Miscellaneous Babylonian Inscriptions - Barton PDF

MISCELLANEOUS |
BABYLONIAN
INSCRIPTIONS
BY
GEORGE
PROFESSOR
IN
A.
BARTON
BRYN MAWR COLLEGE
NEW HAVEN
YALE UNIVERSITY PRESS
LONDON HUMPHREY MILFORD
OXFORD UNIVERSITY PRESS
MDCCCCXVIII
COPYRIGHT
1918
BY
YALE UNIVERSITY PRESS
First published, August, 1918.
TO
HAROLD PEIRCE
GENEROUS AND EFFICIENT HELPER
IN
GOOD WORKS
PART
SUMERIAN RELIGIOUS TEXTS
INTRODUCTORY NOTE
in
The
texts in this
the
University
volume have been copied from tablets

Museum, Philadelphia, and edited in
moments snatched from many other exacting

present considerable variety.
No.
is
duties.
They
an incantation copied
from a foundation cylinder of the time of the dynasty of Agade.

It is the oldest known religious text from
Babylonia, and
of the creation of
No. 8 contains a new account
in the world.
perhaps the oldest
man and
the development of agriculture and
No. 9 is an oracle of Ishbiurra, founder of the dynasty

of Nisin, and throws an interesting light upon his career.
It need hardly be added that the first interpretation of
life.
city
any unilingual Sumerian
text
is
necessarily,
state of our knowledge, largely tentative.
the present
in
Every one familiar
with the language knows that every text presents

bilities of
translation
cannot hope to have thought of

every delicate point in a
his
way
all
of these, or to
that will
many
first
possi-
interpreter
have decided
commend
itself to all
colleagues.
The
writer
is
indebted to Professor Albert T. Clay, to
Professor Morris Jastrow,

for
The
and interpretation.
many
helpful criticisms
Jr.,
and
to
Dr. Stephen
and suggestions.
Langdon
Their wide knowl-
edge of the religious texts of Babylonia, generously placed at

His thanks are
the writer's service, has been most helpful.
also
due to Dr. Edward Chiera
He is
Museum for
text.
for helpful criticisms of the
also grateful to the authorities of the University
the privilege of copying the tablets, and to Dr.

George B. Gordon, the Director of the Museum, for many
He is also
courtesies during the progress of the work.
deeply grateful to Mr. Harold Peirce whose aid has

publication possible.
made
this
ABBREVIATIONS
B
The American Journal of Semitic Languages and Literatures.

BRUNNOW: A Classified List of Cuneiform Ideographs.
BA
BE
The Babylonian Expedition
CT
Cuneiform Texts from Babylonian Tablets,
AJSL
Beitrage zur Assyriologie, edited by Delitzsch and Haupt.

of the University of Pennsylvania,
edited by Hilprecht.
etc.,
in
the British
Museum.
Journal of the American Oriental Society.
Keilinschriften und das Alte Testament, 3te Aufl.
MEISSNER: Seltene assyrische Ideogramme.

BARTON: The Origin and Development of Babylonian Writing.
University of Pennsylvania, The University
tions of the Babylonian Section.
PSBA
SBAD
Museum,
Publica-
Proceedings of the Society of Biblical Archaeology, London.

BARTON: Sumerian Business and Administrative Documents
from the Earliest Times to the Dynasty of Agade.

Vol. IX in PBS.
It
is
TABLE OF CONTENTS
PAGE
INTRODUCTORY NOTE
THE OLDEST RELIGIOUS TEXT FROM BABYLONIA
AN OLD BABYLONIAN ORACLE(?)
A HYMN TO DUNGI
MYTH OF ENLIL AND NINLIL

FRAGMENT OF AN INCANTATION RITUAL
A PRAYER FOR THE CITY OF UR

A HYMN TO IBI-SIN
A
NEW CREATION MYTH
vii
i
21
26
34
42
45
49
52
AN ORACLE FOR ISHBIURRA, FOUNDER OF THE

DYNASTY OF ISIN
57
AN EXCERPT FROM AN EXORCISM
60
A FRAGMENT OF THE SO-CALLED " LITURGY TO
NINTUD"
62
LIST OF TABLETS
67
AUTOGRAPHED TEXTS
PLATES I-XXIII
PHOTOGRAPHIC REPRODUCTIONS.. PLATES XXIV-XL
;
CORRECTIONS..
.PLATE XLI
No.
i.
THE OLDEST RELIGIOUS TEXT FROM BABYLONIA.

This cylinder, found by Dr. Haynes at Nippur, remained
unpacked
fessor
the basement of the
Hilprecht's
connection
with
Museum until after

the Museum had
Pro-
been
was apparently broken when found, for parts of

These were
were obtained from three different boxes.
severed.
it
in
identified
It
by the
writer,
and the
text pieced together
from eight
The Museum attendant afterwards
different fragments.
fast-
ened them together.

Parts of nineteen columns of writing
remain.
Not more than one whole column of writing is lost.
The
unfortunately lost.
only proper names beside those of deities that can be identified
in it are those of Nippur, Kesh, and Khallab (Aleppo). The
The beginning
of
column
is
interpretation of an inscription written in pure Sumerian would
be
in the present instance interpretation is rendered doubly difficult by the loss of the opening
sentences, which, perhaps, contained the name of the writer
in
any case
difficult,
and certainly indicated the occasion of the composition.
Under
cannot be too strongly emphasized that

the interpretation offered below is purely tentative.
The conclusion that the writer has reached is, however, that the inscripthese circumstances
tion
was written
it
as a foundation cylinder at a time
when
the
temple at Nippur was repaired, and that this repair was probably undertaken because of a plague that had visited the city.
Apparently the plague had made
its
way
to
Nippur from
\>
>
YALE ORIENTAL SERIES, BABYLONIAN TEXTS
While the occasion of the inscription appears, therehave been historical, the inscription itself is of the
Kesh.
fore,
to
nature of an incantation.
The
script in
It
Agade.
ments of
is
this
which
slightly
2
period,
it
is
written
is
that of the dynasty of
more archaic than the business docubut similar differences are observable
between the business scripts and those of
religious
texts
in
As the dynasty of Agade

every period of Babylonian writing.
ruled from about 2800 to 2600 B. C., the incantation here
recorded
is
of equal
not greater antiquity than the Pyramid
if
Texts of Egypt.
During
terrace at
galisharri
the
excavations
Nippur laid
was found. 3
pavement of the temple

by Naram-Sin and his successor Shar-
It is, in
the absence of definite informa-
where Dr. Haynes found this cylinder, plausible to

conjecture that it was written at the time of this reconstruction.
The probability that our text comes from one of the two great
tion as to
kings of
Agade mentioned above
is
increased by the fact that
the hold of the later rulers of the dynasty

to
have been uncertain, and there
any building
there.
We
upon Nippur seems
no evidence that they did

now know that these two monarchs
is
belonged to the dynasty of Kish and Agade that ruled Babylonia for 197 years, and the data published in 1914 by Dr.
Poebel 5 and in 1915 by Professor Clay 6 enable us to fix this
period as from 2794 B. C. to 2597 B. C.
1
Naram-Sin ruled
for
Compare BARTON, The Origin and Development
of Babylonian Writing, Part I, pp. 204-221.

See BARTON, Sumerian Business and Administrative Documents from the Earliest Times of
the
Dynasty of Agade.
3
See HILPRECHT, Exploration in Bible Lands During
and CLAY, Light on the Bible from Babel, 1907, p. 117.
4
6
5
the Nineteenth Century, 1903, p.
See A. POEBEL, Historical Texts, Philadelphia, 1914, p. 133 f.

PEOBEL, Historical and Grammatical Texts, No. 3; Historical Texts, pp. 92
CLAY, Miscellaneous Inscriptions in
the Yale
Babylonian Collection,
p.
30
ff.
ff.
388
and 132
ff.
ff.
MISCELLANEOUS BABYLONIAN INSCRIPTIONS

forty-four years (2704-2660 B. C.)
four years (2660-2636 B. C.).
The
Egypt was written in the reign

dynasty, whose reign, according
of
and Shargalisharri twentyoldest of the
pyramid
texts
of Unis, a king of the fifth
Breasted's
to
chronology,
It seems more probable that our text came

was 2655-2625.
from the reign of Naram-Sin than from the reign of Shargalisharri.
The bricks of Naram-Sin were three times as numer-
pavement of the temple court at Nippur as those of

successor.
Naram-Sin and Shargalisharri 2 each calls him-
ous
in the
his
self,
"builder of the temple of Enlil," but
it
would seem prob-
able that Naram-Sin constructed the terrace early in his reign

of forty-four years and that Shargalisharri repaired
had had time
to
fall
into disrepair fifty or
it
after
more years
it
later.
our somewhat uncertain chronologies are correct, Shargalisharri's reign was nearly contemporaneous with that of the
If
Egyptian king Unis, while that of Naram-Sin antedated it.

It is more probable that a foundation cylinder would be placed
beneath the structure when
spots in
its
it
was
worn pavement were
first
constructed than
repaired.
It is,
when
accordingly,
a plausible conjecture that our cylinder was written early in
the reign of Naram-Sin.
In that case
probably half a century older than the pyramid text of Unis and is the oldest
extended religious expression that has survived from any portion of the
human
it is
race.
This consideration gives to the text a supreme interest.

It contains a primitive, but comparatively refined strain of
The men who wrote it entertained the
religious thought.
animistic point of view.
they were
1
in
terror,
The world was
but chief
among
HILPRECHT, Old Babylonian Inscriptions, No.

and 2.
HILPRECHT, Ibid., Nos.
i
3.
full
of spirits of
which
these spirits were gods,
who, however capricious, were the givers of vegetation and

life.
They could be entreated, and man's hope lay in placating
The
them.
text exhibits the neighborly admixture of religion
and magic so characteristic of Babylonian thought.
When compared
striking difference.
with the pyramid texts
They
presents one
it
centre around the king and are inter-
ested in his fortunes as he enters
One
the gods.
among
represents the Egyptian king as a cannibal,
who
in
text
heaven eats
This Babylonian text, on the

gods to obtain their strength!
other hand, represents the community.
If not the religious
expression of a democracy,
The
it
comes at
least
from an aristocracy.
interests involved are those of the city of Nippur.
It
represents the point of view of a Babylonian city-state.
TRANSLITERATION AND TRANSLATION.

(i)
(i)
e-e-da
i'.
\'
2'.
kes^-ta ba-ta-e
3'.
nik-ku
4'.
d
5'.
6'.
en-lil
.da-[an]-til
mus-ir pad-balag*(?)
-i]n-sag-ga
nigin.
7'
.til(?)
He came
forth,
2'.
from Kesh he came,
3'.
the food of Enlil
4'.
gives
him
life.
5'.
Unto
6'.
she grants favor,
7'.
makes
$ir there
is
a cry;
all live.
See BREASTED, Development of Religion and Thought in Ancient Egypt,
New
York, 1912,
127ff.
2
it is
This might, of course be rendered, "It

not certain what the subject of the verb
came forth." Since the preceding context is lost,

is.
From later portions of the text it is tempting
it was some epidemic which spread from Kesh, as the

pestilence is said to have
Sam. 5.
spread from city to city in Philistia in
3
The ideogram for Kesh is almost identical with the form of it in the Laws of Hammurabi,
to conjecture that
iii, 32, except that there it is followed by ki while here it is followed by Us,
possibly to be read tu.
At Nippur, the sign tu apparently had the value of ki, for in the "Sumerian Epic," published
by Langdon, the name of the god Enki is several times spelled en-tu.
4
The expression pad-balag appears to be a compound phrase for a cry. Pad = qibu (OBW,
12
The expression could, apparently,
4O7 ), and balag = balaggu or balangu, "cry" or "howl."
denote either a cry of sorrow or of joy.
5
For a discussion of
this deity, see the general
comments on
this text below.

(ii)
(ii)
'
i
..... su
r.
idig[na] aâg a-kib-nun a\ag
2'.
2'.
The holy
the
Tigris,
holy
Eu-
phrates,
d
3'.
gat aâg
4'.
gar-sag
5'.
ib-bi-ge-[gd]l
6'.
gat-b[i] ur[u]
7'.
bar-ba.
8'.
ttunuf-ki.
12'.
iur
9' ..... lu.

10' .....
1
en-lil
3'-
mu-gub
me.
5'-
the holy sceptre of Enlil

establish Kharsag;
they give abundance.

His sceptre protects(P);
[to] its lord, a prayer.
the sprouts of the land ....
.
.nu
4'-
9-
.bi.
10'.
r.
[me]s [en]-lil
[mu-d]a-lag(?)
12'.
.man(?).
... .are (?)...
The
.is
not(?)
numerous (?)
hero, Enlil
makes
bright.
(iii)
(iii)
i'.
al [lu]
i'.
5'-
ama gig al lu
ama ud al lu
ama dar al lu
ama bara al lu
6'.
mu
7'.
dingir ga lu
8'.
ug-gi temen sag-gi
2'.
3'-
4'-
2'.
3'-
4'5'-
protect (?) [man]!
O lord of darkness protect man

O lord of light protect man
O lord of the field protect man
O lord of the sanctuary protect
!
man!
2
ug-fu singu
6'.
7'-
Clothe thy king in singu

O god be favorable to man
!
Make
strong
the
new temple-
platform
divine lord protect the
habitation
!
9'.
en al du-rim
9-
little
buru* engur lul al-la 5
10'.
10'.
well of the
protection
mighty abyss, give
1
The sign ama is the ideogram for "wild ox." It was also employed as an ideogram for
emuqu, "strong," "deep," "wise," for btlu, "lord," and for qarradu "warrior"; cf. OBW, 183.
It was a favorite epithet of Enlil.
A whole series of hymns at Nippur is known as the series
ama-e bara-na-ra, "the wild ox of his sanctuary"; see Reisner, Hymns, p. 33, etc., and Langdon,
Sumerian and Babylonian Psalms, p. 96 f. The "wild ox of the sanctuary" is in that title an
epithet of Enlil.
there can be
see
OBW,
2
For
little
we have the very expression ama bara, "wild ox of the sanctuary";

For al = nas,aru,
doubt, therefore, that the passage is an appeal to Enlil.
In line 5'
260".
mu = labdsu,
"clothe," see
OBW,
30
48i
below.
.
For singu cf. B, 7100. Cf. also 1.

4
The sign buru may be due to an accidental perforation of the tablet. If omitted, the sense
would not be materially altered. It would be "O mighty abyss, give protection!"
1
Possibly the reading
is
al-ku here, but,
if so,
the sense would be unaltered.

n'. sig 1 al sig singu
12'.
12'.
ui gi-%a.
.ga-qa-a-
'.
A
A
large garment, a singu garment,
goat thou
them be
(iv)
bringest (?)....
offerings (?)
let
(iv)
.... se
I*.
r.
2'.
sar
ge-ge
2'.
Abundance (?)
3'-
gu nar-ne gu nar-ne
3'-
His musician sings;
.he restores.
his
musician
sings:
4'-
uru-da ba-la
5'-
4'-
6'.
e-mud
musen a-ba sub-bi
7'-
rug-ma
5'-
6'.
Idl-a-ge {id a-ba-ta sig-gi
7'-
"To the city he gives protection,"

The temple he strengthens;
O bird 3 who can overthrow it?
My gain is great. The flour by
,
whom
ge edin lal-a e-â a-ba-ta de
plain
whom
da-ba
9'.
la e-gal
ru ga mu-rug
9'-
is it
increased?
Thy water
poured out?
is filled.
is it
His hand makes the overflow of

great waters;
10
lil-lal
gasan lu
mud
10'.
by
it
The demon, the
increases fatness.
cloud-lord
is
im-
petuous;
1
1.
musen a-ba
12'.
n'.
sub-bi
lal-a- ge a-ba-ta sig-gi
rug-ma
12'.
O bird, who can overthrow him?

My gain is great, by whom is it
3
poured out?
(v)
(v)
I'
.-.
I'.
2'.
nin-gar-sag-da
5
aâg-isib
3'.
isib-lil
2'.
su-na mu-[ru?]
3'.
To
Ninkharsag belongs demonenchantment;

brilliant enchantment her hand
[created (?)];
d
4'.
ba-da
mu-na
e-ni-ge-ge
4'.
gd-aâg ga-me gd-rug ga-me
5'.
5'.
Bada opposed to her his word(?) 6

"The house is bright," may she
say
5
!
"The house
1
2
3
4
she say!
me (isib) signifies "incantation," "enchantment" (OBW, 4y86 6 ) and

The context indicates that here me means to "say as an incantation."
also sasu,
Apparently a
OBW,
Cf.
list
pure,"
of offerings begins here.
593.
Perhaps to be rendered,
Enlil;
cf.
OBW,
8?.
B, 5940.
*The
'
sign
"to speak."
6
may
is
OBW,
62'.

lu tug aâg-nigin
6'.
me
"Which
6'.
is
lofty, brightest of all,"
(may) she say

7'.
nu-gu aâg-gi
8'.
gi bil-erin bi.
9'.
su-ni nam-ma-ku-.
8'.
9'.
Her power
7'.
me
"Unspeakable with the brightness

of many cedar fires" (may) she
say!
dug II
// pi.
10'.
1
'.
12'.
sukum
13'.
dug mu-da-ni-sub
d
4.
13'.
mus-ir pad-balag
14.
15
15
(vi)
(vi)
.............................
2 ..... de.
.dug-bi.
bring her;
a vessel they present to her,
unto Sir there is a cry.
i.
jars they [pour out] for her;

1 '.
two large .... they pour out to her;
12'. the food which
she loves they
ki ago. ra-a-bi
not overthrown (?)
is
Two
10'.
.mu-n[a-d\e
.mu-na.
2.
3.
idigna aâg a-kib-ud-nun aâg-gi
4.
gat-aâg
.poured out
many
The holy
4.
the holy sceptre of
Tigris,
jars(?)
the
holy
Eu-
phrates,
d
5.
en-lil
6. lu
7.
uru-mu
5.
nam-e(?)
dumu-.
protector,
6.
man
does not bring forth.
7.
The
son ....
8 ................................
8.
nn-gar-sag-ge
9.
10.
my
Enlil,
X*-{i
9.
umun-su
10.
igi-du-ni
of Ninkharsag.
To
the source(?) of life, the divine

lord, raise the eye
!
12.
His eye he lifted up to him;

that which came from Kesh did
igi-na ba-na-gar
lag-P kes nam-mi-gub
not cease;
on the weak 3 he
13. sig-su ba-ni-il

14.
sig-su uru m:-.
laid hold, 4
3
14. for the lowly he [withheld (?)] not
protection.
15-
15 ............ ..............
16.
16.
2193
The
See
sign
is
OBW,
OBW,
277
It
527.
offerings
come from Kesh.
.....
B, 6509.
may mean
either
"weak" or "lowly."
1
.
Lines 10-14 are very enigmatical.
directs
According to my understanding of the text, col. v

Ninkharsag, or Sir, on account of the plague that had
3-6 reminds the worshipper that certain great powers are in the
and prayers
Col.
vi,
to

(vii)

1
'.
12'.
M'
(ix)
dun
.
gis-fi-dim
.du-mu
II'
12'.
M'-
opened by the tree of

.
.my
dwelling.
life!
10
gig-uru-a gig-uru-su
3.
The darkness
3.
of the city,
in
the
darkness of the city

4.
na-nam
5.
mu-uru-a mu-uru-su
4.
are they;
5.
The people
of the city,
among
the people of the city
na-nam
6.
7.
Whenever
there
8.
ud-na ul-ul
nin-na gir-gir
8.
its
strong
9.
es en-lil
9.
6.
7.
are they.
kt
lady
is
is
house of Nippur.
10.
ud-na ul-ul
10.
Whenever
there
nin-na gir-gir
11.
its
lady
strong,
dingir-ni di-da
12.
its
god
13.
Urudue speaks
14.
with Dauru.
12.
1
M d urudu-e
&z
14.
da-uru urudu-e
'5
1
is
is
is
gladness
just."
Urudue
15
6.
16.
(xi)
1
gladness
(xi)
d
nin-gal en-lil
d
nin- gar-sag
2.
3.
2.
gin-gal an-na
d
nin-gal En-lil
4.
igi
5.
6.
bil-mu-ni erin-bi
8.
gi
9.
a-mas
kam
10.
3.
Ninkharsag,
4.
before the arbiter, Anu,
5.
the great lady of Enlil,
even Ninkharsag,
6.
nin-gar-sag-ra
us mu-ni-gu
7.
before the great lord Anu(?),

the great lady of Enlil,
1.
en-gal an-[na]
igi
8.
the exalted one spoke:

"On my fire much cedar
9.
my
7.
.
vii
-mu mun-dag
n.
ki mus-gir-da
12.
bal-bal dingir-da-â
12.
are the fruits of thy wise divinity.

The great divine river
id-mag
13.
13.
mu-da-ra
14. nig-tur-û-a
d
sig-ra
15.
uru
id-da
14.
15.
seven brightnesses
makes brilliant.
With mighty Sir
10.
to thy vegetation comes.

the overflow of the
for
divine
river the wall
mu.
16
(xii)
[thou makest(?)]"
(xii)
d
1.
2.
sar-kim?
gu
Cf.
lil-gir
OBW,
ba-ra(?)
62 34
2.
Like the garden god
commands
make
she
the strong spirit to

d
8is
isgara-nigginakku
pi-pi
3-
3.
The
of
pipi-plants
11
Iskhara-nig-
inakku;
4.
lag gestin-a-saru-ba
mu-mar-mar
among
4.
3600 vines she sets them.
his
5.
igi lag-lag sir-gal
6.
dingir-da um-e
6.
Before the sunlight is the great light

to the goddess, the mother.
7.
gasan-me îd dingir-el
7.
Our
8.
nu-gii gi-aiag ldl-û
8.
unspeakable
faithful
lady,
brilliant
one,
goddess,
the
is
thy goodness
d
da-ra-ta-bar-e
9.
10.
9.
gab nunu% nar se-a
gii-li
From Dara
is
of
brilliance
food
2
;
10.
thou
11.
abundant is the wheat;

is
an increasing
wide
bank
the
12.
the
speakest,
gab-grain
sprouts,
gu-gur pu-gin
orchard.
12.
gasan-me lu lam-dal-esku-kim
our lady,
man
three fronds,
d
is
like a
sprout of
14.
lag-âg-gir an-lag
14.
the planting of the divine begetter.

Strong foundations he establishes;
15.
su-sig sika-til an-ga
15.
a full hand, a full vessel, he
\6.
gal.
16
13.
sig
sd-sd-e
13.
(xiii)
(xiii)
i
bur
.si
2.
3.
lag-fir (?)
]mus.
dub
.bar.
.gal-gur
en-lil
mu-mar-mar
gig-su
libation bowl [he] poured out

Sir [at] the great sanctuary.
2.
[to]
3.
The
fiery offering of Enlil
4. at
4. en-lit -lu
5.
5.
Nippur
on account of the sickness he pre-
6.
to Ishtar
sented
6.
Die
fills.
tispak-ra ki
from the land of Khalab, 4
Dara, "ibex," enters as an element into a number of epithets of Enlil and Enki;
cf.
MICHATZ,
Gotterlisten, etc., p. 23.

2
Perhaps to be rendered "fodder" or food;
Cf.
OBW,
QB
cf.
OBW, 77.
26
.
The Sumerian reading
signs are unfortunately
of this
name
there erased,
is
given in CT, XII, 28, 28, though the last sign or

The ideogram occurs in
leaving only ia-ba legible.
REISNER'S Hymnen, 99, 67, and in slightly different writing in PSBA, XIII, 158, CT, XV, 19, 7,
and the Code of Hammurapi, iii, 52.
ZIMMERN, ZA, III, 97 and Tammu?, 133, HOMMEL,
Grundriss der Geographic und Gescbicbte des alien Orients, 386, 390, and R. F. HARPER, Code of
Hammurabi,
7,
take
it
as an ideogram for Aleppo.
While
this
is
not absolutely certain,
it
is
probable.
8
lu, as a post-positive equals adi, ana,
"from."
take ki
ina.
Ina
in
1.
e. g. HLC, 15, 43; 21,
Ishtar from Aleppo should be worshipped in
so often in the temple archives,
That an
and
Akkadian sometimes
lu in this phrase to be equivalent to ki
ia,
is
equivalent to
"from," which occurs
Nippur
in this period
is
interesting,
12
mu-mar-mar
gig-su
7.
7.
on account of the sickness he presented
8.
8.
gig-su mu-mar-[mar]
9.
to Enki in the deep

9. on account of the sickness he pre-
en-ki-ra {u-ab-su
sented
10.
lag (?Y -sir
en-lil
kt
10.
en-lil
u-mas-su
kii-e
the fiery offering(P) of Enlil.

O Nippur on abundant food thou
feedest,
a-mas-su gu-gu
ga-gar-a menari-ne-na
12.
13.
menari-na nu-mu-gdl
ga uru-a nig temen-na
14.
1
abundant water thou drinkest,
12.
of
13.
luxurious fatness
14.
house;
that storehouse thou dost not lock;
the fatness of Akkad is the pos-
15.
is
in that store-
session of the temple.

1
16
6.
(xiv)
(xiv)
2.
3-
en-lil
mu-ab-a-gu
igi-ki-ka
*-?
2.
Enlil declares to
3.
"Removed 2
4.
"As
5.
Enlil's are they,
is
him:
the sickness from the
face of the land."

4. a-uru-a ne-ba-lal-lal
protector
thou
removest
it,"
d
5
6.
en-lil-a ne-ne-e
a-uru-a ne-ba-lal-lal
/m
7.
9.
"as a protector thou removest
7.
The
it.
is
mas mu-gdl
8.
temen-â
9.
plain
thy royal possession;
the royal possession bears fruit.
The plain is the possession of thy
10.
temple;
the possession of the temple bears
nig-bil-â
8. nig-bil
6.
tfdm tn
10.
wig tewww
gir-mag gud-ku ad nig-û
TWflS
mu-gal
fruit.
1
The
great dagger, the ox-devourer,
kt
12.
es en-lil[
13.
ni-si-bi-a ne-ba-nd
but not strange.
12.
father, is thy possession;

the house of Nippur
13.
it
waters,
it
exalts.
Clay has shown that the dynasty of Agade was of Amorite origin (Amurru,
190 f.). During its supremacy and even later, there must have been Amorite inhabitants in Babylonian cities, who, of course, brought their deities with them.
1
The
line 6.
2
It
part of the sign remaining looks like the beginning of um, but is the same sign as in
may be intended for dub or lag (OBW, 270). I have tentatively read it lag.
Cf. B, 11445.

14.
{abar-mag-{u
14.
gan-kul mu-gi gu
15.
6.
.en
great weapon is lifted up."

The seeded field the bird discovers.
6.
nig-gi
[en-lil]
gig-su
.lord.
i.
3-
.... possession ....

for Enlil, the prince,
4-
on account of the sickness he pre-
2.
d
3.
4.
Thy
(xv
(xv)
i.
13
sag-su
mu-mar-mar
sented.
5.
6.
7.
8.
9.
nam-nam-ra
nam-nam-ra
ud d nin-[ga]r-[sag]-a(?)
d
mes-lam-ta
rug gir bar-n[e\ mi-tuk
ge
12
mag-mag-a
not come!"
10.
1
1.
to Ninkharsag
Ninurta
coming from Meslam
day and night with might
the increase of his cattle protects
fag mu-ni-kesda
'3-
The foundation thou

est for
14.
si-si-ma-ta %a
14.
lal-lal-ma-[ta fa]
15-
12.
ug-gi
13.
let it
9-
it
6.
When
ud
"Let
nin-urta
10.
not come
5-
6.
(xvi)
thou
thou
strengthen-
it,
fillest,
raisest up.
6.
(xvi)
i.
4.
...gig....
su-nigin sar-na-a
5.
gurus-î [dingir]
6.
gurus-{i dingir
kd-dug tab-bi de
3-
gjg-
7.
lam-ma
lam-ma
3.
sickness.
4.
all,
5.
6.
7.
.sickness.
in its entirety.
Lord of life, god of fruit,

Lord of life, god of fruit,
pour out good beer in
double
measure;
8.
de. .na ial sig
8.
9.
ama-mu
9.
aâg rd \u-a na-ur
pour it out, make abundant the

wool!
O my
mother, brilliant one, come

flour withhold not
The
10. kala-û sar(?)-na urn-bar 1
10.
(may) thy might man's garden (?)

restore
f.
OBW,
3 oi
3
.
1
I
YALE ORIENTAL SERIES. BABYLONIAN TEXTS
14
ama-mu
\dingir\-nin
nu-gud me-a
O my
mother, divine lady,
is
there
no might with thee?

12.
13.
dig gig su-su-a ne-sub

tur-li
nu-me
a-lil
12.
To
13.
earnestly
In the fold
the
expel
demon
14.
15.
a-gig a-bil-a
dig.
.'
(may)
sickness, fever
15.
expel.
pray
there
be
no
14.
sickness,
(about seven lines are defaced here).

(xvii)
(xvii)
8.
gig....
9.
iv
o.
sal-me
iemen-ia mu-ni-da
8.
The
9.
Four (times) thy temple platform
sickness ....
approaches.
i
dup en-{u
12.
ki-tur-ra-bi
13.
lal-es ki-a
na
sal-me
tab pu-bi
10.
1
nin-urta ra erim
The priestess.
The down-pour
12.
deep his well

which he dug.
13.
The
sea
fills
the priestess ....

of
the
En-zu makes
land;
comes as a laborer;
14.
[ki}
mu-rug {ag
[l]i-a.
...
Ninurta

(xix)
(xix)
-ni-
-ru nigin-sar
when(?) thou makest(?)
\.
tation
2.
lul. .lu igi-igi-ii-[ni]
2.
15
strong
is
all
vege-
man;
his eyes see.
3-
bar-bar-ra
brilliant (?).
kud ga-sub-a-fu
5.
The decree do thou
5.
establish
7
engur-al (?)... .bur-bi.
8.
The deep abyss
8.
.'
for
libation-
bowl
9.
ni-â-sU nin
10.
nam-nam gu
d
n. ra-na
en-{ii ra
ku-se ge-gana-an
12.
ki-{u mu-su-es-gub
13.
14. lu-lu
By thy wind,
9.
lady,
m. command not the storm-cloud (?) 2

n. to come! O Enzu, come.
12. Let the meal offering be abundant
gu
13.
Thy
land
14.
Men
say:
it
15
An
interesting peculiarity of the palaeography
of the determinative kam, which

as in the cone of Enlitarzi.
In
is
is
the writing
often placed after numerals
column
xi,
of our text
10,
written on the next line after the numeral to which
The
possessive
noun
in the
It is
mu "my"
preceding
in
interesting to note that in this text, in accordance with
The
rivers,
and the "mighty abyss"
Tigris
As was
was regarded
and Euphrates are twice spoken of
appealed to for protection (col.
is
points.
line.
holy.
text
it
it is
the same line refers back to the
a wide-spread conception of early men, water
is
establishes.
(or well of the

iii,
as
as holy
mighty abyss)
10).
to be expected the principal deity mentioned in the
Enlil,
though Enki
some minor gods
is
also prominent,
are also mentioned.
The name
**
251, note
d. OBW,
See ALLOTTE DE LA FUYE, Documents presargoniques, No. 32.
II, p.
and Enzu and

Ninlil does
16
The
not occur.
spouse, of Enlil
here called by two other
is
That Ninkharsag was

names, Ninkharsag and Mush or Sir.
one of the names of the consort of Enlil has long been known,
new
but the
Sir
throws on the Snake goddess

That she was a goddess down to the time of
light that the text
is
important.
Esarhaddon has long been known, 1 though Jastrow in his great
work,
overlooked
3
BA,
Babyloniens und Assyriens- appears to have

In an inscription of Esarhaddon published in
Religion
it.
Sir
III,
defined as
is
il
be-lit,
"the divine lady," while in
another copy of the text we find Sir bel.* The scribes of Esarhaddon were therefore uncertain as to her sex, a fact that
il
indicates that she
was actually
in process of being
transformed
from a feminine to a masculine deity. 6 Zimmern 6 supposes that

Sir was identical with the dragon-serpent Tiamat, but the
references
regarded
as
beneficent
She was
our text disprove that view.
to her in
Sir appears in
goddess,
this
text as
friend
to
a goddess,
mankind.
the serpent
Although
7
deity was also from early times sometimes regarded as a god.
She
According to our text Mush (Sir) was a spouse of Enlil.
was very
wise.
Anu
n,
(xi,
Her counsels strengthen the wise
12),
divinity of
a statement which reveals a point of view
"Now
similar to that of Genesis 3*:
the serpent was more subtle
than any beast of the field."

Snake worship is very old and
It is not strange,
has been widely scattered over the earth.
therefore, that one of the roots of the cult at Nippur should
1
Cf.
Vol.
ZIMMERN,
I,
KAT
55, 105, 163
3
,
ff.
504
ff.
So also WARD, Seal Cylinders,
P. 297, 42; cf. p. 238, 42.
Cf.
See the writer's Semitic Origins, pp. 120, 125,

Loc. cit.
6
7
8
BA,
WARD, Seal Cylinders, No. 362 f., and

In later times Sir appears mainly on the
p.
and LANGDON, Tammu^, 120
f.
III, 307, 34.
See
D, Vol. IV,
p. 127,
229 and the translations passim.
etc.
LANGDON, Tammuf, 120 f.

boundary stones; cf. W. J. HINKE, BE,
Series

One passage concerning
have been the snake-goddess.
"From
very interesting.
his
8-1
her
is
cohabitation with Sir (Mush), he
begat one strong as a large ibex,

(ix,
17
whom
he told to guard
life."
This statement embodies an idea very wide-spread
1).
among men,
that important acts of creation are the result of
cohabitation
between a god and a goddess.

This idea is
lines 22-30 of a tablet which describes the origin
expressed in
and the beginnings of agriculture, published by

Langdon, and which he calls the Sumerian Epic of Paradise,
the Flood, and the Fall of Man, as well as in No. 4, line 22 fT.,
of
city
and
Nos.
in
and 8 of
Japanese myth that

Izanagi and
earlier
all
Izanami,
volume; it appears in the

things were generated by the union of
in Indian myths, which represent the
this
Vedic cosmogonic ideas, and which refer to acts of cre-
ation as acts of generation. 3
is
Another point of interest which the text makes prominent

To her
the connection of Ninkharsag with enchantment.
is
attributed
the function of enchanting the demons,
or of
If
rightly understand
keeping them away by incantations.
the text, a number of sentences are given, the utterance of
which by her, was supposed to banish demons from the temple.
I
recollection that
some such function attached
to
Ninkharsag
one of the Ritualtafeln published by Zimmern, in
which divination by oil, connected with the name of Enmeis
found
duranki
in
is
it is
the text
divination by
112
name
connected with the

is
broken, so that
oil,
or
it
of Nin-
does not appear
Enmeduranki himself that

XXI, 576
ff.,
and JASTROW
f.
See G. W. KNOX, The Development of Religion in Japan, New York, 1907, p. 21

Cf A. A. MACDONNELL, History of Sanskrit Literature, New York, 1900, p. 132.
H. ZIMMERN, Ritualtafeln fur den Wabrsager, Leipsig, 1901, No. 24, I. 26.
.
also
See G. A. BARTON, in American Journal of Theology,
AJSL, XXXIII,
2
somehow
A line in
kharsag.
whether
ff.
is
in
18
called "a creation of Ninkharsag," but the text attests a later

belief in her connection
with the subject.
appears that in
the lapse of time her patronage was transferred from enchantment to divination.
In this connection it is stated that a
deity
named Bada, who
or was
hostile
suffering
is
unknown to me, opposed,

From the point of view of
otherwise
to Ninkharsag.
men, Bada, then,
It
if
not an actual devil, was one of the
not-altogether-friendly divinities that had in

of devilship.
alities
Perhaps
this
is
him the potenti-
too strong a statement
of the case, for, in Babylonian thought, the gods were subject

to
moods
the passing
all
of men,
and Bada may have been
Ninkharsag's beneficent restraint upon

demons, not of settled purpose, but on account of some tem-
thought
to
oppose
porary dislike of men.
made of Urudu-e, or the Bronze

In CT, XXIV, 49, 5b Urudu is defined as Ea.
It is
god.
probable, therefore, that in our text Urudu is an epithet of
Enki.
The lists of gods in CT, XXIV further record a god
Urudu-nagar-dingir-e-ne, literally "The bronze-carpenter of the
gods" or "The metal-worker of the gods" (cf. CT, XXIV, 12,
In
25;
column
25, 8yb),
x,
13
mention
is
and Urudu-nagar-kalam-ma, "The metal-worker
of the world" (CT.
XXIV,
12,24; 25, Sya).
The simple
phrase,
"the Bronze god," suggests a god represented by a bronze statue,

but the name may have originated because the god of wisdom
was believed to have imparted the knowledge of working metal.

As Ea is the Semitic name usually applied to Enki, it is probable
that in our text Urudu-e
The passage
is
In
one of the names of Anu.

Cf.
Urudue says that he spoke with

CT. XXIV, i, 13 Da-uru is given as
that mentions
a deity called Da-uru.
Enki.
PAUL MICHATZ, Die
When
Gotlerlisten der Serie
An
it
ilu
is
said in our text that
A-na-um, Breslau, 1909,
p.
19.

Urudue spoke with Dauru,
it
is
but another
19
of saying that
way
Enki addressed Anu.
As among all early peoples the presence of the temple, the

abode of deity, was thought to afford protection to the land
This idea persisted in
(col. vii, 5 ff.).
of Isaiah or later,
In col.
xii,
(cf.
3,
the
Israel
down
Isa. xxxi, 4, 5).
name
of a deity
is
expressed by nigin,
CT. XXIV,
the ideogram for double enclosure, or grand total.

1
Qb gives the Sumerian name of
8,
this
is
This plant
21,
iii,
*am
pi-pi.
since in
a tablet published
by
the
e.
the
i.
^pi-pi,
mentioned
is
Kiichler,
sum up
&
said to be the possessor of
pi-pi-tree or pi-pi-plant.
Ishkhara-
deity as
nigginakku, and the Semitic as the goddess Ishtar.

This goddess who is said by her ideogram to
totality of deity,
to the time
in
jib,
where the writing
is
have medicinal properties,

the tablet published by Kiichler it is an ingredient of a
It
was a plant believed
to
medical prescription.
Another interesting statement is found in col. xv, 8 if.,

where the phrase mes-lam-ta-e, or as formerly read sid-lam-ta-e,
follows the
name
of Ninurta or Nin-ib.
texts connected with the
name
This phrase
of Nergal,
and
later
is
in later
still,
with
The phrase means, "the hero who comes

forth from lam," or "the prince who comes forth from lam."
The only known meanings of lam are "sprout," "to bear fruit,"
the planet Mars.
and ninsabu, perhaps, "be blown away" from the stem nasabu,
"to blow,"
meaning applicable
to
the falling petals of a
The
flower, or to the pollen of a fruit-bearing plant.

itself
probably originated
in the picture of a
suggesting growth and fruitfulness.

1
Beitrdge %ur Kenntniss der assyriscb-babylonischen
Cf JASTROW, Religion Babyloniens und Assyriens,

.
When
Medium,
\,
sign
lam
ploughshare, thus
this
phrase describes
l.eipsig, 1904.
64, 185, II, 18,
II,
628
f.
20
Ninurta as "the hero who comes forth from lam," what does it
mean? May the meaning not be suggested by two seals published
1
tree?
by Ward on which a god is represented as a walking

In each case a human form takes the place of the tree-
trunk, the head

atical
of deity,
Probably we see
grow.
"hero
in
these figures
who came forth from vegetation"

who comes forth day and night from
says, who protects the increase of the
hero
text
is
surmounted by the horns that are emblemand from the body the branches of a tree
is
the picture of the

It
(lam}.
is
this
vegetation, as our
This deity
cattle.
declared to be Ninurta or Ninib, rather than Nergal.
It
thus becomes probable that the deity referred to under the
name Mes-lam-ta-e
in
the time of Dungi, 2 of the dynasty of Ur,
was Ninib rather than Nergal.

In conclusion
it
should be noted
associated in the text with the
work
of
how
closely sickness
demons.
is
In col. x, 18,
according to one interpretation, a demon is adjured not to fly

to the darkness of the city, the light of the city, or the people
of the city.
The Babylonian view that sickness was demoniacal
3
possession was so all-pervading that
2
3
is,
accordingly,
primitive character does
The evidence of
what we might expect.
not need demonstration.

point
its
this
WARD, Seal Cylinders of Western Asia, Nos. 374, 378.

CT, V, 12217 and IX. 35389.
The rendering given in the text sâtis more probable, but the passage
text
on the
Cf.
is difficult.
No.
21
2.
AN OLD BABYLONIAN ORACLE(P).

This text
here put forth
is
is
The interpretation of
very enigmatical.
given with great reserve.
it

(i)
(i)
.
2.
The
gal-X kud-du
1.
garas-bar îd-da
d
Al-la- Kal
2.
great victim (?) is cut open;

the oracle comes forth.
3.
4.
Alla-Kal,
the wise priest firmly establishes
nam-sir-ge
5.
Of the apparent
6.
men
6.
I,
7.
gal.
7.
The
great ....
destructive axe
3.
4.
mega-isib-bi
5.
ama gub
(it).
mega-isib bur-pad-da
(ii)
fate
the wise priest,

the whole.
d
d
En-lil-lal
En-ki-ta
ge-gdl-ne
d
En-ki gub
i.
The
2.
Enlil
from Enki
4-
verily will take.
5-
Standing with Enki
6.
in
7.
nam-sar-a-ge-a
en mu-ge-gdl
8.
me-gi-la
8.
9.
[men] mega-isib-mag
6.
ki-
10.
[ki]
En~iu na
(iii)
i
beholding
(ii)
bur-dub
5.
am
7-
9.
10.
wisdom
the lord verily will receive

verily he will guard i,t
!
I,
the wise high priest,
whom Enzu
(iii)
dingir-dingir-ra
an-sar-m
2.
1
See
p.
23
2.
ff
the gods
address.
exalts,
it;
22
3.
ki-dingir-a ni-i[n]-da
3.
Unto the god
4.
ge-gub
utu-utu
4.
"May
5.
6. erin-erin
w2
7.
8.
9.
an-babbar
His
mouth he opened,
Enzu said
"Where Enzu dwells
:
(iv)
i
01 nun-me-su [ni]-mag
2.
7.
9.
ni-utu
the dwellings
of cedar."
8.
(iv)
1
5.
6.
En-iu an-da
d
fo En-%u ni-utu
I
say:
there stand
he dwells.
As one
2.
is
of the bearded princes he
exalted.
dingir-ri-ne
3.
His god
4. an-se-ter-da
4.
shall fasten
3.
5.
iag-du
5.
the foundation firmly;
6.
<?rm ni-dim
6.
with cedar he shall build.
7.
su-e-e
7.
8.
utu
8.
9.
gal-unu
10.
siris
9.
En-lil-lal
The
text here presented
offered here
of Enlil."
10.
must be confessed that
is
Strong are the houses;

the dwelling is of aromatic wood,
the great dwelling
its
is
enigmatical and
interpretation
is
difficult,
and
it
That
uncertain.
If
merely tentative.
rightly understand it, it
an oracle obtained from the inspection of a victim by a seer
d
is
for Allu- Kal,
ings that
who wished
to rebuild the temple, or
formed a part of the temple at Nippur.
was to be constructed of cedar.

axe which Enlil
is
to receive
the cedars are to be cut.
take
from Enki
it
is
some
The
build-
building
that the destructive
the axe with which
Enki, the god of wisdom, was supposed
working wood as well as the discoverer of

This axe and its work, it is declared Enlil will
to be the inventor of
working bronze.
guard.
The
Enzu
priest then adjures the gods, addressing
particular, requesting that the dwellings of cedar
and he declares that
in reply
may
Enzu assured him that
in
stand,
d
Alla- Kal

d
dwells where he (Enzu) dwells, that he (Alla- Kal)
is
23
exalted as
one of the bearded princes, that the foundation shall be firmly

laid, the dwellings constructed of cedar, and the great dwelling
of Enlil of aromatic wood.
The
which
sign
unidentified sign.
sign
have rendered victim (?),
It is,
which Langdon
an
is
apparently, an older form of 5fnjfl
AJSL, XXXIII, 48
in
=00$,
ff.
reads sub
and
His evidence for this is that in a syllaequates with shepherd.

bary of the time of Lugal-usum-gal published by Schileicho in
ZA,
XXIX,
79
gal-jjjJTJmi
occurs next to gal-sab, which Langdon
translates "great shepherd"
sab according to
all
for shepherd
in
likewise fallacious.
is
It
has the value
Langdon's inference that because the
two words follow each other

is
sub.
the syllabaries, and means "great priest"
or "great baru-priest."
synonyms
and reads
the syllabary they are therefore
Moreover the Sumerian word
not sub but sib or siba.
In Clay's Miscellaneous
Inscriptions of the Yale Babylonian Collection, No. 12, there
is
published a larger duplicate copy of the syllabary ascribed to

Lugal-usum-gal in the ZA text. A study of this makes it clear
that the larger part of the syllabary
Sumerian words before which
Thus
in col.
we have
"large serpent;"
priest;"
gal-kal, "large
laboring-man;" gal-mus,
gal-dim, "large dim-grain;"
gal-sangu-e,
gal-pa-sag, "large
serpent;"
gal,
occupied with a list of

"great" could be written.
is
"large priest-house;"
gal-sangu, "high
gal-ti,
"long
palm grove"; gal-mus pa, "large
gal-tuk(?),
life;"
fearful(?)
"long hair;" gal-kesseba, "great image;"
gal-mus -\-mus -\-sir, "great sbinbiltu-tree;" gal-pa-bi, "great terra

cotta sceptre;" gal-pa-urudu, "great bronze sceptre;" gal-e,
"great house."
but
in
line
11
Col.
we
ii
is
mostly occupied with a
find gal-numun,
list
of garments,
"abundant seed;"
in
1.
13
24
gal-sil,
"large prayer-offering."
Line 14 has the heading nun-me,
"princes" or "great men."
Naturally therefore 1. 5 begins gala term which here occurs for a second time.
1
sangu," high priest"

The end of the second column and the beginning of the third
When
are defaced.
col.
iii
becomes
legible
we
read:
gal-li,
"great unguentary (of a temple court);" gal-kisal, "great temple

court;"
gal-sab,
"great barn-priest;"
tall
gid-sab,
then g0/-tSH2|, the phrase in question, which
is
baru-priest;
followed by
It is clear from
"a great court-yard" or a "great fold."
this list of words that because one word follows another they
The context of the expression
are not necessarily synonyms.
gal-tur,
the
in
Nippur
inscription suggests that
would be appropriate, and
like victim
it
some meaning
would not
in the sylla-
bary be inappropriate for a victim to be followed by the fold

from which the victim was taken.
accordingly tentatively
I
translate "a large victim."

If
am
right in taking the Al-la- Kal as a proper
name
it
proof that al-la, though sometimes the name of a deity preceded by the determinative dingir, 1 is not, when not so preis
ceded, always a deity as
The name means, "the god Kal
element here.
Mus
in col.
Here
328).
Huber supposes. 2
it
i,
is
It
is
a predicate
protects."
spelled with the sign for serpent
(OBW,
apparently represents a phonetic spelling of
Mus
"appear, appearance" (OBW, 115).

In col. iv, 2 the phrase as-nun-me-su, "one of the bearded
princes,"
is
interesting.
"prince," "strong," "lord,"

1
has
the
meanings "great,"
and preceded by the determinative
See E. HUBER, Personennamen in den Keilscbrift-Urkunden aus der Zeit der Konige von Ur
Leipsig, 1907, p. 45 f., and G. A. BARTON, Haverford Library Collection of Cuneiform
und Nisin,
Tablets, Philadelphia, Vol. Ill, 1914, p. 12.

2
Nun
Op.
cit., p.
185.

for divinity
are
deities
may
denote Anu, Ea, Bel, or Sin.
pictured on
Sumerians
themselves
shown that
this
is
the seals
as
were beardless.
25
The Sumerian
although the
Eduard Meyer has
bearded,
because the Semites were the
first settlers in
Mesopotamia, and that, after the invasion of the country by the

Sumerians, the Sumerians adopted the local traditions of various Semitic deities
this
is
the case,
and pictured
may
their gods as bearded.
Since
not the phrase be a hint to Alla- Kal that
be deified as were Naram-Sin, Gudea, Dungi, Bur-Sin,

Gimil-Sin and others?
he
may
26
No.
HYMN TO
The colophon
series
addressed to
3.
DUNGI.
to this tablet states that
"My
it
is
King," and the contents
The
the
first
make
it
of a
clear
was originally considerably larger than at present and contained six columns of writing.
Columns and ii have suffered at the ends by breaking; colthat the king was Dungi.
tablet
umns v and
vi,
at the beginning;
while columns
iii
and
iv
have
been almost destroyed.
Dungi have been published by Langdon

BE, XXXI, Nos. 4 and 5 and in PBS, X, No. 7 (translation,
Such compositions appear to have been introduced
136 f.).
Similar
in
p.
hymns
to
into Babylonian worship in the time of the dynasty of Ur,
were continued into later dynasties.
Thus two hymns
and
to
Ishmi-Dagan of the dynasty of Nisin are published by LangA text to Ibi-Sin of the dynasty
don, BPS, X, Nos. 9 and 14.
of
Ur
is
also published below.
This custom seems to have been introduced with Dungi.

Was it begun during his life-time, or only after his death? Mer-
360-380) that no Babylonian king was worshipped during his lifetime, but that all
He overlooked,
such worship developed after their death.
XXXVI,
cer has contended
(JAOS,
however, the fact
that his contention
nullified
by proper
names that were given during Dungi's reign. On one tablet
d
(HLC, II, pi. 53, No. 10) the following names occur: dun-giis
"The land is for the god Dungi;"

the land is his
kalam-ma-gi-li-bi, "The god Dungi,
ra-kalam-ma,
dun-gidelight;"
27
d
"The god Dungi is the strength of man;" ka- dund

ama- dungi-ib-ta-e, "The word of the god Dungi goes forth;"
gi-ra-ur-ru, "The mother of the god Dungi is the goddess
d
Urru;" dun-gi-u-nam-ti, "The god Dungi is the food of life."
dun-gi-a-us,
On
another tablet,
d
HLC,
I,
No.
12,
52,
9,
occurs the
name
nannar, "The god Dungi is the twin of the god

If
Nannar." This tablet is also dated during Dungi's reign.
such praise could be given him by means of proper names during his lifetime, there can be little doubt but that laudatory
tab- dun-ki-
hymns such
yet alive.
were composed in his honor while he was

The script of our tablet shows that this copy was
as this
made during
the time of the First Dynasty of Babylon, but
that does not preclude an earlier date for the composition of the
original.

(i)
1
mu
lugal
2.
mus-rus
3.
sib dun-gi gud-gal
4.
mus-rus
5.
amar-tur-bi gal-la sar barun
igi
3.
O my king, great warrior, lord(F),

O mighty, lion-eyed serpent,
O shepherd, Dungi, great warrior,
4.
i.
g[ud-gal a]-gu-nu
2.
ug-ga
a-gu-nu
lord(?),
6. gibil
igi
ug-ga
5.
bar mar-ri silim-ne
6.
mighty, lion-eyed serpent,
Offspring of the fold who protectest the improved garden,
brilliant flame,
its
7.
lig-ga-gi ur-sag-ga
8.
gi-ten
9. us-gi
tum-ma
8.
Wise
Give
9.
7.
kalam-ma-na
utu ki gar-si-di
thou bestowest
welfare.
ruler, hero,
rest
come
unto the land
faithful
hero,
a sun-god,
who
art just,
10.
sag-a-su gat-da gub-bi

ug-i-i-da ga-{i ku-a
10.
At the head with the sceptre thou
standest;
exalted lion, the fat of
eatest.
Cf. 8,6575.
life
thou
28
12.
gud kas-gar elim-gal su-sar-da
12.
ox,
mighty wild
ox,
ram great
to bless,
13-
sd-â kur
du aâg-ga sa sd
13-
Thy word
breaks the mountain,
holy and
lugal sag-men-na gi-li-bi
thou
151
6.
'7-
dun-gi nimgir-gi-dim
15.
ge-ul-bi
6.
commander
in
chief
rejoicest,
Dungi, as a faithful steward

thou art glad
!
The crown,
kesda nam-dingir-ra gub-gub
ago.
just.
as
king,
bound
to
divinity,
abides.
18.
19.
lugal-an-ni-mu dug-ga sd-a

sib iid-a si tun
19.
O my divine
O shepherd,
20.
Enlil,
8.
king, speak favor

to the faithful give
!
increase.
20.
en-lil-lal
d
21.
The
22. ki-aga-sag-bi-na
22.
23- lugal-mu ia-dim

24. a-ba an-ga kal
2324
25- a-ba an-ga-a-da sa
25-
Whom he loves in his heart,

O my king, are like thee.
Who brings favor to man?
Who brings justice?
26. a-ba-â-dim
26.
21. nin-gi
gtS
27- sd-ta
nin-lil-lal
ku-pi ga
27.
faithful lady, Ninlil,
Who is like
By whom
thee,
broad weapon
the
is
carried?
28.
su-ama mu-ni-in-gu
28.
29.
.... ur-sag dib-u
29.
e e
C-
30.
30.
31-
.ga tun-la
31-
.e
32.
32.
C-
.... ga-a me-li
33-
33-
(ii)
.
The powerful mother calls:

.... hero, come
.... come forth, come forth
!
.verily thou art.
(ii)
kur-nam-bi
8tS
ru-gdl nannar-ka
1.
mountain of
of
the firm
fate,
kalam-ma-ka mi-ri-a
2.
For the land thou carryest;
ra-ra m$-li l
3.
To
ama-ii ama-gal su-sar-da dim
4.
Bull of
bow
Nannar
2.
4.
fight
is
life,
gladness!
great bull, thou rulest
to bless;
e-mus gu-nu me-li 2
5.
5.
Great serpent art thou. 2
Cf B, 10391; M, 7917, 7918.

Mt = balu (OBW, 47815 ); li=atta (OBW, $83 ). No one meaning of mi-li suits
rences here.
It seems to have been purposely employed in different senses.
.
all its
occur-

6.
gll
ginar gar-ra-an-na sig-
gar-su
6.
The
7.
joy to the road,

Its course is like a javelin;running thou appointest;
ga-me-li
gtS
7.
gir-ni
ku-dim
rim-ne
gdl -la
29
possession of the chariot gives

its
{U-U
8.
9.
en-til tul-li me-li

d
en
gis-ama(?)-dul
ru-a dim
gub {ag-ga-
below2 thou art
8.
Enlil
9.
Great bull of the dwelling, divine
standing like a builder's
lord,
wall,
10.
rim-kal-a me-li
10.
dup-fi bi-na-da-a-dim
man
wild-ox of a
The
tablet of
life
art thou
thou makest for
!
them;
12.
igi-e sd
13.
dun-al-aâg-dim
d
14.
1
dug-ga-me-li
nin-lil
gal-ama
dug-ga me-li
sal-%i
6. **erin
7. ***|i|
8.
a-ga ur-ri md-a-dim
12.
Beholding
13.
As the
justice,
thou art good.
great, holy dun-an\ma\,
mother,
14.
Ninlil, great
Woman of life, preserver of gladness.
6.
Like abundant cedars, a growing

wall,
dug-ga me-li
lugal-mu %a-dim a-ba an-ga kal
7.
8.
A grateful shade thou art

O my king, who like thee
!
favors
the working-man?
19.
fl-&<?
an-ga-a-da sd
g
1
22.
19.
stS
20. #-&# ia-dim sd-ta
ku-pi ga
Who
Who
brings justice?
is like thee by
whom
broad weapon is carried?

21. The axe,
thou demandest it
^tun mu^ni-in-gu
nam-tun sag %u-u
20.
gat ge-e-e
22. Fighting exalts thee!
the sceptre
23. nam-lig-ga-fu-u sal-dug ge-e
the
Bring forth
might increases abun-
23. Verily thy
dance.
24.
527>
dun-gi-a %u.
25. #-foz dingir-ri.

26.
awm
.a-ga
ba-fu nin- ....
24.
25.
26.
shepherd Dungi, thou ....
Who, O god,.
The mother bore
.
dess
27. mu-u-tu.
28. dingir {u-a%ag an- ....
27.
29. mu-u-tu(?) ....
29.
Cf.
OBW,
87
28.
Nin
thee,
the god-
....
She bore.
O god, thou holy one, she.
She bore ....
.
20
.
The pictograph from which the sign dun is derived was apparently that of a pig (see OBW,
The female of the species was sacred to the goddess Bau and the sign could designate
427).
that deity. Langdon regards the ^ww-animal as the zebu or bos indicus, but there is no evidence
known to me in favor of such an identification.
3
30
(iii)
31
(v)
r
2'.
tu[m u]g.
2'.
li-a si-ka.
3'.
gud
4'.
sag-bi sagar
5'.
i-i-na %id-bi
3'.
Bringing strength(F) ....

Warrior, the abundance of brightness ....
6'.
nam-umun.
iid-bi-a
7.
8'.
mu-ub
su-ner
.a-an-ru
10'.
e-ntar-ur-.
H'.
gt
12'.
lag ga-ma-bal-bal-ri
13'.
til-ka
*ban-mu.
ga-a-an-ta-
10'.
.gir-dim
igi-mu-ht
hand lordship.
his right
sagar ses gi-ib.

ib-ma
gis-gid-da
9'.
By
7. The dust the blood received
8'. The tall tree grows,
2
9'. The shaft (?) one makes.
5'.
In glory his right hand.
6'.
4'.
His head the dust.
nam-dim
ge-bur-
'.
My
15'-
3
ka-ag-ga-a ga-ma-an-es ....
16'.
im-ku-da
The
13'.
Of
14'.
....
right
hand
verily draws,
my
before
life
the strong
By
it.
12'.
to fate verily he
gi-bar-bar-ra su-tin-gu-gu.
In the quiver verily carried(?)

bow like a mighty
bur
14'.
eyes according
bereft.
is
snare the sudim-
birds ....
im-.
til-a
15'.
kalam-ma ga-ma-
6'.
For eating are caught ....

He who hunts the life of the land,
verily
&ll
I?'-
im-bi-gi-ni
18'.
me-ba-ra
ku
17'.
ama-um
ga-ma-ab-.
8.
[will
will seize the
By
its
destroy
!]
weapon,
might the gracious mother
verily ....
sd-bal-a
19'.
tar-tar-ra.
g* s
m-{u ib-uru mu-.

nam-dim ga-am-mi-ib
20'.
21
kalam
'.
ur-.
justice perverted the land

destroyed ....
19'.
By
20'.
Thy bow
21'.
Like a swallow verily
them
su-mu
22'.
[ga]-e
23'.
gug sar ga-mu-u-ag-ga
24'.
so.
sag-kalam-ma-ka
protects,
off
is
it. ...
I
will cut
22'.
Verily my power and leadership

of the land are great
23'.
Bright will
land!
24'.
25'.
the god
is the weapon;
subdues human-kind
Like a flood verily he is mighty!
26'.
The weapon
gtS
ku dingir mu-u-gu-in nam-
lu-ad
gtS
26'.
ku ga-{i-in-da tab-ba-mu-u
Cf.
OBW,
ago
4
.
"column;"
and
Literally "pillar,"
Cf.
OBW,
the
garden
Exalted
raise it;
make
a-dim ge-im-bal-e
25'.
93
18
cf. B,
7198.
verily
is
lifted up,
32
27'. ki-ib-ne tun-bi-a
27'.
Those who are strong are des-
28'.
troyed
Destruction
;
28'. gu-ul(?)-sd gu-ul
ga-mu-u-ag-ge
on
destruction
it
makes;
29'. ba(?)-bi gi
gaâ-dim
29'.
30'. ub-sag(?)-e-ni ne-ni-gid
sa-gub sa-gub-ba kalam si-$u.
31'.
Its.
.it
30'.
They
31'.
Blessing,
land
la.
32'.
la gu.
34'.
36'. kur-ra.
d
37'. e
.su mi- ....
35'. uru-gir.
utu
to
blessing
man
34'.
And.
35'.
protector of the wall (?)....
36'.
The mountain.
.a
enters(
.
the
give
33'.
).
like a
demon
Shamash.
37'. Water(?) of
(vi)
gal.
2'
ib-idim-e
2'.
3'
la mu-ta-a-sig
3'-
4'
gum-gum-ma-ni
4'-
r.
umun
ga(?)-ra sag-lu gu mu-ni-al-
mu-u-sud-e
5-
\uru-d\a ga-am-mi-ga^
bad-da na-a-bi
9.
9.
10.
bad-da ga-am-mi ga{
10.
1 1
mu-u-da-rd-a-bi
12.
ug-tum ga-am-mi-rd
13.
nu-mu-u-da-rd-a-bi
6. gal-gal-bi su-ge-ta
12.
13.
sd-ba ga-am-mi-gaz
kur-ra tur-tur-bi ma-a ga-am-miib-bar-ru
14.
and he
is filled
meadows
the lord made
.his
.
.to the
wide,
temple (?) as
its
head
the prince comes;

7
by the beam he stands;
2
8. By the beam verily he prays;
uru-ra na-a-bi
7
8.
great ....
.he cries out(?);
6.
si-rd
killing;
pierces.
And.
by
it
Who
(vi)
up,
32'.
idim-a-dim
.lu
33'. ki-in. .tur(?) in-da-.
seizes
lift it
ga-am-ge
14.
15.
the wall he 2 stands,

the wall verily he 1 prays;
By
By
He
departs.
Let the roaring lion come,

He shall not depart;
Let his plan be frustrated
the mountain his whelps
!
On
verily will seize;

6.
His grown ones with
snare
will verily catch;

1
7 mu-u-ge-lu
7 mu-u-ami-e-sd-a
7.
8.
19. w<f
18.
As
As
19.
When
17.
mas-su ba-da-es ugu ra-al
Sum.
gu-ul for gul; cf DELITZSCH,
Directions for the ritual begin at this point.
Glossar, p. 108.
lord
will catch
lord
will
them;
hold them!
the prince approaches them

the pack departs.

20. lugal me-li
2 1 lu-ur-ma ga-am-ge
20.
21.
May
power
22. gar ki-em-gi-ra ba-a-gu-la
22.
Food
for
23. kur-ra ga-am-mi-ib-gu-ul
23.
24.
The
The
25.
May
26.
The
24.
uru ba dingir-bi
25. ne-ba ga-am-mi-.

26. sukkal gu si-sag
kal si-sag-ga
28. bar-su ga-am-ta-an-rd
27.
29. gan
sar lag-ga-bi-e
ii
king, there
is
gladness
my
exalt
33
city!
Sumer be abundant
land be great
city is the creation of
its
power.
pasisu-priest cries:
cious !"
27.
The guardian
28.
To
29.
The
its
god;
"Be
gra-
deity
is
gracious;
border he comes;
field is bright,
the
its
garden
brilliant.
30. sukkal-gid
ama
ga ne-ni-sar
30.
The
31.
"A mighty man,
great pasisu-priest the mother
turning blesses.
3
gud
gis-luli-
exalted
the
is
warrior,
32.
egir-ba ga-kul
sum-sum
33. gis-ama-gal bi-e

34.
35.
36.
ama-gir ga-am-gu
33.
35.
gi ni-ib-bal
36.
ba-sar-a-bi
gw
a-uru-na
.... for
38.
37.
Unto him
A man
34.
*s tfwr-fo
tftttw
32.
let
prayers be many;
beloved, great,
The mother without (?)

"The man is a prince."
is
he/'
says:
Advancing, the faithful

pours a libation.
(priest)
.,, bless it!"

Saying.
"For
the
38.
city a blessing!"
37.
COLOPHON.
gi-ba dup-sag lugal-mu gud-gal a-gu-
nu
The whole
of
it,
tablet
one of
great warrior, lord(?)"
"My
34
No.
4.
MYTH OF ENLIL AND
NINLIL.
This tablet, though fragmentary, as the copies show, contains a
more complete
myth, a portion of which was
text of a
published by Pinches in 1911 in PSBA, XXXIII, 85 ff.

text of Dr. Pinches contained an Akkadian translation;
The
the
Sumerian only. The myth concerns the

irrigation of Nippur and the establishment of its prosperity,
the first line of Dr. Pinches text read "At Duranki, their city
Philadelphia text
is
in
they dwelt" instead of At
colophon at the end of
tablet,
At Duranki,
texts
in
and
The myth
Not
columns
agree closely,
general
variations here
tablet states that
his
their city.
text covers only parts of
two
their Nippur(?) they dwelt."
finished."
and
ii
it
was "First
In reality his
of our tablet.
The
though there are minor
there.
itself
is
of great
interest.
courtship and marriage of Enlil and Ninlil.
It
represents the
He was
young
She was standing on the bank of a
hero; she a handmaid.
Her heart
canal, when he saw her, ran to her, and kissed her.
was captivated;
she yielded to him, and from their marital
union fertilizing rain was born. The story is not unlike that of
the union between Enki and Nintu in the Epic of Paradise
1
The idea of creation by birth from the
published by Langdon.
marital union of deities appears to have been particularly popu1
in
PBS, X, No.
Am, Journal
i.
For the interpretation
of Tbeol.,
XXI, 576
ff.
cf.
JASTROW, AJSL,
XXX HI,
112; also
BARTON,

at
lar
The
Nippur.
men
creation of
35
occurred in this
way
according to the myth published below as No. 8.

After the creation of irrigating waters and the settling of
some marital differences between the god and goddess, they
proceeded to Nippur accompanied by fifty great gods and

seven gods of fate; they cast out the poisonous plants and gave
For these and other blessings
intelligence to the inhabitants.
our text ascribes praise to Enlil and
Ninlil.

(i)
(i)
;t
en(?)-lil
-na-nam na-an-dur-
\.
At.
.their Nippur(?) they dwelt;
[ru-ne-en-ne-en]
2.
uru-ki-na-nam
en]-ltf
na-an-
2.
At Nippur, the
3.
they, dwelt;
At the favorable dwelling, the city
which is theirs, they dwelt.
dur-ru-ne-[en-ne-en]
3.
dur-sag
uru-ki-na-nam
na-an-
dur-re-ne-en-ne-[en]
1
4. id sal-la id
5.
kar-pigu-na
aâg-ga
3
kar-bi
na-nam
na-nam
4.
The wide
5.
Its
river
close-shut
which
city
is
theirs,
their holy river;
is
dyke,
dyke
its
is
theirs;
6.
kar-a-sar* kar
gtS
md-us-bi na-nam
6.
The crowded dyke,

its
7.
tul-lal
8.
id
tul-a-dug-ga-bi
na-nam
large ships
7.
The good
8.
The
water
nun-bi-ir-rd
na-
gud-mul-bi
nam
9.
bi
d
9.
na-nam
en-lil gurus-tur-bi
is
the dyke of
theirs;
the well of sweet
theirs;
canal
Nunbiirra,
its
star-
is
ib-ta-bu-i-ne buru-gan-seg-ga gar-
10.
well,
is
theirs;
bright one,
a bur of irrigated land;
They reap
its
na-nam
10.
food
Enlil, its
1
Possibly Dur-lag should be read as a proper name.
English reader the meaning.
2
Pinches takes Idsalla as a proper name.
It
is
theirs;
young
hero,
is
theirs;
has been translated to give the
Pinches reads Kar-geliin-na, which is quite possible, and takes it as a proper name. That
would mean the "vine-dyke" or the "wine-dyke," which seems to me improbable.
have preferred rather to interpret by OBW, 2I3 4
4
Kar-a-lar (spelled Kar-ular] is regarded by Pinches as a proper name.
5
Tul-lal (read Tul-amar-uduk) is taken by PINCHES as a proper name.
I
36
d
1
nin-lil ki-el-tur-bi
na-nam
11. Ninlil,
its
young maidservant,
is
theirs;
12.
nun-bar-se-gu-nu
du um-ma-bi
13.
ud-ba
ki-el
ama mug-na
sd-na
Nunbarshegunu,
13.
mother, is theirs.
At that time the handmaid, the
mother who
mu-un-di-di
d
nin-lil-li
15.
id aâg-ga
6.
nun-bar-se-gu-nu
sd-na mu-un-di-di
nu^-nunuf-e id-aâgga-am-a-nam-m i-tu-tu*
nin-lil-li
id
gu
15.
nun-bi-ir-ka 5
6.
The holy
i-de
.
8.
ga-am
19.
i-de
7.
.ba-si-bar-ri
kur-gal a-a
river,
the
verily
woman
mu-ul-lil i-de aâg-
8.
With holy eyes the lord

looked upon her;
The
Ida-
of .... eyes
great mountain, father Mulil,
holy eyes, with

looked upon her;
of
i-de ba-si-bar-ri
sib-na ne-nam-tar-tar-ri i-de a%ag-
ga-am
her,
canal Nunbiir;
u-mu-un
aâg-ga-am
bore
zagga, did not flow.

Ninlil stood on the bank of the
nam-mi-in-gub-ne
17.
its
exalted,
helped,
14. Ninlil Nunbarshegun verily helped.
14.
the
12.
na-nam
19.
his
eyes
Her shepherd, he who determines

fate, of the holy eyes,
i-de ba-si-bar-ri
with his
eyes looked upon her;

gal gur mu-bi-am-i-i-kar-an
20. a-i
20.
The
21.
sag
dam-a
gi-li
am mu-un-sd
22
21.
sag-gi sa-lal-nani-ib-ru-ru
heart of the lady exulted;

her heart was captivated; she
wished it; she yielded 6 to him;
he received her; he cohabited

he caused it to rain.
si-mu-na-si-ag
23.
The holy
im-ma-ni-tu-tu
nin-lil]-H
For this goddess
cf.
CT, XXIV,
is
34; 23, i6b.
9,
the
woman
Ida-
24. Ninlil
canal,
In these passages the spelling
river,
zagga, flowed;
stood on the bank of the
gu id gu nun-bi-ir-
ka 5 -i im-gub-ne
1
ran;
with her;
23. [id a{ag-g]a-am sal-e id-aâg-ga-
24.
rising,
The
22
mu-un-ni-in-ri ga-mu-us-su
am
father
exalted
he seized her; he kissed her;
mi-su-ub-bi
the bank of Nunbiir;
Perhaps we should read Ninbarshegula.

She
is doubtless the same.
slightly different, but the goddess
was evidently a grain goddess.

2
The Semitic
complement;
it
it
translation published
repeats the
For the meaning

For the word tu
The
sign ka
be the
is
a prepositive phonetic
cf.
final syllable of
Literally
by PINCHES shows that the nu
syllable of nunu^.
"woman" cf. OBW, 348'.

M, 51 56.
6
may also be read du (OBW, 5 ).
may
first
"gave herself";
the name.
cf.
OBW,
69".
have taken
it
as the genitive particle, but

d
25.
en-lil igi
a{ag-g]a-am lugal-e igi

igi im-ma-si-in-bar
25.
Enlil of holy eyes, the king
igi
en-lil igi
aâg-ga-am
igi
27.
looked upon her;

Her shepherd, he who determines
holy eyes, with his

eyes looked upon her;
28. To his wife in anger he said: "Did
fate, of the
im-ba-si-in-bar
[dam gir]-bi-e-gii-mu-na-ab-bi nul
ur-ra-si-ib-se-gi
d
29.
nin-lil-l]i
gir--bi-e
gu-mu-na-
29.
To
...
.[nu-mu-un]-ra-am-pigu*(?)
"Did
"Did not embrace(?) thee?"

"Did not know [thee]?"
30
nu-mu-un-fu
31
not yield to thee?"
Ninlil in anger he said:

I
not yield to thee?"
ab-bi nu-un-da-ra-si-ig-ge
30.
father Enlil,
of the holy eyes, with his eyes
27. [sib-na ne]-nam-tar-tar-ri igi a%ag-
28.
upon her;
The great mountain,
26.
im-ba-si-in-bar
ga-am
with
holy eyes with his eyes looked
aâg-ga-am
26. [kur-gal a-a]
37
[mu-ni]-i-ra-am-se-su-ub
"I kissed thee;
31
knew
[thee]";
mu-un-fu
32
dib*-mu ib-sig 5-gi
32.
."thou didst sieze me;
sub-
mitted;
33
su-dur e-bi mu-e-en"7
33-
..."thou didst
lie
down;
didst gain the mastery 8
34
bi-mu-me-e ba-na-silig-gi
34-
35
gu-mu-na-de-e
35-
(ii)
.he said.
(ii)
(About 8
r.
..."thou wast [enticing?];

wast mighty.
.
lines are
broken away.)
thou
thou
38
5'.
ur-ur-na su-ni ba-an-.
6'.
us-bi-na
gir-bi-na
6'.
7'.
dur-ki a-tur-ra-su im-ma-da-ab-
7'.
8'.
us-bi-na
mu-un-gu
mu-un-
5'.
anger she.
nd
mu-un-gu
gir-bi-na
10'.
en-lil-na-na? gub lag-e sd
mu-
13'.
9'.
10'.
1'.
en-lil ki-ur dib-dib-da-ni.
12'.
dingir-gal-gal eninnu ne-ne
13'.
dingir nam-tar-ra
ne
14'.
15'.
1
im-ma-ni-in-rd-rd
en-lil ki-ur
12'.
en-lil.
6'.
en-lil
umun-na
ne-
im-ma-ni-tug-ga-ne
sam-ug-gi uru-ta ba-ra-ne
.
her husband she spoke; to his
Standing brilliant by Enlil, her

husband, her heart rejoiced.
Enlil, the hero came;
Enlil, the hero, entered.
14'.
The great gods,

The gods of fate,
15'.
With
6'.
nu-nam-nir*
uru-ta
sam-ug-gi
17'.
they marched.
Enlil
8'.
d
19'.
en-lil ni-la
20'.
21
nin-li-[li in-gdl]
22'.
lu
23'
nin-fu
poisonous
came; Ninlil [descended,]
18'.
Enlil
19'.
Nunamnir came;
the handmaid
ka-gal lu
lit
mu-
ki-el
ni-gub
en-lil-li bi-e-gal-ra gu-.
'.
the
cast
plant (?) from the city;
nu-nam-nir
un-.
city;
Nunamnir
ba-ra-[ne]
1
are they;
seven are they;
fifty
Enlil cast the poisonous plant (?)
from the
d
17'.
anger she gave a kiss;

Resting her head on her husband,
she kissed him.
na-ni-ri
n'.
To
us-as sag-ga-ni gd -as su-ub-ba-ni
In a dwelling with offspring thou

shalt lie down.
8'.
su-ub
9'.
His hand grasped it. ...

her husband she spoke, to his
To
gti
si-gar
20'.
Enlil to
21'.
"O man
22'.
Man
23'.
Thy
him
of the palace called:

man of
of the great gate!

the lock
!
gti
su-da
lu,
si-gar-e
of the strong
the lock
wood; man
of
e-da-li
24'
25'
26'
27
ia-e
d
.
[nin-lil]-li-i
mu
nin-lil-li
Cf.
mu-ra-tar-ne
24'.
ki-mu nam-mu-ni-in-pad-de
mu-lu kd-gal-ge gu-.
mu-lu ka-gal
'.
im-
mu
25'.
If
Thou
shalt
27'.
tell
man
him
of
of
my
the great
gate spoke:
of the great gate,
the lock,
O man
man
of
OBW,
230".
construction
we should expect d en-lil a-na-na.

from DR. PINCHES' text, PSBA, XXXIII, 85 ff. and from col iii.
3
In DR. PINCHES' text it is Enlil who speaks here.
1
not
place."
to the
26'. Ninlil
^[si-gar]
lady, Ninlil, [comes]!

a name he shall ask of thee,
The
is
peculiar;
The
lacunae are supplied

28'.
mu
d
29'.
ai
mu-lu
*$u-di-es
[^si-gar
aâg-ga]
mu-ul-lil u-mu-[un kur-kur-ra]
[si-gar].
mu-ul-lil
rnu-ul-lil
3.
30'.
Is
O man
of the lock.
Mulil, lord of lands;
3-
4-
"In
a u-mu-un ba-a
5-
sa-gd-
6.
ne-a-lag-lag-ga
their heart
27. ud-da
7-
29. a
u-mu-un
kur-
u-mu-un
itu-ni
git-
26. Mulil,
mu-me-en-ne
u-mu-un %u-a
king,
mighty god,
27.
When,
sag-
28.
29.
lag-lag-ga
gd ni-gdl
en-%u na-a lag-lag-ga sag-gd
month,
the heart thou
liftest
ki-su ib-rd-.
lu
...
liftest
brill-
up.
ku-ib
31.0
father, my king, mighty god,

thou comest, thou abidest, thou
comest ....
my father, as my king thou
da
32.
advancest, thou comest ....

Enlil, who, like the river of
33.
34.
With the hero
30.
a-mu a-lugal-mu-dim-ma
im-ma-rd.
up.
father Enzu, exalted one,

iant, the heart thou
like
lord, thou art in thy

thou
overthrowest ....
might
father, lord, thou art brilliant;
su-û-
en-lil-li
my
lord of the
tree.
30. a lugal-mu dingir-su ib-rd-a mu-
father,
dost illumine
Enlil,
!
Mulil, lord of lands ....
25
nin
ni-gdl.
8 lines are broken away.)
lu mu-ib-tag-tag ....
28. a
mu-ul-lil
dim u-
thou;
thou comest, thou dwellest ....
mu-u]l-lil
.
mu-
(About
[
art
thou dost illumine
lord,
Thou, father
kur-ra
lord,
their heart!
a lugal-mu dingir-su ib-rd-a
25
Father,
en-lil
.
sa-
lag-lag-ga
brilliance,
by thy hand thou created (?)
32.
god',
Mulil, lord, thou didst create,
ki-$u-bi
31.
thy
i.
nin mu-me-en-ne su-ûtu-mu du-
ni.
26.
Mulil, the lord of the lands.
2.
lag-da
gd-ni-.
7.
29'.
u-mu-un kur-kur-ra
u-mu-un û ni-mi-dun
.
6.
of the
mu-e-kal ....
gi git
5.
man
of the bolt,
(iii)
(iii)
4.
O man
holy lock,
sti
30'. dingir-[%u lu
2.
28'.
39
id-kur-ra-dim
ga-na- na
33. us im-ma-ni-in-gu-ne-en im-ma-
the land, mightily
ni-in-su-ub
34. us-as dug-ga-ni us-as su-ub-bani
risest,
thou speakest to them;

have
rest
they
hero,
is
their preservais their rest.
tion; with the hero
40
d
35. a
nin a-ba lugal-su us-mu gu-
lub-mu-.
d
36.
d
37.
en-lil ni-rd
35.
father,
against
divine
who
lord,
is
My
the
hero,
king?
verily thou overthrowest him.
nin-lil in-g[dl]
nu-nam-nir ni-ra
mu-un-
ki-el
(iv)
36.
Enlil
37.
Nunamnir comes;
comes; Ninlil descends;

the handmaid
(iv)
i.
2.
3-
.-mu
4-
.ul-rad-du
mu mu- .... tar-ri

.mu nam-mu-in-ni-si-sub-ne
4.
ma
3.
My.
My.
gti
5-
gti
a-sig-bi-
dir-ra
gis-$ukum
.determined,
.does not overthrow them.
the boat for the ferry Ninlil
nin-lil im-ba-ni
ma
makes;
6
a-sig-bi gis-sikum dir-
the boat for the ferry comes.
ra ga
d
7.
ma
7.
Enlil, lord of.
lu-lag-ka
8.
Ninlil
mu-
9.
she gives verdure;

She is gracious, to her beloved she
sag-ga-ba-ra
10.
u-mu-un
mu-u]l-lil
ku
.king;
.... lugal
d
8.
mu-ba-si
nin-lil]-li
mu-ni-ba-sig-gi
mu-sag-sag-ga
9.
sag-ga-ba-ra
da-ab-gu
d
10.
en-lil-li
speaks
sag-sag
Enlil
mu-da-ab-gu
1
[^nity-lil
in-im-te
12.
in-.
ne
14.
ni-
1.
Ninlil, the exalted, gives decisions;
tu-ne l
sig
12.
u-mu-un ku-ta gur-
13.
Turning
el-su ab14.
When,
a u-mu-un [{u]-a l[ag-lag-ga sag-
15.
6.
17.
17.
en-lil
u-[mu-un
lag-la}g-g[a
lag-ga ni-gdl]
col.
Cf.
The
iii.
kur-[kur-ra
lugal
mu-
ga ni-gdl]
a
sag]-ga-{u
she
establishes,
O lord, thou art in thy

might thou overthrowest
father, lord, thou art brilliant;
the heart thou liftest up;
Enlil, lord, thou art brilliant;
the heart thou liftest up;
su-[{u]~-
6.
she
Mulil the lord with the weapon

turns in brilliance he. ...
su mu-i[b-tag-tag]
gracious to his beloved he
Ninlil the exalted thunders;.
mu-mu
ud-da nin mu-me-en-ne
15.
with favor,
clothes the weak, she.
]mu-ul-lil
nin-lil
13.
gur ub-gi-da
is
the flock
speaks.
ni-in-tar
.
fills
father, king of countries,

favor thou
.
thy
M,
5866.
lacunae in this
and the following
lines are supplied
from the corresponding
lines of

1
8.
a-mu
a-lugal[-mu-dim-ma
im-ma-rd}-.
i[b
1
9.
20. us
8.
O my
father, as my king
advancest, thou comest
nam- ....
en-lil-li
k]u-
e-da ....
im-ba-ni-in-gu[-ne-en
19.
Enlil.
d
[a]
24.
25.
su-ub-
21.
With the hero
en-lil....
thou speakest to them;

have
rest
they
hero,
26
d
d
30.
their rest.
25.
Nunamnir comes; the maiden.
26
mu-ma-ma.
28. en an-u en an-.

29.
mu-
.'.
gir si.
27. us(?~)
ki-el
[ni-rd
is
24.
23.
nu]-nam-ner
un-]
their preserva-
is
O father Enlil(?).
O lord, to thee.
O Enlil, thou art lord ....
22.
en ia-\e ....
en]-lil
tion; with the hero
23. en %a-su.
thou
us-as
dug-[ga-ni
20.
ba-ni]
22.
im-ba-
ni-in-su-ub]
21. [u$-as]
41
en-lil e[n]
en-lil lugal
27.
28.
en-lil lugal.
gar nu
The hero makes.

The lord creates,
29. Enlil
.si
lu
30.
is
Enlil,
lord; Eniil
the
food to
31. sag-sar-ru
sag-ru-ru-a-m
nu-
The
32. âg-sal-dug-ga
ama
nin-lil-li-su
33.
To
is
king.
not
[deny]
man
prince, creator of
32. Full praise to
33. a-a en-lil âg-sal
king does
deny them
bal-e-ne-
.grow.
the lord ....
intelligence
mother
does not
all,
!
Ninlil!
father Enlil praise!
42
No.
5.
FRAGMENT OF AN INCANTATION
RITUAL.
though fragmentary, is of great interest. The

tablet contained four columns, but columns
and ii are entirely
This
text,
Indeed few
erased.
served entire, nevertheless,
if
iii
on account of the condition of the text

at
all
and
have been prethe following translation, which
columns
lines of
iv
necessarily tentative,
is
represents the original, the text affords an interesting
by which it was believed destructive

storms could be averted. Such storms were frequent in Babyexample of the
lonia:
I,
cf.
ritual
Reisner Sumerische Hymnen, No. 7 and Peters, Nippur
258, 259.

(iii)
(iii)
..... gis ---- g* gur ---2' ..... us(?) gu-ra ki mu-ni-a-ni

i'
i'
2'.
The.
.man(?) for the bird thou
presented
3'.
pu-ka mu-[gu]
d[ug]-dug-til ii-ra
3'.
Words
will
gi
4'.
*gibil
eii
5'.
V-la VH-ia. ...
gibil-md X-ta
XV-la gub-ne-
4'.
On
5'.
My
6'.
The
of
life
for thee at the well
speak (?).
the
fire
fire
by
by
fives,
ten,
by
by sevens.
he
shall
Gula,
the
fifteen
place.
d
gu-la e X-.
6'.
e-gibil ago,
7'.
Xam ma-ra ab-lag-.
8'.
e-gibil
fire beloved
house ten ....
of
'
aga mu-ul-lil
'SeeOBW,
521".
LX[X
7'.
by ten
8'.
The
shall illuminate.
fire
beloved of Mulil seventy

gis
9'.
Xam ma
-
LXX-ta
gib]il-bi
His
ne-
.sugus-uru nu-tug nu-uku.
10'.
.... ab-ba nu-tug
nu uku ....
d
[
14'.
l
e]-lum e-gibil mu-un-.
15'-
19'.
gibil-in-e-ni
mu-ul-lil
21'. gibil-uru
ma
22'.
me-e im-ma-a-us
mu-rug
[gi-li]
uku-ni ....
du-n-a-ni
gts
.
gibil-ni
.an
mu-û du-ri-a-ni
gu-ni-ma-md gu-ni- .... %u-an
uru-a-si nin-a uru3
ra-am
<23'.
24'.
25'-
shall
fill it
for thee, shall
Gula.
fire verily
"
shall [protect?] the fold.

In the land eight talents.
.
Bel the fire will.
am
the god
who
kindles (?) ....
20'.
Mulil increases gladness.
21'.
The
22'.
His foremost ship .... his

He knows 2 his foremost.
fire his
protecting
Bel increases gladness ....

kindle fire, I lift up. ..."
I
25'-
My fire(?)
19'.
18'.
24'.
17'.
23'.
protected foundation, neither

leader nor people ....
.... neither leader nor people ....
.
16'.
r.
f3'
dingir me-e im-ma-a-da-gibil

d
e-lum-e mu-rug-in-ni gi-li.
20'.
12'.
18'.
1:7'.
..
....ki-sagguVIII
16'.
10
His
gu-la ....
gt
14'. [ *gibil] gd-tur-ra mi-ni-ibi
kam - ma
15'-
e-gibil-bi sd
13'-
.mu-un-ra-la-ni mu-un-.
he
tens
in
by seventy
shall place (?)
[gub]
12'.
fire
43
people.
He calls, he calls.
The raging whirlwind, O
.
fire
.
lady, the
flood ....
26'
a-gi-in-i.
.ni.
.ra-am
26'.
27'.
The whirlwind the maid captures
28'.
Turning(?)
ra-a[m
29'. dug-ga mu-tu-ni du su-ba...
29'.
With a cry they
uru-a
27'.
mu-kur-ra-da ....
ki-el
kal-kal
28'. g[ur]
du-ga.
mu-ad-du-ni
su-sik-.
nigin
31'.
30'.
dingir
ni-ib-rd-e-ne
34'.
sheep,
3i'- All
its
nine.
.[n]e
mu-û-na ag-na.
gts
gibil aga mu-ul-[lil
mu-û-na ag mu-pad-ne
33'.
The
stand.
stoop, lifting
up
O my
protector,
which
thou lovest ....
LXIX..
32'.
men
their hands.
udu uru-ma ag-%u na-sag.
30'.
32'.
33.
34'-
gods are coming.

.
..
.sixty
They recognize it they love ....

The fire beloved of Mulil,
He recognizes it, the beloved
he sees ....
ud-da gan ga-ga-ba-da.
35'.
1
35'-
the
field is
favored 4
B, 5889
We
might read mu-rug = "He makes great."
Ci.
OBW,
When
ga
the field
be made
may
.
57
here be equal to aldku.
In that case the rendering would be, "When he comes to
he recognizes it; the beloved he sees,
Taking this value a similar change would
.
in lines 37', 38'.
44
36'.

mu-fu-na ag mu-pad-ne.
37'. e-dag
38'.
e-su-md-md ga-ba-da
mu-(u-na ag mu-pad-ne
(From
this point the text
is
36'.
He knows
37'.
The
38'.
He knows
it,
dwelling
ored ....
it,
the beloved he sees
Eshumama
is
fav-
the beloved he sees
too broken for connected translation.)
No.
45
6.
A PRAYER FOR THE CITY OF UR.

most regrettable that
It is
this interesting
composition is in
the portions that can be
such a fragmentary state.

From
translated it appears to be a prayer for the city of Ur at a time
of great danger and distress.
It seems impossible to assign it
with certainty to any particular period.

The hymn to Dungi
(No. 3) and that to Ebi-Sin (No. 7) show that during the period
dynasty of Ur great homage was paid the sovereigns of
of the
that city at the temple at Nippur.
It is
tempting to conjecture
that this long composition was written during the last days of
when Ur was
Ebi-Sin,
tottering to
its
The
fall.
conjecture
is
plausible, but cannot at present be confirmed.
TRANSLITERATION AND TRANSLATION OF COMPLETE PORTIONS

OF THE TEXT.
(ii)
(ii)
sim
green grass(?),
whirlwind
uru-mu HI
p-gi-gi
sag-sag
favorable,
uru-ma nu-me-a-me-a mu(?)
my
my
ta-an-bal-rd
6. dingir.
.sis-ab
8.
nu me-a-me-a
gd-tur sir-ra-rd lid sig
ge-dug-ga-rd
.sib-na kid pi-el rd
lu.
the w^-bird,
no command
transgresses;
ki
6.
mu-ib-bi-bal-rd
7. me-l[i]
whirlwind
is
God.
.Ur no
command
trans-
gresses.
7.
8.
Joy [from] the fold is snatched;

the storm the cow cuts off;
The sheep
god(?) ... .for the shepherd a bedraggled garment is

bringing;
46
9.
1y
ba-ne-sub
9.
The
thicket
of
he
reeds
over-
throws.
m.
me-li.
.uru-ta
a-du-im
nu
10.
borne away by the whirl-
is
Joy
wind, by the wind no
sim-gid ago,
tall
grass
isleft(F).
n.
lu.
.e
gan-ta e-e
\\.
The
sheep-god(F) has gone forth;

field he has gone
from the
12 ..... il-ne-dam
13.
i-%u-kas[kal
14.
e-gar-ra.
75. sag-a-.
16.
17.
12.
.tu(?) û-a-ni
.a-gar-bar
14.
Ekharra.
nam-uru mu-na-kar-si-ne
16.
8.
Ekharra
curse;
17.
Its
nin-mu nam-ma-a-dim mu-na-te
18.
O my
the
[speaks]
uttered
the whirlwind extends
land,
over
(?) ....
1
his. ...
15 ................................
e-gar-ra mu-[du]g-ga d$-a dug-ga

....
ki-ba
with
13 ................................
it.
lady by fate thou destroyest
it.
nam-ma
19.
igi-ur a-an mu-[na]-te
19.
The
fate
upon who can
agreed
resist?
nam-uru
20.
igi-ur-na
.... gig-ni ....
mu-na-kar
20.
The
sin of the city graciously wilt
thou
.
21. me-li-e-a
na-ag
uru
mu-ga(?}-
21.
Gladness there
am-ma
22. na-ag
forgive, .... its
23. nin rd gd-gul-la
22.
mu-ga-am-gu
23.
It
is
not;
is
wind removes
uru mu-gig-ga
whirlwind
the
not;
the whirl-
it;
brought disaster!
The
lady, come!
disaster
.?
has
house
is
Speak!
thou has brought dis-
destroyed.
24. na-ag-ga mu-gig-ga
24.
It
not;
is
aster!
25. se-ib
sis-ab
kt
a-dug-ga
mu-a-
25.
gathered seed
am-a-mu
gir
26. ga-ii mu-ri-tug-tug
is
dam-ba mar-
26.
strong (urgent),
house
Thy
ra-mu
is
protect
the cry
Ur;
O my
lord!
for
thee;
lady appointed me.

servant of thy house thou hast
its
27. ur-ra gd-{i gul-la-â
27.
The
28. ba-e-ne in-nu-u-nam
28.
Broken he
29.
He
destroyed;
29. ub-sub ba-dim-in nik-ku-ta ba-ra
mu-da-ge-ge
is
Cf.
OBW,
298
4
.
lies
has fallen;
misery he
siezed.
prostrate.
he
is
is
thus;
in his
overthrown;
he

e-ru-a-bi
3O. ii-ta
bul-la-a
gul. ...
From
30
he
life
l
31. nu-bi -rd-ab
sis-ab
kt
sukum d ln-
inni bi-ni-ba pap-gal ....

32. gd-nun-aâg-ga bil-bil-la-mu lala
May
32
The
great holy house
it
ga-nu-du-a-mu
uru-mu
ru-a-la ba-du mu-ta-as -
My
33
built
crushes,
it
burned;
is
it
is
for protection,
it
submerged;
is
city,
a-mu
si-ur
grievously des-
is
troyed.
it not happen to Ur!
Ishtarcakes we make,
great father!
31
not raised up,

33.
by
forth;
goes
oppression he
47
my
Verily
father!
makes
O my
sad,
father!
34-35
36-37. a-da-al-lam ud-gul gig.

si-ga mu-da-la-ba ge-e
36-37.
makes
destruction
.gul.ni-ga-nun.
34-35. pu-gul.
la mu-ta-a-as-si-ur a-mu
my
Now
sad,
father!
is
an
evil
day;
complete
disaster o'erwhelms;
verily
it
transfixes.
38. sis-ab
kl
d
-ma ga en-{u na-mu-
Ur is the temple of Enzu; let it not

be
bestroyed with disaster.
39.
40. Thy down-trodden land is inno38.
39. gul(?\-u-bi gig-ga-am
40. ki-sub-bi-â
dug ba-am
cent.
a-su-mu a-gan-mu
41.
Strength,
44.
Brightness(P),
wilt
d
my
42. Equally the land is destroyed

.thou
protector of the land.
43.
42. gis-gi-gal ki sub-gu-da-kam

.mu-un-ba-ni-til-li
43. la ki.
.
O my
nin-sd a-dim-ni mu-un-a-da-ni-
make
art strong; ....

disaster
like a .... covers ....
46.
47.
Ningal the men of the
land
lady,
it
gan
its
live!
Thou
45.
46. ni-ne-lu-dim ni-ab am-md

d
47. nin-gal lu kalam-ma e-ba-til
it live.
creator, thou wilt
44.
til-li
45. ub-î-sub-ba-da gul-la
make
thou makest
alive; the
in
the
midst
thus
thou.
48.
48. la-dim a-kim in-mu- ....
field
.
(iii)
(iii)
ga.
gul-la ni-ne-dib-ni e-g.
gd-gd-û
im-ma-gul-la pisan-a-
i'
temples are destroyed

jar that is smashed.
2'.
Thy
3'.
Thy
dim ru-mu-un
uru-û uru-kur-ra ba-ab-gar-ni
ne-ku-ni e-am-ser
city,
pi for bi;
cf.
BARTON, SB AD,
4,
iii,
7 with 6,
foundest,
iii,
5.
the second which thou
cries out.
like
is
struck
down;
it
48
4'.
5'.
6'.
gd-{u a-igi es-ba-an-ni di-ib gar
uru-û-a-dim ru-mu-un
uru-{U tus-dam-ba gar-ra-â
4'.
Thy house
5'.
up!
Like thy city it
Thy city, the
6'.
weeps;
lift it
speak,
overthrown.
is
dwelling
of
its
lady, didst thou establish;

7'.
gtS
ga-î
9'.
sim
la
e-.
\o'.
i
gu-bi-nu-rd
8'.
1'.
\2
nin-bi.
the lady;
.thou didst found.
The.
10'.
.la ba-an-tur-ri
f
.
dwelling,
abyss, thou didst establish
As a plant protected of Ninmul,
9'.
.la-ba-ab- gub-gub-â
a-igi-ne-a-ra ba-ab-gar-
Its
1'.
2'-!
3'.
lady as protectress entered.

On her weeping thou thinkest
thy anger
13'.
ka aga-û nu-sag-sag
14'.
a-igi
ne-rd nu-tuk-a tar-tar im-
6'.
17'.
8'.
gu-na-bi igi-û gar-ka-sig-dim
15'.
not checked; they

She
cries
before
dug-su ba-ni-ib-ku
uru-fu-su sd-im-ba-an-gar-ni nedib e-am-sir

gd-iu.
.-gid
ga-ba-an-ru.
6'.
17'.
8'.
lis-ab
tears
thoughts,
loud voice she
"Unto thy
ki
gub-ba-e im-ba-an-gar-
19'.
flow;
thee
lifts
city
.it is
Ur was founded,
with
up:
rest;
give
is
are
they
fall.
caught" she cries.

Thy house. .verily
like thy.
it
is
shattered
smashed.
was estab-
it
lished;
20'.
Like a ....
21'.
Its ruin verily
sd-û.
mu-un-til
23'. en-bi gig-ga-ra %u-ra
22'.
Thy
23'.
Its
24'. ni-ne-ku-ni e-am-sir
24'.
he
25'. dam-ga-lu suslug-e ki-ag-e
25'.
The man,
20'. ni
ne
.-dim ni-dib e-am-sir
2\'. gar-rad-bi ge-gub-ba iu-ra
mu-un-
it
gub
22'.
.ru-mu-un
it is
caught,
it
cries out.
abounds; for thee
abounds;
heart.
priest
in
broken;
darkness for thee
.is
dwells
is
cast
down; he
the priest
cries out.
whom
thou
lovest,
26'. suslug
(From
nu-mu-ra-ma-dim
this point the text
26'.
is
The
unfavorable!
Heartfelt
{u-a-dim ru-mu-un
19'.
is
14'.
so.
ba-an-ku
15'.
the yoke of the
Thy
8'.
nin-mul-e-en
moved
not be
let it
7'.
al-a {u-ab gar-ra-â
priest does not
approach thee
too broken for connected translation.)
No.
7.
HYMN TO
49
IBI-SIN.
This fragment of a hymn to Ibi-Sin is a portion of a large,

Unfortunately it is so broken
finely written six-column tablet.
that in only a portion of columns ii and v are there complete
lines.
col.
These portions are herewith translated.
v he
that the
is
addressed as lugal-mu,
hymn
belonged to the
Ibi-Sin
to Dungi.
"My
same
was an inglorious
No.
5'
of
probable
3 the
Under
king.
line
It is
king."
series as
In
hymn
his rule the
extended empire built up by Dungi gradually dwindled and was

finally overthrown, but the tradition that he was a god, inherited,
iers
perhaps, from the great Dungi, persisted, and loyal courtand priests in the language translated below addressed him
as the source of
him
as a god.
all
blessings,
the
last
whom
we know, induce
later genera-
Nippur, to address him
of
his
compelled to think,
was nothing
his
dynasty,
courtiers were soon compelled to
queror to
is
lauded
his lifetime, for there
that could, so far as
tions, in a city like
He was
servile adulation
The hymn must, one
have been composed during

in his career
and with
such language.
and fawning
make
memory was
in
and
their peace with a con-
hateful
The hymn supplies a powerful argument

Ur during the lifetime of the monarch.
priests
for
(see
No. 9 below).
emperor worship
in
50

(As far as
col.
ii,
8 the text
is
too broken for translation.)
(ii)
(ii)
9'. [dingir-dingir] gal-gal mir-gal-e
The
great gods (?)

steward appointed.
9'.
tar-ri
tu-lal sar
10'.
ga kaskal gid
The
10'.
*)
n'. en-te-en e-gu-un gar-ra-ni im-bami-ni

d
e-mes tur-ur-sag en-lil-lal-ge
12'.
n'.
The
length
great
the garden was
(?) of
kaskal-gid.
cold filled the land;
ened
12'.
the
it
dark-
it;
The houses
of the
young hero of
Enlil,
e nam-til-la e en-lil-lal
13'.
ba
13'.
The house
of
life,
the temple of
Enlil he built;
sukum "innin-na sir-ne

-bi udu gar-sag-ga
14'.
i^'.birnin-
14'.
15'.
shtar-cakes he prepared,
The
cattle
of
his
lady,
the
sheep of Kharsag,
16'.
e-mes en-te-en-bi-ta kas-gar sag a-
17'.
si
18'.
man-na-ne-ne am-gal-ul-ul-dim
16'.
In houses, apart from cold, drink
and food with

ba-ni-in-sd-sd
17'.
18'.
full
heart are poured out.

Strong are they; like
roaming
wild-oxen
sd-na ma-an-lag-gi-es
en-te-en-id sur-a âg-limmu sur20'.
19'.
a-â
21'.
es-nam-na gu-pes-a-na
se
19'.
verily they advance.
20'.
The
cold-god
is
mighty; the four
walls protect thee.

21'. The grain, luxuriant on the broad
banks,
22. gig-ma-a-su-ta im-mi-in-dug-ga-na 22.
23.
23. nu ne-ru-dim bar-ta im-ta-rd
24. uku-bi nu-mu-un-dag-gi

.X 1
25. gar-sag en-te-en-ra
.
mu-na-
does he come;
His
people he does not destroy.
24.
25. Kharsag for the cold constructed
furnace,
te
26. e-mes-a lu+bil ne-in-gar
From its power (?) preserves them.

Not like an enemy in hostility
26.
a.
For the houses
it
appointed com-
fort (?). 2
27. e-mes sis-mu im-ki-ma-na-an-es

28. gar-enbur gar-ge a-e-gal. ...
It is
The houses my
28.
Edible fruits for food the palace
brethren inhabit;
.
The ideogra'phic value is unknown, but as the sign consists of the

450.
for fire within an enclosure "furnace" or "brazier" does not seem a violent guess.
Cf.
emblem
27.
OBW,
This sign consists of the sign for "man" within which is placed the sign for "fire" or "heat."
to me elsewhere, but from its elements the meaning "comfort" does not seem a
unknown
rash conjecture.

(v)
(v)
uru-ntu ....
i '.
2'.
na-'a-ib a-an gar-.
3'.
ku nag
gal-gal-e {U-.
4'.
uku-ta sur-a im-ta-ab-. ...
5'.
lugal-mu pad
6'.
i-bi-
nannar
d
i
tug-bar
My
Thou
3'.
Food and drink abundantly thou
5'.
6'.
en-{u lu-mag-su gur-un-uni-su
r.
2'.
4'.
en-lil-
lal
d
tug
"]'
51
protector (?)
art exalted;
what.
.?
For the people as protector thou

My king, known of Nannar,
exalted one of Enlil,
Ibi-Sin, in exalted power he is
.
alone.
gar-ne-ba sal sd ba ni-
7'.
lamkbussu
and he con-
In brilliant garments,
his wife
garments
gu
verse;
8'.
9.
uras-su
eên dingir-ri-e-ne
u-ul-ni
dingir a-nun-a
III
mu-
8'
The
gibil-bar aâg
9'.
The
ba-su-mu-ni-gdl-gdl
e-nam-til-la
10'.
ki
feasts of the gods as seer he
celebrates
fire,
ku-afag
nam-
10'.
brilliantly
The house
weapon
lugal an-ni-gar-ni
great god, the spirit of bright

of
life
of
he raises up;
with the bright
royalty
he
estab-
lishes;
ki-te sag-gi ki-ta
\\'.
gar nig-dug-ga
1'.
Below favor,
below food, a good
possession, in fullness he pours
si-ba ni-sd-sd-es
out;
likir d-lal-si saker-si
12'.
duk-ki im-
12'.
ba-mu-na-tuk
the
In
vessels
midst
2
full
full
for
pails,
festal
watering
he
makes abundant.
lul tin
13'.
erim-â
am
gar-ra bar-
13',
Mighty
one,
life
of thy soldiers,
exultant warrior, the enclosure
gis-la-â
thou didst protect,
ud
14'.
14'.
day and night thou dost
lugal kab-kab me-en gu-gu
15'.
The
gal-gal me-en
lu-ni dug-gi ba-ab-ul-me-en
.su-ba-$u mag-lu a-su a-d-ba
16'.
gig ni-ib-ial-ial-e
15'. ga-e
16'.
17'.
17'.
ni-e-me-en
1
fid-bi
19'
The
Cf.
'
Cf.
tum-tum-ne
sign written
OBW,
OBW,
7o
5".
His beneficent power gives joy.

his...., with majesty the
With
seers at his side
ba-gig e-mei sur ki-en-gi-ra
8'
is
kis
(OBW,
18'.
19'.
illumine.
palace of the king is fortunate; great are the acclamations!
go forth;
.... strong houses of Sumer

... .at his right (?) they go
377); probably likir
(OBW,
376) was intended.
52
No.
8.
NEW CREATION MYTH.
This important text was found by the writer among some

then uncatalogued tablets that had just been unpacked.
It
belongs to the cycle of myths of which No. 4 above
lent example.
It is
some
also in
is
an excel-
respects parallel to the
myth
published by Langdon in PBS, Vol. X, No. i, called by him

a "Sumerian Epic of Paradise," etc. Takku (read by Langdon
Tagtug) is one of the deities who figures in this new myth.
one begins with an

elaborate statement of the non-existence of many things once
Like the
upon
myth published by Langdon,
time.
Most
interesting
this
statement that man-
its
is
kind was brought forth from the physical union of a god and
goddess.

Obverse.
1.
\.
gar-sag-an-ki-bi-da-ge
The
mountain
of
heaven
and
earth
2.
erim-an-ni dingir-dingir a-nunna im-tu-ne-es a-ba
The
In the script of this period the sign
may
2.
The assembly
entered, as
be either tu
(OBW,
of the great gods,

as there were. 2
many
337) or erim
(OBW,
347).
latter suits the context here.

2
a-ba may be the interrogative pronoun "who?", the adverb "afterward" or mala, "over
=
Possibly we shou'd read a-{u
against," "in comparison with," then, "as many as there are."
"wise ones."

d
mu
3.
nu-
nu-ub-da-tu-da
e{inu
Ezinu had not been

had not become green, 3
Land and water4 Takku 5 had not
3.
tree 1 of
born,
ub(?)-da-an-sig-ga
d
tak''-ku
kalam-e*-bi
4.
nu-ub-da-
4.
nu-mu-na-sig-
5.
pugad nu-ub-ra
6.
an-dim-ma-al
d
5.
For Takku a temple-terrace had

not been filled in,
A ewe 6 (?) had not bleated 6 (?), a
lamb had not been dropped 7
ga-as
6.
created,
temen
tak-ku-ra
53
'u(?) nu-gu(?)-a
numun
anse(?) nu-me-a-am
ra
7.
dug-
ass(?)
gate
pu-e x-a-bi nu-ub-tu-ud
8.
An
7.
irri-
the seed,
8.
9.
dug,
Horses 11 (?)
well
there was not to
and canal '(?) had not been

10
anse-ra
9.
11
bir-a-bi nu-ub-tu-ud
and
had
cattle
not
been created,
mu more
often means name, but the context here requires "tree"; cf. OBW, 62 9
The sign is so badly written that it may be either mu (OBW, iyo3 ) "grow," or tu. Either
reading makes good sense in the context.
8 As written on the
Some lines have to be supplied
clay and blurred this sign is illegible.
in imigination.
The phonetic complement ga shows that some syllable ending in g stood here.
1
dug but was never
at first read
fully satisfied with
it.
sig
(OBW,
308)
is
possible
and
fits
the
context better.
4
The
blurred on the tablet and the reading is not absolutely certain, but is the
kalam-e-bi might be "his land," possibly meaning "his Sumer."
The instances
below, however, where bi is the postpositive conjunction, together with the nature of the things
in the immediate context that are said to be still non-existent, make it probable that kalam-e-bi
e is
sign
most probable,
mean "land and water."
possible reading
would be uku-e-bi
= "His
people" (Takku had not
created).
The
sign tak as
with the greatest
it
occurs here
difficulty.
is
at first took it) only

distinguishable from tik (for which
referred to is, however, clearly the being that
1
The god here
LANGDON
calls Tagtug.
For a discussion of his character and functions see the writer's article
Babylonian Material Concerning Creation and Paradise" in the American Journal of
"New
Tbeology,
XX
586
ff.,
The reading gu
is
595
ff
conjectural.
The
sign
was partly erased by the
scribe;
'u
is
also uncer-
being partly chipped away.
tain,
7
Cf. OBW, 287 22 employed here of the birth of a lamb.

OBW, 353 30 the reference is to an irrigating machine.
The sign seems to be OBW, 606. The translation of
;
we should
read 'u-e pugad-bi and render
10
Fortu = baru, "dig"
11
The
see
OBW,
"
The ewe
it
is
wholly conjectural.
Perhaps
lamb had not brought forth."
57*.
looks more like ra, but may possibly be e.

If we read e
the reading is "asses;" if ra we must suppose that the reference is to "horses" and that kur
has been accidentally omitted
The appearance of the sign on the clay and the mention of the
"
ass in line 7 incline me to the reading ra.
The line might also be rendered:
Hors;s(?) (or
asses) had not brought forth their young."
ra of this line
is
blurred;
it
54
mu
10.
d
lil
e%inu
-sud-umuna-bi-da-
10.
a-nun-na 3 dingir gal-gal- e-ne

nu-mu-un-fu-ta-am
le ses* erim ulu-am nu-gdl-la-
12.
le-ses
fold,
erim eninnu-am nu-gdl-lase-kur-ra
se-id-dam-
su- gar tus-tus-bi nu-gdl-la-am

d
6.
fifty
tak-ku nu-ub-tu-ud
men
nu-il
mountain grain,
grain,
cattle-fodder, there were not,
14.
Small
15.
Possessions
afag-ga nu-gdl-la-am
of
fold,
se-tur-tur
15.
of2
spirit
There was no M-grain
am
14.
Ezinu,
13.
am
13.
of
12.
The name
sprout and herd,

The Anunna, the great gods, had
not known,
There was no M-grain of thirty
ge*
and
were not,
Takku had
6.
not
dwellings
been
there
brought
forth, a shrine not lifted up,

d
7.
8.
en nin-ki en' kal-kal nu-ub-tu-ud

d
ug mas tum-ma
Ia 6 -ba-ra e
7.
18.
Together with Ninki the lord had

not brought forth men.
Shamsah as leader came, unto her
desire6
came forth
Mankind he planned; many men
nam-lu un-û erim-nun-a
19.
gd*-e-
19.
nu-mu-un-fu-us-am
20.
ne
20. gar-ku-si 9-bi
tug-gal
tuS-tus-bi
22.
nu-mu-un-û-
us-am
usu gt *gi-am-na-dur-bi
were brought forth;

sleep he did not plan for
them;
Clothing and dwellings he did not
Food and
plan for them;
mu-un-
The people with
22.
turn
rushes and rope
came,
This sign and the following long puzzled me.

They are so written on the clay as to
It now seems better
sign, and were so taken in my preliminary rendering.
appear to be one
to transliterate as above taking them for OBW, 295 and 325.

J
The last sign looks on the clay clearly like apin (OBW, 55);
formed ge (OBW, 269). The last makes better sense.
3
With an added ki we should have here the Anunaki, or
it
may
however, be a badly
spirits of earth.
The
ki
is
how-
ever wanting, so that the expression seems to be a symbol for dingir gal-gal which follows.
4
The grain se-fes occurs in ZIMMERN'S Ritualtafeln, 42, 26, where he renders it "Bitterkorn."
Cf.
alsoCT,
6
XX 11
1,
1,2.
For en = adi, "together with," see
OBW,
12 1
La = lal&, "splendor," "beauty," "desire" (OBW, 54*). In the Gilgamesh epic it is used of
the female generative organ (see HAUPT, Nimrodepos, p. 1, I. 22 f.). Probably it is so employed
6
here.
7
Perhaps to be rendered: "For mankind he knew her."

For gd = aladu see OBW, 23O1
For this meaning of si see OBW, 412".
.

23. tus-dim-ka ba-[ni]-m-ib usbar
23.
By making
55
a dwelling a kindred
was formed.
24. a-sar-sar-ra
25. ud-ba-ki sig.
.im-gu-gu-ne
24.
.e-ne-
25.
To
On
26.
Their plants.
26. gis-bi. ...
the gardens they gave drink;

that day they were green;
.
Reverse.
.............................
2.
2.
[a-a- e]n[-lil]
.no.
3.
kar
[nam] lu-ge.
d
en-ki.
5 ..... ba
4.
4.
5.
6.
a-a
7.
du-aâg-ga dub-ba-da dingir
8.
du-aâg-ga lag-ga dingir ba-
en-lil.
en-ki
n[e-.
en-lil-bi
ma-da-ra-.
1
12. u-bi
14.
du-aâg-ta
im-
10.
7.
e-gar-ama-ra mu-un-na-ba-
13.
mu-un-na-ba-
surrounded,
god,
flock
and Ezinu from Duazag
they cast forth,
The
14.
they created.
Ezinu rained on the field for them;
The moist (?) wind and the fiery
storm-cloud he created for them
;
15.
1
e$inu el-nam-na* gub-ba-ni
for
OBW,
The
flock in the fold abode;
For the shepherd of the fold joy

was abundant.
Ezinu as tall vegetation stood;
have been written for
Cf.
6.
17.
In our text ga appears to
Cf. B, 750.
OBW, 481".
Cf. OBW, 449.
4
OBW, 34 (nut) employed
Cf. OBW, 7 5
flock in a fold they enclosed (?)

12. His plants as food for the mother
surim amal-a-na gub-ba-ni

sib amas-a gi-li du-dii-a
d
is
..
[ga]
lil-apin uras-lag-bi
6.
Duazagga, the brilliant, will

guard (?) for thee, O god.
Enki and Enlil cast a spell.
9.
gan-e mu-un-imi*-es-ne
15.
8.
e-ne
Duazagga
e-ne
13.
creation (?) of Enki.
7.
ku 2 -
surim-e amas-a im-ma-ab-gab (?)
surims- d e{inu-bi
10.
Father Enlil.
gu-aâg-ga
Of mankind.
6.
da-ra-ab-uru(?)
9.
Father Enlil (?)....
358.
gal.
56
8. ki-el l sig-ga- gi-li-gur^
sub-am
19. gan-ni-la sag-î* il-la-ni
20.
The
bright land was

afforded full joy.
18.
19.
dumu-gdr-an-na-na rd-rd-a-ne
20.
green,
it
From their field a leader arose;

The child from heaven came
to
them;
2
lurim e{inu-bi pa-e mu-un-ag-et
1 .
22. ukkin-na ib-gdl
The
mu-da-an-ga-imu-da-an-
23. kalam-ma-gi-sag-gdl
23.
them
dingir-ri-:-ne
im-sa sa-
si
24.
The
kalam-ma-ne gar mu-
25. gisgal-ma
25.
26.
The
ni-ab-rug-rug uku-as
x 1 kalam-ma-ne
mu-un-ne-
gig*
27. ab-uku-ra sagar-ki us-sa-ba-as
voice of their god uttered just
dwelling place was their land;

food increased for the people;
of
prosperity
27.
They made
land for
u-mu-un mu-ne-es-ib-gdl mu-da-
28.
an-gdl-li-el
29.
for
their
land
8
brought them danger;
gal-as
28.
to
decisions for them.
e-ne
26.
made
The reed-country he appointed
gdl-'i-es
me 6
he
pointed for them;
24.
Ezinu
flock of
multiply for them;

22. The whole he raised up, he ap-
man-na-ne-ne (a 9 -ki
dam 10
protection.
The lord caused them to

came into existence.
be;
they
29.
Companions were they; a man

with a wife he made them dwell
30.
By
ne-ne
ba-an-gub-bu-us-a
u
gan -a gar tag-me-es
bricks of clay of the

its
30. gig-bi
by day they are
night,
set
as
helpers.
LX
31.
I
SU-SI
31. Sixty lines.
be taken as equal to ardatu, "slave," "slave-girl" (B, 9831), but the context
may
ki-el
LX
favors the literal meaning.

2
OBW,
308
For gur with
this
meaning
see
OBW,
277*.
<Cf. B, 3555.
B
One
is
tempted to think dumu-gdl a mistake for dumu-î and render Tammuz from
line seems to mean that children were born to them, but its exact meaning is
The
heaven.
obscure.
Cf.
Literally "favor";
478*
We
cf.
might read
OBW,
ilib
(OBW, 478") and
means "heaviness," precipice" (OBW,
Cf.
OBW,
The
but
"The
priest of their god."
401), hence "danger."
523".
sign dam, like
think
render
241*.
gig
10
}u,
OBW,
dam was
many
of the characters on the tablet,
is
badly formed.
It
might be
intended.
II
gan = nabatu sa umt,
darkness of night.
OBW,
119".
It
appears to be employed here
in contrast to the
No.
57
9.
AN ORACLE FOR ISHBI-URRA, FOUNDER OF THE

DYNASTY OF ISIN.
Obverse.
1.
a-a
en-lil
1.
dug-ga-dug-ga-ni tug-
Father,
Enlil,
words to the
his
2.
ga-da
kt
en-na ses-ab -ma lu erim sa-
2.
The
3.
mu-un-me-ri-a
3.
verily he has subdued;
4.
is-bi-ur-ra lu
<j.
ma-ir
oppressed,
'-ge
sugus-bi ba-sir-ri
lord of Ur, the hostile
man,
man of Mair,
foundation has broken.
4.
Ishbi-urra, the
5.
his
6.
ki-en-gi ge-ag-e
6.
"Sumer
7.
gar-din-nam ne-in-gu
7.
thus he said,
8.
la tukundi-bi- pa-te-si uru-as-as
8.
"and quickly as
truly love,"
Patesi, of two(?)
cities,
9. ni-gar-gar-ri-en-î-en
10.
dug-
9.
en-lil-lal-ta is-bi-ur-ra
10.
"
present (him) to you
According to the word of Enlil,
I
Ishbi-urra,
1
1 .
12.
ni-bal-e-es-a
lu-usbar-dim uru-erim-ra
12.
13. ba-sig
mu-na-ta
1.
thou shalt subdue them.
13.
Like a seer to the hostile city

thou shalt hasten, thou shalt enter
14.
And
15.
it,
14.
sa %a-e uru-na se-kak-dim
is-bi-ur-ra
6.
nu-mu-un-su
-a
i-de-su gu-dug-ga ge-ge-de
6.
thou, his servant, like a reed
Ishbi-urra, he will not break.
Formerly a favorable response he

returned;
17.
lul-du-du sa-da ge-ni-ib-da-tum-
17.
mu
d
The
19.
uku-ba en-%u ge-ag-e-ne

2
â-^ na-an-kin uku ugu-mu -su
19.
20.
nam-masi-du-un
20. let
8.
su=lalalu, "spoil,"
,
OBW,
OBW,
62 s3
810
8.
rebellion,
crushed,
was
brought to naught.
Its people verily Enzu made.
Do not thou deliver the people to
destruction;
them not go to
it.
58
21. su-ni
uru ki-a nam-ne-ib-sd-sd
21.
With power the
city did not assist
the land.
22. lu ma-ir
kt
22.
-ge mega-ur-ri
O man
of Mair, the hostile plotter
do it.
Formerly Amurru from
23. did not
23. nam-en-na-an-na-ag-e
24. i-de-m mar-tu kur-bi-ta
24.
his
moun-
tain
d
25.
en-lil
26. elant
a-tag-mu im-ma-î
kt
ki-fag mu-un-tag-gi
my
helper, seized;
25.
Enlil,
26.
Elam, the strong land, he over-
27.
and Ishbi-urra he raised up;
threw,
27. sd is-[bi]-ur-ra
28.
kalam
mu-un-ku-bi
tus-bi ge-ge-ne
29.
The land,
The might
30.
The tempest
28.
29. nam-lig-ga kur-kur-ra ge-{u-û
its
of
dwellings he seized;
the mountains he
took;
30.
a-ma-ru gu-â-e nam-tab-ku-sene-en
Ishi-urra, the
2340 B. C.
He
Mair," a city
Nisin.
did not shake
(his)
throne.
in
is
founder of the dynasty of Nisin, lived about

here, as elsewhere, described as a
northern Babylonia.
He was
"man
of
not a native of
Similarly Lugalzaggisi, though king of Erech, was not a
native of that city,
but of
Umma.
The
In order to encourage
encouraged Ishbi-urra to attack Ur.

Ishibi-urra in
oracle apparently
the enterprise, victories that Enlil, presumably
through former kings, has achieved over Amurru and Elam, are
cited.
The text appears to have been composed at a later time,
and
states that, in
consequence of the oracle Ishbi-urra's throne
was firmly established.
"The
lord of Ur, the hostile
Ibi-Sin, king of Ur,
whom
man"
of line 2
is
this text says that Ishbi-urra
evidently
subdued.
This confirms the statement on the chronological tablet published by Hilprecht (BE, XX), "Ur, its dominion (?) was over-
thrown;
Nisin took the kingdom."
rival
theory had been
that Ibi-Sin, the last king of Ur, was taken captive to Elam.
Sayce,
PSBA, XXXIV,
166,
so
states
without giving any

Langdon, BE,
authority.
XXXI,
^,
59
repeats the statement on
the basis of a text at Constantinople, which he there translates.
The
line
has lost
on which he bases
its
verb.
read "Ibi-Sin to
On
statement
eous Inscriptions of the
shows that
XXXI,
verb.
7,
(/.
e.
theory
is,
however, broken.
It
Langdon supplied "was taken," making it

the land of Elam (was taken)" (op. cit. p. 7).
this authority the
text
this
all
No.
this
is
repeated by Clay, Miscellan-
Yale Babylonian Collection, 42.

is
erroneous.
3, rev. 5),
The broken
must have contained
line in
Our
BE,
a different
60
No.
10.
AN EXCERPT FROM AN EXORCISM.

After this fragmentary text was in type, it was discovered
that it is an excerpt from a longer text (CBM, 14152) which
has been copied by Dr. H. F. Lutz.
mitted
me
and interpretation of the
to see his copy
me
part of the text copied by
Some
Dr. Lutz's tablet.
Dr. Lutz has kindly per-
forms
of the
lines
lines
mentary, and can be completed from
text.
The
5-24 of the reverse of
on
his.
my
I
tablet are frag-
would render the
portion published here as follows:
Obverse.
i.
kur-kur-ri sag ni-[{u x l sig-gi]
The
i.
countries,
O pritice,
thy
terror,
darkness, smites.
2-3. eên-gal-gal-ba uku-e \nam\-ge[a ug-ga mu-un-di-ni-ib-ni-e
4.
a
en-lil-li
5.
a-{u
fu-ab bara aâg-ga
urta-aâg
gi-li
2-3. Its great festivals inundate the
people with abundant

4.
turn-
5.
Mightily thou enterest the deep
x*
aâg-ki
im-te-en-ta-
8.
On
7.
Thou 3
iant shrine thou restest;
im-me-ne-bi dingir-gar im-us

aiS
gig-bi kur-kur-ra-as
mu-un-lal
8.
art the protecting

god
thou exaltest;
Their protection for the countries
thou
4
9-10. mu$-bi an-sag-ga mu-ba
un-til-til-ne
*The
232.
duplicate text inserts a line
refer to E-kur.
holy seer-god, abundance
as a holy sanctuary.
the low mountain of the brill-
6.
en-ba
7.
Enlil,
thou makest to abound.

gal-bi
ma-û
6. kur-sig
light.
du-du-
mu-
raisest
up;
9-10. Their form as the horizon thou

didst make, thou didst complete."
2
between 6 and
OBW,
7,
239.
which makes
this
and the following
line

1
en-en-e bar-bar-ge-ne
sukum-a ininni-aâg-gi
12.
si-ni-in-
12.
The
61
priests of his sanctuaries
Make holy
Ishtar-cakes,
di-[es]
l
13-14. g]u -{urd-iur-ra sa gul
mu-un-
13-14.
[na-gd-gd-]ne
15.
*en]ilil sib igi-fu
bar-ra-û
15.
Words of blessing
tion they utter.
"O
Enlil,
bright
16. dug-ii de-a
kalam-ma
il-la-û
16.
kur-gis-ni*-su kur-ne-ni-su
17.
On
of
life
8.
kur-ra ki-gid gis-bi gu mu-na-ab-
18.
19.
a-ri-sa-dim[du-a]garki-sar-ra-ge
land
the inaccessible mountain, on
mountain,
The mountain which

and
gd-gd-an
The
speak!
up
his strong
1
thy eyes are
The word
raise
17.
shepherd,
and destruc-
is
distant
great, the prince dwells.
19.
Like
20.
command for the whole land,

With bright reeds make the sur-
just
shepherd
appoint
the
20. gi-gi-ri-a
gu kaldm dugud-da-bi
face of the land dark,

21. sag-dug in-il(?) e nig-ga-ra-ka
21. Offerings
will
it
bring(?)
to
the
treasure-house
22. e-uag si-di
sukum mnini
*
2
an-lag-ga = Hid same.

gif-ni
= putikkee
si-ne-
22.
For
Emakh, the temple,
cakes
in-sa
(M, 4017).
it
will
make.
Ishtar
62
No.
ii.
FRAGMENT OF THE SO-CALLED "LITURGY TO

NINTUD."
This text contains a fragment of the text that Dr. Langdon
has named the "Liturgy to Nintud on the Creation of Man and
Woman,"
a designation
which the writer
is
inclined to believe
have to be abandoned, when the whole text is known. A

fragmentary form of the text is preserved on a prism in the
It was published by Langdon
Ashmolean Museum, Oxford.
will
in his
Babylonian Liturgies, Paris, 1913, plates LXV-LXVIII,

and translated on pages 86 if. Three other fragments of the
same text have also previously been published: one by Radau
as
No. 8 of
Volume
versary
his
"Miscellaneous Texts"
(1915);
LXI.
the Hilprecht Anni-
and translated by Langdon on

Paradise, the Flood, and the Fall
another by Langdon
third
in
(1909),
Sumerian Epic of
and a
pi.
his
by Langdon in his
Of these three, the
p.
19 of
of
Man,
BE, XXXI, (1914), pi. 22;

Sumerian Liturgical Texts, 1917,
in
first
and third are
in
the Uni-
Museum in Philadelphia, the second in the Imperial

Ottoman Museum at Constantinople. Unfortunately, even with
versity
the addition of the
new
to reconstruct the
whole text of the work.
material here presented,
it is
impossible
The Ashmolean
prism has suffered greatly from disintegration, and the other

texts so far recovered are mere fragments. The text of this composition
was divided into
sections.
At the end
of each section
was a colophon giving the number of the section. The

Ashmolean prism contained eight such sections.
The new
there
63
published herewith was the second of three

three
tablets on which the text was written in nine sections,
which
tablet
on each
is
Our
tablet.
and
tablet contained sections four, five,
Section five corresponds to section four of the Ashmolean
six.
and the text of BE.
text
is
and
five
section six, to section five of
Section four, accordingly (the
those texts.
tablet),
XXXI;
The
a section previously unknown.
our tablet
six of
is
much
first
section of our
text of sections
broken, but as these sections
overlap sections in BE, XXXI and the Ashmolean prism, the

lines of which are also fragmentary, the three sources supplement
one another
in a
very satisfactory way, and
make
it
possible to
restore several incomplete lines.
The nature and purpose of

Langdon (Babylonian
the composition are
Liturgies, 86) says
still
obscure.
'The occasion which
the compostion appears to have been the coronaThe evidence for this view is
tion of a patesi king of Kesh."
rise to
gave
from
far
where
lines,
so
convincing.
is
it
is
Surippak.
mentioned
in
Kesh
impossible to
Several
mentioned
is
make out
sections
a broken line.
later
in
some broken
the meaning, but

a
is
patesiat
also
Apparently the text celebrated
the primitive (or very early) conditions in some town; possibly

the founding and growth of the town, but beyond this we can
confidently affirm nothing.
whole
We
must await the recovery
of the
text.
So
far as the writer can see, there
to the creation of
man.
True, allusion
the goddess Nintu, the mother of
is
is
no allusion
in the text
several times
mankind
made
(see above,
No.
to
8).
which Langdon renders "man" the present writer

renders "which"; cf. OBW, 289.*
Langdon renders "Like
The
sign lu
Enkkar may man bear a form";

Enkkar verily was the form which
the present writer:

it
bore."
"Like
As Enkhar was a
64
seems clear that the comparison refers to a place and

not to a man.
Men do not resemble places! The reading
it
place,
= "man"
numbered 19
gis
tain.
Babylonian Liturgies, LXVII, 22 (the line is

his translation on p. 91 !) is confessedly uncer-
in
in
It is partially
the line omits
it.
erased and the other copy which contains
If gil really
stood in the text,
greater probability be rendered
it
could with
rather than "man."
"tree"
In the writer's judgment, therefore, the nature of the text
is
an enigma.
still

Obverse.
im-e-ar-an-ni
mu-mag
sd
makes
it
bright,
the
exalts
word;
d
gal
en-Ul-H nam-ma-ni gal
Enlil fixes its destiny as great;
tar-ri
\e\-a-nun-gal dingir-a-nun-ge ne-
3.
un-gar-su ne-mu
4. e-su-ba-im egir-gid dingir gal-gal
the
4.
founded, he named;
Eshubaim for the distant future
^gar-bi ni-gar-me
5.
The house
el-su ba-e-i
its
of heaven
E-kalam ki-gar-ra âg-gar-ra us-
6.
and earth,
structure he built, to
iance he exalted
6.
god
great
the great gods blessed
e-an-ki-bi-da
he
Eanungal
e-sar
5.
of
3.
Ekalam
is
brill-
it;
a structure appointed
as a sanctuary;
sa
7.
e-kur ge-gal gu-ni ud-ni-ir
8.
li
nin-gar-sag-ga
{i-kalam-ma
7.
8.
Ekur abundance proclaimed; then

there was abundance;
The house
of
Ninkharsag
the land;
there is food
ki-bi-su gar
life
of
for
is
its
the
land
E-gar-sag-gal
9.
nam-ma-ni
su-lug-ga
ni- pab
tum-ma
e-uiug-da nu-ka-as-bar nu-gd-gd
10.
9.
10.
Ekharsaggal is devoted to ceremonies; its fate he established;

1
Eutug had neither oracles nor
decisions;
"The house
of the
demon."

n. E-.
-lar-kalam ama-tu lal-a
12.
numun
.kalam- sar u-tu
11.
12.
gis-kir
E
.
sharkalam for the mother

was raised up;
.The whole land was born; the
.
seed of the
sar tuk-tuk
received
nam-kalam-ma
13.
bar-bar-gan suslug ma-bi ag-
14.
u-tu
lugal
13
[e]
ne
kt
-dim rib-ba lu si-in-ga-
[en-gar]
15.
15.
6.
[ur-sag]-bi
ama
ma-a
1
8.
nin-tu-dim rib-ba-ra a-
19.
k*
un
si-di*-e-ne
5
dug]-ga
su-gal
Section 4.
To
the
field
he went, to the city

it
who
shall enter?
To
mu-
22.
In decisions rendered, the
the
all
23.
The
24.
The
25.
The
26.
The
gu]d-udu gud-am-ma -ge
field of
24. [erin-e ib-ba]-ab-[an sukka]l-suk-
kal-e-ne
word
of
the gods, 5 they rejoiced;

the sheep and oxen
fields,
were
m[e-e]n
25. [gan-e
in form,
the
mother
bore;
verily
Its lady, like Nintu in form, gives
the land abundance.
20.
un-ul-ul
2
23. [gan -e
Ashirigi
Enkhar, to the city

he went; into it who shall enter?
21. In it their heroes were collected;
4
they were noble;
[sag-bi ur]-sag-ur-sag-e-ne si-mu-
22. [es-bar-kin
bore;
it
hero, like
Its
he went; into
ur]u in-ga-am saga-ba-a mu-un-su
bi
.
8.
20. [gan 2 en-gar
in-ga?-]am uru in-ga-am

sag-bi a-ba-a mu-un-su
[gan
19.
17.
si-in-in-tug
l\V kam-ma-am
[gu
6.
si-in-ga-am-u-tu
[nin-bi]
17.
Ebarbargan, the brilliant, as his

dwelling he made;
Like Enkhar verily was the form
which
]as-sir-gi-dim rib-ba
the garden
was born, the fate of

the land determined
an-tum-ma
1
Jh'r-tree
.the king
tar-ri
14.
65
like
an ox of the
stall;
cedars spoke; they were their
messengers;
gud sar]-ra-[am
al-gu].
invited the oxen
field
all
of
them;
udu sar-]ra-[am
su-um (?)
26. [gan-e
I.e.,
2
cf.
XXX
The
I,
= "house,"
it
lacunae are supplied from
22, obv.
though he has copied
should be
= isaru,
si-di
Cf. B, 7203-4.
Literally, "house."
Hebrew,
strengthened (?)
of
them;
like
gan =
the
it
"field."
In view
e.
LANGDON'S Babylonian
cil. ii.
all
B, 45.
reads this sign
of the preceding section, perhaps

3
field
sheep,
Urta or Ninib;
LANGDON
al-bi(?)]-
yasber,, "upright one," "hero."
Liturgies, pi.
LXV1, 25
ff.,
and BE,
66
g
27.
stS
'*ma]-e-ne gu[
ma]
ma-gdl-
27. Their
l[i\
g
28.
nin sag
**ku]
28.
il
gt
*]a-tu-du-su dam-dingir-da pi-
pi-sal.
30. [gar]-sag-da sar-a dingir-da sigsig

kt
31. [en-gar
-dim
rib-]ba lu [si-in ga-
29.
The weapon
The
32. [Ur-sag-bi
up
luluppi-tree of the wife of the
31.
Like Enkhar was the form which
32.
Its
bore;
it
verily
as-sir-gi]. ...
the lord, the prince
god, the pi-pi-p\&nts of. ...

In
30.
Kharsag the garden of the god
were green ....
an-]tum-mu
d
the
filled;
.... lifted
29.
on the bank
fig-trees
boat
hero was Ashirgi.
Reverse.
1.
[gan.
2.
mu-un
.a-ba-a
mu-un
nin-gar-sag-ga]
k[i ....
d
4.
The
ulum-a an-na
3.
Ninkharsag, unique
nin-tu ama] gal-la tu-tu [mu-un
7.
pa-te-si-ge
a$-si]r-g[i]
n[am-en
]dim-me
nimgir-gal-e
mu-da-an-til
.
lulim-e
8.
[e]-e
9.
en-gar -dim rib-ba
siqqa
4.
Nintu, the great mother, the beget-
5.
Dunpae
edin-na
7.
alive.
8.
lu
si-in-ga-
9.
rib-ba
10.
Its
bore
as-sir-gi-dim
$i-in[-ga-am-u-tu]
nin-tu rib-ba a-ma-a si-
mu-ni-i[n-tug
Patesi,
of the plain,
Section 6.
13.
[e-ud-dim-ki-gal\-la gub-ba
13.
2
Euddimkigalla stands.
'
This
is
XXXI,
22, rev., col.
and from LANGDON'S Babylonian
LXVII.
the
first line
made
like Ashirgi in form,

the
mother bore;
verily
n. Its lady, like Nintu in form, gave
the land abundance.
12.
lacunae are supplied from BE,,
VI [kam]-ma-am
The
hero,
[gu]
12.
Liturgies, pi.
the lord-
The house of the wild goat and the

ram occupied the bank ....
Like Enkhar was the form which it
gu am-ma-
an-tum-ma
10. ur-sag-bi
for the
Dimmi, steward
gur-ri
11. nin-bi
heaven and
ship ....
6. Ashirgi, the hero, the dwelling.
mu-un
ur-sag-ga es
ama
in
ress ....
dun-pa-]e
d
it
earth ....
mu- ....
6.
In
d
[
2.
....
5.
.who shall enter?

were their heroes collected;
they were noble;
field.
[si-
si-di-e-ne]
d
[
i.
]-tu-ma
a-ur-sag-ur-sag]-e-ne
[sag-bi
3.
of section 7, with which the next tablet began.
LIST OF TABLETS.
TEXT
67
AUTOGRAPHED TEXTS
PLATE
Cot..
I.
Cot..
II.
Cok.
III.
Cok.
IV.
Co... v.
cou
vi.
Cok. VII.
Cok. VIII.
PLATE
CONTINUED
COLIX.
I-X-
COL.
y.1.
COL. XII.
Coi-.Xlll.
Cou. XIV.
Cou.XV.
II
PLATE in
CONTINUED
COC.XVI.
COU.XVH.
COi.. XVIII.
CO*.. XIX.
IB
ED
55*5
Ut^J-i
IlKjgf
PLATE
OBVERSE
"p^-^^3
.1REVERSE
COL.
IV.
-^'
IV
PLATE V
30
PLATE
CONTINUED
t=f
T,
VI
PLATE
CONTINUED
VII
PLATE
CONTINUED
15
VII
[PLATE VIM
w& fctn
VL
~^w
*^ ^
^
^
^
K ^^t^'S'lg
^^ C4
^ <^ ^^ ^
5
T^_^
j.
HE^ <^=r
S^ TT-W
25
30
S?
5ff-r
g^
Ît-fTT
tte
PLATE
CONTINUED
COU
II.
IX
PLATE X
CONTINUED
COL.
III.
PLATE XI
CONTIN UED
cot., iv.
PLATE
XII
PLATE
XIII
PLATE XIV
CONTINU ED
COL
35
'^WTFiitfc- ti~S
i*$
S?
E^teT
#*>
1^
^:&<^ /^
fe=t
^tf
Tf
4S?
t^r
t=
Tf
^
^^F
III.
PLATE XV
COL.
I.
PLATE XVI
CONTINUED
PLATE XVII
CONTINUED
PLATE
XVIII
PLATE XIX
CONTINUED
REVERSE
PLATE XX
TT
Tf
on
W
15
leu.
20
30
<
-
PLATE XXI
PLATE XXII
PLATE XXIII
CONTINUED
JO'
^
12
70
PHOTOGRAPHIC REPRODUCTIONS
PLATE XXIV
No.
i,
columns
i-vi
PLATE XXV
No.
i,
columns v-x
PLATE XXVI
No.
i,
columns ix-xv
PLATE XXVII
No.
i,
columns xiv-xix
PLATE XXVIII
No.
i,
columns
xviii, xix
and
i-iii
PLATE XXIX
PLATE XXX
No.
3,
obverse
PLATE XXXI
No.
3,
reverse
PLATE XXXII
No.
4,
obverse
PLATE XXXIII
No.
4,
reverse
PLATE XXXIV
No.
7,
obverse
PLATE XXXV
No.
7,
reverse
PLATE XXXVI
No.
8,
obverse
PLATE xxxvn
No.
8,
reverse
PLATE XXXVIII
_o
PLATE XXXIX
No.
obverse
PLATE XL
No.
1,
reverse
PLATE XLI
CORRECTIONS
PLATE
VIII
PLATE IX
PLATE X
77,
Head jft-T /or
,3. Head
5
Read
*5./,earf
^1.
PLATE
XVIII,
PLATE
XXI^
&
fc>
T7
/or
^ ^ 1^
,!><
ffearf
^./â-
3,
Read
/?.
20.
ffearf
)g^f
/or
5j>
for
~Tp for
t-^^
^"
44
Head
/0 r
for
^TT.
Mistake of scribe for
'<>
PLEASE DO NOT REMOVE
CARDS OR SLIPS FROM THIS POCKET

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MISCELLANEOUS |

BRYN MAWR COLLEGE

YALE UNIVERSITY PRESS

First published, August, 1918.

SUMERIAN RELIGIOUS TEXTS

volume have been copied from tablets

moments snatched from many other exacting

from a foundation cylinder of the time of the dynasty of Agade.

No. 8 contains a new account

perhaps the oldest

the development of agriculture and

No. 9 is an oracle of Ishbiurra, founder of the dynasty

any unilingual Sumerian

state of our knowledge, largely tentative.

Every one familiar

with the language knows that every text presents

cannot hope to have thought of

indebted to Professor Albert T. Clay, to

Professor Morris Jastrow,

Their wide knowl-

edge of the religious texts of Babylonia, generously placed at

due to Dr. Edward Chiera

for helpful criticisms of the

also grateful to the authorities of the University

the privilege of copying the tablets, and to Dr.

deeply grateful to Mr. Harold Peirce whose aid has

The American Journal of Semitic Languages and Literatures.

The Babylonian Expedition

Cuneiform Texts from Babylonian Tablets,

Beitrage zur Assyriologie, edited by Delitzsch and Haupt.

MEISSNER: Seltene assyrische Ideogramme.

Proceedings of the Society of Biblical Archaeology, London.

from the Earliest Times to the Dynasty of Agade.

MYTH OF ENLIL AND NINLIL

A PRAYER FOR THE CITY OF UR

NEW CREATION MYTH

AN ORACLE FOR ISHBIURRA, FOUNDER OF THE

THE OLDEST RELIGIOUS TEXT FROM BABYLONIA.

the basement of the

Museum until after

was apparently broken when found, for parts of

text pieced together

The Museum attendant afterwards

ened them together.

interpretation of an inscription written in pure Sumerian would

and certainly indicated the occasion of the composition.

cannot be too strongly emphasized that

as a foundation cylinder at a time

Apparently the plague had made

YALE ORIENTAL SERIES, BABYLONIAN TEXTS

that of the dynasty of

between the business scripts and those of

As the dynasty of Agade

not greater antiquity than the Pyramid

pavement of the temple

the absence of definite informa-

where Dr. Haynes found this cylinder, plausible to

Agade mentioned above

increased by the fact that

the hold of the later rulers of the dynasty

have been uncertain, and there

upon Nippur seems