Digitized by the Internet Archive in 2017 with funding from Getty Research Institute https://archive.org/details/miscellaneousinsOOclay YALE ORIENTAL SERIES BABYLONIAN TEXTS Volume I PUBLISHED FROM THE FUND GIVEN TO THE UNIVERSITY IN MEMORY OF MARY STEVENS HAMMOND YALE ORIENTAL SERIES. BABYLONIAN TEXTS Vol. I Miscellaneous Inscriptions IN THE Yale Babylonian Collection BY ALBERT T. CLAY NEW HAVEN: YALE UNIVERSITY PRESS LONDON: HUMPHREY MILFORD OXFORD UNIVERSITY PRESS MDCCCCXV Copyright, 1915, by Yale University Press Printed. November, 1915, 500 Copies PREFACE. During tlie last few years there has been assembled at Yale University a Babylonian Collection, numbering at the present time about eight thousand Sumerian and Akkadian inscriptions and other antiquities, belonging to all periods in Babylonian history. It includes epics, hymns, liturgies, historical, mathematical, and divination texts, exercises from temple schools, legal and business transactions, official and personal letters, administrative documents from the archives of temples, etc. It is the purpose of the University to present this material to the Assyrio- logical world in a series of texts, and as far as practicable and possible the interpretation of the same. The present volume is the first of the series, in which is presented some of the texts of a miscellaneous character, covering a period between four and five thousand years. There are historical texts, votive and building inscriptions, a dynastic list, date lists, a tablet containing the most ancient laws known, a fragment of the Hammurabi Code, and also of a boundary stone, a mortuary inscription, a syllabary, etc. The transliteration of the Sumerian texts is given in spaced Roman type ; the Akkadian or Semitic Babylonian and Assyrian in italics. In order to dis- tinguish at a glance whether the inscriptions are written on clay or inscribed upon stone, the wedges of the cuneiform characters of the clay tablets are reproduced in outline, i. e., with open heads ; while those of stone are closed. The only exception to this is the brick of Entemena, No. 5. A few years ago in opposition to the prevailing theory that the religion and culture of the Hebrews and other Western Semites had their origin in Baby- lonia, the writer advanced the hypothesis in Amurru, the Home of the Northern Semites, as regards the Semitic elements that entered into the composition of the culture known to us as the Babylonian or Akkadian, that they were largely an importation from the region lying west of that country; that the ultimate origin of the Semites may have been in Arabia, Kurdistan or Abyssinia, as has been asserted, but that the indications are they had a long development in Amurru and Aram before they migrated into Babylonia. VI PREFACE It was naturally to be expected that such a far-reaching hypothesis, even though based upon a multitude of facts, would meet with opposition on the part of some scholars. This proved correct. Some have accepted the theory, while those who have not done so, have advanced little more than categorical assertions that it is baseless. Although not a single site in Syria or Mesopotamia has been excavated which could yield the data necessary to determine the validity of the theory from an archaeological point of view, many additional facts have come to light through Babylonian researches which prompt the writer to reaffirm even more emphatically his belief in the theory. Such new data as are based upon the present texts, are referred to in the introduction. The writer wishes here to acknowledge his indebtedness to several scholars for collating passages on tablets in the British Museum, and in the Museum of the University of Pennsylvania, for help rendered in connection with the inter- pretation of certain difficult passages, and other assistance, namely: Professor L. W. King, of London; Professor Arthur Ungnad, of Jena; Professor George A. Barton, of Bryn Mawr; Professor J. D. Prince, of Columbia; Professor Morris Jastrow, Jr., and Doctor Edward Chiera, of the University of Penn- sylvania; Professor W. J. Hinke, of Auburn Seminary, and Professor Henry Wade Rogers, Dean of the Yale Law School. To all these scholars the writer is profoundly thankful. He also wishes to express here his debt of gratitude to Mr. Ogden H. Hammond, ’93 S., for his generosity in creating the Fund which makes the publication of this volume possible, and to Mr. George Parmly Day, Treasurer of the University and President of the Yale University Press, who has so effectively cooperated in efforts made to establish the Collection. New IIaven, Conn. Albebt T. Clay CONTENTS. Abbreviations Introduction. XI Text No. Subject Dimensions* Catalog YBC Page 1 Archaic Votive Inscriptions .27.6x12.8 2138 1 2 LL LL Li . 11.8x9.7 2161 1 3 Mace-head of the early period . 5x3.8 2144 1 4 Inscribed Stone of Entemena . 18x8x5.7 2183 5 5 Inscribed Brick of Entemena .30.8x22.7x7 2184 5 6 Votive Inscription of Bara-sir . 6x6xl.2 2157 7 7 “ “ for Ashnertum . 8x7.7x0.9 2191 7 8 Inscription for the Life of Ur-Ningirsu . 13x8x3.4 2162 7 9 Votive Bowl of Galu-shagga .14.9x9.4 2153 8 10 Inscription of Naram-Sin .36x14 2164 8 11 Heptagonal Cylinder .23x8.5 2126 11 12 L L LL . 23x9.5 2125 11 13 A new King of Guti . 4.7x4. 1 2149 11 14 Inscription of Galu-Utu .15.2x5 2148 12 15 Mace-head of Gudea . 7.6x4 2202 13 16 Votive Inscription of Ur-Engur . 12x8.6x2.5 2156 13 17 Votive Object for the Life of Dungi . 12x9x2 2158 15 18 11 11 for Nasisu . 6.8x6.2 2200 19 Votive Fragment of Ur-Am-ma, son of Zaggi. . 9.7x5.8 2201 20 Gate-socket of Gimil-Sin. .■ .61x26x19.5 2130 16 21 Plan of Property . 8x5. 7x2. 3 3892 22 L L L L L L . 5. 8x5x2 3900 23 LL L L L L . 5.8x2 3901 24 L L L L L L . 10.9x3 3879 25 L L LL LL . 8. 6x7. 3x2.6 3895 26 Year-date List of Amar-Sin . 5.5x3. 8x2.9 2141 17 27 Inscription of Libit-Ishtar .10.9x10.3 2179 17 28 Sumerian Prototype of the Hammurabi Code. * The dimensions are given in centimeters. . 18.4x14x3.8 2177 18 CONTENTS viii Text No. Subject Dimensions Catalog YBC Page 29 Inscribed Votive Object . . . 17.7x15.2x6.3 2128 27 30 Inscription of Sin-iribam . . .14.3x12x5.5 2163 28 31 Votive Cone of Warad-Sin . . . 19.7x15.2 2174 28 32 The Larsa Dynastic List . . . 9.5x5.5x2.6 2142 30 90 OD Date-list of Babylon’s Rule over Larsa ... 6x4.2x2 2140 44 34 Fragment of the Hammurabi Code . . . 8x5.5 45 35 Small Inscription of An- Am . . . 6.7x5xl.3 2152 46 36 Large “ “ “ . . .28x21.2x6 2145 46 37 Kudurrn Fragment of the Isin Dynasty. . . . . . . 15.3x12.2x5.8 2154 48 38 Inscription of Sargon . . . 13.2x6.5 2181 50 39 Interpretation of Dream favoring Nabonidus and Belshazzar ... 4.7x3. 5x1. 9 2192 55 40 Building Inscription of Esarhaddon . . .11.3x6 2146 56 41 i L i i i i i i . . .11.2x4.6 2147 56 42 “ “ “ Ashurbanipal . . .20.4x9.4 2180 43 Mortuary Inscription of Shamash-ibni . . . 10.6x5.4 2151 60 44 Building Inscription of Nebuchadnezzar II. . . . 18.5x7.7 2122 62 45 Dedication of Nabonidus ’s Daughter . . . 17.8x7.6 2182 66 46 The Babylonian Sabbath . . . 9x5.7x2.2 3974 75 47 i i a a . . . 9.8x5. 7x2. 5 3963 75 48 a i i i i . . . 8x5x2.3 3961 75 49 if if Li . . . 8x5x2 3971 75 50 if i i i c . . . 8x5. 2x2. 3972 75 51 a i i i i . . . 8x5x1. 9 3967 75 52 Building Inscription, Seleucid Era . . . 12.7x7 2169 81 53 The Yale Syllabary . . .21.3x16.1x3.8 2176 84 Index of the Words in the Syllabary, and of the Names .100 Autographed Texts Plates I to XLIN Pin hogravures ' Plates L to LV ABBREVIATIONS. AJSL The American Journal of Semitic Languages. Amurru Clay, Amurru the Home of the Northern Semites. APN Tallqvist, Assyrian Personal Names. B Briinnow, A Classified List of Cuneiform Ideographs. BA Beitrdge zur Assyriologie. Bar Barton, The Origin and Development of Babylonian Writing; BA, Yol. IX. BE Babylonian Expedition of the University of Pennsylvania. BRM Babylonian Records in the Library of J. Pierpont Morgan. Citron King, Chronicles concerning Early Babylonian Kings. CT Cuneiform Texts of the British Museum. Glossar Delitzsch, Sumerisches Glossar. KB Keilinschriftliche Bibliothek. LC Thureau-Dangin, Lettres et Contrats de Vepoque de la premiere dynastie baby- lonienne. LITI King, Letters and Inscriptions of Hammurabi. MLC Morgan Library Collection. OBI Hilprecht, Old Babylonian Inscriptions. OLZ Orient alistische Literaturzeitung . PN Clay, Personal Names from Cuneiform Inscriptions of the Cassite Period ; Vol. I, Yale Oriental Series, Researches. PSBA Proceedings of the Society of Biblical Archaeology. R Rawlinson, The Cuneiform Inscriptions of Western Asia. RA Revue d’ assyriologie et d’archeologie Orientate. RT Recueil de Travaux relatifs a la philologie et a Varcheologie. SAI Meissner, Seltene assyrische Ideogramme. VAB Vorderasiatische Bibliothek. Y$ Vorderasiatische Schriftdenkmaler. YBC Yale Babylonian Collection. YOS Yale Oriental Series. UMBS University of Pennsylvania, The Museum, Publications of the Babylonian Section. ZA Zeitschrift fur Assyriologie. I MISCELLANEOUS INSCRIPTIONS IN THE YALE BABYLONIAN COLLECTION J • INTRODUCTION. Nos. 1 and 2. Abchaic Votive Inscbiptions. The provenance of the grey limestone bowl, on which is inscribed the archaic Text No. 1, as well as the fragment of the same material, which con- tains Text No. 2, is not known. The identity of the third sign in the second line of No. 1, is not recognized, unless it is a variant of tin, as suggested by Professor Barton. A provisional reading of the text is : U r-n i r-k in d N i n-x- gur mu-a-ru d Nin-gir. “Ur-nir-kin has presented to the goddess Nin-x- gur. ” It is not clear what is to be done with the name of the deity d N i n-g i r or d N i n-n a r in the last line. No. 2 reads : d D u m u-z i-k a 1 a m-m a li e-s u 1 Luga l- d A b i-n i g u-s a g mu-ru. “Dumuzi-kalama verily is lord; Lugal- d Ab, his canal gu-shag has constructed. ’ ’ No. 3. Mace-head of the Eably Peeiod. This archaic inscription found on a limestone mace-head, written in Sumerian, reads as follows : d G i s-b i 1-g a-M e s M e r-a b-a-d u a-m u-n a-r u To Gilgamesh, Mer-abadu has presented it. It is not improbable that Mer-abadu was a ruler. This inscription paleographically considered belongs to an early period, yet in it, the Erechian ruler and hero, Gilgamesh, lias already become a demigod. It is interesting to note that not only the West Semitic deity Mesh occurs as a name element in this inscription, but also Mar; confirming the writer’s view that a very great antiquity must be assumed for the center in the West whence the Semites brought these deities. In Amurru the Home of the Northern Semites, the writer has contended that Mash (Moo-ox) of Genesis 10:23, one of the sons of Aram (cf. also Meshek 1 Chr. 1:17, etc.), the district Mash referred to in Asliurbanipal’s campaign, the mountain Mashu of the Gilgamesh epic, and Ki-Mash w of the early inscriptions, refer to the district and the city 9 I\ [ [ SCE I .LANE OUS I N SCRIPTIONS of Damascus; also that the old name of the city Ki-Mash w or Mash-ki (“the place of Mash”), is preserved in Mesheq, of Genesis 15 : 2 ; T and further, that the god of this district, Mash or Mesh, was carried into Babylonia in a very early period. Let it suffice to mention in this place that names of the earliest rulers, which Babylonian history has thus far preserved, as shown by the recently pub- lished list of kings, in UMBS IV, I, 2, offer most interesting evidence in this connection. In the first three dynasties, namely, Kesli, Erecli and Ur, names compounded with the deity Mash or Mesh predominate; namely, Mas-sal- iiun-na, Mes-za-mug, M e s-k i-i n-ga-s e-ir, G i s-b i 1-g a-M e s, Mes-an-ni- pa-da, and Mes-ki-ag-nun-na. 2 1 The different ways that the name Damascus is written can be divided into two groups. The first: Ti-mas-qu and Sa-ra-mas-qi (for Ti-ra-mas-qi, Thothmes III.) in the Egyptian inscriptions Ti-ma-as-gi and Di-mas-qa in the Amarna letters ; Di-ma-as-qi, Di-mas-qa, Dim-mas-qa, etc., in the Assyrian inscriptions, and pti'Dl pt^Qn and pti-'EH in the Old Testament. Sa-ra-mas-qi and pt^OTT would seem to show that the name contains two elements, namely, dar and Masqi. Haupt translated the name “settlement in a well water-region” ( ZDMG 63, p. 528, and AJ8L 26, p. 26). The writer translated it “fortress of Masqi” ( Amurru , p. 130). The writer also identifies the second element Masqi with Meseq of Genesis XV : 2, which, as is well known, has been construed in many different ways. Not a few commentarians translate ben-meseq “son- of possession;” others, “son of acquisition ; ” at the same time observing that the root is extremely dubious. Again, others strike out ptt’D"! Sin “i. e. Damascus,” of the passage, as a “stupid gloss;” while still others either radically amend the text, or regard the passage as senseless. To the writer it seems highly reasonable that the passage is to be read: “a son of Meseq — that is, Damascus — is my family, Eliezer.” The words “that is Damascus” are a gloss, but not a stupid one. If this rendering is correct, Meseq is the early name of the city. And since it is natural to expect to find the name of this very ancient city mentioned in the early inscriptions prior to 2000 B. C., the writer has proposed the identification of Ki-Mas ki with it, which is so frequently mentioned in the early text ( Amurru , p. 129 f.). The second group, or the later cuneiform writings of the name of the city, are SA ( GAR ) -i-me-ri-SU, GAR-ANSU-SU , GAR-ANSU-NITAH-SU, GAR-ANSU-NITA- MES-SU. These have for many years been explained as “Eselstadt” (Delitzsch AL S 17, 134), or “the city of Asses” (cf. Haupt ZA II, p. 321 f.). The writer has offered another conjecture as to the meaning, namely, “the city of the setting sun,” Amurru, p. 130; but he does not regard the reading and translation final. 2 Some scholars do not recognize the name of a deity Mesh in these names. Ungnad explains the name Gilgamesh “Der Gott Gil ( Gisbil or Gis) moge . . .” Gilgamesh Epos p. 76 f. Poebel UMBS IV 1, pp. 115, 126, 127, etc., translates Mes = “hero,” in these names: Mes-an-ni-p a-da “hero called by Enlil;” Mes-ki-ag-nun-na “the hero, the beloved of the highest,” etc. In the name Gilgames he says “the second element mes = ‘hero’ was evidently taken as an allusion to the hero character of Gilgamesh” (ibid. p. 127). The present writer, because of the above, sees no reason for departing MACE-HEAD OF THE EARLY PERIOD 3 The second of the three early dynasties in the list above mentioned, is that of the city of Erech. This, as is well known, was the home of the ancient hero Gilgamesh. Here the scenes of his epic were laid ; and it was here that Mesh was worshipped, especially in the early period; cf. galu d Mes sangn Unu(g) M -ga “man of the god Mesh, a priest of Erech” ( OBI II, 87, 1:30). Note also the inscription from a seal: N in-Unug ki en d Mes e Unug ki “Nin- Uruk, priest of the god Mesh, in the temple of Erech;” 3 the names Ur-Mes du mu L u-U n u g ki ; 4 and the name of the deity d M e s-s a g-U n u g ki “Mesh is the head of Erech.” 5 These facts make it appear perfectly reasonable to main- tain that these early Erechian names are compounded with Mash or Mesh, the god of Erech; which deity, as stated above, is an importation from the West. The writer has maintained also that Mer or Mar is another early importa- tion from the West {ibid. 95 ff.). The name is compounded in that of Mer- ab-a-du, of the present early inscription. An individual bearing this same name is known from a document of the Ur dynasty, 6 but the present text is from an earlier period. In the list containing the Erechian dynasty, above referred to, a name occurs written En-Me-ir-kar. In discussing the name d NIN-IB (see under Text No. 53), the writer suggests that perhaps in E n-M e-ir is to be seen the earliest form of the name of the consort of this deity, which originally was feminine. The deity Mer appears later, in the name Anum-pi- Me-ir, read Il-ka-Me-ir , of the Obelisk of Manishtu. It is a common element in names of the Ur dynasty, as in Mer-ka-gi-na, Mer-ni-mu, etc. In the con- tract published by Pinches ( TSBA VIII, p. 352), it occurs in Tukulti-Me-ir, and in the name of the deity I-tur-Me-ir (cf. LC p. 63). In the documents of the First dynasty, it occurs in We-ir-a-bu-su, Warad- d W e-ir , Ili-i-ma- d W e-ir , from his view that Mes in this name is the name of a deity. The names under considera- tion are not titles or epithets assumed after they, the individuals, had become heroes ; but they are personal names of kings. In addition to the argument advanced in Amurru, p. 79, for the origin and meaning of the name Gilgamesh, and the comparison of the first element gis B i 1 g a with Belaqu, Bilaqqu the biblical Balaq, etc., attention should be called to the Pisidian name ILAAciKoas, and the names from Asia Minor compounded with IleAy, and ITaAy ; cf. Sundwall Die einheimischen Namen der Lykier nebst einem Verzeichnisse Kleinasiatischer Namenstdmme (1913), p. 182 ; and Tallqvist Assyrian Personal Names, p. 302. Cf. also the name A-ba-al-ga- Mas, sar Ba-ra-ah-sum ki , BA VIII, p. 135. 3 Hommel Geschichte Bab. und Ass., p. 300. 4 ILL VIII, p. 31. 5 CT 25, 14:23; Reissner Hymnen 139:137, etc. 6 Reissner Tempelurkunden, 14, II ; 18. 4 MISCELLANEOUS INSCRIPTIONS etc. In later periods the name appears quite frequently (see Amurru, p. 100f.). In the explanatory lists of gods we are furnished with important readings and equivalents of this deity; see the discussion on Urta under Text No. 53. A word in this connection concerning the identification of the city, which appears to he a chief habitat of this deity. There are frequent references in the early inscriptions to a place Mar ki and a deity Nin-Mar ki . E-Nin-Mar kl was a district in Southern Babylonia. The city Mar has been located in that region at Tel Ede near Warka; 7 but it is now known to have been in the West. Eannadn informs ns that Ma-ri (or Ma-er ki ) was allied with Kish and Kesli (Opis) against him (VAB I, 22 VI, 22). There is a statuette of an early king, . . . — Shamash, king of Ma-ri ki , who was also pa-t e-si-gal d Enlil ( CT V, 2 :12146). Sargon, in a recently published text, mentions Ma-ri ki as being in the upper land (JJMB8 V, 34 V:4). It is said that in an unpublished Nippur tablet, Ishbi-Urra, the founder of the Isin dynasty, is called a man of Mari. 8 In the Code of Hammurabi, we learn that it was a city along the Euphrates, in the land of god Dagan. It would seem that Mar ki , Ma-ri ki (or Ma-er ki ), and Ma-ra ki , were different forms of the same name. Isidore of Cliarax, in his account of the overland trade between the Levant and India, in the first century B. C., mentions -a city on the Euphrates called “Merra, a fortified place, a walled village.” This city has been identified with the modern El ’Irzi, which is also called A1 Wurdi by the Arabs. The name El Bans has also been given to the city by Cernik. 9 Its location is on the north side of the river opposite a point between Abu-Kemel and El-Kain. It is built upon the headland of a low range of rocky hills, reaching to the river- side. The ruins upon the bluffs are extensive, and can be seen from a great distance. They are said to be very picturesque. If Anatlio of Isidore’s stations, is ’Ana, and Aipolis is Hit, Merra should be at least in the vicinity of El ’Irzi, according to the length of the schoenus or parasang which he used. The fact that it was a fortified place would seem to be in favor of the identifi- cation. Be this as it may, the present writer proposes the identification of Mar, Mari (or Maer), and Mara, the ancient fortified city, well known from the 7 Cf. Delitzsch Parodies, p. 223. 8 Cf. Poebel UMBS IV1, p. 223. This substantiates the view of the writer that Ishbi- Urra was a Western Semite ( JAOS 28, p. 142). Other names of the dynasty Idin-Dagan, Isme-Dagan, Ur-Urta(NIN-IB) , Urra-imitti, etc., also show the same influence. 9 Cf. Studien Expedition, 1872-73 ; Ainsworth The Euphrates Expedition I, p. 387 f ; Peters Nippur or Explorations on the Euphrates I, 311-316 ; and Schoff Parthian Stations by Isidore of Charax, p. 24. MACE-HEAD OF THE EARLY PERIOD 5 Babylonian inscriptions, with Merra on the Euphrates, mentioned by Isidore. Sargon in the inscription, mentioned above, apparently refers to the country Mari. The city Mari very probably was the chief political centre. There can be little doubt but that the name Mar-tu for the country further West, is to be identified with Mari the name for the middle Mesopotamian region. Nos. 4 and 5. Two Inscriptions of Entemena. The inscribed pebble and the baked brick containing new inscriptions of Entemena, apparently were found at Tello, the ancient city of Lagash. The purpose of the former is not clear, unless it is votive in character. Besides the known operations of Entemena which it mentions, it records the fact that he built Sar-ra (?) -shag-ga. Unfortunately, the second character of the name lias been injured. Does it mean “park of the heart”! He also built a fortress of the plain, which he named E-igi-ila-edin-na, “the lofty guard-house of the plain;” also a fortress or ship-dock in Girsu, a part of Lagash, which he named En-zi-shag-gal. The brick refers to other operations, as given below. Inscribed Stone of Entemena. Col. Col. I. d N i n-g i r-z u ur-sag d En-lil-ra E n-t e-m e-n a p a-t e-s i ' 5 SlR-LA-BUR ki -ge d u m u E n-a n-n a-t u m p a-t e-s i SlR-LA-BUR ki -k a-g e e-g a 1 a n-g u d 1 -s u r-r a II. d N i n-g i r-z u-r a m u-n a-d u g u s k i n k u-b a r-b a r-r a s u-m u-n a-n i-t a g 5 S ar-[r a!]-sag-ga mu-na-du p u-s i g-EDIN-r a To Ningirsu, the warrior of Enlil, Entemena, ruler of Lagash, the son of Enannatum, ruler of Lagash, the temple of Antasurra for Ningirsu he built. With gold and silver he adorned it, Sarra ! ( ) -sliagga he built. The well sig-EDIN-ra 1 It is to be noted that the sign in the text Decouvertes en Chaldee , XLYI, Rev. 1 : 1, is also GUD, which lias been read t a, and considered to be a mistake. MISCELLANEOUS INSCRIPTIONS 6 m u-n a-n i-s i (g ) -s i ( g ) 2 u d-b a Col. III. ur-ra-ni D u- d u s a li g u d N i n-g i r-z u-k a-g e b a d-d a-q a 5 g li e d i 11-11 a-k a mu-du e-i g i-i 1 a-e d i n-n a m u m u-n a-s a 3 b a d-t e-a-m a-p a d-b i-r a ( ? ) 10 G i r-z u w -k a Col. IV. in u-d li e n-z i-s a g-g a 1 in u in u-n a-s a 3 d i n g i r-r a-n i 5 d DUN-x n a m-t i ( 1 ) -1 a-n i-s ii d N i n-g i r-z n-r a e-n i n n u-a k a-s n li e-n a-s ii-g a 1 lie enlarged. At that time, liis servant, Dn du, priest of Ningirsn, the qa fortress of Gnedin built. E-igi-ila-edin-na he named it. The fortress Temen-a-ma-pad-bi-ra of Girzu he built. En-zi-shag-gal he named it. His god is Dun-x; for his life ; to Ningirsu, in E-ninnu, prayer verily he lifted up. Inscribed Brick of Entemena Col. I. d N i n-g i r-z u u r-s a g d E n-1 i 1-r a E n-t e-m e-n a p a-t e-s i 5 SIR-LA-BUR W [s ag-p a d]-d a Col. II. d Ninni p a-t e-s i-g a 1 d N i n-g i r-z u-k a-g e e-m a li k i-s u r-r a 5 d E n-1 i 1-1 i To Ningirsu, the warrior of Enlil, Entemena, the ruler of Lagash, chosen one of the heart of T urn 'll a., the great ruler of the god Ningirsu, the great boundary- ditch for Enlil 2 In CT IX 1, III : 5, Eannatum built the well (p u-s 1 g-EDIN-r a mii-na-ni-chi). 3 Cf. m u-s u i ru-m a-s a V AB I, p. 114, 23 : 12, etc. INSCRIBED BRICK OF ENTEMENA 7 d N i n-g i r-z u-r a-n i-r a 4 and for his Ningirsu, Col. III. m u-n a-a g he made. E n-t e-m e-n a-g e By Entemena, 1 u g a 1 k i-a n-n a-a g-g a-n i the king who loves him, d N i n-g i r-z u-r a for Ningirsu, 5 i d-n u n-t a from the great river, Col. IV. mn-bi kur-ra mu-bi-kur-ra e-n a-t a-n i-e it was caused to go. n a-r u-a A memorial stone a-s a g-g a n k i-s u r-r a of the district boundary 5 d N i n-g i r-z u-k a of Ningirsu m u-k i-d ii 5 he set up. Col. V. E n-t e-m e-n a Entemena is galu e-m ah the one who the great ditch d N i n-g i r-s u-k a of Ningirsu a k-k a made. 5 d i n g i r-r a-n i His god d DUN- d x is Dun- d x. Nos. 6 and 7. Fragmentary Votive Inscriptions. The first of the two inscriptions from fragments of alabaster objects, reads : d Nin-lil-la Bara-sir dam Lugal-kur-si “To Ninlil, Bara-sir, the wife of Lugal-kursi . . . ” The second inscription reads : . . . s a b r a e A s-n e r- tum dam Sar-r u-g i-k a-g e n a m-t i . . . “ The magician of the temple, Ashnertum, the wife of Sargon, for (her) life . . . ” No. 8. Inscription for the Life of Ur-Ningirsu. The only ruler of Lagash known to the writer whose name ends in N i n- gir-su, is Ur- d Nin-gir-su, the son of Gudea. The restored text, dedicated for the life of the ruler, and his own life, reads as follows : [ d ]Ba-ii To the goddess Bau, [nin]-a-ni his lady, 4 The additional r a may be a mistake of the scribe. 5 M u-k i-d u may be a mistake for m u-n a-d u, but it seems reasonable that k i = asm, and du = banv, should mean “to erect. ” 8 MISCELLANEOUS INSCRIPTIONS [n am]-ti(l) [ U r- d N i n] -g i r-z u 5 [pa-te]-si SIR-BUR-LA ki -k a-s u U r- d L u g a 1-e d i n-n a a-z u u n a m-t i ( 1 ) -1 a-n i-s u a-m u-n a-r u No. 9. Votive Bowl The following Sumerian inscription There are no reasons for believing that G d B a-h n i li-a-ii i Gal n- s a g-g a n a m-t i (1) -1 a-n i-s u 5 u nam-ti d a m-t n r-n a-su a-m n-n a-r n for the life of Ur- d Ningirsn, ruler of Lagash, Ur-Lugal-edina, the physician, also for his life, he presented it. of Galit-shagga. is cut on a howl of grey limestone, lalu-shagga is a royal personage. To the goddess Bau, his mistress, Galu-sliagga, for his life, and the life of his young bride, he presented it. No. 10. Inscription of Naram-Sin. "Within the past few years there have been found at Wanna-Sedonm several inscribed stone objects, bearing an inscription of Naram-Sin. Three of these were sent to New Haven, and one was secured for the Louvre. "With the exception of the one retained for the , Yale Collection, see Plate I, all these stones were mutilated for transportation purposes. They were reduced in size, leaving intact only the inscription. It seems in each case that the inscription must have been cut alongside or partially around a hole, like the one that is intact, above referred to, for each inscription is circular in form. The text is a reproduction of one of the stones which were reduced in size. It has now found its way into the New York Public Library. The upper face of the Yale stone is round, about 29.5 cm. in diameter. The surface is smooth and polished. The bottom of the stone is about 36 cm. in diameter; and the thickness is 14 cm. About one-quarter of the upper part of the sloping sides lias been smoothed ; the balance is somewhat irregular and rough. It would seem that perhaps three or four centimeters were exposed, INSCRIPTION OF NARAM-SIN 9 while the balance of the stone was sunk in the pavement, or foundation. There is a shallow hole in the centre of the stone about 8 cm. in diameter, and 0.75 cm. in depth. These stones have been regarded as gate or door-sockets, but the depression in some instances is so slight that it is difficult to understand how the post upon which the gate or door swung would remain in it, unless held in position by being fastened to the wall, just as was the upper part of the post. The holes of some of the gate-sockets which contain these shallow holes, show signs of wear from usage. The one under consideration, however, cannot be said to furnish indications of such wear; which raises the question whether each portal did not contain such a stone, even if a gate was not swung in it. The inscription records the building of the temple of Shar-Maradda at Marad, by the ishakku of the city, Libet-ili by name, 1 hitherto unknown, who was the son of Naram-Sin. The name of the temple is not given, but in the account of his restoration of it, Nebuchadnezzar, several thousand years later, see Text No. 44, calls it E-igi-kalama. Inasmuch as the stone and the cylinder both refer to the temple in Marad, and both were found at Wanna-Sedoum, there can be but little doubt that this site represents the ancient city of Marad. 2 The ruins are situated on the Euphrates almost due west of Nippur, and a little south of the west of Daghara. On the map of Kiepert Ruinenf elder der Umgegend von Babylon, the site is called Wannet es Stidun. From a knowledge of the excavations at Nippur and other temples of the early period, and of the character of the inscribed objects discovered in the ruins, the theory seems reasonable that the temennu or foundation stone, con- cerning which several of the Neo-Babylonian rulers refer to when they speak of restoring ancient temples, is what we call a gate-socket. Especially does this seem likely in view of the fact that such stones laid in the foundation at each gate had a religious significance. An alternate view of course is that the actual foundation contained bricks bearing the name of the ruler who established it. While stamped bricks have not yet appeared from the illicit diggings at Marad, it is reasonable to assume that they have, or will be found. Since not only bricks taken from the pavement of the temple court at Nippur bearing the simple 1 The writer published the translation in Orient alistische Liter at urzeitung , 1914, col. 111. Thureau-Dangin subsequently published a translation of the inscription in the Louvre, RA XI, p. 89. 2 The writer published this identification (ibid, col. 110), but Thureau-Dangin, on the basis of a cylinder inscription found at the same site, had anticipated it, RA IX, p. 84. The Naram-Sin inscription, however, confirms the identification. 10 M ISCELLANEOUS INSCRIPTIONS legend, “Naram-Sm, builder of the temple of Enid” have been found, but the actual brick-stamps which had been used by the brick maker; and since there were found at Bismya an almost identical stamp, reading, “Naram-Sin, builder of the temple of Ishtar,” and at Sippar one reading, “ Naram-Sin, builder of the temple of Sliamash” 3 it is reasonable to suppose that Nebuchadnezzar dis- covered a foundation at Marad coveri containing impressions from a similar the temple of Shar-Maradda.” Na-ra-am- d Sin da-num sar ki-ib-ra-tim 5 ar-ba-im sa-ir 10—1 KAS-LIGIR ina satti 1 is-tum 10 KAS-LIGIR KAS-LIGIR su-nu-ti isarru(-ar-ru) u sar-rt-su-nu 3 15 i-ik-mi-ma mah-ri-is d En-lil u-sa-ri-ib in u-mi-su 20 Li-be-it-i-li mar-su isakki ( PA-TE-SI ) Marad-da kt bit 25 d Sar-Marad-da in Marad-da ki d with a pavement composed of bricks stamp, reading, “Naram-Sin, builder of Naram-Sin, the mighty king of the four quarters, the conqueror of nine armies in one year, when those armies he overcame, and their three kings he bound, and before Enlil brought ; in that day Libet-ili, his son, the ruler of Marad, the temple of Shar-Maradda, in Marad, 3 The indications are that the same artist made the three stamps for the building operations of the king at the different sites. INSCRIPTION OF NARAM-SIN 11 ib-ni sd duppam su-a built. Whoever this inscription alters, may the god Shamash and Shar-Maradda tear out his foundation, and exterminate his seed. 30 u-sa-za-ku-nu d Samas u d 8ar-Marad-da isid-su 35 li-su-ha u zera-su li-il-gu-da Nos 11 and 12. Heptagonal Cylinders. The Paris dealer from whom these cylinders were purchased gave Nippur as the provenance, which seems correct from the fact that a similar cone was found by Haynes, the Director of the fourth expedition to Nippur. f They con- tain lists of names, titles, buildings and objects. It is expected that an exhaustive study of the cylinders will shortly appear in one of the periodicals. No. 13. A new King of Guti. Several kings of Guti, the country north of Assyria, are known from the inscriptions: La-s[i-r]a-ab, x E-ir-ri-du-pi-zi-ir, 2 Si-u-um, 3 and Ti-ri-qa-a-an. 4 The fragmentary tablet giving the summary of dynasties found in the Phila- delphia collection recently published 5 would seem to indicate that there were eleven kings in the dynasty of Guti, who ruled 125 years ; but unfortunately f See Clay Light on the Old Testament from Babel, p. 185 ; and Ililpreclit Trans. Dept, of Arch, U. of P ., Vol. I, p. 52. 1 Cf. ZA IV, p. 406. 2 Also written En-ri-da-pi-zi-ir da-num sar Gu-ti-um u ki-ib-ra-tim ar-ba-im, cf. Ililpreclit BE Ser. D, VI, p. 20 f. 3 In a date formula on a marble tablet of Lugal-anna-du, ruler of Umma : u-b a S i-u-u m 1 u g a 1 G u-t i-n m-k am “At that time Siam was king of Guti. ’ ’ Comp. Bend. 1911, 318 ft. 4 Also written T i-riq-qa-an, see Thureau-Dangin RA IX, pp. 111-120. He apparently was the last ruler of the Guti dynasty, which was overthrown by Utu-hegal. 5 Cf. Poebel UMBS V. 2, col. 12:12. MISCELLANE( )US INSCRIPTIONS the names are wanting, with the exception of portions of two, namely Imbi . . and Inki . . . The inscription here published, from a small baked cone, furnishes ns with another ruler of Guti, named Shamash-bani. Ill), without the determi- native for deity, is read as if Semitic, because of the second element of the name, ba-ni. It should be noted that other names of Guti kings appear to be Semitic, as Erridu-pizir, and the fragmentary name beginning with Imbi. Since Erridu-pizir uses the title “king of the four quarters,” and Shun was apparently the suzerain power of Umma, when Lugal-anna-du was ishakku of that city, these rulers together with Tiriqan and the one here published, who was king of Guti and also isliakku of Umma, very probably belonged to the dynasty mentioned above. This being true, Las [ir jab may also have belonged to the dynasty. But it is also possible that rulers contemporaneous with those of other dynasties also governed Guti. Perhaps Tid'al of t-lie fourteenth chapter of Genesis, whom some scholars consider to be a king of Guti, was one of these. The inscription, in Sumerian, which may have been written about 3000 B. C., follows : S a m a s-b a-n i a r-1 a-g a d i n g i r° 1 u g a 1 G u-t i-u m-k a m 5 * 7 * * 10 d N i n-g u r-r a Shamash-bani, lofty one ( !) of God, king of Guti, to Ningurra, the mother of Umma, his lofty one, the ruler of Umma, her old temple he built, and restored to its place. 5 am a Gis-IlU ki -r a n a m-m a h-n i p a-t e-s i Gis-ITU ki -g e e IGI + Lll-1 a-n i 10 mu-na-ru ki-bi mu-na-gi No. 14. Inscription of Galu-utu. This ruler of Umma lias been known from another clay cone (cf. CT 1:50, and RT 21, p. 125). The present text, written in Sumerian, is new. c If the supposition that a r-1 a-g a means “lofty,” as suggested to me by Prince, or perhaps something like “beloved” should prove correct, dingir may point to mono- theistic tendencies. 7 The sign appears to have the value k a m. It is to be noted that it differs in form from the sign read kam by Barton BA IX, No. 364 Aleph. INSCRIPTION OF GALU-UTU 13 d N i n-k i-g a 1 n i n-k i-1 a lj-u-r a Gal u- d U t u p a-t e-s i 5 GIS-HU ki -ge n a m-t i-1 a-n i-s u k i- d U d-n d-d n ki n a m-t a r-r i-d a e in u-n a-ru 10 gab-ba a-n e-i 11 -g i-i n m n-b i pa ne-in-e To Ninkigal, the lady of the splendid place, Galu-Utu, the ruler of Umma, for his life Ki- d Ududdu, the place of fate, the house he built; its front he established; its name he named. No. 15. Mace-head of Gudea. The provenance of the fragmentary mace-liead is not known. It was about 9 cm. in diameter. The hole through it was about 1.12 cm. in diameter. The inscription reads as follows : d Gal-gir (or alim) luga 1-a-n i n a m-t i G u-d e-a 5 p a-t e-s i SlR-BUR-LA ki [m u-n a-r u] To the god Gal-gir, his lord, for the life of Gudea, the ruler of Lagash, [he presented it] No. 16. Votive Inscription of ITr-Engur to the God Shara. Inscriptions of Ur-Engur similar to the one here published with the excep- tion of the first line, are known. This inscription, which is found on a light marble fragment, reads: “To Shara, his lord, Ur-Engur, the mighty hero, king of Ur, king of Sumer and Accad . . .” The inscription is important in that we learn for the first time of Ur-Engur ’s activity for the god Shara, in the city of Umma, where this inscription was found. The sign representing this deity’s name has been known for a long time, but its reading and until recently, the habitat of the deity, could not be determined. 14 MISCELLANEOUS INSCRIPTIONS Arab diggers in recent years have been working at a site known as Joklia, the ancient city of Umma, where large archives of tablets, and some stone inscrip- tions have been found. Many of the texts from this site contain the name of the city’s chief deity; but the ideogram representing the name, as stated, could not be read. The Yale Syllabary, see Text No. 53, now makes this possible. But instead of the name of Umma’s deity having been unknown, it proves to have been that of a deity with whose name we have been familiar. Sara is not only the reading of LAGAB with igi-gunu, but also of the signs LAGAB with TAlv inserted (see Text 53:112), BARUN, BARA, and LUGAL. It is also written Sa-a-ru, Sar-ri, Sar, Sar(HI), Sar(IM), etc., (see notes below). The name of the sign, namely 1 agab-igigunu-igub, see Text No. 53:111, leaves no doubt as to that which the scribes of the late period recognized it to be composed of. Lagab an enclosure, with igi-gunu inserted, which meant something like “to be bright,” was the ideogram introduced for the writing of the name of the deity at Umma. This, considered in connection with the mean- ings of the other ideograms used for the deity’s name, makes it reasonable to infer that the god like so many other deities of Babylonia, was solar. 1 The discovery that the name of Umma’s chief deity is to be read Shara, considered in connection with the name of Marad’s deity, namely Shar-Maradda, and the wide occurrence of the name in cuneiform literature as an element in divine names, in the names of temples and personal names of all early periods, 2 1 This finds support in the reading Sa-ra for d IM, d BARA and d SURIM in CT 29, 46 : 18-20, on the obverse of which tablet, li. 21-24, d IM = Se-ru, Mu-ur, A-da-ad, and I-lu-me-ir. In this connection the Sumerian reading Me-ir, and the Semitic Sa-a-ru for MER(GIR) , CT 24, 44:153, is interesting. 2 This deity in the Sargonic period figures prominently as an element in names, where it is written Sd-ri, Sar-ri, Sarru , Sdr-ru and Sar-ra. For the early period, cf. Sdr-ru- ba-ni, Sdr-ru-tdb , etc., Dliorme, BA YI3, 85 ff. The name of the deity seems to be found in the well known Sar-ga-ni-Sdr-ri and Bi-in-ga-ni-Sdr-ri. This appears to be evident when we compare them witli such names as I -sir -sar-ri, Sar-ru-i-sir , and A-bi-i-sir. It is quite reasonable to assume, as has been done previously, that some of these names, including Sargani-Sarri, are West Semitic. In the period of the Ur dynasty, many names are compounded witli the god LUGAL, Sarra, Sar, etc., cf. Sar-ra-dug-dua, S a-a r-k i s-s a-ku 1, S a-a r-k i s-t u r, etc., see Huber Personennamen; Barton Ilaverford Collection ; Keiser Cuneiform Bulla , etc. In Hittite-Mitannaean names, not a few are compounded with the deity’s name, written HI, Sar, Sar-ri, Sa-ra, and Sarru(LUGAL) , cf. Ah-li-ib -Sar-ri, etc., Clay PN , p. 201. Cf. also the names compounded with Sara, apparently from Hittite sources, col- lected by Sundwall Die Einheimiscken Namen der Lykier, Klio 1913 Elftes Beiheft, p. 190 f. INSCRIPTION OF UR-ENGUR 15 is but another proof of the great influence of the West upon the religion of the people who settled in Babylonia, where in the different cities or centers of cul- ture, the names and epithets of western solar gods, brought by the Semites and Sumerians, 3 were represented by different ideograms, which in time lost their identity and were recognized as independent deities. No. 17. Votive Object for the Life of Dungi. This inscription is found on a fragment of a large white marble vase, about one inch in thickness. It apparently had been dedicated to Shara, as it was received with other inscriptions from Ifmma. It reads : [ d S ar a] d u m u k i-a g d N i n n i 1 u g a 1-a-n i nam-[ti] 5 d Dun-gi us e s i g-g a 1 u g a 1 U r i ki -m a 1 u g a 1 a n-u b-d a-t a b-b a-k a-g Gal u- d N annar 10 d u m u S u-u r u-u m d a m-q a r-g e [To Shara], the beloved son of Innina, his lord, for the life of Dungi, the great hero, the king of Ur, e the king of the four quarters, Galu- d Nannar, son of Shurum, the damqar In this connection, cf. the divine name d E-a-sar-ri, which appears among Hittite-Mitannian gods (cf. Weber TA, p. 1057), and in names of the Cassite period (cf. Clay PN, p. 148). Perhaps the name Shara is to be found in that of a mountain, Sa-hi-sa-ra, Tiglathpileser I, IV : 62. It would seem that the original habitat of Sara was in the West; and that with the entrance of the Semites and the Sumerians, the worship of the god was brought into Babylonia. Among the compounds in which Bar appears as an element, besides such temple names as E-sar-ra, E-sar-bi, etc., might be mentioned the following: An-sar, CT 24, 1:8; An-sar-gal CT 24, 1:6; Ki-sar CT 24, 1:9; Ki-sar-gal CT 24, 1 : 7; K i-s a r-s a-r-u CT 25, 35ob : 23 ; d En-Sar CT 24, 1:10; d Nin-Sar, CT 24, 10:16; d Sar-sar-ri (_ c! a-gi-i nu-ur te-ni-se-e-ti 35 ilu su-ur-bu-u sa ki-bi-it-su ki-na-at a-na e-ib-se-ti-ia li-ih-du-ma li-ir-a-am sar-ru-ti ba-la-tam da-er-a se-bi-e li-it-tu-tu a-na si-ri-iq-tim lis-ru-qam a-a u-sd-ab-sa-a sa-ni-nu ma-hi-ri a-a ar-si e-ma arhi lis-tap-pa i-da-a-ti du-um-qi-ia 40 a-gi-e sar-ru-ti-ia a-na da-er-a-tim lu-ki-in ra-su-u-a ,¥ kussi be-lu-ti-ia su-ur-si-id a-na ah-ra-a-tu ume meS e-ma arhi i-na i-te-id-du-si-ka sa-ad-da-ka da-mi-iq-tim gi-na-a lu-ut-tap-la-as d Nin-gal beltu sur-bu-tum ma-ha-ar-ki li-ta-ba-a damiq(SlG)-tim 45 Bel-sa-al-ti- d N annar mdrat na-ra-am-ti lib-bi-ia ma-ha-ar-su-nu li-bur-ma li-kun qi-bi-is-su e-ip-se-tu-su li-ti-ba entu ku-un a-a ir-sa-a hi-ti-ti TRANSLATION. I. When Nannar, the inspirer of the entu (votary), the sublime son of the giskim (oracle-tree!), who is the revealer of signs, the god, glorious in rising, declared his trustworthy decree for Nabonidus, king of Babylon, the caretaker of Esagila and Ezida, 5 the reverent shepherd, who cares for the shrines of the great gods ; Nannar, the lord of the disc, the bearer of signs for the people, revealed his omen. On account of the desire of the entu, in Elul, on the 13th day, the month of the mission of the astarti, the goddess of increase was aroused, and greatly awakened joy. 10 Sin inspired the entu votary, according to his omen and decision. I, Nabonidus, the shepherd who fears his divinity, reverenced his reliable command, and exalted (it) ; and because of the desire of the entu, being possessed with emotion, I gave attention to the shrines of Shamash and Adad, the lords of divina- 15 Shamash and Adad answered me with a favorable decision. [tion, and In my divination they wrote a favorable oracle ; an oracle of supreme approval, the approval of the gods for man. CYLINDER OF NABONIDUS 73 I repeated it, and I inspected the portent, and they gave me a more favor- able oracle than before. For the sake of the daughters of my family I performed an augury, and they gave me an unfavorable oracle. 20 I asked a third time, and on behalf of my own daughter performed an augury, and they gave me a favorable answer. The word of Sin, the majestic lord, the god, my creator, the command of Shamash and Adad, the lords of divination, I exalted; I dedicated my own daughter to the entu (office). [and 25 Bel-shalti-Nannar I announced her name. Since from remote times there was a command of the lady, and its execution was not known, daily I observed (it). The appointed time arrived, and the gates were opened. I looked, and an ancient memorial tablet of Nebuchadnezzar, 30 son of Enmashtu-nadin-shum, a royal predecessor, upon which he had fashioned the likeness of an entu, her insignia, her clothing, and her ornaments; the sides they inscribed, and placed in E-gi-par. The ancient tablets and documents I brought out. The damaged place 35 I restored to its former state. A memorial tablet with her insignia and the furniture (?) of her house, (which) I made anew, upon it I wrote, and placed before Sin and Nikkal, my lords. At that time, E-gi-par, a bright habitation, the place of the edicts of the 40 the splendid foundation (i. e. floor) within it, [enutu office its place was destroyed, and had become like a ruin. A scaf¥old(?) inbu, timber, asu within it I brought, and the wood, the dirt of its ruins, I cleared out. The house I examined, and exposed its foundation. 45 The writing of the name (i. e. inscriptions) of former ancient kings I II. An ancient cylinder of EN-AN-E-UL, an entu of Ur, [saw in it. the daughter of Kudur-Mabug, the sister of Rim- Sin, king of Ur, which in E-gi-par they had established, I restored to its place. At the side of E-gi-par a wall over the ancient majal (resting place) of 5 they had constructed around it, [the entu I examined ; and E-gi-par, as of old, I constructed. Its shrines and its appurtenances, as formerly, I built anew. 10 15 20 25 30 35 40 MISCELLANEOUS INSCRIPTIONS At the side of E-gi-par, the house of Bel-shalti-Nannar, my daughter, the entu of Sin, I constructed anew. The daughter I purified, and dedicated to Sin and Nikkal, my lords. For the service of divination I established her office of divination, and brought her into E-gi-par. Fixed offerings of E-gi-par I provided in abundance. With fields, parks, servants, oxen and sheep, I enriched it. the wall of the majal (resting place) of the ancient votaries, as it was of old, I constructed around it anew. That house like a strong fortress I built it. At that time for Sin and Nikkal, my lords, their fixed offerings I increased more than before. Everything of its kind I made abundant in Egishshirgal. Every day three sheep as against one sheep, tiie old fixed offering, for Sin and Nikkal, my lords, verily I provided. Endowments, possessions, within Egishshirgal, I made abundant. In order to sanctify the bursaggu, and that they may not incur sin, the purification of Egishshirgal and the chapels of the gods, the enu, priest of the bronze dibba, the seer, the engisu, the imprecator, the chief builder, the builder, the dul-lah-ha the overseer of the gallum (psalmist (?) ) the custodian, the lagaru, the priest who institutes supplications, the singers, who rejoice the hearts of the gods, the Trinishtu priest, the shudnabu, their obligations, their taxes, I remitted; and their income I established. I purified them, and for Sin and Nikkal, my lords, I sanctified them. May Sin, the bright god, the lord of the disc, the light of mankind, the majestic god, whose word is constant, rejoice over my deeds, and love my sovereignty. May lie grant long life, plenty of descendants for a gift. May I not have an equal ; may I not have a rival. During the month may he assist the forces of my piety. May he establish the coronet of my royalty forever on my head. Establish the throne of my lordship for future days. During the month in my renovating, may I behold thy favorable (and) firm omen. THE BABYLONIAN SABBATH 75 0 Nikkal, powerful lady, let the pious act come before tliee. 45 May B el- shalti-N annar , the beloved daughter of my heart, be strong before them, and may her command prevail. May her deeds be good, a faithful votary; may she not commit sin. Nos. 46-51. The Babylonian Sabbath. In a large archive of temple documents in the Yale Collection, discovered at Warka, the ancient city of Erecli, there is found a group of twenty-three tablets, containing monthly receipts of sheep, which were apparently intended for the temple service. Nearly all of the tablets are baked, and are more or less perfect. They are dated between the fifth year of Cyrus (534 B. C.), and the sixth year of Cambyses (523 B. C. ), inclusive. The general character of the contents is so similar that the texts of only six of the lot are here pub- lished. The remainder, however, are considered in the discussion below. Moreover, it seemed unnecessary to transliterate and translate more than one of the six. The only one of the entire group, i. e. Text No. 50, which has an explanatory heading for the columns of figures, has been selected, and reads as follows : TRANSLITERATION. Immeru di-ha u gu-uq-qu-u 1 sa ul-tu bit u-ru-u u la-pa-ni 2 re’u di-hu 3 par-su 4 artu Nisannu sattu 5 kan m Ka-am-bu-zi-ia sar Babili ki sar mdtati 1 Gu-uq-qu-u interchanges with the sign GUG-u. Since GUG has the value niqu (cf. Hrozny ZA XX, p. 429), it is quite reasonable to infer, in the light of these texts, that it also had the ideographic value guqqu. 2 La-pa-ni interchanges with pa-ni, see Nos. 46 and 47, etc., and with ina qat. 3 re’u di-hu (usually di-ha) apparently is the head-slaugliterer. Cf. the official names, h re ’u sattuhki Strassmaier Nabonidus 296 :3, written re’u gi-ni-e, ibid, 20:7. * The reading and rendering par-su is given with reserve. The only variation of this word in all the tablets is in No. 48, where nadna(SE-na) or iddina is written. Cf. other notes as in Text No. 47:9, ina libbi 1 a-na bit dul-lu “Out of it one for the work house.” Line 15 reads, ina libbi 1 immeru buhadu 7 immere meS a-na, ni-pi-su sa li-li-si eri. Line 20 reads, ina libbi 8 ina eli ni-pi-su sa li-li-si urisu sihru hi-it-pi. What ni-pi-su sa li-li-si eri means is not clear. No. 48 : 30 reads, ina libbi 1 a-na E-bar-ra “Out of it 1 for Ebarra.” YBC, No 3964 contains the note following the 2nd day: ina libbi 7 ka-lum lah-rat ina babe me ; also after the 3rd day: ina libbi 6 nu-uh-hu-su. Fol- lowing the 14th day the note reads : 2 ana d Sl-DTJ u d Belit bit Hi 1 ina muhhi su-hut-tum. 76 MISCELLANEOUS INSCRIPTIONS 5 u-ru-u paq-ri re’u di-ku paq-ri 1 9 5 umu l kan 5 5 1 umu 2 kan 5 4 umu 3 ,ian 5 4 umu 4 kan 10 6 4 umu 5 kan 5 4 umu G kan 6 4 umu 7 kan 1 hi-it-pi 5 4 umu 8 kan 5 4 umu 9 kan 15 5 4 umu io kan 5 4 umu n kan 5 4 umu I2 kan 5 4 umu I3 kan 6 4 1 umu I4 kan 1 hi-it-pi 20 6 4 umu 15 kan 6 4 umu I6 kan 5 4 umu T 7 kan 5 4 umu 18 kan 5 4 umu I9 kan 25 5 4 umu 20 kan 5 4 umu 21 kan 1 hi-it-pi 5 4 umu 22 kan 5 4 umu 23 kan 5 4 umu 24 kan 30 5 4 umu 25 kan 5 4 1 umu 26 kan 5 4 umu 27 kan 5 4 umu 28 kan 1 hi-it-pi 5 4 umu 29 kan 35 5 4 umu 30 kan TRANSLATION. The opening 1 lines of the tablet read: “Sheep (which are for) slaughter and sacrifice, which from the stable and from the head-butclier, are set apart. Nisan, year 5th of Cambyses, King of Babylon, King of countries.” At the head of the four columns are found the words: “stable | claim J THE BABYLONIAN SABBATH 77 liead-butcher | claim |.” Nearly all the tablets have four columns for figures, although in some, as in No. 47, the totals are given in the first column, and the rest are unused. No. 46 is the only one that has three columns, but the paqri for the first column are written as notes following the day of the month. Doubtless, the arrangement providing for four columns was adhered to from custom. Several of the tablets have a much larger number on the 8th day; as for example, Nos. 46, 47, and 51 have 60, 61, and 57, respectively. YBC, No. 3966 has 72 on the 8th day. It is to be regretted that more details concerning the exact significance of these tablets are not given. The important feature of these lists seems to be the item following certain days of the month, usually the 7th, 14th, 21st, and 28th, which reads 1 urisu sihru hi-it-pi “one young kid, an offering,” or simply 1 hi-it-pi, “one offering.” The writer does not know of any other occurrence of the word liitpi in the cunei- form language, but it is probably the same as tsnn a word found in an Aramaic inscription on an oblong vessel used for libation purposes, discovered in the Serapaeum at Memphis. The word has been read hotpi, and is trans- lated “offering” 5 and is regarded as an Egyptian loan word. 6 Since the inscription is Aramaic, although found in Egypt, it is not improbable that liitpi of these texts is the same. This may seem somewhat precarious, yet it is a natural inference, for the word also seems to mean “offering” or “sacrifice.” This being true, the vowels, which are not given in the Egyptian and the Aramaic, can be supplied. Text No. 48, instead of adding the word in the usual manner on the reverse, contains a line written lengthwise, probably because the scribe had not allowed himself sufficient space: 2 urisu sihru ul-tu bit uri a-na 2 us(us) . . . na-din. Unfortunately, the only word in all these texts which might have thrown light on liitpi has been injured. As stated above, the characteristic place for the usual note, “one kid (for) an offering” is after the days: 7, 14, 21, and 28. Nine of the tablets conform to this ; the rest contain variations. On one tablet the offerings are made on days : 6, 14, 21, and 28 ; on two : 6, 14, 21, and 27 ; on three : 6, 13, 20, and 27 ; on one: 6, 13, 20, and 26; on one: 6, 13, 21, with the fourth omitted; on one: 6, second omitted, 21, and 27 ; on one : 7, 14, 21, and 27 ; on one : 6, 13, with note ; on one: 7, 13, with third and fourth omitted; and one is without any notes. The 5 Cf. Lidzbarsld Randbuch, p. 282; and Cook North Semitic Inscriptions, p. 202. 6 Professor W. M. Muller kindly informs me that htp is old Egyptian, and means “offering,” literally, “something to quiet.” Moreover, ef. ah-ta-ti-ip “I cut down, or destroyed.” BA II, p. 628, and tahtipu “oppression.” 78 MISCELLANEOUS INSCRIPTIONS above shows that the largest number of these notes, “one kid (for) an offer- ing,” namely, 49, occur on the clays: 7, 14, 21, and 28; while with the exception of but one, the remainder, namely, 28, occur one day earlier. The single excep- tion occurs two days earlier, upon the 26th of the month. In no instance does it follow this periodical seventh day. There can be but little doubt that the regularly appointed time for this offering was on the 7th, 14th, 21st, and 28th days ; but it was occasionally made upon the previous day. As is well known, the sabbath among the Hebrews at the present time begins shortly after sunset on the sixth day. It might be added that the number of days in the month do not seem to have had any bearing upon these variations. These tablets, with this interesting phenomenon, furnish the first actual observance of anything that suggests the existence of a parallel to the sabbath in Babylonia ; and has an important bearing upon the question, which has been frequently discussed, as to whether the Babylonians did observe such a day. As is well known, most divergent views have been expressed by scholars upon this subject. Some hold that the Hebrew sabbath had its origin in Babylonia, and other that the observance of such a sacred occasion was carried into that country by Semites from the West. 7 It is not the purpose of the writer to dis- cuss the question here, except to refer to the material from the inscriptions, upon which these conclusion are based, and to add, in the light of the new data, one or two inferences. There has been known from a lexicographical text for a long time, the equation um nu-uh lib-bi = sa-bat-tum ( CT 18, 23:17), which was translated “day of rest of the heart = shabattum. ” This word was regarded by many scholars as the name of the day mentioned in the Hemerology, referred to below, in which certain duties were prescribed for the king on the 7th, 14th, 19th, 21st, and 28th days of the month. Subsequently the equation was determined to mean not a rest day for man, but the day of the appeasement of the heart of the gods, as it was found in appeals to displeased deities. More recently it was shown that sliabattum, which was a synonym of gamdru “to be full,” was the name of the 15tli days of the month, when the moon was full, and had nothing to do with the days mentioned in the Hemerology. 8 It is, however, still main- tained that this Babylonian sliabattum or shapattum is the origin of the Hebrew sabbath. In this the writer does not acquiesce. The fact that there is no root in Assyrian from which shabattum as a synonym of the root gamdru, “to com- 7 See Clay Amurru, the Home of the Northern Semites, p. 55 f. 8 Pinches Proc. Soc. Bib. Arch. 1904, p. 51 f. THE BABYLONIAN SABBATH 79 plete, to fulfill, to bring to an end, to destroy” can be derived, and there is in the Western and Southern groups of Semitic languages a root from which the word sabbath is derived, namely, nnt2 “to cut off, to desist, to put an end to, to destroy,” seems a very substantial argument for maintaining that the name of the fifteenth day of the month was of West Semitic origin, and not vice versa. Recently the view has been advanced that originally the Hebrew sabbath was also the time of the full moon, i. e., on the 15th day, and that the use of it for the end of the week was introduced later. With this question we are not here directly concerned, but if it should prove correct, the observance of the day was carried to Babylonia at an early time which was prior to the adoption of the term “sabbath” for the quarters of the month. There has been known for a long time what has been called the Hemerology for the months Second Elul and Marche svan, 9 in which on the 7th, 14th, 21st, 19th, and 28tli days, certain duties were prescribed for the king, diviner, physi- cian, and imprecator. Although this has been frequently translated, in view of the bearing it has on the new find, it it is here again translated: “An evil day. The shepherd of great peoples shall not eat flesh cooked over coals of an oven; he shall not change the garment of his body; he shall not put on clean (clothes) ; a sacrifice he shall not offer; the king shall not ride in his chariot; he shall not speak as a king ; the diviner shall not give a decision in the secret place ; the physician shall not lay his hand upon the sick ; it is not suitable to pronounce a curse. At night, the king shall bring his gift before Marduk and Islitar; he shall offer a sacrifice. The lifting up of his hands is pleasing to the god,” This, as has been pointed out frequently, contains most interesting parallels to the restrictions for the sabbath day which are known from the Old Testa- ment. But especially interesting is it, as well as the new find, in the light of the directions given by Ezekiel to be observed by the prince on behalf of the nation ; namely, that on the sabbath he shall offer unto the Lord six lambs and a ram (46:4). It, of course, cannot be said that the tablets under consideration refer to provision being made for the animal that was to be offered by the king, which is mentioned in the Hemerology on these days ; but they do show that one was actually provided on these days in addition to the regular offerings for each day of the month. The 19th day, mentioned in the same connection in the Hemerology, is not included among the days upon which this offering was made. Rawlinson IV 2, 32 and 33. 80 MISCELLANEOUS INSCRIPTIONS The Hemerology, as is known, makes no provision for the common people to observe these days. As has been frequently pointed out, one need only exam- ine the dates in the indices of volumes containing contracts, to demonstrate the fact that the general activities of life were not interrupted on these days. And it might be added that the same is true for the 15th day of the month, or shabattum. Moreover, there is nothing in the contract literature, in the law codes, in the religious texts, or in fact in any text which points to a cessation from labor by the people. This idea does not seem to have been imported from the West. As is known, there were those in the ancient Jewish church, and there are those who at the present maintain that the sabbath originally belonged to the lunar month, instead of occurring as it now does, in a succession of seven days, or at. the end of the week. One is impressed with this view when he reflects upon how the entire system of feasts, new moons, sabbaths, and solemn assem- blies were coupled up with the lunar month, and the way the new moon and the sabbaths are frequently mentioned together (Is. 1:13; Amos 8:5, etc.). The somberness and austereness of these days in the Hemerology, at least as regards the provisions for the individuals referred to, can be paralleled by ideas pertaining to the Hebrew sabbath. While it was pre-eminently a day of rest, and was regarded as a day of joy, there are also indications that it was an austere occasion, especially in the early history of the people. It was not only a day when sacrifices were offered, but also a day when the people were forbidden to leave their homes (Ex. 16:29); to kindle fires (Ex. 35:3); and, therefore, not to eat. anything cooked on fire (Ex. 16: 23). 10 While the critical position is, that in the late days of Jewry these restrictions were introduced into the history of the early period, that is simply a hypothesis, and cannot be proved. Rather does it seem that these ideas are a survival of an early period. And that they were introduced into Babylonia and Assyria, is but another indi- cation of the influence of the West upon those lands. In short, it is maintained that at some time the old order was changed, which was that the sabbath occurred at the end of the quarters of the moon, when the moon seems to the observer to come to a standstill. As is well known, the actual quarters of the lunar month are about 7% days long. It is, therefore, easy to understand how the seventh day, the fourteenth day, etc., were set apart as the time to celebrate the sabbath. The observance of these days in Babylonia, as is evidenced by the Hemerology and the tablets here published, seems to indicate that in the 10 Jastrow Hebrew and Babylonian Traditions, p. 168. THE BABYLONIAN SABBATH 81 West, whence the custom very probably came, the sabbath was earlier also cele- brated at the same time, i. e., on the 7th, 14th, 21st and 28th days, instead of every seventh day or at the end of the week. No. 52. Building Inscription of the Seleucid Era, 244 B. C. This cylinder inscription is the first of its kind belonging to the Seleucid era that has been published. The work which the cylinder commemorates was done by a Babylonian named Anu-uballit, who had been given the Greek name Nikiqarqusu. Anu-uballit, who was of the well known Erechian family Ah’utu, is referred to in the legal documents from Erech, written prior to this event, under his Babylonian name. 1 In subsequent documents there is a certain Nikarqusu (N tKa PX o 10279) 56 u-niun (B 10278) 57 [i] (SAI 7 734) 58 [i-icl] (SAI 7735) 59 [en-gur] (SAI 7733) 60 [naru-mu] SAI 7735) 61 [si-ir] (B 10231) 62 [ku-nin] (B 10232) 63 64 65 [a-gar] (CT 12,26:36) 66 [a-gar] (SAI 7870) 67 [e-da-ku-]u-a 68 [da-ag-rin] (SAI 7825) 69 [za-ar] (ef . B 10238) 70 [su-ur] ($07 7755) 71 [se-rin?] (SAI 7754) 72 se-rin-sur (SAI 7757) 73 u-du-( ?) 74 im-man-du 75 ki-li-na (SAI 7782) 76 du-ru-na 77 bu-un 78 79 80 81 r0>] iWo i£To [jSp] [KM IjKp.] TT -di-li-te-na- TT TT -gis-pa- TT TT TT TT TT TT TT TT TT TT TT TT TT TT TT TT TT -al-la- TT TT -ki-ka-a- TT la-gab - lim-mu-bi- i-gi-gub- sa-la-gab-ba-ku-a-a-i-gub TT TT TT TT TT TT TT TT TT TT TT TT TT -nin-da- TT TT -gis-pa-a-a- TT TT TT TT TT -lial-la- TT TT TT TT TT TT TT F TT TT TT -mu-ljal-dim-nu-til-la TT TT TT TT TT -(1 a-ra- TT TT TT TT TT -i- gi-gu-na TT TT -a-a-nin-da- TT TT -a-a -da-da-ku-u -a- TT TT -ku-ga- TT TT -zu-u-na TT TT TT TT TT TT TT TT -se-a- TT TT TT -pi ( ?)-a- TT TT -im-ma- TT TT TT TT TT TT TT [TT TT TT] TT (SAI 7872) IT (SAI 7798) su-tum is-su-u (SAI 7784) up-pu (SAI 7786) bu- ’-su ka-lak-ku (SAI 7794) TT (*807 7776) TT (SAI 7826) bu | in-bi (SAI 7904) ap-pa-ru (SAI 7844) zu-zu-u (B 10310) i-sik-tu sa l ?suklu (SUK- LUM) su-ma as-te dlu ( UltU-KI ) bu-nin-nu sa me mei (B 10304) bu-gin-nu sa a-ka-lu mi-ih-su (B 10279) ha-am-mu sa me meS (B 10278) na-a-rum ($07 7734) cl Ndru (SAI 7735) ap-su-u (SAI 7733) d Naru( ?) ($077735) it-tu-u (B 10231) ku-nin-nu sa qam(B 10232) na-hal-lum (SAI 7751) su-ut-ta-tum ($07 7752) u-ga-rum u-gar babi ali(URU-KI) si-hi-il nu-ni ta-mir-tu sa-ar-ri sa se-im sa-ra-ru ($07 7755) si-si-tum (ef. $07 7754) tu-sa-ru sa nab-bil-lum pi-en-du ti-nu-ru TT TT [na-ap-pa] -hu THE YALE SYLLABARY 87 82 nin-na (B 10287) 83 ab-lal (B 10318) 84 kin-bur (B 10319) 85 su-u (B 10295) 86 su-ta (B 10296) 87 ga-a-a-fi ( SAI 7760) 88 su-ru (cf. SAI 7761) 89 IT (cf. SAI 7765) 90 IT (cf. SAI 7766) 91 u (SAI 7762) 92u-a 93 la-ah-rum 94 ga-nam 95 i-ri-ib 96 bu-u 97 bu-ul 98 bu-ur 99 za-an-sur 100 tu-ku 101 ni-in-na (B 10287) 102 gu-kin 103 me-e 104 sak-du-du 105 mus-sa-ga-na 106 me-en 107 pa-ra 108 IT 109 TT 110 TT 111 sa-ra 112 TT 113 ku-u (B 10542) 114 gu- mus(sir) 115 gu-mus(sir) 116 gu-u 117 TT 118 ii-gu 119 su-u ] 20 su-us 121 tu-us (B 10513) TT] TT] TT] TT] TT] TT] TT] TT] [TT] [TT] [TT] [TT] TT TT TT TT TT TT TT TT TT TT TT TT TT TT TT TT TT TT [es-se-pu i ™ nru ] (B 10287] [qin-nu sa issuri] (B 10319) [qi-bur-ru sa issuri] [zi-ir-qu \ am-bu] (£10295) [ TT TT ](£ 10296) [ an-su ] (SAI 7760) [ka-bu-u] ( SAI 7761) [ ru-ub-su ] (SAI 7765) [tar-ba-su] (SAI 7766) [la-ah-ru] (SAI 7762) [ bu-ha-lum ] (cf. SAI 8202) [ la-ah-ru ] [im-mir-tu] [te-zu-u] Glossar, p. 277. TT TT nu-u[s-su sa . . .], TJMBS V, 104, 11:9 sa AZ na[-a-su sa SAK . . .] VMBS V, 104, II : 8 sa d NIN-BUL-BUL-HU [ es-se-pu ] (cf .B 10287) da-ad-me ta-ha-zu ma-ha-su sa tab-di-e ka-ru-ur-tu sa naspanti ( UR-BAB-RA ) a-gu-u sar-ri TT TT ba-sa-mu d i§aru TT na-du-u (B 10542) saKU-UD-DU sal-ki( ?)- du sa KAK-KU-US kak-ku-su sa KU-LI ib-ri( cf. B 10579) sa-bat-ti ba-nu-u \ a-la-du a-sa-bu TT TT (B 10523) 88 MISCELLANEOUS INSCRIPTIONS 122 du-ur g TT su-pur-ri 123 du-rum % TT TT 124 du-ru-na TT pi sa bu-sa met 1 25 du-ru g TT TT 126 du-ur (SAI 7981) TT za-ra-tu ( SAI 7981) 127 tu-u( ?) ft TT sa LIB-TUB sa-as-su-rum (cf. B 8010) 128 i P TT lu-bu-us-tu (B 10534) 129 bi-e MW TT bi-it | IvU | TT te-zu-u (cf. SAI 8125) 130 su-uli TT se-e | KU TT zu-u 131 bu-it TT bu-u j KU | TT na-sa-hu 132 di-ib TT sa-ba-tu 133 nu( '? ) -u TT sa BIM-KU u-tul-lu (B 8877) 134 tu-kul % TT kak-ku (B 10529) 135 dur-dur (ef. B 10646) gg tu-kul-min-na-bi sa-la-lu (cf. B 10646) | . . tam( 1)-lu( ?) . . . 136 mi-it-ta 'gw TT -di-gi-ra-ku kak-lW mas-gi-es-pu-u e-kim-mu (SAI 1134) THE YALE SYLLABARY 91 252 [sag-man] ( SAI 1136) mas-gi-es-pu-min-na-bi ma-a-su ( SAI 1136 | ta-’-a- mu (SAI 1137) 253 [ma-as-ki-im] ( B 5659) gi-es-tu-ru-u sa MASKIM ra-bi-su (cf. 715659) 254 [si-ig] ( B 5576) [frl TT ma-ha-su (B 5576) 255 [ IT ] (SAI 3930) TT sa-ha-tu (SAI 3930) 256 TT na-ba-tu 257 [lu-ga] (B 5612) TT sa PA-MAL sil-la-tu (B 5612) 258 3= TT sa-lu-u sa me meS 259 TT hu-ut-pu sa siparri 260 [ha] -ad (cf.B5573) TT hat-tic sa isi 261 [pa] -a (B 5570) TT kap-pu (/SA73918) | a-ru (B 5570) 262 mu-ii-a TT id-lu 263 mu-u-a-tn (B 5579) TT d Nabu (B 5579) 264 u-gu-la TT ak-lu (B 5568) | sa-pi-ru (B 5590) 265 . . -hu-dur TT d l-sum 266 [su]-ul-lat TT d N abu 267 . . .-man TT d Sarru 268 gi-it-ru TT hat-tu (cf. B 5573) 269 mu-ud-ru TT TT erne-sal 270 [nu] -us-ku (B 5683) m ges-tu-ru-u-mu-sa-ku d Nusku (715683) 271 . . . sag-du TT TT TT 272 [si] -pa (cf. 71 5688) 1 TT u-du-u ri-e-a-u (B 5688) 273 TT TT TT 274 [b]a-an mi-in ba-an-min-na-bi sit-ti sa-a-at 275 [b]a-an es-su & TT -es-se-ku si-bat 276 su-bat TT TT TT 277 [b]a-an lam-mu TT -es-gi-di-ri-gu-u ir-bi sa-a-at 278 [TT] TT -lim-mu-ku TT 279 [ba-a]n ia TT -lim-mu-gi-di-ri-gn-u hansi sa-a-at 280 [TT] TT -ia-a-ku TT 281 as (B 6745) di-es-su ar-ra-ti (7? 6745) 282 . . . ud TT ti-iq-tu 283 zi-iz (ef. B 6750) TT kis-sa-tu(BA X, 81 11:28) 284 [b]a-ar (711814,1730) ba-a-ru us-su-ru (B 1814) | a-ha-tu (B 1730) 285 [TT] HP TT [ nu( ? ) ] -us-su-u 286 ib (cf. ibbi, B 10488) m u-ra-su tu-pu-uq-tu (B 10488) 287 da-ra (cf. B 10483) TT is-lm (B 10483) | ni-bit-tu (7110485) 288 ur-ta TT sa d N IN-IB su-ma 289 u-ra-as (7110478) ) M TT pi-ris-ti 290 ni-e mm mas-te-en-i-za-ku pu-luh-ti 92 MISCELLANEOUS INSCRIPTIONS 291 lil TT 292 [TT] m TT es-gis-pu-u 293 X mas-te-nu-u 294 X TT 295 [su]-us X TT 296 [e]n (B 10857) w mas-te-en-a-na-ku 297 se( ?)-e m TT 298 . . . gi TT -mulda-ku 299 ki-es (cf. B 10859) [W TT -a-na-sar-ga-da-kidk-ku 300 sudiu-ub (71 10865) TT -mulda-ku 301 [ki-bid]r (B 10870) TT -di-es-se-ku 302 [gi-bi-i] 1 (B 10871) TT TT 303 [su-du]-un (71 10877) mm TT -tu-gu-nu-se ( ? ) 304 [u-ku] -us (71 10887) m TT -ra-nu-til-lu-u 305 [hu-u]l (71 10886) m TT TT 306 [bid]b-ra (71 10883) TT TT 307 [su-us-sa-]na (7111222) TT -di-es-se-ku 308 . . . -a TT TT 309 X TT TT 310 [gi-dim] (73 11307) m su-sa-na-sa-sa-ha-ra-ku-si- 311 [sa-na-bi] m mas-te-en-min-na-bi 312 m TT TT 313 m TT TT 314 [u-tug] (cf. B 11312) nww su-sa-na sa-sa-ha-ra-ak -ku- 315 [vm TT TT 316 ivm TT TT 317 [ga-ar-za] —4 —4 CfQ ob 318 . . . -se-tu-kul-kak-ka-ku 319 [TT] TT 320 [TT] TT 321 «... [TT] TT lil-lum TT e-ri-bu sa d sam-si (cf. 73 10828) e-ri-bu sa u-mi sa-ha-pu (B 10839) sip-tu ( B 10857) ba-su-u pa-ru-u (cf.il 4991) Kes (SU-ER ) ki ( cf . 7110859) su-hup-pa-tu ( B 10865) lii-bir-rum (cf. II 10870) qi-lu-tu (B 10871) ni-i-rum (71 10877) his-su-u (71 10887) hi-du-tu (H 10886) bi-ib-ru-u (71 10883) su-us-sa-an (7! 11222) si-ztt-u ma-an sa-ah-ru la-i-gub | e-Jcim-mu (B 11307) si-ni-pu si-in si-zi-i si-in ma-an sa-ah-ru si-la-i-gub | u-tuk-ku (7111309) se-e-du (73 11308) ra-bi-su ( B 11313) pa-ra-as sa sarri (cf. 5647) (?)■(?) -MU SU-SE-KU-KAK-BAR ap- su-u (71 10902) 1. Cf. A = buduqtu “Hood.” B 11331. 8. For A without IGI inserted = dimtu, cf. 71 11332. 10. The sign, which is called sa-a-ku-ba-at-t u-i-gub, apparently is A with BAD inserted. If this is correct, it is new. 11. The character which is broken away is new, as is determined by its name, sa-a- k ud a-g a r-g u-n a-i-g u b ; but exactly what was inserted in A, is not certain. The sign meaning lagar in Sumerian and lagaru in Semitic, cf. B 9574, would seem to be the sign called lagar. This finds support in the fact that this sign with SE inserted, cf. B 9612, is called sad a-ga-r ak-ku-se-a-i-gub. Lagar with gunu would then seem to THE YALE SYLLABARY 93 be DUL, but in line 144, as well as CT 1 1, 29 : 25a, this sign is called g i s-p u-t u-k u 1-1 a-k u. A possible explanation is that two original signs have been confused. 13. The sign called s a-a-k u-k u-u-a-i-g u b must be A with HA inserted. In CT 19, 21 : 18b, this sign occurs, but it has been construed as ZA with HA inserted, cf. B 11813, SAI 9075 (with?), and Barton 524. In answer to my inquiry King informs me that R II, 44:3a is wrong, K 4177 reading quite clearly . He regards CT 19, 21:18b ( K 4362) as certainly the same. 18. The sign called .... i-g i-g i s-p u-u-k u r-r a-i-g u b has the value sur-i-ni. As it follows ZA, it would seem that the sign which is wanting, is something like what is indicated in the restoration. 25. Cf. girim, Glossar, p. 92. 26. Cf. ni-mi-en (emesal) = la-wu-u-um, UMBS V, 102, 11:1; which shows that the root is ml’, cf. Latrille, ZK II, p. 239. 27. Cf. n-i-mi-en (eme-sal) = za-ha-rum, UMBS Y, 102, II : 2. 29. For el-lag, cf. Glossar, p. 32; also cf. e 1-1 a = pu-uq-qu, UMBS V, 102, 11:9. 30. With GI-RIN = illuru, cf. GI-RIN = enbu, B 2525. See also Glossar, p. 93. 32. [Pa]-qu is restored on the basis of CT 12, 31:93068:9. 33. Perhaps to be restored [n i-g i-in] = saharu, cf. Glossar, p. 201. 39. The sign, as in CT 12, 31, 93068:16, is unfortunately wanting. Meissner holds that GE ( isten ) is enclosed, see SAI 7872. 41. Cf. U = b u r u = su-ut-tu, “hole, shaft” (A? 8769) ; also suttatu, SAI 7807. 44. Cf. h a b, Glossar, p. 285. In view of the fact that the sign has such values as bum, hiritu, suttatu, etc., it would seem that bu-’-su means “cess-pool,” and that the root is ba’dsu. For h a-a b = bi-’-sum, cf. UMBS V, 102, 11:12. 51. See uru-tum, etc., Thompson CT 12, 26:1b. King kindly examined the tablet in the British Museum, and informs me that it agrees with the present text. Urutu( ?) therefore of SAI 7845, etc., must be corrected accordingly. 52. A s-t e is apparently the name of a city, cf. the Sumerian a s-t e — su-ma dli, SAI 7846. 54. Cf. Glossar, p. 277. Bu-gin-nu sa a-ka-lu, “food receptacle,” is a good expla- nation of the sign. LAGAB with ME inserted, CT 12, 26 : 7b, has the same values. 63. LAGAB with DAR inserted occurred CT 12, 26:26b, but it has been read LAGAB with BAD -f- KU inserted (Fossey 4848), and LAGAB with NA inserted (SAI 7746). On the synonyms naliallum and suttatum, cf. line 41. 65. 108 and 111. This character frequently occurs in the tablets from Umma as the name of the chief deity, but for which the reading has not been known. In the text here published, the Semitic u-ga-rum is given. In CT 12, 26:36b, it also occurs partially preserved, where the Sumerian value a-gar is given. This, doubtless, suggested the transcription by Assyria] ogists of LAGAB with GAR inserted; cf. Fossey 4885, and SAI Till. But this must be discarded. In lines 108 and 111 additional values are given for this sign, namely, pa-ra = sar-ri, and sa-ra = d Sam. This shows that the reading of the name of Umma’s chief deity is now known, namely Sa-ra in Sumerian, and Sam or Sarru in Semitic (see under Text No. 16). For the reading BARA = sa-a-ru, cf. S b 355 (DAL”', p. 63); and = sarru (LUGAL), cf. R IV, 46:7a. For d BARA = Sa-ra, cf. SAI 10934, and d BARUN = d Sa-ra, cf. SAI 11296. 94 MISCELLANEOUS INSCRIPTIONS 66. This sign occurs in CT 12, 26:37b, with the Sumerian value a-gar, which doubtless is equivalent to the Semitic value of the present text. 67. This sign occurred CT 12, 26:38b in an imperfect form, and was regarded as having A-D A-GAR inserted, instead of A-DA-IIA, cf. Fossey 4948; SAI 7866 (with a question mark). Cf., however, Glossar, p. 274. Like the sign in line 106, the character is related to PISANNU with A-DA-IIA enclosed, cf. SAL 3862. The Semitic meaning of the sign is si-hi-il nu-ni, “fish spear”. 68. CT 12, 26:40b, offers the Sumerian value da-ak-kil (or da-ag-rin), for tins sign; the present text furnishes us with its Semitic value, namely, ta-mir-tu. 69. LAGAB with SUM inserted has the Semitic values sa-ar-ri sa se-im, sa-ra-rum and si-si-tum; cf. also zar = za-a-ru, Glossar, p. 286. Si-si-tum CT 12, is partially pre- served in 26 : 44b as a value for the next sign, line 72, which apparently is to be regarded as a variant. Sa-ar-ri , perhaps for sa-’-ru, means “ring”, cf. LAGAB = sa-a-rum CT 12, 25:42a. The meaning of the sign obviously is “a grain receptacle” or “a granary”. 72. The Semitic value tu-sa-ru sa nab-bil-lum, partially preserved in CT 12, 26:45b, seems to mean “restraint (or destruction) of destroying insects.” If this is correct, sur of SE-RIN-sur, its Sumerian equivalent, which in the parallel text CT 12, 26 : 42b — sararu, does not mean “to shine (Bar. 448), but “to oppress”, or “to restrain”. The same is true of za-ar = za-ar-rum, line 41 of the same text, which is from zaru “to resist”, and does not mean “bright”. 73. In the parallel text CT 12, 26:46b, the inserted character is NE. In the present text therefore, if the character is the same it would seem, as in some other cases, to be archaic, cf. li. 103. The values u-d u- ( ? ) = pi-en-du, are partially preserved in CT 12, 26:46b. King kindly informs me that the -third sign of the Sumerian word, CT 12, 26 : 46b, seems to have been most probably LAL with the horizontal wedge written rather high. The sign in the present text, however, can scarcely be LAL. Holma sug- gests that pindu is “Fine Krankheitserscheinung der Ilaut” or a “Geschwiir” Kleine Bcitrage sum Assyrischen Lexikon, p. 16. In view of the meaning of the inserted NE — isatu “fire”, may not: pendu mean “birth mark”, in the light of the passage R III, 65,9b, where a new born babe is referred to as being covered with pendu ( pi-in-di-e ma-li). The stone aban isdte, a synonym of [. . . . p ] i-in-du-u, CT 14, 15:34, is perhaps a reel mottled stone. 74. For the Sumerian value tinuru, cf. CT 12, 26:50b. See also B 8372, where IM has the value tinuru. 77. Cf. Glossar, p. 277. 94. Cf. Glossar, p. 84. 95 and 110. This sign, called sa-la-g a b-ba-lu 1-1 a-i-gub, is new. It has the values i-ri-ib, and pa-ra = basa-mu. It is to be noted that the sign par also has the value basdmu, R II, 62, 3, I, 3 and 4. 102. LAGAB with KIN inserted, is new. 103 and 104. The sign given alongside the character, to show what is inserted, is inscribed perpendicularly. This is referred to in the sign name, by the use of the word te-na. A similar character with the Sumerian value . . . [d]u-du, occurred CT 11, 28, K 8503, Rev: 4 ( SAI 7773). The value sak-du-du in the present text verifies the identi- fication. It is to be noted that it has values similar to the common Assyrian sign for “battle,” namely, m e-e =-tahazu, which sign was used rai*ely in Babylonian. Additional THE YALE SYLLABARY 95 values given in the new text are: s a k-du-d u = ma-ha-su sa tap-di-e, and mus-sa- ga-na — ka-ru-ur-tu sa naspanti (UR-BAR-RA) , which are synonymous expressions. 106. The sign is new, although PISANNU with the same signs enclosed has similar values, me-en and a-gu-u, as well as sarru, cf. B 5510 and 5513. For m e-e n = a-gu-u ndri, cf. B 10400. 112. The values are similar to LAGAB with IG1-GVN A inserted, which is discussed above, line 65. 122. Cf. KU = umus = sipru, B 10552. 124. Cf. duru-n a = asabu, B 10499. 129. Cf. II U-II U = b i-b i = te-zu-u, SAI 8125; also cf. b u-u = te-zu-u, line 96. 132. KU frequently interchanges with LU = dib = sabatu (cf. B 10694), in dates of the Larsa dynasty. The present text shows that KU, as well as LU, has the value d i b. 134. Tu-kul (cf. B 10514) = kak-k u (B 10529), as has been inferred. 136. Perhaps to be restored kak-ku sa[ili]. 140. It is to be noted in connection with the reading t ug(KU)-b a = nalbasu ( Glossar , p. 161), that mu-u is the Sumerian in this text, and in line 202 ma-a = sa KU-BA na-al-ba-su ; cf. mu = labasu SAI 7985. 141. Cf. KU — n a m = ru-bu-tu, UMBS V, 102, III, 8. 143. Cf. u s(KU) = temu S b 1, III : 6 ; also cf. umus = sipru ( B 10552). 168. This character, the ideographic values of which are given here, occurs com- pounded with other signs in CT 14, 49, 93085, rev: 6 ft'. 172. Cf. pi-es = humiru, Sb, 1 III : 14. 174. This sign is made like KIN, but has the name and values of SIG, i. e., KIN with gunu. The gunu is omitted also in the succeeding signs. 175-188. KIN-DIL without gunu is new. The values da-ra — da-’ -mu are those of SIG-\-DIL, B 10798. Cf. previous note. The values u and u-a =-lalt-rum, and g a-n a m = im-mir tu are the same as those of the usual sign in lines 91, 92 and 94. 179. It-qu may mean “wool,” cf. Jensen ZK II, 27 f. 181. Perhaps for SIG -j- NUN, see note to line 174. 182. The name and the values are those of SIG -|- LAM, but the second sign is quite distinct, see note to line 174, cf. baku SAI 8314, and se-es = pasdsu, B 10814. Si-kin = si-kin-nu are the values also of DUG; cf. SAI 4208. 186 and 187. This character has values similar to SIG + SUHUR, namely, mun- su-ub = sar-tu (cf. B 10812), but the signs must be regarded as distinct; see note on line 174. 188. The sign GUR ( B 10809), has the same value as this sign, namely, gu-ru = ka-ru-u ; but its distinctiveness is to be noted; see also note to line 174. 189. The sign has the meanings da-ma-qu, dam-qu and gi-sim-ma-rum, the same as the well known sign for gisimmar (B 7289). The second part of the sign has the value s i g, Glossar, p. 241; cf. also the common sign with the same values sa-a and si-iq = damaqu, cf. Glossar, p. 242. The values h a-a d = hat-tu also are the same as of PA (B 5573). Cf. also p a-a = a-rum, B 5570. 194. Cf. line 260, and B 5573. 198. KIN -\-KAK is new. The values g a-a 1 = ba-su-u, and perhaps also na-sa-ru are the same as gal (B 2238). Note also the Sumerian iq = ri-tum, line 199, which appears to be a synonym of nasaru. MISCELLANEOUS INSCRIPTIONS 96 202. The reading of the Sumerian m a-a for nalbasu, shows perhaps that the restoration [m e-e] = L KJJ-ME na-al-ba-su S c 4 (DAE', p. 79), cf. B 10377, is to be given up. It is to be noted that the ideogram here is KTJ-BA. 205. Cf. m a = mdtu, B 6774, 102, III, 13. 209. In UMBS V, 104, I LI, this sign = 1 a-a 1-1 a-a 1 = ud-di-a .... 211. This sign which in S b 149, has the Sumerian value lal-u, here has la-’-u. Cf. also la-u, UMBS V, 104, III, 15 = ri-ib-ba- [turn]. These writings determine that the reading rib-ba-a-tu, B 10145, and not nar-ba-a-tu or lib-ba-a-tu, is correct. 212. LAL-LAL-NI is new. 213. LAL-LAL-KAK occurs quite frequently in the Nippur temple documents of the Cassite period BE XIV, 65:27, 88:3, etc., and means “balance due.” Apparently rib-ba-a-tu and the Sumerian la-’-u have some such meaning. 214. LAL-LAL-U, called 1 a-al-m i-n a-b i-g i s-p u-u is new. 216. UMBS V, 104:17 is the same. Dr. Cliiera who kindly collated the passage informs me that “the sign is probably it,” of which he sees clear traces. 219. LAL-LAL-GI SGAL = h al-p i-a = lial-pi-u-um, occurs UMBS V, 102, IV, 3, and in 104, III, 21 the values hal-bi = hal-p[u-u], are given which are the values of the pre- vious sign, line 218 of the present text. Hal-ma-a seems to be clear, but it perhaps is to be read h a 1-p a-a. 221. Cf. gur = na[ak-rum], UMBS V, 104, III: 23. 225. QA is called here si-1 u-u, but compare the name pa-ap-pu-di-e s-se-ku “pappu with dessu,” CT 12, 16:17. In UMBS V, 104, III, 26, ga-a = ^i([-i{]occur. 227. [Mi\sirtu is restored from UMBS V, 102, IV : 15, cf. also 104, III, 27. 228-231. The signs unfortunately are poorly preserved, or wanting, cf. CT 12, 16 : 29 ff. 232. In connection with the value nasarbutu, cf. I\ AS-K AS-MES (variant BU-BU- MES ) = mut-tas-ra-bi-tu-ti, R IV, 2:4b. 241. If the name n u-u n-n i m-n a-b i-1 a-g a b-m i n-n a-b i is correctly read, it is the first appearance of the sign. In CT 12, 24:65b, NUN -f- LAGAB is found with the Sumerian value t u-u r, which does not appear to be registered in the recently published lists. The similarity between NUN -(- LA GAB = tu r, and NUN -LAGAB = tu r, which some regard as variants, is to be noted. 242. The sign is restored on the supposition that gub-be represents DU. 260. Cf. h a-a d = hattu, line 194. 264. U-gu-la occurs, cf. SAI 3900, but with the value a-bu .... 265. The text seems to show that the character in the Sumerian name of Nairn is hu, not en, as in CT 12, 22, 38180:5. This is preceded by another sign. King kindly informs me that in the London text, there does not seem to be room for an extra character. 266. Cf. S u-u 1-1 a t = PA = d . . . . CT 12, 22, 38180 : 6. The present text shows that the Sumerian name of Nabu is Sullat. 267. In CT 12, 22, 38180 : 7, the second character given is KUR. In the present text MAN is clear; as well as LUGAL. King informs me that there are trances of MAN on the tablet in the British Museum, but the sign that follows ilu in the last column is very uncertain. 269. Cf. mu-du-ru, also eme-sal = hatti, Glossar, p. 96. 274 to 280. Here are given the readings of the divisions of the PI in Sumerian and Semitic, cf. CT 11, 40, K 4383:32, where BAR has the value za-a-at. Pognon, JA 1913, THE YALE SYLLABARY 97 p. 411 f., ingeniously proposed, that BAR = 1 satum, PA = 2 saturn, etc. Instead of saldsti sat, which is one-tenth of a gur, si-bat is used, cf. sibtu = esru, Meissner, ABP, p. 109 f. 279. G i-d i-r i-g u-u in the name of this sign, as well as that of line 279, seems to mean “with a reed,” or “one passed through”. 282. Tiqtu, following arratu, apparently is from qatu, and means something like “vengeance”. 285. Cf. nu-us-su-u = b a r B 1780. 288. It has been assumed that N i n i b was the Sumerian pronunciation of god ’s name written d NlN-lB and MAS. Others also read the name N i n-IB. The present text shows that both these writings were graphical expediencies adopted to represent the name of the deity (see below). 290. Is this sign composed of Sii(masten) and BE(iza)1 If so, the latter is peculiar. Cf. IM = ni-i = puluhtu, S c 285 (B 8366). 292. SU -f- ES is new. 295. Su-us = sahapu, Glossar, p. 265; also cf. su, B 10839. 299. Cf. SU-ER ki — K i-N i-i s ki (B 7087), which is apparently to be read Ki-i-is ki . 303. Both the character and the name indicate that not KAS but SE is inserted. B 10875, and SAI 8357, insert KAS. In CT 11, 39, K 4151, Rev: 27 ff. the SE is clearly written. 310, 314. SUSSANA-IS with SIL inserted, is new, but it is to be identified with B 11311 ff., which has the same values. Ur-ta the Sumerian Reading of NIN-IB, line 288. The discovery that the name of the god written ideographically d MAS and d NIN-IB as reproduced by ntiPJN in Aramaic in the late Babylonian period (see the writer’s BE X, p. XVII), showed that it had not been read Ninib, Ninraq, etc., at least in that period. Certain scholars, however, considered that while IB was an ideogram, the first element was read n i n in Sumerian. In consequence they have transcribed the name N i n-IB. The new syllabary, as above, shows that NIN, as well as IB, was part of the ideographic writing, and that the pro- nunciation in Sumerian was U r t a. The question then arises, is the Aramaic equivalent ntSPlX quite distinct from the Sumerian U r t a, the one being Semitic and the other Sumerian; or have they something in common? Scholars have not agreed upon the etymology and vocalization of the Aramaic form. "While some have accepted Enmastu, more than a dozen other explanations have thus far been offered. 1 The reading of the new syllabary 1 See Amurru, p. 196. Still more recent explanations are : Langdon Babylonian Liturgies, p. 147, who reads Enurasat (Nin-urasa) , although it has long been demonstrated that the middle character is r and not tv. Pognon J A 1913, p. 411, reads AN-MAS = Anusat, i. e., AN = anu, and MAS = sat. Thureau-Dangin RA XI, p. 81, accepts this reading. The writer sees no reason for departing from the reading Enmastu or Enwastu. 98 MISCELLANEOUS INSCRIPTIONS seems to confirm the view expressed, namely, that d NIN-IB is to he identified with d MAR-TU, which in time became En-Martu = En-Mastu or En-Wastu. The existence has been established of the West Semitic god whose name is written in cuneiform: d Amurru, d Amar, d Mar, d Mer, d Me-ir, d We-ir, d I-li-Me-ir, d I-lu-Mi-ir, d I-lu-Me-ir, also d Uru, d Urra, etc., and which is written in Aramaic: 808, 80, ms, 88, rn and niw’K. 2 It has also been established that d MAR-TU or Amurru= ms (see BE X, p. 8), and it is highly probable that d DINGIR- MAR-TU, which occurs so frequently upon the seals of the first dynasty, is to be identified with d I-lu-Me-ir and nin’K, following a West Semitic custom of pronouncing the word “god” in connection with the name of the deity, like “God-Mer;” cf. El-Shacldai, El-Elyon, ’AAwpos, d Il-Tammes, d ll-Tehri, d Il-Teri, d Il-Hallabu, etc. 2 3 It has not been determined definitely whether TV of d MAR-TU lias an ideo- graphic value, perhaps erebu, or whether it was originally the Semitic feminine ending. See on this the discussion of Prince AJSL 1914, p. 214. Although it is by no means essential to the proposed identification, it would seem from the discovery of the reading Ur-ta that it was probably a feminine ending; i. e., Mar-tu was originally the consort of Mar, like Anu and Antu. And subsequently, after these signs had been recognized as an ideogram for the name of the deity, and of the country, the goddess became masculinized. This is -known to have occurred in not a few instances. 4 In no other way, it. seems, can the element NIN “lady” in the ideograms d NIN-IB, d NIN-GIR-ZU, etc., be explained. It is, therefore, reasonable to assume, after Martu or Urtu had become known as a male deity, that, the element EN “lord” was prefixed, i. e., En-Martu, which passed into En-Mastu, or En-Wastu; and this was handed down in Aramaic 2 See Amurru, p. 107 f., 156 f; Schiffer OLZ 1909, col. 478; and Dhorme BA VIII, 97 f.). 3 Cf. ibid, where the writer has shown that the West Semitic deity figured prominently in the anti-diluvian list of Babylonian kings handed down by Berosus, namely, ’AAwpos = mS-l’K or m-'rs ; ’AXcnrapos = ms-s^s ; ’A/xiAAopos = ms-noy or Amel-Uru; MeyaAapos = mS-^D ; and perhaps also ’ApoSan^ contains the element (see ibid., p. 63 ff.). To this list should be added the name of king 2e/-«/x 0 C 0s A the father of Gilgamesh’s mother, who is mentioned in a fable by Aleian. (Cf. De Batura Animalium , 12:21), which name, together with Gilga-Mesh, seems to be West Semitic; and is equal to mS-OOD ; cf. liT'-DOD and 'iT , -3QD' 1 of the Old Testament.. 4 Cf. Barton Semitic Origins, p. 123 f., Amurru, p. 200, and Patou, “Anum and Ishtar,” Hastings Enel, of Bel. URTA THE READING OF NIN-IB 99 characters, ntriJN. Probably it would be more correct to say that Martu and Mastu are dialectical variations. 5 The name of a deity with the prefix En has many parallels, cf. En-A-num, En-abzu, En-Buzur, En-Engur, En-Uru, En-Ur-ta, etc. (See Deimal Pantheon Babylonicum, 115 IT. ) It is quite probable that in the last mentioned, namely, En-Ur-ta ( CT 24, 25:101), we have the deity’s name. And, moreover, it is not improbable that we have the early masculine form of the name in En-Mer of En-Me-ir-kar , one of the early rulers of the kingdom of Eanna ( UMBS IV, 1,2: Col. 11,13), and especially as Me-ir is the exact writing of the name so fre- quently found in the inscriptions. But, as stated, the conjecture concerning the ending TU of MAR-TU is not essential in the identification of that deity with NIN-IB. Additional proof for the identity of Mar and TJru with d NIN-IB, may be seen in d urum Uru(PIN)= d NIN-IB sa al-li, CT 25, 11:26; d NIN-Uru(PIN)= d NlN-IB, CT 25, 12:20; d MAR = d NIN-IB, R III, 57:81cd, etc. Taking the above into consideration, it seems quite reasonable to maintain that the two forms of the name written ideographically, d NIN-IB or d MAS, namely, Urta in Sumerian and ntPUK in Aramaic, are related. And also that d NIN-IB is but one of the ideographic forms which were adopted in the different centers for the writing of the name of the god or goddess of the Western Semites, known as “ins, ns, etc., which in time, like d NIN-GIR-ZU, etc., was identified as a distinct deity. Since d NIN-IB is a West Semitic deity, perhaps there is to he seen some connection between the names Bit- d NIN-lB, near Jeru- salem in the Amarna letters (55:31), and sl Me-is-tu (256:25), mentioned as one of the cities of southern Palestine, in the land of Gar . 6 5 On the change of r and s, see Prince Materials for a Sumerian Lexicon, p. XII. 6 It is not impossible that in some centre in the West the name of the West Semitic solar deity Mar or Mer appeared as Gar or (Hr; especially since we know that the change of g and m or tv is quite common. Years ago Jensen ( Cosmology 480 f.) discussed at length the god Gir, showing that he was identified with and even took the place of Nergal, whose name in cuneiform is compounded with GIR. The West Semitic d Amurru( d KUR- GAL and d MAR-TU) is called Gir (CT 24, 42-90-91) ; Gir is the son of Shamash (CT 25, 50:15); d NIN-IB is called Girra (BE 24, 4:3); Ningirsu, regarded the same as d NIN-IB, is written NIN-GIR-ZU and NIN-ZU-GIR; Sar-rabu is explained as Sar-girra of Mar ki ; and Adad is called Gir-gir-u (CT 25, 17:31). The name of the West land A-mur-ri-e is written mdt GIR-GIR. In short, it seems highly probable that Gir or Ger was an early importation from the West, where in the late period it is preserved in such names as etc. INDEX OF THE WORDS IN SYLLABARY. Sumerian a-a -i-sik-tu sa suklu(SUK - LUM) su-ma, 51. a b-1 a 1 — [qin-nu sa issuri ], 83. a d-k i n = ki-ri-e-tu, 185. a d-k i n = mu-du-lu, 185. as = ar-ra-ti, 281. as = it-tu-ut-ti, 186. a s-t e = as-te URU-KI, 52. [b] a-a n e s-s u = si-bat, 275. [b] a-a n in i-i-n = sit-ti sa-a-at, 274. [b a-a] n \h — hansi sa-a-at, 279, 280. [b] a-a li l a in -111 u = ir-bi sa- a-at, 277, 278. [ b ] a-a r = a-ha-tu, 284. [b]a-ar = tis-su-ru, 284. [b i-i] b-r a = bi-ib-ru-u, 306. b i-e = te-zu-u, 129. b u-u = na-sar-bu-tu, 232. b u-u= [te-zu-u\, 96. b u-g i n = bu-gin-nu sa a-ka- lu, 54. b u-u i-i n = bu-nin-nu sa me meS , 53. bu-ul = [#e-2tt-M], 97. b u-u n = [na-ap-pa] -hu, 77. b u-u r = nu-u [s-sit sa . . .], 98. b u-i t = na-sa hu, 131. d a-r a = da- ’-mu, 178. d a-r a = is-hu, 287. d a-r a = ni-bit-tu, 287. d i-i b = ba-’-u, 200. d i-i b = e-ti-qu, 200. d i-i b = sa-ba-tu, 132. d u-u 1 = ka-ta-mu, 144. d u-u 1 = sa MAS-KTJ ku-si-tu, 142. d u-r u = pi sa bu-sa mcS , 125. d u-u r = su-pur-ri, 122. d u-u r = za-ra-tu, 126. d u r-d u r = sa-la-lu, 135. d u-r u in = su-pur-ri, 123. d u-r u-u a = pi sa b u-sa meS , 124. d u-r u-ii a = ti-nu-ru, 76. [e-d a-k u] -u-a = si-hi-il nu-i 67. g i-i t-r u = hat-tu, 268. gu-u = sa-bat-ti, 117. g u-u = sa KU-LI ib-ri, 116. g u-u g = k u-u k- [ku] , 157. g u-u k-k a 1 = gu-uk-kal-lum, 167. g u-in u s(s i r) = sa KAK-KTJ- US kak-ku-su, 115. g u-m u s(s i r) = sa KU-UD- DU sal-ki-du, 114. g u-k i n = da-ad-me, 102. [gu]r = a-hu, 223. e-es — ib-[du-u], 154. e-es = .sa LU-KU [lu-ub-bu], 152. e-g i = ru-ba-tu?, 150. [e] n = sip-tu, 296. e-ri-en = e-ri-nu, 181. e s = ki-e-mu, 147. es = sa GARAS-GA ka . . ., 233. ga-a-a-u= [an-su], 87. g a-a 1 = ba-su-u, 198. g a-a 1 = n a-sa-ru, 198. g a-u a in = im-mir-tu, 180. g a-u a in = [ im-mir-tu ] , 94. g a-a r = sa A-GAR [amaru], 156. [g a-a r-z a] = pa-ra-as sa sarri, 317. [g i-b i-i] 1 = qi-lu-tu, 302. [g i-d i-i m] = e-kim-mu, 251. [g i-d i m] = e-kim-mu, 310. g i-e = ru- [ bu] -u, 149. g i-1 i-1 i = nam-mas-su-u, 171. g i-1 i-i in = nam-mas-tu, 170. g i-s i in -111 a r = gi-sim-ma- rum, 196. g i s-n i m-b a r = gi-sim-ma- rum, 197. g u r = nak-rum, 221. gur = ra-bu-u, 19. g u-r u = k a-r u-u, 188. h a-a d = hat-tu, 194. [h a] -a d = liat-tu sa isi, 260. h a 1-b i = hal-pu-u, 218. b a 1-m a-a = [i]-nu sa buri, 219. [li u-u] 1 = lii-du-tu, 305. ! h u-u d = ha-da-du, 193. li u-u u = na-a-hu-u, 148. i = lu-bu-us-tu, 128. i b = tu-pu-uq-tu, 286. i m-m a n-d u = ti-nu-ru, 74. i q = ri-tum, 199. i r = i-ri . . , 234. i-r i-i b, 95. [i-s]i-mu= [sa PAP ]- IGIGUNU us-mu-u, 231. i-s i-i b = i-sip-pi, 201. i-s i = im-me-rum, 164. k a-a = sik-ku-u, 168. k a-r a = da , 158. k a-r a = ri-ik-su, 158. [k i-b i-i] -r = ki-bir-rum, 301 k i-e s = Kes (S JJ-ER ) kl , 299. k i-1 i m = nam-mas-tu, 169. k i-1 i-n a = ti-nu-ru, 75. INDEX OF THE YALE SYLLABARY 101 k i n-b u r = (qi-bur-ru sa issuri), 84. k i-r i = ki-ri-tum sa GIS . . , 159. k i-s i = pi-a-zu, 173. ku-u -na-du-u, 113. kur = nak-rum, 220. 1 a = pag-ri, 166. 1 a-a = a-ma-rum, 208. 1 a-’-u = rib-ba-a-tu, 210-214. 1 a-a h-r u m = [la-ah-ru] , 93. 1 a 1-1 a = ud-da-a-tu, 209. 1 a-t e = su, 177. 1 i 1 = lil-lum, 291, 292. 1 u-xl = da-la- [hu] , 155. 1 u-u = im-me-rum, 162. [1 u-g a] = sa PA MAL sil-la- iu, 257. m a-a - a-l u, 205. m a-a = sa KU-BA na-al-ba- su, 202. [m a-a s] = el-lu, 250. [ma-as] — ib-bu, 250. [ma-as \ = ma-a-su sa eqli, 249. [m a-a s] = mi-is-lum, 244, 245. [m a-a s-k i-i m] =sa MASKIM ra-bi-su, 253. m e-e = di-lu, 206. m e-e = par-su, 203. m e-e = ta-ha-zu, 103. m e-e n = a-gu u, 106. in e-e n = a-na-ku, 204. m i-i t-t a = kak-ku sa [ ta-ha- zi] , 136. m i-i t-t a = kak-ku sa . . . . , 137. mu-u = [me-e], 5. mu-u -na-al-ba-su, 140. m u-u-a = id-lu, 262. m u-u-a-t u = d Nabu, 263. m u-u d-r u = haf-tu, 269. m u-u n-s u-u b = sar-tu, 187. m u s-s a-g a-n a — ka-ru-ur-tu sa naspanti ( UR-BAR-RA ) , 105. n a-a m = te-e-mu, 141. n i-e = pu-luh-ti, 290. n i-g i-i n = na-gu-u, 215. n i-n a-a = it-qu, 179. n i n-ii a = [ es-se-pu i ^ uru ] , 82. n i-i n-n a = sa d NIN-BUL- BUL-I1U [ es-se-pu ], 101. [n u] -u s-k u = d Nusku, 270. n u ?-u = sa RIM-KU u-tul-lu, 133. [p a] -a = a-ru, 261. p a-a — a-rum, 195. [p a?]-a = ka-ka-si-ga, 222. p a-a = kap-pu, 195. [pa] -a ~kap-pu, 261. pa-a= [pal]-gu, 228, 229. [pa]-ap = a-sa-ri-du, 224. p a ?-a p-u-k ur = [sa PAP ] - IGIGUNU u-ga-rum, 230. p a-r a = ba-sa-mu, 1 10. pa-ra -sar-ri, 107, 108, 109. p i-e s -hu-mu-un-si-rum, 172. p u-1 u h-t i = ni-e, 290. s a-a = da-ma-qu, 189. [s a g-in a n] = ma-a-su, 252. [s a g-m a n] = tu-’-a mu, 252. s i-i = im-me-rum, 163. s i-i g = da-ma-qu, 190. s i-i g = dam-qu, 191. [s i-i g] = ma-ha-su, 254. s i-i g = pa-sa-hu, 192. [s i-i g] = sa-ha-tu, 255. si-ki = sar-ti, 174. s i-k i = si-pa-a-tu, 174. s i-1 a = [mi] -sir-tu, 227. s i-1 a = qu-u, 226. [s i] -p a = ri-e-a-u, 272. s u-u = a-sa bu, 119. s u-b a t = si-bat, 276. s u-u h = zu-u, 130. [s u] -u 1-1 a t = d Nabu, 266. s u-u r = su-qal-lu-lu, 207. s u-u s = a-sa-bu, 120. s a k-d u-d u = ma-ha-su sa tab-di-e, 104. s a-n a-b i = si-ni-pu, 311. s a-r a = d Sdru, 111, 112. s e-e = ba-ku-u, 182. se?-e = ba-su-u, 297. s e-e = di . . ., 153. s e-r i n-s u r = tu-sa-ru sa nab- bil-lum, 72. s e-e s = pa-sa-su, 183. s i-k i n = si-kin-nu, 184. s u-u = [zi-ir-qu] , 85. s u-u = [am-bu] , 85. s u-d u 1 = ni-i-rum, 145. s u-d u-u n = ni-i-rum, 303. s u-h u-u b = su-hup-pa-tu, 300. sii-ru = [ka-bu-u], 88. s u-r u = [ru-ub-su] , 89. sii-ru = [tar-ba-su], 90. [s u] -u s = sa-ha-pu, 295. [s u-u s-s a] -n a = su-us-sa-an, 307. s u-t a = [zi-ir-qu] , 86. su-ta = [am-bu], 86. t u-u = su-ba-tu, 138. t, u-u ? = sa LIB-TUR sa-as-su- rum, 127. t u-u g = sa-ba-tu, 139. tu-ku = M[-a-s v « sa SAK . . .], 100. t u-k u 1 = kak-ku, 134. t u-u s = a-sa-bu, 121. u = lah-rum, 175. u = [la-ah-rum], 91. u-a = [bu-ha-lum], 92. u-a = lah-rum, 176. u b = sa LU-KU [lu-ub-bu], 151. u-d u = im-me-rum, 165. u-d u- (?) = pi-en-du, 73. u-g u = a-la-du, 118. u-g u = ba-nu-u, 118. u-g u-1 a = ak-lu, 264. u-g u-1 a = sa-pi-ru, 264. 102 MISCELLANEOUS INSCRIPTIONS u-k u = lab-nu, 217. [u-k u] -u s = kis-su-u, 304. Am a li = mi-ih-su, 55. u-m u n = ha-am-mu sa me meS , 56. u-m us = pak-ku, 143. u-m u s = te-e-mu, 143. u-ra-as -pi-ris-ti, 289. u r-t a = sa d NIN-IB su-ma, 288. u-s &v = sit-tu, 216. utt-ra? . . ., 237. [u-t u g] = u-tuk-ku, 314. za-an-sur = MlZ . .,99. z i-i = ki-e-mu, 146. z i-i z = kis-sa-tu, 283. . . . a = si-zu-u, 308. . . . g i = pa-ru-u, 298. . . . h u-d u r = d I-sum, 265. . . . . m an = d Sarru, 267. . . s a g-d ii = d Nusku, 27 1 . . . . . ud = ti-iq-tu, 282. Akkadian. [a\-a-bu, 31. a-bu = [a] , 2. a-gam-mu, 10. A-GAR [amaru] — g a-a r, 156. a-gu-u = m e-e n, 106. a-ha-tu = [b]a-ar, 284. (t-/in = [gu]r, 223. ak-lu = xi-g u-1 a, 264. a-la-du = u-g u, 118. a-lu = m a-a, 205. a-ma-rum = 1 a-a, 208. amaru, see A-GAR. a-mi-lu, 16. a-na-ku = m e-e n, 204. ap-lum, 12. ap-pa-ru = [a]m-b a r, 49. a|)-SM-M = [en-gur], 59. ap-su-u, see SU-SE-KU-KAK- BAR. ar-ra-ti — as, 281. a-ru — [ p a] -a, 261. a-rum = p a-a, 195. a-sa-bu — s u-u s, 120. a-sa-bu = t u-u s, 121. a-sa-bu = u-g u, 119. a-sa-ri-du = [p a] -a p, 224. as-te URU-KI = a s-te, 52. a-tar-tu = [e 1-1 a g], 29. AZ . . . =za-an-sur, 99. ba-’-u = di-ib, 200. ba-da-qu, 1. ba-ku-u = [ i-si-is], 7. ba-ku-u — s e-e, 182. ba-nu-u = ii-g u, 118. ba-sa-mu = p a-r a, 110. ba-a-su, 248. ba-su-u = g a-a 1, 198. ba-su-u— se?-e, 297. bi-ib-ru-u = [b i-i]b-r a, 306. b u- ’-su = [h a-a b ] , 44. bu-gin-nu sa a-ka-lu — bu- gin, 54. bu-nin-nu sa me = b u-n i-i n, 53. da- ’-mu — d a-r a, 178. da-ad-me — g u-k i n, 102. da-la- [hu] = 1 u-u, 155. da-ma-qu = s a-a, 189. da-ma-qu = s i-i g, 190. dam-qu = s i-i g, 191. da . . . . = k a-r a, 158. di-lu = m e-e, 206. di-im-tum = [i r] , 8. di . . . . = s e-e, 153. du-us-su-u, 160. du-us-su-u sa me nari, 11. e-kim-mu = [g i-d i-i m] , 251. e-kim-mu = [g i-d i m] , 310. el-lu — [g\-v in], 25. el-lu — [ m a-a s], 250. e-ri-bu sa sam-si, 293. e-ri-bu sa u-mi, 294. e-ri-nu — e- ri-en, 181. es-se-pu, see NIN-BUL-BUL- HU. e-ti-qu = d i-i b. 200. GARAS-GA ka . . . . =es, 233. GIRIN il-lu-ru = [g i-r i m] , 30. gi-sim-ma-rum = g i-s i m- m a r, 1 96. gi-sim-ma-rum = g i s-n i ra- il a r, 197. gu-uk-kal-lum = g u-u k-k a 1, 167. ha-da-du = h u-u d, 193. ha-la-qu, 13. hal-pu-u = h a 1-b i, 218. ha-am-mu sa me meS - u-m u n, 56. ljansi sa-a-at = [b a-a] n i a, 279, 280. hat-tu = g i-i t-r u, 268. hat-tu = h a-a d, 1 94. hat-tu = m u-u d-r u, 269. hat-tu sa isi = [lj a] -a d, 260. hi-du-tu = [h u-u] 1, 305. hu-mu-un-si-rum = p i-e s, 172. hu-ut-pu sa siparri, 259. ib-bu — [m a-a s] , 250. ib-[du-u] = e-e s, 154. ib-ri, see KU-LI. id-lu — m u-u-a, 262. il-lu-ru, see GI RIN, im-me-rum = i-s i, 164. im-me-rum = 1 u-u, 162. im-me-rum = s i-i, 163. im-me-rum = u-d u, 165. im-mir-tu = g a-n a m, 180. in-bi = g u-r u-u n, 48. [i] -nu sa buri = b a 1-m a-a, 219. ir-bi sa-a-at = [b]a-an lam- mu, 277, 278. ir-bi-ti — [1 i m-m u] , 17. is-hu = d a-r a, 287. i-sik-tu sa hsuklu (SU K-LU M) su-ma = a-a, 51. is-su-u = [t u-u 1] , 42. i-sip-pi = i-s i-i b, 201. INDEX OF THE YALE SYLLABARY 103 d I-sum= . . . hu-dur, 265. it-qu = n i-n a-a, 179. it-tu-u = [s i-i r] , 61. it-tu-ut-ti = a s, 186. kab-ru = gur, 19. kab-tum = gur, 21. ka-ka-si-ga, 4. ka-ka-si-ga, 14. &a-7fa-si-<7a = [p a?] -a, 222. ka-ka-si-ga = [s i . . . ], 20. kak-ku — tu-kul, 134. kak-ku sa [ ta-ha-zi ] = m i-i t- t a, 136. kak-ku sa . . .= mi-it-ta, 137. KAK-KU -TJ S kak-ku-su = g li- ra us (sir), 115. ka-lak-ku = g a-s a 1, 47. ka-lak-ku = [tu-ul], 45. kap-pu = [p a] -a, 195, 261. ka-ra-su, 22. ka-ru-ur-tu sa naspanti(UB- BAB-BA) = m u s-s a-g a- n a, 105. KAS GID . . ., 236. KAS-SAK? ur . . ., 235. ka-ia-mu = d u-u 1, 144. ka . . . , see 6M-.5L4$-CrA. 7fes = ki-es, 299. ki-bir-rum = [k i-b i-i] r, 301. ki-e-mu = e s, 147. ki-e-mu = z i-i, 146. ki-ri-e-tu — a d-k i n, 185. ki-ri-tum sa GIS . . .=ki-ri, 159. kis-sa-tu = z i-i z, 283. kis-su-u = [u-k u] -u s, 304. KU-BA na-al-ba-su = m a-a, 202 . kub-bu = p a-a, 195. [kub]-bu-tu — [el-lag], 29. KU-UD-DU sal-ki-du = g il- ia us (sir), 114. Tcir-Wc-f/ai] = gu-u g, 157. KU-LI ib-ri = g u-u, 116. ku-nin-nu sa qani= [ku- n i n] , 6. ku-si-iu, see MAS-KU. lab-nu — u-ku, 217. lali-rum = \\, 175. lah-rum = u-a, 176. Za-mi(-M = [ni-gin], 36. la-mu-u = [ni-uii-en], 26. LIB-TUB sa-as-su-rum == tu-u(t), 127. lil-lum = 1 i 1, 291, 292. lu-ub-bu, see LU-KU. lu-bu-us-tu — i, 128. LU-KU [lu-ub-bu] = e-e s, 152. LU-KU [lu-ub-bu] = ub, 151. ma-ha-su = [s i-i g], 254. ma-ha-su sa tab-di-e = sak- du-du, 104. ma-an — s a-a h-r u, 309. man-za-zu sa alpi u immeri, 161. »ia-«-si( = [sag-man], 252. ma-a-su sa eqli = [ ma-as], 249. MASKIM ra-bi-su = [m a-a s- k i-i m] , 253. MAS-KU ku-si-iu = d u-u 1, 142. me, see bugin-nu and du-us- su-u. me-ik-ku — [el-lag], 29. mi-ih-su = u-m a li, 55. [mi] -sir-tu =-- s i-1 a, 227. mi-is-lum = [m a-a s] , 244, 245. mu-du-lu = a d-k i n, 185. na-ba-tu, 256. nab-bil-lum, see under tu-sa- ru. na-bu-tu, 13. d Na-bu = m u-u-a-t u, 263. 4Na7m = [su]-ul-lat, 266. na-du-u — ku-u, 113. na-gu-u = n i-g i-i n, 215. na-hal-lum, 63. na-gar-ru-ru = [k i-i r] , 23. na-a-hu-u = h u-u n, 148. nak-rum — gur, 221. nak-rum — k u r, 220. na-al-ba-su = m u-u, 140. na-al-ba-su, see KU-BA. nam-mas-su-u = g i-1 i-1 i, 171. nam-mas-tu = g i-1 i-i m, 170. nam-mas-tu = k i-1 i m, 169. [nap] -ha-ru = [n i-g i n] , 33. [na-ap-pa] -hu = b u-u n, 77. na-a-rum = [ i], 57. d Ndru = [i-i d], 58. d Naru ? = [na m-m u] , 60. naru, see du-us-su-u. nar-kah-t u = [g i-n a r] , 38. nar?-qu-u, 13. na-sa-hu = b u-i t, 131. na[-a-su sa SAK . . .]=tu- ku, 100. na-sar-bu-tu = b u-u, 232. naspanti, see under ka-ru-ur- tu. na-sa-ru = g a-a 1, 198. ni-bit-tu = d a-r a, 287. NIN-BUL-BUL-HU [es-se- . prt) — n i-i n-n a, 101. d NIN-IB = u r-t a, 288. ni-i-rum = s u-d u 1, 145. ni-i-rum — s u-d u-u n, 303. d Nusku = [n u] -u s-k u, 270. d Nusku = . .-sa g-d u, 271. nu-u[s-su sa . . . ] = bu-ur. [nu?]-us-su-u, 285. pak-ku — u-m u s, 143. [pal]-gu — pa-a, 228, 229. PA-MAL sil-la-tu = [1 u-g a] , 257. PAP-IGIGUNU us-mu-u = [i-s]i-mu, 231. [PAP]-IGIGUNU u-ga- rum = p a ?-a p-u-k u r, 230. pag-ri = \ a, 166. [pa] -qu = [el-lag?], 32. pa-ra-as sa sarri = [g a-a r-z a] 104 MISCELLANEOUS INSCRIPTIONS par-su = in e-e, 203. pa-ru-u — . . .-gi, 298. pa-sa-hu = si-ig, 192. pa-sa-su = s e-e s, 183. pi-a-zu = k i-s i, 173. pi-en-du = u-d u ?, 73. pi-ris-tu = u-r a-a s, 289. pi sa bu-sa meS = tl u-r u, 125. pi sa lm-sa meS = d u-r u-n a, 124. pu-uk-ku = [e 1-1 a g] , 29. [g]a-a = qu-ii, 225. qi-lu-tu = [g i-b i-i] 1, 302. qi-ir-su sa pa-ha-ru = [g i- rin], 24. qu-u — [q]a-a, 225. qii-ii = s i-1 a, 226. ra-bi-su, 316. ra-bi-su, see MASKIM. ra-bu-u — gur, 19. ri-e-a-u = [s i] -p a, 272. rib-ba-a-tu = 1 a-’-u, 210-214. ri-e-u, 160. ri-ik-su = k a-r a, 158. BIM-KU u-tul-lu = n u ?-u, 133. ri-tum = i q, 199. ru-ba-tu? = e-g i, 150. ra-[bi(]-M = gi-e, 149. sa-Jia-pu= [su]-us, 295. sa-ha-ru — [n i-g i n] , 37. sa-ha-ru = [n i-m i-e n] , 27. sa-lu-u sa me mci , 258. sa-ar-ri sa se-im — [z a-a r] , 69. sa-a-at, see under hansu, ir-bi and sit-ti si-hi-il nu-ni — [e-d a-k u] -u-a, 67. sik-ku-u = k a-a, 168. sil-la-tu, see PA-MAL. SUK-LUM, see under i-sik-tu. su-u-iu, 246. sa A-GAR [amaru]=g a-ar, 156. I sa AZ . . . . = z a-a n-s u r, 99. sa GARAS-GA ka . . ,= es, 233. sa GI RIN il-lu-ru = [ gi- rim], 30. sa KAK-KU-US kak-ku-su = g u-m u s(s i r) , 115. sa K AS -GIT) . . . , 236. sa KAS-SAK? ur . . . .,235. sa KG -BA na-al-ba-su = ma- a, 202. sa KU-UD-DU sal-ki-du = gu-m u s(s i r) , 114. sa KU -Ll-ib-ri = g u-u, 1 16. sa LIB-TUR sa-as-su-rum = t u-u ?, 127. sa LTJ-KU \lu-ub-bu] = e-e s, 152. sa LTJ-KU [lu-ub-bu] = uh, 151. sa MAS-KU ku-si-tu = d u-u 1, 142. I sa MASKIM ra-bi-su = [m a- a s-k 1-i m] , .253. sa NIN-BUL-BUL-HU [es-se- pu] = n i-i n-n a, 101. sa d NIN-IB su-ma = u r-t a, 288. sa PA-MAL sil-la-tu = [\ u- ga], 257. [sa PAP]-IGIGUNU us-mu- K = [i-s]i-mu, 231. [sa PAP]-IGIGUNU u-ga- rum = pa ?-a p-u-k u r, 230. sa RIM-KU u-tul-lu = n u ?-ii. 133. sa-bat-ti = g u-u, 1 17. sa-ha-tu = [s i-i g] , 255. sal-ki-du, see KU-UD-DU. sa-pi-ru = u-g u-1 a, 264. d Sdru = s a-r a, 111, 112. sar-ri = p a-r a, 107, 108, 109. d Sarru— .... man, 267. sar-tu = m u-u n-s u-u b, 187. sar-ti — s i-k i, 174. sa-as-su-rum, see LIB-TUR. se-e-du, 315. si-kin-nu = s i-k i n, 184. si-in ma-an sa-ah-ru, 313. si-in si-zi-i, 312. si-ni-pu = s a-n a-b i, 311. si-pa-a-tu — s i-k i, 174. sip-tu = [e] n, 296. sit-tu = u-s a r, 216. sit-ti sa-a-at = [b] a-a n mi-in, 274. si-zu-u— .... a, 308. su = 1 a-t e, 177. sub-t[um], 241, 242. su-hup-pa-tu = s u-h u-u b, 300. su-pur-ri = d u-u r, 122. su-pur-ri — d u-r u m, 123. su-qal-lu-lu = s u-u r, 207. sur-i-ni, 18. su-ru-u, 28. S U-SE-KU-KAK-BAR ap-s it- 'll., 319. su-us-sa-an = [su-us-sa] , 307. su-ut-ta-tum, 64. su-tum — [b u-r u] , 41. sa-ba-rum, 15. sa-ba-tu = d i-i b, 132. sa-la-lu ~ d u r-d u r, 135. sa-ra-ru = [s u-u r] , 70. si-bat = [b] a-a n es-su, 275. si-bat = s u-b a t., 276. si-ih-tum = [i-s i-i s] , 9. si- si-tum = [s e-r i m] , 71. su-ba-tu — t u-u g, 139. su-ba-tu =-t u-u, 138. tab-di-e, see ma-lja-su. ta-ha-zu = me-e, 103. ta-mir-tu = [d a-a g-r i n] , 68. te-zu-u = b i-e, 129. ti-nu-ru = d u-r u-n a, 76. ti-nu-ru = i m-m a n-d u, 74. ti-nu-ru — k i-1 i-n a, 75. ti-iq-tu = . . . . u d, 282. INDEX OF THE YALE SYLLABARY tu-’-a-nm = [ sag-man], 252. tu-pu-uq-tu = i b, 286. tu-sa-ru sa nab-bil-lum = se- rin-sur, 72. te-e-mu = n a-a m, 141. te-e-mu = u-m u s, 143. ud-da-a-tu = 1 a 1-1 a, 209. u-gar bdbi «ii = [a-gar], 66. u-ga-rum = [a-g a r] , 65. u-ga-rum, see PAP-IGIGUNU up-pu = [ ub], 43. UR-BAR-BA , see under ka- ru-ur-iu. us-mu-u, see PAP-IGIGUNU. us-su-ru = [b] a-a r, 284. u-tuk-ku = [u-tu g] , 314. ■u-hd-lu, see RIM-KU. u-tu, 247. za-ra-tu = d u-u r, 126. zu-u = su-uh, 130. zu-zu-u = [s] u-u g, 50. NAME INDICES. A-bi-sa-ri-e, 32 : 6. Ah-’-u-tu, f. of Anu-iqsur, gf. of Anu-uballit, 52 : 1. Ai-ri, f. of Kar-Suqamuna, 37 : 27. Amar-Sin(EN-ZU), 24, rev. G; 26:1,10. An-am, 35:3; 36:4. An-ti- ’-i-ku-su, 52:2,15. Anu-iq-sur, s. of Ah’utu, f. of Anu-uballit, 52:1. Anu-uballit, s. of Anu-iqsur, gs. of Ah’utu, 52:1. A-pa-tu-ti, 37 : 20. A-ra-zu-ni-ku-du-ba, 27 : 22. Ardi- d E-a, f. of Sapiku, 37 : 29. Asur-ah-iddina, 40 : 2,19 ; 41:6,17; 42:13. Asur-bani-apal, 42 : 7,25. Asur-etil-ilani, 43 : 1. Bara-sir, wi. of Lugal-kursi, 6:2. Bel-sa-al-ti- d Nannar, d. of Nabu-na’id, 45,1 : 25 ; II : 8, 45. Bel-sar-usur, s. of Nabu-na’id, 39:6,13. Da-ku-ru( ?), f. of Samas-ibni, 43:1. Du-du, 4, III : 2. Dun-gi, 17:5; 36 : 13 ; 38,1:18. E-mi-su, 32 : 2. EN-AN-E-UL, d. of Kudur- Mabug, si. of Rim-Sin, 45, 11 : 1 . Personal Names. Enmastu-na-din-su-mi, f. of Nabu-kudurri-usur, 45,1 :30. En-te-me-na, 5,1 : 3 ; III : 2 ; V : 1. Eri-ba-Mar-duk, 40 : 13. Galu- d Nannar, s. of Surum, 17:9. Galu-sag-ga, 9 : 3. Galu- d Utu, 14:3. Gimil-Sin, 20 : 6. GIS-SlR-sum-ukin, 42 : 27. Gu-de-a, 15 : 4. Gu-la-sum-lisir, 37:9. Gu-un-gu-nu-um, 32:5. , Dumu-zi-kalama, 2 : 1. Ha-am-mu-ra-bi, 32 : 15. I-da-ai, s. of Kirikme, 37 : 28. Ilu-ba-ni, s. of Siburri, 37 : 25. Im-bi-Nabu( ?), Mar-, 37 : 15. Ka-am-bu-zi-ia, 50 : 4. Ka-ri-e-a, f. of Nibi-SipaR, 37 : 26. Kar-Su-qa-mu-na, s. of Airi, 37:27. Ki-ri-ik-me, f. of Idai, 37 : 28. Ku-du-ur-Ma-bu-ug, f. of E-AN-E-UL and Rim-Sin, 45,11 : 2. Li-be-it-i-li, 10:20. Li-bi-it-Is-tar, 27 : 1. Lugal- d Ab, 2 : 3. Marduk-nadin-ahhe, 37 : 32. Marduk-sapik-zer, 37 : 4,6. Mer-ab-a-du, 3 : 2. Na-bi-um-apal-u-su-ur, 44,1 : 9. Na-bi-um-ku-du-ur-ri-u-su-ur, 44,1:1. Na-bi-um-ku-dur-ri-u-sur, s. of Enmastu-nadin-sum, 45, 1:29. Na-bi-un-na-’-id, f. of Bel- shazzar, 39:2,4,9,12; 45, 1:4,11. Na-ap-la-nu-um, 32:1. Na-ra-am- d Sin, 10 : 1 ; 44,11:3,7. Na-si-ir, 37:8. Na-zi-Marad-das, 40 : 12. Ni-bi-Si-pak, s. of Karea, 37:26. Ni-ki-qa-ar-qu-su, 52 : 4. I Nu-ur- d Immer, 32 : 8. Ri-im-Sin, s. of Kudur- Mabug, and b. of E-AN-E- UL, 32 : 14 ; 45,11 : 2. Sa-am-su-i-lu-na, 32:16; 33 : 15. Sa-mu-um, 32:3. Si-bur-ri, f . of Ilu-bani, 37 : 25. Si-lu-ku, 52 : 1,15. Sin-ah-eriba, 42 : 16. Sin-ahe-eriba, 40:9; 41 : 10. Sin-i-din-nam, 32 :9. Sin-i-qi-sa-am, 32:11. Sin-i-ri-ba-am, 30:2; 32 : 10. Sin-ma-gir, 37 : 10. Su-mu-i-lu, 32 : 7. Samas-ba-ni, 13 : 1. Samas-ib-ni, s. of Dakuru ( ? ) , 43 : 1. Sa-pi-ku, s. of Ardi-Ea, 37 : 29. INDEX OF THE YALE SYLLABARY 107 Sar-u-kin, 38,1 : 14,26 ; 11:9; 41 : 10, Sum-ukin, 39 : 2,9. Su-urii-urn, f. of Galu- d Nan- nar, 17:9. Sili ( ? ) - d Immer, 32 : 12. d Adad, 42:11; 45,1:14,15,23. An-na, 26 : 4, An-tum, 52 : 4,15. d A-num, 42:6; 52 : 4,15. d A-num-tu, 41 : 2. d Asar-ri, 38,1 : 27. d Asur, 40:4; 41:8. d Ba-U, 8:1; 9:1. d Dil-bat, 39 : 1. d Dun-x, 4 ; IY : 5 ; 5,Y : 6. d E-a, 42 : 11. “En-lil, 4,1 : 2 ; 5,11 : 5 ; 10 : 17 ; 20:9. En-zu, see Sin. d Gabgir (or alim), 15:1. d Gis-bil-ga-Mes, 3 : 1. d Innarma Uruk ki , 26:5. d Istar, 38,1:32; 11:7,22; 41:1,12,14,16,24; 42:30. Akkad A 38,1 : 15,31 ; 40 : 3,10 ; 41:6,11; 42:14. dl Amar-ru, 42:9. Arar ki , 31 : 12. mdt Asur, 38,1 : 14,26 ; II : 9,40 ; 40:2,19; 41:6,10,11; 42:7, 14,16; 43:1. BabiiA, 38,1 : 14,2 7 ; 11:10; 39 : 2,4,12 ; 40 : 2,4,10,12,13, 19; 41:6,8,11; 42:14,17, 18,27 ; 44,1 : 2,9 ; 45,1 : 4 ; 50:4. d Ur-Engur, 36 : 12. Ur-Lugal-edina, a-zu, 8 : 7. [Ur- d Nin] -gir-zu, 8 : 4. Ur-nir-kin, 1:1. Warad- d En-zu, 31:6; 32 : 13. Za-ba-aia, 32 : 4. Names of Deities. d Marduk, 38,1:28; 11:12; 42:16; 43:8,16; 44,1:3,10, 14; 11:30. d Mur, 38,11 : 1. d Nabu, 40 : 20 ; 43 : 18 ; 44 :1 :4. d Na-na-a, 33:5; 40:1,11,16, 18,23. d Nannar, 26:4; 45,1 : 1,6. d Nergal, 43 : 19. d Nin-gal, 45,1:38; 11:10,18, 33,44. d Nin-gir, 1 : 4. d Nin-gir-ra, 22, rev., 2. d Nin-gir-zu, 4,1 : 1 ; II : 1 ; III : 3 ; IV: 7; 5,1:1; 11:3,7; III : 4 ; IV : 5. d Nin-gurra, 13 : 4. d Nin-ki-gal, 14 : 1. d Nin-lil, 20:10; 27:19. Geographical Names. Bit m Da-kur, 43:2. En-gi or Ki-En-gi, 27 : 11,25 ; 31:13. Eridu ki , 26:8; 27:7. Es-nu-na ki , 33 : 9. Gir-zu ki , 4,111:10; 31:9. GIS-HU ki , 13:5,8; 14:5. Gu-ti-um, 13 : 3. Huuih-nu-ri ki , 26 : 7. Ia-rmi-ut-ba-lum, 33 : 2. Kar- d Samas, 33 : 13. Ma-es ki (Ma-er ki ), 33:6. As-ner-tum, wi. of Sarrugi, 7:2. Sar-ru-gi, hu. of Asnertum, 7:3. Lugal-kur-si, hu. of Bara-sir, 6:3. d Nin-Mar, 29 : 12. d Ninni, 5,11 : 1 ; 17:2; 20:4; 27:13; 31:1,30,45; 33:5; 35:1,6; 36:1,9,38. d Niii-sun, 29 : 3. d Nin-x-gur, 1 : 2. d Nusku, 52 : 5. d Pap-sukal, 52 : 4. d Sin, 31:4; 39:2; 45,1:10, 22,38; 11:9,18,33,34. d Samas, 10:31; 45,1 : 14,15,23. d Sara, 20:1. d Sar-Marad-da, 10 : 25,33 ; 44,1:24; 11:15,17. d Tas-me-tum, 33 : 12. d Ud-ud-du in Ki- d Ud-ud-du, 14:7. d Ur-nun-ta-e-a, 29 : 8. d Za-za-ru, 29:7. Ma-an-ki-tu( 33:3. Marad-da ki , 10 : 23,26 ; 44, 1:25. Nibru ki , 27:3; 31 : 7. Nim-ma ki , 33:1. Ni-si-in ki , 27 : 10. Sa-as-ru ki , 26 : 6. SlR-LA-BUR ki , 4,1 : 8 ; 5,1 : 5 ; 8:5; 15:6; 31:10. mdt Su-me-ri, 38,1 : 15 ; 40 :3, 10; 41:6,11; 42:14. Tu-ru-qu, 33 : 8. 108 MISCELLANEOUS INSCRIPTIONS TJnu(g) ki Uruk ki , 27:9; 35:4; 36:5; 38,1:12; 11:36; 40:1; 41:1,14,16,24; 42:1, 30; 52:2. A-ka-nun-di-dam, 35 : 10. An-gud-sur-ra, 4,1 : 9. ba-ra-nam-mes, 52 : 9. nkr d Ba-u-hegallu, 24 : obv., rev., 25. bad-temen-a-ma-pad-x, 4,111:9. bit-dul-lu, 52 : 10. bit duri, 52 : 10. bit pa-pa-hi, 52 : 10. bit-ri-es, 52:5,10. bit tarbase, 52 : 11. E-an-na, 36:1, 38,1:18,32,34, 37; 40:5; 41:5,9,12; 42:6. E-bab-bar, 31 : 11. E-gig, 36:16. E-gi-par, 27:14; 45,1 : 28,39 ; 11:3,4,6,8,12. E- d Gir( ?)-ba( ?), 24:27. Ur-bi-lum ki , 26 : 2. Uri or Ki-Uri, 27 : 11,25 ; 31:13. E-gis-sir-gal, 45,11 -. 23,25. E-igi-ila-edin-na, 4, III • 7. E-igi-kalama, 44,1 : 25. E-kn-a, 42 : 21. E-mes-lam, 33:11. E-me-te-ur-sag, 33:7. E-ner-gal, 42 : 6. E-ner-gal-an-na, 41 : 12. E-ninnu-a, 4, IV : 8. E-sag-ila, 40:4; 41:8; 42:20; 44,1:5,18; 45,1:4. E-sag-gi-pad-da, 20 : 27. E-sar-gub-an-na, 40:11. E-su-se(g)-ga, 31:38. E-uru-azagga, 29 : 5,10. E-zi-da, 41:8; 44,1 : 5,20 ; 45,1 : 4. E-zi-en-na, 52 : 17. E . . . azag, 38,1 : 12. En-zi-sag-gal, 4, IV : 2. Uri ki -ma, 17:7; 20 : 18 ; 27:5, 17,27; 31:8. Uru (same as above), 45,11:2. Zimbar ki , 33 : 14. Etc. dug-nam-zid-du, 27 : 20. Guedin, 4, III : 5. ld gu-sag, 2 : 4. ld Ha-am-mii-ra-bi-nu-hu-us- ni-si, 33 : 4. ka-an-na, 52 : 8,14. ka-he-en-gal-la, 52:7. ka-mah, 52 : 4,14. Ki- d Ud-ud-du, 14 : 7. Ma-da-ni-e, 20 : 25. Mu-ri-iq Ti-id-ni-im, 20 : 21. id Sa-am-su-i-lu-na-na-ga- [ab] - nu-uh-si, 33 : 13. id Sa-am-su-i-lu-na-he-gal, 33 : 17. Sar-[ra?]-sag-ga, 4,11:5. temen-a-ma-pad-bi-ra( ?)> 4,111:9. Temples, Shrines, Canals, ADDENDA Page 43, line 11, instead of I -si-in read I -si-in. The transliteration and translation of line 19 of the Esarhaddon Inscription, pp. 58 and 60, can now be completed. Prof. Prince has kindly suggested that the last word be read zer-ba-bis. The full line reads: In a qab-lu u ta-ha-zi i-da-ai-i tas-mur-ma kul-lat na-ki-ri-ia lu-me-is zer-ba-bis. “In strife and battle do thou guard my sides, and let me wipe out all my enemies like grasshoppers.” Page 62, line 23, instead of Plate II, read Plate I. AUTOGRAPHED TEXTS PLATE PLATE il COL. 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TT ¥ nr TT Tim 1! nr ttf H m g TT 1 TT fr 1 wi ip n II *Ff^F- \ w -wr w 'T n n r 1 » tr H j$M3n ^ ~n Fn nm m tut r n — £rif Hn- irn^ni n — ¥. >n^ ^ ww 1 H n r\ Fr in f ¥ 220 ' mm F- M ■1ml i/i, — "■- IT TT In#' 1 ' j n^~ TT WWTS TvKt M V^~ TT 1? >ff tsn TT tty n n PLATE XLVII 53 CONTINUED 53 CONTINUED PLATE XLVIII rest mistake of scribe. PLATE XLIX 53 CONTINUED 300 3 75 PLATE L INSCRIPTION OF NARAM-SiN (see text no. io) PLATE LI THE ANCIENT SUMERIAN LAWS ( TEXT NO. 2B ) obverse: REVERSE DATE LIST OF BABYLONS RULE OVER LARSA ( THE LARSA DYNASTIC LIST (text no. 32) TEXT NO. 33 plate: liii TWO CYLINDERS OF ESARHADDON (texts nos -a-s) BUILDING INSCRIPTION OF SARGON (text no. 38 ) plate liv 1 HE CYLINDER OF nabonidus ( TEXT NO. +5 ) PLATE LV THE YALE SYLLABARY ERRATA Page 6, line 11, read b a d-k a r-m a-p a d-b i-r a ( ? ) instead of b a d-t e-a-m a-p a d-b i-r a ( ?) . Line 21, translate “may he offer np prayer therein.” P. 7, 8, read: “from its ditch flowed;” 21, read Bara-sud instead of Bara-sir. P. 10, 15, read tahazi “battle.” P. 12, 17 ff., translate: “In his day, i. e., Arda-ga-an (or ilu) was king of Guti; to d Nin- ur-ra, the mother of Umma, Nam-mah-ni, ruler of Umma, etc.” Read d Nin- u r-r a, instead of d N i n-g u r-r a. As has been suggested the inscription should begin, “To d Nin-ur-ra. ” P. 13, 13, translate pa-ne-in-e “lie made resplendent;” 18, perhaps Ig-gir instead of G a 1-g i r. P. 15, 19, read SU (or Gimil)-ur-ra instead of Su-uru-um. P. 23, 14, translate “he let perish.” P. 28, 7, should be No. 1283 instead of No. 1905. P. 47, 4, read d Ninni-a me-en instead of d Ninni a-me-en; 10, translate “I restored” instead of “its place I cleared to the foundation;” 25 and 26, translate ba-ab- du e-ga lj u-m u-s i(g)-s i(g) “was completed. May that house flourish.” P. 49, 21, read Marduk-nadin-ahhe instead of Mardnk-sapik-ahhe. P. 58, 34, read lu-me-is zer-ba-bis “let me wipe out, like grasshoppers” instead of lu me is- qul ba-qir. P. 62, 23, read Plate L instead of Plate II. P. 69, note 2, read instead of “)>"• P. 75, 19 and 21, read sattukkn instead of di-ka and di-ku. P. 76, 1, read pag-ri instead of paq-ri ; 33 and 34, insert the words sacrifice and offering, instead of, (which are for) slaughter and sacrifice. P. 83, 16 and 30, read Du-mah instead of ka-mah ; 20, read east side instead of south side. P. 85 ff. Yale Syllabary, line 28, read ku-ru-u instead of -su-ru-u; 39 and 40, read gi-gir instead of gi-nar ; 48, insert se before in-bi ; 86, su-us instead of su-ta ; 114, raq- qi(?)-du instead of sal-ki(f) -du; 166, ad instead of la; 179, id-qu instead of it-qu; 199, gal instead of iq, and dal-tum instead of ri-tum ; 219, [kan]-nu instead of [i]-nu; 310, e-tim-mu instead of e-kim-mu. Note. — A few words in the Syllabary are not underscored for italics.