherib, 22, ul i-li-'u ma- har-he.
'' For a restoration of lines 83-101, cf. also Zimmern's article, ' Marduks (Ellils, Assurs) Geburt im babylonischen Weltschopfungsepos ', in the Homnul-Festschrift, p. 224.
' Immediately before this line Zimmern conjectures \ana Ti-amal ki u-nias-si-ru-si ki-am ak-bi-si\ ' Unto Tiamat, when I kft her, thus I said to her'. A tablet, first published by Sayce in PSBA. 1911, 6, and now in the Royal Scottish Library, Edinburgh, supplies lines 85-92. Sayce's fragment was discussed in The Expository Times, 19 11, 278, and a later
]
Defeat of Ami 103
79. [He heard] the command of his father Ansar.
80. [He directed straight] (his) path to her ; he pur- sued her way.
81. Anu [approached] and he perceived the plan of Tiamat,
82. [But he could not withstand her], and he turned back.
83. He fled as one in terror unto the father, his begetter, Ansar,
84. Saying unto Tiamat in this manner,
85. ' My hand is too weak to bind thee by myself!
86. Ansar lapsed into silence, looking upon the ground,
87. Moaning, and shaking his head at Ea.
88. They assembled unto the place, all of them, the Anunnaki.
89. Their lips were closed ; they sat down moaning :
90. ' Not any god proceeds into battle.
91. From the presence of Tiamat not one escapes with his life.'
92. The lord Ansar, father of the gods, sat in majesty.
93. He pondered in his heart and to the Anunnaki said :
collation of the text was used by Rogers in his Cuneiform Parallels. For the text see Babylonian Liturgies, PI. 9. MUH-ia is still to be seen at the end of 79-7-8, 178.
' ZiMMERN derives from 7idsu, to tremble, and cites nil's kakkadi, a syn. of kamdmu, in CT. 18, 26, K. 10014. The form undsi for unds is difficult. Perhaps the same root in the form naM, exists. Cf. Kuchler, Med. 54, 5, libba-su na-hi-u, 'His inwards heave ', and Boissier, DA. 56, 7, lianma ku-li-li na-su-u, ' If flies whirl in swarms '.
» ru on KAR, 5 R. i
'» KAR. 5 R. 2, un. Cf. kalam sap-li-sa, IV 98. " Cf. I 113.
1^ So KAR. 5 R. 3. " Jbid., la-a.
" ZiMMERN restores Ti-amat. "^ So Zimmern.
" Z. ii-bi. " Here begins K. 4832, Rev.
I04 Tablet II
94. [sa e-mu-ku-]us ga-as-ra mu-tir gi-mil-lu ' 3.-bi-
[su]
95. [su-u] ha-la-as tuk-ma-te "'"Marduk kar-du
96. P^Marduk] il-si-ma '^"E-a a-sar pi-ris-ti-su
97. [il]-li-[k]a-ma ^ ak lib-bi-su i-ta-mi^-sa
98. '^"Marduk te-mi* mil-ka se-mi abi-ka
99. at-ta-ma ma-ri ^ mu-nap-pi-su lib-bi-su
100. mut-ti-is An-sar kit-ru-bi-is '' ti-hi-e-ma*
loi. [i-pu]-us pi-i-ka^ i-zu-za^" e-ma-ru-uk-ka'^ ni-i-
102. ih-du-ma be-lum a-na a-ma-tum a-bi-su
103. it-hi-e-ma it-ta-zi-iz ma-ha-ri-is" An-sar
104. i-mur-su-ma An-sar lib-ba-su tu-ub-ba-a-ti '* im-la^^
105. is-si-ik sap"ti-su a-di-ra-su ut-te-is-si ^'
106. [An-sar] la suk-tu-mat" pi-ta" sap-tu-uk^"
107. lu-ul-lik-ma lu^^-sa-am-sa-a ma-la lib-bi-ka
108. [An-sar] la suk-tu-mat pi-ta^^ sap*^-tu-uk
109. [lu-ul-]lik-ma lu-sa-am-sa-a ma-la lib-bi-ka 1 1 o. di-u zik-ri ^* ta-ha-za-su u-se-si-ka ^*
' K. 38396, Rev. I. The name of Marduk taken from this text in CT. 25, 47, 16 is mu-lir gi-mil ahi-\lu\. Cf. also II 74. Zimmern reads a-\7ia 7ia-a-'ii'\ at the end.
"^ VAT. 2553-l-KAR. 5 R. II. The line occurs on K. 10008, 9.
' K. 4832, me. ' VAT. 2553 + KAR. 5 R. 12.
^ KAR. 5, ru.
' One of the titles of Marduk, CT. 25, 47, 18. ' K. 4832, lis.
* 40559 (King, Cr. ii, PI. 18), ti-hi-ma. The beginning of this line is restored by VAT. 2553.
Appeal to Marduk 105
94. 'He whose strength is mighty will be the avenger of his father.
95. He is the scourge of conflict, even the valiant Marduk.'
96. Ea summoned Marduk to the place of his counsel.
97. When he came he spoke to him according to his heart.
98. # O Marduk consider a plan ; hear thou thy father ;
99. Thou art my son, "He that gladdens his heart" (is thy name).'^
100. Into the presence of Ansar approach in reverence.
1 01. Speak and stand forth ; when he beholds thee he will be comforted.'
102. The lord rejoiced at the word of his father,
103. He approached and stood before Ansar.
104. Ansar beheld him and his heart was filled with happiness.
105. He kissed his lips causing his fear to be far away.
106. ' Ansar, remain not dumb ; open thy lips.
107. Verily I will go; I will cause to be attained the fulness of thy heart.
108. O Ansar mayest thou not remain dumb, open thy lips.
109. Verily I will go, I will cause to be attained the fulness of thy heart.
no. What man is it who has brought battle against thee ? '
» Restored by VAT. 2553. '° 38396. "3-
" K. 4832, om. ha. '^ K. 4832; ni-ih-ha; 40559, ni-i-hu.
" 39396 ; K. 4832, ris. " 40559. -ba-i'^- '' 1^^^., -It.
" 40559, sa-ap. " Jbid., -su.
" VAT. 10585, lu-uk-tu-ma-at.
" K. 4832 ; 38396, -ti. ^KY. 10585, pi-i-ii.
=" 38396, sa-ap-tu-uk ; K. 4832, sap-Ink. " VAT. 2553, Iti-u.
^■^ Vars. ti. " 38396, ia-ap.
" VAT. 10585, zi-ik-ru; 2553, zik-ru. " 40559. ?'-""^-
io6 Tablet II
HI. [ma-ri]i Ti-amat sa si-in-ni-sa-at ^ ia-ar-ka i-na
kak-ku 5
112. [a-bi] ba-nu-u * hi-di ^ u su-li-il ^
113. ki-sa-ad Ti-amat ur-ru-hi-is ta-kab-ba-as at-ta
114. [a-bi] ba-nu-u hi-di ^ u su-li-il *
115. [i-sid] '' Ti-amat ur-ru-hi-is ta-kab-ba-as at-ta
1 1 6. ma-ri ' mu-du-ii gim-ri uz-nu '
1 1 7. [Ti-amat] su-up-si-ih ^° i-na te-e-ka " el-lu ^^
118. [""narka]bat ^^ flme ur-ru-hi-is'* su-tar-di-ma
1 19. [ri-su]-us-su '^ la ut-tak-ka-su '^^ te-e-ri '' ar-ka-nis "
1 20. [ili-du-ma] be-kim " a-na -° a-mat a-bi-su
121. [e-]Ii-is ^' li'b-^-ba-su-ma a-na a-bi-su-^ i-zak-kar^*
122. [<56'-]lum ^^ ilani si-mat ^"^ ilani rabuti
123. sum-ma-ma ana-ku -'' mu-tir gi-mil-li-ku-ma
124. a-kam-me Ti-amat-ma ^'^ u-bal-lat ka-a-su-un
125. suk-na-ma pu-uh^^ra su-te-ra i-ba-a" sim-ti^''
' Ansar addresses Marduk as 'my son' in 1. 116 below. But Ea is the father of Marduk and son of Ansar. The word mdru is employed in a loose sense here. Note that Rlarduk is also called son of Lahmu and Lahamu, III 55.
^ A noun employed as a predicate has the construct form, hence -sa-tum, 38396 is not good syntax. VAT. 2553, sin-nis-lai.
' K. 4832, Gli-KU. ' So VAT. 2553.
^ VAT. 10585, hu-u-du. ' K. 4832, //•/. ' Cf. IV 129.
* VAT. 2553, ma-a-ru. ' K. 4832, ^/-w«>- uz-7ii.
" VAT. 2553, sup-si-ha. " 38396, ki. " K. 4832, h:
" VAT. 2553 has after the break UD-MES, Ebeling, Weltschopfungs- lied, 32. At the end of the break Ebeling saw a sign which resembled J*"! and he restored ^^^'narkabat, for which cf. IV 50. The sign may possibly be ^T][^I {uh), which would impose the reading [u-ru]uh.
» VAT. 2553, M.
''^ So VAT. 2553. Ebeling lesiores pa-nu-us-su, and derives uttakkalu
I I
I
Mardiik's Demands 107
111. ' My son, it is Tiamat who is a woman ; she will come against thee with weapons.'
112. ' My father, creator, rejoice and be glad.
113. The neck of Tiamat straightway shalt thou tread upon.
114. My father, creator, rejoice and be glad.
115. The hinder parts of Tiamat straightway shalt thou tread upon.'
116.' My son, wise in the totality of understanding,
117. Cause [Tiamat] to cease with thy pure incanta- tion.
1 1 8. The chariot of storms quickly drive.
119. Her [helpers] will not tarry for her; turn (her) back.'
120. The lord rejoiced at the command of his father.
121. His heart exulted as he spoke unto his father;
1 22. ' Lord of the gods. Destiny of the great gods,
123. If I, your avenger,-'
124. Bind Tiamat and keep you alive,
125. Convene the assembly, announce again ^^ my fate.
from ekesu, drive out, cf. IV, Prt. lillaku, Zimmern, Shtirpu, iv 66 and p. 56. He translates 'sein Antlitz(?) werde nicht vertrieben', which is not convincing. My restoration is suggested by IV 107 and uttakka- lu {sa) is explained as IP of wakil, wait for, protect, Arabic tiakiia. Cf. ana sit pi-iji ulaggd, ' O wait upon my command ', Imp. IP, Mas. PI., KAR. 38, 10.
'° VAT. 2553; 92632, sa. " Sic! Imp. Fem. for /e-tr.
'* VAT. 2 55^,ar-Aa-nu-us; K. 4832, ar-ia-nis. " VAT. 2553, //.
'" K. 4832, I'na. Cf. above, 1. 102. " e/esi/, see VAB. iv 314.
" K. 292 (= CT. 13, 6) begins here and has lib-lia-sit.
" K. 4832, AB-su. " Last word on the edge of 3B396.
" So apparently K. 292, but VAT. 2553 iantt i.e. KAK. Read ba-7ium{i), and for LUM {nu, man) see Vocabulary Scheil, 46.
^^ 40559. NAM-ME^. " 40559, a-na-ku.
'' Cf. Ill 58. " 40559. -am-ma. » 40559, M.
" Ibtd., su-te-ir ba-'a. ^'^ Ibid., turn.
" lutera, a helping verb, Imp. of tcataru. For this helping verb
io8 Tablet II
126. ina Ub-su-ukkin-na-ki ^ mit-ha-ris^ ha-dis ^ tis"-
ba-ma
127. ip-su pi-ia ki-ma ka^-tu-nu-ma si-ma-ta^ lu-si-im
128. la ut-tak-kar mim''mu-u a-ban-nu-u a-na-ku
129. ai i-tur ai i°-in-nin-na-a se-kar sap''-ti-ia
ilu
An-sar pa-a-su I-pu-sam-ma
Colophon I ^ [duppu] 2-kam e-nu-ma-e-lis ki-i pi-i [duppi]
gab-ri ""^'Assur^i
Colophon II '
[ki-ma la-bi-ri]-su sa-tir-ma barim duppi '^"Nabii-
ahe-iddina [mari-su sa] Etir-'^"Bel mar ""^^sangu "'''Mas [ina
mi-ris-tum] la ikalli
TABLET III
1. An-sar pa-a-su i-pu-sam-ma'
2. a-na "'"Ga-ga ^'' sukkalli-su a-ma-tu i-zak-kar
cf. kuit kail enu tttliru, ' He who changed the agreement repeatedly ', Knudtzon, Gehete, 148 R. 7. liilkun lutlir, AJSL. vol. 28, 221, 46. sutera may be equally well III" of tdni, also a helping verb. Cf. itur enah-ma, 'It fell to ruins again', Messerschmidt, KTA. 51 II 20. ibd, ba , Imp. oi naM. VAT. 2553, ib-ba-a.
' 40559, kam. ^ Ibid., ri-ts, di-is, and li-is.
^ Ibid., ka-a ; turn. * Ibid., mi-ivi.
^ Ibid., om. * Ibid., la-ap.
' From the Assyrian tablet K. 292.
* From the Babylonian tablet 40559.
' Text from KAR. 173 and K. 3473 (CT. 13, 7).
Colophons 109
126. In Ubsukkinaku seat yourselves together glad- fully.
127. If my mouth be opened may I decree fates even as you,
128. And whatsoever I create shall not be changed.
129. May the speech of my lips not return and be made of no avail'
Ansar opened his mouth.
Colophon I '
2. Second tablet of Enuma Elis according to a tablet of
3 a copy from Assur.
Colophon II ^
2. Accordinsf to its orig^inal it was written. The tablet of Nabfl-ahe-iddina,
3. Son of Etir-bel, son of the priest of Mas. In wilfulness he withholds nothing.
TABLET III
1. Ansar opened his mouth
2. And unto Gag-a his messenger he addressed a word :
'" Gaga messenger of Ansar in the third book of enuma elis is men- tioned in a ritual with ''"Asur, Bu. 91-5-9, 104, Zimmern, Neujahrs/esi'^, p. 131. The ritual introduces these deities of the myth of Creation so as to interpret certain aspects of the service as having mystic reference to the Epic of Creation. Among the gods whom Senecherib caused to be represented upon a bronze door of the temple of Bit akit seri in the scene of the conflict of Asur and Tiamat is Gaga, K. 1356, R. 11 in Meissner-Rost, Bauinschriften Sanheribs, p. 100. In the Chicago Syllabary, 26, Gaga = Pap-sukkal, i.e. general name of a messenger god. But CT. 24, 20, 21 Gaga = Ninsubur, messenger of Anu. He is mentioned with Ninurta (MAS) among the seven gods mare napl/i?
no Tablet III
3. '^"Ga-ga suk-kal-lum ^ mu-tib ka-bi't-ti-ia
4. as-ris "'"Lah-mu '^"'La-ha-mu ka-a-ta- lu-us-pur-ka
5. [si]-te ?-'a-a ' mu-da-a-ta te-is-bu-ra * te-li-'i
6. ilani abe-ia su-bi-ka ana ma-ah-ri-ia*
7. //-bu-ku-nim-ma ilani ^ na-gab'-su-nu
8. li-sa-nu lis-ku-nu ina ki-ri-e-ti lu-us-bu *
9. as-na-an li-ku-lu lip-ti-ku ku-ru-na ^
10. a-na ''"Marduk " mu-tir ^^ gri-mil-li-su-nu li-si-mu
sim-tum '^
11. 'i-ir a-Hk ''"Ga-ga ku-ud-nii"-su-nu i-zi-iz"-ma
1 2. \id\ ^* a-zak-ka-ru-ka su-un-na-a a-na sa-a-su-un
13. An-sar ma-ru-ku-nu " li-ma-'-i-ra-an-ni
1 4. [te-rit] libbi-su u-sa-as-bi-ra-an-ni ia-a-ti "
15. [um-mu Ti-]amat a-lit-ta-nu '^ i-zi-ir-ra-an-na-a-ti '^
16. [pu-uh-ra sit-ku-]na-at"-ma ag-gis lab-bat
1 7. is-hu-ru-sim-ma ilani gi-mir-su-un
18. a-di ^^ sa at-tu-nu tab-na-a i-da-sa al-ka
(diimu-mei-zi, Tammuzes?), KAV. 42 I 14. He is mentioned in a list of deities, Shurpu, 8, 15, more or less closely associated with Nergal and Ninurta, and in the inscription of Senecherib cited above he is again associated with Ninurta and similar types (Sarur, Sargaz). The divine name Gaga in N. Pra. is rather Gaga — ISIinkarrak, the mother goddess, CT. 25, 3, 55.
' So CT. 13, 7, 3; KAR. 173, LUff. ' KAR. 173, -h.
' Cf. IV R. 12, 12, si-te--a mudH. * K. 3473, -ru.
^ King, Cr. ii, P). 25, begins here and has the correct text. K. 3473, mah-ri-ka is erroneous. Last sign on KAR. 173 is doubtful.
■^'k. 3473.^A^-^^- I
' King, ii, PI. 25, ga-ab. Both Vars. ht-un. "
' K. 3473, lil-bu. Cf. 1. 133. According to 1. 126 this refers to the
' King, ii, PI. 25, -Jiu.
Mission of Gaga 1 1 1
3. ' O Gaga, messenger that gladdenest my mind,
4. Unto the place of Lahmu and Lahamu I will send thee.
5. To seek for thou knowest, thou art able to compre- hend.
6. Bring the gods my fathers unto me.
7. And let them bring to me the gods — all of them.
8. Let them converse, at a banquet may they sit down.
9. May they eat bread and prepare wine.
10. For Marduk their avenger let them decree fate.
11. Hasten, go, Gaga, and stand thou before them.
12. That which I tell thee repeat unto them ;
13. " Ansar your son sent me.
14. He caused me to comprehend the purpose of his heart.
15. Mother Tiamat our procreaturess cursed us.-"
16. She has assembled a host, angrily raging.
1 7. They turned away unto her, the gods — all of them,
18. Except those whom you created, and they have gone to her side.
"> The Assur text, KAR. 173, has Alur {AN-SAR\ but the Babylonian originals obviously read Marduk here.
" King, ii, PI. 25, -Hr-ri. " K. 3473, -ta.
'^ K. 3473, kud-me. " Ibid., ziz.
'^^ King restored mim-mu-u, and he is followed by Dhorme and Ebeling, on the authority of Tab. II 10. The traces on KAR. 173 are against this reading.
'" KAR. l^z,ka. " Cf 1. 72.
'* K. 3473, -ni; zir; st for //'. annati, the accusative, is correct. Cf. 1. 74. Here King, ii, PI. 25 ff., which contains only selections, omits 11. 16-51.
" Cf. II 12; III 74.
"" Gaga now repeats Ea's report to Ansar, II 1 1-48.
" See note on adi, II 14. On the contrary a-di la-a ^^'^Ahir Ti-amat i-kam-mu-u, in Meissner-Rost, Bauinschriften Sanheribs, 100, 14, pro-
■I
112 Tablet III
19. im-ma az-ru-nim-ma i-du-us-su^ Ti-amat te-bi-
u-ni ^
20. Iz-zu kap-du la sa-ki-pu mu-sa u im-mu "
21. na-su-u tam-ha-ru ^ na-zar-bu-bu la-ab^-bu
22. ukkin-na si-it* -ku-nu-ma i-ban-nu-u su-la-a-tum
23. um-mu Hu-bu-ur pa-ti-ka-at ka-la-mu^
24. us-ra-ad-di kak-ku la ma-har-ra ^ it-ta-lad mus-mah
25. zak-tu-ma si-in-na'' la pa-du-ii an-ta-'-u[m]
26. im-tu ki-ma da-me ^ zu-mur-su-nu us-ma-al-li
27. usumgalle na-ad-ru-u-ti pul-ha-a-ti u-sal-bis [ma]
28. me-lam-me us-tas-sa-a e-lis um-tas-[sil]
29. a-mir-su-nu sar-ba-ba lis-har-mi-im
30. zu-mur-su-nu lis-tah-hi-tam-ma la i-ni-'i-u i-rat-su-
[un]
31. us-ziz ba-ds-mu mus-rus-su u '^'''La-ha-[mu]
32. u-gal-lum uridimmu u akrab-amelu (girtablili)
33. tj-mi da-ap-ru-ti ^* kulili u ku-sa-rik-[ku]
34. na-as kakke la pa-di-i la a-di-ru ta-ha-[zi]
bably means not ' except ', but ' Before A. had bound Tiamat '. Note also adina Id i-ra-si, ' Before he obtains (children) ', Bogh.-Keui, i no. 8, 34. Both particles govern the present tense.
^ Here begins King, ii, PI. 29. K. 3473 om. su and reads -bu.
" K. 3473, -ma.
' K. 3473, -ri and -lab. On the syntax of these permansives see Meissner, Assyr. Grammalik, § 51, (1).
Description of Tiamafs Host 113
1 9. They have cursed the day, and have gone up to the side of Tiamat.
20. They have raged and plotted, resting not night and day.
21. They have joined battle, fuming and raging.
22. They have collected forces, making hostility.
23. Mother Hubur the designer of all things,
24. Added thereto weapons not to be withstood, and gave birth to monstrous serpents.
25. They have been made sharp of tooth, sparing not the fang.
26. With poison like blood she filled their bodies.
27. Gruesome monsters she caused to be clothed with terror.
28. She caused them to bear dreadfulness, she made them godlike.
29. Whosoever beholds them lo ! he is banned with terror.
30. Their bodies rear up and none restrain their breast.
3 1 . She established the Viper,'' the Raging-serpent ^" and Lahamu,
32. The Great-lion, ^1 the Gruesome-hound,^^ the Scorpion-man,"
33. The destructive spirits of wrath, the Fish-man*' and the Fish-ram,*^
34. Bearers of weapons that spare not, fearless of battle.
* K. 3473, sit. ^ Ibid., -bur; kat.
" K. 3473; rad; ka-ak-ki: mah-ri.
' K. 3473, siti-ni. Cf. II 21. ' Ibid., mi.
' Hydra; see I 140. " Milky-way. " Leo, see I 141.
'^ Lupus. " Sagitarius. " Cf. I 142.
'^ Aquarius. "■ Capricorn.
H
114 Tablet III
35. gap-sa te-ri-tu-sa la ma-har si-na-a-[ma]
36. ap-pu-un-na-ma es-ten es-ri-tum kima su-a-tu us-
tab-[si] 2,T. i-na ilani bu-uk-ri-sa su-ut is-kun-si [pu-uh-ra]
38. u-sa-as-ki ''"Kin-gu ina bi-ri-§u-[nu sa-a-su] us-rab-
[bi-is] >
39. a-Ii-kut mah-ri pa-an um-ma-ni [mu-'i-ir-ru-tu pu-
uh-ri]
40. [na-]as kakke ^ ti-is-bu-tu ti-[bu-ii a-na-an-ta]
41. [su-ut] tam-ha-ri ra-ab sik-[ka-tu-tu]
42. [ip-kid]-ma ka-tus-su u-se-si-[ka-as-su ina kar-ri]
43. [ad-]di ta-a-ka ina puhur ilani [li-sar-bi-ka]
44. [ma-]li-kut ilani gi-mir-[su-nu ka-tuk-ka us-mal-li]^
45. [lu] sur-ba-ta-ma ha-'i-i*-[ri e-du-ii at-ta]
46. li-ir-tab-bu-u zik-ru-ka eli kali-su-nu [''"A-nu-uk-ki]
47. id-din-sum-ma dupsimati i-ra-[tus u-sat-mi-ih] '
48. ka-ta kibit-ka la in-nim-na-a li-kun si-it pi-i-ka "^
49. in-na-nu '^"Kin-gu su-us-ku-ii li-ku-u e-nu-ti '
' Here begins K. 6650, CT. 13, 9. » K. 6650, kakki.
' K. 6650, gim-ral-su-nu ka-lus-lii. This version, therefore, did not regard 1. 44 as part of Tiamat's speech, but its text is more likely a scribal error. It continues in the second person in the next line.
* K. 6650, om.
I
Exaltation of Kingu 1 1 5
35. Prodigious are become her designs, unopposable are they.
36. In all eleven are they and thus she brought them into being.
37. Among the gods her first-born who formed her assembly,
38. She exalted Kingu ; in their midst she magnified him.
39. As for those who go before the host, as for those who direct the assembly,
40. To undertake the bearing of arms, to advance to the attack,
41. As to matters of battle, to be mighty in victory,
42. She entrusted into his hand ; and she caused him to sit down in sack-cloth, (saying),
43. ' I have uttered thy spell ; in the assembly of the gods I have magnified thee.
44. The dominion of the gods, all of them, I put into thy hand.
45. Verily thou hast been exalted; O my husband, thou alone.
46. May thy names be greater than all of the names of the Anunnaki.'
47. She gave him the tablets of fate, she caused them to be fastened upon his breast, (saying) :
48. ' As for thee, thy command is not annulled ; the issue of thy mouth is sure.'
49. And now Kingu who had been exalted, who had received Anuship,
^ Here begins 42285, King, Cr. ii, PI. 30. Ibid., i-ra-tu-ul. K. 6650, -lu-ma. Cf. II 43; I 155.
' 42285, -lu\ Same error as above, 1. 44. Var. Here begins 93017, CT. 13, 10.
' So 42285, where II 45 lias ^'■"A-nu-li.
H 2
ii6 Tablet III
50. an ilani mare-sa ^ si-ma-ta ^ us-ti-sam
51. ip-su pi-ku-un^ "'"Gibil* li-ni-ih-ha
52. gasru kit-mu-ra^ ma-ag-sa ri lis-rab-bi-ib
53. as-pur-ma ''"A-num " ul i-li-'i-a'' ma-har'-sa
54. ''"Nu-dim-mud i-dur*-ma i-tu-ra ar-kis*
55. 'i-ir ''"Marduk abkal' ilani ma-ru-ku-un
56. ma-ha-ris *" Ti-a-wa-ti '" lib^^-ba-su a-ra ub-la
57. ip-su pi-i-su i-ta-ma-a a-na ia-a-ti
58. sum-ma-ma a-na-ku mu-tir" gi-mil-li-ku-un
59. a-kam-me Tam-tam-ma^- li-bal-lat ka-su-un .
60. suk-na^^-ma pu-uh-ra ^* su-ti^^-ra i-ba-a sim-ti
61. ina up-su-ukkin-na-ku ^^ mit-ha-ris ha-dis" tis-ba-ma
62. ip-su pi-ia ki-ma ka'*-tu-nu-ma si-ma-tam " lu-sim-
ma"
63. la ut-tak-kar mim^^mu-u a-ban-nu-ii a-na-ku
64. ai i-tur "' di in-nin-na-a se-kar sap-ti-ia ^^
65. hu-um-ta-nim-ma si-mat-ku-nu ar-his ^' si-ma-su
66. lil-lik lim-hu-ra -^ na-kar-ku-nu dan-nu
67. il-lik
iln
Ga-o^a ur-ha-su u-sar-di-ma
1 K. 6650, DUMU-DUMU. 93017, tna-ri-e-sa. " 42285, //'; 93017, iam and il-ii-[mu'\. ' K. 3473, nu; 6650, pi-t-ku-nu.
* BIL-GI; K. 3473; 42285, gCs-BAR. See note on I 160.
' K. 3473, ina kit-mu-rt; K. 6650, sit-mu-ra, but see King, Cr. 45, n. 16. KiiNG, Cr, ii, PI. 26, kit-mu-ni; and li-ra-ab-bi-ib.
* K. 3473, nu-um; K. 10008, 10, 71am.
' 42285, omits a and has ha-ar. See for the defeat of Anu, II 72-85. King, ii, PI. 26, i-li-i-im.
* 42285, ar-ki-is. K. 10008, II has diir. King, ii, PI. 26, du-ur. The summons to Ea and his defeat were related in II 54-70.
° K. 3473, ab-kal-lu. '" King, ii, PI. 26, ri-il; Ti-amai; li-ib.
%
Defeat of Anu and Ea 1 1 7
50. For the gods her sons fixed the destinies (saying),
51. ' Open ye your mouths ; verily it shall quench the fire-god.
52. He who is strong in conflict may humiliate might.'
53. I sent Anu but he was not able to withstand her.
54. Nudimmud feared and turned back.
55. But Marduk, sage of the gods, your son, came forward.
56. Against Tiamat his heart has prompted him to proceed.
S"]. Having opened his mouth he says unto me :
58. ' If I, your avenger,
59. Bind Tiamat and keep you alive,
60. Convene the assembly, announce again my fate.
61. In Upsukkinaku seat yourselves together gladly.
62. Having opened my mouth may I decree fates even as you.
63. And whatsoever I create shall not be changed.
64. May the speech of my lips not return and be made of no avail."
65. Hasten ye and fix for him your fates quickly.
66. May he go and meet your powerful enemy.'
67. Gaga went, he pursued his way.
" King, ii, PI. 26, -ri. Here begins the quotation of II 123-9.
'' K. 3473, Ti-amat-ma; King, ii, PI. 26 and 42285, Ti-amat-am-ma.
" K. 3473, -na-a.
" Ibid., ru. King, ii, PI. 26 and 42285, -uh-ru.
'^ Ibid., PI. 26, -te.
" K. 3473, ki; King, PI. 26, kam; and mi-ii-ha-ri-ih
" 42285, di-is and ta-as-ba-ma. " King, ii 27, ka-a-.
" 42285, turn; lu-U-im. ^° King, ii, PI. 27, mi-im.
" King, ii, PL 27, tu-ur. " 42285, i.
" hi-ii., King, ii, PI. 27 ; 42285.
■* 42285, hur. Here begins 83-1-18, 2116, CT. 13, 12.
ii8 Tablet III
68. as-ris '^"Lah-mu u "'''''La-ha-me ^ ilani abe-su^
69. US-kin-ma is-sik - kak-ka-ra sa-paP-su-im
70. ik-mis* iz-ziz'-ma i-zak-kar-su-un
71. An-sar-ma ma-ri-ku-nu * li-ma-'i-ir-an-ni
72. te-rit Hb-bi-su u-sa-as-bir'-an-ni ia-a-ti
"^l- um-ma Ti-amat a-lit-ta-ni i-zir'-ra-an-na-si '
74. pu-uh-ra ^^ sit"-ku-na-at-ma ag-gis^^ la-ab"-bat
75. is-hu-ru-sim-ma ilani gi-mir"-su-un
76. a-di sa at-tu-nu tab-na-a i-da-sa" al-ku^"^
77. im-ma az-ru-nim-ma i-du-us''' Ti-a-ya-ti '' te-bu-ni ^'
78. iz-zu kap-du la sa-ki-pu mu-si u im-ma *"
79. na-su-ii tam-ha-ra ^^ na-zar-bu-bu la-ab'^^-bu
80. um-ki-en-na ^' sit-ku-nu-ma i-ban-nu-u ^^ su-la-a-tum ^^
81. um-mu Hu-bur pa-ti-kat -" ka-la-ma
82. us-rad-di kakka"^ la ma-har -' it-ta-lad mus-mah-i ^'
%2). zak-tu-ma sin-ni la pa-du-u at-ta-'a-i ^''
' King, ii, PI. 27, -ha-mu, 42285; 83-1-18, 2116, ah-hi-e-lu,
' li-ik, King, ii, PI. 27.
' ma-har, 42215; King, ii, PI. 27; 83-1-18, 2116.
* t-hr, K. 3473; \j-h'\-ir, King, ii, PI. 27. ih'r from asdru, give heed to, muster. See PSB.\. 1910, 122-3, ^"d cf. Zimmern, Rt. p. 102, 1. 100. The passage as in Rt. ibid, demands rather the root IB'I. It is probable that tjasdru, descend, be inclined (see RA. 19, 142 n. 5), has also a ^orm iasaru. Cf. RA. 14, 123, 24.
^ iz-za-az, King, ii, PL 27; 42285; 83-1-18, 21 16.
° K. 3473, An-sar ma-ru-; King, ii, PI. 27, ma-ru. Here begins K. 8575, CT. 13, 12.
' bi-ra, 42285; King, ii, PL 28; K. 8575; 83-1-18, 2116.
' zi-ir, 42285; King, ii, PL 28. ' //', ibid.; -a-ti, 42285.
I
Recitation of Gaga 1 1 9
68. In the presence of Lahmu and Lahamu the gods his fathers,
69. He kneeled and kissed the ground before them.
70. He bowed down, he stood up and addressed them (saying) :
71. " Ansar your son sent me.
72. He caused me to comprehend the purpose of his heart.
73. Mother Tiamat our procreatress cursed us.
74. She has assembled a host, angrily raging.
75. They turned away unto her, the gods — all of them.
76. Except those whom you created, they have gone to her side.
77. They have cursed the day and have gone up to the side of Tiamat.
78. They have raged and plotted resting not night and day.
79. They have joined battle, fuming and raging.
80. They have collected forces, making hostility.
81. Mother Hubur the designer of all things,
82. Added thereto unopposable weapons, and gave birth to monstrous serpents.
83. They have been made sharp of tooth, sparing not the fang.
'» K. 3473, ni. " si-il, King, ii, PI. 28.
■» gi-u, 42285. " lab, K. 8575.
" mi-ir, 42285 ; King, ii 28. Here begins K. 8524. '^ i-da-a-su, K. 8575. '" ka, 42285.
" Here begins 83-1-18, 1868, i-du-us-hi.
i« Ta-d-ua-ii, K. 8524 and K. 8575 Rev. 8. 13-1-18, 1868, Ti-amai and k-bu-u-ni.
" te-bi-ni\ 42285. ™ mu, 83-1-18, 1868; 42285.
" r|-,K. 3473; 8575- " &/5, K. 8575.
" ukkin-na, K. 3473. " 42285, -nu-ma. '^ //, ibid.
^^ ka-at, 42285, and -mu at end as on 83-1-18, 1868.
" K. 3473, kakke. ^ mah-ri, 8524 ; 8575.
-' mtismah- PI. 42285, mus-mah. ^ ta-at-i'-im, 42285.
I20
Tablet III
84. im-tu ki-ma da-mi zu-mur-su-nu us-ma-al-li ^
85. nhim-galli na-ad-ru-ti pul-ha-a-ti* li-sal-bis-ma
86. me-lam-me us-tas-sa-a i-lis ' um-tas-sil *
87. a-mir-su-nu sar-ba-ba li-ih-har-mi-im
88. zu-mur*-su-nu lis-tah-hi-tam-ma la i-ni-'-u-ni irat-
su-un
89. us-ziz ^ ba-as-mi * ''"musrusse ® u ''"La-ha-mi
90. fi-galle ur-idimme * u akrab-amelu (girtablili)
91. dme da-ap-ru-ti kulili u ku-dar-rik-ki
92. na-as kak-ku " la pa-di-i la a-di-ru ta-ha-zi
93. gap-sa te-ri-tu-sa la ma-har si-na-ma
94. ap-pu-na-ma is-ten es-rit ki-ma su-a-tu us-tab-si
95. ina ^^ ilani bu-uk-ri-sa su-ut is-ku-nii-si pu-uh-ri
96. u-sa-as-ki '^"Kin-gu ina bi-ri-su-nu sa-a-su us-rab-
bi-is
97. a-li-kut" ma-har ^^ pa-an um-ma-ni mu-ir-ru-tu
puhri
98. na-se-e kakki " ti-is-bu-tu te-bu-u a-na-an-tam
99. su-ut tam-ha-ra^' ra-ab sik-ka-tu-ti
2 -la, K. 8524. ' K. 8524, e-hl
^ K. 3473, mir.
' la, 42285.
* 42285, h'-i7.
* K. 3473, Sing, -mu, also Sing, mus-rus-su. Tlie plurals in 93017 are false. K. 3473, us-ziz.
Description of Tiamafs Host 1 2 1
84. With poison like blood she filled their bodies.
85. Gruesome monsters she caused to be clothed with terror.
86. She caused them to bear dreadfulness, she made them godlike.
87. Whosoever beholds them, lo ! he is banned with terror.
88. Their bodies rear up and none restrain their breast.
89. She established the Viper(s), the Raging-serpent and Lahamu(s),^
90. The Great-lion(s), the Gruesome-hound(s), and the Scorpion-man,^
91. The destructive spirits of wrath, the Fish-man and the Fish-ram,"
92. Bearers of weapons that spare not, fearless of battle.
93. Prodigious are become her designs, unopposable are they.
94. In all eleven are they and thus she brought them into being.
95. Among the gods her first-born who formed her assembly,
96. She exalted Kingu ; in their midst she magnified him.
97. As for those who go before the host, as for those who direct the assembly,
98. To undertake the bearing of arms, to advance to the attack,
99. As to matters of battle, to be mighty in victory,
' See 1. 31. ' K. 3473, H-gal-lum and itr-idimmu, correctly.
' See 1. 32. "> See 1. 33. " K. 3473, kakM.
" K. 3473, i-na. '' K. 3473, ku-ut ■&'c\A -ri,
" Ibid., na-as kakki. '^ Ibid., ri.
122 Tablet III
lOO. ip-kid-ma ka-tus-su u-se-si-ba-as-su ina kar-ri
loi. ad-di ta-a-ka ina piihri ilani u-sar-bi-ka
1 02. ma-li-kut ilani gim-rau-su-nu ka-tuk-ka us-mdl-li
103. lu-u sur-ba-ta-ma ha-i-ri e-du-ii at-ta
104. li-ir-tab-bu-u zik-ru-ka eli kali-su-nu ilani rabuti ^
"'"A-nun-na-[ki]
105. id-[din-]sum-ma dupsimati [i-ra-tus u-sat-mi-ih] "
106. ka-ta kibit-ka la in-[nin-na-a li-kun si-it pi-i-ka]
107. in-na-na '^"Kin-gu su-us-[ku-u li-ku-u ''^"A-nu-ti] '
loS. an ilani mare-sa si-[ma-ti us-ti-sam] ^
109. ip-su pi-i-ku-nu ''"Gibil '^ [li-ni-ih-ha] ||
no. gasru ina kit-mu-ru ma-[ag-sa-ra lis-rab-bi-ib]
111. as-pur-ma '^"A-nu-um ul i-[li-'i-a ma-har-sa]
112. '^"Nu-dim-mud e-dur-[ma i-tu-ra ar-kis]
113. 'i-ir ''"Marduk ab-kal [ilani ma-ru-ku-un]
114. ma-ha-ris Ti-amat [lib-ba-su a-ra ub-la]
115. ip-su pi-i-su [i-ta-ma-a ia-a-ti]
1 1 6. sum-ma-ma a-na-ku[mu-tir gi-mil-li-ku-un]
1 1 7. a-kam-me Ti-amat [u-bal-lat ka-su-un]
118. suk-na-a-ma pu-uh-ru [su-ti-ra i-ba-a sim-ti]
119. i-na up-su-ukkin-na-ki [mit-ha-ris ha-dis tis-ba-
ma]
> Read AN-GAL-MES. ' Last line on CT. 13, 1 1.
' Restored from I 156. " Cf. 1. 48.
Demands of Marduk
12-
lOO. She entrusted into his hand ; and she caused him to sit down in sack-cloth, (saying) :
loi. 'I uttered thy spell; in assembly of the gods I magnified thee.
102. The dominion of the gods, all of them, I put into thy hand.
103. Verily thou hast been magnified, O my husband, thou alone.
104. May thy names be greater than all of the names of the great gods, the Anunnaki.' ^
105. She gave him the tablets of fate, she caused them to be fastened upon his breast (saying) :
106. 'As for thee, thy command is not annulled ; the issue of thy mouth is sure.' *
107. And now Kingu who had been exalted, who had received Anuship,
108. For the gods her sons fixed the destinies (saying) ;
109. ' Open ye your mouths ; verily it shall quench the fire-god.
1 10. He who is strong in conflict may humiliate might.'
111. I sent Anu but he was not able to withstand her.
1 1 2. Nudimmud feared and turned back.
113. But Marduk, sage of the gods, your son, came forward.
114. Against Tiamat his heart has prompted him to proceed.
115. Having opened his mouth he says unto me :
116. ' If I your avenger,
1 1 7. Bind Tiamat and keep you alive,
1 18. Convene the assembly, announce again my fate.
119. In Upsukkinaku seat yourselves together gladly.
Cf.I 158; 1145. gii-BAR.
Cf. II 46 ; III 50.
124 Tablet III
1 20. ip-su pi-ia ki-ma ka-[tu-nu-ma si-ma-tam lu-sim-
ma]
121. la ut-tak-kar mim-mu-u a-ban-nu-u [a-na-ku]
122. ai i-tur di z«-nin-na-a se-kar [sap-tl-ia]
123. hu-um-ta-nim-ma si-mat-ku-nu ar-his [si-ma-su]
1 24. lil-lik lim-hu-ra na-kar-ku-nu dan-nu ^
125. 25-mu-ma ''"Lah-ha '^ '^'^'La-ha-mu is-su-ii e-li-tum
126. ''"Igigi nap-har-su-nu i-nu-ku mar-si-is
127. mi-na-a nak-ra a-di ir-su-ii* si-bi-it te-[mi su-
a-ti]
128. la ni-i-di ni-i-ni sa Ti-amat' e-p[is-ta-sa] '^
129. ik-sa-su-nim-ma i-lak''-[ku-ni]
130. Hani rabtJti ka-li-su-nu mu-sim-mu simati
131. i-ru-bu-ma mut-ti-is An-sar im-lu-u [ub-su-ukkin-
na-ki]
132. in-nis-ku a-hu-u a-hi ina puhri [in-nin-du] »
133. li-sa-nu is-ku-nu ina ki-ri-e-ti [us-bu]"
134. as-na-an i-ku-lu ip-ti-ku [ku-ru-na]
135. si-ri-sa mat-ku u-sa-an-ni ^^ pit-ra-di-su-[un]
136. si-ik-ru ina sa-te-e ha-ba-su" zu-um-[ru-su-un]
* Here begins King, ii 28, last section.
' Also King, ii 28 has Lah-ha. ' Here begins KAR. 173, Rev.
* For this restoration cf. zibi't temim risi, ' make a decision ', Ungnad, VAB. vi 192, 16-17 ; 225, 29 ; 226, 30.
^ KAR. 117, ni-i-iiu Ti-a-ua-ti.
^ King's restoration. Ebeling, e-gtr-ri-sa, which is not so likely. ' KAR. 173, la-[ak\ » Cf. above, 1. 61.
^ Cf. i 21. Van KAR, 173, aM u ahu ina pu-uh-ri. '» Restored from 1. 8.
" Cf. 1. 9. Lines 134 f. also on K. 10008, 11. 13 f. " sanA, metathesis for nasil.
" hahasu is regarded by all editors of this text as a permansive for habsu, but Delitzsch, H.W., 267, expressed doubt concerning the form.
I
Assembly of the Gods 125
120. Having opened my mouth may I decree fates even as you.
121. And whatsoever I create shall not be changed.
122. May the speech of my lips not return and be made of no avail.'
123. Hasten ye and fix for him your fates quickly.
124. May he go and meet your powerful enemy."
125. When Lahha and Lahamu heard this they cried aloud.
126. The totality of the Igigi wailed bitterly ;
127. "Why have they become hostile until they have conceived [this device ?]■*
128. We knew not of the deed of Tiamat."
129. They assembled together and departed,
130. They the great gods all of them deciders of fates.
131. They entered into the presence of Ansar, and filled the [Upsukkinaku]'
132. They kissed one another and united in assembly.
133. They conversed together as they were seated at the banquet.
1 34. They ate bread and prepared wine."
135. The sweet drink put far away their cares.
136. As they drank liquor their bodies became sati- ated.
Jensen, K.B. vi 323, cites ttakkadal and Var. nakdat in Zimmern, Rt. 104, 112, wherefore he regards /;a'i5ffj?/ as equivalent to habbasu. It is difficult to find any other explanation unless an adjective habbam = hdbam be assumed, conjugated as a verb, habdsu means firstly ' be satisfied, full, contented', and secondly 'to rejoice, be glad'. For the original sense see beside Jensen, ibid., ''"'Nidaba hi-it-bu-sa-at, 'grain became abun- dant', CT. 15, 36, 4. For the secondary meaning see, beside previous entries in the lexicons, Imp. hu-bu-u^, rejoice, Bg. Keui, i, PI. 48, 15; lu-uh-bu-us, 1. 17. P hi-it-bu-zu tukiinti, ihey rejoice in battle, Zimmern, KL., 214 III 16; cf. Ebeling, Quelkn, i 59, 26 ; irdla Bdb-ili hi-it-bu- \us . . .], BA. V 310, 29. G. R. Driver suggests another root, Arabic hdbdda, pulsate, for this passage, for which cf. hibsu libbi-sa, Harper, Letters, 1194 R. 14.
126 Tablet IV
137. ma-'-dis e-gu-ii ^ ka-bat-ta-su-un i-te-el-[li]
138. a-na '^"Marduk^ mu-tir gi-mil-li-su-nu i-sim-mu
sim-[ta-su]
139. id-du-sum-ma pa-rak ru-bu-ii-ti
TABLET IV 3
1. id-du-sum-ma pa-rak ru-bu-tum
2. ma-ha-ri-is ab-bi-e-su a-na ma-li-ku-tum ir-me
3. at-ta-ma kab-ta-ta i-na ilani ra-bu-tum
4. si-mat-ka la sa-na-an se-kar-ka ''"A-num
5. '^"Marduk kab-ta-ta i-na ilani ra-bu-tum
6. si-mat-ka la sa-na-an se-kar-ka ''"A-num
7. is-tu fi-mi-im-ma la in-nin-na-a ki-bit-ka
8. su-us-ku-u u su-us-pu-lu si-i lu-u ga-at-ka
9. lu-u ki-na-at si-it pi-i-ka la sa-ra-ar se-kar-ka
10. ma-am-ma-an i-na ilani i-tuk-ka la it-ti-ik
11. za-na-nu-tum ir-sat pa-rak ilani-ma
' Assyrian possesses at least two roots egit, to be lazy, negligent, VA' and murmur, babble, error, sin, HAH murmur, Arabic, hagau, haga, read in whispers. For the use of egii, murmur, of ghosts, see Maklu I 41, mimtnu kaisapati-ia ippula e-ga-a. Therefore Arabic secondary form higd\ Satyr. Dhorme connected e-gu-u in Creal. iii 137 with njJA, cry, roar, which is also possible, and cf. RA. 15, 175, 26 (Ishtar) ^a-a-a/ with ra'imat (thunders).
'^ Assur version, KAR. 173, Ansar.
' The sources for the Fourth Tablet are published in CT. 13, 14-22, and a small Assur fragment, VAT. 10898, is utilized by Ebeung,
Marduk made a great god 127
137. Much they babbled and their mood was exalted.
138. For Marduk their avenger they decreed the fate.
139. (Catch-line).
TABLET IV ^
1. They founded for him a princely chamber.*
2. Before his fathers for consultation ^ he took his place.
3. " Thou hast become honoured among the great gods.
4. Thy destiny is unparalleled, thy commandment is (like) Ann's.
5. O Marduk honoured hast thou become among the great gods.
6. Thy destiny is unparalleled, thy commandment is (like) Anu's.
7. From this day shall thy word not be changed.
8. To exalt and to humble — this is thy power.
9. Verily the issue of thy mouth is sure, not uncertain is thy commandment.
10. Not one among the gods shall transgress thy boundary.
11. Restoration is the need of the chambers of the
gods.^
Weltschopfungslied, p. 6. BM. 93016 = CT. 13, 14-15 is a Babylonian tablet.
* Text of 11. 1-43 on 93016.
" malikuhim is taken by all editors in a subjective sense, referring to Marduk's advice to or dominion over the gods. The view taken in the translation above interprets malikiitum as referring to the following decree of the assembly of the gods by which he received the rank of one of the great deities.
* The line refers to Marduk as the patron of the upkeep of temples. Cf. VII 7 ; VI 88.
128 Tablet IV
12. a-sar sa-gi-su-nu lu-ii ku-un as-ru-uk-ka
13. ''"Marduk at-ta-ma mu-tir-ru gi-mil-li-ni
14. ni-id-din-ka sar-ru-tum kis-sat kal gim-ri-e-ti
15. ti-sam-ma i-na pu-hur lu-ii sa-ga-ta^ a-mat-ka
16. kak-ki-ka ai ib-bal-tu-vi ^ li-ra-i-su na-ki-ri-ka
17. be-lum sa tak-lu-ka na-pis-ta-su gi-mil-ma
18. u ilu sa lim-ni-e-ti i-hu-zu tu-bu-uk nap-sat-su
19. us-zi-zu-ma i-na bl-ri-su-nu lu-ba-su is-ten
20. a-na ''"Marduk bu-uk-ri-su-nu su-nu iz-zak-ru
21. si-mat-ka be-lum lu-u mah-ra-at ilani-ma
22. a-ba-tum u ba-nu-ii ki-bi li-ik-tu-nu
23. ip-sa* pi-i-ka li-'-a-bit lu-ba-su
24. tu-ur ki-bi-sum-ma lu-ba-su li-is-lim
25. ik-bl-ma i-na pi-i-su 'i-a-bit lu-ba-su
26. i-tu-ur ik-bi-sum-ma lu-ba-su it-tab-ni
27. ki-ma si-it pi-i-su i-mu-ru ilani ab-bi-e-su
28. ih-du-u ik-ru-bu ''"Marduk-ma sar-ru ^
' For the meaning of sagH, see PSB A. 1 9 1 o, 118, and sa-gi-e-a, my sanctuary, Syn. ahrtu, King, Great. App. V 75. See also Meissner, MVAG. 1905, 78.
' For examples of 3rd Fern. Sing, -aia see Delitzsch, Assyr. Gram- matik, p. 268.
" Certainly for ibbaltu. See Del. HW. 175, and dib = na-bal-tu-u.
Miracle of the Garment 1 29
12. (And so) thy place has been fixed wherever are their shrines.^
13. Thou Marduk art our avenger,
14. We have given thee kingship of universal power over the totality of all things.
1 5. Sit thou in the assembly, verily thy word is become eminent.
16. May thy weapons not flee but may they annihilate thy foes.
17. O lord of him that puts his trust in thee, spare thou the life.
18. And as for the god who has conceived evil, pour out his breath of life."
19. They caused to be placed in their midst a garment,
20. Saying unto Marduk their first-born :
21. "Thy fate, O lord, verily has been made equal to that of the gods.
22. Command ' to destroy and to make ' and they shall be fulfilled.
23. Speak thou thy word and let the garment be destroyed.
24. Command again and let the garment be whole."
25. He commanded and at his word the garment was destroyed.
26. Again he commanded and the garment was remade.
27. As the gods his fathers saw the issue of his mouth,
28. They were glad and did homage (saying) " The king is Marduk ".
Syn. ba'ti, RA. 13, 188, 20. Restore Streck, Assurb. 336 R. i, ib-bal- tu-u (?).
* Usually regarded as an imperative with a energeticus.
° larru is not the predicate of this nominal sentence but the subject ; nouns as attributes have the construct or indeterminate case.
130 Tablet IV
29. u-us-si-pu-su ""hatta ""kussa u pala-a ^
30. id-di-nu-su kak-ku la ma-har-ra da-'-i-pu za-ja-ri
31. a-lik-ma sa Ti-amat nap-sa-tu-us '"^ pu-ra-'-ma
32. sa-a-ru da-mi-sa a-na pu-uz-ra-tum li-bil-lu-ni
33. i-si-mu-ma sa ''"Bel si-ma-tu-us ilani ab-bi-e-su
34. u-ru-uh su-ul-mu u tas-me-e us-ta-as-bi-tu-us har-
ra-nu
35. ib-sim ma '^"kasta kak-ka-su u-ad-di*
36. mul-mul-lum us-tar-ki-ba u-kin-su ma-at-nu*
37. is-si-ma ""mitta ^ im-na-su u-sa-hi-iz
38. '^kastam u """-""^is-pa-tum i-du-us-su I-lu-ul '
39. is-kun bi-Ir-ku * i-na pa-ni-su
40. nab-lu ^ mus-tah-mi-tu zu-mur-su um-ta-al-la ^*
' The paM of Marduk is also referred to in a bilingual hymn to him sung in the Nisan festival at Erech ; tamih hattu kippal u pa-la-a, ' Holder of the sceptre, ring, and palu', Thureau-Dangin, Ritueh Accadiem, p. 108, 2. Here palii is represented in Sumerian by bal, and is a loan-word. paM as an emblem is certainly derived from 9^^bal = pilakku, axe, hatchet ; see SBH. 123, 14, ff'^'^a/ = i-na pala-a (BL. 9, 18). For Marduk represented with his palu see Menant, Glyp/igue, ii, p. 60.
' napiltu perhaps here 'throat'. Cf. Holma, Korperleile, 42.
' Literally, 'hearing', being heard by a superior, i.e. obtaining what one seeks from a god or superior.
* Root (i')adu, not to be confused with idtl, against Jensen, KB. vi 346, and Ylvisaker, LSS. V, p. 46 n. 5. The verb yT know, although it appears in Assyrian as JJTI, is distinct from mi fix, decree. The latter meaning of adu in the I' form is well attested ; see Ungnad, Babylonische Brie/e, 294; Streck, Asurb. ii 431.
" viatnu, Arabic matnun, Heb. matnaiim, Syr. matndlka, hip, hip-sinew, sinew, has been shown to mean ' bow-cord ' by Holma, Korperleile, 6 n. 3, and for mulmuUu, arrow, see in addition to Jensen, KB. vi 328, Meissner, OLZ. 1913, 216, on the basis of CT. 15, 43, 10, mulmulU
Mardiik prepares for Battle 131
29. They added unto him a sceptre, a throne and hatchet.
30. They gave to him the unopposable weapon over- whelming the hateful.
31. " Go and cut off" the breath of life of Tiamat.
32. May the winds bear away her blood to a secret place."
33. The gods his fathers determined the fate of Bel.
34. They caused him to take up a journey — a way of success and attainment.^
35. He made ready a bow and decreed it as his weapon.
36. The arrow he caused to ride thereon and the bow-cord he fixed.
37. He lifted the toothed-sickle and grasped it in his right hand.
38. The bow and quiver he hung at his side.
39. The lightning he set before him.
40. With a burning flame was his body filled.
la padM la ^V^^ilpat «'"^//, ' The unsparing ariows of the quiver of Bel '. Var. K. 3437, cm. lum and reads u-kin-si . mul-mul-la is said to be the weapon of the hand of Marduk in V R. 46(7 26, where the word is not to be confused with the name of Pleiades, ""*^ot?//, as Weidner maintains, Handbuch, i6g. In this astronomical text = CT. 33, 3, 23 f., the constellation 9'^gan-iir is called the weapon of the god A-tnal, for which the gloss has 'arrow of Marduk'. Kugler, Sternkunde, Erganziingtn, 68 ; 176 ; 222, identified the constellation gan-ur or makaddu, maskakkalu, i. e. ' harrow star ', with Crux or the Southern Cross. There is a slight resemblance to an arrow in the form of Crux and possibly to a harrow also. The passage proves that Marduk's arrow was identified with Crux, a star in the ' Way of Ea', and if A-mal and not Mar-biti be the true reading, this ancient god of Babylon is identical with Marduk.
* See RA. 12, 78. 1. 13. Var. ibid., mit-la, and see R. 395 Obv. 8, King, ii 62.
' K. 3437, M. » Ibid., NIM-GIR.
' 79-7-8, 251 (CT. 13, 20), 1. 5, nab-/a.
" K. 3437, -//, and me for mi.
I 2
132 Tablet IV
41. i-pu-us-ma sa-pa-ra sul-mu-u kir-bi-is tam-tim^
42. irbit-tim ^ sare us-te-is-bi-ta ana la a-si-e mim-
mi-sd ^
43. sdtu * iltanu sadfl amurru
44. i-du-us sa-pa-ra^ us-tak-ri-ba ki-is-ti ^ abi''-su
'■'"A-nim
45. ib-ni ini-hul-la sira lim-na me-ha-a" a-sam-su-tum
46. im-tab-tab-ba " im-imin ^^ imsuhhil itn-nu-di-a "
47. u-se-sa-am"-ma sare" sa ib-nu-ii si-bit-ti-su-un
48. kir-bis'^ Ti-amat su-ud-lu-hu ti"-bu-u arkP^-su
49. is-si-ma be-lum a-bu-ba" kakka^^-su raba-a '*
50. '^"narkabta fi-mu la mah-rP" ga-lit-ta'" ir-kab "^
' K. 3437, kir-bil Ti-amat. Here begins VAT. 10898.
^ ir-bil-li sa-a-ri, K. 3437 + 79-7-8. 251.
' 93015, mi-im-me-ia. * VAT. 10898, su-u-ti.
' 93°5i (CT. 13, 20), -ru. " Ibid., a-na \ki-il-ti\
' 93016, [a-](J?-. abd in a loose sense, for at any rate in Babylonian religion Marduk was the son of Ea.
' The Var. a-na hlli contains a rare example of ana in a pregnant sense, similar to the Hebrew 3 essentiae. Cf. also Th.-Dangin, Rit. Akk. 65, 33, a-na sa-al-ka, ' as roast meat '.
' 93051, ia-ar lim-nu me-hu-u.
" For the seven winds see BE. 31, 17, 11. 93051. im-imin-bi-im and im-di-a-nu-[di-a'\ ; VAT. 10898 at the beginning of the line, im- lammu-bi.
" VAT. 10898, om. am; 93051, sa-a-ri.
'" 93051, le, and ar-ki. VAT. 10898, kir-bi-i^.
" 93051, bu and kak-ka. Cf. 1. 75. abubu, cyclone, flood-storm, Sum. a-ma-rii, a-ma-ru, viar-ru, is employed regularly as an epithet of Idr-ur, weapon of Ningirsu-Ninurta and of Innini, see Gudea, St. B V 37 ; Cyl. A, X 2 ; Cyl. B, 7, 14 and PBS. x 274, 18. The sdr-ur is an
I
I 1
Marduk's IVeopons 135
41. He made a net to enfold the belly of Tiamat.
42. He caused the four winds to come under control that nothing of her might escape,
43. The south-wind, the north-wind, the east-wind, the west-wind.
44. At his side he brought near the net the gift * of his father Ann.
45. He created Imhullu, the evil wind, the Tempest, tile Hurricane,
46. The Fourfold-wind, the Sevenfold-wind, the Devas- tating-wind, the Unrivalled-wind.
47. He caused to come forth the winds which he created — the seven of them.
48. To trouble the inward parts of Tiamat they went up behind him.
49. The lord took up the ' Cyclone ' ^^ his great weapon.
50. He drove the chariot of the storm the unopposable, the terrible.
eagle-headed club on monuments of the later period, symbol of Ninurta- Ilbaba, DiH. Per. i, 379, and a kind of spear, Gud. Cyl. A, 22, 20. By association with names of weapons amaru = abubu came to mean a weapon, more especially the weapon of Ninurta in his combat with Tiamat, see SEP. 232, 8-12, later transferred to Marduk in Semitic legend. It also means quiver, ^^a-md-ru ■= ispalu, K. 441 1, Rev. 18; RTC. 222 II 8; Ishtar mar-ru lu-lu-il-la 'carries in her hand the alubu ■=■ ispatu' , SBH. 105, 22. Jensen's theory to account for the application of abubu, ' flood-storm ', to a weapon, ' the cyclone ', is expounded in KB. vi 332 : 563. He suggested that the original meaning of abubit is 'light waves', storm of light rays, and then took on the meaning ' rain-storm '. That is probably erroneous. The word abubu (amaru) came to mean weapon because the spear or quiver were spoken of as the ' cyclone of battle '.'
" 93051 adds -am.
'^ See the description of Asur in Meissner-Rost, Bauinschrifttn Sanheribs, 98, 7.
" 93051, ru, ium, ka-ab. For this line cf. II i8i, and Meissnek-Rost, ibid., ilia narkabli la rakbu abubu \sa pa-'\ak-du, ' How he rode in a
134 Tablet IV
51. is-mid-sim^ -ma ir-bit^ na-as-ma-di ' i-du-us-sa i-lul'
52. [sa]-gi-.su - la pa-du-u ra-hi-su mu-up-par-su ^
^ 8cu^.
55. [ ]-zi-gis im-[ha]-sa^ ra-as-ba' tu-ku-un-tum
56. su-me-la " a na '^ a i-pat-/?< en-
57. na-ah-lap-tP- ap-luh-tP- pul-ha-ti ha-lip-ma
58. me-lam-mi ra"-sub-ba-[ti a-]pi-ir ra-su-us-su
59. us-te-sir-ma be-lum [ur-]ha-su li-sar-di-ma
60. as-ris Ti-amat sa [a^-]gat^* pa-nu-us-su is-kun
61. i-na sap-ti-[sii ] sarserrP^ u-kal-lu
62. sam-mi im-ta bul-li-i '" ta-me-ih rit-tus-su
chariot, liow he was master of the "cyclone"'; description of ASur's combat with Tiamat.
' 93051, sum, IV, du, lu-ul. VAT. 10898, is-mi-is-si.
' VAT. 10898, sa-ag-gi-su. ' K. 3437, sd.
* Restored by 10898. Ebeling, Wellschdp/ungslied, p. 86, mentions a new fragment, VAT. 10579, which begins here.
'^ sinnu first Mas. then Fem. PI. ! ?iasd, Prm. Fem. PI. in circumstantial clause.
" 93°5i>/«»'-
' a- -ha on VAT. 10579+ 10898. The restoration ardha is made by Ebei-Ing, probably not ardha, hasten, but ardhu, consume, eat up. On this root see PSBA. 19 14, 28. See also Maklu, i 116, aruh limndti- ia, and VI 54, urrihamii ; SBP. 4, 14.
' Restorations from VAT. 10579.
' raidbii, blaze, see JRAS. 1921, 573.
'" VAT. 10579, ^'Z'"-
" So 10579, but K. 3437, MUff{}) = eli.
"^ Var. \f.''-^<^iTIG]-UD-DU. The gH-en = kaunakes is the ancient
53. zak-tu-ti* sin-na-su-nu na-sa-a^ im-ta'' 6-ay<, 54- a-[ra-]ha^ i-du-u sa-pa-na lam-du a
Mardiik's Equipment 135
51. He yoked up for it four span and hitched them beside it,
52. ' The destroyer', ' The Merciless', 'The Stormer', ' The Swift-pacing ',
53. Sharp were their teeth, bearing poison ;
54. They knew how to consume and they learned to trample down.
55. Like they smote, being fiery in battle.
56. On the left
57. He was clad in a kaunakes, a panoply of terrible- ness.
58. With a sheen of ilames was his head clothed.
59. The lord proceeded swiftly and pursued his way.
60. Toward the place of Tiamat who was enraged he set his face,
61. Holding in his lips a o{ red paste.
62. Grasping in his hand the ' Plant of extinguishing poison.'
heavy garment woven to imitate a fleece, see JRAS. 1920, 373. For apluhtu, shield, coat of mail, and also javelin or toothed sickle, see RA. 12, 79 n. I. The kaunakes serves as a coat of mail in ancient warfare, and it is worn by Eannatum and his warriors as represented on the Stele of the Vultures. See Heuzey and Thureau-Dangin, Restitution mate'rielle de la Stele des Vautours, PI. II.
" Also CT. 13, 16, 58, probably after otz' read ra-iub. Restored from VAT. 10579.
" Cf. I 43, ug-gu-gat, but there is not space enough for this word. VAT. 10579, ta-mi-a-ti la [....]
'* So restored by Zimmern from K. 10008, 15, in Hommel- Festschrift, 223. VAT. 10579, [Jap-ye-e-su. The restoration eni, or enam, by Zimmern is suggested by H. Schneider, who refers to the importance attached to the Horus-eye in Egyptian. This conjecture is not plausible in an Assyrian text. The broken text has only IM-DIRIG, which may represent urpatu, storm-cloud.
" Restored from K. 10008, 16, and VAT. 10579, hu-ul-li-\i\, ibid., im-ti.
136 Tablet IV
63. i-na u-mi-su i-dul-lu-su ilani i-dul-lu-su^
64. ilani abe-su i-dul-lu-su ilani i-dul-lu-su
65. it-hi-ma be-lum kab-lu-us ^ '^"'Ti-a-ua-ti i-bar-ri
66. sa '^"Kin-gu ha-'i-ri-sa i-se-'e-a me-ki-su '
67. i-na-at-tal-ma e-si ma-lak''su
68. sa-pi-ih te-ma-su-ma si-ha-ti ^ ep-sit-su
69. u ilani ri-su-su a-li-ku i-di-su
70. i-mu-ru-[ma] kar-da a-sa-ri-du ni-til-su-un i-si
71. id-di [ta-a-sa]® Ti-amat ul u-ta-ri ki-sad-sa
72. i-na sap-ti-sa lul-la-a ' u-kal sar-ra-a-ti
73. [ka]b-ta-[ta as-]ru sa be-lum ilani ti-bu-ka
74. [as-]ru-us-su-un * ip-hu-ru su-nu as-ruk-ka
75. [is-si-]ma° be-lum a-bu-ba kakka-su raba-a
76. \a-7na-ta ana Ti-]amat sa ik-mi-lu ki-a-am is-
pur-si
77. [ka-a-ti-ma ra]^''-ba-a-ti e-lis na-sa-ti-[ma]
^ ddlu, Prt. idul, Prs. iddl, Muss-Arnolt, Lexicon, 247. Naturally a derivation from natdlu, see [Delitzsch, King, Dhorme, Ebeling], or dalalu, adore, is impossible, see Jensen's protest in KB. vi 334. According to ZDMG. 66, 770, the late Hebrew b'Ci, |3?t3 is the cognate. See Gesemus-Buhl under ^1D, and Zimmern, Akkadische Fremdivbrter, 7. The Assyrian root is tdlu, for which ddlu is a corrupt form. Note that 1. 69 also defends the view taken here of 1. 63.
''■ kablus and kirbis (1. 41) are really prepositions, see PSBA. 1909, 113.
' See note on I 60.
* malak is taken for mdlaku, way, walk, by King, Ungnad, and Dhorme, and as Inf maldku, to counsel, plan, by Jensen. Also
Marduk challenges the Dragon 137
63. Then they hastened unto him, the gods hastened unto him.
64. The gods his fathers hastened unto him, the gods hastened unto him.
65. The lord drew nigh peering into the inward parts of Tiamat.
66. He perceived the open jaws of Kingu her husband,
67. Gazing, and his self-control faltered.
68. Distracted was his will, disordered became his actions.
69. And the gods his helpers, they that went beside him,
70. Saw the hero, the champion, and faint became their sisfht.
71. Tiamat cast her curse turning not back her neck,
72. Upon verbose lips maintaining rebellion, (saying) : 'J2i- ' Thou hast been honoured to the place of lord of
the gods who rise up for thee.
74. From their places they have assembled in thy place.'
75. The lord took up the ' Cyclone ' his great weapon.
76. Unto Tiamat who raged he thus addressed her :
77. " As for thee thou art become great, thou hast been lifted up on high.
vialdku, tongue, AJSL. 30, 77 ; ZA. 33, 18, 10 is a possibility, mdlaku, way, course, cannot be employed for the act of walking, and only maldkti, to counsel, seems to accommodate the verb dd, for which see I 22.
^ Probably an adjective and a nominal clause. For saM, Adj., see Streck, Assurlt. iii 573.
* Or restore TU, Br. 779(?). Cf. 1. 91. Dhorme supplied ri-ig-ma.
' Cf. lu-la sa pi-ia, Craig, RT. 8, i o.
' For the ending il in the sense of islu, see Delitzsch, Assyr. Gram. p. 226, and Meissner, Assyr. Gram. p. 62, g. First line on K. 5420, C(CT. 13, 21).
° Cf. 1. 49. " Ebeling restores hir-ba-a-ii.
138 Tablet IV
78. [ub-la lib-]ba-ki-ma di-ki a-na-an-[ti]
79 ^ abe-su-nu i-da-
80 su-nu ta-zi-ri ^ ri-e
81. [tu-sa-as-ki "'"Kin-]gu a-na ha-'-i-ru-/?'-wa (?)
82. [tu-sar-bi par-sa]-su a-na' pa-ra-as (ilu) an-nu-ti
83- [ep-se-e-ti lim-]ni-'e-ti te-es-['e*-e-ma]
84. [a-na] ilani abe-e-a li-mut-ta-ki ^ tuk-tin-ni
85. [lu sa]-an-da-at ^ um-mat-ki lu rit-ku-su su-nu
kakke-ki
86. en-di-im-ma a-na-ku u ka-a-si ^ ni-pu-us sa-as-ma
87. Ti-amat an-ni-ta i-na se-mi-sa '
88. mah-hu-tas ^'' i-te-mi u-sa-an-ni " te-en-sa
89. is-si-ma Ti-amat sit-mu-ris " e-li-ta
90. sur-sis ma-al-ma-lis it-ru-ra '^ is-da-a-[sa] *^
91. i-man-ni sip-ta it-ta-nam-di ta-a-sa ^^
92. u ilani sa tahazi u-sa-a'-lu'* su-nu kakke-su-[un] '"^
93. in-nin-du-ma Ti-amat abkal ilani ''"Marduk
94. sa-as-mes it-tib-bu kit-ru-bu ta-ha-zi-is
' Jensen, \ilani rise-kila\ and at end i-da-as-fu-ma. Ebeling, i-da-su Dhorme, i-da-lah.
^ K. 5420, zir-ri.
' For ana with comparative force (= eW) cf. K. 1290, 3, "sukiir zikir- sina ana Istdrdli, 'Their name is made more precious than goddesses'. askupti biti ana tarbasi isM, ' The hntel was higher than the court ', K. 196 IV 14.
* K. 3437, le-le- e-e-ma. ° K. 5420, ka\
' For samddu in this general sense, see Del. //. W. 570 b. Cf. Ungnad. VAB. vi 368.
' 93051 R. 2, su.
The Dragon defies Marduk 139
78. Thy heart has prompted thee to summon to conflict.
79 their fathers
80 their thou hast cursed
81. Thou hast exalted Kingu unto marriage.
82. [Thou hast made his decree greater] than the decree of Anu.
83. [Evil deeds] thou seekest and
84. Against the gods my fathers thou hast established thy wickedness.
85. Let thy host be equipped and let thy weapons be girded on.
86. Stand thou by and let us, me and thee, make battle." *
87. When Tiamat heard this
88. She became like one in frenzy and her will was unbalanced.
89. Loudly cried Tiamat like one raging.
90. Unto her foundations her limbs trembled equally,
91. As she recited an incantation, and uttered a curse,
92. And the gods of battle sharpened '^ their weapons.
93. They clashed — Tiamat and the counsellor of the gods.
94. They went up to battle, they approached in combat.
' sasmu in list of words for battle tahazu "sa sdbe, mahdsu sa sdbe, lubarum, all explanations for Sumerian sagdudu, SAI. 7773; CT. 12, 26037-41 =CT. 35, 3, 4.
' 93051, tna se-me-e-su. '" Ibid., li-il and nu.
" Ibid., ri-il '^ Ibid., ru, su. " Ibid, su.
" K. 5420, H-sa-'-a-lu, i.e. Prs. ^^ 93051. kak-ki-su.
'° selu, be sharp, is certain. Note especially maseldu, whetstone, Knudtzon, Amarna Lett, cited by Ebrling, Quellen, ii 62, and selUlu, sharpness, KB. i 164, 42; Th.-D., Sargon, 18; ulme seluti, sharp javelins, Lehmann-Haupt, .S'//a;«(2j^ shumukin, L* II 17; leltu, blade of a sword, Th.-D., Sargon, 99, 393.
I40 Tablet IV
95. us-pa-ri-ir-ma be-lum sa-pa-ra-su u-sal-mi^-si
96. im-huP-lu^ sa-bit ar-ka-ti ■* pa-nu-us-su ^ um-tas-sir
97. ip-te-ma pi-i-sa Ti-amat a-na la-'-a-ti-su *
98. im-hul-la us-te-ri-ba a-na la ka-tam sap-ti-su
99. iz-zu-ti '' s^re kar-sa-sa i-sa-nu-ma
100. in-ni-haz' lib-ba-sa-ma pa-a-sa us-pal-ki
1 01. is-suk ^' mul-mul-la'^ ih-te-pi ka-ras-sa
102. kir-bi-sa u-bat-ti-ka u-sal-lit lib-ba
103. ik-mi-si-ma nap-sa-tas '^ u-bal-li
104. sa-lam-sa " id-da-a eli-sa i-za-za'*
105. ul-tu Ti-amat alik pa-ni i-na-ru
106. ki-is-ri-sa up-tar-ri-ra pu-hur-sa is-sap-ha
107. u ilani ri-su-sa a-li-ku i-di-sa
108. it-tar-ru ip-la-hu u-sah-hi-ru ^^ ar-kat^'-su-un
' K. 5420, me. ^ So read, CT. 13, 18, 96 for «.
' K. 5420, la znd pa-fiu-us-sa.
* Cf. 1. 45 and 1. 48, ii'iu arki-su.
* K. 5420, sa. la'dlu = la'diii, Virh, late Hebrew Dj;5'. See Meissnek, MVAG. 1910, 515.
° Var. ' for her consuming (him) '. ' K. 5420, lum.
* Jensen regards tsdmi as a Prs. in circumstantial clause and the final u as 'overhanging u', and compares ukallu, 1. 61, &c.
' So Delitzsch, Dhorme, Zimmern (?), on analogy of na-an-hu-uz, he is obsessed (with pain), IV R. 54, 19. Jensen suggests in-ni-kud from tiakddu, be anxious, but offers no translation. Ebeling, in-ni-szl, ' was lamed ', from eselu. bind, for which meaning see Holma, Pcrsonen- namen der Form kuttulu, p. 31, but hardly applicable to the heart. A reading innihas from nahdsu, be satiated, would suit the context best, but tiakdsu is used only in the sense of ' be satiated with happiness^ riches '.
^
Marduk slays the Dragon 141
95. The lord spread out his net and enmeshed her.
96. The Imhullu, following after, he let loose in her face.
97. Tiamat opened her mouth to consume him.^
98. He caused Imhullu to enter that she could not close her lips.
99. The raging winds filled ' her belly.
100. Obsessed was her heart '*• and she extended wide her mouth.
loi. He let loose an arrow, it tore her belly.
102. It severed her inward parts, it rent asunder the heart.
103. He bound her and quenched her breath of life.
104. He cast down her corpse, standing upon her (it).
105. After he had slain Tiamat the leader,
106. Her troops" were disseminated, her host was scattered.
107. And the gods, her helpers, who went beside her,
108. They trembled, they feared, they turned their backs.**
'" i. e. with pain i ?).
" For nasdku, throw, let fall, cf. ktrbanam izzuk, VAB. v 276, 4 ; lisuku-su lirbanu, KAR. 114, 7 and ZA. 31, 116, 25 f.
" mulmullu, certainly arrow. In a pantomime taken from this poem the mulmullu are carried in a quiver {sa '^ts-pai ''^"Bel), CT. 15, 44, 10 f.
" K. 5420, ius.
" liid., ia-tam-tal; iz-zi-za (he stood). 79-7-8, 251, Rev. also ia-lam-tas.
" Here the kuru or troops of Tiamat are first mentioned and distin- gfuished from the eleven monsters, the Hani hukri-sa, who formed her host, I 146, and below, I. 115. For the meaning of kisru see Manitius, ZA. 24, 114 IT. VAT. 10898, ^/'-»;f-ri<-ia.
'* K. 5420, ra and al-kai-su-un. For r>/ before k cf. birku>bilku,
RA. 9, 77 n 13.
" For arkatu, back, see Holma, KorperteiU, 64. 1* Var. ' They turned back their course', is not likely. See n. 17 for alkatu, ' back '.
142 Tablet IV
109. u-se-su-ma nap-sa-tus' e-ti-ru
no. ni-ta^ la-mu-u na-par-su-dis la li-'e-e *
111. i-sir-'su-nu-ti-ma kakke-su-nu u-sab-bir
1 1 2. sa-pa-ris ^ na-du-ma ka-ma-ris us-bu
1 1 3. en-du tiib-ka-a-ti ' ma-lu-ii du-ma-mu
1 14. se-rit-su * na-su-u ka-lu-u ki-suk-kis
115. u^" is-ten es-rit nab-ni-ti su-ut pul-ha-ti i-sa-nu"
116. mi-il-la^^ gal-li-e a-li-ku ka-a[rt'-r?'i /«-]ni-sa
' The ending I in cases of this kind serves as a determinative ending as the 3rd Per. pronoun hu serves as a definite article in Ethiopic, for 1 both singular and plural. Cf. Brockelmann, Vergleichende Grammatik, ■ I p. 470 )8 and p. 409 k, on the ending itu. l in Assyrian naturally represents lu. Nouns ending in s determinate are not to be confused ■with the adverbial and prepositional forms -is, -us, as in b'r&is, libhus, tdus, iduVsti, for the origin of which see PSBA. 1909, no.
'^ ' They caused (their souls napSiVi-sunu) to come away.' For this reflexive use of causative forms see Brockelmann, opus laud. 527. ii
^ On the expression nita lamii see Streck, Assurb. ii 329 n. 8. VAT. i 10898, ni-i-ta. 1
* K, 5420, di-il. leu is usually followed by the infinitive in accusative, but here in ace. with s determinative, -is for -ai, by analogy with adverbial ending is.
^ VAT. 10898, -si-ra-lu-nu. ' Ibid., ri-is.
' Ibid., en-du tu-[ub . . .]. tubkatu certainly same root as lubktnu, tubkitlu, cave, secret chamber (I 64), from Arab, labak, cover, obscure. Note Sum. ub = tubku, ' chamber of the earth, region, and luttatu, Sec. cave, cavern; see Sum. Gr. 250. For this passage cf. tubkati e-mid, KB. vi 298, 22.
' VAT. 10898; se-ri-is-su.
* Lines 106-14 describe the troops of Tiamat who were bound and imprisoned. These seem to be referred to in the fragmentary poem, published by Pinches, PSBA. 1908, 80-2, and cf. my BE. 31, 35 and ZiMMERN, Zum Babylonischen Neujahrs/esl"-, 49. Here they are called
The Host of Ttantat captured 143
1 09. They sought to extricate themselves - that they might save (their souls).
no. They were encircled by restraint so that it was not possible to flee.
111. He bound them and broke their weapons.
112. Into a net were they thrown and in the snare they sat down.
113. They stood in secret chambers, being filled with lamentation.
1 14. They bore his punishment being bound in prison."
1 15. And the eleven creatures whom she had equipped with terribleness,
116. The host of demons who went impetuously defoi'e her,
the ildni sablulu, ' The captured gods ', the seven sons of Enmesana who are set free by Nergal, but Marduk again threatens to afflict them. ZiMMERN also refers to a passage SBH. 146, 42, where Enmesana himself was bound and wept for by Gula. The seven children of Enmesarra, god of the lower world and of vegetation are also lower world deities (see RA. 16, 151 f.). They are referred to in CT. 17, 37, i as tldm kamiiti iltu kabrim itdiuni, ' The bound gods who ascend from the grave'. And again in a ritual IV R. 21* a 16 they are referred to in this way; ana ^^^Ningiszida . . . Hani kamiltu h'l-/i {?)-ku {?). Ningis- zida, a deity of vegetation, also belongs to the underworld pantheon. These deities of the underworld, who were originally followers of Tiamat, were bound and cast into Arallfi by Marduk, or in the original version by Ninurta. They are also called asakku, or the seven asakkt viar ^■Anim kiliUi ^-Ninurta, sons of Anu and conquest of Ninurta, KAR. 142 II 9 f . Their names as pest demons (asakku, see Sian. Gr. 204) were given, ibid. I 39-41 ; III R. 69, no. 3 gives their number as nine. Their names as pest demons are, of course, different from their names as sons of Enmesarra and patrons of vegetation. In Tablet VII 27 Marduk is said to have had mercy upon these bound gods of the underworld, and to have created mankind out of compassion for them. This meaning of the place of mankind in the divine order probably refers to the land of the dead to which men finally pass and become the subjects of the gods of the lower world.
" VAT. 10898 omits u. " K. 3437, sa-[jiu\, Prm. PI.
" VAT. 10898 has SAB-ni =■ ummdni, host. But CT. 13, 15, i,
144 Tablet IV
117. it-ta-ad'-di sir-ri-e-ti i-di-su-nu
1 1 8. ga-du tuk-ma-ti-su-nu sa-pal-su [ik]-bu-us ^
119. u ''"Kin-gu sa ir-tab-bu-u ^ ina [3?Vz] *-su-un
120. ik-mi-su-ma it-ti ''^"Digge-e su-a-[ti] im-ni-su
121. i-kim-su-ma dupsimati [la si-ma]-ti-su ®
122. i-na ki-sib-bi ' ik-nu-kam-ma ir-tu-us^ it-mu-uh
123. is-tu lim-ni-su ik-mu-ii i-sa-du
1 24. ai-bu * mut-ta-'i-du * u-sa-bu-u su-ri-sam '
125. ir-nit-ti An-sar e-li" na-ki-ru'° ka-li-is us-zi-zu
1 26. ni-is-mat " '^"Nu-dim-mud ik-su-du "'"Marduk
kar-du
127. e-li ilani ka-mu-tum '- si-bit-ta-su u-dan-nin-ma
gal-ld-mel, i. e. galle; millu was omitted on this text. Zimmern translated the word by host, troop, and his suggestion is confirmed by the new variant.
' K. 3437 omits. First line on Rm. 2, 83 (CT. 13, 19).
- On 93016. ' Rm. 2, 83, ir-ta-bu-u.
* King, e-li, but on CT. 13, 21 the sign may be bi. Cf. I 147.
5 tiujfig.g^— Diggil, Semiticized. Digga is a name of Nergal, and hence Kingu was also counted among the bound gods in Arallu. For '^■Dig-ga see PBS. x 130, 37 and '^^Dig-ga, CT. 26, 42 II 14, star of Nergal. In a ritual, RA. 16, 154, <*-Kin-gu-gu is identified with the original deity of the under-world, Enmesarra = Enlil, and is one of the seven Enlils or under-world gods (kisitti) ' of conquest ', i. e. captured by Ninurta- Marduk. In a mystic pantomime, CT. 15, 44, 8-9, a sheep which is burned in fire represents Kingu who had been burned. See Zimmern, Neujahrsfest^, p. 131. Hence a legend concerning the burning of Kingu existed, and Zimmern believes that the vision of the burning of one of the four beasts which represents the heathendom in Daniel 7, 11, and the casting of the devil into a lake of fire in the Apocalypse of St. John 20, 10, are based upon this form of the legend of Kingu.
i
Marduk binds the Dragons 145
1 1 7. He laid cords upon their hand(s) he
1 18. Them together with their opposition he trampled under foot.
119. And Kingu who had become chief among them
120. He bound and he counted him with the god Diggu.5
121. He took from him the tablets of fate which were not his rightful possession.
122. He sealed them with a seal and fastened them to his breast.
123. After he had bound his foes or had slain them,
124. And had overpowered the arrogant foe like a bull{}),
125. And had fully established the victory of Ansar over the foes,
126. And had attained the desire of Nudimmud — he the valiant Marduk,
127. Upon the bound gods he strengthened his durance.
' Rm. 2, 83, la si-ynal-lsti]. ' VAT. 10898, ba. Rm. 2, 83, ir-tus.
' Rm. 2, 83, ai-bi miit-ta-du.
' usabu, here taken for IP of sabit, overpower, is usually read ii-la-pu-d by other editors, III' of apH, but iHpil cannot be used in a factitive sense ' to make into '. Dhorme reads katrtsam ' il [les] fit en battus ', but where does /:a/ru have this sense f and his rendering of M/?? is not possible. Also Ebeling commits the same error with his reading usapii-hi ri-sam, ' he made them into slaves '. muttdidu naturally P Part, of naadu, boast, praise, sunlam might be from sHru, wind, tiiru, bull, silru, harvested reed, or perhaps surnsam, quickly.
'» Rm. 2, 83, eli, ri. Cf. Tab. I 74.
" The root meaning of fiismatu can perhaps be determined from the Sumerian equivalent hir-zid-da, CT. 21, 50, 15, kur-zid, CT. 15, 11, 6, Var. kur-zi{d), KL. 2 R. 28. This word contains apparently the root zid>zt ^Tiapislu, breath. A variant is na-si-mal {ilitti-ka), BA. V 673, 1 2. Despite the violation of the rule of sibilants nismatu and ni-\Js-mu ?] PSBA. 1910, 20, 20, appears to be the cognate of Arabic nasamun, breath, soul, Hebrew neidmd. See SEP. 198 n. 5.
'^ Rm. 2, 83, ka-mu-H-ti. Cf. ud-dan-nin mar-kas-si-hi-iiu, BE. 31,
iS8T K
146 Tablet IV
128. si-ri-is Ti-amat^ sa ik-mu-u i-tu-ra ar-ki-is
129. ik-bu-us-ma be-lum sa ti-a-ma-tum i-sid-sa
1 30. i-na mi-ti-su la pa-di-i u-nat-ti ^ mu-uh-ha
131. u-par-ri-'i-ma us-la-at da-mi-sa
132. sa-a-ru il-ta-nu a-na pu-uz-rat us-ta-bil
133. i-mu-ru-ma ab-bu-su ih-du-u i-ri-su
134. igisi-e sul-ma-nu li-sa-bi-lu su-nu a-na sa-a-su
135. i-nu-uh-ma be-lum sa-lam-tu-us i-bar-ri
136. sir ku-pu* u-za-a-zu i-ban-na-a nik-la-a-ti
137. ih-pi-si-ma ki-ma nu-nu mas-di-e a-na sina-su
138. mi-is-lu-us-sa is-ku-nam-ma sa-ma-ma u-sa-al-lil
139. is-du-ud par-ku ma-as-sa-ru u-sa-as-bi-It.
140. me-e-sa la su-sa-a su-nu-ti um-ta-'i-ir
141. sami-e i-bi-ir ' is-ra-tum i-hi-tam-ma
142. us-tam-hi-ir mi-ih-rat * apsJ su-bat ''"Nu-dim-mud.
35 n. 4, I. Here the 'bound gods' include the kisru (106) who were cast into the lower world and became the sons of Enmesarra and the pest demons (asakke^, as well as the eleven monsters who were chained to the stars. For the constellations to which these monsters were bound see Tab. I 140-2. In a hymn to Marduk, Craig, RT. 29, 15-17, which refers to these constellations with a few variant readings, the list ends u-za-iz-su-nu-ii, ' he apportioned them ', i. e. assigned them to constellations.
' Rm. 2, 83, Ti-d-ua-ti.
" A reading u-lat-ti also possible, but less probable, from /<?//?, break, crush, Sum. dar, iar, Syl. C, 65; CT. 18, 32019-21; 12, 509; 12, 15 £45. See on this root. Tab. I 134.
^ Tiamat's blood is taken to the far south, wherefore Jensen suggests that the legend may be connected with the origin of the name ' Red Sea ', originally applied by the Greeks to the Arabian Ocean and the Persian Gulf.
upper and Lozvcr Firmament Created 147
128. Unto Tiamat whom he had bound he returned again.
129. The lord trod upon her hinder part,
130. With his toothed sickle he split (her) scalp.
131. He severed the arteries of her blood.
132. The north-wind carried it away unto hidden places.^
133. His fathers saw and were glad shouting for joy.
134. Gifts and presents they caused to be brought unto him.
135. The lord rested beholding the cadaver,
136. As he divided the monster, devising cunning things.
137. He split her into two parts, like an oyster.^
138. Half of her he set up and made the heavens as a covering.
139. He slid the bolt and caused watchmen to be stationed.
140. He directed them not to let her* waters come forth.
141. He explored the heavens, he paced the spaces.
142. He set over against (the heavens) the abode of Nudimmud on the face of the Deep.
* ^"Mpu, loan-word; see Thureau-Dangin, RA. 19, 81, and Holma, Korperieile, p. 2.
' nunu masdil, ' The closed fish ', probably mussel-fish or oyster,
ZiMMERN, OLZ. 191 7, 104.
' sa is taken by King and Ungnad to refer to Tiamat. Dhorme takes lamama as the antecedent, but samdmu is probably of masculine gender.
' The word may be taken from eberu, to cross, eberu, bind, or bdru, examine, see. For ebiru, bind, cf. Marduk e-bir sami-e sdpiku irsi-tim, ' who secures the heavens and heaps up the earth ' ; and Zarpanit e-bi-rat sami-e Idpika-at irsi-tim, Th.-D. Ritueh, 134, 240 : 254. A verb bdru = bard is well authenticated, and for its use as a synonym of Mlu, pace across, guard, examine (Streck, Bab. ii 56 fF.), see Winckler, For. ii 40, 28, a-hi-it a-bi-ir-ma. It is difficult to decide concerning these alternatives. See Book VII 109.
' Same expression for the foundation of a temple on the water-level or 'face of Apsu', VAB. iv 86 ii 18. hcbat \Nudimmud\ in apposition
K 2
148 Tablet V
143. im-su-uh-ma be-lum sa apsi bi-nu-tu-us-su
144. 6s-gal-la tam-si-la-su u-ki-in E-sar-ra *
145. [es-gal-la E-sar-ra sa ib-nu-u sa-ma-mu]
146. ''"A-nim '^"En-lil u '^"£-a ma-ha-zi-su-un us-
ram-ma
Colophon.*
146 — am sumati duppu ^-kam-ma e-nu-ma e-lis la
gamir ki-l pi-i '^"li-u-um sa a-na pi-i sa-ta-ri su-ul-lu-pu sat-ru ""Nabu-bel-sLi [mar®] Na'id-Marduk apil amel
nappahi ana balat napsati-su u balat (?) ° biti-su is-tur-ma ina E-zi-da u-kfn
FIFTH TABLET I. u-ba-as-sim ma-an"-za-za an ilani ra-bi-ii-tum
with apsu, King, Creal. i 199, 24, but here rather the object of the verb. In defence of my rendering of the passage Tab. I 7 i should be com- pared.
' Esarra = bil kishili, KAR. 122, 5 ; ' House of the universe ', a name for the earth and Syn. of Ekur. Cf. II R. 59, 21. ''■Sahan rabis £-sdr- ra, with Var. CT. 24, 8, 11, E-kur (1. 15). As name of part of the temple Ekur at Nippur, see SBP. 221 n. 7.
' All editors render ' as or like heaven ', but that conveys no meaning, and there is no word for as or like here. Or if lamamu be taken in apposi- tion with Esarra, i. e. ' E. which he built as (a canopy of) heaven ', the interpretation violates the meaning of Esarra = earth. Since in the late period Esarra was also the name of a part of Eanna, temple of Anu in Erech, Th.-D. Ritueh, "ii Rev. 2, and a temple in Erech, centre of the cult of Anu, was also called ^^'es-gal, the line appears to be a late gloss to explain esgal not as earth but as heaven, or a title of an Anu temple.
' i. e. Samamu, Esarra, and Apsu, the abodes of Anu, Enlil, and Ea respectively.
Nether Sea Created 149
143. The lord measured the dimension of Apsu.
144. A vast abode its counterpart he fixed — even Esarra.
145. [The vast abode Esarra which he built is heaven]."
146. He caused Anu, Enlil and Ea to occupy their abodes '
Colophon.* 146 h'nes. Tablet 4 oi Eimtiia elis : not finished.
According to a tablet which was damaged in its text.
Writing of Nabubelshu [son] of Na'id-Marduk the smith. For the life of his soul
and for the life of his house he wrote it and put it in Ezida.
FIFTH TABLET I. He constructed stations for the great gods.'
* From 93015. ^ The sign TUR = inaru is omitted.
* Text zi-hi\ error for zi-din.
' Text from catch-line of 93016; K. 3567 (CT. 13, 22) has gal-gal for rabiiti; K. 8526 (CT. 13, 23) gal-mes. Bezold in Boll's Antike Bcobachlungen reads manzdzdn Hani.
' The word manzazu, station, when used of the planets has the same meaning as the Greek v\j/w/jia, ' exaltation ', that is the sign of the zodiac in which any given planet was supposed to be most influential upon nature and the affairs of mankind. The Babylonian ' stations ' appear to have been fixed arbitrarily, and as such they were borrowed by the Greeks. The word bf/u, ' house ', seems to have been used in the same sense, see Weidner, OLZ. 191 2, 115, where M ^-Dilbat, or ' House of Venus ' apparently = kakkuru bit ri-\ik-si n{inf\, ' Region of the house of the Band of Pisces', and the Hypsoma of Venus was Pisces in Babylonian and Greek astrology. But b/Zu usually means- simply ' sign of the zodiac '. In Greek astrology the ' Houses ' of the= planets are entirely different from the Hypsomata. Weidner, OLZ. 191 3, 208, commenting upon the text in King, Great, ii, PI. 69, has
I50 Tablet V
2. kakkabani tam-sil-su-;i« lu-ma-si us-zi-iz
convincingly proven that kakkar ninrtum, or ' sign of the mystery ' of the moon corresponds to the constellations Sugi (Perseus) and Mul-mul (Taurus), and the Hypsoma of the moon in Greek astrology was also Taurus. The same text gives the constellation Kii-Mal (Aries) as the 'sign of mystery' of the sun, which also agrees with the Greek Hypsoma of the sun. The same text gave the Hypsoma of Mars as Enzu (?) (Capricorn), which is also the Greek Hypsoma. [The remaining argu- ment of Weidner based upon Harper, Letters, 519, is erroneous.] Herzfeld, OLZ, 1919, 213, cites the Arabic system of the Hypsomata, taken from pillars of a bridge at Djazirat ibn 'Omar on the Tigris, north of Mosul. These agree with the Greek scheme with the exception of the sign for the sun's Hypsoma, which is here given as Leo (the House of the sun in Greek astrology). On the basis of this information it may be assumed that the Babylonian system was the source of all the ancient theories of 'exaltations', 'signs of mystery', or in Arabic the sdra/un, ' top '. The Hypsoma of Jupiter can be fixed by Thompson, Reports, no. 187. Here the astronomer states that Jupiter arose heliacally before the sign Al-lul (Cancer), and later in his report he says that 'Jupiter appeared I'na manzazi-hc kini, in his true or faithful station ', and since Cancer was the Hypsoma of Jupiter, obviously manzazu k'lnu means the station in which a planet was most powerful with respect to divination. For vianzazu used in the sense of Hypsoma note also Virolleaud, Ishtar, V 4, Venus a-hi-is manzaz-su ulallam-ma izzaz-nia, completes her station to the border and stands still, i.e. Venus passed through her Hypsoma (Pisces) and halted to turn backward. Venus manzaz-za ukut, ' established her station ', i. e. stood in her Hypsoma and revealed true oracles, Thomfson, Reports, 206, 5. Venus in the month Ajar manzaz-za ul-ta-na-ki, • attains her station ', Virolleaud, Astrol. Suppl? xlix. 35. This is probably the meaning of manzazu in Thompson, Reports, 176, i, 'If the sun stands ina vianzazi '^"Si'n, in the Hypsoma of the moon, i. e. Taurus '. For the full term manzazu kinti = Hypsoma, see ibid. 27, R. 6; 37, R. 3; 87 A, 2-I-R. 3. Cf. CT. 34, 10, 19, Jupiter vianzaz-su us-sa-lim 15 iime maliiti izziz, 'completed his station and stood 1 5 full (?) days '. Certainly ' station ' in Babylonian does not have the meaning of o-r);piy/ids, ' standing still ', of Greek astronomy, i. e. the point of the apparent turning backward or forward of a planet. For this idea Babylonian employs the noun turu or the verb tdru. See Jastrow, Religion, ii 656 n. 6 after Kugler. The Hypsoma of Venus is proved to be Pisces by Vir. Ishtar, ii 73 f., where she stood ina jnanzazi-la = ina ''"^'^Dilgan. See Weidner, H. B. 159.
The word manzazu when applied to the moon usually has the meaning
Astrondmical Poem 151
2. The stars their likenesses he fixed, even the Lumasi.^
of station in the sense of one of the stellar sectors assigned to each day of the moon's course ; so the astronomers speak of his ' first station ', ViROLLEAUD, AstroL, Sin. iii 66. These stations of the moon are called Houses in Sumerian astronomy as early as the twenty-fifth century. So, for example, we find sacrifices to the eud- 15, ' House of the fifteenth day ', CT. 32, 26 II 15; Legrain, Ur, in, 3, and for the / ud-sar, 'House of the new moon', 1. 10. In some texts of the Sumerian period the moon's stations are called si^gigir, or the ' Wagon '. So we find sacrifices to the Wagon of the sixth and eighth days, PSBA. 1918, PI. IV.
In the creation of the world Marduk now proceeds to the construction of the constellations, and the positions of the Hypsomata are regarded as of first importance, which proves the great influence of astrology in the period of the composition of the Epic. From the Greek the entire seven stations here referred to may be restored : Libra station of Saturn, Cancer of Jupiter, Capricorn of Mars, Aries of Shamash, Taurus of Sin, Pisces of Venus, Virgo of Mercury. For a full discussion of the Hypsomata, Houses, and Stations of Greek astrology see Bouche- Leclercq, L' Astrologie grecque (1899), i8o ff"., 192 ff.
A Babylonian representation of the Moon in his ' station ' in Taurus and of Jupiter in his ' station ' in Cancer to the west of Leo may be seen in Jeremias, Handbucli, 247.
' lu-ma-si or udu-ma-si, loan-word lu(iidu)-7nahi (CT. 26, 41 V 17), designates the constellations Perseus (Sugi), Cygnus (Udkadua), Orion (Sibzianna), Canis Major (Kaksidi), Centaurus (Entena-maslum), Aquila (NaSru), Sagittarius (Pabilsag), and are spoken of as the 'seven lumasi' , CT. 26, 45, 7-10. But in KuGLER, Babyl. Mondrechnung, p. 72, the lu-mal-mes designate the signs of the zodiac through which the sun proceeds (^i = feiit) on his course, or they mark the path of the moon (ina kabal lu-mas gabbi), ibid. 146. The word, therefore, was extended to mean ' constellations ' in general, each of which was identified with a deity, and that is apparently the sense of the loan-word lumasi in the passage above. 'Boi.i.jAtilike Beobachtungen, Abh. der Kgl. Bay. Akademie, vol. 30, p. 149, believes that the seven lumasi were selected on the principle of the resemblance of their colour to that of Jupiter (planet of Marduk). Bezold in Boll's Ariiike Beobachtungen, 154, says that the sign after su is not NU but MUL, and he reads tam-lil-lu ™''^Uu-ma-si, i.e. the seven lumasi are his likenesses, or the likenesses of Jupiter = Marduk, which interpretation supports Boll's theory of the connexion between Jupiter and these constellations. Unfortunately the traces da not support the reading MUL. (New collation by Mr. Gadd.)
152 Tablet V
3. u-ad-di satta mi-Is-ra-ta u-ma-as-sir ^
4. 12 arhe kakkabani 3-ta-dm * uS-zi-iz
,' K. 8526, u-at-st'r. ' Root wadu, not //<//?.
' misrti, PI. ?iii-is-ral (Messerschmidt, KTA. 17, 15), and viisriii, boundary, is probably derived from eseru, to confine, Arabic hasara. The word misrata in this passage is a hapax, whose singular may be misrti, misirtu, design, sign of the zodiac, and certainly identical in meaning with usurlu, sign of the zodiac, Sum. S'^HAjR-RA. 1 1, 145, 24 ; A-aA-;co6,^j.„;./,^_ constellation, Virolleaud, Aslrologic, Sin. iii 137; Thomp- son, Reports, 114, 8. For the unusual plural in dta for ait cf. mindla, KAR. 175, 10.
■■ For lam, distributive, see Sum. Gr. § 177. This passage is uni- versally regarded by Assyriologists as referring to the so-called astrolabes of the Babylonians, which divide the heavens into twelve sectors, each of which corresponds to a month of thirty days and an arc of thirty degrees of the sun's course. For each month the astrolabes assign three stars which were at first interpreted as based upon their order of heliacal risings, being so chosen that they rose heliacally at regular intervals of ,ten days, the whole system beginning with a star in Cetus (Dilgan) , jwhich rose about the first of Nisan and governed the first ten days of the ^first month. This was the view elaborately worked out by Kugler in his Stertikwide, i 230 ff., where he assigned the astrolabes to a late period, and determined the heliacal risings of the thiity-six stars or the so-called decans of Greek astronomy, and identified many of them with their classical equivalents. But in his £rganzungen, 201-6, Kugler withdrew his astronomical interpretations of the decans and substituted a purely astrological theory, making no reference to the puzzling figures which foUovv each of the three stars for each month in geometrical progression. Kugler here interprets the well-known names of constellations as designations of planets. The astrolabes are well described by Weidner in his Handbuch der Babyloiiischcn Asironomie, 62 if., where he contributes a new astrolabe in the Berlin INIuseum, now published by Schroeder in KAV. no. 218. This text assigns the first star of each month to the Ea stars, or in other texts the ' Way of Ea ', the second star of each month to the Anu stars or ' Way of Anu ', and the third star of each month to the Enlil stars or ' Way of Enlil '. Weidner violently rearranges the three stars of each month so as to correspond to the three lists of twelve stars each which correspond respectively to the twelve stars of Amurru, the twelve of Elam, and the twelve of AkUad. He assumes that the stars ot the first decan of each month or the outer ring of the astrolabes (see CT. 33, 11-12) should correspond to the twelve stars
Astronomical Poem 153
3. He fixed ^ the year and designed the signs (of the zodiac).^
4. For the twelve months he placed three stars each.
assigned by the astrologers to Amurru, the stars of the second decan of each month should be the twelve stars of Elani, or the ' Way of Anu ', and the stars of the third decan of each month should be the twelve stars of Akkad or the ' Way of Enlil '.
It is obvious from the names of the constellations which are assigned to each section of the months that the signs are not chosen from the zodiac exclusively as in the Egyptian and Greek system of decans, but include signs of the so-called TrapavarlKkovTa or stars outside the zodiac which rise heliacally at the times of the months to which they are assigned, or if we accept the thesis of Lindl, Orientalische Studim Friiz Hovimel . . . ge'juiJmet, ii 346 ff., the three constellations of each month belong to three concentric spheres. All rise heliacally in that particular month, and are arranged in order of distance from the earth. Weidner also assumes the principle of three concentric spheres, and explains the figures after each decan as distances in right ascension along the celestial equator, and with his drastic rearrangement he is able to prove that the thirty-six stars of the astrolabes rise heliacally in order each approximately ten days after the other, so that the three stars of each month are real ' time regulators ' {xpovoKpanop). A passage in Diodorus often cited by writers on the subject (see Weidner, Handbuch, 63; Boll, Sphaera, 335) states that the Babylonians assigned thirty (read thirty-six) stars to govern the course of the planets, and that every ten days one of those visible descends as messenger to those invisible (sets heliacally) and one of those invisible ascends as messenger to those visible (rises heliacally), which appears to be convincing proof that the Babylonians did devise a system of decans on the principle of heliacal risings ; the constellations of the astrolabes as now identified, and whose risings are controlled by the great star chart published by King 1-8 (see Kugler, Erganzungen, 21 if.), do not always conform to this principle, and consequently Kugler has attempted to interpret the Babylonian system of three decans to each month along lines very similar to the astrological system of the Greeks as found in Firmicus. See Boucnfe-LECLERCQ, opus cit. 228. Here a planet is said to rule a decan or three planets rule an entire sign of the zodiac. For example, when the sun is in the first third of Aries the governing planet is Mars, when in the second third of Aries the sun himself is the ruling power, and for the last third of Aries, Venus rules. But line 4 of Great, v can hardly be interpreted in this sense, and there is no evidence in the extensive astrological literature that the Babylonians knew of a planetary decanal system. The Egyptians arbitrarily assigned
154 Tablet V
5. is-tu fi-mi * sa satta us-[si-ru i-nd\ u-su-ra-tl
6. u-sar-sid man-za-az ''"Ni-bi-ri ana^ ud-du-u rik-si-
su-un
thirty-six deities to these divisions of the track of the sun, and the names will be found in Boucnfe-LECLERCQ, 232-6. In fragments preserved by later writers from a lost work of Teucer, the Babylonian, are given the* stars outside the ecliptic (wapavarcAAoi'Ta) assigned to each decan of each sign of the zodiac; see Boll, Sphaera, 16-21. Dr. Fotheringham of Oxford agrees with Lindl in his interpretation of the figures on the astrolabes, but for other reasons. His conclusion which I communicate in his words is, ' The stars of the decans indicate the position of the sun at each point in the zodiac '. From statements of Lindl and Fothering- ham it follows that the three stars of each month succeed each other in heliacal rising, and are real time indicators. There is no trace of such a scientific system of decans in Greek astrology. It must, however, be admitted that the texts of the astrolabes require drastic revision to be made to conform to this scheme. For Kugler's former interpretation of our passage, which agrees with the view taken here, see Siernkunde, ii 13.
Dr. Fotheringham communicates the following note : ' In my view the figures (after each star on the astrolabes) indicate the distance of the sun from the south poles of the three concentric spheres after he has completed each sign of the zodiac. I believe Lindl and I agree in postulating three concentric spheres, but not in our interpretation of the figures. I do not mean to assert that the stars of the decans (Trdpava- riXkovTo) are more accurately selected than in Greek astrology. My theory is perfectly consistent with Kugler's former interpretation ; if the names given in the texts will not fit into their proper decans it tells as strongly against Kugler as against me.'
' Cf. ii.tu umi la . . . tizu, Ungnad, VAB. vi 131, 24, 'After I had gone up '. itmi sa ialli is usually rendered ' days of the year ' by previous editors.
" For usurtu employed in the technical sense of sign of the zodiac, constellation, see note on murata, 1. 3, and Weidner, Handbuch, 149. Cf. ussiru usuraii rabbali, in a somewhat different sense, Langdon, Paradis, 54, 24-5; 52, 18.
^ K. 13774 (King, Creat. i 191) r« a-na.
4 il>ij\~,i),yj^^ '"'■''^A'ibtru. Nibiru has a double signification in astrono- mical texts. In the first place it is the name of the planet Jupiter when it crosses the meridian by night. This is clear from Thompson, Reporls, 94 Obv. 7-R. I, 'The star of INIarduk at his heliacal rising is called
Astronomical Poem 155
5. After he had defined the days of the year by signs,''
6. He established the place of Nibiru * to fix all of them.
''"Sulpae, when he is one-and-a-half (or one or Iwo, text broken) hours {30 degrees — i biru) high (45 degrees, or 30° or 60°) he is called ''"Sagmegar, and when he stands in the midst of the heavens {ina kabal "same) he is ^^^^Nibirti.' See Kugler, Sternkimde, i 2i5f. ; Weidner, H.B. X 26; Jastrow, Religion, ii 489. CT. 33, 2, 37, kakkabu rabd uddasu da'amai sami-e umailil-tna {^) izzazti kakkabu ^^^'■Marduk Ni-bi-ri: ' The great star whose light is brown-red, which divides the heavens and stands is the star of Mafduk-Nibiru '. This note at the end of the group of Enlil stars clearly refers to Jupiter, for it is followed by '"^"■^Sagmegar manzazu tinakkir iami ibbir, 'Jupiter changes his position and crosses the heavens.' Again at the end of a list of Anu stars on the Berlin astrolabe Schroeder, KAV. p. 122, 29-32, kakkab da'aniu la ina tibi Itiii arki Hani miiliti ugdamirunimma same umassiiu-ma izzazu kakkabu hi '■^"Nibiru ^^'"■Jllardiik, ' The brown-red star which to the southward after the gods of tlie night are completed divides the heavens and stands still — that is the star Nibiru-Marduk.' Weidner, Haudbiich, p. 41, contends that the AVfo'r«-point indicates the summer solstice. The ' Way of Anu ' corresponds roughly to the ecliptic. Hence all the planets belong to the Anu way, and despite the fact that Kugler has not explained the figures on the astrolabes which seem to indicate concentric spheres rather than three parallel bands of stars, Enlil Way = Northern band, Ea Way = Southern band, Anu Way = Equatorial band, I am convinced that he is right (Sknikunde, Ergcinzungen, p. 207), and that Weidner and Lindl's theories of concentric spheres are erroneous. In the London astrolabe ''"'''■"''Marduk governs the last decan of Adar, but on the Berlin astrolabe the second decan of Adar, where it is assigned to the Anu Way. The London astrolabe assigns it then to the Ea Way, and in the corresponding stars of Amurru, Elam, and Akkad, '"*^^'^Ni-bi-rum is the last star of Akkad. It is equally clear that the star Marduk-Nibiru is here a constellation which rose immediately before or at the spring equinox, and is identified by Weidner with Perseus, Bandbuch, 73, but his reckoning is for 4000 b. c, which is improbable. At any rate Nibiru also indicates a fixed star at or near the intersection of the equator and the ecliptic near Pisces and Aries. ^^"^Nibiru is also said to be the name of Jupiter in the seventh month Tesrii (Sm. 777 = Weidner, Handbuch, 24), hence also a constellation ■which rose at the autumn equinox near Libra and Scorpio. Or does this term simply imply that at the vernal and autumn equinox Jupiter
156 Tablet V
7. a-na la e-pis an-ni la e-gu-u ^ ma-na-ma
8. man-za-az "'"Enlil u ''"Ea li-kin it-ti-su
9. ip-te-ma abulle ina si-li ki-lal-la-an
10. si-ga-ru ■• ud-dan-ni-na su-me-la u im-na
is called the ' Nibiru ', the ' star of the crossing ', as any planet might be then called whatever its actual position ?
It seems on the whole clear that Nibiru (the crossing) refers to the intersection of the celestial equator and the ecliptic, and that the name was applied to Jupiter as representative of the planets which cross from the southern to the northern part of the Way of Anu and vice versa twice in the periods of their orbits (disregarding the accidents of a planet's apparent backward and forward movement or planetary ' knot ' at the equator). Hence ' Jupiter Nibiru ' simply means a planet which crosses the equator, ' the celestial plan of the movements of the planets in the ecliptic ', and in Book VII the scribe explains the name, " Nibiru the holder of its middle '. ' Of the stars of heaven may he uphold their ways ', 11. iiof. The planet Jupiter is designated by "'"^Marduk = wf-iJe-ra, II R. 51, 61, a writing which suggests that neberu may not be Semitic, and cf. ni-bi-ri, name of a weapon, RA. 16, 152, 18. In K. 3507 Obv. "•"'Ne-bi-ru is mentioned in a list of fixed stars, Orion, Ursa Major, the Kidney Star, Boar Star, Dilgan, Musirkesda, and also Sulpae, usually a name of Jupiter, and they are also called ' gods of the night '. The astronomical lists assign some of these ' gods of the night ' to the Enlil Way, some to the Anu Wa}-, and some to the Ea Way. Since in this list two names of Jupiter appear as designations of fixed stars it may be supposed that Nibiru originally meant a constellation in or near Libra, and Hulpae, after Nibiru had been associated with Jupiter, came to designate some constellation at the opposite intersection of the celestial equator and the ecliptic, i. e. a constellation in or near Aries. My conclusion is that Nibiru is Semitic, and means 'place of crossing', originally the place of the crossing of the equator by the sun and planets, and then applied to Marduk, ' god of the crossing ', as the chief planet, and also to two constellations in these two celestial regions. That I take to be the meaning of the passage under discussion. See Book VII 108.
' K. 8526, u. egii, probably not egil, babble, meditate, sin, but egi2 (j)V), be weary, loiter. The line refers to the fixed points of the ecliptic or path of the sun, which to the ancients seemed to pass around the earth once a year with invariably the same relative inclination to the equator.
t
Astronomical Poem 157
7. In order that none transgress or loiter.
8. He appointed the place(s) of Enlil and Ea ^ with him, (i.e. beside the Anu way).
9. He opened gates on both sides. ^
10. He made strong the lock-rails left and riuht.
- This refers surely to the northern band of stars parallel to the central band of equatorial stars or the Way of Enlil, and to the corresponding southern band or Way of Ea. Since in lines 6-7 the manzaz ^^^Nibiri means in a large sense the band of stars which fix the course of the planets which cross the equator, this interpretation of line 8 follows. The Var. K. 13774 has ''"A-ni'm for '^"Fa, an error which proves clearly enough that the scribe had these three bands of stars in mind. Weidner, Handbuch, p. 33 f., e.xplained the manzaz ''■^'■JliiUI as the north pole of the ecliptic, and the ?nanzaz '■^"■Ea as the point of the winter solstice. Jensen, Kosmologie, 16 ff., held similar views, but he withdrew his argument in KB. vi 347 in favour of the view taken here. Lindl's argument in his article Zur babylonischen Astronomic, pp. 351 f, in which he sees here the ' Kenntnis von regelmiissigem Vorwartswandern des Nibirupunktes ', i. e. the Precession of the equinox, is not convincing. For Enlil associated with the north and Ea with the south, see the names of the gates of the northern and southern sides of Sargon's palace, KB. ii 50, 68 + 70 (Dhorme, Choix, p. 59).
^ For si-li kilalhln, the two ends, or eastern and western sides, opposed to pa-nu u ar-ka or ina rest u arkaii, in front (north) and behind (south), see CT. 26, 27, 71, and Delitzsch, H.W. 566. The line refers to the mythological gates at sunrise and sunset through which the sun entered and departed. Early seals frequently represent the sun-god opening the gate of sunrise which consists of two doors swinging upon posts. He holds in his hand a key adapted for insertion into a lock with falling bolts, and the scene is technically described by F. von Luschan in Primitive Tilren und TiirverschlUsse, Orientalische Studien Fritz Hommel . . . gewidmet, ii 357-69, with illustrations of what he conceives to have been this old Babylonian gate and lock.
' Sumerian sigar = sigaru, is probably the long narrow block fastened on each door of a gate. In the mortise of the left block was placed the lock (namzabi), which consisted of a pin or pins [saggul or gag = sikurru, sikkatu) which fell into holes in a sliding bolt (sudes, sagil = medilu) to the level of the top of a long slot in the bolt. Into this slot was inserted the key {gag ni-tu'g = muse'lu, the lifter) with prongs to the same number as the pins, and working like a lever. The key when pushed downward lifts the prongs under the pins and raises them to free
158 Tablet V
11. ina ka-bat-ti^-sa-ma is-ta-kan e-la-a-ti''
1 2. "'"Nannar-ru us-te-pa-a mu-sa ik-ti-pa ^
13. u-ud-di-sum-ma su-uk-nat mu-si a-na ud-du-u
6
1 4. ar-hi-sam la na-pdr-ka-a ina a-gi-e * u-sir
15. i-na res arhi-ma na-pa-hi e-Qi]'' ma-a-ti
the bolt or bar. This bar passes across the central part of the two doors sliding into a lock rail or block on the right door. For illustrations of this kind of door fastening and lock see the Egyptian lock in Encyclopaedia Britannica under ' Lock ' and F. von Luschan in Orient. Studien F. Hommel . . . gewidmet, ii 362. By synecdoche sigaru is extended to mean door and door fastening. So in King, Magic, 52, 22, lisbat ^?"h'gar namzaki-mnu, ' [May the god Neduh] take his place at the door of their lock '. Mgaru is certainly not ' key ' as Mkissner translates, ATV. i 39 ; cf. SBP. 206, 20, where the sun-god enters by drawing back the sigaru, i. e. here door ( = dallu, of which sigaru is a part), and the sigaru may have bas-reliefs of monsters, Gudea, Cyl. A, 26, 24. 'Left and right' may possibly refer to the east and west if the orienta- tion be taken from the south, or west and east if the orientation be north.
• Literally 'liver', but also 'belly'; see Holma, Korperleile, 79.
^ eldti is certainly a technical term connected with an-pa = elat lame, and means something more definite than the ' upper regions ' (Dhorme). ZiMMERN and King render ' zenith ', which is impossible. Jensen, KB. vi 348 f., shows that elat same always means the western horizon where the new moon appears, and the new moon is referred to in the next line. Note that elat lame in KB. ii 10, 4 = Tamtim sa sulmi samsi, i.e. the west, and Tiranna (milky-way?) stretches from AN-fiR {= ihd lame, eastern horizon) to the an-pa, western horizon. Note also that si-bad- NA = elat same, where Nannar or the new moon stands, SBH. no. 83 R. 38, that is in Sumerian 'horn of the wall of heaven (?)'. Ungnad in Altorientalische Texie und Bilder, 20 n. 11, without hesitation renders 'north pole', and that seems to be Lindl's view, I.e. 355. The Sumerian an-pa can hardly admit of more than two interpretations, kippat same, ' wing or quarter of heaven ', an-gad = hatti lame, ' sceptre of heaven ', or namdra la lame, ' shining forth in the heavens '. This
Astronomical Poem 159
11. In her belly he placed the ' heights ',
12. (And) caused the new moon to shine forth, entrusting (to him) the night.
13. He fixed him as a being of the night to determine the ' days '.
14. Monthly without ceasing he magnified him with a crown :
15. 'At the beginning of the month, (the time) of the shining; forth ^ over the land
&
designation for the west where the new moon is first seen, ' wing (?) of heaven, heights of heaven', depends upon some obscure conception which has not been discovered. Jensen, ibid. p. 577, was inclined to associate elat same with htpuk same, both terms for western horizon (?).
' Cf. Harper, Letters, 44, 14, itia eli ahitc amiiti ik-ti-pti-ni-ka, 'Over this matter they entrusted thee'. On K. 13774 before ultepd the text has MUL {})-su = kakkab-lu (?), so King and Dhorme, i. e. Of Nannara his star, &c. With this reading ''"Nannar is not identified literally with the new moon, but the meaning is 'The star of the god Nannar'. But there are no examples of the moon being designated a§ a star.
* K. 8526, 7111. ami, Unu is clearly a plural, and 'days' can hardly mean ' time ' as Zimmern and Jensen translate. Ungnad, I.e., translates ' days ', but adds ' days = dates '. I do not know of a passage which supports this view, timu can mean ' time ' in an abstract sense, see Ungnad, Briefe, 257, but hardly in the plural. Shamash determines the days, but the moon's period is the principal time unit in Babylonia. K. 13774 reads suk-nat. See 1. 16.
* K. 13774, AGA. agd, crown, designates the ashen light of the moon during its first quarter. See the exhaustive data in Weidner, BA. viii, pt. 4, 24-8, and Kugler, Stemktmde, i 274; ii 101-3.
' usir is probably IP of seru. Cf. gu-mu-ni-ma^ = lu-u-si-ir, he magnified, King, LIH. i 203, 77.
' Here begins K. 11 461 in King, Great, i 192.
' Jensen suggests that napahu (technical term for the daily rising of the sun and moon, or heliacal rising of a fixed star) is an infinitive employed as an imperative. Dhorme construes napahi as Inf. of purpose. The word is construed as in apposition to res in my text and by Ebeling and Weidner, BA. viii* p, 28. Ungnad agrees with Jensen, but see note on nabata, 1. 16.
i6o Tablet V
1 6. kar-nl na-ba-a-ta ana ud-du-u 6 u-mi^
17. i-na um 7-kam a-ga-a [ma-as-]la^
18. [sa]-pat-tu' lu-u su-tam-hu-rat mes-li " [ar-hi-] sam
1 9. [e-]nu-ma ''"Samas ina i-sid sami-e ' [ik-su-du]-ka
20 -ti sLi-tak-si-ba-am-ma bi-ni ar-ka-[nu]-
us *
' K. 8526, -mu. This line also fixes the meaning of 1. 13, 'to deter- mine the days (of the phases of the moon) '. Here the shape of the moon is described in the first quarter with horns and a pale disk for the remaining part of the moon or the ashen light.
' nabata is naturally permansive o{7iabu, blaze, shine, see Th.-Dangix, RA. 10, 224.
^ This restoration is certain from K. 2164, 11, iimu i-ham \aga ma-'\ al-la, and the commentary, 1. 12, ES ■=■ rnilil, Babyloniaca, vi 8; Weidner, ibid, and BA. 8* p. 28, reads bi-i-la, extinguish, but the ' crown ', or dark part of the moon is only half extinguished on the seventh day. Jensen's reading him-si-la, divide, makes good sense, but K. 2164 has \tna-]as-la clearly. See also CT. 25, 50, 2, mas-lum agit "j-kam. The half crown is the seventh day.
* K. 13774 has a version for lines 17-18 or the phases of the moon during the first fifteen days. The major texts are all based upon a week of seven days, but K. 13774 has a version based upon the five-day week. An Assyrian and Cappadocian week of five days was established by Sayce, and see more evidence for a possible secondary Sumerian week of this kind in Landsberger, Kaknder, 96.
K. 13774, which is restored by III R. 55, no. 3, and CT. 26, 41, 16 ff. in Weidner's Handbuch, p. i8, has the following version:
\iltu Umi \-kam adi umi\ ^-kam 5 ii-mi \azhiru '^"Ami]
\is/u ilmi 6-ka??i adi umi lo-^kain 5 u-\jni ka-U-titm '''^£a'\
[isiu umi ii-kam adi u-mi 15 kam 5 t2-mi agu tdi-ri-ih-ti ip-pir ■<l"Enlil]
' From the ist day to the 5th, five days, (it is called) the sickle. It belongs to Anu.
'From the 6ih day to the loth, five days, (it is called) the kidney. It belongs to Ea.
'From the i ith day to the 15th, five days, (with) a crown of brilliance he is clad. It belongs to Enlil.'
Here each of the first three weeks is assigned to one of the three supreme gods of the Trinity as regent.
Motions of the Moon i6r
1 6. Thou shalt shine- with horns to determine six days,
17. And on the seventh day with a half crown.*
18. At the full moon verily thou art in opposition (to the sun), monthly,
19. When the Sun on the foundation of heaven has overtaken thee,
20. The keep and shine thou (in thy course)
backward.
^ Cf. arham sibiitam u sa-pa-at-lam. First day of the month, seventh day and the full moon, Th.-Dangin, Lcllres et Con/rals, 50, 28-g, in Ungnad, Briefe, 246, corrected by Landsberger, KuUkaknder, 98. ma arhi sibilli u sa-pa-al-ti\ CT. vi 5 (5 20 ; cf. Landsberger, ibid. ; la-pat-tu, Craig, RT. ii ii, 25 = iim i$-kam on Var. K. 8447 in BA. x', p. 81, Rev. 5. labatiu, lapattu is the technical name of the day of the full moon, the fifteenth of the month, PSBA. 1904, PI. 0pp. p. 56, 1. 13. Like sibdlu, ' seventhness ', saballu is an abstract noun from sabdtu, be complete, literally ' completion ', i. e. ' full moon '. It is explained as ilm 7iuh libbi/Azy of the making peaceful the heart', CT. 18, 23, 17, i.e. by pra3'er and sacrifice, and hence zztr, to sacrifice, worsiiip, is explained by sapallu, Meissner, SAL 6829, and note leg = sapatiu, SAL 5677, and teg = ndhti, passim. Hence not 'day of rest', but day whose ceremonies bring peace to the worshipper. On the entire question of lapattu and the Hebrew Sabbath see Landsberger, ibid. 131-5. At the begin- ning of the line Jensen, King, Dhorme, Ungnad, and all earlier interpreters read fanii i^-tu, but Zimmern's reading sa-pat-tu is certain.
'• K, 11641, mi-sili^.).
' The east or sunrise, see note on elati, 1. 11. Jensen's restoration iksudu is certain. The sun seems to revolve around the earth once in 24 hours and the moon once in 24 hours 50 minutes, and hence it may be said that, when the sun rises and the full moon has not yet set in the west in the early morning, the sun in the east has overtaken the moon. This may occur the morning before opposition or the first or second morning after opposition, depending upon the position of the moon in its orbit. The phrase eniima sin samas iksudamma itti-su ittintu means ' When the sun overtakes the moon and with him marches ', Thompson, Reports, 124, i ; 127, i; Virolleaud, Sin, iii 51, refers always to this period of the moon's phases. On nittl, march, v. Babylonian Wisdom, 47, 40.
* K. II 64 1, ar-ka-nis. For bi-ni arkamis cf. Thompson, Rep. 272, Rev. 4-5 ; enuma '""^'■Sag-me-gar iklud-am-via '"^^'■^Lugal ittetik-ma ib- ni-su arka-nu '"'^^'^Lugal la '"'■'^'^Sag-me-gar ittetiku-lti-via ib-nu-lu ikalladamma '""'■^Sag-me-gar ittetik-ma ana ribi-lu illak, ' When Jupiter
2687 L
1 62 Tablet V
21. [um bu-ub-bu-]lum a-na har-ra-an '^"Samsi su-tak-
rib^-ma 2 2. [um 29-]kam lu su-tam-hu-rat ''"Samas lu sa-na-
23. [ *]///« ba-'-i u-ru-uh-sa
24. [ su-]tak-ri-ba-ma di-na di-na 25 ha-ba-la
26 -ni ia-a-ti
(128) lu-su
(129) -su-nu-ti nu
(130) -su e
(131) -su-nu-ti
(132) be{J)-\\x hu
(133) ilani i-kab-bu
(134) kakkabani
(135) ma-a-ru-»/
(136) ni it
(137) ■\x-\)2\-\\-ta\an-na-li\
has overtaken and passed beyond Regulus and has illuminated him again (Regulus which Jupiter passed and illuminated overtakes Jupiter and passes him) and he Jupiter goes into obscurity'. Here a 'knot' of Jupiter's orbit occurs at Regulus, and the retrograde movement is expressed by ibni arkanu. After the moon's opposition on the western horizon in the morning this satellite each succeeding morning stands higher in the west at sunrise with increasing shadow ; finally at the end of the month it disappears totally in the sun's rays for two to three days beneath the eastern horizon. It has during the waning period ' shone backward ' or decreased from west to east. ' K. II 64 1, rim; see also K. 2164, 24.
^ The astronomical commentary on the motions of the moon, K. 2164 in Babyloniara, vi 8-28, after defining the moon's position on the twenty- seventh day has [ud-nd-a] ana /larran ''"Sarnh' lu-lak-rim-ma lu-tam-hit\ ' [At the period of darkness] approach the way of the sun and stand in opposition ', i. e. the Babylonians spoke of two oppositions of the moon, the first (in 1. 18) at the full moon directly opposite the sun, and the second when the moon stood between the earth and the sun at the end
Motions of the Moon 1 6
21. At the period of darkness* approach to the way of the sun,
22. [And on the 29th day] verily thou standest in opposition to the sun a second time.
23 omen, enter upon her way.
24 approach and render judgement,
25. [To honour or] to disgrace.
26 thou me.
5
(128)
(129) he them
(130) his
(131) he them
(132) the lord
(133) -cd the gods, saying
(134) the stars he
(135) our son has
(136) us he has
(137) he left us in life.
of the period of invisibility (28th-29th days of the month), just before the sun overtakes it on the western horizon before sunset (new moon). Weidner restored [ilin 28-~\kam, but the traces favour luni, and Lands- BERGER Kaknder, 142, suggested the reading adopted here.
^ So ZiMiMERN from the traces on K. 11 641; the form la-nu-lam is required or sanCtesu or ^a-ni-a-nii.
' Landsberger suggests that irsitu stood here as antecedent of la at the end.
' The fragment K. 3449 a (CT. 13, 23) was first assigned to the Fifth Tablet by George Smith, and his view has been adopted by all later editors without much hesitation. Approximate position is certain. But it is now found to belong to the Sixth Tablet by the discovery of nearly the entire text of that portion of the epic. See the text VI 53 ff. For the remainder of Tablet V we possess only the fragmentary lines on the reverse of K. 11641, which belong toward the end of this book. The missing portion of Tab. V undoubtedly contained more astronomical poetry, and the entire book is a Babylonian prototype of the Astronomica of Manilius.
L 2
1 64 Tablet VI
(138) z-h'?n-me me . . us
(139) la 7(m nu
(140) i'/ain ni-i-nti
[''"Marduk zik-ri] ilani ina se-mi"-su
Colophon on K. 3567.
diip-pi ^-kam-nie e-nu-ma e-lis
mat "^"Asur-bani-apli sar kissati sar mat ''"Asur-(ki).
SIXTH TABLET^
1. [''"Marjcluk zik-rl ilani ina se-mi-su i^. [ub]-bal lib-ba-su i-ban-na-a nik-la-a-te
2. [ep-]su pi-i-su a-na """E-a i-[zak-kar-ma]
2^^. [sa] ina libbi-su us-ta-mu-u i-nam-din mil-ku
3. da-mi lu-uk-sur-ma \^-^\-\m-tum lu-sab-si-ma
4. lu-us-ziz-ma lila^ lu a-me-lu sum'-su
' Here begin a few lines from the end of K. 8526 and K. 3567. ^ Catchline from K. 8526. Var. 11641, -me.
» The principal text for this tablet is KAR. 164 (VAT. 9676). Lines 1-20 were previously known from BM. 92629 (King, Great, ii,
PI- 35-7).
* Not ' my blood ' as first rendered by King after Berossus. See also my Pohne Stune'rien du Paradis, 34. Berossus has been misinterpreted by all of us. He does not mean to say that Marduk commanded one of the gods to cut off his (Marduk' s) head but his own head, and to mix the outpouring blood with the earth so as to fashion men and animals capable of breathing the air. The passage in Berossus is so constructed and compressed that it is incomprehensible. From the restored text of Tab. VI it now appears that Marduk commanded the bound Kingu to be brought before Ea ; he was slain and from his blood Ea created man. See commentary on line 26.
* essimlu is a difficult form. The singular of this word is eu'mlu, Th.-Dangin, Lettres el Centrals, 9, 7; CT. 12, 13010. The Semitic
Mardiik creates Man i6s
(138) hearing ' . . .
(139) .... {140) we the gods.
Colophon on K. 3567.
Fifth tablet of Enuma eliL
Land of Asurbanipal king of universal dominion, king of Assyria.
SIXTH TABLET^
1. When Marduk heard the words of the eods,
i^. his heart prompted him as he devised clever things.
2. He opened his mouth speaking unto Ea,
2^. that which he conceived in his heart, giving him counsel.
3. ' Blood * will I construct, bone ° will I cause to be.
4. Verily I will cause Lihl (man) to stand forth, verily his name is man.
word is a katlu form, in Hebrew {esem), Arabic {'aznn/>!). Ethiopic ['asem, '(idem); Babylonian esi'm/u, Cstr. ep/it'/, PI. esmdti (Harper, Lett. 348, II, esmetu, CT. 23,16, 13); esem-siri, 'backbone', Ungnad, Briefe, 269, is based upon the form killii, kiiiltii, Delitzsch, Assyr. Gram. p. 167, 4. esnmtu is apparently a kiitil form, cf. milliku, and appar- ently an intensive of kilil., and a modified form of katil due to the influence of the guttural 'ayin. Hence the base of the Babylonian e^simtu would be 'asim, the usual Semitic form for parts of the body. See Brockelmann, Vergkichende Gram. p. 336; kiitil, the Hebrew form for bodily defects, is really as Barth maintained, an intensive katil, see Brockelmann, ibid. p. 360 d). Hence Assyrian has two base forms for this word, kitlit {esmu) and katil>kitlil (essimtii).
^ The word for 'man', homo, is lili, loan-word liM, see Tab. I 142. ■Yt-niLU-GAL-LU-a.
' King's copy of 92629 has here the Neo-Bab. form of TAK, ^UM KAR. 164, MU.
1 66 Tablet VI
5. lu-ub-ni-ma lila a-me-lu
6. lu-u 1 en-du dul-lu ^ ilani-ma su-nu lu-u pa-as-hu
7. lu-sa-an-ni-ma al-ka-ka-ti * ilani lu-nak-ki-[il] ^
8. is-te-nis lu kub-bu-tu"-ma a-na ' si-na lu-ii-zi-zu
9. i-pul-su-ma '^ '^"E-a a-ma-tam i-kab-bi-su
10. as-su tap-su-uh-ti * sa ^ ilani u-si"-an-na-as-su te-e-
mu
11. li-in-na-ad-nam-ma is -ten a-hu-su-nu Ilk su-ii li-ab-bit-ma nise lip-pat-ku
12. lip-hu-ru-nim-ma ilani ^^ rabiiti
12^. an-ni '^ li-in-na-din-ma su-nu lik-tu-nu
13. '^"Marduk u-pah-hir-ma ilani rabuti 13''. ta-bis li-'a-ar'" i-nam-din ter-tu
14. ip-su pi-i-su ilani u-pak-kad
14k sarru a-na '^"A-nun-na-ki a-ma-ta i-zak-kar
15. lu-ii ki-nam-ma mah-ru-ii nim-bu-ku-un
' KAR. 164, ?/(?)and//.
- The idea that man was primarily created for the service of the gods finds frequent expression in religious texts. See the Assur version of man's creation from the blood of two minor gods, Poeme du Paradis, 47, 27 ff. and especially p. 59.
^ KAR. 164, kal, kil.
* iusamii, a ' helping verb ', to return to the task, to go on with a task. Cf. j'snil arh'u, ' the wise undertook (to repair) again ', Nies, Historical, Religious, a?id Eco?iomic Texts, 31, 7. as-ni-ma alptit, VAB. iv 238, 45. King, Dhorme, and Luckenbill (AJSL. 38, 21) render 'change the ways of the gods ', which is also possible and makes good sense, but fhe syntax is against this view. Ebeling renders the line in the sense adopted here.
^ KAR. 164, til, ana.
'^ This rendering is based upon II R. 47, 22, ana sini-su izzazu, and CT. 27, 26, 7, ana Una zi-iz, see Ungxad, ZA. 31, 253-5, but the
The Slain God 167
5. I will create Lilii, man.
6. Verily let the cult services of the gods be imposed, and let them be pacified.^
7. I will moreover * skilfully contrive the ways of the gods.
8. All together let them be honoured and may they be divided into two parts.' ^
9. Ea replied to him^ speaking to him a word ;
TO. For the pacification of the gods he imparted to him a plan :
11. ' Let one of their brothers be given. 11^. He shall perish and men be fashioned.
12. Let the great gods assemble,
12b. Let this one be given and as for them may they be sure of it.'
13. Marduk assembled the great gods,
13'^. Kindly he ordered them giving instruction.
14. He opened his mouth charging the gods,
14^ The king speaking a word to the Anunnaki."
15. 'Verily the former thing which we foretold to you is become true,^^
meaning is obscure. The line refers to a division of the gods of the lower world and the upper world into two groups; see 1. 29.
' 92629, i-pu-id-lu-hi-ma. * 92629, -iih-tum.
' Ihid., hi-tit. "> la. " Var. 92629, AN-AN.
" annu usually refers to something just mentioned. Ebeling, having in mind the punishment of Kingu which follows, takes anni for annu, punishment; see line 25 and note on an-?iam.
" 92629, ji-'a-a-ra.
" The ' great gods ' in 1. 1 2 mean the Annunaki and Igigi, and that is the usual meaning of ild>7i rabuli, and these spirits here include the highest gods of the pantheon.
^'' Marduk here refers to his oaih made before the assembly of the gods that he would bind Tiamat if he received the power to determine fates from them. Luckfnbill reads u-tiim-bu = unabbH, but 7iab/i, II', is used only for ' to wail', but it avoids the difficulty of the ist PI. for 'I'.
i6S Tablet VI
16. ki-na-a-ti a-ta-ma-a i-nim-ma-a it-ti-ia
17. [w?fl]-nu-um-ma sa ib-nu-ii tu-ku-un-tu
18. "'"'Ti-amat ^ u-sa-bal-ki-tu-ma ^ ik-sur-ru ta-ha-zu
19. li-in-na-ad-nam-ma sa ib-nu-ii tu-ku-un-tu
20. ar-nu-us-su lu-u-sa-as-sa-a pa-sa-his tus-ba*
21. i-pu-lu-su-ma ''"Igigi ^ ilani rabuti
22. a-na '^Lugal-dim-me-ir-an-ki-a ma-lik ilani be-la-
su-un
23. '^"Kin-gu-ma sa ib-nu-ii tu-ku-un-tu
24. Ti-amat us-bal-ki-tu-ma ik-su-ru ta-ha-zu
25. ik-mu-su mah-ris """E-a u-[se-bi-ku-]su ' 25^. an-nam * i-me-du-su-ma da-me-su ip-tar-'-u '
26. ina da-me-su ib-[na] ^" a-me-lu-tu 26b. i-na [dul]-li ilani-ma ilani um-tas-sir
' Cf. inimme kahlali-ha, 'Thy serious oaths', PSBA. 19 16, 136, 32. inimmii is a loan-word having a collective sense of ' words taken under oath', hence construed ad setisum in Fem. PI. For lamil itti-ia cf. Heb. If nisbdti. Gen. 22, 16, &c. Here begins K. 12000b (CT. 13, 24).
^ Text restored by K. 12000 b. For Hat T. see Tab. I 107. The spacing demands this reading.
' K. \2000h, u's-\bal-ki-iu\
* So read with Ebeling, tulha = tilha.
" For the derivation of Igigi = ia-gil-gu = 5 X 120, or the ' six hundred', see Babyloniaca, iv 236 n. 2.
* Title of Marduk, ' King of the gods of heaven and earth '. See VAB.iv72,5o; 90,34; 126, 58 ; Th.-Dangin, i?//. 137, 301 ; Ebeling, KAR. 142, 5; Deimel, Paiiiheo?i, 1908.
' Cf. Ill 6. Ebeling restored ii-lbi-ht] ; Luckenbill ii-[ni]-su ; cf. ur-ra-hi asris di-i-[ni'\, IV R. 54, 30.
* In line 1 2'' the word an-ni may perhaps be taken for ' my sentence of punishment', but the phrase annam 7iaddnu cannot be otherwise illustrated.
" Abbreviated expression for tislat dami parau; cf. IV 131. The Hebrew D"iN ' be red ', and its cognates (see Holma, Kbrperteik, 7) is a triliteral form derived from damu, and the derivative 'addm, man, may
Kingii slain to create Man 169
16. Swearing true oaths ^ by myself.
1 7. Who was it that made war ?
18. That caused Tiamat to revolt and joined battle ?
19. Let him that made war be given.
20. I will cause him to bear his transgression, but dwell ye in peace.'
21. The Igigi the great gods replied,
22. Unto Lugal-dimmer-anki,'' counsellor of the gods their lord.
23. ' It was Kingu that made war ;
24. That caused Tiamat to revolt and joined battle.'
25. They bound him and brought him before Ea, 2^^, Punishment they imposed upon him, they severed
(the arteries) of his blood.
26. With his blood he (Ea) made mankind,
26^. In the cult service of the gods, and he set the gods free.
be connected with this legend of the creation of man from the blood of a god.
" This restoration seems certain from the regular phrase employed in some legends of the creation of man. Ebeling restores ib-lul, and liil clearly suits the traces on the tablet, and the legend preserved by Berossus says that man was made by mixing clay with blood, see Pohiic du Paradis, 34. In the Nippur version the mother-goddess Aruru (Mami, Nintud) created man, see ibid. 20 if., from clay only or gave birth to him directly, but a Semitic legend (ibid. 37) states that Mami made man from clay and blood at the order of Ea (Enki), who com- manded that a god be slain and that Ninharsag ina liri-lu u ddiui-su liballil tittam (ibid. p. 38). This passage supports the reading iblul. On the other hand, Marduk in this same Epic VII 29 is said to have created man ibnu ainelulu, whereas in reality he only instructed Ea to do it, and a late bilingual incantation also attributes the creation of mankind to Marduk {amelCiti ibtani) assisted by Aruru. There were in fact two Sumerian traditions, one from Nippur in which the earth- goddess created man from clay, and one from Eridu in which Ea created man in the same manner. The legend of the slaying of a god and mixing his blood with clay is probably later and worked into both versions. Marduk had originally no connexion with the tale. This
i7o" Tablet VI
27. ul-tu a-me-lu-tu [ib-]nu-u^ ''"E-a-ma 27^. dul-lu ilani i-mi-du a-sa-a-su^
28. sip-ru su-u la na-tu-u ha-sa-sis
28^ ina nik-la-a-ti sa ''"Marduk \ti ni-me-ki] '■'"Nu-
dim-mud
29. ''"Marduk sar ilani u-za-'-iz
2gb_ '^«A-nun-na-ki [u '^"Igigi] e-Hs u saplis
30. u-ad-di a-na '^"A-nim te- " na-sa-ru
30^ ma-sar-tu
31. us-tes-ni-ma al-ka-kat irsitim \i-\_nak-kir\
3 it", \ildni hi\ sami-e u irsi-tim
32. ul-tu te-ri-e-tim ildui li-ma-'-i-ru \_'" Mardu/i\ Sarru
-ma ■^l. '^"A-nun-na-ki sa sami-e
34. ''"A-nun-na-ki [sa irsi-tim \ht,-nu \-pu-su
35. a-na '^"Marduk be-la-su-nu su-nu iz-zak-[ka-ru]
36. i """Nannaru be-li sa ussura-ni ' tas-ku-nu-ma
Assur copy of Tab. VI does not substitute Assur for Marduk, but is a copy from Babylonia. The version of the creation of man in Assyria has no connexion with the Epic of Creation ; see Pohtie du Paradis, 40-57. Here all the great gods assist in making man from the blood of two ' artisan gods ' (sons of Ea !). In any case the legend of a god who was sacrificed to create man is extremely old. Luckenbill reads ib-na, and cf. ina da-me-su-mi i ni-ib-tia-a a-me-lu-ta, Poeme du Paradis, 46, 26.
' Ebeling, ib-ba-nu-u ^^'"■Ea ul-zib ; Luckenbill, a-me-lu i-ib-ba-nu-u il"Ea ir-te-sib. ZIB is clearly for the caesura. See Ebeling p. 56 note.
"^ For ana salii.
' The passage recalls Tab. I 94. Literally ' not suited to the under- standing'.
* Nudimmud, title of Ea as creator of man, Ea sa nabniii, CT. 25, 48, 4, and Na-dim-mud = Ea sa (ban) kalama, 1. 5. The name means NA (nti) = amelu, dim = bunnanu, mud = banii, i. e. ban-bunnani-ameli, ' Creator of the form of man '.
The Gods receive their powers 1 7 1
27. After Ea had created mankind and (?)
27^. had imposed the cult service of the gods upon him,
28. That work was past understanding,^
28^. Through skill of Marduk and the wisdom of Nudimmud.*
29. Marduk king of the gods divided
29^". the Anunnaki and the Igigi * above and beneath.
30. To Anu he decreed the watching of the
30^^ a watch.
31. Moreover the ways of the lower world he contrived skilfully.
31^. The gods of heaven and earth he
32. After Marduk the king had issued the laws of the gods, and
2,2,. The Anunnaki of heaven he and
34. Of the Anunnaki of earth their had made
35. Unto Marduk their lord they said :
36. ' O Nannar ^ my lord, thou who hast brought about our deliverance,
' The gods were divided into the Igigi, who included all deities of the upper world, and the Anunnaki or deities of the lower world. Most extraordinary uncertainty prevailed about the numbers of these two groups. The sign ner = 600, Br. 10146 is employed for the Igigi, IV R. 60 a 32, but for the Anunnaki, IV R. 33 n. 14 and Craig, RT. 30, 26. Igigi means '600', and in SEP. 164, 36 the name is replaced by ''•A-nun-na an-na, 'The Anunnake of heaven', where they are 300 and the Anunnaki of earth are 600, 1. 37. The gods of the lower world are said to be 50 in Bab. vi 107, 4, and of. SEP. 164, 33. The two groups are often spoken of as ' gods of heaven and gods of earth '.
" Ebeling, te-rit-su.
' Text "su-bar-ra-ni. Perhaps a loan-word subarrdi Cf. iHg-lal lu-bar-ra-da = kasd tilsuru, to free the bound, IV R. 17 a 36. See the Sumerian hymn to Sulpae = Marduk, Zimmern, KL. 78 Obv. 24, galu su-bar-bar-ra me-en, thou ait a deliverer, and 1. 26, hi-bar-ra. See also PBS. X 256, 16.
' Nannaru, the ordinary title of Sin of Ur, is here employed in the
172 Tablet VI
37. mi-nu-u du-muk-ka-ni ina mah-ri-ka
38. i ni-pu-us pa-rak-ki sa na-bu-u zi-kir-su
3c
39. ku-um-mu lu [nu]-bat-ta-ni i nu-sap-si-ih ki-rib-su
40. i nid-di pa-[rak] ni-me-da a-ia-sa ^ f
41. ina u-me sa ni-kas-sa-da nu-sap-sah kir-bu-us
42. ''"Marduk an-ni-tu ina se-me-e-su
43. [ki-ma] u-mu im-me-ru zi-mu-su ma-'a-dis
44. kima sa-[^-i'«] Bab-ilani-(ki) sa te-ri-sa si-pir-su
45. Yih-ha-na alu lip-pa-ti-ik-ma pa-rak-ka ib-ra
46. "'"A-nun-na-ki id-ru-ki al-lu * 46''. sat-tu is-ta-at ' li-bit-ta-su [il-bi-nu]
47. sa-ni-tu sattu ina ka-sa-di 47^. sa E-sag-ila mi-ih-rit apsi *^ ul-lu-u ri-[sa-su]
1 1
48. ib-nu-u-ma zig-gur-rat apsa e-li-ti ill
48^ a-na ''"Marduk "'"En-lil """E-a h^a-sn li-kin-nu
sub-tam
sense of Nusku, god of the new moon and fire-god. Marduk is repeatedly referred to in this Epic as the fire-god; see I 160 and note. Cf. the title of Marduk, na-an-na-rti ba-nu-u a-pa-a-ii, Craig, RT. 52, 42.
' Ebeling's reading appears to be sound. The gods are now fulfilling the promise made at the beginning of Book IV. See also RA. 14, 166, 23, nimedu =z parakku.
^ The reference is to assembly of the gods at Babjlon on New- Year's Day, whither they came in their sacred boats to convene in the Ubsukkina of Marduk's temple.
^ tiru from eiiru, surround, fortify. See note on IV 141 and d/u e-ib-ru, a fortified city, Keilschrifttexte aus Boghazkoi, i p. 24, 33 ; 25, 41 . To this root belong certainly abaru, enclosure, and aburris, securely, in security. Luckenbill reads I'p-ra, covered (?).
* idrtiki, also /, / possible in this root, is dissimilated from idniku, see Brockeljiann, Vcrgl. Gram. p. 253f. allu certainly not ' basket ' or ' yoke ",
The Gods build Babylon
/ j
37. What shall be our sign of gratitude before thee ?
38. Come let us make a shrine whose name is called
39. " A chamber it is verily of our night rest " : come let us repose therein.
40. Come we will found a shrine as an abode for thee.
41. On the day when we shall arrive^ we will repose therein.'
42. When Marduk heard this,
43. His countenance beamed profusely as the sun.
44. ' So shall Babylon be whose undertaking ye have desired.
45. Let a city be built, a well-protected^ shrine be erected.'
46. The Anunnaki seized the pickaxe ;
\(^. For one year they were making its bricks.
47. When the second year arrived
47k they raised the top of Esagila the imitation of the nether sea.
48. They built the lofty stage-tower on the nether- sea.''
48^ For Marduk, who is Enlil and Ea,' they estab- lished his temple as his abode.
as the lexicons and even recent writers admit. The word is not only associated with daraktt, Delitzsch, H. W. 228 ; Streck, Assurb. ii 186 n. I, but with saba/u and iiaM; sdbii al-lu nds '■?^marri zabil iuphkku, ' Holders of the pick (.'), bearers of the spade, carriers of the trencher basket', VAB. iv 240, 53, and iisaVsi ifal-lu, 68, 26. ai/u is certainly a loan-word from y-rf/, see the remarks by Genouillac, OLZ. 1908, 469, and Foeme du Paradis, 41, 30. The word al-dii, 9^^al-du = aldu, VR. 24, 15 = ATU. ii 70, 8, is a general name for farm implements. See Code Ham. §§ 253, 254, and nig-al-di — eriltu, irrigation, farming, and al-du, to excavate, Sum. Gr. 202.
* Luckenbill's reading is naturally correct.
* Cf. Streck, Assurb. 300, 10, Esagila . . . gabri apsf. ' Cf. VAB. iv 106, 23.
« For Marduk with title Enlil see VAB. iv 60, 2 ; CT. 24, 50, 47406 Obv. 6. Or read ' Enlil and Ea established &c.' (?).
174 Tablet VI
49. ina tar-ba-a-ti ^ ma-har-su-nu u-[sat-]ba-am-ma
49^. sur-sis E-[sag-i]la i-na-at-ta-lii kar-na-a-su
50. ul-tu E-[sag]-ila i-pu-su si-pir-su 50^. """A-nun-na-ki su-nu pa-rak-ki-su-nu ib-tas-mu
51. a-na '^-sag-i[d\ kup-paf^ apsi kali-su-nu pah-ru
51b i-na paramahhi ' sa ib-nu-u su-bat-su «
52. Hani abe-su ta-su us-te-sib I
52^. an-nam Ba-ab-i-H ' su-bat na-ar-me-ku-un
53. nu-ga-a * as-ru-us-su ^ ta-sw
53*^. li-si-bu-ma ilani rabuti
54. zar-ba-bu i' is-ku-nu ina ki-ri-e-tl [us-sa-bu]
54b. ul-tu ^- ni-^?^-tam is-ku-nu kl-rib-su
55. ina E-sag-ila Hkara " ii-tu-u : SS^. \ip-pat-tar ma-'\kal-tvi
56. kun-na te-ri-e-ti iis-sii-i'-a ^^ u-su-ra-a-te
^ Luckenbill's restoration n-sat-ba-avi-ma demands rather tabrdti, and this I take to be the meaning, iarbati being due to metathesis. Ebeling reads u-h'-ba-am-ma, and regards Marduk as the subject.
^ The ' horns ' are employed only of ziggtirats in the inscriptions of Asurbanipal, see Streck, Assurb. 52 n. 4. One expects, therefore, E-levien-an-ki, but Esagila is probably employed in a comprehensive sense. In the tablet which gives the measurements of this temple and its tower only the name Esagila occurs, Scheil, Esagil, 10-14.
^ Here A. means the great gods for whom chapels were added in the temple.
' Cf Craig, RT. ii 13, 7, sabit kippat kigalli, 'who holds the bowl of hell ', bowl being used to describe the shape of the lower world, and for kuppalti, bowl, see CT. 4, 30 A 7. Uncertain. Luckenbill, sa pat apsi; Ebeling, ana i^) pat apsi. One expects mihrit apsi, see line 47b
'' Here paramahhu refers to the central chapel dedicated to Marduk,
Feast of the Gods 175
49. In admiration before them they caused it to rise up,
49^^. Beholding the horns - of Esagila from the base upward.
50. After they had done the work of Esagila, 50^. These Anunnaki ^ built themselves chapels.
51. Unto Esagila 'the bowl of the nether sea' they assembled,
Si'^. In the great chapel which they built as his abode.
52. The gods his fathers he caused to dwell in his
52b 'This Babylon is the abode of your dwelling place.
53. Make glad sound in its place and its
53^^. And so the great gods sat down.'"
54. A feast they made as they sat down to the festival.
54''. After they had made music therein,^^
55. and had drunk beer in Esagila, 55^*. the table was cleared azvay.
56. Laws were fixed and plans designed.
and in the inscriptions usually named £-nmu{s)-a = bil iemi; see VAB. iv 302 under E-KU-a, and KAR. 109, 16 for the reading.
' LucKENBiLL, sur-la-su, ' his board '. I cannot find a reason for this rendering-.
' NI-NIQ). * IP Imp. energeticus of nagH.
^ Apparently same sign in 1. 52, sur (?).
'" Line one on K. 3449 a, Obv., CT. 13, 23.
'' zarbabu, a dish, like passuru, platter, developed the meaning table, vunsa, and cf. paUura rakasu, to prepare a table for a meal. Cf. ZA.
27. 239-
'* K. 3449 a, is-tu.
" nigilia sakaiiu is a well-known phrase for celebrating a feast, see Delitzsch, H. W. 447, and cf. JRAS. 192 1, 187, 27.
" KAS often for KAS = likaru. Text entirely conjectural.
" So also Ebeling, but the text seems to have more words. Read ana da-ri-il after upural cf. Polme du Paradis, 48, 28-9, and 52, 18.
176 Tablet VI
57. man-za-az sami-e u irsi-tim sak-\iiTi-ma\ \-na ilaiii
gim-ra-su-un
58. ilani rab(iti ha-am-i^r/-^z^-«z^ u-si-bu-ma
59. ilani simati sibitti-su-nu a-iia \kal nise simati\
' uk-tin-nu
60. na-si-ma "'"En-lil "■"\mitta-sii 71 ina] pani-su-nu
id-di
61. sa-par sa i-te-ip-pu-su '^ i-mu-ru ilani abe-su
62. i-mu-ru-ma '-"kasta ki-i nu-uk-ku-lat bi-nu-su
63. ep-sit i-te-ip-pu-su i-na-a-du abe-su
64. is-si-ma' ''"A-num ina puhur ilani i-kab-bi
65. ""kasta it-te-si-ik * si-i
66. im-bi-ma sa '"'kaili ki-a-am [i//wi'-]sa
67. i-su'' a-rik il-ti-nu-um-ma^ sa-nu-[um-ma sa ]
67^ sal-su sum-sa ''"^'"^^'BAN^'^ ina same
68. li-kin-ma cris"-oral-la-sa
o o
' Stations refers here to the places assigned to the two groups of gods described in Hne 29.
^ Cf SBP. 164, 33, and Bab. vi 107, 4. The gods of the lower world are meant, i. e. the Anunnaki.
' These seven gods of fates follow the fifty Anunnaki in SBP. 164, 34, and clearly refer to the Igigi or to part of them. The Igigi include the great gods of the upper world, and are sometimes in a technical sense identified with the seven Pleiades. The gods of the seven planets, Shamash, Sin, Marduk, Ninurta, Nergal, Ishtar, and Nebo are probably meant here. For the fifty gods and the seven gods who cause Enlil to take his place in Kenur, chapel of Ninlil in Nippur, see also my edition of Ni. 9205, Obv. II 21-3 in R. A. vol. 19, p. 72.
* i. e. Marduk.
^ K. 3449a, im-kur-ma, 'he received'. Cf. IV 37 and note.
" Cf IV 41. K. 3449 a, sa-pa-ra.
' illi for issi, from lasH, is another example of the Assyrian pronuncia-
Astronomy and MardiiUs Weapons 177
57. The stations^ of heaven and earth were arranged amotig- the gods all of them.
58. The great gods who are fifty sat down,^
59. The gods of fates who are seven fixed the fates for alt ineii.^
60. Enlil * lifted '" his toothed sickle and laid it before them.
61. The" net which he had made for himself the eods his fathers beheld.
62. They saw the bow, how skilfully was its construc- tion made.
63. The deed which he did his fathers praised.
64. Anu lifted up his voice, speaking in the assembly of the gods ;
65. He kissed the bow (saying), ' This is '
66. He named the titles of the bow thus ; —
67. 'Long wood' is the first (name); the second (name) is
67^. Its third name is the ' Bow Star in heaven
68. He fixed its location {in the heavens )
tion of s as j. See also lil-si-ma with Babylonian variant li-is-si-e-ma, VII 115.
' K. 3449 <z, il-ia-lik.
' K. 3449 a, ii-su and lu li-te-nu-um-ma. BM. 54228, 4, is-iin-nti- \um-ma\. King, ii 63.
'» Usually called ^''■^^"■^kak-BAN, Br. 5294. Canis Major, Kugler, Siernkunde, ii 86, but another kakkah£j^]\i is identified with Spica by Kugler, ibid. The Bow Star was usually identified with the war-goddess Ishtar, and even her planet Venus was called the Bow Star, Virolleald, hhtar. xxix 15. Technically Sirius in Canis Major was known as KAK-Sl-DI, and the Bow Star is €, o-, 8, t, of Canis Major + <c, X Pup|iis, Kugler, S/ernkunde, Ergdnzungen, 26, and for the Bow Star identified with Ishtar, see p. 62, 12 and p. 219; PSB.\. 1909, PI. IV 3. This seems to be the only passage in which the bow-shaped star is assignc'l to Marduk. See also Tammuz and Ishtar, 169 f.
" K. 3449 «,^'-"-
2687 M
178 Tablet VI
69. ul-tu si-ma-a-ti sa [ u-U-mii\
70. [id-]di-ma 'V"kussa-]i/(; ]
71. [ -]nu- um ina
72. «)i-hu-ru-ma [ilani rabuti
73 '^"Marduk
74 u KI-RU^
75
76
77
78. ......••••
79. u-sa-tir
80. a-na z^-x\-^^x-nu
81. ip-su pi-[su amatam izakkar\ li din''-
82. Ut-bi-ku fii-
82^^ u an-ni
83. lu-u su-Lis-ku-ma ma-ru[kar-ra-du]
83b li-is-
84. e-nu-su * lu-u su-tu-rat ni ru za
85. li-pu-us-ma ri-e-ut sal-mat kakkadi ^ bi na
86. ah-ra-tas tj-me la ma-se-e ^ dd-li-li-lu
87. li-kin' ana abe-su nin-[da-bi-]e (?) \i'a-bii-te\\'^
88. za-nin-us-su-un \\-pu-rd su-
89. li-se-si-in kut-[rin-na] sa \ta-a^bu \_na-'\pis-\_su a-na-
a-si\ ^
' "same u irsi-tim ?
^ Ebeling, li-sik-\ku\. Clearly more signs at the end.
' Anu.
" Cf. Ill 49, enuti, Var. of i^'^Anuii. Ebeling and Luckenbill, ' his rule '.
^ LucKENBiLi^ ri-e-ut-ni, ' sovereignty over us'. Ebeling's restoration is sal-ma/ [SAG-']DU, and at end ia-bi-na-as-su lilliku, 'may they come into his protection'. For sal-mat SAG-DU see VII 32. In defence
&
Gods praise Mardiik 1 79
69. After he had fixed the fates of
70. He founded his throne
71
72. The great gods assembled
11
74
75- 76.
n- 78.
79. He made to exceed
80. For his {their) titles
81. He ^ opened his mouth saying a word; 'May
82. Let them pour out
82b
83. Verily he has been exalted, he the heroic son and may he
83b
84. His Anuship verily is made surpassing
85. May he shepherd the dark-headed peoples
86. Forever that his praise be not forgotten
87. May he establish for his fathers the great cult offeringfs.
88. Their upkeep may \i& perform
89. May he cause to be smelled incense whose odour is pleasing unto us.
of reiii-ni, Tab. VII 1 1 1 may be cited. See also CT. 25, 47, 9, Marduk 'ia kima rei{i) i lu-ru Hani, 'Who like a shepherd has mustered the gods '; and VAB. iv 60, 3. See note on 1. 93, and PSBA. 1910, 164.
' Cf. la mase" da-U-lt-ku-nu, PSBA. 191 2, 77, 40, Or restore du- bi = kdli-si-na ip-le-ia-su, 'that all his deeds be not forgotten', and cf. VII18? Or VII 30 f.?
' The text has an erasure (?) here. * Cf. BA. v 319, 13.
" napisu, odour. See KAR. 158 R. 16 = JRAS. 192 1, 177 and n. 4.
M 2
i8o Tablet VI
90. tam-sil ina sami-e i-te-ip-su[*''**''*Iku Bab-ilani] ^
91. li-ad-di-ma E-sag-[iIa ina irsiti ana ]-su
92. la 2.-si-i -ta-su gur ? HI
93. ip-su pi-su l-iahri^" li-sik-ku ^
94. nin-da-bi-e li-in-na-sa-a ilu-si-na '''^'is-tar-si-na
95. al im-sa-a ila-si-na li-kil-la
96. ma-«-na lis-te-pa-a pa-rak-ki si-na li-tep-sa
97. lu-mes-sa-ma * sal-mat kakkadi i-la-ni
98. [a-na «/-]a-si ma-la su-ma ° ni-im-bu-u su-u lu-u
el-ni
99. [ i ] nim-bi-e-ma ha-sa-a ^ su-me-e-su
100. si-ka-tus '' lu-ii su-pa-a ip-se-tus lu-u mas-la
loi. ''"Marduk sa ul-tu si-ti-su im-bu-u-su a-bu-su
'■'"A-num 102. sa-ki-in me-hu-uh-ku-tu^^ mu-dah-hi-du li-ri-sun "
' Restored from Thureau-Dangix, Ritueh, 136, 274, '^^'^Iku Esagila iarnhl same u irsiti. The star DIL-GAN(iku) is identified with Cetus-f- Aries, and the name means Canal Star, see Weidner, Handbuch, 85, col. I I, and Kugler, Slernkunde, Erganzungen, 217, star of Babylon. Everything on earth was supposed to be a replica of something in heaven, and the heavenly pattern of Esagila was the Canal Star.
'^ Read su-iu-ris ? lisikku ? hh'kktt ? lipikku ? My translation rests upon a doubtful derivation, III' of iiakii. The renderings of Ebeling and Luckenbill are most doubtful. A root sdkti, sdku, would explain the form better.
' Lines 93-7 clearly refer to Jtise or amelizti, and it is possible that w'-p?'] is the correct reading in 1. 85, re'ut ni-h'Q).
* mastl, be wide, is employed in exactly the opposite sense with salmat kakkadu in SB P. 134, 44.
' mala = as many as, is really a noun governing the genitive, and
.
The Names of Marduk i8i
90. As an imitation of what he has made in heaven, [that is of the Canal Star (star) of Babylon,]
91. May he design Esagila [upon earth for his ],
92. Not to depart
93. If he uttered command let them ^ 7nake offerings in abundance.
94. May cult offerings be brought to their god and goddess.
95. May they not forget their god but support (him).
96. Their land (?) may they adorn and their abodes may they make.
97. And may the gods make wide the dark-headed people.'
98. As for us by as many names as we have named him verily he is our god.
99. Let us name his fifty names.
100. His triumph verily is glorious and his deeds ^ are comparable,
loi. Marduk whom from his origin^ his father Anu had named,
102. ' The institutor of enricher of their store- house,'
means ' fulness of. See Ungnad, Briefe, p. 218 note b on no. 249, and p. 334. The full construction here should be mala hime siima.
* For hamsd; of. VII 123. See line 117 below for restoration.
' Probably for hkka/ii, as Ebeling renders the word, h'kkalti, peak, eminence, and victory, Delitzsch, H. W. 659, has clearly a s, as the derivative sakikis, SBP. 234, 6 testifies. In PSBA. 1908, 266 ff., I con- nected the root iakaku, pierce, harrow, with this word, and cf. Streck, Bab. ii 32 and 234.
" ipsctu probably refers to the creation of the world and the con- stellations.
^ The word refers to Marduk's being begotten by Ea in I 78 ff., but line I 102 preserves a tradition that Anu (father of the gods) was his father. Anu as father of Enlil and Ea is spoken of in this sense frequently, i. e. as father of any one of the gods.
^'' Reading extremely uncertain.
" For hit uril, building attached to a temple for retaining sacrificial
1 82 Tablet VI
103. sa ina kakki-su a-bu-bu ^ ik-mu-ii sa-bu-ti ^
104. ilani abe-su i-ti-ru ina sap-sa-ki
105. lu-u ma-ru-ti-su sa ilani ni-bu-ii-su-ma
106. ina nu-ri-su nam-ru lit-tal-la-ku su-nu ka-ia-na
107. nise sa ib-nu-u si-kit-ti nap-iz^^
108. dul-li ilani i-mid-ma su-nu ip-pa-as-hu
109 MUL (?) e-ni-nu
110. lu-u ut-nin-na mit-\_ha-riS\ nap-lu-su-su-nu * sa-
a-su
111. ^'"yi^L-xw-duk^ lu-u ilu ba-\iii ilani ka-ya-ma.
1 1 2. mu-tib lib-bi ''"A-nun-na-ki mu-sap-[sih ]-a
1 1 3. "'"Ma-ru-du-uk-ku ** lu-u tu-kul-tu mat-su [unise-]su
1 1 4. sa-a-su-ma lit-ta-'-da i-su ' nise
115. ''•Bara-sag-kus-u " iz-zi-iz u sir-ri-sa kas-\sii it-
rmiJi\
116. ra-pa-as lib-ba-su la-a-'i-it '- ka-ras- [su]
animals, see Clay, Miscellaneous Insp-iptions, no. 46, 2, and VAB. iv 94, 25 wiih note.
' For abubu, name of a weapon, see Tab. IV 49.
- Note the commentary K. 2107, 30, ''^Zi-st = ndsik la-hi-ti, King, Creat. ii, PI. 62, and cf. Tab. VII 41. For j? = lubbil, cf. CT. 15, 11, 9, S!-si-gi, with SBP. 48, 49, sig-sig-gi = usibbanni.
^ For napsafi Or read nab-nitl
" Sic! One expects -li-7ia. ^ Cf. ZA. 10, 295, 21.
* Sign KU perhaps with value duk here. So Ebeling. Luckenbill reads ma-ru-tus, and a decision between these two readings is difficult.
' Cf. K. 107, 24.
* This title of the older god Asaru or Asar-ltt-dug is a late fabrication of the scribes to devise a title which would describe the new god of
I
i
Gods praise Marduk 183
103. Who with his weapon the ' Cyclone ' bound the oppressors,
104. And saved the gods his fathers from distress.
105. ' Verily his sonship is of the gods ' is his name.
106. In his bright light may they walk constantly.
107. Upon the peoples whom he created, the creation of the breath of life,
108. He imposed the service of the gods and these were pacified.
109 to implore,
no. Verily they shall implore him in unison' to look upon them.
111. Marduk verily is the divine creator of the gods altogether.''
112. Who gladdens the heart of the Anunnaki and makes to repose the
113. Truly Marduk is the help of his land and of his people.
114. Him may they praise, the support of the people
115. He the god Barasagkusu stood up and held her rein (? ?) in his hand}^
1 16. Wide is his heart, warming is his compassion.
Babylon in the role of Ninurta, the original hero of the combat with Tiamat. Ninurta was a sun-god and amar-ud means ' youth of the sun ', whence Marudukku, Marduk.
" Probably cognate of Hebrew uld, ulua.
'" This title of Marduk has not been found in the theological vocabu- laries, and is not preserved in the text of Tab. VII. The name means sail parakke, ' He who is solicitous for sanctuaries', cf. Shurpu, ii 122 ; Gudea, Cyl, A 29, 2.
" Reading conjectural; cf. BA. V 311, 8.
'^ Root DH?, to blaze, burn. Note the N. Pr. Nusku-la-it-ildni, and Mitu, light, in la-it-ka islahhatia, ' Thy heat warms (the orphan and widow) ', K. 2132, 6.
1 84 Tablet VI
1 1 7. '^"Lugal-dim-me-ir-an-ki-a ^ sa sum-su i nim-bu-u
pu-hur-ni
118. zik-ri pi-i-su nu-sa-as-ku-u eli ilani abe-sii
119. lu-u be-lum ilani sa sami-e u irsi-tim ka-li-su-nu
1 20. sarru ia ina tak-pi-ti-su ^ ilani lu-u -us
sab(j))-%xii
121. '^"na-ri-dim^-nie-ir-an-ki-[a] sum-su sa-ni iz-kur
a-sir ilani ka-la-ma
122. sa ina sami-e u irsi-tim it-ta-ad-du-u su-bat-ni
ina pu-us-ki
123. ana ''"Igigi u ''^"A-nun-na-ki u-za-'i-zu man-za-zu
124. ana su-me-su ilani lis-tar-i-bu li-nu-su ina sub-ti '
125. ^^" K'izx-Wx-diig ^ sum-su sa im-bu-u a-bu-su ''"h-
num
126. su-u lu-u nu-ru sa ilani gis-tu-u '' dan-nu
127. sa ki-ma sedi ^ la-mas-si uballitu mati
128. ina sa-as-me dan-ni e-ti-ru su-bat-ni ina puski
' le-el ilani sa same u initim, K. 2107, 19. Cf. VAB. iv 72, 50. See 1. 119.
^ For takbitul Cf. lahbati (PL), K. 1290 R. 15. Luckenbill reads iak-pir-ii. At the end us-lab-lu IIP of basH is hardly possible.
^ The sign is dim. Sum. Gram. p. 265, Var. ol dim, 1. 117.
* Na-ri = asdru. See the same title of Marduk in Weissbach, Miscel. 37, 49, na-ri ''■■Ammtiaki-ge =■ asir '^"Afiumiaki, and dsir ilani, K. 2107, 14, 'Convener of the gods'.
^ A reading ai-ru-ti is possible, PI. of asm, submissive, but the parallel passage in a text published by FiscuES, Journal of the Victoria Institute, vol. 29. p. 58, 23, disproves this. There we read i-nu-ul ina sub-ti ip-lah amelii nakru, ' The enemy trembled in (his) habitation and feared '.
\
Heroic deeds of Marduk 185
117. He is 'Lord of the gods of heaven and earth' whose name let us proclaim in our assembly.
118. We have exalted the commands of his mouth above those of the gods his fathers.
119. So he is lord of the gods of heaven and earth — all of them.
1 20. The king at whose cotnmand the gods
121. ' Nari-dimmer-anki ' * as a second name he called him, the musterer of all the gods.
122. Who in heaven and earth appointed our dwelling- place in time of distress.
123. Who allotted locations to the Igigi and Anun- naki.
124. At his titles may the gods tremble and may they quake in (their) dwelling-places.
125. Asarludug is his name which his father Anu called him.
126. He is the light of the gods,* the mighty champion.
127. Who as consoling satyr and the protecting satyr gave life to the land,
128. And in mighty combat saved our dwelling-place in distress.
* The reading of the last sign is doubtful ; lar is possible. The meaning of this title of Marduk remains unknown. Asar or asaru is said to mean hirik vierisli, bestower of verdure ; lu = belu, and the last element (if dug) may mean tabtu or (if iar) kiVsdti. The title is explained by Marduk la h'pti, ' Marduk of judgement', CT. 24, 42, 97, which is probably false.
' Loan-word from {gi-es-lu) IGI-DU = alaridu, Syl. B', Assur text unpublished.
* Marduk as god of light is certainly not the meaning of his oldest title Asaru. See 1. 113.
" The sign is miscopied for gidim-ma, and for the form of. PBS. v 126, 7.
1 86 Tablet VI
129. ''"Ks2ir\h.-dtig ''^"namtilaku 1 sa-nis im-bu-u ilu ?
man-na
130. sa ki-ma bi-nu-ti-su-ma ik-se-ru-ni ^ ilani ab-tu-ti
131. be-lum sa ina sip-ti-su elli-tim li-bal-li-tu ilani
mittiti ^
132. mu-ab-bit ig-ru-ti'' za-'i-r?^
133. '^"As2ir-\n-dug^ ''"Nam-ru^ sa in-na-bu-[u sal-]su
sum-su
134. ilu el-lu mu-ul-lil a-lak-ti-ni
135 ik(?)-bu-u An-sar '^"Lah-mu u '^"La-ha-
mu
136. B.-na [ilani mare-]su-nu iz-zak-ru
137. ni- ni-it-ta-bi ' sume-su
138. ki-na* zuk-ra
139. ih-du-u-[wfl: is-tc-ynu-A zi-kir-su-un
140. ina^ ub-su-ukkln-na ka us-ta-ad-flf/-su-nu is-kat-
su-un
141. sa ma-ru kar-ra-du mu-tir gi-mil-li-ni
142. ni-i-nu sa za-ni-ni " nu-ul-li sum-su
' Loan-word; cf. CT. 24, 27, 24.
2 kiseru, to restore, usually with abidtt (ruins), VAB. iv 335. See Th.-Dangin, RA. II, 95- See VII 28.
' See note on VII 11.
* igru, Sumerian gab, Syn. Mlu, &c., Meissner, SAI. 7637, where read the sign 7784. e-gir pa-ni, plotters, IV R. 54, 30.
■^ Represented by ditto mark as in CT. 24, 15, 133.
^ Apparent Semitic as explained in 1. 134.
' Here begins 92629 Rev. in King, Creat. ii, PI. 37.
» 92629, ki-i-na. ' Ibid., i-na.
'° Portions in the sense of spheres of influence in the pantheon. This is also the meaning in the title of Marduk, mu-za-'iz is-ki-e-lu, Th.-Dangin, Rituels, 129, 14. uku has invariably the form isketi in the PI. ; cf. mu- ad-du-u is-ki-e-ii, VS. i 36 I 19; here the subject is ■^■A-MAL (1. 17) or Mar-Mlii^). H^'Mar-biti {DUMU E) was a god of Maliki near to or a part of Der, Harper, Leiiers, 1063 Rev. 6-7, and for Mar-biti as
Titles of Marduk 187
129. And secondly they named Asarludug 'god Namtilaku ', the god
130. Who restored the destroyed gods to be even as his own creation.
131. The lord, who by his holy incantation made to live the dying gods.
132. Destroyer of plotters, hater of. .... .
133. And Asarludug 'god Namru' which was called his third name,
134. The bright god who brightens our way.
135 commanded Ansar, Lahmu and Lahamu,
136. Speaking 7mto the gods their sons;
137. We have , we have proclaimed his names.
138 speak.
139. They rejoiced as they heard their speech.
140. In Ubsukkinaku he assigned them their portions."
141. ' Of the heroic son our avenger,
142. We have extolled the name, even of the care- taker, '
god of Maliki see Streck, Assitrb. ii 187. But ^^^'■A-MAL is apparently a god of Der, VS. i 70 IV 27, and a certain ^'•'^A-MAL-ibni was a citizen of Der, Harper, Letters, 430, 5. Since the late Babyl. texts do not distinguish MAL from E, it seems safe to render both ideograms by Mar-Biti. It is surprising to find a minor deity of Bar-Sippa described as the god who assigned the powers of the gods of heaven and earth. Cf. KAR. 80, 14, Shamash, mu-us-si-ku ukeli, and 35, 18 + 36, 5, Ea, Shamash and Marduk mmekkts isketi la lami-e u irsitim, who allot the portions of heaven and earth. A Mar-bili of MaUki and another at Barsippa are established so far as our present information warrants a conclusion. ^^^A-MAL or Mar-biti in V R. 46, 25 f. is identified with Marduk, and it may well be that the late DUMU-fi and A-£ are falsely derived from the oldest god of Babylon, A-mal, with whom Marduk may have been identified.
" 92629 has, za-ni-nu ul-lu-\u nu-id-li l?<«-^z/], ' We whom the care- taker has lifted up ', etc. See VII 7 and IV 1 1 .
i88 Tablet VII
143. u-si-bu-ma ina ukkin-na^-su-nu i-nam-bu-u si-
ma-a-su -
144. ina mi-e-si ^ nag-ba*-su-nu u-zak-ka-ru-ni sum-su
145. -'^"Asaru^ sa-rik mi'-rls-ti [sa is-]ra-a-te* u-kin-nu
Colophon,
\_djip-pu'\ 6-katn e-mi-ma e-lii gil-tu-u
On BM. 92629 there remains only the name of the owner of the tablet, Nabu-balat-su-ikbi.
SEVENTH TABLET
1. ''"AsARU sa-rik mi-ris-ti sa is-ra-a-ti u-kin-nu'
2. ba-nu-u se-am u ki-e mu-[se-su-u ur-ki]"
3. *'"AsARU-ALiM sa ina bit mil-ki kab-[tu ina mil-ki
at-ru] "
* 92629 omits na and rea.A puhri.
^ A word simu, fate, is unknown. The example cited by Muss- Arnott, Lexicon, p. 1053, rests upon a misreading. Craig, RT. 54, 20 has h-ma-/us. But no better interpretation is apparent. Luckenbill regards the word as simu, price, worth.
^ Cf. King, Boundary Stones, 117, 4.
* So read. VAR. 92629, na-gab.
^ Tablet VII contains the names referred to here.
« ASAR-RI {asaru), CT. 24, 15, 68. '' 92629, me.
* iiraiu, map, city Doomsday-book; see Gautier, Dilbat, no. 13, 8; cf. CT. ii 45, 9, ina sasarim, upon the cadaster (?).
' Te.xt from K. 2854 in King, Creal. i 159, and catch-line of Tab. VI. This title is cited in a hymn to Marduk, Th.-D., Rituch, 138, 304. For a study of the commentaries on the Seventh Tablet see King, ibid. vol. i 157-81; Langdon, PSBA. 1910, 115-23; 159-67; Ungnad, ZA. 31, i53~5- The commentaries seem to have dissected each old Sumerian title into fanciful elements, and to have explained in a cabalistic manner the Semitic lines of the Epic which also consist in free interpretations of the Sumerian titles. Ungnad, ibid., attempted to explain all of the
I'a
I
Commentary on Marduk's Titles 189
143. They sat in their assembly proclaiming \\isfale,
144. All of them mentioning in the sanctuary his name(s).^
145. Asaru bestower of husbandry, who has fixed the property boundaries.
Colophon.
Sixth [tablet] of Enuma elis
SEVENTH TABLET
1. Asaru bestower of husbandry, who has fixed the boundaries of estates.
2. Creator of grain and plants, causing the grass to spring up.
3. Asaru-alim who in the house of counsel is powerful, in counsel excellent.
Sumerian elements in the commentary by fanciful dissection of the titles, but it is evident that many of the comments of the scribes are based upon the Semitic interpretations of the lines of the Epic. The com- mentary is cited here by C. with reference to the plates in King, vol. ii. Thus, the comments on line i will be C. 51 I 1-5. See also King, ii 63, 6. The god Asaru written simply REC. 387 was originally a deity of yabur at Eridu (Langdon, Archives of Drehem, p. 25 n. 8), and he has, ibid., the longer title Asaru-lh-dug ; see also Huber, Hilprecht Anniversary Volume, 220, 12 + R. 9. He seems to have been translated to Babylon in the period of the First Babylonian dynasty. Cf. the exegesis niir iUmi =^- Asaru, CT. 29, 45, 26; Schroeder, KAV. 51 R. 17 = ^amal\
" C. 51 I 6-10, where asaru is separated into ru — bauu, sar = se'u + ku and also sar {ma) = asu + urku. Kojg, ii 63, 8 has se-im u gu-e and a comment, gu-um = si-hir-iu.
" The title is explained by la baldti, CT. 24, 42, 98, 'he of life', as god of healing. The explanation here is purely imagmative, based upon absurd analysis oi asaru. C. 51 I 11-16.
I90 Tablet VII
4. ilani li-tak-ku-u a-dir-[tam it-ta-ha-zu] ^
5. "'"AsARU-ALiM-NUN-NA ka-ru-bu nu-ur [a-bi a-li-di-
su]2
6. mus-te-sir te-rlt ''"A-nim ''^"En-lil [u '^"E-a]
7. su-u-ma za-nin-su-nu mu-ad-du-u [su-bat-sun] *
8. sa su-ku-us-su ^ hegallu ^ us-sa-[a ® ana kali-hi-titi]
9. ''"Tu-TU ' ba-an te-dis-ti-su-nu [su-u-ma] *
10. li-lil sa-gi^" su-nu-ma su-nu lu-u [pa-as-hu]
' C. 51 I 17-20. Here begins BM. 91 139, King, Creat. ii, PI. 38.
^ Restored by King, Creat. i 216, 3. The title is followed by maru rehii sa apsi, IV R. 3*5 26; Nies, HRET. 22, 25 + 184.
' karubu is apparently a translation of a!im-nun-tia ; ka-ru-bu, title of Ea, KAR. 59, 31, and alim-nun-na =■ Ea, CT. 24, 14, 31 ; alim = kusarikhi, fish-ram, symbol of Ea, see Tab. I 142 and note, karubu has the same meaning as karibu, ' one who prays ', an image of a mythical monster placed at the gates of temples and palaces ; ^'■^ka-ri-bu sa imitti bdb papahi, King, Chrotiides, ii 84, 16, and see Scheil, Bel. Perse, iv 167, 6, the images at the gates of a temple in Susa, lamazati u karibdii. The word kuribu has the same sense ; Messerschmidt, KTA. 75, 24, ^^"Lahme ^^^ku-ri-bi, at the two sides of a gate. The derivation of all these forms from kardbu is certain. Cf. Sum. alam sub-sub-be, a statue which prays (for the king and people), i. e. karibu, PBS. X 152. The meaning 'interceding statue', more especially statue of the mythical fish-ram of Ea, then came to mean 'intercessor', protector, and in CT. 18, 27, 13 karubu = rubu. This 'intercessor', a figure of a mythical monster, is clearly identical with the Hebrew kerub, cherub, and possibly to be identified with the fish-ram, which also appears on the Zodiac of Dendera in Egypt for Capricorn. See Hinke, A New Boundary Stone, p. 102. The statements concerning this word in the lexicons is erroneous.
* This restoration from VI 122 suits the context better than iskett, VI 140.
^ sukultu has the meaning ' house ', as well as ' treasures '. See the gloss on TE-UNU{^ukutta) = Mat, BL. 32, 24.
^ gii'^g, Aegat- /a u-us-si.
' tu-tu (REC. 147, tud) appears first in the time of the First
i
Commentary on Mardiik's Titles 191
4. The gods waited (for him) as they fell on sorrow.
5. Asaru-alim-nunna, intercessor,^ I'ght of the father his begetter.
6. Who directs the ordinances of Ann, Enlil and Ea.
7. He is their caretaker, who determines their [abodes].
8. From whose store hotise goes forth abundance to all of them.
9. He is Tutu, maker of their restoration.^
10. Let him purify their sanctuaries and let them be at peace.
Babylonian Dynasty and generally without the determinative dingir. The early Sumerian title is du-du. In Ham. Code, iii lo the king is nardm Tu-tu, where this Sumerian word (= muallidu) is already a divine title, and here it designates Nabfi of Barsippa. For Tu-tu and ^-Tu-tu in n. pra. of this period see Ranke, Personal Names, 208 ; it then dis- appears in onamastica until the late period where it has been found in only three names, Erba-^-T; Ina-kibi-^-T; Gahal-^-T. The title has not been found at all in Assyrian names. In a commentary on incan- tations''•7z^-/a la me ellilti idii (' who knows the pure waters') he is iden- tified with Kug-sud, a lustration god, and with Urbadda, one of the seven sons ofEnmesarra, RA. 16, 150, \2. Here Marduk, god of incantation, is of course intended. The title tu-iu or muallidu, 'begetter', is clearly not of Sumerian origin, and never occurs in Sumerian religious texts. The title is admitted into the list of Marduk titles, CT. 24, 27, 30, and a commentary K. 2107, 21 has '^- Tu-tu = mu'allid Hani muddis Hani. This title carries complete evidence for the Semitic origin of the Seventh Tablet.
* C. 56 I 1-4. See also King, ii 63, 10 = i 176, 5, where a com- mentary cites this line, and Var. Rm. 395 [ibid, ii 62), 1. 4, ba-ni te-dis- ti-su-nu. 54228 has the note a-lid Q) [King, MU] Hani sa mahazi- \su-nu uddusu'], and Rm. 2538, sa ina Bdb-ili [tediltam eppusu\, and ibid, ii 63, 16, 'i-TU+TU sdpik ladi. and '^TU+TU <i-Marduk i^sa) iam-tum i- . . .
' This explanation, which refers to rebuilding temples, is a false interpretation of Tu-tu.
'" 91139, sag, C. 56, 5-9, where du — sagil, see PSBA. 1910, 118. Here the Sumerian text obviously explains a Semitic line and has no connexion with the title Tu-tu.
193 Tablet VII
11. lib-ni-ma sipti ^ ilani li-[nu-hu]
12. ag-gis - lu--te-bu-u li-ni-'-u [i-rat-sun]
13. lu-ii su-us-ku-u-ma ina puhur^ ilani
14. ma-am-man ina ilani su-a-su * la um-[das-sal]
15. (''"Tu-tu)° '^"Zi-UKKiN-NA na-pis-ti um-ma-ni [ilani]^
16. sa li-kin-nu an ^ ilani sami-e el-lu-[ti]
17. al-kat-su-un is-ba-tu-ma ^^ li-ad-du-ii [rik-si-su-un]
18. ai im-ma-si i-na " a-pa-ti ip-se-ta-[su kullati-si-na] ^-
19. P"Tu-tu) 13 ^'"Zi-KUG sal-sis" im-bu-ii mu-kil te-
lil-tii5
20. ili sa-a-ri ta-a-bi be-el tas-me-e u ma-ga-ri
21. mu-sab-si si-im-ri u ^' ku-bu-ut-te-e mu-kin hegalli '*
* £N; 91139, sip-li. C. 56, 10-13. The line may refer to the rituals of incantation in which the curse of Marduk is uttered against the demons whereby the gods, enraged against man because of his sins, are appeased and the demons expelled. At any rate there is no reference in Book IV to Marduk's use of the ' curse ' in his combat with Tiamat. A title of Marduk in K. 5233 does refer to this aspect of Marduk's character, Marduk sa iu-u-su . . ., King, i 180. ^Tu-tu is also explained as a god of incantation, ibid. 1. 4, ^-Marduk h ina mii-kug-gi-su. . . . In VI 131 there is a clear reference to a legend that IMarduk did employ a curse in his combat with Tiamat, as his father Ea had done in subduing Apsfi. If VII II refer to this part of the ancient myih, omitted in Book IV, then the translation is ' Verily he created the curse and the gods reposed '.
' Jhd., pu-hur. C. 56, 19-23, for which see PSBA. 1910, 119. ^ Ibid., sa-a-hi.
^ Omitted on K. 8522, i (CT. 13, 26), or represented by MIN. ° K. 2107, 29 has naphar for ummanu. Here begins 35506 (= King, ii 46).
' This title appears only here and CT. 24, 27, 31.
The Titles of Mardiik 193
1 1 . Let him create the curse and verily the gods shall be calmed.
12. Lo, they came up in rage and lo, they turned back [their breasts].
13. Verily he was lifted up in the assembly of the gods.
14. Among the gods not any one makes himself like unto him.
15. (Tutu) Zi-ukkin/ life of the host of the gods,
16. Who established the pure heavens for the gods,
17. And who controlled their paths fixing [their regulation].''
18. Let not his deeds, all of them, be forgotten among pale-faced men.
19. Tutu they named thirdly Zi-kug who maintains lustration,
20. The god of sweet breath,'" lord of grace and mercy.
21. He who causes to exist treasures and riches," establisher of plenty.
' 35506, a-na.
" See Tab. V 6. The line refers to Jupiter as Nibiru and his supposed control over the movements of the planets.
'" 35506. iu-^- " K. 8522, ina.
'^ C. 61 II 1-7 + 69, 3-9. " K. 8522 omits or has MIN.
" i. e. the third name of Tutu.
^^ C. 61 II 8-13, which reads the title ^^'^'■Tu-tu-an-jiu zi-kug-ge, and for viukil this text had mukin.
'* Idru tabu is a free translation of Zi-kug (napilti elliti), ' holy breath of life '. The breath of a god was supposed to bring assistance to men. So Asurbanipal says sa ana sdr-ka tdbi upaliliu, ' (I am he) who waits for thy sweet breath ', Klauber, PRT. i i 2 R. 4, and a prayer to Marduk has the line lublul ina sdri-ka, BA. v 312, 21. See also the prayer to Tutu, King, Magic, 18 R. 3, sdr-ka tabu lizikamma napiltim lirik, ' May thy sweet breath blow and lengthen (my) life '.
" 91139 and 35506 omit. '* 91 139, hega^-^a-
" simru from iamaru, heap up. See VAB. iv 360. Same root as Heb. "IDD, JOD. In Babylonian the root occurs as saramu, Bab. iv no, 15.
2687 N
194 Tablet VII
22. sa mim-ma-nP i-su^ a-na ma-'a--di-e u-tlr-ru
23. i-na pu-us-ki ^ dan-ni ^ ni-si-nu sar*-su ta-a-bu
24. lik-bu-u Ht-ta-i'-du ^ lid-lu-la^ da-li-li-su
25. (''"Tu-tu) ^'"Aga-kug ina ribi-i' li-sar-ri-hu * ab-
ra-a-te *
26. be-el sip-tu '" elli-tim " mu-bal-lit mi-i-ti
27. sa an" ilani ka-mu-ti " ir-su-u ta-ia-ru ^'
28. ap-sa-na en-du " u-sa-as-si-ku ^* eli " ilani na-ki-
ri-su ^^
29. a-na pa-di-su-nu ib-nu-u a-me-lu-tu^^
' 91 139 and 35506, mi-im-rna-ni i-si.
' 91139, a. ' -/!■«, tm, 91139 : 35506, -ka and om. dannu.
" Vars. .((7-ar. ^ 35506, 2(/ (j/c !). '^ 91139, /a.
' 91 139 and 35506, ri-bi-i. * 9ii39i ^"^> ^'•
' ' God of the holy crown ' ; or Ligir-kug, ' Holy prince ' (?). The following titles make no explanation of the name, and it has not been found elsewhere.
'" 91139,//; 35506, «-?}!i-/;'. " Vars. f/-//-//.
" Literally ' the dead ', those in extremis. "911 39 omits.
" Vars. tu. '* 911391 ri. " See note on Tab. IV 114.
" 35506, di. '* 9 II 39, ka. '^ Vars. e-li.
"" 91139-^'''! " 91139, -a/-/?/w; 35506,//.
^' This extremely cryptic line has received many interpretations. The solution of the problem depends upon the meaning of padii and the antecedent of sunu. If -hmu refers to the bound gods in line 28 and not to amelUlu the line cannot be interpreted as a Babylonian doctrine of the redemption of man by the mediation of Marduk. In VI 27 ameMlu is regarded as a singular and referred to as sasu, ' him ', and salmat kakkadi in VI 85 is referred to by the Fem. PI. in VI 94, but in VI no niie is referred to by sunu. The bound gods or the 'destroyed gods' (VI 130) who became the deities and demons of the lower world (VI 114) can hardly be said to have been set free or ransomed by the creation of mankind, but from one point of view man was created to ' enrich the field of the Anunnaki ', i. e. to inhabit the lower world after death; see Poeme du Paradis, 51 n. i. padti, as in Hebrew and Arabic, has primarily the meaning ' to purchase one from slavery', ransom, set free, although its most common meaning is ' spare, have mercy upon ' in Babylonian. Note the derivative pidu, ' ransom
Mardiik as Aga-kng 195
22. Who turned everything deficient into largeness.
23. Whose sweet breath we smelled in sore distress.
24. Let men speak and praise and sing his praise.
25. Tutu fourthly may the totality of mankind glorify as Aga-kug.'
26. Lord of the pure curse, who restores unto life the dying.'^
27. He who had mercy upon the bound gods.^"
28. The yoke imposed upon the gods his enemies he caused to be removed,
29. And who created mankind that he might purchase their ransom. ^-
money', apparently certain in IV R. 54(747, but doubtful in Harper, Lell. 437 Obv. 12, ana pi-di-hi-mi, for their pardon (?) ; cf. immer hi-di-li{>), Ungnad, Briefe, 251, 5. The most positive argument for the meaning 'ransom' is the Sumerian tts-kur = padil, CT. 19, 42, 35, &c. This ideogram seems to mean reddm or tiebdm iiMkil, ' He caused the pursuer or seizer (creditor) to eat (silver)', i.e. he paid the creditor and released the person seized for debt {niputu). Cf. the Sumerian phrase sam-kur, 'eater of the price', for a seller, Thureau-Dangin, RTC. 13 II 14; 14 III I ; 15 III 3; NiES, op. cit. 217, &c. Perhaps here a-kul pi-di Q) = lip-la-am {}), ZA. x 196, 8. Hence ed, -de=fadu. 'To cause to come forth', CT. 19, 42, 38, and Meissner, SAI. 5893.
Vi pada be taken in this sense and ham for 'men', the line must be taken to mean that Marduk created man in order to ransom them from evil. That seems to be Jensen's view when he suggested 'urn sie zu erlosen ' as a translation. Ungnad in Gressmann, ibid. 23, also takes padii in the sense 'ransom', but interprets the line to mean that Marduk created man as a ransom on behalf of the bound gods. But a ransom to whom ? Or if in a weaker sense ' to set free ', how can the creation of man set free the bound gods.? Is it that they are spared to rule over the dead.? That is a conceivably true explanation. Dhorme, ibid. 73, says that these gods are set free by the intermediation of men. and supposes that this was told in Book VI, but the recovered text of Book VI states that man was made to serve the cults of the o-ods. King seems to overlook the difference between the gods and the ' bound ' gods, when he infers that man was created for their forgiveness (in order to serve them, the bound gods). In fact I cannot understand King's translation ; it does not grapple with the problem.
But if Marduk, the Demiurge, created man that he might ransom him,
N 2
196 Tablet VII
30. ri-me^-nu-u sa bul--lu-tu ba-su-u it-ti-su
31. li-ku-na-ma ai im-ma-sa-a a-ma-tu-su
32. ina pi-i sal-mat kakkadi * sa ib-na-a ka-ta-a-su
33. ('^"Tu-tu) '''"Mu-KUG ina hassi(si) " ta-a-su ellu '
pa*-si-na lit*-tab-bal
34. sa ina sipti'^-su elli-tim '^ is-su hu na-gab lim-
nu-ti ^*
35. ''"Sag-zu mu-di-e lib-bi ilani sa i-bar-ru-u '* kar-su
36. e-pis lim-ni-e-ti la u-se-su-ii it-ti-su '*
the problem is still more difficult. Have we here a reference to a pre- gnostic and mystic doctrine of Marduk's death and resurrection? At any rate the Babylonians did possess a mystic ceremony which told of Marduk's imprisonment, death, descent into the lower world, and resurrection, and the Greeks reported a legend of Bal's grave in Babylon. This ceremony is only a recasting of the older Tammuz cult, in which the myth of the winter and spring sun and the Epic of Creation are the principal factors. There is nothing either in the ceremony itself or in later religious te.xts to prove that any doctrine of mystical redemption existed; certainly nothing which would suggest that Marduk paid a ransom for man. The ceremony will be found at the beginning of this volume.
I am unable to come to any definite conclusion about this line. It has been translated literally, but the most probable interpretation is that pada means 'to set free', and that Marduk created man in order to exercise his power over evil by freeing them from the demons with his curse. This view is supported by the next line.
' 91 139 and 35506, ot/. 2 gii^g, iu-ui.
' The natural inference is that Marduk gave instructions to man, and these are referred to here, but it seems evident now with the complete text of Book VI before us that no such instructions existed. Ziudsuddu, the survivor of the Flood, did receive instructions from a deity, Poeme du Paradis, 213. Perhaps amatu refers to Marduk's commands to the gods to create man and his implied injunction that they should serve in the cults.
* 91 139, kak-ka-di.
^ This contradicts Book VI, which says that Ea created man, but it agrees with later Babylonian tradition, CT. 13, 35-8. Book VII
I
Mii-kug mid Sagzu 197
30. Merciful one in whose power it is to give life.
31. May his words ^ endure and not be forgotten,
32. In the mouth of the dark-headed peoples, whom his hands created.'
II. Tutu is fifthly Mukug; ' upon his holy curse may they meditate.!"
34. Who with his holy incantation removed all the evil ones.
35. He is Sagzu, knower of the thoughts of the gods, who perceived '^ the plan.
36. Who permitted not the evil-doers to escape from him."
reveals many other traces of its late composition. See Poeme dii Paradis, 29-31.
^ 91139, /m-o[ot-]^/J ; j^^^ob, i-im ha-an-su.
' 35506, ^-/-/z^. * 9 1 1 39, /(7-a- and //-:'/.
' This reading is proven by the bihngual commentary K. 5233, 4 (King, i 180), '^■Tu-iu mu-kug-bi = ^^^Marduk la ina mukuggi-su.
'" See IV R. 54, 24, In-ub-la pt-sii. Ungnad probably having in mind Ham. Code, Epilogue 56, atlahal-linati, 'I ruled them', renders the line 'May Tutu guide (?) their mouth with his pure curse'; also possible. Dhorme and Ebeling read litlappal, ' May their mouth proclaim ', which is most improbable.
" 91139, iz>-/z'. " Vzvs. el-li-li.
" 91 139, tu. The line contains another reference to Marduk's use of a curse in his battle with Tiamat and her followers.
" 35506, ib-ru-\_u. This variant gives the line a specific sense, and proves that it refers to Marduk's discovery of the plot of Tiamat and Kingu. See Book II 4, where the discovery is attributed to Ea, and cf. Ea's title miida libbi ildni rabiili, which refers to his discovery of Anu's plan to bestow eternal life upon Adapa, Pokme du Paradis, 86, 10. This line is commented upon in K. 2107, 28, '^■Sag-zu = mtlde libbi ildni, Var. Sag-su{d) = libbu ruku, ' He of unsearchable heart '. See also Rm. 2538 (King, i 176), where a second comment is bane libbi \ildni\ and K. 5233, '^■Sag-zu ^-Su'g-gab — <^-Marduk mubalhl aibi (King, i 180 -|-K. 2107, 31).
"> Historical present. Var. ibril.
'« For itli= islu, see Delitzsch, H. W. 154 and ASKT. 94, 42 = Sum. da-la, ' Away from the side of '.
" Cf. Book IV 108-9.
1 98 Tablet VII
■^"j. mu-kin puhri^ sa ilani [mu-tib] lib-bi-su-un.
38. mu-kan-nis- la ma-gi-ri [ ^]
39. mu-se-sir klt-ti na-[ ]* su-u
40. sa sa-ar-ti \\ ki^
41. (§ag-zu) ''"Zi-si mu-se-[ib-bi-i sa-bu-ti]
42. mu-uk-kis su-har-ra-tu
43. ('^"§ag-zu) ''"SuH-HAB sal-sis na-sih [ai-bi]''
44. mu-sap-pi-ih kip-di-su-nu .
45. mu-[bal-]li [nap-]har rag-gi '
46 lis
47. [(''"Sag-zu) "'"Suh-g]u-hab \e-su-ic nap-har rag-g{\
63. ''"Gil
64. rab-bu .......
65. '''"A-gil-[ma na-si-ih sa-ki-i a-sir sal-tum iar
a-gi-f\ "
66. ba-nu-u \irsi-ti7n viuUdiru elati 7nu-kin Sami-e] '-
' 91139, /■«-«7z-[r/]. Commentary K. 8299 in King, ii 60, Obv. 1-5 ; rSBA. 1910, 121. The break appears to leave room for ia u-ti-bu.
- 91 139, m-!l
^ K. 8299 has two words for this break [. . .]-/« and [. . .]-/a (?)-i«.
* The last word in this line ended . . . su-u, K. 8299, Obv. 12. The Commentary on 1. 39 is ZI = kit-turn ; ZI — i-sa-rum ; ZU = . . . su-u ; ZU= . . ., made up by S. 11 (PI. 51) III 1-4 + K. 8299 Obv. 10-13 (PI. 70).
^ Here begins K, 9267, CT. 13, 28. The Commentary on 1. 40 is ZU= sar-tum ; ZI - kdnu ; ZU=^; ZI=h made up by S. 1 1 Obv. Ill 5-8 + K. 8299, 14 . . .
" '^■Zi-si — nasih IcMli, K. 2107, 30; cf. Schroeder, KAV. 59, 5.
' Restored from K. 2107, 31.
" For kip-di cf. KAR. 80 R. 13, kip-di-m-nu upatlar-su-nu-ti, and ibid. Obv. 7. Cf. Book IV 68, sapih tema-su.
' This phrase really explains a title omitted here, ''■■Suh-gH-hab, or
Sagzu, Siihhab and Agilma 199
37. Confidence he restored to the assembly of the gods, and he gladdened their hearts.
38. The subduer of the disobedient
39. Administrator of justice
40. Who perversity and
41. Sag-zu is Zisi, conqueror of oppressors.''
42. Who dispels misery
43. Sagzu is thirdly Suhhab who annihilates the enemies.
44. Confounder of their plots *
45. Who puts an end to the totality of evil ones
46
47. Sagzu is (fourthly) Suhguhab, destroyer of the
totality of the wicked.
10
63
64 • • • . •
65. ''"Agilma, [uprooter of the proud, organizer of
victory, lord of the crowti\ ;
66. Creator \of the earth, director of the beings on hi^h, fixer of the heavens\.
•^■gA-A-gu-hab, K. 2107, 32 ff. = Schroeder, KAV. 59, 7 ff. Cf. Rm.
395 R- 5-
>" The Obverse of each commentary PI. 51 +K. 8299; PI. 56, and PI. 59 originally carried four columns and commented upon about sixty- five lines. This was arranged to agree approximately with the lines on the Obverse of Tablet VII, as arranged on K. 13761 (King, i 164). Now on PI. 54 of vol. ii King gives the last traces on the Obv. ; he gives [ ] Gil as the last sign and beginning of a new section. This corresponds clearly to ^Gil . . ., four lines from end of Obv. on K. 1 3761, and K. 4406 (the Rev. of Sm. 11) PI. 54 continues the commentary. Dr. King erroneously placed K. 12830 in the break here (vol. i 100), and Ebeling copied the mistake after it had been rectified in PSBA. 1910, 116, over ten years ago. The Commentary on 1. 62 has . . . pu-u; . . . ka-nu and . . . u, PI. 54 note.
" Restored from C. 54 I 1-7 ; PSB.\. 1910, 122.
'2 C. 54 I 8-13; PSBA. 1910, 159.
200 Tablet VII
67. ''"Zu-LUM ^ mu-ad-di [kir-ba-a-ti - ]
68. na-din is-ki u nin-da-\bi-e (?) ia Hani abc-hi\ *
69. ''"Mu-UM-MU ba-an \ka-la '^" Mu-um-mu na-din ti--
u-ti\
70. ilu mu-lil sami-e
71. sa ana du-un-ni
72. ''"GiS-NUMUN-AB-BA
73. a-bit ilani \lint-nu-ti ]
74. "'"LUGAL-ES-DUBUR " -tim
75. sa i-na su-me-sa
76. ^^"PA-[gal-gu-en-na rabit e-til-luina\ nap-har be-
lim
77. sa ina [ilani ahe-su sur-ba-]a* e-mu-ka-su
78. ''"Lugal-dur-mah mar-kas ilani be-el dur-ma-hi '
79. sa ina su-bat sarru-u-ti sur-bu-u ^^
80. ina ilani ma-'-dis si-ru "
81. "'"A-Du-NUN-NA *^ ma-lik ''"E-a ba-an ilani abe-su.
' This title occurs in the line sar-hu ^^"^Zu-lum-mar (Var. ma-ru) ka-ri-su ti-il-tt-sin, Craig, RT. 52, 43, which refers to a legend of Marduk's having created man from clay. Cf. zu-lum-via-ra, title of Tammuz, SBP. 332, 25.
"The Commentary 55, 15 ff. has ZU =\ad{i\ and KIB{ut) — \kirbitu'f\. For ul = kirbitu see Chicago Syllabary, 282. ' ' See VII I.
* Commentary 55 I 23 has KU{zi),\.e. zi(J)=-kemu, mea.] ^m'ndabu? For nadi'n the C. has MC/; for I'sku, BA ; for tldta', AN; and for abi-su, AD. 'Portions', here in the sense of 'portions of sacrifices'. Cf. VI 140.
° Mummu = Logos, creative word, was originally a title of Ea. For Ea as mummu ban kala see JRAS. 1918, 437, and for the conjectural restorations see C. 55 I 27-9, and cf. the Commentary 82-3-23, 151 on PI. 54 with CT. 13, 32, R. 10. For the Babylonian theory of the Logos and its identification with Warduk see JR.\S. 1918, 433-49.
Titles of Mardiik 201
67. ''"Zulum defining [the fields ]^
68. Bestower of portions and [fixed offerings of the gods his fathers].
69. MuMMir, creator of [all things, Miimmu giver of foody
70. God that cleanseth heaven
71. Who for the security of
72. GiSNUMUN-ABBA
73. Who overthrew the evil ^o^^
74. ''"LUGAL-E§-DUEUR
75. Whose names in
76. ''"Pagalguenna \great hero i)i\ the totality of lords.^
77. Whose strength has been extolled among the gods his brothers.
78. ''"LuGALDURMAH, leader of the gods, lord of the ' far-famed band '.
79. Who has been magnified in the abode of kingship,
80. Among the gods he is pre-eminent.
81. ''"Adununna, counsellor of Ea, creator of the gods his fathers,
^ Restored from K. 4210, 9 in CT. 25, 43 = II R. 59^49 = Ki. 1904-10-9, 14 1. 20. For the value of the last sign DUG + BUR see CT. 24, 6, 36; 25, 17, 37; 12, 24^23-4. Here begins K. 8519, King, i 165.
' Restored from K. 4210, 10.
' Restored from C. 54 II 1-7, which includes a comment on eiiUum and naphanan (of 1. 76).
' C. 54 II 8-13. dur-mah, literally markasu siru, a theological term in which markasu, ' band ', means ' creative reason ', divine thought which guides the world ; this word often obtains the concrete meaning ' leader '. Hence dur-mahu is really equivalent to ' divine plan '. On the philoso- phical import oi markasu see JRAS. 1918, 433-49.
'" C. 54 II 14-18. A small fragment, K. 13337, in King, Great, i 166 begins here.
" C. 55 II 19-22, which read ana Hani.
" The title occurs in the Commentary 54228, 21, King, ii 63, where
202 Tablet VII
82. sa a-na tal-lak-ti ^ ru-bu-ti-su la u-mas-sa-lu ilu
ai-um-ma
2>2,- ['^"Dumu-du-kug]2 sa ina du-kuggi u-ta-da-su
84. \ina ki-is-si Simaii i/^-]bat-su el-lit
85 wai(?)-la has-su "'"Lugal-du-kug-ga
86 sa-ka-a e-mu-ka-su
dtj -i« (?)-iiu kir-bis tam-tim
88 a-bi-ka^ tahazi
89. [sa ina ir-bi kib-ra-a-te] sal-mat* [kakkadi ib-
nu-u]
90. [e-li sa-]a-su te-[e-mi sa fim ili u-ta-du-u]'
91. ["'"GiJBiL" mu-[kin ]
92. sa^ Ti-amat . .
93 uz-[na
94. ir-[ba ]ru-u-ku[ *]
95. \^^''En-bi-lii''\lu
!
5
9
it is explained ili-lu hanla (?) ilu hansa ib . . . An incantation begins with this title, KAR. 76 Obv. 26, and it is given in K. 4210, 11. See also K. 2107, 20, ^-A — vialik il^Enltl u '^^Ha.
^ C. 55 II 29-35, which has a-lak-tu; also 54228, 23.
'^ Marduk the ' Son of Du-kugga ' corresponds to the title of his father '^■Lugal-du-kug — i^'^^ETi., King, Magic, 12, 25. But Lugal-dii-kug, or 'Lord of the holy chamber', is originally Enlil, RA. iO, 145, i ; 148 n. I ; CT. 24, 5, 37. Du-KUG, 'holy chamber', is by origin a throne- room in the assembly-hall of the gods (Ubsukkina), and located in the under-world, hence Ekur at Nippur and other temples, after the pattern of the cosmos, possessed a du-kug, SBP. 293, 13; SBP. 248, 7 ; 289, 14 (at Nippur), and see VAB. iv 301 for this chamber in the temple of Marduk at Babylon. On the other hand, dii-kug was identified with the nether-sea (dwelling-place of Ea), CT. 18, 28, 7; 11, 29, 31, and in Book I 79-82 the Babylonian version has an account of how Ea (and Damkina) created Marduk in the kissi simati in the apsil. Now du-kug, where the gods met in Esagila yearly to decree fates, is repeatedly called asar h'vidli. This title, therefore, refers to Book I 78- 83. The title in 1. 83 follows Adununna, K. 4210, 12. Dhorme, Choix de Texies, 77 m, en oneously explained Lugal-du-kug as a title of Marduk.
Dumu-du-kiisf: and G'lb'il
&
82. The way of whose princely power no god equals.
83. ''"DuMU-DU-KUG, whom in the holy chamber (Ea) ordained,
84. [In the chamber of fates], his holy dwelling-place, 85 the wise Lugal-du-kugga (Ea).
86 whose might is supreme.
"i"] in the inward parts of Tiamat.
88 overthrows battle.
89. Who in the four regions created the dark-headed peoples.
90. And who for him (mankind) decreed the plan of the ' day of the gods ',
91. ''"GiBiL, who establishes
92. Who the ^t/ Tiamat
93 his ears
94. Four (?) unsearchable
95 •
' On K. 8299 R. 2 read a{'>)-[ba-ku']'> PI. 60, and here follows PI. 52 II with the Commentary on 1. 89.
' Text from K. 12830, King, Creal. i 163. For the Commentary made by the join, see PSBA. 1910, 161.
"■ C. 52 II 4-11-I-K. 8299; see PSBA. 1910, 161. The verb at the end may be adii, ' determine, ordain ', and to be read utaddu, u-ad-du-u. The ' day of god ' is a common expression for ' sacred festival '. See the references in Landsberger, Dcr Kultische Kalender, p. 12, where this reference is omitted.
'■ On the close connexion between Marduk and Gibil, the fire-god, see Tallquist, Maklu, p. 22, and note that this title follows Dumu-dii- kug = mar-du-kiig = mar apsi, and IV R. 14, no. 2 R. 9, Gibil mar ap-si-i.
' Commentary, Pi. 52 II 18, has gain - \}a\ See PSBA. 19 10, 162 on 11. 92-3.
« Commentary 53 II 28-344-57 II 3-9. Cf. Book I 95.
* C. 57 II 10. For this title in Book VII see the Commentary, King, ii 63, 14, mu-dis mati-su . . ., and na-mad su-'tc mu-sa6-lu{?} . . . See also King, i 181, 6.
204 Tablet VII
98
99. [''"E-]zuR Sa ina bit ik-ri-bi i-ra-mu-u hib-ta ^
100. i-hi hi ina e-ri-bi-Su kat-ra-a i-7nah-ha-ru ■ •••••■■•
106 sa-a-su '
107. '^"Ni-Bi-RU kakkabu sa ina same su-pu-u ^
108. lu-u sa-bit resu-arkat*-su-nu sa-a-su lu-u pal-su.
109. ma-a sa kir-bis '" Ti-amat i-tib-bi-[ru " la a-ni-hu] no. sum-su lu^" "'"Ni^-bi-ru a-hi-zu " kir-bi-su. III. sa kakkabani" sa-ma-me " al-kat-su-nu li-kil-lu"*
112. kima " si-e-ni'* li-ir-ta-a" ilani gim-ra-su-un "
113. lik-me-^ Ti-amat ni-sir-ta-sa ^^ li-si-ik^^ u lik-ri
1
' C. has traces of . . . rti, . . . bu, ... tu. 1
' In the break which now follows before the first lines on 35506 Rev. and K. 8522 Rev. belong the fragments of the Commentary K. 4406 R. Ill, King, Creal. ii 54-5, left edge. The numbering of the lines and extent of the break is approximately certain.
5 C. 55 III 8-14 and VAB. iv 282, 8. The line refers to the journey of Marduk on the tenth day of Nisan at the New Year's festival to the bit akiti outside the city of Bab)ion.
' C. 55 III 15-18.
^ BM. 35506 Rev. I a; K. 8522 Rev. i ; traces on 91139 R. i.
« C. 52 III 1-6.
' Title of Marduk as Jupiter; see Book IV 6.
« All the texts have KUN-SAG-GI. C. 52 III 7-12.
' The line refers to Nibiru as a constellation at or near the intersection of the celestial equator and the ecliptic, and when it rose heliacally it indicated the time of the crossing of the sun and planets from south to north of the equator or from north to south.
" 91 139, i-na kir-bi, and also C. 52 III 13-21.
Ezttr and Nibini 205
2
98
99. [''"E-JztJR, who takes up his abode in the house of sacrifices,
1 00. God zvho ill his entering therein receives presents.^
106
107. 'God of the Crossing'/ star which in heaven is glorious.
108. Truly he holds the front and the rear; him they look for ; "
109. Saj'ing, ' He who bound the inward parts of Tiamat without wearying.
1 10. Lo, his name is god Nibiru who holds her middle part.
111. Of the stars of heaven may he uphold their courses.
1 1 2. May he shepherd the gods all of them like sheep. ^*
113. Verily he bound Tiamat, distressed her soul and cut it off.
" For ebir same see Book IV 141 note. The Commentary has sir = eient, which admits no doubt concerning the meaning. The scribe of 91 139 has z-^/-[iV], which proves that he had in mind j-ki-tam in IV 141, and was confused by the similarity of ibir and itibhiru. The scribes absurdly connect nibiru, crossing, with eberu, bind.
" 91 139, lu-ti.
" 35506, Ne and a-hi-iz. C. 52 III 22 has luYsu = sum-lu.
'* 91 139, kakkabu, and C. 53, 26-30.
'^ 91 139, 35506, mi. Also K. 9267 R. i.
" li-ki-il-lu, 35506, but C. likin or lukin.
" ki-ma, 91 139, 35506. " 91 139, nil and U-ir-'a-a.
" C. 53, 31-7 seems to have ina'i libbi piifiri-lunu.
™ The line refers to the courses of the planets and their relation to the equator.
" 91 139, li-ik-mi.
'- 91 139; 35506; Is.. <)26-j, 7ia-pihla-hi. Chm si = ita-[pis-/u\.
^ C, 53 III 42, KIL -^^ sa-\a-ku\. On the root sdku see Streck, Assurb. iii 581. lisik is IP precative.
I
206 Tablet VII
114. ah-ra-tas^ nise la-ba-ris u-me^
115. lis-si-ma^ la uk-ta-li li-bi-il ana* sa-a-ti
116. as-su" as-ri ■^ ib-na-a ip-ti-ka ' dan-ni-na '^
117. be-el * matati sum-su it-ta-bi a-bi ' '''En-lil
118. zik-ri ^ ''"lofip-i im-bu-u na-gfab-su-un '
119. is-me'^-ma ''"E-a ka-bat-ta-su i-te-en-gu^"
120. ma-a sa abe"-su u-sar-ri-hu zik-ru-u-su ^^
121. su-ii ki-ma ia-a-ti-ma '^"E-a lu-u sum-su
122. ri-kis par-si-ia ka-li-su-nu li-biP--ma
123. gim-ri te-ri^'-ti-ia su-ii lit^^-tab-bal
124. ina zik-ri hansa^* ilani rabuti
125. hansa ^' sume^'-su im-bu-u u-sa-ti"-ru al-kat-su
Epilogue ^'^
126. li-is-sab^'-tu-ma mah^*-ru-u li-kal-Iim
' la-as, 91 139. '^ 35506, mil.
' h'-ts-si-c-ma, gi 1^9; 355o6. ' a-;M, 91139.
^ See note on VI 64.
" King reads 91 139 [h'-ry-ii, 'May they lengthen', i.e. carry on the tale for ever. If this reading be correct then /ibil is to be taken from aidlu, ' May they carry it to eternity '. lissi, Itsse from Tiasii}
' 91139, hem, rti. ku, nu; K. 9267. as-ra; 35506, dan-ni-na. C, Rm. 366. King, ii 57 has as-ru = samtl, and danyiinu = irsitim. See also CT. 13, 32 R. 10, danjiinu = irsitum.
6 iUEN, 91139; 35506; hu 91139. C. 57, 8-12.
' 91139, z'«a s/X'-r/; 35506, «^-;7Z/.
" 91139; 35506, OTt'-^; c,\\j,f), ii-la-an-gi. C. 57, 17-22 has 7iagu, Syn. hidil.
" 91139, ah-bi; 91139, 355o6, zi-hr. '^ 9ii39, bi-il.
" 91 1 39, ri-e: li-it. C. 58, which after the comments on 1. 120 has the text in extenso, at the beginning of 1. 123 inserts u.
" 91 139; 35506, /i(z-i2«-la-a; C. 58, has also 50-(f///. On the misuse of the ending -am after cardinal numbers, see Suvierian Grammar. § 176. K. 9267 omits lines 119-24 and reads 'The Igigi named the titles all
Epilogue 207
114. In the future may the peoples when days grow old,
1 1 5. Proclaim ° unceasingly, " Let him rule * for ever ".'
116. Since he created the places (of heaven) and fashioned the firm (earth),
117.' Lord of the Lands ', father Enlil named him.
1 18. All of the titles which the Igigl named,
119. Ea heard and his spirit rejoiced,
120. Saying, ' He whose titles his fathers have made glorious,
121. Shall be even as me, "God Ea " is his name.
122. The totality of my decrees shall he direct, yea all of them.
123. All of my laws shall he carry out'.
1 24. By fifty titles the great gods,
125. As his fifty names, named (him) and they made his way pre-eminent.
Epilogue "
126. May they be held in remembrance; verily an ancient " taught them.
of them, his fifty names they named, &c.' The insertion of 11. 119-24 was obviously made with reference to the incantation rituals in which Marduk acts as the messenger of Ea. Note the ingenious method of the redactors in 1. 124 where Igigi in 1. 118 is repeated under the guise of Hani rabuti. C. 58 has ?>/a zi-kir.
'' ha-an-la-a, 91139; lu-mi-e-lu, 91 139, 35506. '° C. 58, te.
" With 1. 125 the text on the Commentary, King, ii 58, ends, and hence King concluded that 11. 126 and following form a late addition. The contents of these lines support his view. Rm. 366 has here a curious note whose obscurity is increased by the loss of the ends of the lines.
It reads, an-nii-H-tu ul kal-a a [ ] la 51 lume [ ] la ina
lib-bi '^^Asar-n' [ ], ' These (names) are not complete and
which 51 names which from (the book) ^^^Asaru [Idri'k merilti
nashu ?), i. e. these names are extracted from a composition which was known under this title, and which is the first line of Book VII. If this restoration be correct it proves that Book VII is really an extract from a well-known hymn concerning the names of Marduk.
'* 91139, a-t73; ma-ah.
" mahrti, ' The first one ' ; whether in time ' the ancient ' or in rank,
2o8 Tablet VII
127. en-ku ^ mu-du-u mit^-ha-ris^ lim^-tal-ku
128. li-sa-an-ni-ma a-bu ^ ma-ri - li--sa-hi-iz
129. sa '""''Ve'i ^ u na-ki-di ^ li-pat-ta-a uz-na-su^-un
130. li*-ig-gi-ma a-na ''"En-lil ilani "'"Marduk.
131. mat-su lid-dis^-sa-a su-u lu ^ sal'-ma
132. ki-na-at a-mat-su la e-na-at ^ ki-bit'^-su
133. si-it pi-i-su la ut-te-pi-il * ilu ai-um-ma
134. ik-ki-lim-mu^-ma ul u-tar-ra ki-sad^-su i|
135. ilia sa-ba-si-su uz-za-su ul i-mah-har-su ilu ma-
am "-man
136. ru-u-ku lib'"-ba-su su-'i-id '" kar-as-su "
137. sa an-ni u kil-la-ti ^^ ma-har-su i-[ba-'-«i'] ^ '
138. tak-lim-ti mah-ru-u id-bu-bu pa-nu-us-su
139. \Ji-ii-Yur-\_ma /zi-/a]-kan a-na i&-\ri-i{ ur-kif\
' the most learned ', remains uncertain. For mahru as ' first in rank ', cf. sag = mahru, CT. 19, 42 a 25.
' 91139 inserts conjunction ii; 35506, u; 91139, rni-it; ri-u ; li-im.
^ 91139 and 35506, ma-n'-i's, 'his son'; K. 9267, man, and /«- ; 35506, a-6d.
' 91 139, [/7- '«]-/' ; I'iid. and 35506, Ju ; 91 139, ttz-ni-su; K. 9267, uzjid. tiz7id is obviously the subject of lipalld, 11', piel of internal condition. See Book I 13 note. K. 9267 has na-kid.
*■ King sees la 'g-\gi\ on 91 139, i.e. Arabic la.\ ,
^ 91139, li-id-\di-~\es ; ibid, and K. 9267, lu-u ; 91139, la-al. B
■^ K. 9267, -tia-l'i.
' 355061 l''-'^- Fi'om line 132 onward the reference is again to Marduk.
1^
Epilogue 209
127. May the wise and the knowing consider them together.
128. May father repeat them and teach them to son.
1 29. Let the ears of shepherd and pastor open them- selves,
130. And may he rejoice in Enlil of the gods, even Marduk.
131. So may his land thrive and may he be pros- perous.
132. His word is sure and his command is unalter- able.
133. The utterance of his mouth no god annuls.
134. If he looks he turns not away his neck.'"
135. In his anger no god withstands his rage.
136. Unsearchable is his heart, tried is his mind.
137. Before whom transgression and frivolity are an abomination.
138. The instruction which an ancient thought out in former times,
139. May one write down and -make accessible for instruction in future days.
* 91 139 adds ma. utleptl, with negative la should be preterite.
' 35506 adds -u; K. 9267, kisad-.
'" The line refers to Marduk's sign of favour in answer to prayer.
" K. 9267, 7?ian-. " 91 139' ^'-'*-
" 91 139; 35506; K. 9267, ra-pa-as. hi id is probably III" Prm of IIV ' repeat, recur ', in Hebrew hipKil, ' impress upon, assure '. Here II' uwidu-si, ' he bequeathed to her, certified to her ', VS. viii 3, 7 ; P Inf. itudu, 'prayer, intercession '. Ebeling, KAR. 105 R 6.
'* 35506, -Ja-ra-fli-j-a; 91 139, /(•«-[ ] ; K. 9267, /-a-raH ].
'* 91 139, luvi.
^^ liid., da-[ ]; K. 9267, (5a-V[ ]. The restoration was made by Jensen.
l«B7 O
2IO
Tablet VII
140. ...... a/ ''"Marduk lu-ii ilani
141 -mat-tu-u su-um
142 il-ku-u ma
1
' King believes that this is the last line on the tablet. At any rate the line numbered 80 above cannot be much in error, and it is the last on the Obverse on K. 8519, but naturally the contents of the Reverse may not have occupied all the space, and a long colophon may have followed On K. 13761 the last line on the Obverse is 66 above, which
Epilogue 2 1 1
140 of Marduk verily the gods
141. ........
142
proves that it could have contained not more than 130 lines; but it may belong to K. 9267, which omits six lines. Tablet I, the longest in the epic, has 161 lines. Dr. King's estimate of 143 lines for Tab. VII must be nearly accurate.
O 2
P J=^ ?^ >^ ^^
55
(U
i_
>
JO
o
ilm'tti-is^
1^4
^
1^
it
iSt
Stt5
^
in
Obverse
»^i>>f Wf »: te: ^^^:
^ ^^ »: tiii^ )^^^
K. 9138
03
ADDENDA
I
In vol. viii of Ebeling's KeilschrifUexte aus Assur, which reached me after this book was in print, a number of tablets referred to as unpublished on p. 62, are given.
VAT. 9873 = KAR. viii 314.
VAT. 10152 is restored by 12951 + 10392 under KAR. viii 313.
VAT. 10346 = KAR. viii 317.
VAT. 10659 = KAR. viii 316.
VAT. 10898 = KAR. viii 318.
VAT. 10997 — KAR. viii 315.
KAR. 162 II 4 = Tablet I 55 has not an-nu-u, but ^^'^'■Mu-um-mu, which is an error of diitography from line 53. Line 58. KAR. 313 has ku-la rightly. Line 59. su-tiir is correct. Line 64. KAR. 313, ir-ti-hi-lu. Line 69. KAR. 313, ik-mi-su-ma. Line 70. KAR. 313, ^^'^Mu-um-ma e-ln-sir. Tablet I 92 at end, read, after KAR. 314, 10, mim-mu-su, 'he
surpassed them in every way '. Line 94. KAR. 314, a-ma-ri-es. Tablet I 53. KAR. 315, 4, ^'■''Mii-um-vta. KAR. 315 omits lines 61-2. Line 34. KAR. 317, ild?ni(}iii). Line 39. KAR. 317, lu-sa-ap-pi-ih. Line 41. KAR. 317, in for ina.
Lines 108-17 are partially preserved on KAR. 317, Reverse. Line 109. KAR. 317 Rev. 3, read da-ri-il and correct p. 82
n. 9. Line no. KAR. 317, U-mut-ta. Line 1 13. KAR. 317, ka-lis tul-bi. KAR. 317 Rev. 9, 7iu-uk-ki, read su-uk-ki, and see 1. 123.
KAR. 316 = VAT. 10659 is a new duplicate of Tab. IV 18-26, Line 19, us-ziz-zu-ma. Line 23, tp-su. Line 24, iu-ri (sic !). Line 26, i-tur.
Addenda 215
II
New light on the myth of the Death and Resurrection of Bel- Marduk has come to hand after this volume was in print. In the Revue d'Assyriologie, Vol. XIX, 175-185, M. Thureau-Dangin has published a remarkable hymn concerning the god Liilu, 'La Passion du Dieu Lillu'. Here the god Lillu, which means the 'feeble one', or the fool, imbecile, cripple, is described as one imprisoned in the lower-world, and his sister Egi-me (queen of lamentation) and his mother Gasanhar-sagga lament for him, precisely as in the more familiar cult of Tammuz the sister and mother of Tammuz laments for Tammuz.' Lillu and his sister in the new text conduct a dialogue in the same manner as Tammuz and his sister-mother Ishtar. He beseeches her to release him from his bondage ^ in the infernal regions and to prepare for him a funeral feast in the land of the living. Now it is remarkable that Lzllu, who in SBP. 222, 9 is undoubtedly a name for the older Bel or the earth-god Enlil of Nippur, is also transformed into a type of Tammuz in the cult of the earth-mother at Adab in this new text. See also SBP. 24 Rev. 3: '^■Aruru ama dumu '^■Lil-ra-ge, 'Aruru mother of the child Lil'. Here Adab and its temple are mentioned, as in the Louvre hymn. Aruru is only another name of the earth goddess Ninharsagga or Gasanharsagga, for whom the Sumerians had many other titles, especially Nintud or Nintur, Ninkarrak, Gula, Bau, Nimmag, and Dingir-mag. In the Weld-Blundell dynastic prism of the Ashmolean Museum (W-B. 444) the father of Gilgamish is named. He is there called Lil-ld. Now in this list of the kings of the first dynasty of Erech, the deified man Tammuz ^ is the fourth king of Erech and his successor was Gilgamish. If Lilla means here simply ' the
' See Tammuz and Jsktar, 18 ff.; 42 ff. et passim.
' silag, simlag in KA. 19, 179, 18-19; 1^°. 25-6 is probably identical with si-lam, dialectic for silag, sila'^ = limitu, BL., No. 8, Rev. 5.
' The god Tammuz I take to be in reality a deified prehistoric king who was identified with the old dying god Abu, Damu. See Tammuz and Ishtar, pp. 26, 40, 64. The dynastic tablets published since that book was written (1914) show that Sir James Frazer was partially rigiit when he saw in the cult of the dying god an association with living kings. I do not believe, however, with him that the cult of Tammuz in Sumer arose out of the practice of slaying a king as a sacrifice to the divine powers of nature. This cult of a dying god in Sumer was much older than * Dumu-zi (Tammuz) the fisherman ' who became king of Erech. For some reason the Sumerians chose him as the prehistoric king to typify the relation between man and nature, a relation which they always particularly attributed to kings from the earliest times as chief representative of the society. The Sumerians and Babylonians undoubtedly attributed peculiar divine relationship to kings. They were supposed to be sons of the earth goddess and consequently an identification of them with the dying god, son of the same goddess, was inevitable.
2i6 Addenda
feeble one ' it is only a title of Tammuz father and predecessor of Giigamish.
A book of a mother goddess liturgy, which I published in Babylonian Liturgies, No. 8, mentions Giigamish as a dying god and a type of Tammuz. It goes on to say : u-mu-zi-da me-ir-si si-lam-la = Umuzida ina limit girse, that is, ' The faithful lord in the bonds of imprisonment ', and it speaks of the brothers of Tammuz. Umuzida is only another title of Tammuz and this text clearly reveals the fact that the frail young god, who died yearly with the summer flowers, was supposed to have been bound in the lower world, and that other deities suffered the same fate, or were associated with the same cult. Other te.xts prove that at the yearly lamentations for the dying god in the hot month Tammuz, this god was believed to suffer imprisonment in the lower world.^
Another Bel or local form of the earth-god was made the subject of the same myth ; he was Ningirsu or Egigirsu, god of the ancient city Lagash. The word girsu or mirsu in Sumerian means nakmt2, bondage, and e'-gir-su is explained in syllabars by bit nak?ni, hit ^Lil-li, bit '^■Ningirsu and mersfi (loan-word). See AJSL. 33, 197, 260; CT. 12, 22, B.M., 36991 Rev. 10-13. That is, 'house of bondage', 'house of the god Lillu ', 'house of the god Ningiisu', or 'bondage'. The god Damu (older name of the dying god) is called umiin gir-su-a, ' lord of imprison- ment', PBS. X 306, 28 ; SEP. 160, 14 {umun me-ir-si), KL. S Rev. II 6. A lament to the god Tammuz has me-ir-si id Zimbir(ki)-ge = ina girse sa ah Puratti, ' By bondage, on the shore of the Euphrates (why hast thou destroyed him from me) .? ' So speaks his mother Ishtar to the demon of the nether-world, who had bound and taken away the young god.'^ This ancient earth-god at Lagash was, therefore, another form of the Bel who died and was bound for a time in the vast tomb of nether darkness. His name actually means ' Lord of bondage '.
These nature gods whose strength failed them and who perished for a time seem to have been more numerous than we have supposed. They all seem to have been named 'the cripple or feeble one'. Tammuz was identified with the constellation Orion under the title "^^'' Sib-zi-an-na, ■ the faithful shepherd of heaven ', and, in fact, the Hebrew name for Orion is ?''pD, which probably means 'the fool'. As a constellation he was supposed to have been a god chained to the stars, and the entire myth, together with its details, seems to be reflected both in the Hebrew name and in the passage of Job 38, 31, 'Dost thou fasten the bands of
' See Tammuz and hhtar, i.^ n. 2, and the Berlin Astrolabe, Weidner, H. B. 85 : araj} re'ti ^-Dumu-zi iJtkami), ' Month when the shepherd Tammuz is bound.' ^ BL. 96, 3.
Addenda 217
the Pleiades (?), or loosen the cords of Orion ? ' See the comment on Job 9, 9 in Driver and Gray's Job, p. 86. The same myth was known to the Greeks. [A new prism, unpublished, proves that the Ke§ Liturgy, PBS. X 311-23, belongs really to cult of the dying god.]
All this new information is important in forming a correct judgement concerning the similar myth of the imprisonment and release of Marduk- BSl, edited on pages 34—49. It is clearly a form of the Tammuz_£ult. The persistent epithet of ' the fool ' or ' the cripple ' applied to the ' bound god ' has obviously a bearing upon the Sacaea festival discussed on pages 57-59. The word may be connected with sakku, 'dumb, stupid ', and the bogus king, Soganes, may represent the ' fool-god '.
Ill
The root elelu, ' to be possessed of a strong fair body', Mr. G. R. Driver connects with the Arabic root 'atila, magna corpore praeditus fuit, 'atilun, pulchro corpore praeditus. See p. 76, 66 and 80, 88.
For hi-ut tamhari, 90, 150, Driver suggests lu-ud, and supposes a noun Mdu, 'leadership', from the Arabic SlI 'to be a \e.zA(ix' , sMun, leadership. This well-known Arabic root is to be expected in Babylonian but it cannot be established at present. (Doubtful.)
The phrase sekar-ka ^^^ Anuvi, 126, 4. 6, Driver compares with a similar e.xample of coviparatio compendaria in Hebrew. In Ps. 45. 7 n-lihvi 1ND3 ' thy throne is god ', which is exactly parallel to ' thy command is Anu ' in this epic. This proves that the Hebrew text is correct and that no emendation is required. Mr. Driver refers to the intuitive discussion of this phrase by his father, Professor S. R. Driver, in Hebrew Tenses, § 194 (Observation).
mu-al-li-da-at, or var. mummallidat (IP fern, part of ualadu), 66, 4, 'the woman who bears', 'the bearer', is the original of the Greek name of Ishtar, MvAirra, Mylitta, as Zimmern has already discovered, Keilschriflen und das Alte Testament'-^, 423 n. 7. Mr. Driver with Jensen compares the Greek goddess WCkdBvia. (Ilithyia), who aided women in childbirth. [The Arabian name for the same goddess 'AXtXar, Herodotus I 132 ;
III 8, is undoubtedly taken from the epithet of the Babylonian goddess of childbirth, alidat, 'she that bears', by textual corruption. Cf. the title of Gula (= Nintud), the goddess of childbirth, ummu a-li-da-at salmat kakkadi, ' Mother who gives birth to the dark-headed people ',
IV R. 54 b 27. The casus rectus is alittu, a common word for 'child- bearing woman '.]
Mr. Driver makes a comment upon the verb uapH, which is surely
21 8 Addenda
correct and solves the difficulties hitherto connected with this verb. The verb has two different senses in Babylonian, (i) to come into being, become visible, and (2) to be beautiful, glorious, to excel. Root (1) Driver connects with Arabic ua/a'un, full-grown, adult, and ia/aa, he grew up, iafdun, adult, and Hebrew JJQ'', in hipKil, to shine forth, or cause to shine forth. Root (2) he connects with Arabic Jj, to be com- plete, in aph'el (IV), ' he overtopped ', cviinuit. The connexion of this South Semitic root (Arabic, Ethiopic, Sabean), which is also Syriac, with Hebrew HB' , to be beautiful, is denied by Barth. See Gesenius-Buhl, Handworlerbuch, sub voce.
For root (i), ua/a'a, see 66, 7, la su-pu-u, 'they had not been brought into being', and for root (2), ua/aia, IIP u{us)tappii, they glorified, 70, 22.
For the P form of root (i), see Boissier, Choix II 59, 15 : ektl luatu i-ua-pi-i, ' that field will attain unto full growth ', field being used by metonymy for its produce. For P of root (2), cf. i-na t-ir-ti-su nu-pi-e-ma, against him we have triumphed (?), Vale Oriental Series II 93, 18. See also for IIP, Imp. suppi, make thyself beautiful, JRAS. 1921, 186, 19; IIP ui-ta-pa-a, he is brilliant, Thureau-Dangin, Riluels, 67, 17. In the sense of glorify IIP, lisdpil zikri-ka, RA. 8, 43, 9.
INDEX A
Adununna (god), 201. Agakug (god), 195. Agilma (god), 199. Agumkakrime, his door panels,
10. Akitu, house of New Year's festival,
25; 27; 28; 32; Marduk's
journey to, 204 n. 3. A-MAL (god), 186 n. 10 ; identified
with Marduk, 130 n. 5. Analysis of the Epic, 12-16. Anduruna, cosmological concept,
71; 85. Anu (god) : in ritual of festivals, 23 ; 28 ; Way of Anu is the central band of stars or ecliptic, 155; other references, 69; 83; loi; 117; 123; 133; 139;
149; 171 ; 191-
Ansar (god), 69; 95; 99; loi ;
103; 105; 109; hi; 119;
125; 145; 187. Anunnaki (gods), 91; 99; 103;
115; 123; 167; 171; 173;
175; 176 n. 2; 183; 185;
A-nu-uk-ki, 91 n. 27; 102, 88. Apsfl (god, and nether sea), 67 ;
71; 73; 75; 77; 79; 83; 95;
loi ; 147; 149. Asakku, one of the bound gods,
30; 52; the seven asakku, 142
n. 9. Asar-lu-dug (god), 185; 187. Asaru (god), 189. Asaru-alim (god), 189. Asaru-alim-nunna (god), 191. A§ur, god of Assyria, substituted for
Marduk, 32; 41 n. 8; 47; 79.
Babylon, 173; 175. Bara§agkusu (god), 183.
Bgl (god), 131, 33.
Belitanas, 37.
Beltis, of Babylon, 39 ; 43 ; of
Erech, 41. Bound gods, 142 n. 9; 144, 127;
194, 27. Bull, white bull of Taurus, 26 n. i. Burning of bound gods, 30, and
see Kingu.
Canal star, 23; 181, 90. Cyclone, name of a weapon, 1 7 ; 132 n. 12; 183, 103.
Decans of the twelve signs of the zodiac, 152-4; not a planetary system, 153.
Diggia, name of Nergal, 145.
Dumudukug (god), 203.
Ea (god): Lahmu for Ea, 78 n. 4 ; 79 n. II ; Way of Ea, southern band of stars, 157, 8 ; creator of man, 169, 171; in ritual, 31; 149; other references, 75; 77; 105; 165; 167; 169; 191; 207.
Eastern horizon, 158 n. 2; 161 n. 7. See elati.
Enlil (god), in old Sumerian myth of Creation, 28; 29; 30; 31; 94 n. 4 ; precursor of Ea in the myth, 20; 23; in the ritual, 23 ; Way of Enlil, northern band of stars, 157, 8; stands for Marduk-Bel, 177; other refer- ences, 191.
Erech, two festivals of New Year, 28.
Esabad, temple of Gula in myth of Bel, 47, 63.
220
Index A
Esagila, temple of Bel-Marduk, 173; 175; 181 ; 36, 12.
Esarra, 149; originally a poetical term for earth, also for heaven, 148 n. 2.
Etir-Bel, 109.
E-umusa, chapel of Marduk, 24.
Ezur (god), 205.
Five-day week, 160 n. 4. Four winds, 132, 43. 46.
Gaga (god), messenger of the gods,
109, 2 ; 109 n. 10 ; in ; 117. GAN-UR, constellation. Crux, 130
n. 5. Garment, miracle of, 129. Gibil (god), fire-god identified with
Marduk, 92, 160 and n. 5; 98,
47; 122, 109; 203. Gisnumunabba (god), 201.
Houses of the moon, 151; of the planets, same as their stations, 149 n. I.
Hubur, mother Hubur, 85, 132;
~97, 19; III, 15; 113, 23; H9-
Hypsoma in astrology, 149 n. 8.
Igigi, gods of the upper-world,
125, 126. Imhulla, 133; 141; 185; their
number, 176 n. 3; 169, 21;
171.
KAK-BAN (star), 176, 67. KAK-SI-DI (star), 177 n. 10. King at the festival, 25-6 ; 29. Kingu (god), husband of Tiamat,
52; burning of, 21 n. i; 22;
30; see 90; 99; loi ; 115;
121; 123; 137; 139; 145;
169. Kisar, 69, 12. Kugsud (god), 190 n. 6.
Lahamu (goddess), 69; 79; 87;
III ; 119; 121 ; 125 ; 187. Lahmu (god), 69; 79; 81; m;
119; Lahha, 125, 125; 187.
See Ea. LilO, man, 167, 5. Lugal-dimmer-anki (god), 169. Lugal-dukugga (god), 203; 202
n. 2. Lugal-durmah (god), 201. Lugal-esdubur (god), 201. Lumasi (stars), 151 n. i.
IMalefactor, slain with Bel, 43 ; 45 ;
56.
Maliki (city), 186 n. 10.
Mar-biti (god), 186 n. 10.
Marduk (god), astral titles of, 24 ; his curse, 21 ; as solar deity, 32 ; as Tammuz, 33 ; 50 ; his death and resurrection, 194 n. 22 ; 34- 56 ; birth of, 79-83 ; title muzdiz iske/i, 186 n. 10; ransoms man- kind, 195 ; as fire-god, 203 n. 6 ; 171 n. 8; see Gibil; other refer- ences, 105; 117; 123; 127; 129; 165; 167; 181; 183; 209; 211; as Enlil and Ea, 173, 48; derivation of name, 182 n. 8.
Moon, motions of, 160-4; oppo- sition of, 162 n. 2.
Mukug (god), 197.
Mummu, creative form, 67, 4 ; as deity, 72,30, and variant sukkallu, messenger, 73 n. 2 ; see 72 n. i ; messenger of ApsO, 75, 47. 53; 76, 66. 70. 72; 83, 117; 101, 55 ; title of Marduk, 200, 69.
Nabu-ahe-iddin, 109. Nabu-balatsu-ikbi, 93. Nabu-bel-su, 149. Nabu-musetik-Qmi, 93. Na'id-Marduk, 93 ; 149. Namru (god), 187. Namtilaku (god), 187. Nannar, god of new-moon, 158,
12 ; as Marduk, 171, 36. Naridimmer-anki (god), 185. Nebo (god), 35; 39; i" Nisan
ritual, 22; 24; 25; represents
winter darkness, 25.
Index A
221
New Year's festival, at Babylon, 20-8; at Erech, 28; rituals of, 29-31.
Nibiru (god), name of Jupiter at meridian, 156 ; constellations at equinoxes, 155," intersection of celestial equator and ecliptic, 156 ; 205 ; 204 n. 9.
Ninurta (god), son of Enlil and original protagonist of the Epic, 18-19; 30; 47.
Nisan festival based on Epic of Creation, 20 ff.
Nudimmud (god), 71; loi ; 117;
123; 145; 147; 171- Nusku (god), keeper of Bel's tomb,
47.
Pagalguenna (god), 201.
Raiment taken from Bel, 41. Ransom of mankind, 194 n. 22. Recitation of Epic at New Year's
festival, 23. Red Sea, origin of name, 146 n. 3.
.Sagzu (god), 197. Sakaia, Persian festival, 57. Sakut (god), in Nisan festival, 22. Senecherib, bronze gates of, 11. Seven winds, 132, 46. 47. Shamash (god), 35; 41. Sin (god), 35; 41. Soganes, 57. Solar myth, 20. Suhguhab (god), 199. Suhhab (god), 199. Sumerian origin of the Epic, 11; 16 ff.
Stations, in astrology, 149 n. 8 ; means hypsoma, ibid. ; stations of moon, ibid.
Tammuz (god), 34 n. 3 ; 215. Taurus, rising of the constellation,
fixed the New Year when Epic
was written, 26 n. i. Tiamat, dragoness of chaos, 67 ;
71; 73; 83; 85; 95; 99; loi ;
103; 107; 113; 117; 123;
25; 131
'33; '37; 141;
147 ; 169; 203; 205. Tomb of Bel, 35 n. 5 ; 47 n. 5. Tutu (god), 191; 190 n. 6; 192,
15; 193 n. 16.
Ubsukkinna, assembly hall, 27;
109; 117; 123; 125; 187. Urbadda (god), 190 n. 6.
Veiling of holy objects, Anu, Enlil, Nebo, 23, 25 ; 59 n. 2.
Western horizon, 158 n. 2,
Zikug(god), 193.
Zisi (god), 199.
Zi-ukkinna (god), 193.
ZQ, mythical monster in original Sumerian Epic, precursor of Tiamat, 19 n. i ; figured on Assyrian monuments in combat with Asur, 19 n. i ; in astrology, Pegasus, ibid. \ other references,
30; 52- Zulummar, Zulum (god), 200 n. i.
INDEX B
a'drti, to proceed, u! ia-ar, io2,
go; m-ar-ka, io6, iii; Prt. V-
ir, ii6, 55; 122, 113; Imp.
'/-/r, 1 10, II. abalu, with saplu, 80, 96 ; with pii,
196, 33 ; with libhu, 102, 93 ;
116, 56; 122, 114; 158, 78;
164, I. abaru, be powerful. P Prm. ilbur,
82, 103. abatu, to destroy, abit Hani, 200,
73; abtu, destroyed, 186, 130. abrali, mankind, 194, 25. abubu, cyclone, name of a weapon,
i32> 49; 136, 75; 182, 103. adi, Prep., except, 94, 14; 95 n. 11 ;
no, 18; III n. 21; 118, 76.
Until, 124, 127. adH, age, cycle, 69 n. 4. d:^/?, crown. Phase of the moon,
158, 14; agd masla, 160, 17. akti, side, ah, Prep., for the sake
of, 94. 3- akrabu-amelu, Scorpion-man, Sagi-
tarius, 88, 141; 96, 28; 112,
32 ; 120, 90. dlu, to bind. P, e-ta-a-lu, 38, 21. alkatu =■ arkaiu, 1 4 1 n. 16. allu, pickaxe, 172, 46. amaru, to behold, amaris paska,
80, 94. ammalu, threshold, 66, 2. a«a, more than, 70, 19; 138 n. 3.
Comparative preposition. In
sense of as, 132 n. 8. anantu, hostility ; with samddu,
94. 4- annu, punishment, 168, 25. anta'ii, fang, 86 n. 2 ; 112, 25. appuna, appundta, altogether, 89,
145; 96, 32; 114.36; 120,94.
arahu, to consume, 134 n. 7. aniku, be long. IP Prt., ume uriku,
94, 7 ; urriku ume, 68, 13 ; Vars.
u-ur-ri-ku, u-ri-ki. arkanus, astronomical term, 161
n. 8. asdru, to muster, dh'r Hani, 184,
121 ; cf. 198, 65. asris, Prep., 94, 8; no, 4. a/ta'u, fang, 96, 21; 118, 83; 86,
134- atu, a garment, 42, 42. atdlu, ctelu, be manly. P, itatilla, ' 70, 28 ; IP, uttulat, 80, 88 ; utlatu, manly parts, 76, 66. atnatu, dwelling, 66 n. 3 ; atmatu,
78. 79- azaru, to curse. Prt. izirrannati, 94, 11; no, 15; 118, 73; idziri, 138, 80 ; Prm. azruninuna, 84, 128; 94.15; 112, 19; 118, 77-
ba'u. III", usbamma, 74, 54. baki2, to weep. IV ', tabbaki, 82,
113-
balta, to flee. IV', ibbaM, 128,
16. bdrii, to explore. Prt. i-bi-ir lame,
146, 141. basmu. Viper, Hydra, 1 20, 89 ; 86,
140; 96, 27; 112,31. See also
p. 10 and 17 n. i. bel hitti, sinner, malefactor, 36, 17 ;
38, 20. 25; 42, 45. 46. birru, window, 48, 68. bubbulu, period of moon's darkness,
162, 21.
dabdbu, plan, think, speak, idabub, 40, 36 ; dabibum, 40, 34.
Index B
22-
Jdmu, blood, 96, 22; 112, 26;
13°. 32; 146. 131 ; 164, 3;
168, 25. 26; ddme-lu sarpu, 36, 15; (/got?/ ^(7 surri, 42, 43.
dandnti, IP, i/o^Jw, 76, 72.
£/a«;«>i«, earth, 206, 116.
dardku, to lay hold of, 172. 46.
dindnu, judgement, 38, 18.
dumukku, gratitude, 172, 37.
durmahu, 200, 78.
'eddu, 'euddu, to repeat. Ill" Prm.
iiiid, 208, 136. eberu, to bind. P, itibhiru, 204,
109; ebir same, 146, 141. ^(//ra, to bind. P, itedir, he em- braced, 74, 53. f^K, to loiter, 156, 7. <'^«?, to murmur, babble, 126, 137
and n. i. ekesu, to dispel, mukkisu, 198, 42. elali, elat same, western horizon,
158, II. ele.iu, to exult, 107, 121. elu, skull, 76, 70. emd, speak. P, Imp. alme, 100,
78. emedu, stand upon, attain, meet.
IV^, innindu, 124, 132 ; 138, 93 ;
70, 21. eninnu, erihitta, innanu, innanna,
now. See 91 n. 32; 98, 45;
114, 49; 122, 107. enulu, Anuship, for aniitu, 1 14, 49 ;
178, 84. epelu, with pii. Prt. emphatic, epsu
pi-lu, n6, 57; 122, 115; 164.
2; 166, 14; 178, 81 ; 117, 57;
122, 115; pd-lu ipusamma, 108,
I. Prm. Subjunctive, ep-su pi-ia,
116, 62; 108, 127; 124, 120.
Imp. epsa pi-ku>!ti, g2, 160; 122,
109 (f/)-i«); 98,47; 116,51;
iptts pi-ka, 104, 1 01 ; epla p'l-ka,
128, 23. eseni, to bind. P, ilasir, 76, 70. essimtu, bone, 164, 3 and n. 5. eigalla, 148, 144-5. esA, be dark, confused. alkata
esita, var. es'ita, 74, 49 ; esi
tna!ak-su, 136, 67; nitil-sun ih', ^ 136, 70- «/?, to rebel, do evil. eM Tiamat,
70, 22. See n. 12, ibid, ehelu, ten, in word for eleven, 89
n. 10; 96,32; 114, 36; 120,94. e/eku, to tear. IP, utadik, 76, 68. eijalu, emelu, to suckle, 40 n. 4.
See nhnelu.
galddu, to run in frenzy, 44, 57 ;
52. 3- giparu, 67 n. 9; 66, 6; 78, 77. girtablilu. Scorpion-man, 88, 141 ;
1 12, 32 ; 120, 90. giigallu, location, 176, 68. gistil, champion, 184, 126. GUD-ALIM, Ophiuchus, 89, 142,
variant.
hdiru, husband, 90, 154; 98, 41; 114, 45; 122, 103 ; 136, 66. For hauiru cf. hamru. }}diriltu,
iss/si.
habdsu, to be satiated, 124 n. 13.
hddu, to rejoice. Imp. hidi, Mdu, 106, 114.
Mkti, to mingle, ihtku, 66, 5.
haldbu, to milk (?), 40, 33.
halasu, scourge, 104, 95; halat lukmale, 104, 94.
hamdni, II', hummura endlUni, dazed are our eyes, 84, 120.
hamiu, fieriness, 82, 104.
harasu, lie in childbirth, 179 n. 12.
haristu, midwife, woman in child- birth, 79 n. 12 ; harsatu, harsitu, 78, 84. ' . "
harmu, husband, 82, 112. 116; 72, 42.
harmamu, to ban. Ill", lisharmimu, 86, 138; 112,29; IV^, sarbabis Iihharmim, 86 n. 8 ; 96, 25 ; 120, 87.
hasiisti, to understand, hasdsi'^ la natd, 80, 94.
hasisu, ear, 80, 97.
h'lratu, wife, 78, 78.
hursanii, mountain, lower-world, 38, 23. 29.
224
Index B
J, exclamation with Prl. 172, 38.
40; 100, 54. iaiilu, mari iautii, 80, loi. ibru, fortified, 172, 45. ?^r«/, plotting, 186, 132. im-itnin. Seven-winds, 132, 46;
im-iminbi, 132 n. 10. immu, heat of day, 84, 128. im-nudia. Unrivalled-wind, 132, 46. imsuhhii, iJevastating-wind, 132,46. imtu, poison, lainmi imta bulli,
134. 62. inimmu, oath, 168, 16. irsatu, need, desire, 126, 11. isu arik, long bow, 176, 67. nratii, survey, map, 188 n. 8. is, us, adverbial ending, 142 n. i.
See also s determinative. 2M, help, 182, 114. isid same, eastern horizon, 160, 19. ishi, portion, 186 n. 10; 200, 68. z'tii, boundary, law. itukka la ittik,
126, 10. itti, from, 196, 36. iasaru, isdru, move straightly.
uWiir harran-la, 102, 80.
kadatnmu. coffin (.'), 40, 32 ; 45 n. 5. kanidsu, to tarry, kammusa/uni,
36, 16. karru, sackcloth, 90, 151 ; 98, 38;
1 14, 42 ; 122, 100. karubu, intercessor, 190, 5. kasasu, to assemble, tksahinimma,
124, 129. katamu, cover. With saptu, 102,
89; 140, 98; IIP, la sukiumal,
104, 106. 108. ktsiru, to restore, 186, 130. kulilu, Fish-man, Aquarius, 88,
142; 96,29; 112,33; 120,91;
89 n. 6. See p. 10. kummii, chamber, 78, 75. kupu, monstrosity, 147 n. 4. kusarikku. Fish-ram, Capricorn, 88,
142; 96, 29; 112, 33; kitdar-
rikku, 120, 91; 89 n. 7. See
p. 10. Cf kusarihhu, Bg. Keui,
I 52.
kuzippu, raiment, 40, 30.
kaburtu, grave, 34, 11.
Xawa/««, to moan, ikammam, 102, 87.
karabu, fighting, 38, 23 ; 48, 69.
karnu, horn. Said of a stage- tower, 174, 49.
kamru, with tahazu, 94, 2; 168, 18. 24.
kipdu, plot, 198, 44.
kisru, kisru, troops, 140, 106.
kiidmi, before, kudmi-sunu, no, 1 1 ; kudmis, 72, 33.
Mill, tranquillity, 72, 40; 74, 58.
k'u, be able, td i-li-'-a mahdr-sa, 102, 82; 116, 53; 122, III ; cf. 100, 56; 116, 53; tisbtira teli'i, no, 5; Wat, 74, 49.
ladiu, to consume, 140 n. 5. To blaze, burn, 182, 1 16.
labu, to wail, 48, 67.
lanidnu, IP, to do evil, ulammin,
94. 3- libi, man, 88, 142 ; 164, 4 ; 166, .5.
See kulili. Hsmii, running, 44, 57. lubahi, garment, 128, 19. 23. 24.
25. 26. lullu, with lapiu, 136, 72.
via!u, bowels, labku md-ni, 84, 120.
inahdrii, WV- , suiamhir , sutamhurat, 160,18; 162, 22 and n. 2. Astro- nomical term for 'opposition'.
mahdsu, to wound, mahhusunisunu, 36, 15; iissatammahha^, 36, 17; cf. 38, 20; IVi, 82^116.
manzazu, station, 148, i; 154, 6; 156, 8; 176, 57; 184, 123.
maram, to be obno.xious. With eli, 70, 27; 72, 37.
markasu, 200, 78.
masuru, watchman, 38, 19.
maldru, for masdlu, 96, 24.
masdlu, IP, umaisil, 68, 15.
masdu, oyster, 146, 137.
matnu, bow-cord, 130, 36.
meku, plan, 102, 81 ; 74, 60; open jaws, maw, 136, 66,
Index B
225
7nesu, sanctuary, 188, 144.
mesiru, bit mesiri, 36, 14.
mihsu, wound, 36, 15.
mitlu, host, 82, 106; 143 n. 12.
tnhirlu, sign, 152, 3.
miitu, toothed sickle, 130, 37; 146, 130.
mu/jhu, cranium, 146, 130; Prep. ina muhhi-ia, 102, 85.
imdmulhi, arrow, 1 30 n. 5 ; identi- fied with Crux, ibid.; 140, loi.
inupasirii, messenger, 38, 28 ; Rm.
275, 7- 7nusehi, key, 157 n. 4. miih'ru. lustful, 80, 88. mtismahu, 96, 20; 112, 24; 118,
82; 84, 125. 133. mtisrulM, a dragon, Milky Way,
86, 140; 96, 27; 112, 31 ; 120,
89; 87 n. 9. niullis, in the presence of, 100, 76 ;
104, 100; 124, 131.
7iabu, to proclaim, nimbu-hm, 166,
15; nimbd, 180, 98; 184, 117;
nimbe, 180, 99; IV', innabii,
186, 133. nagu, to shout, sing. IP, Imp.
nugd, 174, 53- tiahlapiu, mail, kaunakcs, 134, 57. namzaku, lock, 157 n. 4. tiapdsu, be wide, glad. libbus
lippus, 100, 76; of. 104, 99. nap'saiu, PI. of napihu, 130, 31 ;
142 n. 2; napsatai, 140, 103.
Reflexive, napsatus, 142, 109. narkablu, 132, 50; 48, 66; narkabat
iime, 106, 118; cf. 132, 50. nasdku, to let fall, 141 n. 11. nasirtu, soul, life, 204, 113. nahi, to tremble. IP, unali kakkad-
su, 102, 87. nasdku, to bite. With 'iaptu, 100,
50- Tiasaku, to kiss. With laptu, 104,
105. tialu, to split, 146, 130. nimedu, sacred abode, 172, 40. nimelu, suckling, 40, 33. nipru, offspring, 94, 2.
nismaiu, desire, 145 n. 11. nitu, restraint, 142, no. nuballu, repose, 172, 39.
padil, to ransom, 194 n. 22.
palii, hatchet, 130, 29; 130 n. i.
paldsu, to bore, 48, 69.
paramahhu, 174, 51.
pasahis, 168, 20.
pasdru, to announce tidings, 46,
60; 52, 6. penu or i/sncn(J), 100 n. i. piiradu, fear, 124, 135.
rdbti, to tremble. IIP, liharibu,
184, 124. rabdbti, to quench, lirabbib, 1 1 6,
52 and n. 5. See sarbdbu. rabbaiu, majesty, 78, 78. ralbu, fiery, 134, 55. reM, to engender. IIP, ultarhi,
'78, 80. reM, to bewitch, 76, 64; ri-hi,
'76. 65. m?c, to annihilate, 128, 16. resH, helper, 136, 69; 140, 107;
risulsu, 106, 119.
sabu, to run swiftly, 48, 66.
sddu, to slay, isddu, 76, 73 ; 144.
123. sagti, shrine, 128, 12; igo, 10. sakiuku, dumb, sakkukufu, 48, 67. sdku, to confine, 204, 113. santi = naszl, to be far away, 124,
'35- . si/iu, disorderer. sihdti eph'l-sii,
'136, 68. sikka/u, lock-pin, 157 n. 4. sikurru, lock-pin, 157 n. 4. siii'lu, sili'dli, sorrows, 44, 53. sipii, a garment, 42, 42. suhurmalu, goat-fish, 10. sukaku, sukakdti, streets, 34, 9. suraru, imploration, 40, 35. saldpu, to spoil, damage. IP Prm.
suUupu, 148, colophon. sapil,
be complete, IIP, to perfect.
u tesbi-lumma, 80, 91. sardru, to flow, usanarum, 44,
226
Index B
49. To shine, ^arir nisi eni-su,
78, 87. seru, be lofty. II', Prt. usir, he
magnified, 158, 14. siblu, sibil temi rasu, to come to
a decision, 124, 127. silu, side, sili kilalldn, 156, 9. simru, treasure, 192, 21. siris, Prep, unto, 72, 32. sirritu, breast, 78, 85. j', determinative, 142 notes i and 4. Mi5/?, oppressor, lahilii, 182, 103;
198, 41. sahil, pig. alnati la sake, pigsties,
38, 24; cL 42, 44. sahdhu, be limp, 100, 52. sahararu, to become faint, 94, 6. sahatu, to leap. P, hllahhitamma,
86, 139; 96, 26; 112, 30; 120,
88. sdliiu. champion, 70, 17. samaku = lamahu, 78, 87. sanit, IP, to double. Noun lunndtu,
80, 91. lanzl, helping verb, 166, 7 ; 170, 31. saninu, a rival, 68, 14. sapattu, full moon, 160, 18. sdru, breath, 192, 20; 194, 23;
sdru, wind ; sdre irbitli, four
winds, 82, 105. sarbabu, to quench, lisrabbib, 92,
161 ; 116, 52 ; 122, no. sarlerru, red paste (?), 134, 61. sasmu, battle, 184, 128; 138,86;
sasmil, 138, 94. saidhu, be high, secondary form of
M/iu, 80, 100. selu, to be sharp, 139 n. 16. seritu, a garment, 40, 32 ; 44, 53. sigaru, lock-rail, 156, 10. hkkalu, v'xcloxy. hkkalus, 180, 100. simu, fate, i88, 143. sina, two. With zdzu, to divide
into two parts, 166 n. 6. su, demonstrative, Fem. h'-i, in
abstract sense, 126, 8. hi dm, singing, 70, 24. lukullu, 190, 8. lurilam, 144, 124. lurlii, 174, 49.-
lut, emphatic demonstrative of su, 90, 150; 98, 37; 114,41; 120, 99. Relative pronoun, 89 n. 13 ; 96, 33; 114, 37; 120, 95. In accusative, 142, 115. Genitive particle, 166, 10.
idlu, ddlu, to hasten, 136 n. i. tubkatu = tubkinu, cavern, 142 n. 7. lubhitlu, cavern, 76, 64. lamil, to swear. With i/li atama
itti-ia, 168, 16. iakbUu, command, 184, 120. larii, to nurse. P, itlarru-su, 78,
86. tarbdiu, for iabrdtn, 174, 49. larllu, nurse, 78, 86. tat'u, fang, 118, 83 n. 30. teFu, skill, 74, 59. tl2, curse, 136, 71 ; 138, 91; 76,
62; 90, 152; 98,39; 106, 117;
114, 43; 122, loi; 196, 33.
ugallu, great lion, Leo, 88, 141;
96,28; 112,32; 120,90. See
p. 10. ukkinnu, assembly, 96, 18; 112,
22 ; 118, 80. iimu, spirit of wrath, ilmi daprtili,
88, 142; 96, 29;^ 112, 33; 120,
91 ; umu, day ; «/w Hi, feast day,
202, 90. uridimmu, hound. Lupus, 88, 141 ;
96, 28; 112, 32; 120, 90. See
p. 10. urU, store-house, 180, 102. urugallu, high-priest, 40, 36 ; Rm.
275> 5- usurlu, plan, curse, 76, 61 ; sign,
152 n. 3; 154, 5. usumgallu, 120, 85; 86, 136; 96,
23; 112, 27. iiadtt, to be lawful, la udu-ni, 48,
71. W, io Attermme, u-ad-du-u,
78, 76; 130, 35; 152, 3; 158,
13; 170. 30; 192, 17- Inf' uddu, 154, 6; 158, 13; 160, 16. li-ad-di, 180, 91 ; muaddu, 190, 7; 200, 67. P, ittaddu, 184, 122. IP, uluJa-hi, 202, 83.
Index B
227
uakH, to wait for. IP, la utlakka-
su, 106, 119. uapii, to be conspicuous. Ill'-,
ultappii, 70, 22 ; ustapu, 68, 10.
See p. 218. tiarddu, to descend. ladara(d') ! 38,
29; IIP, Hssiridunissu, 36, 14. udrti, uii'dru, maaru, to send. IP,
Prs. u-a-ar, 1 66, 13; Prt. umdiru,
170. 32-
uasdrti, to set free. Prs. usaru-
suiii, 46, 65. iiasdru, to be lustful, fall upon,
80 n. 2. Also iiisdru, Prt. th'r,
118, 70. luitdrti, to repeat itself, helping verb,
107 n. 33; 116,60; 122,118.
zarii, begetter, 66, 3; 72, 29. zarbabu, feast, 174, 54.
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Enuma elish
The Babylonian epic of creation restored from the recently recovered tablets of Assur; ed. and tr. by Langdon.
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