,sumerian ,hymns from ,cuneiform ,texts in the ,british ,museum ,frederick ,augustus ,vanderburgh ,note ,the so-called 8,sumerian ,question0 as to the genuine linguistic character of the ancient ,non-,semitic ,babylonian texts has agitated the ,assyriological world for more than twenty years4 ,the new ,sumerian matter from the monuments which is constantly coming to hand demands1 in the interest of all those who can look upon this discussion with impartial eyes1 a most rigid and unprejudiced examination4 ,dr4 ,vanderburgh in the following monograph has adhered to the views expounded in my 8,materials for a ,sumerian ,lexicon0 7,j4 ,c4 ,hinrichs'sche ,buchhandlung1 #aije-aijg71 that the so-called ,sumerian was originally a ,non-,semitic agglutinative language which1 in the course of many centuries of ,semitic influences1 became so incrusted with ,semiticisms1 most of them the result of a very gradual development of the earlier foreign sacred speech of the priests1 that it is really not surprising to find the theory that ,sumerian was merely a ,semitic cryptography set forth and vigorously upheld by so eminent a scholar as ,professor ,halvy 7,,msl41 pp4 ,,viii1 ,,ix74 ,the study of the more ancient ,non-,semitic texts1 more particularly of the ,sumerian unilingual hymns1 cannot fail to shed additional light on the nature of this peculiar idiom1 besides furnishing a valuable addition to the study of the ,babylonian religious system4 ,the texts of the hymns in ,vol4 ,,xv4 of the ,brit4 ,mus4 ,cun4 ,texts are not always in good condition and present many difficulties1 a solution of some of which1 it is hoped1 has been suggested in this work with at least approximate correctness4 ,john ,dyneley ,prince ,columbia ,university ,october #ast1 #aijg ,to the ,rev4 ,edward ,judson1 ,d4 ,d41 in recognition of his friendship to the author and of his interest in ,oriental studies ,preface ,vol4 ,,xv4 of the 8,cuneiform ,texts from ,babylonian ,tablets in the ,british ,museum1 printed by order of the ,trustees01 was published in #aijb4 ,plates #g-cj of this valuable volume contain hymns addressed to ,bl1 ,nergal1 ,adad1 ,sin1 ,tammuz1 ,bau and ,ningirgilu4 ,of these1 besides the translations given in the present work1 the following have been translated and commented on2 viz41 ,j4 ,dyneley ,prince1 ,jour4 ,amer4 ,or4 ,soc41 xxviii1 pp4 #afh-ahb1 a hymn to ,nergal 7,pl4 #ad72 and a hymn to ,sin 7also rendered and explained in this thesis7 by ,e4 ,guthrie ,perry1 in ,hymnen und ,gebete an ,sin 7,pl4 #ag74 ,in press at present are also translations by ,j4 ,d4 ,prince1 a hymn to ,bau1 ,vol4 ,,xv4 ,pl4 #bb in the ,harper ,memorial ,volume 7,chicago72 and1 by the same author1 a hymn to ,ningirgilu1 ,vol4 ,,xv4 ,pl4 #bc1 in the ,paul ,haupt ,collection to appear in #aijh4 ,all these hymns in ,plates #g-cj stand by themselves as distinct from anything hitherto published4 ,they are unilingual1 a fact indicating that they are very ancient and furthermore adding materially to the difficulty of their translation4 ,this ,thesis ventures a transliteration1 translation and commentary of four of the hymns which are peculiarly difficult owing to their unilingual ,non-,semitic character4 ,of the history of the tablets in question1 which are all in the ,old ,babylonian character1 we have no information4 ,they must tell their own story4 ,the writer of this ,thesis wishes to acknowledge with much appreciation the aid given him by ,dr4 ,john ,dyneley ,prince1 ,professor of ,semitic ,languages in ,columbia ,university1 in the preparation of this work4 ,new ,york1 ,oct4 #ast1 #aijg ,f4 ,a4 ,vanderburgh ,list of ,abbreviations ,,al3 ,assyrische ,lesestcke1 von ,friedrich ,delitzsch4 ,vierte durchaus neu bearbeitete ,auflage4 ,,ask3 ,akkadische and ,sumerische ,keilschrifttexte1 von ,paul ,haupt4 ,,bn3 ,das ,babylonische ,nimrodepos1 von ,paul ,haupt4 ,br3 ,a ,classified ,list of ,cuneiform ,ideograms1 ,compiled by ,rudolph ,e4 ,brnnow4 ,,cdal43 ,a ,concise ,dictionary of the ,assyrian ,language1 by ,william ,muss-,arnolt4 ,c3 ,the ,code of ammurabi1 ,king of ,babylon1 by ,robert ,francis ,harper4 ,cler3 ,collection de ,clercq4 ,catalogue4 ,antiquits ,assyriennes4 ,,ct3 ,cuneiform ,texts from ,babylonian ,tablets in the ,british ,museum4 ,dc3 ,dcouvertes en ,chalde1 par ,ernest de ,sarzec4 ,,ebh3 ,early ,babylonian ,history1 by ,hugo ,radau4 ,,ebl3 ,explorations in ,bible ,lands during the #aith ,century1 by ,h4 ,v4 ,hilprecht4 ,,hba3 ,a ,history of ,babylonia and ,assyria1 by ,r4 ,w4 ,rogers4 ,,hw3 ,assyrisches ,handwrterbuch1 von ,friedrich ,delitzsch4 ,,ig3 ,the ,great ,cylinder ,inscriptions ,a and ,b of ,gudea1 by ,ira ,maurice ,price4 ,,ja3 ,journal ,asiatique4 ,,jras3 ,the ,journal of the ,royal ,asiatic ,society4 ,,msl3 ,materials for a ,sumerian ,lexicon1 by ,john ,dyneley ,prince4 ,n3 ,nippur1 or ,explorations and ,adventures on the ,euphrates1 by ,john ,punnett ,peters4 ,,obi3 ,old ,babylonian ,inscriptions1 chiefly from ,nippur4 ,by ,h4 ,v4 ,hilprecht4 ,,obtr3 ,old ,babylonian ,temple ,records1 by ,robert ,julius ,lau4 ,r3 ,cuneiform ,inscriptions of ,western ,asia1 prepared by ,sir ,henry ,rawlinson4 ,,raao3 ,revue d',assyriologie et d',archologie ,orientale4 ,,rba3 ,die ,religion ,babyloniens und ,assyriens1 von ,morris ,jastrow1 ,jr4 ,,rsa3 ,recueil de ,signes ,archaiques de l'criture ,cuniforme1 par ,v4 ,scheil4 ,,ssd3 ,les ,signes ,sumriens derivs1 par ,paul ,toscanne4 ,,sso3 ,a ,sketch of ,semitic ,origins1 by ,george ,aaron ,barton4 ,,sva3 ,die ,sumerischen ,verbal-,afformative nach den ltesten ,keilinschriften1 von ,vincent ,brummer4 ,,tc3 ,tableau ,compar des critures ,babylonienne et ,assyrienne ,archaiques et ,modernes1 par ,a4 ,amiaud et ,l4 ,mechineau4 ,,tea3 ,der ,tontafelfund von ,el ,amarna1 herausgegeben von ,hugo ,winckler4 ,,tr3 ,travels and ,researches in ,chaldaea and ,susiana1 by ,wm4 ,k4 ,loftus4 ,table of ,contents ,page ,introduction #a ,chapter ,i #ba ,transliteration1 ,translation and ,commentary1 ,hymn to ,bel ,chapter ,,ii #db ,transliteration1 ,translation and ,commentary1 ,hymn to ,sin ,chapter ,,iii #ee ,transliteration1 ,translation and ,commentary1 ,hymn to ,adad ,chapter ,,iv #gj ,transliteration1 ,translation and ,commentary1 ,hymn to ,tammuz ,glossary #ha ,introduction ,the gods honored in the hymns treated in the following ,thesis are ,bl1 ,sin 7,nannar71 ,adad 7,ramman7 and ,tammuz1 all deities of the old ,babylonian pantheon1 representing different phases of personality and force1 conceived of as incorporated in nature and as affecting the destinies of men4 ,these gods are severally designated in the hymns as follows3 in ,tablet #acifc1 ,rev4 #a1 8,o ,bl of the mountains20 in ,tablet #acicj1 ,obv4 #b1 8,o father ,nannar20 in ,tablet #bifca1 ,obv4 #aj1 8,o ,ramman1 king of heaven02 and in ,tablet #bifbh1 ,obv4 #c1 8,the lord ,tammuz0 7,,ct4 ,,xv1 #aj1 #ae1 #af1 #ag and #ai74 ,the attributes and deeds belonging to these divinities are adduced from a wide range of literature1 beginning with the royal inscriptions of the pre-dynastic periods and ending with the inscriptions of the monarchs of the later ,babylonian empire4 ,in fact1 the building inscriptions of the ,babylonians1 the war inscriptions of the ,assyrians1 the legendary literature1 the incantations1 as well as the religious collections1 particularly the hymns1 afford us many descriptions1 of greater or less length1 of all the ,babylonian gods4 ,to aid the student in understanding better the character of the four gods whose hymns have been translated in the following ,thesis1 ,i here give a brief descriptive sketch of each of the deities whose praises were sung in the documents which ,i have chosen to render4 #a4 ,bl ,bl was the most ancient of all ,babylonian gods and was a popular deity through the historic rise and fall of several ,babylonian states1 when no other god received prominent recognition4 ,when ,en-ag-kuanna1 lord of ,kngi1 subdued the city of ,k in the north of ,babylonia1 he brought the spoil of his victory to ,bl4 8,to ,bl 7,en-lil71 king of the lands1 ,en-ag-kuanna1 lord of ,kngi1 the spoil of ,k1 wicked of heart1 he presented40#a ,urukagina1 king of ,laga1 built a temple to ,ningirsu1 the god of ,girsu1 but he1 in honoring ,ningirsu as the hero of ,bl1 was really honoring ,bl4 8,for ,ningirsu1 the hero of ,bl1 ,urukagina1 king of irpurla1 his house he built40#b ,eannatum1 who was patesi of ,laga and made himself king of ,k1 calls himself the chosen of ,bl1 as follows3 8,eannatum1 patesi of irpurla1 chosen of ,bl40#c ,entemena1 who is called in the ,vase of ,silver1 8son of ,enanatum01#d and who probably was the nephew of ,eannatum1 introduces his fine ,cone ,inscription with these words3 8,bl1 king of the lands1 father of the gods40#e ,he also claims in the same inscription to derive the right to reign from ,bl3 8,entemena1 patesi of irpurla1 to whom a sceptre is given by ,bl40#f ,entemena's ,cone also gives us information about ,mesilim4 ,it speaks of ,mesilim as 8king of ,k40#g ,in describing the victory of ,mesilim over the ,gibanites1 a people located apparently not very far from ,k1 ,entemena tells us that the victory was effected by the command of ,bl4 8,upon the command of ,bl a scourge he 7,mesilim7 brought over them 7the ,gibanites72 the dead in a field of the land he buried40#h ,for map showing supposed location of ,giban1 see ,,sso4 p4 #aeh4 ,lugalzaggisi1 a usurper from the north1 making himself master of the world in all directions and setting up a throne at ,erech1 in his inscription of #acb lines1 freely recognizes the favor of ,bl4 8,bl1 king of the lands1 to ,lugalzaggisi1 king of ,erech1 the kingship of the world did give40#i ,in this period preceding ,sargon ,i41 ama seems to have a distinct place in the religious world1 but he does not receive the attention that ,bl receives4 ,he is particularly mentioned in one inscription2 viz41 in the ,stle des ,vautours1 where he is spoken of as 8ama1 the king who dispenses splendour40#aj ,the date of these early ,babylonian rulers1 of course1 is1 as yet1 not accurately determined4 ,the relative age of each is made out chiefly from palaeographic evidences 7see ,,ebh4 p4 #h1 for example71 supplemented with the attempt at fitting into one harmonious whole the events which the inscriptions of these rulers divulge4 ,then the whole schedule is crowded backward or forward or internally changed from time to time as new evidence is gathered for or against the testimony of ,nabonidus 7#eee-ech ,b4 ,c47 who1 when he discovered the tablet of ,narm-,sin1 declared that he was gazing on that which no eyes had beheld for thirty-two hundred years4 ,nabonidus says3 8,i dug to a depth of eighteen cubits1 and the foundation of ,narm-,sin1 the son of ,sargon1 which for thirty-two hundred years no king that had preceded me had discovered1 ama1 the great ,lord of ,e-barra1 permitted me1 even me1 to behold40#aa ,on the supposed relation of these kings to ,narm-,sin1 the rulers ,en-ag-kuanna1 a king of the south1 ,urukagina1 of ,laga1 and ,mesilim1 a king ruling at ,k1 are placed along about the date of #dejj ,b4 ,c41 while ,eannatum1 ,enannatum and ,entemena1 successive rulers at ,laga1 are placed near the date of #dbjj ,b4 ,c4 ,lugalzaggisi of ,erech is placed at #djjj ,b4 ,c4 ,it may be stated here that the date of ,sargon ,i4 as #chjj ,b4 ,c4 is obtained by adding to #cbjj the date of the reign of ,nabonidus as #eej years ,b4 ,c4 and also the length of the reign of ,sargon ,i4 as #ej years4 ,the seat of ,bl's cult was ,nippur1 a city lying between the ,euphrates and ,tigris1 a little below ,babylon1 and located1 as it were1 in the midway favorable to receiving homage from kings of either the north or the south of ,babylonia4 ,we find it mentioned as early as the time of ,entemena1 who in one of his inscriptions1 in speaking of something presented to ,bl1 says3 8,to ,bl of ,nippur by ,entemena it was presented04#ab ,in the bilingual legend of the ,creation1 ,nippur seems to be regarded as a very old city4 ,it is placed at the head of the list of three that are mentioned as ancient cities of ,babylonia4 8,nippur was not made2 ,e-kur was not built4 ,erech was not made2 ,e-anna was not built4 ,the abyss was not made2 ,eridu was not built40#ac ,nippur evidently is older than the worship of ,bl and the conception of ,bl is older than the first king of whom we have mention2 viz41 ,en-ag-kuanna1 who is placed at #dejj ,b4 ,c4 ,at ,nippur was located ,bl's great temple which was commonly called ,e-kur1 house of the mountain1 a name particularly descriptive of the shrine of ,bl resting on the top of the mountain-like ziggurrat4 ,sargon ,i4 calls himself the builder of ,bl's temple at ,nippur1 and ,narm-,sin1 the son of ,sargon1 also calls himself the builder of ,bl's temple4 ,sargon's language1 which we take from a door-socket found at ,nippur1 is3 8argani-ar-li1 son of ,itti-,bl1 the mighty king of ,agade1 builder of ,e-kur1 temple of ,bl in ,nippur04#ad ,the language of ,narm-,sin from a brick stamp found at ,nippur is3 8,narm-,sin1 builder of the temple of ,bl04#ae ,neither ,sargon nor his son meant that he was the original builder of ,e-kur4 ,they were simply repairers of the temple1 like many other kings4 ,many kings down to the last king of the last empire took much pride in rebuilding temples4 ,there must have been a temple at ,nippur when ,en-ag-kuanna presented the spoil of ,k to ,bl4 ,excavations at ,nippur show that1 as there are great deposits of debris above the temple pavements made by ,sargon and his son1 so beneath these pavements there is a further great layer of debris1 proving that the founding of ,e-kur must reach far back into the darkness of pre-historic antiquity4 ,sargon's bricks were the first to bear a stamp which we may consider to imply a date1 but they were not the first bricks laid4 ,the ziggurrat which ,ur-,gur1 an early king of ,ur1 built is the first of which we have definite knowledge4 ,we know something of the pavement that ,sargon ,i4 and ,narm-,sin built1 but of the character of the buildings that might have rested on this pavement we have no information4 ,ur-,gur leveled the ground and built a new platform1 #h feet high and #ajj by #agj feet in area with a ziggurrat consisting of three stages4 ,some of the facings of his structure were made of burnt brick1 bearing the inscription of ,ur-,gur 7see ,n4 ,,ii1 #abd74 ,the greatest temple ,nippur ever had was built by an ,assyrian king2 viz41 ,aurbnipal4 ,the structure covered a larger surface than any before it4 ,the walls1 instead of being plain1 were ornamented with square half columns4 ,the lower terrace was faced with baked brick1 stamped with an inscription in which the ziggurrat is dedicated to ,bl1 the lord of the lands1 by ,aurbnipal1 the mighty king1 the king of the four quarters of the earth1 the builder of ,e-kur 7see ,n4 ,,ii1 #abf74 ,e-kur1 the temple of ,bl at ,nippur1 as restored on the basis of the discoveries of the ,university of ,pennsylvania ,exploration ,fund1 consists of two courts1 an outer and an inner court4 ,within the inner court stands the ziggurrat1 rising to a tower of three or four stages which the most devout pilgrims might perhaps ascend4 ,at the top is an enclosed shrine in which is a statue of ,bl4 ,here ,bl and his consort1 ,blit1 for ,babylonian gods maintain family relations like human beings1 are supposed to dwell4 ,in figurines ,bl appears as an old man1 dressed in royal robes1 generally carrying a thunder-bolt in his hand 7see ,n4 ,,ii1 #abh74 ,by the side of the ziggurrat stands a temple for the use of the priests4 ,we may assume on the whole1 no doubt1 that the assembly of pilgrims was confined chiefly to the outer court 7see ,,ebl4 #dgj74 ,bl was at first a local deity1 but as the circumference of the political territory of which ,nippur was the religious centre was enlarged1 so ,bl's cult was extended4 ,other cities included in the same political domain with ,nippur1 recognized ,bl as lord4 ,bl was a sort of war god4 ,kings rivaled one another in courting his favor4 ,the victorious king attributed his success to ,bl and brought the spoil to ,bl4 ,the king of the south1 whether of ,laga1 ,erech or ,ur1 and the king of the north1 whether of ,k or ,agade1 always went to ,nippur to celebrate his victory4 ,in this way ,bl's lordship came to be recognized as extending over all ,babylonia and finally over ,assyria4 ammurabi1 king at ,babylon1 #bcjj ,b4 ,c41 recognized 8,bl as lord of heaven and earth1 who determines the destiny of the land01#af and ,tiglath-pileser ,i4 7about #aajj ,b4 ,c471 the first great ,assyrian conqueror1 called ,bl 8the father of the gods and ,bl of the lands01#ag and speaks of himself as 8appointed to dominion over the country of ,bl04#ah ,the ,semitic appropriation of ,en-lil involved some transformation in the conception of ,bl4 ,not to refer to ,palestine1 there were three ,bls2 the ,sumerian ,bl1 the ,semitic ,bl and the new ,bl or ,marduk1 who1 however1 was really a different god4 ,the ,babylonian ,bl1 either in the mind of the ,sumerian1 of the ,babylonian or of the ,assyrian1 always had his seat at ,nippur4 ,under ,semitic influence ,bl became lord of the world4 ,he was one in the hierarchy of three who ruled the universe2 viz41 ,anu1 the lord of the heavens1 ,bl1 the lord of the earth1 and ,ea1 the lord of the deep4 ,the ,sumerian name1 ,en-lil1 made ,bl the 8lord of fulness04 ,the ,semitic name ,bl emphasized the fact of his lordship1 and the name of his temple1 ,e-kur1 8house of the mountain01 marked out the scope of his lordship4 ,the earth was conceived of as a mountain resting on the abyss1 and the temple with its ziggurrat was built to rise up like a mountain out of the deep4 ,the people could stand in the court of the temple at ,nippur and say of the mountain-like structure3 8,o great mountain of ,bl1 ,o airy mountain1 ,whose summit reaches heaven1 ,whose foundation in the shining deep is firmly laid1 ,on the land like a mighty bull lying1 ,with gleaming horns like the rays of the rising sun1 ,like the stars of heaven that are filled with lustre60#ai ,when ,babylon became the chief city of all ,babylonia1 it was natural that its god should be regarded as supreme4 ,it was at this point that political lordship seemed to pass from the old ,bl to the new1 namely to ,marduk4 ammurabi1 one of the early kings at ,babylon1 speaks of ,bl as voluntarily transferring his power to ,marduk4 ,in the ,assyrian legend of the ,creation this transfer is dramatically enacted4 ,the task of overcoming the monster ,timat naturally belonged to ,bl4 ,but ,marduk1 the youthful god of ,eridu1 the son of ,ea1 was urged to attempt the feat4 ,when he had slain the monster1 there was joy among the gods4 ,they vied with each other in bestowing honor on the victor4 ,finally ,bl steps forward and confers an honor also4 ,he bestowed on ,marduk his own title with these words3 8,father ,bl calls ,marduk the lord of the world40#bj ,marduk1 therefore1 is sometimes called the new ,bl in distinction from ,en-lil1 the old ,bl4 ,the idea of origins is apparently not very fully elaborated in ,babylonian literature4 ,for instance1 the ,babylonians did not come so near to the idea of creation ex nihilo as the ,hebrews4 ,their cosmogony starts with chaos4 ,the expanse of the heavens appears specked with stars1 some of which move with regularity4 ,the moon travels across the expanse according to a prescribed order4 ,then the ,babylonian bilingual account of the ,creation gives a short statement of the creation of the land and sea1 of man and beast4 ,generally1 however1 the divinity that planned and perfected order seems to be far in the background4 ,the bilingual account says3 8,marduk constructed an enclosure before the waters1 ,he made dust and heaped it up within the enclosure4 ,mankind he created4 ,animals of the field1 creatures of the field he created4 ,the ,tigris and the ,euphrates he made and in place put 7them7 ,by their names joyfully he called them04#ba ,now ,marduk1 we know1 took the place of ,bl and ,bl handed over his prerogatives to ,marduk4 ,in transferring his rights he must have given over also his power to create4 ,if ,marduk possessed the power to create in the time of his popularity1 ,bl must have had the same power in the days of his glory1 before he was succeeded by ,marduk4 ,therefore we are led to the belief that the early ,babylonians looked upon ,bl as the creator of animal and human life on earth4 ,the following hymn may be regarded as embodying a legendary view of ,bl as creator1 while the idea of destruction is also incorporated in the hymn3 8,of ,bl1 mighty hand1 ,who lifts up glory and splendour1 day of power4 ,fearfulness he establishes4 ,lord of ,,dun4,,pa4,,ud4,,du4,a1 mighty hand4 ,fearfulness he establishes4 ,stormy one1 father1 mother1 creator1 mighty hand4 ,the catch-net he throws over the hostile land4 ,lord1 great warrior1 mighty hand4 ,a firm house he raises up2 the enemy he overthrows4 ,the shining one1 lord of ,nippur1 mighty hand4 ,the lord1 the life of the land1 the mass of heaven and earth40#bb #b4 ,sin ,next after ,bl1 the moon-god is worthy of consideration1 because of the age of his cult1 and because of the greatness of its influence in ,babylonia4 ,the moon-god had two ,sumerian names1 two ,assyrian names and two great temples4 ,the ,sumerian name most often applied to the moon-god is is-ki1 the particular meaning of which in this case does not seem to be very patent4 ,if the two syllables is and ki are taken as nouns1 the one is the construct state and the other in the genitive relation1 the name means 8brother of the land01 that is1 8protector of the land01 or 8helper of the land04 ,the other ,sumerian name is ,en-zu1 lord of wisdom1 the intellectual attribute of wisdom being closely related to the physical property of giving light4 ,while therefore is-ki expresses the material relation of the moon to the earth1 ,en-zu seems to state the intellectual relation of the moon-god to the affairs of the earth4 ,the first ,assyrian name of the moon-god to be considered is ,nannar4 ,the derivation of this name is still in doubt4 ,it generally occurs in bilingual literature as the ,assyrian equivalent of the ,sumerian is-ki 7see ,,iv ,r4 #i1 #c-ah74 ,jastrow thinks that the word ,nannar is made by the reduplication of nar1 8light01 and the assimilation of the first r1 ,nar nar ,nannar 7see ,,rba4 p4 #gb74 ,the other ,assyrian name1 connected with the moon-god more often at ,harran than at ,ur1 is ,sin1 the sign being ,e1 used also for 8thirty01 and is applied to the moon-god as the deity of the month of thirty days4 ,as the cult of the moon-god traveled from ,ur to ,harran1 so the name of ,sin traveled even into the peninsula of ,arabia and probably became a local name there in the wilderness4 ,the ,assyrian kings of the second empire seemed to prefer to call the moon-god by the name ,sin1 but the ,semitic ,babylonians called him ,nannar4 ,nannar had a temple at ,ur1 called ,e-giirgal1 and one at ,harran1 known as ,e-ulul4 ,ur was the oldest of the two temple cities4 ,its history may possibly reach back to #djjj ,b4 ,c4 ,ur held a position in southern ,babylonia similar to that held by ,nippur in northern ,babylonia1 but was not so old as ,nippur4 ,ur was the religious centre in the south with ,nannar as the state god1 as ,nippur was the religious centre in the north with ,bl as the state god4 ,when the states of the south and the north were united under ammurabi1 ,babylon1 becoming the religious capital of the south and the north combined1 the state lustre of the god of ,babylon naturally came to dim the glory of the god of ,ur as well as that of ,nippur4 ,harran1 situated on the ,euphrates in the northern part of ,assyria1 never figured in state power1 and was prominent only because of the importance of the events that centered there1 on the road between the east and the west4 ,nabonidus1 the last ,semitic ,babylonian king 7#eee-ech ,b4 ,c47 was an enthusiastic devotee of the moon-god4 ,he tells us what ,aurbnipal did to the temple of the moon-god at ,mugheir4 ,in speaking of that temple1 he calls it the house of ,sin which ,aurbnipal1 king of ,assyria1 son of ,esarhaddon1 king of ,assyria had built4 ,nabonidus himself rebuilt both the temples of the moon-god1 the temple of ,e-giirgal at ,ur and the temple of ,e-ulul at ,harran1 and he gives us a description of the rebuilding of both4 ,we also have two prayers of ,nabonidus addressed to the moon-god1 one addressed to him at ,e-giirgal1 the other addressed to him at ,e-ulul 7see ,i ,r4 #fh1 ,col4 ,i1 #f ff4 and ,v ,r4 #fd1 ,col4 ,i1 #h ff474 ,the temple ruins of ,e-giirgal have been well uncovered4 ,the temple is of rectangular form1 the four corners turned towards the four cardinal points of the compass4 ,the platform of the base is at the level of the roofs of the houses1 made of solid masonry of bricks and reached by steps at the end4 ,on the platform are two stagings1 also of solid masonry reached by steps at one end4 ,on the second staging is a shrine of the moon-god4 ,in sculpture he appears as an old man with long beard and dressed in royal robes4 ,he wears a hat and in the scene there is always a thin crescent 7see ,clercq1 ,vol4 ,i1 ,plates ,x-,,xv74 ,loftus and ,taylor both give drawings of the temple of ,e-giirgal 7see ,,tr4 p4 #abg and ,,jras4 ,,xv1 p4 #bfj47 ,the ruins of the temple of the moon-god at ,harran have not yet been uncovered to the extent that the plan of the temple can be laid before us4 ,theologically1 ,nannar stood at the head of the second triad of gods4 ,the hierarchy of the universe consisted of the god ,anu1 the god ,bl and the god ,ea4 ,the hierarchy of heaven consisted of the god ,nannar1 the god ama and the god ,itar2 that is1 the moon-god1 the sun-god and the star-god4 ,the reason for placing ,nannar above ama was that ,nannar was the god of the ruling city1 while ama was the city god of the dependent state1 though the sun which ama represents is stronger than the moon which ,nannar represents1 and we should expect ama1 therefore1 to receive the first place4 ,the god of the city of ,larsa was ama4 ,the god of the city of ,ur was ,nannar4 ,when ,larsa became subject to ,ur1 the god of ,larsa2 viz41 ama1 became the child of the god of ,ur2 that is1 of ,nannar4 ,the relation of the night to the calendar also shows that the rank of ,nannar was superior to that of ama4 ,the day began at evening2 not with the morning4 ,the sun too was the son of the night2 that is1 it issued forth from the night1 in the morning4 ,kings1 thinking of this fact1 that the sun was born of the night1 often addressed ama as the offspring of the god ,sin4 ,the rising of the moon in the night to send forth its light into the darkness also impressed the ,babylonian with the power of the moon4 ,the waxing and waning of the moon left the same impression on the ,babylonian mind4 ,the regularity of the phases of the moon and its effect upon the tides as well showed the moon to be an agent in marking time4 ,finally1 the place of the moon among the stars also gave him the appearance of having royal sway4 ,nannar's national influence was much like that of ,bl4 ,geographically1 he represented southern ,babylonia1 while ,bl was the chief deity of northern ,babylonia4 ,when ,marduk became the patron god of ,babylon1 ,bl and ,nannar still held their positions as patron gods1 but in subordination to ,marduk4 ,besides1 they did not lose their influence as supreme deities1 each in his peculiar sphere1 ,bl as the god of the earth and ,nannar as the god of the moon4 ,bl was ruler of the earth while ,nannar was1 by his light1 a producer in the earth4 ,bl was the providential director of life on earth1 ,nannar was the originator of life on earth1 as he formed the child in the womb4 ,both were superhuman in power and wisdom4 ,thus ammurabi3 8,my words are mighty4 ,if a man pay no attention to my words1 may ,bl1 the lord who determines destinies1 whose command cannot be altered1 who has enlarged my dominion1 drive him out from his dwelling4 ,may ,sin1 the lord of heaven1 my divine creator1 whose scimetar shines among the gods1 take away from him the crown and throne of sovereignty40#bc ,no god in the mind of the ,babylonian had reached the position of combining in himself all the qualities of divinity4 ,so it did not seem inconsistent to the ,babylonian to worship two gods like ,bl and ,nannar1 or more gods4 ,there was a tolerance of all gods2 each was considered as acting in his own circle1 and these circles did not necessarily exclude the one the other4 ,one god might be more important than another1 according to the importance of the circle in which his virtue was effective1 or according to the importance of the political power the circle of whose sway was under the special tutelage of some particular god4 ,babylonian worship cannot be said to be polytheistic in the grosser form1 nor had it reached the higher ideal that lies in monotheism4 ,it may properly be considered a henotheistic worship in which there is a pantheon of gods whose local and universal claims did not cause the gods or their devotees to war the one on the other4 ,there is a truly great bilingual hymn addressed to ,nannar4 ,according to the colophon it was transcribed by the chief penman of ,aurbnipal from an old copy4 ,my impression is that it is an enlargement of the hymn to ,nannar of which this ,thesis gives a transliteration1 translation and commentary4 ,for this reason ,i herewith append the following translation3 8,o lord1 highest of the gods1 alone in heaven and earth exalted6 ,o father ,nannar1 lord of ,anar1 highest of the gods6 ,o father ,nannar1 lord ,anu the great1 highest of the gods6 ,o father ,nannar1 lord ,sin1 highest of the gods6 ,o father ,nannar1 lord of ,ur1 highest of the gods6 ,o father ,nannar1 lord of ,e-giirgal1 highest of the gods6 ,o father ,nannar1 lord of the shining crown1 highest of the gods6 ,o father ,nannar1 of most perfect royalty1 highest of the gods6 ,o father ,nannar1 in royal robes marching1 highest of the gods6 ,o strong young bullock1 with great horns1 of perfect physical strength1 with hazel-colored pointed beard of luxurious growth and perfect fulness6 ,o fruit1 whose stalk growing of itself reacheth a tall form1 beautiful to look upon1 whose perfection never satiateth6 ,o mother1 the producer of life1 thou who settest up for the creatures of life a lofty dwelling6 ,o merciful and gracious father1 thou who holdest in hand the life of all the land6 ,o lord1 thy divinity1 like the distant heavens and the broad sea1 inspireth reverence6 ,o creator of the lands1 founding the temple and giving it a name6 ,o namer of royalty1 determiner of the future for distant days6 ,o mighty prince1 whose distant thought no god can declare6 ,o thou whose knee bendeth not1 opener of the road for the gods thy brothers6 ,o thou who goest forth from the foundation of heaven to the height of heaven1 opening the door of heaven1 creating light for all men6 ,o father1 begetter of all1 who lookest upon the creatures of life1 who thinkest of them6 ,o lord1 who fixest the destiny of heaven and earth1 whose command no one changeth6 ,o thou who holdest the fire and the water1 who turnest the life of creation1 what god reacheth thy fulness6 ,who in heaven is high8 ,thou alone art high4 ,who on earth is high8 ,thou alone art high4 ,as for thee1 when thy word is spoken in heaven1 the ,igigi bow down the face4 ,as for thee1 when thy word is spoken on earth1 the ,anunaki kiss the ground4 ,as for thee1 when thy word like the wind resoundeth on high1 food and drink abound4 ,as for thee1 when thy word is established in the land1 it causeth vegetation to grow4 ,as for thee1 thy word maketh fat the herd and flock and increaseth the creatures of life4 ,as for thee1 thy word secureth truth and righteousness and causeth men to speak righteousness4 ,as for thee1 thy word extendeth to heaven1 it covereth the earth1 no one can comprehend it4 ,as for thee1 thy word1 who can understand it1 who can approach it6 ,o lord1 in heaven supreme1 on earth the leader1 among the gods thy brothers without a rival4 ,o king of kings1 the lofty one1 whose command no one approacheth1 whose divinity no god can liken4 ,where thy eye looketh thou showest favor1 where thy hand toucheth thou securest salvation4 ,o lord1 the shining one1 who directeth truth and righteousness in heaven and earth and causeth them to go forth4 ,look graciously on thy temple1 look graciously on thy city4 ,look graciously on ,ur1 look graciously on ,e-giirgal1 ,thy beloved consort1 the gracious mother1 calleth to thee3 ,o lord give rest6 ,the hero ama calleth to thee3 ,o lord give rest6 ,the ,igigi call to thee3 ,o lord give rest6 ,the ,anunaki call to thee3 ,o lord give rest6 44444 calleth to thee3 ,o lord give rest6 ,ningal calleth to thee3 ,o lord give rest6 ,may the bar of ,ur1 the enclosure of ,e-giirgal and the building of ,ezida be established6 ,the gods of heaven and earth call to thee3 ,o lord give rest6 ,the lifting up of the hand4 #dh lines on the tablet to ,nannar4 ,mighty one4 ,lord of strength4 ,like its original1 copied and revised4 ,tablet of ,itar-uma-ere1 the chief scribe4 ,of ,aurbnipal1 king of legions1 king of ,assyria1 ,son of ,nabu-zer-liteir1 chief penman40 ,,iv ,r4 #i4 ,this ,aurbnipal hymn may be considered as remarkable for its advanced ideas4 ,in the first part of the hymn there is introduced the mythological idea of the bullock's head in the moon with horns and the face with flowing hazel-colored beard1 so that strength and brilliancy are pointed out4 ,but the hymn advances into literal speech by which the most varied and greatest of divine attributes are attached to the god ,nannar4 ,he is named as sovereign god1 a self-created god1 a merciful god1 the begetter of all life1 the maintainer of the life of the world1 the bestower of gifts to men1 the establisher of dwellings2 he fixes destinies1 pronounces judgment1 gives water to man and supplies him with vegetable food4 ,he holds a unique and exalted position in heaven and on earth above all other beings4 ,to him the angels of heaven and spirits of earth bow1 and at his command the forces of nature perform their marvellous functions4 #c4 ,adad ,the storm-god is known by the ,sumerian ideogram ,im4 ,the sign ,,immu in the ,el-,amarna tablets 7#aejj ,b4 ,c47 has the reading ,adad1 a name connected with the ,syrian ,hadad4 ,oppert thinks ,adad is the god's oldest name4 ,it seems evidently a foreign equivalent for ,im4 ,the ,assyrian name ,ramman is a provisional name meaning 8thunderer01 and probably only an epithet4 ,the sign ,,immu has also the value ,mer4 ,this is1 no doubt1 the original and real name of the god1 which appears as well in the form ,immer4 ,the primary idea in the name is that of wind1 then1 that of rain and finally of thunder and lightning4 ,the god is not an object like ,nannar1 but a force2 then the force is personified and he is spoken of as a person4 ammurabi puts him in the second triad of gods4 ,he is the third person of that triad1 ,sin being the first person and ama the second4 ,generally ,itar has the third place in the second triad4 ,in that case ,ramman falls outside of that triad and takes position among all the gods as seventh in importance4 ,the order is as follows3 ,anu1 ,bl1 ,ea1 ,sin1 ama1 ,itar1 ,adad 7,ramman74 ,as a ,babylonian god we find ,ramman's name appears in ammurabi's time as a common name in literature4 ,he is invoked in ammurabi's ,code1 like other gods1 of course in his sphere as a storm-god4 ,thus3 8,if a man will pay no attention to my words1 may ,adad1 the lord of abundance1 the regent of heaven and earth1 my helper1 deprive him of the rain from heaven and the water-floods from the springs6 ,may he bring his land to destruction through want and hunger6 ,may he break loose furiously over his city and turn his land into a heap left by a whirlwind60#bd ,with the kings of the ,cassite dynasty ,ramman seems to be popular4 ,his name appears by the side of that of ama and he is called the divine lord of justice4 ,in the ,babylonian dynasty of kings1 ,nebuchadnezzar ,i4 addresses ,ramman as the great lord of heaven1 the lord of the subterranean waters and rain1 whose curse is invoked against the one who sets aside the decrees of ,nebuchadnezzar or defaces his monument4 ,ramman is thought to be more truly an ,assyrian than a ,babylonian god4 ,he is almost as dear to the ,assyrian as the god ,aur4 ,historical data1 however1 do not furnish very early mention of his name in ,assyria4 ,we find that he had a seat of worship in ,damascus1 and his cult had vogue in the plain of ,jezreel1 his name appearing in ,hebrew1 written by mistake1 after the text was ,masoretically vocalized1 8,rimmon0 which is exactly the same in form as the ,hebrew word for pomegranate4 ,in ,assyria we can trace his history back to some extent by means of inscriptions in which his name appears as an element in the compound names of kings4 ,for example1 we find his name in the name of the ancient ,assyrian king ama-,ramman1 and from an inscription of ,tiglath-pileser ,i4 we learn also that ama-,ramman built a temple to the god ,ramman4 ,so we have historical evidence that the cult of ,ramman is older in ,assyria than this king1 who was reigning in #ahbj ,b4 ,c4 ,how much older it may be we do not know4 ,jastrow thinks that the cult is indigenous to ,assyrian soil4 ,between the time of ama-,ramman and the time of ,tiglath-pileser ,i4 the service of ,ramman must have declined somewhat1 for the temple of ,ramman in the city of ,aur seems not to have been repaired from the days of ama-,ramman till ,tiglath-pileser himself rebuilt it4 ,tiglath-pileser says that from the time of the founding it was in decay six hundred and forty years4 ,then king ,aurdan tore it down entirely4 ,sixty years after the entire destruction1 ,tiglath-pileser builds the temple anew4 ,he says that in the beginning of his government the great gods ,anu and ,adad demanded for him the restoration of their sacred dwelling4 8,i made bricks and cleared its ground until ,i reached the artificial flat terrace upon which the old temple had been built4 ,i laid its foundation upon the solid rock and the whole place incased with bricks like a fire-place1 overlaid on it a layer of fifty bricks in depth and built upon this the foundations of the temple of ,anu and ,adad of large square stones4 ,i built it up from foundation to roof1 larger and grander than before1 and erected also two great temple towers 444 fitting ornaments of their great divinities40#be ,from ,tiglath-pileser on1 temples of ,ramman do not seem to be often mentioned1 but the god himself is frequently spoken of in inscriptions of the kings4 ,sargon ,,ii4 has one of the eastern gates of his temple named 8,ramman the producer of abundance04 ,aurbnipal enumerates thirteen gods whom he honors as the great gods1 and places ,ramman fifth in the list4 ,ramman's most esteemed service was that of bestowing blessing4 ,the rains in the right proportion were a boon to the land1 filling the canals and watering the soil4 ammurabi calls ,ramman the lord of abundance and his helper4 ,tiglath-pileser ,i4 prays for the blessings of prosperity1 as he prays to ,adad3 8,may ,anu and ,adad turn to me truly and accept graciously the lifting up of my hand1 hearken unto my devout prayers1 grant me and my reign abundance of rain1 years of prosperity and fruitfulness in plenty40#bf ,aurbnipal describes the blessings he receives by the favor of this god3 8,ramman let loose his showers and ,ea has opened his springs1 the grain has grown to a height of five yards and the ears have been five sixths of a yard long1 the produce of the land has been abundant and the fruit trees have borne fruit richly40#bg ,the mention of ,anu and ,ea with ,ramman is because of their power to produce water1 ,ea representing the depths of water and ,anu the heaven with its clouds of rain4 ,the most conspicuous work of ,ramman was that of destruction4 ,it is in this function of judgment that he is associated with ama4 ,the connection lies in the fact that the lightning of ,ramman is like the day-light of ama2 so1 as the god of lightning1 ,ramman has the title biru4 ,lightning and flooding rain were1 because of their destructive character1 fearful forces1 and the kings in calling for a curse on hostile man or land turn to ,ramman in imprecation1 as1 for example1 ,raman-,nirari ,i4 does concerning the man who may be tempted to blot out the record of ,ramman-,nirari's name3 8,may ,ramman with terrible rainstorm overwhelm him1 may flood1 destruction1 wind1 rebellion1 revolution1 tempest1 want and famine1 drought and hunger be continually in his land4 ,may he come down on his land like a flood4 ,may he turn it into mounds and ruins4 ,may ,ramman strike his land with a destructive bolt40#bh ,some ,babylonian composer has set forth the terrifying side of ,ramman's character in a bilingual hymn as follows3 8,the lord in his anger himself makes heaven quake4 ,adad in his wrath lifts up the earth4 ,the mighty mountain he himself smites down4 ,at his anger1 at his wrath1 ,at his roaring1 at his thundering1 ,the gods of heaven ascend to heaven1 ,the gods of earth enter earth1 ama into the foundation of heaven enters1 ,sin in the height of heaven is magnified40#bi #d4 ,tammuz ,there is a fascination about the life of ,tammuz not experienced in the contemplation of the other gods of ,babylonia4 ,he seems to be presented to us just as though he were a man4 ,our first paragraph may describe him as a resident of one of the ancient cities of southern ,babylonia4 ,the city of his residence was ,eridu on the banks of the ,euphrates4 ,his official title is that of sun-god and his occupation is to care for the growth of plants4 ,the name of his father was ,ea1 the lord of the city of ,eridu1 whose duties consisted in governing the waters of the river on whose shore the city rested4 ,tammuz had a mother1 whose name was ,davkina1 the mistress of the vine4 ,tammuz also had a sister ,belili whose calling was1 like that of ,tammuz her brother1 the care of plant growth4 ,tammuz also had a bride1 the famous and treacherous ,itar1 the goddess of love1 represented by the evening star2 she was mistress of the neighbouring city of ,erech1 a little to the north-west1 and on the other side of the ,euphrates4 ,the life of ,tammuz at ,eridu was romantic and his days ended in tragedy4 ,there is a little poem1 giving a picture of his home4 ,there was a garden1 a holy place1 abundantly shaded with profuse leafage of trees whose roots went down deep into the waters over which ,ea presided4 ,his couch was hung under the rich foliage of the vine which his mother tended4 ,there ,tammuz dwelt and there was his shrine4 ,his dwelling of foliage in his youthful days was symbolic of the domain in which the virtue of his power was to be exercised4 ,his real home was in heaven1 for from heaven the virtue of plant-growth proceeds with the heat of the sun4 ,but his connection with heaven had been forgotten1 except in reminiscence found in legend4 ,in the legend of ,adapa1 for instance1 we find a hint of it4 ,tammuz and his companion ,gizida are seen mounting up to heaven where they receive stations as door-keepers in the gate of ,anu's house2 in heaven they properly belong4 ,the descent of ,tammuz to the lower world implies that he died1 but the accounts have not made a direct statement of how he died1 or what was the cause of his death4 ,perhaps we may conceive of the event of his death as having taken place at ,eridu before the service of lamentation had developed into a cult honored at the court of ,sargon of ,akkad1 where a temple was built for ,tammuz after northern ,babylonia had gained the ascendency over southern ,babylonia4 ,the literal cause of his death was that he was not capable of making plant-growth a continuous process4 ,the power of the heat of the sun as the summer advanced was superior to the virtue which ,tammuz possessed over plant-life4 ,the fierce heat of the summer caused vegetation to take a paler hue2 then the germs of decay entered2 slowly and surely the face of the land was assuming the same state that existed before the power of ,tammuz appeared to quicken the blade of grass and the fruit-bud of the early spring4 ,so ,tammuz was banished to the lower world4 ,romantically his entrance to the abode of the dead was due to the hand which ,itar had in the events of his life4 ,she had many lovers1 and she betrayed them all4 ,her betrayal in the case of ,tammuz consisted in not aiding him in her sphere as great mother in the production of life on earth4 ,had she supplemented his effort and made the earth continue to bear and bring forth1 counteracting the effect of the deadly heat of the summer solstice and the destructive wind of the south1 the gardens and the fruit orchards over whose productiveness ,tammuz presided would have enjoyed perennial fruitage1 and ,gilgame would never have had to take up the sad accusation against ,itar3 8,tammuz1 the spouse of thy youth1 ,thou compellest to weep year after year40#cj ,also there had never gone up the song of lamentation3 8,he went down to meet the nether world1 ,he has sated himself4 ama caused him to perish ,to the land of the dead4 ,with mourning was he filled on the day ,when he fell into great sorrow40#ca ,according to another story of the fate of ,tammuz1 ,itar was the victim of sudden and violent passion1 and in a fit of anger for disregard of her command she had smitten him down1 just as she crushed the allallu-bird she loved3 8,thou didst crush him and break his pinions4 ,in the woods he stands and laments1 #8,o my pinions'40#cb ,also as she cast out of her sight the lion3 8,thou didst love a lion of perfect strength1 ,seven and seven times thou didst bury him in the corners40#cc ,the origin of the service of weeping for ,tammuz is an interesting legend4 ,when ,itar had slain her lover1 she hastened1 like the going down of the evening star1 to the lower world in search of waters to restore him to life4 ,she searches long1 passing through all the compartments of ,hades4 ,the story does not give details of her finding ,tammuz1 but instead1 a scene of his burial is introduced3 8,to ,tammuz1 her youthful consort ,pour out pure waters1 costly oil40#cd ,a scene of the mourning for ,tammuz is also introduced1 which may be taken as the original lamentation1 all other summer solstice weepings being anniversaries of this original one4 ,his sister is there lamenting3 8,o my only brother1 let me not perish60#ce ,and a great company of mourners sing dirges by the accompaniment of the flute and follow the instruction which ,tammuz1 though dead1 seems to be giving then and there3 8,on the day of ,tammuz play for me1 ,on the flute of uknu and samtu6 ,with it play for me6 ,with it play for me6 ,o male and female mourners6 ,that the dead may arise and inhale incense60#cf ,of course the story is not finished and the circle of events not completed without the resurrection of ,tammuz4 ,in a ,chaldaean intaglio there is a picture of ,tammuz rejuvenated on the knees of ,itar 7see ,clercq ,vol4 ,i1 ,plate ,,ix1 ,no4 #hc74 ,some forms of the story must include his return to the earth1 and the complete service of lamentation must have been sometimes supplemented by a service of joy in which the idea of resurrection was significant4 ,though the original lamentation was an expression of grief for ,tammuz dead1 the fully developed ceremony was an expression of several pathetic ideas4 ,it was accompanied with sacrifice and offerings of wine4 ,in ,babylonia the commemoration was observed every year on the second day of the fourth month1 called the month of ,tammuz4 ,it was not only a weeping for dead ,tammuz1 but a weeping for dead vegetation4 ,the dying leaf had a mourner4 ,the withered stock had a sympathizing friend4 ,for the blasted blade of grass there was shed a tear4 ,for the barren tree bereft of golden foliage and luscious fruit there went up a cry of sympathy4 ,the ceremony was an expression of sadness that came over the people as the oppression of the heat of summer bore down upon them1 the water supply being reduced1 vegetable life put out and human life consequently made almost unendurable by the deprivation and heat of summer4 ,the time of weeping was one for the expression of personal sorrow that lurks in almost every heart4 ,the wail of anguish was a relief to souls burdened with their own peculiar griefs4 ,the soul found relief in lifting up the voice attuned to some form of elegy4 ,there came a relief like the rolling of the burden of guilt from the breast4 ,the ceremony was one that embraced in its performance the expression of confession4 ,it was1 however1 performed with the consciousness that the drought of summer was but for a season1 and that there was to follow a period of happier existence1 as the succeeding winter should merge into a new spring4 ,tammuz was supposed to leave the land with the season when the spring growth was completed1 to come back again in the following year4 ,he is considered as dead1 but his death is not an absolute one4 ,he tells the mourners what to do as they gather about his bier4 ,according to some allusions he seems also to be a lord1 as it were1 in the bowels of the earth1 preparing the inner earth for putting forth a new stock of vegetation1 as spring shall come4 ,hence1 the hymn to ,tammuz in this ,thesis calls him 8the generator of the lower world04 ,his association with his friend ,gizida substantiates more fully the idea of his resurrection4 ,to give vitality to his work he still maintains his old personality of sun-god1 and to him again is given a seat in heaven1 as the ,adapa legend shows3 8,on mounting up to heaven1 ,at the gate of ,anu ,tammuz and ,gizida were stationed40#cg ,the story of ,tammuz seems to have taken deep and almost universal hold of the imagination and sympathy of mankind4 ,the weeping for ,tammuz is said to have been maintained by the ,babylonians till a very late period4 ,similar stories to that of the ,tammuz legend existed in about the same period of history among the ,phoenicians1 the ,hebrews1 the ,greeks and the ,egyptians1 the most of these accounts having a common origin2 if they have more than one origin1 they seem nevertheless to blend in the main into one story4 ,it is said that in the ,phoenician town of ,gebal by the ,mediterranean on the road leading from the people of the east to those of the west1 there is a yearly lamentation over the death of their sun-god1 the beloved ,atoreth1 who had been slain by a cruel hand1 just as the spring verdure was cut down by the hot blasts of summer4 ,the women1 tearing their hair1 disfiguring their faces and cutting their breasts1 sent up a cry to heaven3 8,o my brother60 ,across the sea by the way of ,cyprus1 the cry is said to have been carried to ,greece where it found embodiment in the story of ,adonis and ,aphrodite4 ,possibly1 however1 the ,greek story may be indigenous4 ,adonis lost his life while hunting1 thrust through the thigh with the tusk of a wild boar4 ,after death he was in great favour with ,persephone who finally yielded to the entreaties of the inconsolable ,aphrodite1 and ,adonis spent one half of the year with his celestial mistress and the other half with his infernal one4 ,how much place the annual weeping for a departed one had among the ,hebrews may be inferred to some extent by the mention made in the ,scriptures of the service4 ,zechariah speaks of the well-known mourning of ,hadadrimmon in the valley of ,megiddon1 and ,amos refers to the custom of mourning for an only son4 ,ezekiel says that the ,lord brought him to ,jehovah's house 8and behold1 there sat the women weeping for ,tammuz04 ,jeremiah goes a step further and gives us the refrain which was used in the weeping3 8,ah me6 ,ah my brother60 ,the parallel story in ,egypt had for its hero the god ,osiris who1 representing goodness1 upon being slain by a foe1 became judge of the dead1 though his soul continued in existence among men4 ,transliteration1 ,translation and ,commentary ,chapter ,i ,tablet #acifc1 ,plate #aj1 ,hymn to ,bel ,obverse #a4 -mu-un na-m-zu-ka na-m- 444444444 e-ir-ma-al n7,,im7-te-na ,o lord of wisdom1 4444444444444444 supreme by thyself6 #b4 dimmer ,mu-ul-lil -mu-un na-m-zu-ka 4444 e-ir-ma-al n7,,im7-te-na ,o ,bl1 lord of wisdom1 4444444444444 supreme by thyself6 #c4 a-a dimmer ,mu-ul-lil -mu-un-e kur-kur-ra ,o father ,bl1 lord of the lands6 #d4 a-a dimmer ,mu-ul-lil -mu-un dug7,,ka7-ga zi7d7-da ,o father ,bl1 lord of righteous command6 #e4 a-a dimmer ,mu-ul-lil siba sag gig7,,mi7-ga ,o father ,bl1 shepherd of the black-headed6 #f4 a-a dimmer ,mu-ul-lil i-de7,,ne7 gaba n7,,im7-te-na ,o father ,bl1 the only all-seeing one6 #g4 a-a dimmer ,mu-ul-lil ama erim7,,ab7-na di-di ,o father ,bl1 the lord that executest judgment on thy enemies6 #h4 a-a dimmer ,mu-ul-lil -n7r7-la ma-ma ,o father ,bl1 the power of the lands6 #i4 ama n-a g ne-sig7,,pa7 gan-nu ki ,the bull of the pasture1 the bull that encompassest the productive land6 #aj4 dimmer ,mu-ul-lil nin ar-ra ki damal-ra ,o ,bl1 the bountiful lord of the broad land6 #aa4 -mu-un mu-ud-na d7,,kak7 sag-ma-al ki ,the lord of creation1 the creator1 the true head of the land6 #ab4 -mu-un zal7,,ni7-la7,,ud7-na ga nunuz-m7,a4,,an7 da-ma-al-la ,the lord whose shining oil is milk for an extensive progeny6 #ac4 m-mu-un silim7,,di7-ma-a-ni eri ir-ir ,the lord whose decrees bind together the city1 #ad4 d n-a-ni 7,,id7 m-e gal-la ,whose powerful dwelling-place 7is the seat of7 a great command1 #ae4 kur dimmer ,babbar 7,,ud7-7,,ud4,,du7-ta kur dimmer ,babbar7,,ud7-u-7,,ku7 ,from the land of the rising sun to the land of the setting sun6 #af4 kur-ra -mu-un nu-um-ti za-e -mu-un ab-da-me-en ,o mountain1 the lord of life1 thou the lord indeed art6 ,reverse #ag4 dimmer ,mu-ul-lil kur-kur-ra ga--an nu-um-ti nin-zu ga--an ab-da7-me-en7 ,o ,bl of the lands1 lord of life1 lord of wisdom1 lord indeed thou art6 #ah4 e-lum n7,,im7 an-na a-kad za-da mu-e-da-mal7,,ig7 ,o mighty one1 dread of heaven1 royal one indeed thou art6 #ai4 dimmer ,mu-ul-lil u en787 dimmer-ri-ne za-da mu-e-da-mal7,,ig7 ,o ,bl1 very lord of gods thou indeed art6 #bj4 a-a dimmer ,mu-ul-lil mu-lu gu m7,,sar7-m7,,sar7-me-en mu-lu e m7,,sar7-m7,,sar7-me-en ,o father ,bl1 who causest vegetation to sprout1 who causest grain to grow #ba4 dimmer ,mu-ul-lil me-lam7,,ne7-zu gr7,,kil7-ra a mu-ni-ib-7 7-ne-ne ,o ,bl1 before thy great glory may they be 7in fear876 #bb4 u-e an-na a-e 7r7-ra 7,,lib7-n7,,im7 ma-ni-ib-si ,the birds of heaven and the fish of the sea are filled with fear of thee6 #bc4 a-a dimmer ,mu-ul-lil-li da-da ma mu-e-gin7,,du7 sag-e-zi si-ba-e e-nab ,o father ,bl1 in great strength thou goest1 the head of life1 the shepherd of the stars6 #bd4 -mu-un ka na-m-g7,,mal7 iz-ba eri ga mu-e-gin7,,du7 gn7,,gi7 si ti-7,,ku7 me-a ,o lord1 the mouth of production thou openest1 as a prolific city thou goest1 the reed for the fulness of life thou art4 #be4 a-a dimmer ,mu-ul-lil sag zi sag n7r7-la ti ba-ni-ib-ag ,o father ,bl1 the head of life1 the head of strength1 the power of life thou makest thyself6 #bf4 -gil ni-ia mu-bi im ,altogether there are twenty-five lines in the tablet4 #bg4 r7,a4,i7 lim-ma ,hymn of praise4 ,this composition is a hymn of praise to ,bl1 who is directly addressed4 ,his name1 ,mu-ul-lil1 appears in #ad of the #be lines of the hymn1 in which he is called distinctively 8father01 the title occurring #h times4 ,the god is addressed in the second person1 as is seen in line #af1 where za-e1 the personal pronoun of the second person1 is applied to him1 and also in the pronominal phase of the second person1 za-da1 found in lines #ah and #ai1 not to mention other less striking symbols of the second person singular4 ,the hymn consists of many laudatory epithets descriptive of ,bl's divine nature and work4 ,his fatherhood and lordship are dwelt upon4 ,he is a righteous and all-wise father4 ,his lordship extends not only over the land1 but up into the air as well4 ,he provides subsistence for the creatures of earth1 being also the organizer of city and state4 ,he superintends also the operations of nature in the atmosphere being the dread of heaven1 the lord of gods1 the occasion of fear among the birds and fishes1 the shepherd of the storms 7or stars74 ,the time of the origin of this hymn is a matter of conjecture4 ,the form of the signs offers some evidence4 ,what the early kings say of ,bl also throws some light on the subject4 ,the signs are1 of course1 later than the picture-writing of the hieroglyph1 and also later than the linear script suited to stone4 ,these signs are made in clay1 hence the wedge appears4 ,the design of the signs used here has met with some transformation since the hieroglyph was used1 but it has not yet reached the chaste and symmetrical form given by the hand of the ,assyrian4 ,in short the signs of this hymn are old ,babylonian1 almost identical with those used in the inscriptions of ,eannatum1 ,entemena1 ,gudea and ammurabi4 ,there are1 however1 some later and even ,new-,babylonian signs among them1 pointing perhaps to transcription subsequent to the original composition4 ,there is no mention of any city in the hymn1 as there is in the hymn to ,sin1 but this hymn probably had its origin in ,nippur which was the great religious centre of ,babylonia in the pre-dynastic period1 when kings ascribed their successes to ,bl and brought their booty to ,nippur1 calling ,bl 8the lord of the lands40 ,obverse #a4 -mu-un na-m-zu-ka na-m 44444 e-ir-ma-al n-te-na ,o lord of wisdom1 44444444444 supreme by thyself6 -mu-un means 8being lord01 equalling 8lord0 and mu-un equalling 8being04 -mu-un is a phonetic representation of umun blu1 7,br4 #idge74 umun is sometimes ideographically represented by the sign ,,gigur1 the corner wedge 7,br4 #hfei71 which signifies 8depress01 8overpower01 8be powerful01 8rule04 umun may be shortened either to u1 mun or un1 giving to ,,gigur three values for 8lord01 u1 un and umun4 umun1 which is ,,es1 has an ,,ek value1 ugun4 ,in line #ag1 we shall meet with another word for 8lord02 viz41 ga--an4 3 the sign ,,igi-,,dibbu alone means 8lord04 ,it has a well-known ,assyrian equivalent1 labru1 8be old01 7,br4 #idfd74 ,brummer explains the sign correctly as follows3 ,,igi-,,dibbu is a compound sign and equals ,i1 8eye01 plus ,,lu1 8take away01 hence the meaning 8take away the eye01 8become old01 8elderly01 8lord01 7,,sva4 #b-g74 mu-un contracted to mun is cognate with me-en which equals ba1 8to be01 as in za-e-me-en 7,br4 #ajdjd74 ,we shall meet the form mu-un as a verbal prefix4 mu here is simply a dialectic form of me 7,,msl41 p4 #bdj74 mu as a ,sumerian value is attested by the sign-name ,,mu4 ,we shall meet with ,,mu in the name ,mu-ul-lil1 also as a suffix and in other ways4 ,the ,,mu of our text is old ,babylonian4 ,it is the ,,mu of ,ur-,gur and ,gudea 7see brick of ,ur-,gur1 ,no4 #ijjji1 ,,ct4 ,,xxi1 and ,gudea's ,cylinder ,a1 ,col4 ,,xviii1 line #bg1 in ,dc4 #cf74 un is plainly cognate with en which is so commonly represented by the sign ,,nu4 ,the sign ,,un we shall meet again with the value kalama4 ,the ,,un of our text is a very ancient sign 7see ,cone of ,eannatum1 ,col4 ,i1 ,,ct4 ,,xxi1 ,tablet #cjjfb74 na-m-zu-ka consists of noun1 na-m-zu and postposition ka4 na-m-zu is an abstract noun composed of the abstract prefix na-m and the stem zu4 na-m equals mtu1 8fortune01 7,br4 #afji and ,,hw4 #fed7 and is a dialectic form of nam 7,br4 #bajc7 which is a common abstract prefix4 na is a ,sumerian value of the sign ,,nan4 ,the value is simply syllabic here4 ,the sign originally signified 8stone04 ,our ,,na is found both in old ,babylonian tablets and in ,new-,babylonian inscriptions4 m 7,,es7 also is only syllabic here4 ,the sign has the ,,ek value ag and is used ideographically4 zu3 the sign representing zu has only one value1 presenting a rather uncommon circumstance in ,sumerian4 zu means 8know01 also 8be wise01 and may equal nmeu1 8wisdom01 7,br4 #acf71 but the author preferred to say na-m-zu1 8the fortune of wisdom04 ka1 sign-name ,k,,gu1 is a postpositive sign of the genitive4 ,the sign ,k,,gu 7discussed below7 is often used in this way1 but it has several values and is used to express a large number of ideas1 ka as a postposition is a dialectic form of ge7,,kit74 e-ir-ma-al is ,,es for the ,,ek nir-gal1 changing to n and m to g 7,,msl4 p4 ,,xi74 ,it is translated into ,assyrian by the word etellu4 e-ir-ma-al consists then of two parts2 stem e-ir and suffix ma-al4 ,strictly1 e-ir is 8lord0 and e-ir-ma-al is 8lordship04 e-ir3 e and i appear generally to be distinct sounds1 but they combine1 just as the two u's combine in mu-un1 making mun1 and as the two a's combine in na-m1 making nam4 ,evidently the weaker sound is absorbed by the stronger1 hence e-ir becomes r1 8ruler01 which could be represented by ,,nisig 7,,ja41 #aije1 p4 #aac1 also ,br4 #dcjf74 e is perhaps a ,semitic value coming from 'u1 8grain04 ,the original sign is a picture of a head of grain like wheat or oats4 ,the name of the sign is -,,um4 ,the sign occurs in line #bj as an ideogram4 ir is also ,semitic value of the sign ,,ga-,,gun4 ,we shall meet the sign used as a verb equal to kam1 8bind04 ma-al1 phonetically written for mal1 is an ending which adds to r the idea of 8having02 hence e-ir-ma-al means 8having rule04 ma3 we shall find ,,mam used mostly as a noun1 but it may occur as a verbal prefix or as a phonetic complement4 al3 the sign has only one value1 al1 whose use is principally syllabic4 ,the sign-name is ,,allu4 n-te-na3 n-te is the main word with na as a suffix4 n-te3 n and te stand related to each other as object and cognate verb1 meaning 8fear a fear04 ,the affinity of n and te is shown by the fact that the sign for n1 called ,,immu1 may have the value tu 7see ,br4 #hcee71 then the object and verb would be tu-te1 8fear a fear0 7see ,fossey in ,,ja41 #aije1 p4 #abh74 n-te may mean 8self0 just as n may stand not only for 8fear0 but for that which causes fear as ,rammnu1 8the storm-god01 and then by way of erroneous association for ramnu1 8self04 n3 the sign ,,immu is one of the principal signs that originally denoted 8the quarter of the heavens04 ,it is used to signify 8storm0 and many ideas connected with storm4 te3 ,t,,mm,,nu originally meant 8orientation01 then 8to approach hostilely02 hence n-te meant 8approach of storm04 na is an indeterminate suffix1 but the context shows that it means 8thy01 so that n-te-na means 8thyself0 7see na above74 #b4 dimmer ,mu-ul-lil -mu-un na-m-zu-ka 444 e-ir-ma-al n-te-na ,o ,bl1 lord of wisdom1 44444444 supreme by thyself6 dimmer3 the sign ,,an here has the value dimmer4 ,in the great bilingual penitential ,psalm1 ,k4 #bhaa 7,,iv ,r4 plate #aj71 instead of the single sign ,,an1 we have the spelling dim-me-er 7see lines #c1 #g and others74 ,if this were an ,,ek composition1 the sign ,,an might be dingir1 di-in-gir1 but in the words -mu-un and e-ir-ma-al which we have already had1 we have evidence that this is an ,,es composition1 hence ,,an here is to be read dimmer4 ,mu-ul-lil3 ,bl has only one name in this hymn2 namely1 ,mul-lil4 ,in the two tablets1 #bifdd and #bifbc1 following this tablet1 ,bl is called ,en-lil 7see the colophons74 ,the word ,mu-ul-lil divides into two parts1 ,mu-ul1 which contracts into ,mul1 and lil4 ,mu-ul3 ,mul is ,,es2 ,en is ,,ek4 ,both ,mul and ,en mean 8lord01 so that either ,mul-lil or ,en-lil means 8lord of fulness04 ,it is probable that mul 7wul7 is cognate with en 7el74 mu 7as a value is discussed in line #a74 ul3 the sign is composed of ,g,,pu and ,,gu,u4 ,the value ul is ,semitic4 ,we shall meet below this sign with the value r meaning 8perfect04 lil3 the name of the sign is ,k,,tu4 lil in magic writings means 8demon01 i4 e41 a spirit which may be either good or bad4 ,originally the sign indicated 8structure01 from which idea comes the postpositional use of the sign with the value ge4 ru1 8wind01 with the value lil is a secondary meaning of the sign4 -mu-un na-m-zu-ka 7occurring in line #a1 was discussed there74 ,the fragments following -ka do not give a sure clue as to what the signs were before the erasure4 ,after dimmer ,mu-ul-lil perhaps the whole of the second line was precisely like the first4 e-ir-ma-al n-te-na 7explained in line #a74 #c4 a-a dimmer ,mu-ul-lil -mu-un-e kur-kur-ra ,o father ,bl1 lord of the lands6 a-a is probably for ad-da1 ad meaning 8protector04 ,exactly how a-a comes to be used in the place of ad-da may not be determined with certainty4 ,the explanation may lie in the relation between 8water01 8seed0 and 8father04 a-a also seems to be a softened form of ad-da4 a means 8seed0 or more primarily 8water04 ,the sign is an ideographic picture of dripping water4 dimmer ,mu-ul-lil 7explained in line #b74 -mu-un-e divides into the word -mu-un and the prolongation vowel e1 possibly demonstrative in sense 7see e farther on74 -mu-un is not elsewhere in this hymn lengthened to -mu-un-e1 but -mu-un occurs nine times4 kur-kur-ra is the plural form of noun1 kur1 plus postposition ra4 kur-kur3 in ,sumerian the general way of denoting the plural in nouns is by doubling the root 7see ,,ask4 p4 #adj71 whereas the doubled root in a verb means an intensified or causative stem4 ,there are five other cases of doubling the root in the hymn3 di-di1 line #g1 ma-ma1 line #h1 ir-ir1 line #ac1 m-m1 line #bj2 and da-da1 line #bc4 kur3 the sign ,k,,ru in the old linear form represented pictorially 8mountain tops04 ,the value kur has three very common ,assyrian equivalents1 ad1 8mountain01 iritu1 8earth0 and mtu1 8land01 all closely related to each other4 ra is a common postposition signifying 8unto04 ,perhaps ra sometimes serves merely as a vowel of prolongation1 the r at the same time making a double of the final consonant of the preceding word4 ,in such a case ra is called a phonetic complement1 while it also helps to determine the value of the sign immediately preceding4 ,to illustrate1 the sign ,k,,ru being followed by ,,rar cannot be read gin nor mad4 ra can also be the sign of the genitive 7,br4 #fcfg74 #d4 a-a dimmer ,mu-ul-lil -mu-un dug-ga zi-da ,o father ,bl1 lord of righteous command6 a-a dimmer ,mu-ul-lil -mu-un 7explained in lines #a1 #b and #c74 dug-ga3 dug is the value of ,k,,gu to be used here1 as is at once suggested by the phonetic complement ga4 dug3 a very common meaning of dug is ibtu1 8command0 7,br4 #ecb74 ga is merely the vowel of prolongation a with the final g of the preceding stem4 zi-da3 zi being followed by da gives the impression that it should be read zid with da as a phonetic complement4 ,a final consonant in the first syllable1 however1 is not always a necessity4 ,the name of the temple of ,nabu at ,borsippa is not read -zid-da1 but -zi-da or -zida4 zi here equals imnu1 8right04 ,it may sometimes equal napitu 7see below1 line #be74 #e4 a-a dimmer ,mu-ul-lil siba sag gig-ga ,o father ,bl1 shepherd of the blackheaded6 siba equals r' 7,br4 #efhh74 ,the sign is compounded from ,,pa and ,,lu and means 8staff-bearer01 since ,,pa signifies 8staff0 and ,,lu means 8hold01 8seize04 ,the use of the sign is confined almost entirely to the idea of shepherd of animals and then figuratively to that of governor of men4 sag3 the sign with the value sag1 called ,,sangu or ,,saggu1 is the common sign to represent 8head0 which is expressed in ,assyrian either by ru or aadu 7see ,br4 #cebb and #ceac74 ,the sign occurs in many compounds4 gig-ga3 gig is the value of ,,mi suggested by the phonetic complement ga4 gig3 the sign is composed of the corner wedge ,u and the sign ,,tattab and means 8darkness04 ,the sign really signifies 8entering into depression04 gi perhaps is a dialectism for mi4 ga phonetic complement1 sag gig-ga means a race of men1 evidently here the ,babylonians1 the people in particular over whom ,bl exercised rule4 ,the term is certainly not one of depreciation4 ,it merely shows that the ,babylonians were swarthy4 ,on the other hand1 8blackheaded0 may be intended to mean the human race inhabiting the earth in contradistinction to the bright celestial beings 7see ,,cdal4 #hgh74 ,cyrus1 in his ,broken ,cylinder1 seems to use the phrase as meaning the ,babylonians4 ,his words are3 ni al-mat aadi --ak-i-du a-ta-a-u4 8,the blackheaded people whom he caused his hands to conquer0 7,v ,r4 #ce1 #ac74 #f4 a-a dimmer ,mu-ul-lil i-de gaba n-te-na ,o father ,bl1 the only all-seeing one6 i-de1 phonetic representation of ide1 which in the ,,ek dialect is represented by the sign ,,ig with the value igi which in ,assyrian means nu1 8eye0 7,br4 #djjd1 #djjc and #ibgc74 ide is ,,es for the ,,ek igi4 ,we have the sign ,,ig in the colophon where it occurs with ,u1 8water01 a-ide meaning 8water of the eye04 i is represented by ,,gi 78five074 ,the value i1 however1 is1 of course1 entirely syllabic here4 ,notice that there is a slight difference between the ,babylonian ,,gi and the ,assyrian ,,gi4 ,in ,assyrian1 ,,gi consists of two wedges followed by three4 ,in ,babylonian it consists of three followed by two1 and in the linear form the sign consists of three horizontal lines followed by two 7see ,,al4 p4 #abe1 ,no4 #aje74 de represented by ,,iz and having the value bil means 8fire04 ,the sign in its hieroglyphic form is probably a picture of building a fire by the friction of an instrument against a piece of wood4 ,hence the sign is properly composed of ,,am and ,,gi1 ,,am representing something having a head and ,,gi meaning 8wood04 ,the sign in our text is old ,babylonian and may be found in ,gudea 7,cylinder ,b1 ,col4 ,,iv1 line #ac1 in ,dc4 ,plate #cd74 ,possibly i-de could be explained as if i were an abstract prefix and de as referring to the light of the eye1 hence i-de means 8eye04 gaba is the common word for irtu1 8breast0 7,br4 #ddgg74 ,the sign ,,gabbu is a double ,,mu-sign meaning 8fulness04 ,from this idea of 8fulness0 we easily derive the idea of 8open0 7,br4 #ddij74 ,so that ide gaba means 8open eyed04 ,the two ,,mu's appear entirely separate in the ,babylonian form of the sign as they do not in the ,assyrian form 7see ,,tc4 p4 #ah74 ,our ,,gabbu is not so old as the ,,gabbu of the ,stleo des ,vauturs1 but is like ,gudea's ,,gabbu 7see ,cylinder ,a1 ,cob ,,xxi1 line #be1 in ,dc4 ,plate #cd74 i-de gaba is about equal to 8omniscient04 n-te-na may be rendered as in line #a1 8thyself10 or perhaps we could say 8only04 #g4 a-a dimmer ,mu-ul-lil ama erim-na di-di ,o father ,bl1 the lord that executest judgment on thy enemies6 ama3 the meaning for ,,ammu with the value ama is rmu1 8bull04 ,,ammu may mean 8lord01 blu 7,br4 #dedc74 ,in the sign ,,ammu we have the hieroglyphs for the bull's head and the mountain combined4 ,in the oldest ,babylonian form1 of course1 lines are used instead of wedges4 ,in ,assyrian the sign has been reduced to two horizontal wedges placed before the sign ,d,,gu4 ,,ammu represents 8the bull of the mountains04 ,in line #i we shall have the sign ,,gu,u which represents 8the bull not of the mountains01 i4 e4 8the domestic bull0 or 8the ox04 ,the sign is the same in form as ,,ammu1 except that the little inside wedges representing the mountains are wanting4 erim-na3 erim is taken to be the right value rather than la1 because of the following na which serves as a phonetic complement1 m and n being closely related because of their similar indeterminate nasal qualities4 erim affords a meaning that seems to suit the context4 erim must be equal to the ,assyrian bu which must like the ,hebrew b have in it the idea of 8service04 ,such expressions as the following bring out the idea of 8service04 erim-bal-ku-a1 8slave employed at the water wheel0 7,,obtr4 ,plate #ia1 ,obv474 erim-bal-gub-ba1 8slave who carries a hatchet0 7,,obtr4 ,plate #ag1 ,obv474 ,a common meaning for erim is 8warrior01 but the warrior as a soldier rather a general4 ,then from the idea 8soldier of the enemy01 we come to the idea 8enemy01 which seems to be the meaning here4 na1 while serving phonetically1 is also here a pronominal suffix4 di-di can equal kadu 7,br4 #iebi and #iefc74 ,the judgment implied by di-di1 accordingly1 may be that executed on an enemy4 di-di is more than pronouncing sentence4 ,it is inflicting the punishment4 di may be a value borrowed from the ,assyrian dnu1 8to judge01 but this is uncertain1 as such an occurrence implies ,semitic influence which could not have amounted to much if this hymn was written at a very early period4 #h4 a-a dimmer ,mu-ul-lil -n-la ma-ma ,o father ,bl1 the power of the land6 -n-la equals noun -n emu1 8power0 and phonetic complement la4 3 ,,igi-,,dibbu might be confounded with ,,ul4 ,it is rather carelessly written here4 1 we have seen in line #a1 may mean 8lord0 in the sense of being 8elderly04 might mean 8mountain02 if so it would be in the sense of being an 8ancient mountain04 here1 however1 must be an abstract prefix 7,,msl4 p4 ,,xvii74 1 for example1 is used as such a prefix with tu1 -tu being equal to 8offspring0 7,br4 #idgj74 n3 ,,piri,u in passing from the old ,babylonian form which we have in our text meets with much change4 ,the form in our text comes near to being that of the oldest known4 ,even in ammurabi it begins to take the form of the ,assyrian ,,piri,u 7see ,c4 ,,xliv4 #bd4 ,plate ,,lxxxi74 ,,piri,u with the value gir which is ,,ek for the ,,es ner is the common sign for 8foot0 7,br4 #iaib74 ,with the meaning of 8power0 it generally has the value n 7,br4 #iahd74 la3 ,,lal here is essentially the same as the old linear picture which may readily be found in old ,sumerian script1 given also by ,delitzsch 7see ,,al4 p4 #abb1 ,no4 #ca74 la means 8fulness0 like the ,assyrian lal1 but its use in our text is entirely phonetic4 ,we should rather expect ra here4 ,note that in line #aj1 we have ra where we should expect la1 and in line #ab1 we have da-ma-al-la where the la is regular1 just as ra is regular in kur-kur-ra of line #c4 ma-ma3 ,,mam in its original form is an old hieroglyph representing the earth1 so that 8earth0 or 8the land0 is a common meaning for ma and equal to the ,assyrian mtu which probably comes from ,sumerian ma1 8land01 and da1 8strong0 ,,daddu 7see line #a for further comment74 #i4 ama n-a g ne-sig gan-nu ki ,the bull of the pasture1 the bull that encompassest the productive land4 ama1 which in line #g was rendered by 8lord01 must mean here 8bull01 as the word n-a limits us to this meaning4 n-a means 8pasture04 n-a could be taken as an adjective1 descriptive of the attitude of the bull1 i4 e41 that of lying down quietly4 ,we have n-a again in line #ad4 a is simply phonetic here 7see line #c74 n3 the sign for the value n has no sign-name4 ,in almost this form1 the sign is easily found in the text of ,gudea 7see ,cylinder ,b1 ,col4 ,,xvi1 line #ai1 in ,dc4 #ce74 ,the form in our text is very near to the original linear form and differs much from the ,assyrian4 ,the ordinary meaning of n is given by the ,assyrian rabu 8lie down01 kindred to the ,hebrew rb4 g1 the value here for ,,gu,u1 is commonly rendered in ,assyrian by alpu 8ox04 ,the sign represents the bull's head with horns4 ,historically the sign has three forms1 the old ,babylonian linear form1 the old ,babylonian wedge-form and the ,assyrian wedge-form4 ,the old ,babylonian linear and wedge-forms are the same1 except that wedges occur in the latter where simple straight lines appear in the former4 ,the ,assyrian form is composed of two horizontal wedges1 one upright wedge and two little corner wedges 7,,al4 p4 #abh1 ,no4 #afd74 ,the difference between ,,gu,u and ,,ammu is significant 7see note on line #g74 ne-sig3 ne-sig-ga equals kam1 8bind0 7,br4 #dfbf74 ,the meaning 8bind0 fits here4 ne is not an unusual indeterminate verbal prefix 7see ,,msl4 p4 ,,xxix74 sig ,,pa1 probably with the value sig1 may equal kam 7,br4 #eege74 ,hence ne-sig is a verb1 ne being the prefix and sig the stem4 gan-nu3 the value gan is indicated by the following nu4 gan with complementary nu is represented here by an ancient form of the sign which is very different from the ,assyrian form4 ,the meaning here must be expressed by dadu1 8plenty01 kindred to alidu 7,,iv ,r4 #i1 #bd;a74 ki3 the ,,kik of our text is ,new-,babylonian 7see the ,cyrus ,cylinder1 ,i ,r4 #ce1 line #d74 ,the early linear form is well represented by the wedge-form of ammurabi 7,c4 ,col4 ,i1 line #aj1 plate ,i74 ,a picture of the earth was probably attempted in the archaic linear form4 ,it should be noted that space is represented conventionally by parallel horizontal lines included in a rectangle1 orientated to the four quarters of the heavens4 #aj4 dimmer ,mu-ul-lil nin ar-ra ki damal-ra ,o ,bl1 the bountiful lord of the broad land6 dimmer ,mu-ul-lil 7see line #b for notes74 nin in the sense of blu1 8lord01 gives a good context4 ar-ra equals noun ar and postposition ra2 ar 8plenty0 7see ,,msl4 #abc74 ,the text however may be dam-ar-ra4 ,note that ra may be taken as a postposition of the genitive as well as phonetic complement 7see on line #c74 ki 7see on line #i74 damal-ra equals adjective plus postposition4 damal1 ,,es for the ,,ek dagal1 with the meaning of rapu1 8extensive0 7,br4 #edeb74 ,the sign name is ,,am4 ,the sign is composed of two signs one within the other1 ,,pisannu1 8house01 the outer sign1 and ,,an1 8high01 the inner sign1 hence the meaning 8large space01 8extensive04 #aa4 -mu-un mu-ud-na d sag-ma-al ki ,the lord of creation1 the creator1 the true head of the land6 -mu-un 7see line #a for note74 mu-ud-na may equal 8creator0 or 8begetter01 just as mu-na equals the ,assyrian a-lid 7,,iv ,r4 #i1 #cb;a74 mu-ud is a phonetic representation of the word mud1 whose sign is ,,mu,n-,,dug1 ,u plus ,i 7,br4 #bbgc74 ,the word mud is equal to the ,assyrian ban 7,br4 #bbgd74 d3 here we must let the sense govern us in deciding on a form which may be read either as ,,kak or ,,ni4 ,,kak with the value du equal to ban 7,br4 #ebdh7 gives a meaning that fits smoothly with what precedes and follows4 ,in their original forms ,,kak1 ,,ni and ,,ir are similar yet entirely distinct signs4 ,in the archaic linear form1 ,,kak is a triangle with one of the angles pointing to the right4 ,,ni is a triangle with one of the angles pointing to the right and one upright line passing through the triangle4 ,,ir also is a triangle with one of the angles pointing to the right and two upright lines passing through the triangle4 sag-ma-al equals noun sag1 plus suffix ma-al4 ,it could stand for sag-ga just as sag-mal can stand for sag-ga 7,br4 #ceie74 sag equals 8head0 7as in line #e74 ma-al3 if ma-al is taken a suffix 7as in line #a71 it stands for the sign ,,pisannu meaning aknu1 8establish01 or ba1 8exist01 and is ,,es for the ,,ek gal4 ki 7see line #i74 #ab4 -mu-un zal la-na ga nunuz-m da-ma-al-la ,the lord whose shining oil is milk for an extensive progeny6 -mu-un 7see line #a for note74 zal3 ,,ni means 8oil04 ,the ,babylonian ,,kak1 ,,ni and ,,ir should be distinguished from the ,assyrian4 ,in ,assyrian the horizontal wedges are parallel and do not come to an angle at the right4 la-na3 zal la-na means 8his shining oil01 and the thought appears to be that ,bl causes food to be produced to sustain successive generations4 ,his oil is milk for many generations4 zal-la is somewhat like the expression 8finest oil0 found in ,assyrian inscriptions4 la3 the signs ,,issu and ,,bu find their nearest approach to each other in the value la4 ,both signs have this value with the meaning 8brightness04 na here is a suffix of the third person2 sometimes it is second person 7see line #a74 ga3 our sign here is the old ,babylonian ,g which with its common value ga means izbu1 8milk04 ,the archaic linear form represents the teat of the breast4 ga occurs often as a phonetic complement 7see line #d74 nunuz-m means 8is multitudinous04 nunuz3 ,,nunuz in this form is1 as ,delitzsch observes 7,,hw4 p4 #ebe;b71 ,new-,babylonian4 ,in ,assyrian it is composed of ,,ab and ,i and in ,new-,babylonian of ,,ab and ,e4 ,here it is equal to the ,assyrian lpu1 ,german 8,nachkomme04 m3 ,a4,,an1 equalling m1 is a well recognized verbal suffix used like the verb 8to be02 for instance1 dingir-ra m means 8is a god0 and gal-la m means 8is great0 7see ,,sva4 p4 #ef74 da-ma-al-la is composed of the adjective da-ma-al and the phonetic complement la4 da-ma-al is the phonetic representation in ,,es of the sign ,,am meaning rapu 7see line #aj74 #ac4 -mu-un silim-ma-a-ni eri ir-ir ,the lord whose decrees bind together the city4 silim-ma-a-ni means 8his decree04 ,thus1 silim-ma-a equals noun1 plus phonetic complement1 plus vowel prolongation4 silim3 we have had the sign ,,sarar 7in line #g71 where it was given the value di2 here1 however1 the phonetic complement suggests the choice of the value silim1 from which we derive the meaning 8decree01 although 8salutation0 is a more primary meaning expressed by the ,semitic value silim 7from ulmu74 ,the sign is apparently ,new-,babylonian4 ni is one of the common nominal suffixes of the third person4 ,note that ,bl is addressed in the third person in this line1 but we shall find him addressed in the second person again in line #af4 eri is ,,es for the ,,ek uru4 ,this value is substantiated by the name of the city of ,eridu ,eri-u1 7see ,,msl4 p4 #aje74 ,the name of the sign is ,,alu4 ,our sign is old ,babylonian and is not very different from the hieroglyphic form which is supposed to represent a city 7see ,,al4 p4 #aba1 ,no4 #ba74 ,it differs considerably from the ,new-,babylonian ,,alu which is much like the ,assyrian4 ir-ir is an intensive form of the verb and therefore may be causative4 ,bl is supposed to have aided kings especially in capturing cities4 ir may mean 8bind01 expressed by kam1 but kam is not so often represented by ,,ir as by ,,dibbu or ,,lallu4 kam may be represented by ,,pa 7see line #i74 ,although ir is said to be a ,semitic value1 it is used in this hymn syllabically and is the only value of the sign preserved 7see line #a and also d in line #aa for further comment74 #ad4 d n-a-ni m-e gal-la ,whose powerful dwelling-place 7is the seat of7 a great command1 d3 the sign giving this value has two origins1 one of which is represented by the value dul1 meaning 8cover0 7,br4 #iehb74 ,the other is represented by the value d and means 8dwelling-place01 rendered in ,assyrian by ubtu 7,br4 #iehh74 d really means 8prescribed space04 n-a-ni means 8his lying-down place04 n-a defines with more particularity the nature of the dwelling as 8a lying-down place01 8a permanent place of rest04 ,here we have d n-a2 above we have ama n-a 7line #i74 3 ,,idu and ,,daddu come from the same ideogram which is the picture of the hand and the forearm1 the fingers pointing to the left4 ,the value id is supposed to be of ,semitic derivation1 from the root appearing in ,assyrian as idu1 8hand04 ,the sign ,,idu also means 8side01 8wing01 8horn01 8power04 ,hence ,i render 8powerful0 here1 making it qualify d n-a-ni4 ,the sign in our text is old ,babylonian2 yet it seems to be a form that is approaching the ,assyrian form4 ,,ta is also related to ,,id and ,,da and is used as ,,da sometimes is1 as a postposition4 m-e1 composed of prefix m and stem e4 m3 we have had the sign used phonetically 7line #a74 ,here it is undoubtedly an abstract prefix 7,,msl4 p4 ,,xvii71 qualifying the following e4 ,the sign is old ,babylonian1 readily found in old ,babylonian inscriptions4 ,it is a composite sign4 ,the enclosure contains the sign ,,iz which is also composite4 ,,iz however1 as explained above 7line #f71 means 8fire04 ,so m is primarily the 8fire of love01 hence the usual meaning 8love04 e3 it is clear that e can equal ab1 8speak0 7,br4 #ehdc and ,,hw4 #egh;a74 ,hence m-e must mean 8speech04 ,the sign is old ,babylonian1 as may be seen1 for instance1 by examining ammurabi4 ,it is called ,g4 ,the ,new-,babylonian form comes nearer to the old ,babylonian than the ,assyrian does4 ,this fact goes to show that the ,assyrian signs are as a rule farther away from the archaic forms than the ,new-,babylonian signs are4 ,the sign ,u represented 8water01 but the sign ,g represented the 8waterditch01 8canal04 ,how e comes to mean ab may perhaps be explained by its relation to the value i of ,k,,gu which equals amtu1 8word04 gal-la3 gal1 8great01 is often followed by the phonetic complement la4 #ae4 kur dimmer ,babbar--ta kur dimmer ,babbar-u- ,from the land of the rising sun to the land of the setting sun6 kur 7see on line #c74 dimmer ,babbar--ta equals ideogram for 8the sun01 plus verb 8coming out01 plus postposition 8from04 dimmer ,babbar is the ordinary ideogram for ilu ama used of 8the sun01 as well as of 8the god ama04 ,babbar is a value of ,,issu which means 8to be white04 3 two signs1 ,,ud and ,,du1 equivalent to this value1 meaning a1 8come out01 or 8go out04 ,the sign ,,ud is a picture of the sun1 and represents the rising sun2 hence 8come forth04 ta is a postposition meaning in this case 8from01 but often 8in1 into04 ,,ta in our text is old ,babylonian and much like the linear form in early tablets4 ,nearly the same form can be found in ammurabi also4 ,but on the whole1 the old ,babylonian1 the ,assyrian and the ,new-,babylonian all differ from each other much4 ,,ta has a close relation to ,,da and ,,id 7see on line #ad74 dimmer ,babbar-u- equals ideogram for 8the sun01 plus u 8going in01 plus postposition 8to04 u equals erbu1 8enter in04 ,ideographically1 ,u means 8bent over01 or 8depressed04 is a value of ,,ku1 as a postposition1 meaning 8unto04 ,the sign is of rectangular form and has many values1 consequently many meanings starting with the idea 8enclosure04 ,the governing force of here reaches back over kur in the middle of the line1 just as the governing force of ta goes back over kur at the beginning of the line4 ,the beautiful expression of this line occurs more than once in ,sumerian and ,babylonian literature4 ,as early as ,lugalziggisi it appears in royal writings4 ,lugalziggisi speaks of his kingdom as extending 8from the rising sun to the setting sun04 ,babbar--ta 7,,ud4,,ud4,,du4,,ta7 ,babbar-u- 7,,ud4,u4,,ku7 7,,obi4 ,no4 #hg1 ,col4 ,,ii1 #ab and #ac74 ,and ,esarhaddon in ,cylinder ,a says that 8,from the rising sun to the setting sun he marched without a rival04 ul-tu i-it ilu am-i a-di e-rib ilu am-i it-tal-lak-u-ma ma-i-ra la i-u-u 7,i ,r4 #de1 ,col4 ,i1 #g and #h74 #af4 kur-ra -mu-un nu-um-ti za-e -mu-un ab-da-me-en ,o mountain1 the lord of life1 thou the lord indeed art6 kur-ra 7see on line #c74 -mu-un 7see on line #a74 nu-um-ti occurs also in the next line and no doubt equals balu1 8life04 nu-um seems to be an abstracting prefix of the nature of nam as in nam-ti-la balu 7,br4 #afig74 nu-um-ti1 however1 may be a phonetic representation of nim1 also written num which means eltu1 8height0 7,br4 #aihb and #ijaa74 ,according to this view1 nu-um-ti might mean 8the acme of life01 just as nam-ti equals 8the fortune of life02 hence 8life in general04 ,or it might be suggested that num is really for nam1 as a is known to differentiate sometimes into u2 ga for instance becomes gu 7,,msl4 p4 ,x74 ti equals balu1 8life01 and has its fuller form in tin1 also equal to balu 8live04 za-e equals atta1 8thou0 7,br4 #aagfb1 also ,,ask4 p4 #aci74 ab-da-me-en equals 8thou thyself art04 ,the form consists of verbal prefix1 infix and verb1 as follows3 ab1 being an indeterminate prefix1 may therefore be used of the second person 7,,msl4 p4 ,,xxv74 ,u is an old ,babylonian sign pictorially representing 8enclosed space01 hence the meaning of 8enclosure04 ,it means1 with the value 1 8house01 and1 with the value ab1 8sea04 da is like 7,,id7 7line #ad71 ideographically represented by the picture of the hand and forearm 7line #d74 ,it means 8side01 also 8strength04 ,it is sometimes a reflexive verbal infix 7,,msl4 p4 ,,xxiv74 me-en equals ba 7,br4 #ajdjd74 me also equals ba 7,br4 #ajcfa7 and the longer me-a equals ba 7,br4 #ajdei74 en1 therefore1 is not an essential part of the word which means 8be04 me-en has no connection with ma-e1 the personal pronoun of the first person4 men1 in fact1 can be used of the second person and even of the third as well4 ,the defining pronoun za-e here compels us to take me-en in the second person4 ,reverse #ag4 dimmer ,mu-ul-lil kur-kur-ra ga--an nu-um-ti nin-zu ga--anab-da7-me-en7 ,o ,bl of the lands1 lord of life1 lord of wisdom1 lord indeed thou art6 dimmer ,mu-ul-lil 7see line #b for note74 kur-kur-ra 7see line #c for note74 ga--an1 like -mu-un 7line #a71 equals blu1 8lord01 and is a phonetic form of gaan which is usually represented by ,g,,pu-,,gun 7,br4 #fihi and ,,msl4 p4 #abi74 ga is only a syllable here 7see lines #d and #ab for further comment74 is an old sign2 here it is old ,babylonian and represents closely the linear form4 ,the sign is much used in ,assyrian with the syllabic value 1 especially in the place of ,,nit7a7 which is often a relative pronoun4 nu-um-ti 7see on line #af74 nin-zu means 8lord of wisdom04 nin equals blu 7,br4 #ajihe2 see line #aj74 ,on zu 7see line #a74 ab-da should evidently be ab-da-me-en 7see line #af74 #ah4 e-lum n an-na a-kad za-da mu-e-da-mal ,o mighty one1 dread of heaven1 royal one indeed thou art6 e-lum equals kabtu 7,br4 #ehhh71 and appears to stand for elim which also equals kabtu 7,br4 #hhhe74 lum is clearly syllabic here1 but the sign1 old ,babylonian here1 is indicative of plant-growth1 consisting of waving lines4 n equals pulutu1 8fear01 here 7see on line #a74 an-na3 an equaling am1 8heavens01 is a value of ,,an attested by the phonetic complement na4 ,the sign ,,an in our text is old ,babylonian and is the same as the original ideogram of the star1 except that wedges have taken the place of straight lines4 ,in our ,hymn to ,adad 7,,ct4 ,,xv1 ,tablet #bifca7 the transition from the ,babylonian to the ,assyrian ,,an may be clearly seen all on one page1 wedges however are used1 not straight lines4 ,there is the original form1 there is the ,assyrian form1 and there are intermediate forms enough to show how the ,babylonian star passes into the ,assyrian ,,an4 ,the ,,nan of our text may be found exactly in the ,brick of ,ur-,gur 7,,ct4 ,,xxi1 ,tablet #ijjjj1 plate #h74 ,in ,nebuchadrezzar ,i4 7,,ct4 ,,ix1 ,tablet #ibihg71 the internal horizontals have disappeared1 but the sign has not fully reached the ,assyrian ,,nan4 a-kad3 perhaps this word a-kad is a loan-word from the ,assyrian ekdu4 ,it is better to take a as a vocalic abstract prefix and to consider kad as the root4 ,there are three signs that give this value kad 7,br4 #acfd1 #acfe and #bgjj74 ,the sign ,,gadu means kit1 8clothing material0 7,br4 #bgjd and ,,wh4 #cfa2 see also ,,msl4 p4 #aad74 ,the context alone suggests here that some idea of power may be expected in the word a-kad4 ,perhaps royal power is meant1 which could be symbolically represented by a garment1 especially a royal robe4 za-da no doubt stands for za-e-da and would be equal to 8thou thyself01 8thou indeed0 7see line #af74 in ,sumerian may represent the ,assyrian l1 8verily01 7,br4 #gjdg74 1 simply as a syllable1 occurs above 7see line #ag74 mu-e-da-mal is a verb4 mu is an indeterminate verbal prefix4 ,whether it is first1 second or third person may be determined by the context4 ,here1 however1 the za-da of the context shows mu to be second person 7see on line #a74 e here is a verbal infix1 corroborative in character 7see ,,msl4 p4 ,,xxiv1 also lines #c and #ad74 da is also a verbal infix 7see line #af74 mal equals ba1 8to be01 7,br4 #bbch74 #ai4 dimmer ,mu-ul-lil u en787 dimmer-ri-ne za-da mu-e-da-mal ,o ,bl1 very lord of gods thou indeed art6 u equals blu1 8lord01 and is a very common ideogram for 8lord0 7see -mu-un1 line #a74 en also equals blu1 8lord01 but evidently the text is imperfect at this point 7see line #af1 on en74 dimmer-ri-ne means 8gods04 ri is a phonetic complement2 ne is a purely phonetic plural ending used both for nouns and verbs 7see ,,sva4 p4 #fi74 za-da mu-e-da-mal 7see line #ah74 #bj4 a-a dimmer ,mu-ul-lil mu-lu gu m-m-me-en mu-lu se m-m-me-en ,o father ,bl1 who causest vegetation to sprout1 who causest grain to grow6 a-a dimmer ,mu-ul-lil 7see on lines #b and #c74 mu-lu is a phonetic representation of mulu 7,br4 #fcih74 mulu is ,,es2 ,,ek would be gulu 7,br4 #fcie74 mu-lu frequently means the ,assyrian relative pronoun a 7,br4 #fdjf74 gu3 ,g is a composite sign whose original parts are ,,ni and ,,be and which means 8full of death04 ,according to the derivation1 ,g then may be read as 8destruction0 7,,msl4 p4 #aef74 ,g has also an ,assyrian equivalent g meaning 8plant01 8vegetation0 7,br4 #aaach and ,,hw4 p4 #ehb74 ,the consideration of ,g as meaning 8vegetation0 looks only on the perishable side of the object4 ,the sign has few values4 ,here1 it is clearly old ,babylonian resembling the linear form4 m-m-me-en here equals a1 8go out01 used of plants and trees 7,br4 #dcjc74 ,the more generally used word for a is 7,,ud4,,du7 7see on line #ae74 m3 the name of the sign is ,,nisig 7see note on e-ir1 line #a74 ,the sign is old ,babylonian here4 me-en 7see on line #af74 e3 the sign is old ,babylonian here4 ,its most common ,assyrian equivalent is 'u1 8grain0 7see line #a74 ,if we gave -,,um the broader meaning of 8production01 at the same time reading ,g as 8destruction01 we would have the fine antithetical parallelism3 8,o father ,bl1 who bringest forth destruction and who bringest forth production40 ,such a reading would give quite correctly the course of thought1 for ,bl is god of the atmosphere1 lord of the clouds1 and commander of the rain-storms which are either sources of growth on earth or of ruin4 ,on the other hand1 the translation which ,i have adopted seems perhaps preferable4 #ba4 dimmer ,mu-ul-lil me-lam-zu gr-ra ha-mu-ni-ib-7 7-ne-ne ,o ,bl1 before the great glory may they be 7in fear876 me-lam-zu3 from the combination of ,,me and ,,lam we get the ,assyrian melammu1 8glory04 me3 ,,mim with the value iib means ellu1 8bright0 7see line #af for further comment74 lam3 one of the values of ,,iz1 seems to equal itu1 8flame01 but the usual value of ,,iz for itu is bil 7see line #f1 de71 me-lam literally means 8bright flame04 zu1 besides being an ideogram for id1 8know01 is the usual pronominal suffix of the second person singular 7see on zu1 line #a71 as in this passage4 gr-ra gives a good sense1 though the signs resemble ,,ku and ,,ra giving -ra1 a double postposition4 ,the text however is defective4 gr-ra equals kabtu 7,br4 #ajahc71 making the phrase read 8before thy great glory04 gr3 ,,kil also has the value gurun equal to ebnu1 8fruit0 7,br4 #ajagi74 ra 7see on line #c74 a3 ,k,a is the usual ,sumerian sign used with a verb1 to give a precative sense as here4 ,the sign here is old ,babylonian and resembles the pictorial form which is clearly that of 8a fish0 7see on line #bb74 ,the original pictorial figure is one of the few to be found in which curved lines predominate4 mu-ni-ib-7 7-ne-ne3 strangely enough the verb seems to be omitted in the sentence of this line4 ,perhaps the omission is due to scribal error4 mu is a verbal prefix of the third person here 7see on line #ah74 ni-ib is a verbal infix 7see ,,msl4 p4 ,,xxxiii74 ,the infixes are generally personally indeterminate4 ,they incorporate1 between the verbal prefixes that represent the subject and the verb1 the object in pronominal form1 whether it be direct or indirect4 ni-ib really equals 8before it04 ,the translation disregards ni-ib for the sake of smoothness4 ni 7see on line #ac74 ib stands to ni as postposition to pronoun4 ,the sign for ib is old ,babylonian2 it is really composite and signifies 8side04 ne-ne is a personal pronoun of the third person 7see ,,ask4 p4 #aci74 ne is syllabic here 7see de1 line #f1 about its ideographic value2 also lam1 line #ba74 #bb4 u-e an-na a-e -ra -n ma-ni-ib-si ,the birds of the heavens and the fish of the sea are filled with fear of thee6 u-e equals iuru1 8bird04 u3 simple u is used elsewhere for iru4 ,the sign ,,mu,,nnu here is old ,babylonian4 ,the archaic form is supposed to be the picture of a bird in flight4 mun1 another value of ,,mu,,nnu1 also means 8bird04 e is not a necessary part of the word1 being here only a vowel of prolongation probably indicating the definite article 7see lines #c and #ad74 an-na 7see on line #ah74 a-e equals nnu1 8fish04 a alone equals nnu 7see on line #ba74 e serves the same purpose as in u-e4 -ra equals aps1 8sea04 alone equals aps 7,br4 #ajbag74 ra may be taken as a sign of the genitive 7see on line #c74 -n equals 8in the midst of fear04 3 ,,gu1 with the value 1 equal to libbu or kirbu1 is one of the few ,sumerian prepositions4 ,it precedes its object as a noun in the construct state1 n 7see on line #ah74 ma-ni-ib-si consists of prefix1 infix and verb4 ma is not a very common verbal prefix4 ,it is indeterminate1 but the sense requires the third person 7see ,,msl4 p4 ,,xxiv74 ni-ib is second person here 7see on line #ba74 si3 the most common meaning of si is mal1 8fill04 ,the sign is ,babylonian and can be found either in the ,code of ammurabi or the ,cyrus ,cylinder4 #bc4 a-a dimmer ,mu-ul-lil-li da-da ma mu-e-gin sag-e-zi si-ba-e e-nab ,o father ,bl1 in great strength thou goest1 the head of life1 the shepherd of the stars6 a-a dimmer ,mu-ul-lil-li 7see on line #b74 li is merely phonetic complement4 ,we might give it an ideographic value and connect it with da-da and render 8abundant in strength04 ,the common meaning of ,,lil is ra1 8abound04 ,with the value gub1 however1 it means ellu1 8bright04 ,the sign is old ,babylonian1 yet quite different from the archaic linear form4 da-da means 8strength0 7see on line #af74 ma has three common ,assyrian equivalents1 ma'adu1 8many01 rab1 8great0 and ru1 8high04 ma here equals rab4 ,there is still another ,assyrian equivalent1 mau which must be a loanword in ,semitic4 mu-e-gin as prefix1 infix and verb means 8he indeed goes04 mu-e 7see on line #ah74 gin is a value of the sign ,,aragubb 7see 1 line #ae74 sag-e-zi equals 8head0 7line #e7 plus vowel of prolongation 7line #c7 and 8of life0 7line #d74 ,z,,tu equals napitu as well as imnu and knu4 si-ba-e divides into siba and e4 si-ba is the same as siba 7line #e71 only here the word is given syllabically rather than ideographically4 e is a vowel prolongation 7as in line #c74 e-nab is naturally treated as though e were a vocalic prefix and nab the root4 e as an abstract prefix1 no doubt1 is possible 7,,msl4 p4 ,,xvii74 nab3 instead of ,,nabbu1 perhaps the sign is ,,ana-,,ku with the last component omitted2 then the value should be mul1 equal to kakkabni1 8stars01 and the clause reads3 8shepherd of the stars04 e may equal m 8water0 7see line #ad71 and nab may equal am1 8heaven02 then we have the reading3 8shepherd of the water of heaven04 #bd4 -mu-un ka na-m-g iz-ba eri ga mu-e-gin gn si-ti -me-a ,o lord1 the mouth of production thou openest1 as a prolific city thou goest1 the reed of the fulness of life thou art6 -mu-un 7line #a74 ka3 ,k,,gu here is a noun with the value ka equal to p1 8mouth01 7,br4 #ech74 ,the sign originally represented the head1 and its first meaning was gu equal to ib4 ,the sign is old ,babylonian 7see on lines #a and #d74 na-m-g is a noun4 na-m is an abstract prefix 7line #a74 g equals aknu1 8cause to be01 7,br4 #edba74 ,the sign is ,,pisannu4 ,we have had the sign phonetically represented by ma-al 7line #aa7 used as a suffix4 ,here g is not a suffix1 but the root4 iz-ba is a verb4 iz is an indeterminate prefix1 shown by the context to be of the second person4 ba equals pit1 8open04 ,the sign is old ,babylonian4 ,the archaic form of the sign signified 8divide04 eri 7see on line #ac74 ga 7see line #ab74 ga can be used as an adjective meaning 8prolific01 one of the derived ideas of ga as 8milk04 mu-e-gin 7see line #bc74 gn equals an1 8reed04 ,the sign is sometimes followed by the phonetic complement na4 ,the sign is old ,babylonian4 si equals 8fulness0 7see on line #bb74 ti- means 8unto life04 ti 7see line #af72 the sign here1 however1 really resembles ,,bala which primarily means 8breaking into04 ,then we have the derived meaning pal1 8weapon01 then 8insignia of royal authority01 and consequently 8rule01 8government04 ,if we read bal instead of ti1 then ,bl is 8a full reed unto royalty01 which makes little sense4 7see line #ae74 me-a is the same as me-en 7see on line #af74 a is phonetic 7see on line #i74 #be4 a-a dimmer ,mu-ul-lil sag zi sag n-la ti ba-ni-ib-ag ,o father ,bl1 the head of life1 the head of strength1 the power of life thou makest thyself6 a-a dimmer ,mu-ul-lil 7see lines #b and #c74 sag 7see line #e74 zi equals napitu like ti 7see line #af1 also #bc74 n-la 7see on line #h74 equals tu1 8hand04 ,the sign also has a value kd which is evidently derived from the ,semitic tu4 ti 7see on line #bd74 ,if we read the sign as ,,til1 then ,bl is 8the power of life04 ,if we read ,,bala1 then ,bl is 8the power of royalty01 signifying perhaps that royal authority is vested in ,bl4 ba-ni-ib-ag is a verb1 ba is an indeterminate verbal prefix1 but is much used for the second person 7,,msl4 p4 ,,xxvi74 ni-ib 7see on line #ba74 ag equals epu1 8make04 ,the sign is old ,babylonian4 #bf4 -gil ni-a mu-bi im ,altogether there are twenty-five lines in the tablet4 -gil equals naparu1 8what is collected01 8totality01 8entirety04 is a prefix to the causative stem 7see on line #be74 gil equals paru1 8collect04 nia3 the signs for the numerals twenty and five are the same as in ,assyrian1 ni is the ,sumerian numeral for 8twenty04 a is the ,sumerian numeral for 8five04 mu-bi im3 mu-bi equals 8his name01 each line of the ,hymn being considered a name of ,bl4 ,in our translation we may read 8its lines04 im1 the same sign as n 7line #a74 im is sometimes equal to u1 8clay01 or duppu1 8tablet04 #bg4 r7,a4,i7 lim7b7-ma ,hymn of praise4 r is a value derived from two signs1 ,a and ,i1 taken together4 ,the most common meaning of the value is biktu1 8lamentation01 or 8song0 7see i-de1 line #f74 lim-ma3 the phonetic complement ma indicates that the preceding value should end with m4 ,dr4 ,lau regards this as the sign lib7m7 kru1 8woe01 7,br4 #gbga72 hence r-lim-ma would mean a penitential psalm4 ,chapter ,,ii ,tablet #acicj1 ,plates #af and #ag1 ,hymn to ,sin ,obverse #a4 m-gur7,,ar7 azag an-na e-ir-ma-al n7,,im7-te-na ,o shining ship of the heavens1 majestic alone6 #b4 a-a dimmer is-ki -mu-un-e is-unu-ki-ma ,o father ,nannar1 lord of ,ur6 #c4 a-a dimmer is-ki -mu-un-e 7,,bit7-ner-nu-gl7,,ig7 ,o father ,nannar1 lord of ,e-giirgal6 #d4 a-a dimmer is-ki -mu-un dimmer -su-ud ,o father ,nannar1 lord of ,namrait6 #e4 -mu-un dimmer is-ki -mu sag dingir ,en-lil-l ,o lord ,nannar1 chief son of ,bl6 #f4 sg7,,dirig7-ga-zu-ne sg7,,dirig7-ga-zu-ne ,when thou art full1 when thou art full1 #g4 i-de7,,ne7 a-a-zu i-de7,,ne7 dimmer ,mu-ul-lil-ra e-ir-ma-al-la-zu-ne ,when before thy father1 before ,bl thou art sovereign1 #h4 a-a dimmer is-ki e-ir-ma-al-la-zu-ne gaba zi7g7-ga-zu-ne ,o father ,nannar1 when thou art sovereign1 when thou liftest up the breast1 #i4 m-gur7,,ar7 an-g7,,lib7-ga sg7,,dirig7-ga e-ir-ma-al-la-zu-ne ,o ship in the midst of the heavens1 when thou art full and sovereign1 #aj4 a-a dimmer is-ki za-e 7,,ab7 azag-7,,ku7 pa7d7-a-zu-ne ,o father ,nannar1 thou1 when thou speakest to the shining house1 #aa4 a-a dimmer is-ki m-dim g7,a4,,mi4,a7 sg7,,dirig7-ga-zu-ne ,o father ,nannar1 when like a ship on the tide thou art full1 #ab4 sg7,,dirig7-ga-zu-ne sg7,,dirig7-ga-zu-ne za-e sg7,,dirig7-ga-zu-ne ,when thou art full1 when thou art full1 thou1 when thou art full1 #ac4 sg7,d,i,rl,g7-ga-zu-ne bi-ag-a-zu-ne za-e sg7,,dirig7-ga-zu-ne ,when thou art full1 when thou speakest favorably1 thou when thou art full1 #ad4 bi-ag-a r7,,ul7-ti-a-zu-ne za-e sg7,,dirig7-ga-zu-ne ,when thou speakest graciously and engenderest life1 thou1 when thou art full6 #ae4 a-a dimmer is-ki lid damal lid-ne-ra sal-dug7,,ka7-ga-zu-ne ,o father ,nannar of extensive progeny1 when thou speakest to that progeny1 #af4 a-a-zu ide7,i7 l-la mu-e-i-in-ma sal-zi ma-ra ni-in-g7,,ka7 ,thy father discerns the joyful face and speaks life to the land4 #ag4 e i-i lugal-ra 7d7 7,,ud7-de7,,ne7-e e mu-un-7,,ud4,,du7 ,as an exalted royal command1 daily he causes the word to go forth6 #ah4 dimmer ,mu-ul-lil-li mu-du-ru -sud-du -za ma-ra ni-in-r7,,ul7 ,bel with the sceptre of distant days exalts thy hand over the land4 #ai4 is-unu-ki-ma m-gur7,,ar7 azag-ga pa7d7-a-zu-ne ,when in ,ur1 ,o shining ship1 thou speakest1 #bj4 44 dimmer ,nu-dim-mud-e sal-dug7,,ka7-ga-zu-ne ,when to 44 ,ea thou speakest1 #ba4 444444444444 pa7d7-a-zu-ne ,when 44444 thou speakest1 ,reverse #bb4 44444444444444444444 44444444444444444444 #bc4 44444444444444 lal a im-si 444444444444444 with water is filled4 #bd4 444444444444 gi a im-si 444444444444 with water is filled4 #be4 d7,a47 4444444 e a im-si dimmer is-ki-kam ,the river 444444 is filled with water by ,nannar4 #bf4 azag-gi d7,a47 ud-kib-nun-na-ge7,,kit7 a im-si dimmer is-ki-kam ,the bright ,euphrates is filled with water by ,nannar4 #bg4 d7,a47 nu e-bi l-e a im-si dimmer is-ki-kam ,the empty river is filled with water by ,nannar4 #bh4 sug ma sug ban7,,tur7-da a im-si dimmer is-ki-kam ,the large marsh1 the little marsh is filled with water by ,nannar4 #bi4 r7,a4,i7 lim7,,lib7-ma dimmer ,en-zu ,penitential ,psalm to ,en-zu4 ,this beautiful and interesting hymn begins with a picturesque and lordly epithet of the god whose full face so often shone upon the worshipper night by night4 ,his fatherly nature and his full-orbed glory are dwelt upon in adoring and glowing terms4 ,the name of his city and temple are mentioned4 ,his power to lighten the world is acknowledged4 ,his peculiar relation of 8son to ,bl0 is announced4 ,the phenomenon of his appearance in the heavens as the full moon is described to us from several points of view4 ,this is the famous ,nannar1 dwelling in the temple of ,e-giirgal at the ancient city of ,ur4 ,the sacred ship1 becoming a peculiar emblem in ,babylonian worship1 symbolized several important ideas connected with ,nannar's transit through the heavens by night or during the month4 ,perhaps ,nannar was in the beginning a water-god4 ,his power over the waters is graphically described4 ,obverse #a4 m-gur azag an-na e-ir-ma-al n-te-na ,o shining ship of the heavens1 majestic by thyself6 m-gur is a boat of crescent form4 ,sin is a man sitting in the half circle of the moon and sailing across the firmament of the heavens as in a majestic ship4 m3 the sign ,m was originally pictorial and represented the rudder of the ship4 ,the sign of our tablet is ,new-,babylonian and can be found in the inscriptions of ,nebuchadrezzar ,,ii4 ,it is half way between the old pictorial and the usual ,assyrian ,m4 gur3 the sign ,,ar probably refers to the body of the ship as 8an enclosure01 or more particularly to 8the crescent form0 of the ship1 since ,,ar means 8circular enclosure04 ,the ,,ar of our text is much like the linear form found in the ,stle des ,vautours4 azag equals ellu1 8shining01 7,br4 #ihij74 ,the sign also has the value ku with the meaning ellu4 azag1 8shining01 refers to the moon and the moon looks like a ship4 an-na 7see ,hymn to ,bl1 line #ah74 e-ir-ma-al n-te-na 7see ,hymn to ,bl1 line #a74 ,the ideas of these two words find their way into the first line of the ,aurbnipal ,hymn to ,sin1 ,k4 #bhfa1 7,,iv ,r4 #i74 e-ir-ma-al appears especially as ner-gal 7-n and m-g7 and n-te-na as a-ni ma-m2 e-di-i-u i-i-ru4 #b4 a-a dimmer is-ki -mu-un-e is-unu-ki-ma ,o father ,nannar1 lord of ,ur6 a-a 7see ,hymn to ,bl1 line #c74 dimmer is-ki is the most common ,sumerian name of the god ,sin1 and means 8brother of the land04 ,sin was probably looked upon as 8the helper of earth04 dimmer 7see ,hymn to ,bl1 line #b74 is equals au1 8brother01 7,br4 #fdcg74 ,i sometimes has the value uru1 especially when it means naru1 8keep04 ,the ,i of our hymn is ,new-,babylonian but is not essentially different from the ,i of ,gudea4 ki 7see ,hymn to ,bl1 line #i74 -mu-un-e 7see ,hymn to ,bl1 line #c74 is-unu-ki-ma means 8of the brother's dwelling place04 is means 8brother04 unu equals ubtu1 8dwelling01 7,br4 #dgib74 ma1 perhaps1 can be taken as a sign of the genitive1 being dialectic for ga1 which is for ge1 one of the values of ,,kit 7see ,,msl4 pp4 ,,xi and ,,xvi74 ,perhaps we ought to read this word ,uru-um-ki-ma1 taking the other value of ,i and also reading um instead of unu4 ,in texts of ,,obi4 it would appear that ,,unu is closely related to ,,um as well as to ,,ab4 #c4 a-a dimmer is-ki -mu-un-e 7,,bit7-ner-nu-gl7,,ig7 ,o father ,nannar1 lord of ,e-giirgal6 a-a dimmer is-ki -mu-un-e 7see line #b74 -ner-nu-gl is not the usual spelling4 ,the more common form is -gi-ir-gal4 ,our 7,,bit7-ner7,,ner7-nu7,,nu7-gl7,,ig7 which also occurs in ammurabi 7for example1 in ,c4 ,col4 ,,ii1 line #ba1 ,plate ,,ii7 is dialectic for 7,,bit7-gi7,,iz7-ir7,,ir7-gal7,,gal74 7,,bit7-gi7,,iz7-ir7,,ir7-gal7,,gal7 is the spelling found in the ,aurbnipal ,hymn4 ,in the inscription of the ,clay ,cylinder of ,nabonidus found at ,ur 7,col4 ,i1 line #cj71 the spelling is 7,,bit7-gi7,,iz7-ir7,,ir7-gal7,,gal71 but the margin has the spelling 7,,bit7-gi7,,iz7-nu7,,nu7-gl7,,ig74 equals btu1 8house01 7,br4 #fbch74 ner evidently stands for ki4 ,these two values1 ner and ki1 were represented by the same sign in old ,babylonian2 namely1 ,,piri,u4 ,from the sign ,,piri,u1 there developed in ,assyrian another sign1 whose chief value is ki with the meaning kiatu4 ,the sign here then should have the value ki1 or in old ,babylonian gi1 which is also one of the values of ,,gissu1 a determinative before the name of a light4 nu is for ir which equals nru1 8light04 ,i4,,ir is a common ideogram for 8light04 ,the interchange of ,,nu and ,,siru is not so easy to explain4 ,the fact that ,,nu instead of ,,siru occurs in the name of the temple in the time of ammurabi would go to show that the spelling of the word with ,,nu is more primitive than the spelling with ,,siru4 ,perhaps ,,nu has a value ir4 ,brnnow recognizes the fact that ,,nu in the name of the temple sometimes takes the place of ,,siru 7see ,br4 #bjje and #afeg74 ,there is a difference between ,i,u and ,,gallu4 ,i,u equals ba1 while ,,gallu equals rab4 ,the gal 7,,es mal7 of ,i,u must be different from the gal of ,,gallu4 #d4 a-a dimmer is-ki -mu-un dimmer -su-ud ,o father ,nannar1 lord of ,namrait6 a-a dimmer is-ki -mu-un 7see line #b74 dimmer -su-ud3 one of the citations ,brnnow gives1 in which the name of this god occurs1 is in ,incantation ,k4 #cbee 7,,iv ,r4 #b1 #ba71 where1 in the ,sumerian as well as in the marginal reading of the ,assyrian1 ,sin is said to be the lord of the god ,namrait4 dimmer ,en-zu-na en dimmer -su-ud ra-ge ilu ,sin be-el ,nam-ra-i-it4 -su-ud means 8the only foundation of light04 has a very common ,assyrian equivalent edu1 8one04 su equals idu1 8foundation01 7,br4 #dhaa74 ud equals urru1 8light01 7see ,br4 #ggih74 #e4 -mu-un dimmer is-ki -mu sag dingir ,en-lil-l ,o lord ,nannar1 chief son of ,bl6 dimmer is-ki 7see line #b74 u-mu3 ,u4,,mu is a syllabic and dialectic form of ,,dumu 7,br4 #djfi and #aaiag74 ,when ,,dumu stands for mru1 8son01 it is supposed to have the value du 7,br4 #djha74 u-mu is no doubt for dumu and du is a shortened form of dumu4 u3 the sign may be recognized as old ,babylonian appearing in this form in the ,code of ammurabi 7see also ,,al4 p4 #ace1 ,no4 #cbh74 sag 7see ,hymn to ,bl1 line #e74 u-mu sag must be equal to some such expression as 8first born son01 or 8only begotten son04 dingir ,en-lil-l3 in line #g1 we shall have dimmer ,mu-ul-lil-ra and in line #ah1 dimmer ,mu-ul-lil-li4 dingir may be preferred to dimmer because the sign is a determinative to an ,,ek form4 ,en-lil-l consists of the god's name1 ,en-lil 7see ,mu-ul-lil in ,hymn to ,bl1 line #b74 #f4 sg-ga-zu-ne sg-ga-zu-ne ,when thou art full1 when thou art full1 sg-ga-zu-ne is a al-clause equal to ina malka1 8in thy fulness04 sg3 the sign to which this value is attached is composite4 ,one element consists of ,,si whose chief meaning is 8fill04 ,the other element consists of ,a which means 8water04 ,,si4,a then means 8full of water01 or 8fulness04 ,the sign1 called ,,dirigu1 has two values ending with g2 i4 e41 dirig related to the sign-name and sg which is quite certainly equal to mal 7,br4 #cgbb74 ga is a phonetic complement 7see ,hymn to ,bl1 line #d74 zu is a determinate suffix of the second person 7see ,hymn to ,bl1 line #ba74 ne is a postposition equal to ina 7see ,br4 #dfjb1 also de in ,hymn to ,bl1 line #f74 #g4 i-de a-a-zu i-de dimmer ,mu-ul-lil-ra e-ir-ma-al-la-zu-ne ,when before thy father1 before ,bl thou art sovereign1 i-de 7see ,hymn to ,bl1 line #f74 i-de is a preposition used as a noun in the construct state1 having the meaning of maru or pnu and equal to ina maar or ina pn4 a-a-zu equals noun a-a1 plus suffix zu4 a-a 7see ,hymn to ,bl1 line #c74 zu 7see line #f74 dimmer ,mu-ul-lil-ra equals god's name dimmer ,mu-ul-lil1 plus phonetic complement ra4 dimmer ,mu-ul-lil 7see ,hymn to ,bl1 line #b74 ra 7see ,hymn to ,bl1 line #c74 ,it might be better to regard lil-ra as a shortened form of lil-l-ra4 lil is quite apt to take the phonetic complement l1 a value of the sign ,,lallu1 while ra is naturally a postposition4 e-ir-ma-al-la-zu-ne is a al-clause equal to 8in thy sovereignty04 e-ir-ma-al 7see ,hymn to ,bl1 line #a74 zu-ne 7see line #f74 #h4 a-a dimmer is-ki e-ir-ma-al-la-zu-ne gaba zi-ga-zu-ne ,o father ,nannar1 when thou art sovereign1 when thou liftest up thy breast1 a-a dimmer is-ki 7see line #b74 e-ir-ma-al-la-zu-ne 7see line #g74 gaba equals irtu1 8breast01 7,br4 #ddgj74 ,we have had gaba as an adjective equal to pit 7see ,hymn to ,bl1 line #f74 zi-ga-zu-ne is a al-clause meaning 8in thy lifting up04 zi equals na1 8lift up01 7,br4 #bcbe74 ,we have had zi as equal to knu1 8right01 and napitu1 8life01 7see ,hymn to ,bl1 lines #d and #be74 ga is a phonetic complement4 zi might be zig 7see ,br4 #bcjc and ,hymn to ,bl1 line #d74 zu-ne 7see line #f74 ,in gaba zi-ga-zu-ne1 perhaps we have the picture of the full moon suddenly rising in the night from the horizon4 #i4 m-gur an-g-ga sg-ga e-ir-ma-al-la-zu-ne ,o ship in the midst of the heavens1 when thou art full and sovereign1 m-gur 7see line #a74 an-g-ga3 ,,gu is usually taken as a preposition and stands before its object4 ,here it seems to follow its object1 an 7see ,hymn to ,bl1 line #ah74 g-ga equals ,,lib plus ,,ga4 g3 ,,gu1 equal to libbu1 may have either one of three values2 viz41 when not followed by a phonetic complement1 g when followed by the phonetic complement ga and b when followed by the phonetic complement ba 7see ,br4 #gihj and ,hymn to ,bl1 line #bb74 ga 7see ,hymn to ,bl1 line #d74 sg-ga 7see line #f74 e-ir-ma-al-la-zu-ne 7see line #g74 #aj4 a-a dimmer is-ki za-e azag- pa7d7-a-zu-ne ,o father ,nannar1 thou1 when thou speakest to the shining house1 a-a dimmer is-ki 7see line #b74 za-e 7see ,hymn to ,bl1 line #af74 7see ,hymn to ,bl1 line #af74 is admittedly a ,sumerian value as is shown by its relation to the sign-name ,u4 is the fuller form of 7,,bit74 ,from there has arisen a ,semitic loan-word eu1 8house04 azag- means 8to the shining01 azag 7see line #a74 7see ,hymn to ,bl1 line #ae74 pa7d7-a-zu-ne is a al-clause composed of a preposition with an infinitive that governs a suffix1 as ina tamka1 8in thy speaking01 i4 e41 8when thou speakest04 pad is a verb equal to tam1 8speak04 pad also equals zakru1 8to name04 pa1 the shortened form of pad1 evidently intended here1 is sometimes represented by the ,assyrian nab4 a is the vowel of prolongation indicating the pa1 rather than the pad-value4 zu-ne 7see line #f74 #aa4 a-a dimmer is-ki m-dim g sg-ga-zu-ne ,o father ,nannar1 when like a ship on the tide thou art full1 a-a dimmer is-ki 7see line #b74 m-dim consists of noun m and postposition dim4 m 7see on line #a74 m-gur refers to the moon1 m refers to an ordinary ship4 dim is equal to kma1 8like04 ,the sign-name is ,,dimmu4 dim is ,,es4 ,the ,,ek form of the value is gim4 g is a contraction of a1 g and a from the signs ,a1 ,,mi and ,a1 and means 8tide01 or 8high water04 a means 8water0 and ,,mi with the value g means 8black01 and the second ,a is evidently phonetic only4 g1 therefore1 means 8black water01 such water as is seen in a 8flood0 or 8high tide04 sg-ga-zu-ne 7see line #f74 #ab4 sg-ga-zu-ne sg-ga-zu-ne za-e sg-ga-zu-ne ,when thou art full1 when thou art full1 thou1 when thou art full1 sg-ga-zu-ne 7see line #f74 za-e 7see line #aj74 ,it may be noticed that sg-ga-zu-ne occurs three times in this line and ten times in the section1 lines #f-ah4 ,this repetition no doubt serves for rhetorical effect1 especially in oral delivery and1 together with the marked uniformity of measure in the clauses1 characterizes the passage as poetic4 #ac4 sg-ga-zu-ne bi-ag-a-zu-ne za-e sg-ga-zu-ne ,when thou art full1 when thou speakest favorably1 thou1 when thou art full1 sg-ga-zu-ne 7see line #f74 bi-ag-a-zu-ne is a al-clause equal to 8in thy speaking graciously04 bi equals ib1 8speak01 7,br4 #eabd74 ,starting with the meaning 8speak0 the sign ,k,u comes to have a demonstrative force and is generally used as a suffix of the third person singular4 ,we shall also see that it sometimes equals ikaru 8strong drink04 ag3 the sign giving this value is one not much used4 ,it may be identified as ,,gi,,immar 7see ,,al4 p4 #acj1 ,no4 #bjf1 also ,br4 #gbhf74 ag is the chief value1 equal to damu or damu1 8gracious04 a3 the value is generally followed by the phonetic complement ga1 but here it is followed by a 7see ,hymn to ,bl1 line #i74 zu-ne 7see line #f74 #ad4 bi-ag-a r-ti-a-zu-ne za-e sg-ga-zu-ne ,when thou speakest graciously and engenderest life1 thou1 when thou art full1 bi-ag-a 7see line #ac74 r-ti-a-zu-ne is a al-clause equal to 8in thy engendering life04 r3 we have had ,,ul already as a composite part of ,mu-ul-lil 7see ,hymn to ,bl1 line #b74 ,,ul here probably with the value r equals kallu1 8perfect04 ,the sign is intended to be the picture of a goring bull2 then1 as we get away from the primary idea1 there arise the meanings of 8exultation01 8perfection01 etc4 ,nannar is 8the perfecter of life04 ti 7see ,hymn to ,bl1 line #af74 a 7see ,hymn to ,bl1 line #i74 zu-ne 7see line #f74 za-e 7see line #aj74 sg-ga-zu-ne 7see line #f74 #ae4 a-a dimmer is-ki lid damal lid-ne-ra sal-dug-ga-zu-ne ,o father ,nannar of extensive progeny1 when thou speakest to that progeny1 a-a dimmer is-ki 7see on line #b74 lid may be of ,semitic origin from the ,assyrian word littu1 8progeny04 ,the two horizontal lines in the sign suggest the idea of 8pairing01 from which comes the idea of 8progeny0 7thus1 ,prince1 ,,msl41 p4 #bbc74 damal 7see ,hymn to ,bl1 line #aj74 lid-ne-ra equals 8to that progeny04 ne equals ann1 a demonstrative pronoun 8this04 ne is cognate with de which is also cognate with da and ta used as postpositions 7see de and da in ,hymn to ,bl1 lines #f and #d74 ra is a postposition 8unto0 7see ,hymn to ,bl1 line #c74 sal-dug-ga-zu-ne is a al-clause3 8in thy speaking04 sal is a prefix of an abstract character4 ,it is equivalent to the ,assyrian zinnitu1 8feminine04 ,it is a counterpart to ku in the expressions ,eme-sal and ,eme-ku1 ku being equal to blu1 8lord04 ,as a prefix1 sal generalizes the root-idea of the stem to which it is attached and is consequently an abstract prefix 7see ,br4 #ajicj1 #ajidi and #ajiee74 dug-ga 7see ,hymn to ,bl1 line #d74 zu-ne 7see line #f74 #af4 a-a-zu ide l-la mu-e-i-in-ma sal-zi ma-ra ni-in-g ,thy father discerns the joyful face and speaks life to the land4 a-a-zu 7see on line #g74 ide equals pnu1 8face01 7,br4 #ibha74 ,the sign ,,ig can be read either ide1 which is ,,es1 or ige1 which is ,,ek4 l-la equals noun l1 plus phonetic complement la4 l equals ad1 8joy0 7,br4 #ajhhd74 ,the sign giving this value is not to be confounded with another sign which also has the value ul meaning 8evil01 expressed by limuttu 7,br4 #iejc74 mu-e-i-in-ma is a verb consisting of verbal prefix mu1 verbal infixes e and i-in and root ma4 mu 7see ,hymn to ,bl1 lines #a and #ah74 e 7see ,hymn to ,bl1 line #ah74 i-in3 an objective verbal infix naturally has its person determined by the object to which it refers4 ,that object in this case seems to be ide l-la1 8the joyful face0 of the moon4 ma3 the sign has two names1 ,b,,ru and ,m,u1 and two chief values related to these names1 bar and ma4 bar and ma are cognate forms4 b changes to m 7,,msl4 p4 ,x72 r changes to 7,,msl4 p4 ,,xii74 ,the sign has two chief meanings1 8side0 and 8cut04 ,the meaning of 8side0 is represented by bar 7see ,,msl4 p4 #bcd71 while the meaning of 8cut01 from which we get the idea of 8distinguish0 is generally represented by the value ma 7,br4 #agce74 sal-zi consists of abstract prefix sal and noun zi4 sal 7see on line #ae74 zi 7see on line #h74 ma-ra equals 8unto the land04 ma 7see ,hymn to ,bl1 line #h74 ra 7see line #ae74 ni-in-g3 ni can be a verbal prefix and in a verbal infix1 or ni-in can be a verbal infix with the verbal prefix omitted1 g being the verbal root4 ni1 if taken as a prefix1 naturally refers to a-a-zu4 ni may have a demonstrative force1 equal to uatu1 like ne4 in as an infix refers to ma-ra4 g1 a shortened form of gug1 equal either b1 8speak01 or aplu1 8answer04 g and gug have dialectic forms du and dug1 the g changing to d which ,,es prefers4 ,the sign is apparently a modification of the sign ,,sangu 7see ,,al4 p4 #aba1 ,no4 #ad1 and p4 #abd1 ,no4 #hg74 ,the primary meaning was 8opening0 and the leading value is ka equal to p1 8mouth04 ,the values ka and g come from the sign-name ,k,,gu 7see ,hymn to ,bl1 lines #a and #d74 ,with the value the sign means 8word04 #ag4 e i-i lugal-ra -de-e e mu-un- ,as an exalted royal command1 daily he causes the word to go forth6 e 7see ,hymn to ,bl1 line #ad74 i-i3 i is the chief value of ,,gi4 ,the sign with its five parallel lines or wedges representing the five fingers of the hand is a symbol of power4 ,from the idea of 8power01 we get that of 8exaltation0 7see ,hymn to ,bl1 line #f74 lugal-ra consists of stem lugal and postposition ra lugal3 the sign is composite1 the elements being ,,gal and ,,lu which mean 8great0 and 8man04 lugal equals arru 7,br4 #dbff74 ,we shall have the element ,,lu with the ,,es value mulu4 ra 7see ,hymn to ,bl1 lines #c and #h74 ,we might expect la here4 -de-e consists of root 1 phonetic complement de and adverbial ending e4 equals mu1 8day01 7,br4 #ggig71 and is a shortened form of ud4 de is phonetic here4 ,the more usual phonetic complement of ud is da 7see ,br4 #gggd74 e 7see ,br4 #ajjja74 e as an adverbial ending is probably derived from the ,semitic adverbial ending -i which is supposed to have grown out of the ,assyrian suffix of the third person u4 ,agglutinative languages do not often possess special adverbial endings4 mu-un- consists of verbal prefix mu-un and verbal root 4 mu-un is phonetic for mun which is simply a nasalized mu 7see ,,msl4 p4 ,,xxviii1 and ,hymn to ,bl1 line #a74 ,on 7see ,hymn to ,bl1 line #ae74 #ah4 dimmer ,mu-ul-lil-li mu-du-ru -sud-du -za ma-ra ni-in-r ,bl with the sceptre of distant days exalts thy hand over the land4 dimmer ,mu-ul-lil-li 7see ,hymn to ,bl1 line #bc74 mu-du-ru3 there is a sign ,,mudru 7,br4 #ajggf7 which may be related to ,,pa4 ,we may infer a relation between ,,mudru and ,,pa1 because the two signs have a common value sig4 ,we know also that ,,mu4,,du4,,ru sometimes stands for ,,pa 7,br4 #abge74 ,now if ,,mu4,,du4,,ru can stand for ,,pa it must have some meaning in common with ,,pa4 ,the most usual meaning of ,,pa is au1 8sceptre01 which gives good sense here4 mu 7see ,hymn to ,bl1 line #a74 du 7see ,hymn to ,bl1 line #ae74 -sud-du consists of noun 1 adjective sud1 and phonetic complement du4 7see line #ag74 sud equals ru1 8distant0 7,br4 #gfjc74 du 7see gin1 line #bc71 phonetic complement here4 -za equals noun and suffix za4 7see ,hymn to ,bl1 line #be74 za is a suffix of the second person singular masculine 7,br4 #aagbb74 ,we have had za-e as being equal to 8thou0 7,hymn to ,bl1 line #af74 zu we have found to be the more usual suffix of the second person 7see on line #f74 za is dialectic for zu4 ma-ra 7see on line #af74 ni-in-r consists of prefix ni1 infix in and verbal root r4 ni-in 7see on line #af74 r 7see on line #ad74 #ai4 is-unu-ki-ma m-gur azag-ga pa7d7-a-zu-ne ,when in ,ur1 ,o shining ship1 thou speakest1 is-unu-ki-ma 7see on line #b74 m-gur 7see on line #a74 azag-ga equals adjective azag1 plus phonetic complement ga4 azag 7see on line #a74 ga 7see ,hymn to ,bl1 line #d74 pa7d7-a-zu-ne 7see on line #aj74 #bj4 444 dimmer ,nu-dim-mud-e sal-dug-ga-zu-ne ,when to 444 ,ea thou speakest1 dimmer ,nu-dim-mud-e3 we have here a compound ideogram as a name of the god ,ea4 dimmer is determinative before the name of a god 7see ,hymn to ,bl1 line #b74 ,nu-dim-mud equals the ,assyrian ,e-a 7,br4 #bjaf74 ,the usual ,sumerian ideogram is ,,en4,,ki4 e in ,nu-dim-mud-e a vowel of prolongation 7see ,hymn to ,bl1 line #c74 sal-dug-ga-zu-ne 7see line #ae74 #ba4 444444444 pa7d7-a-zu-ne ,when 44444 thou speakest1 pa7d7-a-zu-ne 7see line #aj74 ,reverse #bb4 4444444444444 #bc4 444444 la a im-si 4444444 with water is filled a equals m1 8water0 7,br4 #aacdg74 8,water0 is a primary meaning of the sign ,u1 which at first consisted of two short perpendicular lines representing 8falling water0 7see ,hymn to ,bl1 line #c74 im-si consists of indeterminate verbal prefix im and verbal root si4 im 7,br4 p4 #ede74 si 7,hymn to ,bl1 line #bb74 #bd4 44444444 gi a im-si 44444 with water is filled4 a im-si 7see line #bc74 #be4 d 444444 e a im-si dimmer is-ki-kam ,the river 4444 is filled with water by ,nannar4 d equals nru1 8river04 ,sometimes d is shortened to i 7,br4 #aafdg74 ,the value d comes from the union of two signs ,a 8water0 and 7,br4 #ajbag74 ,moreover1 with the value equals aps1 8sea04 ,the sign1 explained more minutely1 consists of ,,al 8run0 inside of ,,kil 8enclosure04 ,so ,,al ,,kil running1 8flowing within an enclosure01 hence 8sea04 ,while d means primarily 8water of the sea01 it is much used also as a determinative before names of rivers4 ,we have the name of the ,euphrates in the next line4 ,perhaps the name of the ,tigris was given in some one of the lines4 ,the common ,sumerian ideogram for the name of the ,tigris is al-al1 an intensified form of al1 which means 8running0 or 8rushing04 ,the ,tigris is thus very appropriately called 8the rushing river04 ,the ,babylonian ,diglat in the hands of the ,persians took the form ,tigra4 #bf4 azag-gi d ud-kib-nun-na-ge a im-si dimmer is-ki-kam ,the bright ,euphrates is filled with water by ,nannar4 azag-gi equals ellu1 8shining0 7,br4 #iija74 azag 7see line #ai74 gi is a phonetic complement1 chosen no doubt with a view to vowel harmony as regards the following d 7874 ,,gi as an ideogram means 8reed0 7see ,hymn to ,bl1 line #bd1 gn74 d ud-kib-nun-na-ge means the river of ,sippar4 ,for d1 see on line #be4 ud-kib-nun consists of ud 8sun0 kib 8flourish1 generate01 and nun 8great04 ,the sign ,,kib suggests the idea 8double0 and hence1 of course1 8generate1 beget0 7,,msl4 p4 #bjc74 ,nun1 of course1 rab 8great0 7,br4 #bfbh71 while na must be the phonetic complement and ge the nota genitivi as used in the next ,hymn4 ,the form ud-kib-nun then seems to mean 8the great 7nun7 generative force 7kib7 of the sun0 7ud72 a name applied to ,sippar had been from time immemorial the seat of the worship of the sun-god ama 7,,rba41 pp4 #fi1 #aag74 d-ud-kib-nun-na-ge then simply means 8the river 7d7 of 7ge7 ,sippar01 viz41 the ,euphrates1 which was usually termed in ,sumerian ,bura-nunu 8the great stream0 7,,msl4 p4 #g1 ,c74 a im-si 7see on line #bc74 #bg4 d nu e-bi l-e a im-si dimmer is-ki-kam ,the empty river is filled with water by ,nannar4 d 7see on line #be74 nu1 regular ,sumerian negative adverb1 equal to the ,assyrian la4 e-bi equals noun e and suffix bi4 e equals m1 8water0 7,br4 #ehdd74 ,we have also had e equal to ab1 8speech0 7,hymn to ,bl1 line #ad74 bi is a suffix of the third person singular 7see ,br4 #eace74 bi gets its demonstrative nature from the conception 8speak0 which seems to be the primary one in the old ,babylonian linear hieroglyph4 l-e consists of root l and vocalic prolongation e4 l equals mis 8wash0 7,br4 #fafg74 ,it is used of washing the hands and feet4 ,it gets the idea 8wash0 from the idea 8servant0 who does the washing1 but it may have meant 8servant0 before it meant 8wash04 ,it often has the phonetic complement a or i4 ,literally the clause read3 8the river whose water washes not04 a im-si 7see on line #bc74 dimmer is-ki-kam equals god-name dimmer is-ki plus kam ,,kammu without doubt 7see ,,ct4 ,,xv1 ,colophon of ,tablet #bifbc1 plate #ab74 kam is a well recognized determinative used after ordinal numerals4 ,it no doubt occupies this position as a genitive particle1 but1 as a genitive sign1 it may be used after words other than numerals2 and1 in fact1 is so used in ,gudea4 ,it is evidently a lengthened form of the postposition ka2 being ka plus am 7see ,,sva4 p4 #fj74 #bh4 sug ma sug ban-da a im-si dimmer is-ki-kam ,the great marsh1 the little marsh is filled with water by ,nannar4 ,the sign looks like ,m but perhaps the copyist made a mistake4 ma 7see ,hymn to ,bl1 line #bc74 sug equals u1 8marsh04 ,the sign is the enclosure-sign ,,kil with the 8water0 sign ,u within the 8enclosure0 sign4 ban-da3 the signs are ,,dumu and ,,daddu4 ,,dumu has several values1 the chief of which are dumu1 tur and ban4 dumu equals mru1 8son04 ,we have met the value dumu or its dialectic equivalent umu1 represented by ,u and ,,mu 7see on line #e74 tur equals iru1 8small01 and is naturally followed by the phonetic complement ra4 lan-da also equals iru 8little0 7,br4 #dacc74 a im-si 7see on line #bc74 dimmer is-ki-kam 7see line #bg74 #bi4 r lim-ma dimmer ,en-zu ,penitential ,psalm to ,sin4 r-lim-ma 7see ,hymn to ,bl1 line #bg74 dimmer ,en-zu 8lord of wisdom0 is the other name by which ,sin is known in ,sumerian4 ,we have had one name above2 viz41 dimmer is-ki4 dimmer ,en-zu is no doubt in genitive relation to the preceding part of the line1 although the nota genitivi is lacking4 ,in another hymn to ,bl 7,,ct4 ,,xv1 ,tablet #bifdd1 plate #ab71 the genitive relation is signified by the postposition kam4 ,the words are3 r-lim-ma dingir ,en-lil-l-kam4 ,chapter ,,iii ,tablet #bifca1 ,plates #ae and #af1 ,hymn ,to ,adad ,obverse #a4 ad-7,,ud4,,du7-a mu-zu an-zak-ku ,in the lightning flash thou proclaimest thy name4 #b4 dimmer ,mer7,,im7 bi-ma ad-7,,ud4,,du7-a mu-zu an-zak-ku ,o ,adad1 in the mighty thunder the lightning flash thou declarest thy name4 #c4 dimmer ,mer7,,im7 dumu ,an-na bi-ma ad-7,,ud4,,du7-a mu-zu an-zak-ku ,o ,adad1 son of ,anu1 in the mighty thunder and the lightning flash thou declarest thy name4 #d4 -mu-un n7,,im7-ki-ge7,,kit7 bi-ma ad-7,,ud4,,du7-a mu-zu an-zak-ku ,o lord1 dread of earth1 in the mighty thunder and the lightning flash thou declarest thy name4 #e4 dimmer ,mer7,,im7 -mu-un ib7,,tum7-mal7,,ig7-la bi-ma ad-7,,ud4,,du7-a mu-zu an-zak-ku ,o ,adad1 lord of great wrath1 in the mighty thunder and the lightning flash thou declarest thy name4 #f4 bar7ma87-tab-ba -mu-un dimmer ama-an-ki-ga bi-ma ad-7,,ud4,,du7-a mu-zu an-zak-ku ,o twin1 lord1 bull-god of heaven and earth1 in the mighty thunder and the lightning flash thou declarest thy name4 #g4 a-a dimmer ,mer7,,im7 -mu-un ud-da bar-ru-a mu-zu an-zak-ku ,o father ,adad1 lord1 when the light is darkened thou declarest thy name4 #h4 a-a dimmer ,mer7,,im7 7,,ud7-gal-la bar-ru-a mu-zu an-zak-ku ,o father ,adad1 when the great day is darkened thou declarest thy name4 #i4 a-a dimmer ,mer7,,im7 uku7,,ug7-gal-la bar-ru-a mu-zu an-zak-ku ,o father ,adad1 when the great king is cut off thou declarest thy name4 #aj4 dimmer ,mer7,,im7 uku7,,ug7 ,an-na bi-ma ad-7,,ud4,,du7-a mu-zu an-zak-ku ,o ,adad1 king of ,anu1 in the mighty thunder and the lightning flash thou declarest thy name4 #aa4 mu-zu kalam7,,un7-ma mu-un-r7,,ul7-r7,,ul7-r7,,ul7 ,thy name is mightily magnificent in the earth4 #ab4 me-lam7,,ne7-zu kalam7,,un7-ma tug7,,ku7-gim im-mi-in-dul ,thy brightness covers the land like a garment4 #ac4 za ad7,,pa7 aka7,,ram7-zu-7,,ku7 kur-gal a-a dimmer ,mu-ul-lil sag im-da-sig7,,pa7-gi ,the lightning of thy thunder smites the head of the great mountain1 father ,bl4 #ad4 ura7,,ar4,,du7-zu ma7,,dagal7 gal dimmer ,nin-lil ba-e-di-u-l-e ,thy thunder terrifies the great mother ,belit4 #ae4 dingir ,en-lil-li dumu-ni dimmer ,mer7,,im7-ra 7,,id7 mu-un-da-an-aka7,,ram7 ,bl to his son ,adad measures out power4 #af4 mulu dumu-mu 7,,ud7 um-me-i-si-si 7,,ud7 um-me-i-l-l ,thou who art my son1 the day thou didst lift up the eye1 the day thou didst look6 #ag4 dimmer ,mer7,,im7-ri 7,,ud7 um-me-i-si-si 7,,ud7 um-me-i-l-l ,o ,adad1 the day thou didst lift up the eye1 the day thou didst look6 #ah4 7,,ud7 iminna-bi-me ba-gan-tal7,,ri7-l 7,,ud7 um-me-i-l-l ,during seven days thou didst blow a full blast when thou didst look4 #ai4 7,,ud7 7,,ka7 di-zu-ka r7,,gud7-a-ra ab-ba 7,,ud7 um-me-i-l-l ,it was the day of the word of the word of thy judgment1 ,o bull-god of the abyss1 the day thou didst look4 #bj4 nim-gir lu su-i-7,,ku7 mu-ra-du-ud ,as the lightning1 the messenger of terror1 thou didst go4 #ba4 mulu dumu-mu r7,,ul7 gin7,,du7-na-gin7,,du7-na a-ba zi-gi-en te-ga7,,ba7 ,when thou who art my son goest violently about1 who can attack like thee6 ,reverse #bb4 ki bala ul gg a-a mu-zu-7,,ku7 a-ba za-e-gim te-ga7,,ba7 ,the troublesome evil hostile land1 ,o father1 which is against thee2 who like thee can attack6 #bc4 n7,,da7 imi tur-tur-e -um-me-ti a-ba za-e-gim te-ga7,,ba7 ,the little stone of the storm do thou take6 ,who can attack like thee6 #bd4 n7,,da7 gal-gal-e -um-me-ti a-ba za-e-gim te-ga7,,ba7 ,the large stone do thou take6 ,who can attack like thee6 #be4 n7,,da7 tur-tur-zu n7,,da7 gal-gal-zu mu-ba -me-m7,a4,,an7 ,thy little stone1 thy large stone1 on it 7the land7 it lieth6 #bf4 ki-bala-a zi-da-zu -mu-e-gul da bur7,,bu7 su -mu-e-se ,the hostile land thy right hand destroys4 ,it gives powerful bodily destruction 787 #bg4 dimmer ,mer7,,im7-ri dug7,,ka7-dug7,,ka7-ga a-a mu-na-7,,ku7 ge7,,iz7-ni ba-i-in-ag ,adad1 when he speaks 7to one71 ,o father1 on him he imposes his government4 #bh4 a-a dimmer ,mer7,,im7 7,,bit7-ta 7,,ud4,,du7-a-ni 7,,ud7 7,,ka7 di na-nam ,father ,adad1 when he comes out of the house1 he fixes the day of judgment4 #bi4 7,,bit7-ta eri-ta 7,,ud4,,du7-a-ni uku7,,ug7 ban7,,tur7-da na-nam ,when he comes out of the house or out of the city1 he fixes the great day4 #cj4 eri-ta an-na-ta gar77-ra-ni 7,,ud7 7,,ka7-ar-ra na-nam ,when he establishes himself out of the city out of heaven1 he fixes the day of curse4 #ca4 444 r7,a4,i7 lim7,,lib7-ma dimmer ,mer7,,im7 44444 ,hymn to ,adad4 ,this hymn we find to be full of action4 ,the lightning flashes in the first line1 and we see at least three distinct kinds of storm placed on the scene1 one succeeding the other4 ,the thunder storm first passes over our head4 ,we see the lightning1 we hear the roar of the thunder1 the earth is placed in fear1 the day turns dark1 the top of the mountain is smitten1 the very gods themselves are terrified4 ,secondly comes the flood4 ,the storm of the hour is lengthened into one of days4 ,it becomes a deluge of judgment on the earth4 ,the words say seven days1 but in such poetic discourse seven might perhaps simply mean 8many04 ,finally1 there is a decided change in the scene4 ,the flood has passed away4 ,the death-destroying hail-storm falls upon us1 not simply the little hail-stones1 but the great hail-stones4 ,the day1 of course1 has come4 ,but the effects of ,adad's power so artistically set forth in this hymn are secondary1 as placed beside the dignity of the god himself4 ,the word of ,adad is absolute and all-powerful4 ,he is a god of great wrath4 ,he is a real bull-god1 of heaven and earth4 ,he can put the heavens out of sight4 ,he can make day as black as the darkest night4 ,he can split the earth with his lightning4 ,he can flood the land with water4 ,he can pelt its inhabitants with stones4 ,yet in all this he consults with father ,bl4 ,obverse #a4 ad--a mu-zu an-zak-ku ,in the lightning flash thou proclaimest thy name6 ad--a is a al-clause1 consisting of noun ad1 participle and postposition a1 and means 8in the going out of the sceptre01 or freely1 8in the lightning flash04 ,the apodosis is mu-zu an-zak-ku4 ad 7,,pa7 equals au1 8sceptre0 7,br4 #eegc74 ,the value ad may be of ,semitic origin1 but note that its cognate ud is equal to namru1 8brightness0 7,br4 #eehb71 as is also kun1 another value of ,,pa 8staff02 then ,,pa 8a lighted torch04 we have had as equal to a 7,hymn to ,bl1 line #ae74 is also equal to p1 8flashing0 7,br4 #efch74 a equals ina1 8in0 7,br4 #aacfe74 mu-zu means 8thy name04 mu equals umu1 8name0 7,br4 #abce74 an-zak-ku is a verb4 an is an indeterminate verbal prefix4 ,the context shows it to be of the second person 7see ,,msl4 p4 ,,xxvi74 zak-ku may mean 8utter a decree0 7,br4 #feai74 ,for example1 zak equals tamtu1 8a decree0 7,br4 #fdic74 ,perhaps it could as well be a verb signifying 8to decree01 or 8to establish04 ku also equals tam1 8utter0 7,br4 #ajeee71 but it would be simpler to make ku a phonetic complement to zak4 ,it may be that we ought to read the clause3 8thy name utters the decree04 ,but 8thy name0 has the usual position of the object4 ,it is also rather awkward to regard zak as an object placed between the verbal prefix and the verb4 #b4 dimmer ,mer bi-ma ad--a mu-zu an-zak-ku ,o ,adad1 in the mighty thunder and the lightning flash thou declarest thy name4 dimmer ,mer3 this is the ,sumerian name of the storm-god4 ,mer being one of the values of the sign ,,immu4 ,the fact that the sign in some cases in this hymn 7e4 g4 lines #ae and #ag7 is followed by the phonetic complement ri or ra shows that ,mer is the value intended for the name of the god4 ,mer is probably from imi changed to immer and then to ,mer and hence1 like imi1 means 8wind0 and 8storm04 ,the name ,mer offers no suggestion as to the origin of the ,semitic names ,rammnu and ,addu4 bi-ma equals 8mighty utterance04 bi 7see ,hymn to ,sin1 line #ac74 ma 7see ,hymn to ,bl1 line #bc74 ad--a mu-zu an-zak-ku 7see on line #a74 #c4 dimmer ,mer dumu ,an-na bi-ma ad--a mu-zu an-sak-ku ,o ,adad1 son of ,anu1 in the mighty thunder and the lightning flash thou declarest thy name4 dumu 7see ,hymn to ,sin1 line #e1 u-mu74 ,an-na1 ideogram for the god of heaven1 plus phonetic complement4 ,note that ,,an for the god ,anu does not take the determinative god sign4 ,probably the omission is due to the desire to avoid the occurrence of ,,an twice in succession4 ,it must have been after ,adad had taken the place of ,itar in the second triad of gods that ,adad was called the son of ,anu4 ,the earlier arrangement was ,anu1 ,bl1 ,ea1 ,sin1 ama and ,itar4 ,the later order was ,anu1 ,bl and ,ea1 as rulers of the universe1 and ,sin1 ama and ,adad1 as rulers of heaven under the command of ,anu4 ,this new grouping was the result of a theological development4 ,itar was found to be one of the planets1 and1 therefore1 not to be classed longer along with ,sin and ama4 ,adad1 the god of the atmosphere1 was thought to be a personality of sufficient dignity to take the place formerly occupied by ,itar4 bi-ma ad--a mu-zu an-zak-ku 7see on lines #a and #b74 #d4 -mu-un n-ki-ge bi-ma ad--a mu-zu an-zak-ku ,o lord1 dread of earth1 in the mighty thunder and the lightning flash thou declarest thy name4 -mu-un 7see ,hymn to ,bl1 line #a74 n-ki-ge3 n is a value of ,,immu equal to pulutu1 8fear0 7see ,hymn to ,bl1 line #ah74 ki equals iritu1 8earth0 7see ,hymn to ,bl1 line #i74 ge is a postpositive sign of the genitive 7see ,br4 #eice47 bi-ma ad--a mu-zu an-zak-ku 7see lines #a and #b74 #e4 dimmer ,mer -mu-un ib-mal-la bi-ma ad--a mu-zu an-zak-ku ,o ,adad1 lord of great wrath1 in the mighty thunder and and the lightning flash thou declarest thy name4 ib-mal-la3 ib is a value of ,,tum equal to aggu1 8anger0 7,br4 #died74 mal is a value of ,i,u which is dialectic for ,,pisannu and also for ,,ma4,,al 7see ,hymn to ,bl1 lines #a and #ah1 and ,hymn to ,sin1 line #b74 b-mal 8wrathful0 7,br4 #bbdb74 bi-ma ad--a mu-zu an-zak-ku 7see on lines #a and #b74 #f4 tab-tab-ba -mu-un dimmer ama-an-ki-ga bi-ma ad--a mu-zu an-zak-ku ,o twin1 lord1 bull-god of heaven and earth1 in the mighty thunder and the lightning flash thou declarest thy name4 bar-tab-ba equals tu'mu1 8twin0 7,br4 #ahif74 ma equals tu'mu 7,br4 #ahaa71 while the cognate bar equals tapp1 8companion0 7,br4 #ahjg74 ma1 which represents the idea 8cut01 is more primitive than bar which represents the idea 8side04 ma is also equal to mu1 8twin01 a ,sumerian loan-word in ,assyrian4 tab equals tapp 7,br4 #cgge74 tab may have been inserted1 that bar 8companion0 should be taken rather than the narrower word 8twin0 7,hymn to ,sin1 line #af74 ba is a phonetic complement 7,br4 #ajb and ,hymn to ,bl1 line #be74 ,adad is called 8twin0 or 8companion01 because he possessed a composite nature1 comprising in himself the elements of several gods4 ,the manifestations of power seen in wind and rain and in lightning and thunder1 would logically lead to the conclusion that his nature was divided1 or that he brought to his aid several gods endowed with powers suited to different kinds of effort4 ,the gods that aided ,adad were sometimes looked upon as birds1 one of whom was the god ,z1 who presided over the tempest4 ,z's mother was ,siris1 lady of the rain and clouds4 ,then there was ,martu1 the lord of the squall1 and ,baru1 the genius of the lightning4 ,the son of ,z was a strong bull who pastured in the meadows1 bringing abundance and fertility4 ,there was also tu1 the south wind4 ,he1 no doubt1 was an agent of ,adad's4 ,there is another way in which ,adad may be looked upon as twin-like in his nature4 ,he could pass suddenly from the fiercest anger to gentlest kindness4 ,he was represented in sculpture as carrying a battle-axe4 ,kings invoked his aid against their enemies4 ,in his passionate rage he destroyed everything before him4 ,when his wrath was appeased1 however1 there might come the gentle breeze and the refreshing shower4 ,the fields which he had devastated he also caused to blossom and produce fruit and grain4 dimmer 7see ,hymn to ,bl1 line #b74 ama-an-ki-ga3 ama equals rmu1 8bull0 7see ,hymn to ,bl1 lines #g and #i74 an 7see ,hymn to ,bl1 line #ah74 ki 7see on line #d74 ga seems to be a postposition 7see ,,msl4 p4 ,,xvi74 ga might perhaps be equal to ba1 8being0 7,br4 #faji74 bi-ma ad-e-a mu-zu an-zak-ku 7see on lines #a and #b74 #g4 a-a dimmer ,mer -mu-un ud-da bar-ru-a mu-zu an-zak-ku ,o father ,adad1 lord1 when the light is darkened1 thou declarest thy name4 a-a 7see ,hymn to ,bl1 line #c74 ud-da3 ud equals urru1 8light0 7,br4 #ggih1 also ,hymn to ,sin1 line #ag74 da is a phonetic complement 7see ,hymn to ,bl1 line #af74 mu-zu an-zak-ku 7see on line #a74 #h4 a-a dimmer ,mer -gal-la bar-ru-a mu-zu an-zak-ku ,o father ,adad1 when the great day is darkened1 thou declarest thy name4 -gal-la3 7see ,hymn to ,sin1 line #ag74 gal-la 7see ,hymn to ,bl1 line #ad74 bar-ru-a3 bar equals parsu1 8cut off0 7,br4 #aghe74 ,the idea 8cut01 however1 is more usually expressed by the value ma 7see on line #f74 ru1 being a phonetic complement1 limits us to the choice of the value bar here4 #i4 a-a dimmer ,mer uku-gal-la bar-ru-a mu-zu an-zak-ku ,o father ,adad1 when the great king is cut off1 thou declarest thy name4 uku-gal-la3 uku a value of ,,ug1 which is here a ,babylonian sign found1 for instance1 in the ,cyrus ,cylinder1 equals both mu1 8day01 and arru1 8king0 7,br4 #chfa and #chfb74 gal-la 7see on line #h74 #aj4 dimmer ,mer uku ,an-na bi-ma ad--a mu-zu an-zak-ku ,o ,adad1 king of ,anu1 in the mighty thunder and the lightning flash thou declarest thy name4 dimmer ,mer 7see on line #b74 uku 7see ,,msl4 #cdd and on line #i74 #aa4 mu-zu kalam-ma mu-un-r-r-r ,thy name is mightily magnificent in the earth4 mu-zu 7see on line #a74 kalam-ma3 kalam as a value is related to the sign-name ,,kalammu and equals mtu1 8land0 7,br4 #eiad74 ,we have already had the value un 7see ,hymn to ,bl1 line #a74 ma is a phonetic complement 7see ,hymn to ,bl1 line #a74 mu-un-r-r-r3 mu-un 7see ,hymn to ,sin1 line #ag74 r-r-r 7see ,hymn to ,sin1 line #ad74 ,a double form like r-r is common1 but the triple form is rare1 and expresses a very unusual emphasis4 #ab4 me-lam-zu kalam-ma tug-gim im-mi-in-dul ,the brightness covers the land like a garment4 me-lam-zu 7see ,hymn to ,bl1 line #ba74 kalam-ma 7see on line #aa74 tug-gim3 tug equals ubtu1 8clothing0 7,br4 #ajeea74 gim is an ,,ek form4 ,we have had the ,,es form dim 7,hymn to ,sin1 line #aa74 im-mi-in-dul3 im is an indeterminate verbal prefix1 but commonly used for the third person 7see ,br4 p4 #ede74 mi-in is a verbal infix1 used chiefly of the third person 7,,msl4 pp4 ,,xxiv and ,,xxxii74 ,its antecedent here is kalam-ma4 dul equals katmu1 8cover01 but du also equals ubtu1 8dwelling0 7see ,hymn to ,bl1 line #ad71 connoting in both instances the idea 8cover1 shelter04 #ac4 za ad aka-zu- kur-gal a-a dimmer ,mu-ul-lil sag im-da-sig-gi ,the stone of the sceptre of thy thunder strikes the head of the great mountain1 father ,bl4 za equals abnu1 8stone0 7,br4 #aagba and ,hymn to ,sin1 line #ah74 ,there is another sign used more commonly than ,z,u to represent 8stone02 namely1 ,,da,u4 ad 7see on line #a74 aka-zu-3 aka equals rammu1 8roar0 7,br4 #dgdf74 ,the meaning of ,,ram as rammu seems to come through mnemonic paronomasia by way of the value aka as equal to rmu1 8love04 ,it is important to distinguish rammu from ,ramman1 an ,assyrian name for ,mer meaning 8thunderer01 as well as from ramnu1 8self04 ramnu self is often a pun on ,ramman4 zu 7see ,hymn to ,bl1 line #ba74 7see ,hymn to ,bl1 line #ae74 kur-gal3 kur 7see ,hymn to ,bl1 line #c74 gal 7see ,hymn to ,bl1 line #ad74 a-a dimmer ,mu-ul-lil 7see ,hymn to ,bl1 line #c74 ,in the ,hymn to ,bl 7line #af71 ,bl seems to be called a mountain4 ,the thought probably is suggested by ,e-kur of ,nippur4 #ad4 ura-zu ma gal dimmer ,nin-lil ba-e-di-u-la-e ,thy thunder terrifies the great mother ,blit4 ura equals rammu 7,br4 #heef74 ur is a value of ,,ar which itself may mean rammu 7,br4 #heci7 and a is a value of ,,du which we know means alku4 ura must mean 8advancing thunder04 ma equals ummu1 8mother04 ,the idea of 8mother0 arises out of 8amplitude01 which the sign is intended pictorially to represent4 damal is a common value of the same sign 7see ,hymn to ,bl1 line #aj74 gal 7,hymn to ,bl1 line #ad74 dimmer ,nin-lil4 ,nin-lil is the ,sumerian name of ,blit1 the consort of ,bl4 ,nin equals ,bltu1 8lady04 lil has the same meaning as in ,en-lil or ,mul-lil 7see ,hymn to ,bl1 line #b74 ,nin-lil is exactly the reverse with respect to sex of ,en-lil4 ,blit1 like ,bl1 had a temple at ,nippur which dates back apparently to the time of the early dynasties of ,ur4 ,it was1 however1 simply a dim shadow of the temple of ,bl4 ,the goddess of the divine family never achieved the popularity attained by the god1 the father of the family4 ,besides being called ,nin-lil1 8lady of mercy0 7,br4 #eicb71 she was sometimes called ,nin-ar-sag1 8lady of the high mountain01 which would indicate that she dwelt with ,bl in ,e-kur1 8the mountain house04 ,under the name of ,nin-ar-sag1 ,blit had a temple also at ,girsu1 one of the divisions of the town of ,laga4 ,nin-ar-sag was sometimes addressed as 8the mother of the gods04 ba-e-di-u-l-e is a verb4 ba is an indeterminate verbal prefix4 ,here it is third person 7see ,hymn to ,bl1 line #be74 e 7see ,hymn to ,bl1 line #ah74 di is an unusual infix2 it is probably used here in the interest of vowel harmony for da 7see ,hymn to ,bl1 line #af74 u-l is the verb itself and is equal to galtu1 8frighten0 7,br4 #bjgf74 ,on closer analysis1 u must be a prefix of generalization2 for example u may equal amlu1 8man0 7,br4 #bjej74 l must be the real verb2 it is equal to galtu 7,br4 #faff74 e must be a vowel of prolongation4 ,the usual phonetic complement after l is a4 ,the fear of the lightning of ,adad in this hymn is somewhat like that expressed in the ,babylonian ,epic of ,gilgame1 ,eleventh ,tablet4 ,the lord of the storm caused the heavens to rain heavily4 ,there arose from the foundation of heaven a black cloud4 ,the thunderbearers marched over mountain and plain1 and ,ninib continued pouring out rain and ,adad's violence reached to heaven4 ,the southern blast blew hard4 ,like a battle-charge upon mankind the waters rushed4 ,one could no longer see an other4 ,the gods were dismayed at the flood4 ,they sought refuge by ascending the highest heaven1 cowering like dogs4 ,on the battlements of heaven they crouched and ,itar screamed like a woman in travail4 #ae4 dingir ,en-lil-li dumu-ni dimmer ,mer-ra mu-un-da-an-aka ,bl to his son ,mer measures out power3 dingir ,en-lil-li3 ,bl's name has appeared before in this hymn1 but in the ,,es form 7line #ac74 dingir ,en-lil 7see ,hymn to ,sin1 line #e74 li 7see ,hymn to ,bl1 line #bc74 dumu-ni3 7see on line #c74 ni 7see ,hymn to ,bl1 line #ac74 7see ,hymn to ,bl1 line #ad7 ,,id4 mu-un-da-an-aka3 mu-un 7see ,hymn to ,sin1 line #ag74 da-an is a verbal infix 7,,msl4 pp4 ,,xxiv and ,,xxxii74 ,its antecedent here is dumu-ni4 aka3 we have had aka equal to rammu 7line #ac71 but here we have aka equal to maddu1 8measure out04 maddu1 8measure out01 is a pun on maddu1 8love0 7thus ,,msl4 p4 #ba74 #af4 mulu dumu-mu um-me-i-si-si um-me-i-l-l ,thou who art my son1 the day thou didst lift up the eye1 the day thou didst look6 mulu3 ,the sign is the usual ideogram for 8man01 but may stand for the ,assyrian a1 as here4 ,note that the sign takes the value lu in composition 7see ,hymn to ,bl1 line #bj74 dumu-mu3 dumu 7see line #c74 mu is a suffix of the first person 7,br4 #abda74 ,there are three pronominal mu's4 ,first1 the determinate pronominal suffix mu of the first person1 cognate with ma-e1 the personal pronoun of the first person2 this is the mu we have here4 ,secondly1 there is a mu of mu-un1 the indeterminate verbal prefix4 mun or mu-un is simply this mu nasalized4 ,we have had this mu quite often4 ,finally1 there is another mu1 an indeterminate suffix1 which is related to mu of mu-un1 rather than to mu1 the cognate of ma-e4 ,this indeterminate mu is found at the end of relative clauses4 ,we shall meet it in the ,hymn to ,tammuz 7see below74 7see ,hymn to ,sin1 line #ag74 um-me-i-si-si is a verb4 um-me is a indeterminate verbal prefix1 but is chosen here for the second person1 since mu-un is so often used for the third person4 umme is not a very common prefix4 ,it stands for ume which is a shortened form of umeni4 i3 ,i with the value ige or ide we have seen equals nu1 8eye0 7see ,hymn to ,sin1 line #af74 i here1 however1 seems to be regarded as a part of the verbal stem and hence slips in between the prefix and the root4 si-si 7see ,hymn to ,bl1 line #bb74 ,the ,sumerian idiom means 8fill the eye04 um-me-i-l-l3 um-me-i 7just explained74 l-l3 l is a value of ,,lallu which occurs as a phonetic complement in the word ,en-lil-l 7,hymn to ,sin1 line #e7 also equals na1 8lift up0 7,br4 #ajaja74 #ag4 dimmer ,mer-ri um-me-i-si-si um-me-i-l-l ,o ,adad1 the day thou didst lift up the eye1 the day thou didst look6 dimmer ,mer 7see on line #b74 ri 7see ,hymn to ,bl1 line #ai74 um-me-i-si-si um-me-i-l-l 7see on line #af74 #ah4 iminna-bi-me ba-gan-tal-l um-me-i-l-l ,during those seven days thou didst blow a full blast1 when thou didst look4 7see ,hymn to ,sin1 line #ag74 iminna-bi-me3 iminna is the ,sumerian word for 8seven04 ,the sign in our text consists of seven uprights1 four above and three below4 ,the ,assyrian form consists of three above1 three in the middle and one at the bottom4 bi is the demonstrative pronoun 8those0 7,br4 #eacd and ,hymn to ,sin1 line #bg74 me is the ,sumerian sign of the plural number 7,br4 #ajdgj74 ,the sign is composed of ,,me and ,e and means 8many04 ba-gan-tal-l3 ba 7see on line #ad72 ba prefix4 gan is an infix here of adverbial and corroborative character 7see ,hymn to ,bl1 line #i74 tal is a value of ,,ri equal to zu1 8blow0 7,br4 #beha74 ,we assume tal to be the correct value because of the following ,,lallu l 7see on line #af74 um-me-i-l-l 7see line #af74 ,this interesting statement on the flood agrees entirely with the story of the flood in the ,eleventh ,tablet of the ,babylonian ,epic of ,gilgame4 ,the difference between the length of the ,hebrew and that of the ,babylonian deluge is significant4 ,the narrative of ,pirnapitim1 the ,babylonian ,noah1 is quite graphic4 ,he represents the gods as seated weeping1 their lips covered in fear4 ,six days and nights the wind blew4 ,when the seventh day appeared1 the storm subsided1 the sea began to dry and the flood was ended4 ,he looked upon the sea1 mankind was turned to clay1 corpses floated like reeds4 ,he opened the window4 ,he sent forth a dove which returned4 ,he sent forth a raven1 which saw the carrion on the water1 ate1 and wandered away1 but did not return4 ,he built an altar on the peak of the mountain and set forth vessels by sevens4 ,the gods smelled the savour and gathered to the sacrifice1 and the great goddess lifted up the rainbow which ,anu had created4 ,those days he thought upon and forgot not4 #ai4 di-zu-ka r-a-ra ab-ba um-me-i-l-l ,it was the day of the word of thy judgment1 ,o bull-god of the abyss1 the day thou didst look4 7line #af74 equals amtu1 8word0 7,br4 #eah1 see also ,hymn to ,sin1 line #af74 di-zu-ka3 di equals dnu1 8judgment0 7,br4 #iebe and ,hymn to ,bl1 line #g74 zu 7,hymn to ,bl1 line #ba74 ka nota genitivi 7,hymn to ,bl1 line #a74 r-a-ra is the same as r-ar-a4 r is a value of ,,gu,u1 meaning ardu1 8heroic one0 7,,msl4 p4 #agd74 ,we have had the sign with the value g 7,hymn to ,bl1 line #i74 a-ra1 phonetic representation of r-a1 with the same meaning as r of ,,gu,u1 plus phonetic complement4 ab-ba3 ab equals tmtu1 8sea0 7,br4 #chbb74 ,the common word for 8sea0 is ,,ab4,,zu1 written ,,zu4,,ab1 meaning 8sea of wisdom01 the abode of ,ea1 the god of wisdom4 ab also equals aptu1 8abyss0 7,br4 #chae74 ab1 8sea01 or 8abyss0 is a shortened form of a-ab1 8water enclosure01 8water space04 ,,ab with the value we have had 7,hymn to ,sin1 line #aj74 um-me-i-l-l 7line #af74 #bj4 nim-gir lu su-i- mu-ra-du-ud ,as the lightning1 a messenger for terror1 thou didst go4 nim-gir equals biru1 8lightning0 7,br4 #ijbj74 nim-gir literally means 8high lightning04 nim equals el1 8high04 gir alone equals biru 7,br4 #cjf74 ,the sign ,,gir in its primitive form is a picture of a 8dagger04 ,from the conception of the 8dagger01 there is1 of course1 but a short step to that of the forked lightning4 lu equals sukkallu1 8messenger0 7,br4 #fagj74 ,we have had the sign ,,sukkallu with the value la 7line #ad1 la1 and ,hymn to ,sin1 line #bg74 su-i- equals noun su-i and postposition 4 su-i3 ,,su4,i means 8increase of eye0 and eqnals alummatu which means 8splendour01 or perhaps 8terror04 ,,su4,i might be read su-lim4 ,,su4,,zi1 however1 has the same meaning 7see ,br4 #bce and #ahg1 also ,,msl4 p4 #bih71 proving the reading ,,su4,i4 mu-ra-du-ud3 mu 7see ,hymn to ,bl1 line #ah74 ra is an infix of adverbial character denoting motion 7,,msl4 p4 ,,xxiv74 du-ud is no doubt for du-du1 an intensified form of du 7see ,hymn to ,bl1 line #bc1 gin74 #ba4 mulu dumu-mu r gin-na-gin-na a-ba zi-gi-en te-ga ,when thou who art my son goest violently about1 who can attack like thee8 mulu dumu-mu 7see on line #af74 r equals napu1 8break forth violently01 or 8storm furiously01 7,br4 #iadd74 ,here we come near to the primary idea of the sign which is that of 8the goring bull0 7see ,hymn to ,sin1 line #ad74 gin-na-gin-na3 ,,du alku may have any one of three values1 gin1 tum or r 7,br4 #dhga74 gin is the correct value here1 as is shown by the phonetic complement na4 ,the value du must be closely related to tum and gin4 du by change of d to t and by addition of the nasal m becomes tum4 tum by change of t to g1 of u to i and of m to n becomes gin4 a-ba equals mannu1 8who0 7,br4 #aacgj74 ,see also below4 zi-gi-en probably is a phonetic and dialectic form for za-e-gim 7line #bb74 te-ga3 te equals e1 8attack0 7,br4 #gfhh74 ga3 ,,ba is probably dialectic for ga 7,br4 #ajc7 which would be the same as ,,pisannu1 i4 e41 ba1 8being01 or aknu1 8establishing04 ,reverse #bb4 ki-bala ul gg a-a mu-zu- a-ba za-e-gim te-ga ,the troublesome evil hostile land1 ,o father1 which is against thee1 who like thee can attack6 ki-bala3 ki 7see ,hymn to ,bl1 line #i74 bala equals pal1 8weapon0 7,br4 #bgf74 ,from the idea of 8weapon01 it is easy to pass to that of 8hostility01 expressed by nukurtu 7,br4 #bgb74 ul equals limnu1 8bad0 7see ,br4 #iejb and ,hymn to ,sin1 line #af1 l74 gg equals maru1 8sick0 7,br4 #ibce74 ,the sign is composite1 the principal element of which is ,,mi meaning 8black04 a-a 7see ,hymn to ,bl1 line #c74 mu-zu-3 mu equals eli1 8upon01 or 8against0 7,br4 #hhda74 zu 7,hymn to ,bl1 line #ba74 7,hymn to ,bl1 line #ae7 governs the phrase mu-zu4 a-ba 7see on line #ba74 za-e-gim3 za-e 7see ,hymn to ,bl1 line #af74 gim 7see line #ab74 te-ga 7see on line #ba74 #bc4 n imi tur-tur-e -um-me-ti a-ba za-e-gim te-ga ,the little stone of the storm do thou take4 ,who can attack like thee6 n3 ,,da,u has three values for abnu1 8stone01 za1 i and n4 ,we have also had the sign ,,za with the value za equal to abnu 7line #ac74 ,no doubt ,,da,u indicates 8hailstone0 here4 imi is the common value of the sign ,,immu for ru1 8storm0 7,br4 #hcfi74 tur-tur-e3 tur 7see ,hymn to ,sin1 line #bh1 ban-da74 ,the sign is ,,dumu 7lines #c1 #ae and #af74 e 7see ,hymn to ,bl1 line #c74 -um-me-ti3 is a part of the verbal conjugation 7see ,hymn to ,bl1 line #be71 making it causal4 um-me 7see on line #af74 ti equals la1 8take0 7,br4 #agjj74 ,this is the same word as ti meaning 8life0 7,hymn to ,bl1 line #af74 a-ba za-e-gim te-ga 7see on line #bb74 #bd4 n gal-gal-e -um-me-ti a-ba za-e-gim te-ga ,the large stone do thou take4 ,who like thee can attack6 n 7see on line #bc74 gal-gal-e3 gal 7see ,hymn to ,bl1 line #ad74 e 7see ,hymn to ,bl1 line #c74 -um-me-ti a-ba za-e-gim te-ga 7see line #bc74 #be4 n tur-tur-zu n gal-gal-zu mu-ba -me-m ,thy little stone1 thy large stone1 on it 7the land7 let it be6 n 7see on line #bc74 gal-gal-zu3 gal 7see ,hymn to ,bl1 line #ad74 zu 7,hymn to ,bl1 line #ba74 tur-tur-zu3 tur 7see on line #bc74 mu-ba3 mu 7see line #bb74 ba is a pronominal suffix of the third person singular 7,br4 #aad74 -me-m verb in the imperative mood4 -me1 the same as um-me 7line #af74 m 7see ,hymn to ,bl1 line #ab74 #bf4 ki-bala-a zi-da-zu -mu-e-gul da bur su -mu-e-se ,the hostile land thy right hand destroys4 ,it gives complete destruction 787 ki-bala-a 7see on line #bb74 a 7see ,hymn to ,bl1 line #i74 zi-da-zu3 zi equals imnu1 8right hand0 7,br4 #bcab74 da is a phonetic complement 7see ,hymn to ,bl1 line #d74 zu 7see ,hymn to ,bl1 line #ba74 -mu-e-gul3 is an indeterminate verbal prefix2 it is used of the third person 7,br4 p4 #edg2 see also ,hymn to ,bl1 line #a74 mu-e constitutes a double verbal infix1 the mu being pronominal and the e adverbial4 mu 7see line #af and ,hymn to ,bl1 line #ah74 e 7see ,hymn to ,bl1 line #ah74 gul equals abtu1 8destroy0 7,br4 #hied74 da equals idu1 8strength0 7see ,hymn to ,bl1 line #af74 bur equals nasu1 8tear away0 7,br4 #gebh74 ,the sign ,s,,ru occurs only here in all of the four hymns of this ,thesis4 su is the common word for 8body01 represented by zumru 7,br4 #agb74 ,this translation is only provisional4 -mu-e-se3 -mu-e 7just explained74 se equals nadnu1 8give0 7,br4 #ddah74 ,brnnow gives to the sign the value s1 when it stands for nadnu4 #bg4 dimmer ,mer-ri dug-dug-ga a-a mu-na- ge-ni ba-i-in-ag ,adad1 when he speaks 7to one71 ,o father1 on him he imposes his government4 dimmer ,mer-ri 7see on line #ag74 dug-dug-ga is a al-clause equal to 8in commanding04 dug 7see ,hymn to ,sin1 line #ae74 a-a 7see ,hymn to ,bl1 line #c74 mu-na-3 mu 7see line #bb74 na1 pronominal suffix of the third person 7see ,hymn to ,bl1 line #a74 7see ,hymn to ,bl1 line #ae74 ge-ni3 ge equals uturu1 8government0 7,br4 #egjf74 ni 7,hymn to ,bl1 line #ac74 ba-i-in-ag3 ba 7see ,hymn to ,bl1 line #be74 ,suffix i-in 7see ,hymn to ,sin1 line #af74 ag 7see ,hymn to ,bl1 line #be74 #bh4 a-a dimmer ,mer -ta -a-ni di na-nam ,father ,adad1 when he comes out of the house he fixes the day of judgment4 -ta3 7see ,hymn to ,sin1 line #c74 ta 7see ,hymn to ,bl1 line #ae74 -a-ni3 7see ,hymn to ,bl1 line #ae74 a is a vowel of prolongation1 which is accustomed to take 7see ,hymn to ,bl1 line #i74 ni 7see ,hymn to ,bl1 line #ac74 7see ,hymn to ,sin1 line #ag74 7see on line #ai74 di 7see on line #ai74 na-nam3 na is an indeterminate verbal prefix 7see ,,msl4 p4 ,,xxiv and ,hymn to ,bl1 lines #a and #ah74 nam evidently a verb here1 equals imtu1 8fixing0 7,br4 #bajc74 #bi4 -ta eri-ta -a-ni uku ban-da na-nam ,when he comes out of the house out of the city1 he fixes the mighty day4 -ta 7see on line #bh74 eri-ta3 eri 7see ,hymn to ,bl1 line #ac74 -a-ni 7see on line #bh74 uku 7see on line #i74 ban-da equals ekdu1 8strong0 7,br4 #dabg74 ban-da1 following the idea 8strength01 also equals 8young0 7see ,hymn to ,sin1 line #bh74 na-nam 7see line #bh74 #cj4 eri-ta an-na-ta gar-ra-ni ar-ra na-nam ,when he establishes himself out of the city1 out of heaven1 he fixes the day of curse4 eri-ta 7see line #bi74 an-na-ta3 an-na 7see ,hymn to ,bl1 line #ah74 ta 7see ,hymn to ,bl1 line #ae74 gar-ra-ni3 gar equals aknu1 8establish0 7,br4 #aaigh74 ra1 phonetic complement1 7,hymn to ,bl1 line #c74 ni 7see line #bh74 7see ,hymn to ,sin1 line #ag74 7see on line #ai74 ar-ra3 ar equals uurtu1 8curse0 7,br4 #hede74 ra1 phonetic complement4 na-nam 7see on line #bh74 #ca4 44 r lim-ma dimmer ,mer 4444 ,hymn to ,adad4 ,chapter ,,iv ,tablet #bifbh1 ,plate #ai1 ,hymn to ,tammuz ,obverse #a4 es-e tu7,,ku7-e-na eri r7,a4,i7-ra na-nam ,to the brother whose dwelling is the city of weeping1 thus3 #b4 a-kala es-e tab ,an-na ,the mightiness of the brother1 the companion of ,anu6 #c4 a-kala 7,,id7-ba en dimmer ,dumu7,,tur7-zi ,the mightiness of his power1 the lord ,tammuz6 #d4 dumu7,,tur7 7,,bit7-gal-a-ni nu mu-un-su7,,sud1,,sug7-ga-mu ,the son whose temple is not far away6 #e4 azag dimmer ,nan-ge7,,kit7 7,,bit7 ,an-na-ka im-me ,the shining one of ,itar1 who is in the house of ,anu6 #f4 mulu -sun-na-ge7,,kit7 nu mu-un-su-ga-mu ,the one of plant-germination1 who is not far away6 #g4 azag dimmer ,nan-ge7,,kit7 za ,,nanna ,unug7,,unu7-ki-ka im-me ,the shining one of ,itar1 who is the ,,nanna-stone of ,erech6 #h4 mulu zib7,,ka7-ba-ra-ge7,,kit7 nu mu-un-su7,,sud1,,sug7-ga-mu ,the one of speech1 who is not far away6 #i4 bara-ka azag dimmer ,nan-ge7,,kit7 te ki-ka im-me ,in the temple1 the shining one of ,itar1 who is the foundation of the land6 #aj4 mulu ka--ka-sa-ge7,,kit7 nu mu-un-su7,,sud1,,sug7-ga-mu ,the one of much wine1 who is not far away6 #aa4 azag dimmer ,nan-ge7,,kit7 7,,lib7-mu -sun mu-un-si-mal7,,ig7 ,the shining one of ,itar1 whose heart is full of plant-production6 #ab4 mulu ul-mal7,,ig7 nu mu-un-su-ga-mu ,the one enduring evil1 who is not far away6 #ac4 dimmer mutin7,,ge,,tin7 ,an-na-ge7,,kit7 ka7,,bi7-ra-bi mu-un-ub7,,ru7 ,the wine-god of ,anu1 to whom they present their offering6 #ad4 mulu -sun-na-ge7,,kit7 a-na-m7,a4,,an7 -ba ab-r7,,ul7 ,the one of plant-germination1 what does his hand ordain6 #ae4 mulu zib7,,ka7-ba-ra-ge7,,kit7 ,the one of speech6 #af4 mulu ka--ka-sa-ge7,,kit7 ,the one of much wine6 #ag4 mulu ul-mal7,,ig7 a-na-m7,a4,,an7 -ba ab-gin7,,du7 ,the one who endures evil1 whither does his hand go6 #ah4 dimmer mutin7,,ge,,tin7 ,an-na-ge7,,kit7 ,,pa,,du sigie-ra mu-un-ub7,,ru7-bi ,the wine-god of ,anu1 to whom they offer the lamb of sacrifice6 #ai4 nim-me azag dimmer ,nan-ra 7,,ka7 mu-un-na-ab-e-e ,the lofty one1 the shining one of ,itar1 to whom they speak6 #bj4 nim-me ki mu-lu ni ma-ra an-pad-de7,,ne7 a-na mu-un-ba-e-e ,the lofty one of earth who is the abundance of the land1 to whom they speak6 what do they say8 #ba4 7,,bit7 ka7,,bi7-a-ka 7,,bit7 gurun7,,kil7-na-ka dumu7,,tur7 mu-lu azag zu-ge7,,kit7 ne-ne mu-un-til-li ,in the house of wine1 in the house of fruit1 the son1 the shining one of wisdom1 who indeed lives6 #bb4 nim-me azag dimmer mutin7,,ge,,tin7 ,an-na-ge7,,kit7 7,,ka7 mu-un-na-ab-e-e ,the lofty one1 the shining one1 the wine-god of ,anu1 to whom they speak6 #bc4 nim-me ki es ma-ra an-pad-de7,,ne7 a-na-m7,a4,,an7 mu-un-ma-al ,the lofty one of earth1 the brother of the land1 to whom they speak6 what is it 7that they say78 ,reverse #bd4 7,,bit7 ka7,,bi7-a-ka 7,,bit7 gurun7,,kil7-na-ka dumu7,,tur7 mulu azag zu-ge7,,kit7 sigie-sag tuk-a-na ,in the house of wine1 in the house of fruit1 the son1 the shining one of wisdom1 who has a great sacrifice6 #be4 ur-sag gi ku-a sag-mal-mal-ge7,,kit7 ,the hero of great weapons6 #bf4 dimmer mutin 7,,ge,,tin7 ,an-na-qe7,,kit7 -sun-na saq-mal-mal-ge7,,kit7 ,the wine-god of ,anu1 the great plant-germinator6 #bg4 -sun gurun7,,kil7-gurun7,,kil7 -sun gurun7,,kil7-gurun7,,kil7 es-mu -sun gurun7,,kil7-gurun7,,kil7 ,the germinator of many fruits1 the germinator of many fruits1 my brother1 the germinator of many fruits6 #bh4 -sun a-ra-li -sun gurun7,,kil7-gurun7,,kil7 es-mu -sun gurun7,,kil7-gurun7,,kil7 ,the germinator of the lower world1 the germinator of many fruits1 my brother1 the germinator of may fruits6 #bi4 in-nu g7,u7 gi gu-ga-ge7,,kit7 tl77-ta-al-ta-al mu-ib-r 7,,du7-r7,,du7 ,the vegetable-germinator1 the only plant-begetter1 who goeth forth6 #cj4 dumu7,,tur7 zi-ga-na ga-ni 7,,lib7-zi-zi mu-ib-r7,,du7 ,the son of life2 in his fulness1 in the midst of life goeth4 #ca4 e di r7,a4,i7-lim7,,lib7-ma dimmer ,dumu-zi-da-kam ,thirty lines4 ,hymn to ,tammuz4 ,the salient phases of the rounded out ,tammuz story are touched upon in this hymn2 viz41 his local dwelling in a city where he had a temple2 the memorial weeping2 his relation to ,anu2 his lordly power2 his specification as 8a brother02 his relation to the goddess ,itar2 his characteristic and supreme function of plant-germination4 ,note also that he was the agricultural god of spring vegetation4 ,offerings of wine were poured out over his bier1 he having been humbled to sorrow by banishment to the lower world1 where he became a lord over the occult and internal forces inherent beneath the soil of the earth4 ,so he became a god of a new life4 ,the hymn does not seem altogether to confine the germinating work of ,tammuz to the vegetation of spring growth1 but appears1 especially in the ,reverse1 to include fruit growing which might come later in the season4 ,possibly this hymn was sung as a dirge at ,babylonian anniversaries for the departed ,tammuz4 ,the ,babylonians at the time of the summer solstice annually commemorated with lamentation the departure of ,tammuz to the lower world4 ,he had instructed them that they should gather at his bier and that hired musicians should sing and play and that the people should sacrifice and drink wine4 ,obverse #a4 es-e tu-e-na eri r-ra na-nam ,to the brother whose dwelling is the city of weeping1 thus3 es-e3 es same as is 7,hymn to ,sin1 line #b74 e equals ana1 8to0 7,br4 #ehdg74 tu-e-na3 tu equals abu1 8dwell0 7,br4 #ajebc74 ,probably the sign has the same value for ubtu1 8dwelling0 7,br4 #ajeec74 ,we have had the sign 7,,ku7 with the value 7,hymn to ,bl1 line #ae74 e1 vowel of prolongation4 na1 pronominal suffix 7see ,hymn to ,adad1 line #bg74 eri 7,hymn to ,bl1 line #ac74 r-ra3 r 7,hymn to ,bl1 ,colophon74 ra1 phonetic complement 7,hymn to ,bl1 line #c74 na-nam equals kam1 8thus0 7see ,br4 #aeig and ,hymn to ,adad1 line #bh74 ,the words 8,o my brother0 are represented in legend as being first uttered by the sister of ,tammuz and then taken up by other mourners4 ,probably the custom of weeping for ,tammuz originated in the city of ,eridu4 #b4 a-kala es-e tab ,an-na ,the mightiness of the brother1 the companion of ,anu6 a-kala is an abstract noun like nam-kala which is equal to danntu 7,br4 #faid74 a is an abstract prefix1 as in ,a4,,du1 equal to a-r1 8going0 7,,msl4 p4 ,,xvii74 kala equal dannu1 8mighty0 7,br4 #faid74 e-e4 ,see on es 7line #a74 e1 probably sign of the genitive1 if not merely a vowel of prolongation4 ,it can certainly be a postposition 7see on line #a74 tab 7see ,hymn to ,adad1 line #f74 ,an-na 7see ,hymn to ,adad1 line #c and ,hymn to ,bl1 line #ah74 ,tammuz was a companion of ,gizida in the dominion of ,anu4 ,gizida was also a god of vegetable growth4 ,at a certain period of the year1 ,tammuz and ,gizida were stationed in companionship as attendants at the gate of heaven4 ,here the power of ,tammuz to cause vegetation to grow began to be effective4 ,he was1 in the first days of his existence1 a sun-god1 and1 stationed in heaven1 the rays of his power were felt on earth4 ,so1 probably every year1 at the time of spring growth1 he was conceived of as operating from heaven like a sun4 #c4 a-kala -ba en dimmer ,dumu-zi ,the mightiness of his power1 the lord ,tammuz6 a-kala 7see on line #b74 -ba3 7see ,hymn to ,bl1 line #ad74 ba 7,hymn to ,adad1 line #be74 en 7see ,hymn to ,bl1 line #ai74 dimmer ,dumu-zi4 ,dumu-zi means 8son of life04 ,dumu 7,hymn to ,sin1 line #e74 zi 7see ,hymn to ,bl1 line #bc74 #d4 dumu -gal-a-ni nu mu-un-su-ga-mu ,the son whose temple is not far away6 dumu 7see ,hymn to ,sin1 line #e1 u-mu74 -gal-a-ni3 -gal equals kallu1 8temple01 7,br4 #fbeb74 4,,gal1 8great house01 is the common compound ideogram for 8temple01 both in ,sumerian and ,assyrian4 ,the ,assyrian kallu is evidently the ,sumerian 1 plus gal which is changed to kal4 ,the word has passed over into ,hebrew1 ,syriac and ,arabic4 7see ,hymn to ,sin1 line #c74 gal 7see ,hymn to ,bl1 line #ad74 -gal is often followed by la2 here1 however1 it is followed by a1 showing that the phonetic use of la and a is quite similar4 ni 7see ,hymn to ,bl1 line #ac74 nu 7,hymn to ,sin1 line #bg74 mu-un-su-ga-mu is a verb and seems to mean 8who is far away04 ,the clause occurs also in lines #f1 #h1 #aj and #ab1 only that in lines #f and #ab ,,su is used instead of ,,sud4 mu-un 7see ,hymn to ,sin1 line #ag74 su3 ,,sud seems to equal ru1 8distant01 here4 ,yet when it is equal to ru1 it generally has the value sud and is followed by the phonetic complement da2 here it is followed by ga4 ,so the value should be sug or su4 mu is a relative suffix related to mu of mu-un 7see ,hymn to ,adad1 line #af74 #e4 azag dimmer ,nan-ge ,an-na-ka im-me ,the shining one of ,itar1 who is in the house of ,anu6 azag 7see ,hymn to ,sin1 line #a74 dimmer ,nan-ge4 ,nan1 also written ,nanna1 is the ,sumerian name of ,itar4 ,,nannu is sometimes written like ,,ri which1 when preceded by the god-sign1 also equals 8,itar04 ge 7see ,hymn to ,adad1 line #d74 7see ,hymn to ,sin1 line #c74 ,an-na-ka 7see ,hymn to ,adad1 line #d74 ka equals nota genitivi 7see ,br4 #eea and ,hymn to ,bl1 line #a74 im-me3 im 7see ,hymn to ,sin1 line #bc74 me 7,hymn to ,bl1 line #af74 ,tammuz seems to be the shining one4 ,the epithet 8shining0 is sometimes applied to gods1 goddesses1 kings1 princes and others4 ,the primary relation of ,tammuz was that of lover4 ,but in the lower world he made love to another4 ,but each year during the season of vegetable growth he was supposed to be living with ,itar and during the season of vegetable decline he was supposed to be living with the other whom he loved in the regions below4 ,the house of ,anu might mean the temple of ,anu1 but the reference in this line is no doubt to heaven1 over which ,anu was lord and at whose portals ,tammuz sometimes acted as porter4 #f4 mulu -sun-na-ge nu mu-un-su-ga-mu ,the one of plant-germination1 who is not far away6 mulu 7see ,hymn to ,adad1 line #af74 -sun-na-ge3 -sun seems to be a compound noun meaning 8plant-growing04 ,it occurs eight times in the hymn4 equals ammu1 8plant0 7,br4 #fjbg74 ,it is sometime a determinative before the name of a plant 7,br4 #fjbi74 sun means 8irrigate0 7,,msl4 #bii74 ,it is improbable that this sign is ,,kib4 ge 7see ,hymn to ,adad1 line #d74 nu 7see ,hymn to ,sin1 line #bg74 mu-un-su-ga-mu 7see line #d74 su7,,su7 and su7,,sud1,,sug7 are interchangeable 7,br4 #geic74 #g4 azag dimmer ,nan-ge za ,,nanna ,unug-ka im-me ,the shining one of ,itar1 who is the ,,nanna-stone of ,erech6 azag dimmer ,nana-ge 7see on line #e74 za3 the probable meaning of za here is 8stone0 7see ,hymn to ,adad1 line #ac74 ,,nanna3 there are no citations in ,brnnow showing the meaning of ,,nanna when standing alone4 za-,,nanna-di equals mamm1 8snow01 and za-,,nanna may mean 8white stone04 ,if ,,nanna can equal ,u,,lanu-,,gun1 then it can mean nasu 7,br4 #cjai7 and za-,,nanna means 8shining stone04 ,it may be that ,,nanna stands for ,u,,lanu-,,gun1 then ,,za4,,nanna4,,unu4,,ki could be equal to ,unug-ki 7,br4 #aagdi71 and the line would read azag dimmer ,nan-ge ,unug-ki-ka im-me1 8the shining one of ,itar of ,erech he is04 ,unug3 that ,unug is the correct value is shown by the phonetic complement ga that often follows ,,unu4 ,erech1 we know1 was the city of ,itar 7,br4 #cjbc74 unu 7see ,hymn to ,sin1 line #b74 ka 7line #e74 im-me 7see on line #e74 #h4 mulu zib-ba-ra-ge nu mu-un-su-ga-mu ,the one of speech1 who is not far away6 mulu 7see ,hymn to ,adad1 line #af74 zib-ba-ra-ge3 zib-ba 7see ,hymn to ,sin1 line #af1 gu74 ra must answer for vowel prolongation 7,hymn to ,bl1 line #c74 ge 7see ,hymn to ,adad1 line #d74 8,one of speech0 must mean the god endowed with authoritative utterance on the subject of germination4 nu mu-un-su-ga-mu 7see on line #d74 #i4 bara-ka azag dimmer ,nan-ge te ki-ka im-me ,in the temple the shining one of ,itar1 who is the foundation of the land6 bara-ka3 bara equals parakku1 8dwelling room in the temple0 7,br4 #fhgh74 ka 7line #e74 azag dimmer ,nan-ge 7line #e74 te equals temennu1 8foundation0 7,br4 #ggaj74 ki-ka3 ki 7,hymn to ,bl1 line #i74 ka 7,hymn to ,bl1 line #a74 im-me 7line #e74 #aj4 mulu ka--ka-sa-ge nu mu-un-su-ga-mu ,the one of much wine1 who is not far away6 mulu 7see ,hymn to ,adad1 line #af74 ka- is evidently a phonetic representation of ka7,,bi71 cognate with ge in getin and equal to karnu1 8wine0 7,br4 #eaba1 #ejjd and #ejjf74 ka-sa-ge3 ka-sa may be a phonetic form for kas equal to in1 8two0 7,br4 #ddei74 ,perhaps it would be better to consider ka- ka-sa as a reduplication of ka1 as ka-kas77 8much wine04 ge 7,hymn to ,adad1 line #d74 ,one form of the legend makes ,tammuz the begetter of autumn vegetation4 ,if so1 he is the producer of much wine4 ,more likely the meaning is that1 on his account1 much wine was offered in the service of lamentation at his departure4 nu mu-un-su-ga-mu 7see on line #d74 #aa4 azag dimmer ,nan-ge -mu -sun mu-un-si-mal ,the shining one of ,itar1 whose heart is full of plant-production6 azag dimmer ,nan-ge 7line #e74 -mu3 7,hymn to ,sin1 line #i1 sag74 ,relative mu 7see line #d74 -sun 7line #f74 mu-un-si-mal4 mu-un 7see ,hymn to ,sin1 line #ag74 si 7see ,hymn to ,bl1 line #bb74 mal 7see ,hymn to ,bl1 line #ah74 ,plant growth is a matter of intelligent devising on the part of ,tammuz4 #ab4 mulu ul-mal nu mu-un-su-ga-mu ,the one enduring evil1 who is not far away6 mulu 7see ,hymn to ,adad1 line #af74 ul-mal equals limnu1 8evil0 7,br4 #iejh74 ul equals limnu1 8be evil04 mal 7,hymn to ,bl1 line #ah74 nu mu-un-su-ga-mu 7line #f74 #ac4 dimmer mutin ,an-na-ge ka-ra-bi mu-un-ub ,the wine-god of ,anu1 to whom they present their offering6 mutin is 8wood of life01 mu being ,,es for ge1 8wood01 and tin being for ti 7,hymn to ,bl1 line #af74 ,an-na-ge3 ,an-na 7see ,hymn to ,adad1 line #c74 ge 7,hymn to ,adad1 line #d74 ka-ra-bi3 ka equals ikaru1 8strong drink0 7,br4 #eabf74 ra answers as a vowel of prolongation 7,hymn to ,bl1 line #c74 ,if ra were a postposition1 it would follow the suffix bi 7on which see ,hymn to ,sin1 line #bg74 mu-un-ub3 mu-un 7,hymn to ,sin1 line #ag74 ub equals nad 8cast down0 7,br4 #adcd74 ,,ru signifies 8bent down04 ,the attitude of the mourners may be noted4 #ad4 mulu -sun-na-ge a-na-m -ba ab-r ,the one of plant-germination1 what does his hand ordain6 mulu -sun-na-ge 7see line #f74 a-na-m equals minammi 7,br4 #aadcf7 which is the same as min 8what80 7,br4 #aadcd74 ,note that a-ba 7,hymn to ,adad1 line #ba7 equals mannu1 8who80 -ba3 7,hymn to ,bl1 line #be74 ba 7see ,hymn to ,adad1 line #be74 ab-r3 ab 7,hymn to ,bl1 line #af74 r 7,hymn to ,sin1 line #ad74 #ae4 mulu zib-ba-ra-ge ,the one of speech6 ,see line #h4 #af4 mulu ka--ka-sa-ge ,the one of much wine6 ,see line #aj4 #ag4 mulu ul-mal a-na-m -ba ab-gin ,the one who endures evil1 whither does his hand go6 mulu ul-mal 7line #ab74 a-na-m -ba 7line #ad74 ab-gin3 ab 7,hymn to ,bl1 line #af74 gin 7,hymn to ,bl1 line #bc74 #ah4 dimmer mutin ,an-na-ge ,,pa,,du sigie-ra mu-un-ub-bi ,the wine-god of ,anu1 to whom they offer the lamb of sacrifice6 dimmer mutin ,an-ua-ge 7line #ac74 ,,pa,,du1 ,assyrian for 8lamb04 ,the sign is ,,pisannu enclosing ,g,s,,ar 7,br4 #edhi74 ,the ,sumerian value of the sign is not known4 ,among the few citations in which the sign appears1 a female lamb is mentioned 7,br4 #ajidf74 sigie-ra3 sigie equals n1 8sacrifice01 and ra answers as a vowel of prolongation which the sign takes 7,br4 #ijib74 mu-un-ub-bi3 mu-un-ub 7line #ac74 bi is a phonetic complement4 #ai4 nim-me azag dimmer ,nan-ra mu-un-na-ab-e-e ,the lofty one1 the shining one of ,itar1 to whom they speak4 nim-me3 nim 7see ,hymn to ,adad1 line #bj74 me1 phonetic complement4 azag 7,hymn to ,sin1 line #a74 dimmer ,nan-ra3 dimmer ,nan 7line #e74 ra 7,hymn to ,bl1 line #c74 7,hymn to ,adad1 line #ai74 mu-un-na-ab-e-e3 mu-un 7,hymn to ,sin1 line #ag74 na-ab is a verbal infix 8to him01 third person here 7,,msl4 p4 ,,xxxii74 e-e 7,hymn to ,bl1 line #ad74 #bj4 nim-me ki mu-lu ni ma-ra an-pad-de a-na mu-un-ba-e-e ,the lofty one of the earth who is the abundance of the land1 to whom they speak4 ,what doth he say6 nim-me 7line #ai74 ki 7,hymn to ,bl1 line #i74 mu-lu 7,hymn to ,bl1 line #bj74 ni 7,hymn to ,bl1 line #ac74 an-pad-de3 an 7,hymn to ,adad1 line #a74 pad 7,hymn to ,sin1 line #aj74 de1 phonetic complement4 a-na equals min1 8what0 7,br4 #aadcd71 the same as a-na-m 7line #ad74 mu-un-ba-e-e3 mu-un 7,hymn to ,sin1 line #ag74 ba may be used as an infix as well as a prefix 7,,msl4 p4 ,,xxiv1 and ,hymn to ,bl1 lines #bd and #be74 e-e 7line #ai74 #ba4 ka-a-ka gurun-na-ka dumu mu-lu azag zu-ge ne-ne mu-un-til-li ,in the house of wine1 in the house of fruit1 the son1 the shining one of wisdom1 who indeed liveth6 ka-a-ka3 ka 7line #ac74 a 7,hymn to ,bl1 line #i74 ka 7line #e74 gurun-na-ka3 gurun equals inbu1 8fruit0 7,br4 #ajagi74 na1 phonetic complement4 ka 7just explained74 dumu 7,hymn to ,sin1 line #e74 mu-lu 7,hymn to ,bl1 line #bj74 azag 7,hymn to ,sin1 line #a74 zu-ge3 zu 7,hymn to ,bl1 line #a74 ge 7,hymn to ,adad1 line #d74 ne-ne 7,hymn to ,bl1 line #ba74 mu-un-til-li3 mu-un 7,hymn to ,sin1 line #ag74 til is probably the longer form of ti 7,hymn to ,bl1 line #af74 #bb4 nim-me azag dimmer mutin ,an-na-ge mu-un-na-ab-e-e ,the lofty one1 the shining one1 the wine-god of ,anu1 to whom they speak6 nim-me azag 7line #ai74 dimmer mutin ,an-na-ge 7line #ac74 mu-un-na-ab-e-e 7line #ai74 #bc4 nim-me ki es ma-ra an-pad-de a-na-m mu-un-ma-al ,the lofty one of earth1 the brother of the land1 to whom they speak6 ,what doth his hand effect6 nim-me ki 7line #bj74 es 7line #a74 ma-ra 7,hymn to ,sin1 line #af74 an-pad-de 7line #bj74 a-na-m 7line #ad74 mu-un-ma-al3 mu-un 7,hymn to ,sin1 line #ag74 ma-al is the verb 7,hymn to ,bl1 line #aa74 ,reverse #bd4 ka-a-ka gurun-na-ka dumu mulu azag zu-ge sigie sag tuk-a-na ,in the house of wine1 in the house of fruit1 the son1 the shining one of wisdom1 who has a great sacrifice6 ka-a-ka gurun-na-nka dumu mulu azag zu-ge 7line #ba74 sigie 7line #ah74 sag 7,hymn to ,bl1 line #e74 tuk-a-na3 tuk equals i1 8have0 7,br4 #aabcg74 a1 vowel of prolongation 7,hymn to ,bl1 line #i74 na1 suffix of the third person 7,hymn to ,bl1 line #a74 #be4 ur-sag gi ku-a sag-mal-mal-ge ,the hero of great weapons6 ur equals amlu1 8man0 7,br4 #aabef74 sag 7,hymn to ,bl1 line #e74 ur-sag means 8head-man01 and is also equal to arradu1 8mighty one04 gi ku-a3 gi equals iu1 8wood01 and is a determinative before names of things made of wood4 ku equals blu1 8weapon01 perhaps sacrificial implements4 a1 vowel of prolongation4 sag-mal-mal-ge3 sag 7just explained74 mal-mal3 ,,pisannu is dialectic for either ,,ma4,,al or ,i,u and as a suffix makes an adjective of a noun 7see ,hymn to ,bl1 lines #a and #ah74 ge 7see ,hymn to ,adad1 line #d74 #bf4 dimmer mutin ,an-na-ge -sun-na sag-mal-mal-ge ,the wine god of ,anu1 the great plant-germinator6 dimmer mutin ,an-na-ge 7line #ac74 -sun-na 7line #f74 sag mal-mal-ge 7line #be74 #bg4 -sun gurun-gurun -sun gurun-gurun es-mu -sun gurun-gurun ,the germinator of many fruits1 the germinator of many fruits1 my brother1 the germinator of many fruits6 -sun 7line #f74 gurun-gurun1 plural form of gurun 7line #ba74 es-mu3 es 7line #a74 mu 7,hymn to ,adad1 line #af74 #bh4 -sun a-ra-li -sun gurun-gurun es-mu -un gurun-gurun ,the germinator of the lower world1 the germinator of many fruits1 my brother1 the germinator of many fruits6 -sun 7line #f74 a-ra-li has passed over into ,assyrian as arall1 8lower world04 a-ra-li is phonetic4 ,there is a sign1 ,,urugal1 translated by arall4 ,,urugal consists of the 8enclosure0 sign containing the sign ,,gal and means 8great house04 -kur-be is also translated by arall and is equal to bt mti1 8house of the dead0 7,br4 #fbei72 more literally the meaning is 8house of the land of the dead04 -sun gurun-gurun es-mu 7line #bg74 #bi4 in-nu g gi gu-ga-ge tl-ta-al-ta-al mu-ib-r-r ,the vegetable germinator7871 the only plant begetter1 who goeth forth6 in-nu might equal tibnu1 8straw01 8vegetation0 7,br4 #dbca74 ,perhaps it would be better to take in-nu as a verb meaning 8he is the one who01 in being a verbal prefix and nu the verbal stem in the sense of zikaru 7,br4 #aifd71 as in nu-banda 7,,msl4 #bfd74 g3 ,u with the value g equals ri1 8beget0 7,br4 #ejdb74 gi gu-ga-ge3 gi 7see line #be74 gu 7,hymn to ,bl1 line #bj74 ga answers as a vowel of prolongation4 ge 7,hymn to ,adad1 line #d74 tl-ta-al-ta-al3 tl is the value of required by the phonetic gloss ta-al-ta-al4 mu-ib-r-r3 mu 7see ,hymn to ,bl1 line #ah74 ib is a modal verbal infix 7,,msl4 p4 ,,xxiv74 r is a value of ,,du 7see ,hymn to ,adad1 line #ba1 gin74 #cj4 dumu zi-ga-na ga-ni -zi-zi mu-ib-r ,the son of life1 his fulness in the midst of life goeth forth4 dumu 7,hymn to ,sin1 line #e74 zi-ga-na3 zi 7,hymn to ,bl1 line #bc74 ga serves for vowel prolongation4 na is postpositional4 ga-ni3 ga 7,hymn to ,bl1 line #ab74 ni may be taken as the possessive suffix of the third person4 -zi-zi3 7,hymn to ,bl1 line #bb74 zi 7just explained74 mu-ib-r 7see line #bi74 #ca4 e di r-lim-ma dimmer ,dumu-zi-da-kam ,thirty lines4 ,hymn to ,tammuz4 e3 ,g,p with the value e means 8thirty04 di is frequently a determinative before proper names1 but here seems to mean 8line04 r lim-ma 7see ,hymn to ,bl1 colophon74 dimmer ,dumu-zi-da-kam3 dimmer ,dumu-zi 7line #c74 da 7,hymn to ,bl1 line #d74 kam 7,hymn to ,sin1 line #bg74 ,glossary ,a ,page aba #ff abba #fe abgin #gg abdamn #ce abr #gf azaggi #ec akad #cg akazu #fb akala #gc ama #bi amnkiga #fj ana #gg ana-m #gf anzakku #eh ,annaka #gd anpadde #gh angga #dh arali #gi ,asuud #df ba #gc ma #fb me #cd #bf zu #dg ,i i #ea ibmalla #fj ide #bh izba #da im #db iminnabime #fd imdasiggi #fb immndul #fb imsi #ec ir #cc #fe d #ec ,e e #ea ebi #ed elum #cg en #ch enab #dj ,enzu #ee ,enlill #df erimna #bi erita #fi #dh galani #gc nernugal #de ta #fi -ani #fi g #dh rra #gb ,u u #ch udda #fa ,udkibnunnage #ec ukugalla #fa ummeill #fd ummeisisi #fd ,unugka #ge ursag #gi urazu #fb sunnage #gd me-m #fh mu-egul #fh mu-ese #fh mne #bf nla #cj #fd galla #fa d #ea suddu #eb ,b ba-ediule #fc ,babbarta #ce ,babbaru #ce bagantall #fe banbag #da banda #fi baraka #ge barru-a #fa bartabba #fj banag #fh biaggazune #di bur #fh ,g ga #cc gaba #bi galgale #fg gannu #ca garrani #fi gan #cf gigga #bh ginnaginna #ff gi #gi gg #fg gn #da g #hj geni #fh gugage #hj gurunnaka #gh grra #ci g #ca ,d da #dj damalra #cb damlla #cc dizuka #fe dimmer #bf dimmerrine #ch dugdugga #fh ,dumuzi #gc d #cb d #cd ,z za #fb za-egin #fg zada #cg zal #cb zibbarage #ge zigazuni #dg zigi-en #ff zidazu #fh zuge #gh a-e #ci ad-a #eh amunbnene #ci arra #fi rara #fe u-e #ci ulmal #gf lla #ej umu #df ra #ci ,k ka #da kalamma #fa kaaka #gh karabi #gf kkasage #ge kibala #fg kika #ge ku-a #gi kurkurra #bg ,l lana #cb le-a #ed lid #di limma #db lugalra #ea lu #ff ,m ma #cj ma #ed manbsi #dj mara #ej mmn #ch mgur #dd mdim #dh me-a #da melamzu #ch ,merri #fd mu-ibrr #hj mu-egin #dj mu-edamal #cg mu-enma #ej mubi #db muduru #ea muzu #eh muba #fh muzu #fg muna #fh mulu #fd munbnene #ci muradd #ff mutin #gf mdna #cb ,mllilli #dj ,mllilra #dg mn #ea mnba-e-e #gh mndnaka #fc mnml #gh mnnbe-e #gg mnsimal #gf mnsugamu #gd mnrrr #fa mnubbi #gg mntilli #gh ,n nanam #gb ,nanra #gg n #fg n-a #ca nmga #da nmzuka #bd nni #cd ni #gg nimgir #ff nimme #gg ninzu #cg ,ninlil #fb niia #db n #cg nkige #ei ntena #be nng #ej nnru #eb nene #gh nesig #ca nla #da nu #ed ,nudimmude #eb nunuzm #cc nmti #cf ,s sagezi #dj sagmalmalge #gi sagml #cb salduggazune #ej salzi #ej siba #bh siba-e #dj sigie #gi sggazune #dg silimmni #cc su #fh sug #ed sui #ff ,p padazune #dh ,,pa,,du #gg arra #ca ,r r #ff rti-azu #di #cg zizi #hj mu #gf n #ci isunukima #de iskima #ed e #ch esmu #gi rmal #be rmllazune #dg #da -ummeti #fg ba #gg gil #db za #eb ,t tltaltal #hj ti #da te #ge tega #ff tuggim #fb tukana #gi turture #fg turturzu #fh tuena #gb ,footnotes #a;dingir ,en-lil lugal kur-kur-ra ,en-ag-ku-an-na en ,ki-en-gi nig7,,ni7-ga ,k-ki ul-ag a-mu-na-ub 7,,obi4 ,nos4 #ij and #ib74 #b;dingir ,nin-gir-su gud dingir ,en-lil-l-ra ,uru-ka-gi-na lugal ir-la-pur-ki-ge -ni mu-na-ru 7,clercq ,,ii1 ,pl4 viii1 ,col4 ,i74 #c;,e-an-na-tum pa-te-si ir-la-ki-pur-ge mu-pad-da dingir ,en-lil-ge 7,galet ,a1 ,col4 ,i4 ,see ,dc4 ,,xliii74 #d;,en-teme-na dumu ,en-an-na-tum 7,lines #c and #aj4 ,see ,dc4 ,,xlvii74 #e;dingir ,en-lil lugal kur-kur-ra ab-ba dingir-dingir-ru-ne-ge 7,cone of ,entemena1 ,col4 ,i1 #a-c4 ,see ,dc4 ,,xlvii74 #f;,en-teme-na pa-te-si ir-la-pur-ki pa sum-ma dingir ,en-lil-l 7,cone of ,entemena1 ,col4 ,v1 #ai-bc4 ,see ,dc4 ,,xlvii74 #g,me-silim lugal ,k-ki-ge 7,cone of ,entemena1 ,col4 ,i1 #h-i4 ,see ,dc4 ,,xlvii74 #hka dingir ,en-lil-l-ta sa-u-gal ne-u m7,,sar7-dul-tak-bi edin-na ki-ba ni-u-u 7,cone of ,entemena1 ,col4 ,i1 #bh-ca4 ,see ,,raao4 ,vol4 ,,iv1 ,plate ,,ii74 #i;dingir ,en-lil lugal kur-kur-ra ,lugal-zag-gi-si lugal ,unug-ki-ga nam-lugal kalam-ma e-na-sum-ma-a 7,,obi4 ,no4 #hg1 ,col4 ,i1 #a-d and #ci-da74 #aj;dingir ,babbar lugal zal sig-ga-ka 7see ,dc4 ,,xxxviii1 ,fragment ,d1 middle of the ,fragment74 #aa7ef;b7 ,,xviii amat ga-ga-ri 7#eg7 -ap-pi-il-ma te-me-en-na ,na-rm-ilu ,sin7,e7 mr ar-ukin 7#eh7 ,,iii ,m ,,ii ,c nte ma-na-ma arru a-lik ma-ri-ia la i-mu-ru 7#ei7 ilu ama belu rabu- -bar-ra 7#fj7 -kal-lim-an-ni ia-a-i 7,v ,r4 #fd1 ,col4 ,,ii74 #ab;dingir ,en-lil-li ,en-li-ki-ta ,en-te-me-na-ra mu-na-ub 7,,obi4 ,no4 #aaf74 #ac;,en-lil-ki nu-du -kur-ra nu-dim ,unug-ki nu-du -an-na nu-dim zu-ab nu-du ,nun-ki nu-dim 7,,ct4 ,,xiii1 ,tablet #hb-e-bb1 #ajdh4 ,plate #ce1 lines #f1 #g and #h74 #ad;ilu ar-ga-ni-ar-li mr ,itti-ilu ,bl da-num r ,a-ga-de-ki bn -kur bt ,bl in ,nippur-ki 7,,obi4 ,no4 #b74 #ae;ilu ,narm-ilu ,sin bni bt ilu ,bl 7,,obi4 #d74 #af;ilu ,bl 7,,en4,,lil7 be-el -me-e ir-i-tim -i-im i-ma-at mtim 7,,kalam7 7,col4 ,i1 #c-g4 ,see ,c4 ,plate ,i74 #ag;ilu ,bl 7,,en4,,lil7 a-bu ilni ilu ,bl 7,,en7 mtte 7,,kur4,,kur7 7,i ,r4 #i1 ,col4 ,i1 #c-d74 #ah7ba;b7 a-na arru-ut 7#bb7 mt ilu ,bli 7,,en4,,lil7 rabi-e tu-kin-na- 7,i ,r4 #i1 ,col4 ,i74 #ai7ae7 kur-gal dingir ,en-lil-l im-ar-sag g-bi an da-ab-di-a zu-ab azag-ga-bi 7#af7 su-bi u-u-e apin-apin-e 7#ai7 kur-kur-ra ama ban-da ba-da n-a-dim 7#ba7 si e-ir-zi si dingir ,babbar mul-mul-la-dim 7#bc7 mul an-na dil-bad-du i-si-i lal-a-dim 7,k4 #dhih4 ,,iv ,r4 #bg1 ,no4 #b74 #bj;be-el mtte 7,,kur4,,kur7 umi7,,mu7-u it-ta-bi a-bi ilu ,bl 7,,en4,,lil7 7,k4 #hebb4 ,rev4 #ac4 ,,ct4 ,,xiii4 ,plate #bg74 #ba7ag7 444 gi-i-ma gi-dir i-de-na-a nam-mi-ni-in-keda ilu ,marduk a-ma-am ina pa-an me-e ir-ku-us 7#ah7 saar-ra ni-m-a ki a-dag nam-mi-in-dub e-pi-ri ib-ni-ma it-ti a-mi i-pu-uk 7#bj7 nam-l-gigal-lu ba-ru a-me-lu-ti ib-ta-ni 7#bb7 bir-anu nig-zi-gal edin-na ba-ru bu-ul ri i-kin na-pi-ti ina i-e-ri ib-ta-ni 7#bc7 d ,idigna d ,puranunu me-dim ki gar-ra-dim ,diglat ,puratta ib-ni-ma ina a-ri i-ku-un 7#bd7 mu-ne-ne-a nam-duga mi-ni-in-s-a um-i-na a-bi im-bi 7,tablet #hb-e-bb1 #ajdh4 ,,ct4 ,,xiii4 ,plate #cf74 #bb7dg7 dimmer ,mu-ul-lil-l-ra id-kal 7#dh7 su-zi me-lam gur-ru ud al-tar 7#di7 im-u ri-a-bi 7#eb7 u dimmer ,,dun4,,pa4,,ud4,,du4,a-ra id-kal 7#ec7 nam-tar gu-la im-u ri-a-bi 7#ef7 mu-lu ll a-a damal mu-na id-kal 7#eh7 sa--u-gal ki bal-a u-u 7#fj7 u ur-sag gal-e id-kal 7#fa7 gi gur-ru mulu rm-ma u-u 7#fb7 azag gaan ,en-lil-ki-a-ra id-kal 7#fc7 am i ka-nag-g ma-su ki-in-gi-ra 7,k4 #dihj4 ,,iv ,r4 #bg1 ,no4 #d74 #bc7;,col4 ,,xli1 #ii7 a-m7,,pi7-tu--a na-a-ga 7,col4 ,,xlii1 #ah7 um-ma a-m7,,pi7-lum 7#ai7 a-m7,,pi7-ti-ia 7#bb7 la i-gul--ma 7#ec7 ilu ,bl 7,,en4,,lil7 be-lum 7#ed7 mu-i-im i-ma-tim 7#ee7 ki-b7,,ne7-zu 7#ef7 la ut-ta-ka-ru 7#eg7 mu-ar-bu- 7#eh7 ar-ru-ti-ia 7#fb7 i-na -ub-ti- 7#fc7 li--ab-bi-a-a-um 7,col4 ,,xliii1 #da7 ilu ,sin 7,,en4,,zu7 be-el -me-e 7#db7 ilum7,,an7 ba-ni-i 7#dc7 e-ri-zu 7#dd7 i-na ili7,,ni4,,ni7 -pa-a-al 7#de7 agm kussm ar-ru-tim 7#df7 li-te-ir- 7,c4 ,plates ,,lxxvi1 ,,lxxvii and ,,lxxix74 #bd7;,col4 ,,xlii1 #ah;a7 um-ma a-m7,,pi7-lum 7#ai7 a-m7,,pi7-ti-ia 7#bb7 la i-gul-ma 7,col4 ,,xliii1 #fd7 ilu ,adad be-el gallim 7#fe7 gu-gal -me-e 7#ff7 ir-i-tim 7#fg7 ri-zu--a 7#fh7 zu-ni i-na -me-e 7#fi7 mi-lam 7#gj7 i-na na-a-bi-im 7#ga7 li-te-ir- 7#gb7 ma-zu 7#gc7 i-na u--a-i-im 7#gd7 bu-bu-tim 7#ge7 li-al-li-i 7#gf7 e-li ali- 7#gg7 iz-zi-i 7#gh7 li-is-si-ma 7#gi7 ma-zu a-na til a-bu-bi-im 7#hj7 li-te-ir 7,c4 ,plates ,,lxxvi1 ,,lxxix and ,,lxxx74 #be7;,col4 ,,vii1 #ge;b7 libnti al-bi-in 7#gf7 a-ar-su -mi-si 7#gg7 dan-na-su ak-ud u-e-e- 7#gh7 i-na eli ki-ir adi-i dan-ni ad-di 7#gi7 a-ra -a-tu a-na si-ir-ti- 7#hj7 i-na libnti ki-ma ka-nu-ni a-pu-uk 7#ha7 ,l ti-ip-ki a-na -pa-li 7#hb7 -i-bi i-na mu-i- 7#hc7 u-e bt ilu ,a-nim ilu ,ramman 7#hd7 bu-u-li ad-di 7#he7 i-tu u-e- a-di ta-lu-bi- 7#hf7 e-bu-u eli ma-ri-e ut-tir 7#hg7 ,,ii si-ur-ra-te rabu-te 7#hh7 a-na si-mat ilu-ti--nu rabi-te 7#hi7 -lu-ka lu- ab-ni-ma 7,i ,r4 #ae74 #bf7;,col4 ,,viii1 #bc7 ilu ,a-nim ilu ,rammnu 7#bd7 ki-ni li-si-ru-ni-ma 7#be7 ni-i a-ti-ia li-ra-mu 7#bf7 te-me-i i-ri-be-ia li-me- 7#bg7 zu--ni da-a-du-te -na-at 7#bh7 nu-u-e bar-ri-e a-na pali-ia 7#bi7 li-ru-ku 7,i ,r4 #af74 #bg7;,col4 ,i1 #de7 ilu ,rammnu zunni-u -ma-i-ra ilu -a -pa-i-ra nabu-u 7#df7 anu ana ammatu e-am i-u ina abeni-u 7#dg7 e-ri-ik -bul-tu parab ana ammatu 7#dh;a7 iir eburu 7#ej7 -um-mu-a in-bu 7,v ,r4 #a74 #bh7ch;b7 ilu ,rammnu i-na ri-i-i 7#ci7 li-mu-ti li-ir-i-su a-bu-bu 7#dj7 aru limnu sa-a-ma-a-tu te-- 7#da7 a-am--tu su-un-u bu-bu-tu 7#db7 a-ru-ur-tu u--u i-na mti- lu ka-ia-an mti-u a-bu-bi-i lu-u-ba-i 7#dc7 a-na tili u kar-mi lu-ti-ir ilu ,rammnu i-na be-ri- li-mu-ti mti-u li-ib-ri 7,,iv ,r4 #ci1 ,rev474 #bi7i;b7 an mu-un-da-r-r 7#aj7 be-lum ina a-ga-gi-u a-mu- i-ta-na-ar-ra-ru- 7#aa7 dimmer ,mer ur-ra-na ki i-in-ga-bul-bul 7#ab7 ilu ,rammnu ina e-zi-zi-u ir-i-tum i-na-as-su 7#ac7 ar-sag gal-gal-e -ka-a ba-an-na-u-e 7#ad7 a-du- ra-bu-tu su-u-u-pu-u 7#ae7 ib-ba-bi-ta ur-ra-bi-ta 7#af7 a-na a-ga-gi-u a-na e-zi-zi-u 7#ag7 787-ge-bi-ta ar-du-bi-ta 7#ah7 a-na -gi-mi-u a-na ra-mi-mi-u 7#ai7 dim-me-ir an-na-ge an-na ba-an-dul-du-ne 7#bj7 ilni a a-me-e a-na am-e i-te-lu-u 7#ba7 dim-me-ir ki-ge ki-a ba-an-bl-ne-e 7#bb7 ilni a ir-i-tim a-na ir-i-tim i-te-ir-bu 7#bc7 dimmer ,babbar an r-ra ba-da-u-u-ru 7#bd7 ina i-id ame-e i-te-ru-ub 7#be7 dimmer ,si-ki an pa- ba-da-kabar 7#bf7 ina e-lat ame-e ir-ta-bi 7,,iv ,r4 #bh1 #b74 #cj7df7 a-na ilu ,dumu-zi a-mi-ri u-u-ri-ti-ki 7#dg7 at-ta a-na at-ti bi-tak-ka-a tal-ti-mi-u 7,,bn4 ,tafel ,,vi74 #ca7bc7 il-lak i-lak ana i-rat ir-i-tim 7#be7 u-ta-bar-ri ilu ama ir-ta-bi-u ana ir-i-tim mi-tu-ti 7#bg7 ni-iz-za-tu ma-li i-na -um im-u-tu-ma ina i-dir-tim 7,,iv ,r4 #cj1 #b74 #cb7di7 tam-a-i--ma kap-pa- tal-te-bir 7#ej7 iz-za-az ina i-a-tim i-is-si kap-pi 7,,bn4 ,tafel ,,vi74 #cc7ea7 ta-ra-mi-ma nu ga-mi-ir e-mu-ki 7#eb7 #g u #g tu-u-tar-ri-i-u -ut-ta-a-ti 7,,bn4 ,tafel ,,vi74 #cd7dg7 a-na ilu ,dumu-zi a-mir i-i-ru-ti-a 7#dh7 m il-lu-ti ra-am-me-ik amnu bu 7from ,itar's ,descent into ,hades4 ,k4 #afb4 ,reverse4 ,,ct4 ,,xv1 ,plate #dg4 ,also ,,iv ,r4 #ca74 #ce7ee7 a-i e-du la ta-ab-bil-an-ni 7from ,itar's ,descent into ,hades4 ,k4 #afb4 ,reverse4 ,,ct4 ,,xv1 ,plate #dg4 ,also ,,iv ,r4 #ca74 #cf7ef7 ina -me ilu ,dumu-zi el-la-an-ni malil abnu uni abnu smti it-ti-u el-la-an-ni 7#eg7 it-ti-u el-la-an-ni amelu ,r 7,a4,i7 pl4 u zinnitu ,r 7,a4,i7 pl4 ,a4,i 7#eh7 mituti li-lu-nim-ma u-ri-in li-i-i-nu 7from ,itar's ,descent into ,hades4 ,k4 #afb4 ,reverse4 ,,ct4 ,,xv1 ,plate #dg4 ,also ,,iv ,r4 #ca74 #cg7b7 a-na a-me-e i-na e-li- a-na ba-ab ilu ,a-ni i-na e-e- 7#c7 i-na ba-a-bu ilu ,a-ni ilu ,dumu-zi ilu ,gi-zi-da iz-za-az-zu 7from the ,legend of ,adapa and the ,south ,wind4 ,,tea4 ,vol4 ,,iii1 #bdj4 ,rev474 ,transcriber's ,notes --,this e,book was prepared from a facsimile of the edition published by the ,,am ,,press1 ,,inc41 ,new ,york1 #aiff4 --,a few typographical errors or inconsistent spellings were corrected4 --,an original cover image was produced1 for unrestricted distribution with this ,distributed-,proofreaders e,book4 --,in the text version only1 delimited italicized text within underscores4 --,in the text version only1 determinatives 7words printed in superscript7 are preceded by a caret 77 character4